Volume 82
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 45 القراءة و آدابها و أحكامها
CHAPTER 45 – THE RECITATION AND ITS ETIQUETTES AND ITS RULINGS
الآيات
The Verses
النحل فَإِذا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطانِ الرَّجِيمِ
(Surah) Al Nahl: So whenever you recite the Quran, seek Refuge with Allah from the Pelted Satan [16:98].
المزمل وَ رَتِّلِ الْقُرْآنَ تَرْتِيلًا
(Surah) Al Muzzammil: and recite the Quran distinctively [73:4]
و قال سبحانه فَاقْرَؤُا ما تَيَسَّرَ مِنَ الْقُرْآنِ
And the Glorious Said: therefore recite from the Quran what is easy for you [73:20]
و قال تعالى فَاقْرَؤُا ما تَيَسَّرَ مِنْهُ
And Exalted Said: therefore recite from the Quran what is easy from it [73:20].
تفسير فَإِذا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطانِ الرَّجِيمِ
Tafseer (Ahadeeth only): So whenever you recite the Quran, seek Refuge with Allah from the Pelted Satan [16:98].
وَ لِمَا رَوَى أَبُو سَعِيدٍ الْخُدْرِيُ أَنَّ النَّبِيَّ ص كَانَ يَقُولُ قَبْلَ الْقِرَاءَةِ أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ.
And due to what is reported by Abu Saeed Al-Khudri, ‘The Prophet-saww was saying before the recitation: ‘I-saww seek Refuge with Allah-azwj from the Pelted Satan-la’’.
وَ رُوِيَ أَعُوذُ بِالسَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ
And it is reported: ‘I-saww seek Refuge with the All-Hearing, the All-Knowing, from the Pelted Satan-la’.
وَ رَوَاهُ الْبَزَنْطِيُّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنِ الصَّادِقِ ع وَ اخْتَارَهُ الْمُفِيدُ فِي الْمُقْنِعَةِ.
And it is reported by Al Bazanty, from Muawiya Bin Ammar, from Al-Sadiq-asws, and Al-Mufeed selected it in (his book) ‘Al-Muqnie’.
وَ رَوَى سَمَاعَةُ أَسْتَعِيذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ إِنَّ اللَّهَ هُوَ السَّمِيعُ الْعَلِيمُ.
And it is reported by Sama’at, ‘I-saww seek Refuge with Allah-azwj from the Pelted Satan-la. Surely Allah-azwj, He-azwj is the All-Hearing, the All-Knowing’’.
وَ قَدْ رَوَى الْكُلَيْنِيُ عَنْ أَبِي جَعْفَرٍ ع إِذَا قَرَأْتَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَلَا تُبَالِي أَنْ لَا تَسْتَعِيذَ.
And it is reported by Al-Kulayni – from Abu Ja’far-asws: ‘When you recite: In the Name of Allah the Beneficent, the Merciful [1:1], it does not matter if you do not seek Refuge’’.
Regarding – and recite the Quran distinctively [73:4] –
وَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي مَعْنَاهُ أَنَّهُ قَالَ: بَيِّنْهُ بَيَاناً وَ لَا تَهُذَّهُ هَذَّ الشِّعْرِ وَ لَا تَنْثُرْهُ نَثْرَ الرَّمْلِ وَ لَكِنْ أَقْرِعْ بِهِ الْقُلُوبَ الْقَاسِيَةَ وَ لَا يَكُونَنَّ هَمُّ أَحَدِكُمْ آخِرَ السُّورَةِ.
And it is reported from Amir Al-Momineen-asws regarding its meaning, he-asws said: ‘Clarify it clearly, and do not babble (like) babbling of the poetry, nor scatter it like scattering the sand, but knock the hardened hearts with it, the concern of any one of you be the end of the Chapter’’.
وَ رَوَى أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي هَذَا قَالَ: هُوَ أَنْ تَتَمَكَّثَ فِيهِ وَ تُحَسِّنَ بِهِ صَوْتَكَ.
And it is reported by Abu Baseer, from Abu Abdullah-asws having said regarding this: ‘It is the pausing in it and being excellent with your voice in it’’.
و سيأتي تمام القول فيه و في قوله تعالى فَاقْرَؤُا ما تَيَسَّرَ مِنْهُ.
Regarding – therefore recite from the Quran what is easy for you [73:20] –
And I (Majlisi) shall come with the complete words regarding it, and regarding Words of the Exalted: therefore recite from the Quran what is easy from it [73:20].
1- تَفْسِيرُ الْإِمَامِ، قَالَ ع الَّذِي نَدَبَكَ اللَّهُ إِلَيْهِ وَ أَمَرَكَ بِهِ عِنْدَ قِرَاءَةِ الْقُرْآنِ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ
Tafseer of the Imam-asws (Hassan Al-Askari-asws) – He-asws said: ‘As for His–azwj Words which Allah–azwj Assigned to and Commanded with at (the commencement) of recitation of the Quran is, ‘I seek Refuge with Allah–azwj, the Hearing, the Knowing, from the Pelted Satan–la’.
فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ إِنَّ قَوْلَهُ أَعُوذُ بِاللَّهِ أَمْتَنِعُ بِاللَّهِ السَّمِيعِ لِمَقَالِ الْأَخْيَارِ وَ الْأَشْرَارِ وَ لِكُلٍّ مِنَ الْمَسْمُوعَاتِ مِنَ الْإِعْلَانِ وَ الْإِسْرَارِ الْعَلِيمِ بِأَفْعَالِ الْفُجَّارِ وَ الْأَبْرَارِ وَ بِكُلِّ شَيْءٍ مِمَّا كَانَ وَ مَا يَكُونُ وَ مَا لَا يَكُونُ أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ
Amir Al-Momineen–asws said: ‘His words, ‘I seek Refuge with Allah–azwj – i.e., I am abstaining with Allah–azwj; ‘the Hearing’ – of the speeches of the good ones and the evil ones and for everything that can be heard from the (words) in public and secret; the ‘Knowing’ – of the deeds of the righteous ones and the immoral ones, and with everything what has already happened, and what would be happening (and what has not happened yet), that if it was to happen, how it would be happening.
مِنَ الشَّيْطَانِ هُوَ الْبَعِيدُ مِنْ كُلِّ خَيْرٍ الرَّجِيمُ الْمَرْجُومُ بِاللَّعْنِ الْمَطْرُودُ مِنْ بِقَاعِ الْخَيْرِ وَ الِاسْتِعَاذَةُ هِيَ مِمَّا قَدْ أَمَرَ اللَّهُ بِهِ عِبَادَهُ عِنْدَ قِرَاءَتِهِمُ الْقُرْآنَ فَقَالَ فَإِذا قَرَأْتَ الْقُرْآنَ الْآيَةَ.
‘From the Pelted Satan–la’ – And the Satan–la, he–la is remote from every goodness, the one Pelted by the Curse, the Castaway from the good spots. And the seeking of the Refuge, it is from what Allah–azwj has Commanded His–azwj servants with, during their recitation of the Quran, so He–azwj Said: So when you recite the Quran, [16:98] – the Verse’’.[1]
2- الْمَجَازَاتُ النَّبَوِيَّةُ، لِلسَّيِّدِ الرَّضِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص كُلُّ صَلَاةٍ لَا يُقْرَأُ فِيهَا بِفَاتِحَةِ الْكِتَابِ فَهِيَ خِدَاجٌ
(The book) ‘AL Majazaat Al Nabawiya’ of the Seyyid Al Razy who said,
‘Rasool-Allah-saww said: ‘Every Salat, (Surah) Fatiha is not recited in it, it is abortive (deficient)’.
وَ رُوِيَ بِلَفْظٍ آخَرَ وَ هُوَ قَوْلُهُ كُلُّ صَلَاةٍ لَا قِرَاءَةَ فِيهَا فَهِيَ خِدَاجٌ.
And it is reported in other words, and it is his-asws word: ‘Every Salat having not recitation in it, it is abortive (deficient)’’.[2]
3- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ مُسْتَعْجِلًا يُجْزِيهِ أَنْ يَقْرَأَ فِي الْفَرِيضَةِ بِفَاتِحَةِ الْكِتَابِ وَحْدَهَا
(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 being in haste, ‘Would it suffice him if he recites in the obligatory Salat with (Surah) Al-Fatiha alone?’
قَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[3]
4- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ قَالَ: سَأَلْتُ أَخِي مُوسَى ع عَنْ رَجُلٍ قَرَأَ سُورَتَيْنِ فِي رَكْعَةٍ قَالَ إِذَا كَانَتْ نَافِلَةً فَلَا بَأْسَ فَأَمَّا الْفَرِيضَةُ فَلَا يَصْلُحُ.
(The book) ‘Qurb Al Isnaad’ – From Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, he said, ‘I asked my brother-asws Musa-asws about a man reciting two Chapters in one Cycle. He-asws said: ‘When it were an optional Salat, there is no problem. As for the obligatory Salat, it is not correct’’.[4]
5- قُرْبُ الْإِسْنَادِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ فِي الْفَرِيضَةِ سُورَةَ النَّجْمِ أَ يَرْكَعُ بِهَا أَوْ يَسْجُدُ ثُمَّ يَقُومُ فَيَقْرَأُ بِغَيْرِهَا
(The book) ‘Qurb Al Isnaad’ – By the previous chain,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the man reciting Surah Al-Najm in the obligatory Salat, ‘Can he perform Ruk’u with it or Sajdah, then stand and recite another?’
قَالَ يَسْجُدُ ثُمَّ يَقُومُ فَيَقْرَأُ بِفَاتِحَةِ الْكِتَابِ وَ يَرْكَعُ وَ لَا يَعُودُ يَقْرَأُ فِي الْفَرِيضَةِ بِسَجْدَةٍ.
He-asws said: ‘He should perform Sajdah, then stand and recite Surah Al-Fatiha, and he should perform Ruk’u and not repeat reciting in the obligatory Salat with (Surah) Al-Sajdah’’.[5]
6- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْهُ ع مِثْلَهُ إِلَّا أَنَّ فِيهِ وَ يَرْكَعُ وَ ذَلِكَ زِيَادَةٌ فِي الْفَرِيضَةِ فَلَا يَعُودَنَّ يَقْرَأُ السَّجْدَةَ فِي الْفَرِيضَةِ.
‘Kitab Al-Masaail’ of Ali son of Ja’far-asws, from him-asws – similar to it, except in it is: ‘And he should perform Ruk’u, and that is an addition in the obligatory Salat, so he should not recite (Surah) Al-Sajdah in the obligatory’’.[6]
7- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ إِمَامٍ قَرَأَ السَّجْدَةَ فَأَحْدَثَ قَبْلَ أَنْ يَسْجُدَ كَيْفَ يَصْنَعُ
(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 a prayer leader reciting (Surah) Al-Sajdah, so he excretes (urine or wind etc.) before he does Sajdah, ‘How should he deal with it?’
قَالَ يُقَدِّمُ غَيْرَهُ فَيَسْجُدُ وَ يَسْجُدُونَ وَ يَنْصَرِفُ فَقَدْ تَمَّتْ صَلَاتُهُمْ.
‘He should advance another (Surah) and he should do Sajdah, and they should do Sajdah and leave for their Salat is completed’’.[7]
8- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، بِسَنَدَيْهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَرَادَ سُورَةً فَقَرَأَ غَيْرَهَا هَلْ يَصْلُحُ لَهُ أَنْ يَقْرَأَ نِصْفَهَا ثُمَّ يَرْجِعُ إِلَى السُّورَةِ الَّتِي أَرَادَ
(The book) ‘Qurb Al Isnaad’, and ‘Kitab Al Masaail’ – by their chains,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about a man who intends a Chapter, but he recites another, ‘Is it correct for him-asws to recite half of it, then returns to the Chapter which he had intended?’
قَالَ نَعَمْ مَا لَمْ يَكُنْ قُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ-
He-asws said: ‘Yes, for as long as it does not happen to be Surah Al-Tawheed and Surah Al-Kafiroun’.
وَ سَأَلْتُهُ عَنِ الْقِرَاءَةِ فِي الْجُمُعَةِ بِمَا يَقْرَأُ
And I asked him-asws about the recitation in the Friday Salat, ‘What should he be reciting with?’
قَالَ بِسُورَةِ الْجُمُعَةِ وَ إِذَا جَاءَكَ الْمُنَافِقُونَ وَ إِنْ أَخَذْتَ فِي غَيْرِهَا وَ إِنْ كَانَ قُلْ هُوَ اللَّهُ أَحَدٌ فَاقْطَعْهَا مِنْ أَوَّلِهَا وَ ارْجِعْ إِلَيْهَا.
He-asws said: ‘Surah Al-Munafiqoun, and if he takes in another, and even if it is Surah Al-Tawheed, he should terminate it from its beginning and return to it’’.[8]
بيان: عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يُرِيدُ أَنْ يَقْرَأَ السُّورَةَ فَيَقْرَأُ غَيْرَهَا فَقَالَ لَهُ أَنْ يَرْجِعَ مَا بَيْنَهُ وَ بَيْنَ أَنْ يَقْرَأَ ثُلُثَيْهَا.
Explanation (Ahadeeth only) – From Ubeyd Bin Zurara, from Abu Abdullah-asws regarding the men intending to recite a Chapter, but he recites another. He-asws said: ‘For him is to return for as long as between it his reciting it its third’’.
رَوَاهُ الشَّيْخُ عَنْ صَبَّاحِ بْنِ صَبِيحٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ أَرَادَ أَنْ يُصَلِّيَ الْجُمُعَةَ فَقَرَأَ بِقُلْ هُوَ اللَّهُ أَحَدٌ قَالَ يُتِمُّهَا رَكْعَتَيْنِ ثُمَّ يَسْتَأْنِفُ.
It is reported by the Sheykh, from Sabbah Bin Sabeeh who said, ‘I said to Abu Abdullah-asws, ‘A man intends to pray the Friday Salat, so he recites Surah Al-Tawheed’. He-asws said: ‘He should complete two Cycles, then he should resume’’.
9- 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 عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: أَعْطُوا كُلَّ سُورَةٍ حَقَّهَا مِنَ الرُّكُوعِ وَ السُّجُودِ.
(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, from Amir Al-Momineen-asws having said: ‘Give every Chapter its right, from the Ruk’u and the Sajdah’’.[9]
وَ قَالَ ع تَقْرَأُ فِي صَلَاةِ الْجُمُعَةِ فِي الْأُولَى الْحَمْدَ وَ الْجُمُعَةَ وَ فِي الثَّانِيَةِ الْحَمْدَ وَ الْمُنَافِقِينَ.
And he-asws said: ‘You should recited in the Friday Salat, (Surahs) Al-Hamd and Al-Jumma in the first (Cycle), and in the second, (Surahs) Al-Hamd and Al-Munafiqeen’’.[10]
وَ قَالَ ع إِذَا فَرَغْتُمْ مِنَ الْمُسَبِّحَاتِ الْأَخِيرَةِ فَقُولُوا سُبْحَانَ اللَّهِ الْأَعْلَى وَ إِذَا قَرَأْتُمْ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِ فَصَلُّوا عَلَيْهِ فِي الصَّلَاةِ كُنْتُمْ أَوْ فِي غَيْرِهَا
And he-asws said: ‘When you are free from the last glorifications, then say, ‘Glorious is Allah‑azwj the Exalted’; and when you recite: Surely, Allah and His Angels are Sending Salawaat upon the Prophet. [33:56], send Salawaat upon him-saww in the Salat you were in, or in something else.
وَ إِذَا قَرَأْتُمْ وَ التِّينِ فَقُولُوا فِي آخِرِهَا وَ نَحْنُ عَلَى ذَلِكَ مِنَ الشَّاهِدِينَ وَ إِذَا قَرَأْتُمْ قُولُوا آمَنَّا بِاللَّهِ فَقُولُوا آمَنَّا بِاللَّهِ حَتَّى تَبْلُغُوا إِلَى قَوْلِهِ مُسْلِمُونَ.
And when you recite Surah Al-Teen, then say in its end, ‘And we are from the witnesses upon that’. And when you recite: Say: We believe in Allah [2:136], then say, ‘We believe in Allah’, until you reach His-azwj Words: submitting [2:136]’’.[11]
10- الْعَيَّاشِيُّ، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَمَّنْ رَفَعَهُ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع وَ لَقَدْ آتَيْناكَ سَبْعاً مِنَ الْمَثانِي وَ الْقُرْآنَ الْعَظِيمَ قَالَ هِيَ سُورَةُ الْحَمْدِ وَ هِيَ سَبْعُ آيَاتٍ مِنْهَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ إِنَّمَا سُمِّيَتِ الْمَثَانِيَ لِأَنَّهَا تُثَنَّى فِي الرَّكْعَتَيْنِ.
(The book) ‘Al Ayyashi’ – from Yunus Bin Abdul Rahman, from the one who raised it, said,
‘I asked Abu Abdullah-asws (about the Verse): And We have Given you seven from Al-Masaany and the Magnificent Quran [15:87]. He-asws said: ‘It is Surah Al-Hamd. It is of seven Verses. From these is, ‘In the Name of Allah the Beneficent, the Merciful [1:1]’, and rather, it is Named as ‘Al-Masaany’ because it is doubled (recited twice) in the two Cycles’’.[12]
وَ مِنْهُ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَرَقُوا أَكْرَمَ آيَةٍ فِي كِتَابِ اللَّهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
And from him, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘They have stone the most honourable of Verses in the Book of Allah-azwj: In the Name of Allah the Beneficent, the Merciful [1:1]’’.[13]
وَ مِنْهُ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ كِتَاباً إِلَّا وَ فَاتِحَتُهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ إِنَّمَا كَانَ يُعْرَفُ انْقِضَاءُ السُّورَةِ بِنُزُولِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ ابْتِدَاءً لِلْأُخْرَى.
And from him, from Safwan Al-Jammal who said,
‘Abu Abdullah-asws said: ‘Allah-azwj has not Revealed any Book except and it’s beginning is: In the Name of Allah the Beneficent, the Merciful [1:1], and rather the termination of the Chapter is recognised by Revelation of In the Name of Allah the Beneficent, the Merciful [1:1], beginning of the next’’.[14]
وَ مِنْهُ عَنِ الْحَسَنِ بْنِ خُرَّزَادَ قَالَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَمَّ الرَّجُلُ الْقَوْمَ جَاءَ شَيْطَانٌ إِلَى الشَّيْطَانِ الَّذِي هُوَ قَرِينُ الْإِمَامِ فَيَقُولُ هَلْ ذَكَرَ اللَّهَ يَعْنِي هَلْ قَرَأَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَإِنْ قَالَ نَعَمْ هَرَبَ مِنْهُ وَ إِنْ قَالَ لَا رَكِبَ عُنُقَ الْإِمَامِ وَ دَلَّى رِجْلَيْهِ فِي صَدْرِهِ فَلَمْ يَزَلِ الشَّيْطَانُ إِمَامَ الْقَوْمِ حَتَّى يَفْرُغُوا مِنْ صَلَاتِهِمْ.
And from him, from Al-Hassan Bin Khurrazad who said, ‘It is reported,
‘From Abu Abdullah-asws having said: ‘When a man leads a group (in Salat), a Satan-la comes to the Satan-la who is paired to the prayer leader and says, ‘Did he mention Allah-azwj?’ – meaning did he recite: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ In the Name of Allah the Beneficent, the Merciful [1:1]. If he-la says, ‘Yes’, he-la flees from him, and if he-la says, ‘No’, he-la rides upon the neck of the prayer leader and hangs his-la legs in his chest. So the Satan-la does not cease to lead group until they are free from their Salat’’.[15]
وَ مِنْهُ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا كَانَتْ لَكَ حَاجَةٌ فَاقْرَأِ الْمَثَانِيَ وَ سُورَةً أُخْرَى وَ صَلِّ رَكْعَتَيْنِ وَ ادْعُ اللَّهَ
And from him, from Abu Bakr Al Hazramy who said,
‘Abu Abdullah-asws said: ‘When there were to be a need (request) for you, then recite ‘Al-Masaany’ (Surah Al-Fatiha), and another Chapter, and pray two Cycles Salat and supplicate to Allah-azwj’.
قُلْتُ أَصْلَحَكَ اللَّهُ وَ مَا الْمَثَانِي
I said, ‘May Allah-azwj Keep you-asws well! And what is ‘Al-Masaany’?’
قَالَ فَاتِحَةُ الْكِتَابِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
He-asws said: ‘Opening of the Book, In the Name of Allah the Beneficent, the Merciful [1:1] All Praise is for Allah the Lord of the Worlds [1:2]’’.[16]
وَ مِنْهُ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ: بَلَغَهُ أَنَّ أُنَاساً يَنْزِعُونَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- فَقَالَ هِيَ آيَةٌ مِنْ كِتَابِ اللَّهِ أَنْسَاهُمْ إِيَّاهَا الشَّيْطَانُ.
And from him, from Isa Bin Abdullah, from his father, from his grandfather,
‘From Ali-asws, he (the narrator) said, ‘It reached him-asws that some people are removing In the Name of Allah the Beneficent, the Merciful [1:1]. He-asws said: ‘It is a Verse from the Book of Allah-azwj. The Satan-la made them forget it’’.[17]
وَ مِنْهُ عَنْ خَالِدِ بْنِ الْمُخْتَارِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ مَا لَهُمْ قَاتَلَهُمُ اللَّهُ عَمَدُوا إِلَى أَعْظَمِ آيَةٍ فِي كِتَابِ اللَّهِ- فَزَعَمُوا أَنَّهَا بِدْعَةٌ إِذَا أَظْهَرُوهَا وَ هِيَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ-.
And from him, from Khalid Bin Al Mukhtar who said,
‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘What is the matter with them? May Allah-azwj Battle them! They are deliberating to the mightiest Verse in the Book of Allah-azwj, and they are claiming that it is an innovation if they were to reveal (recite) it, and it is: بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ In the Name of Allah the Beneficent, the Merciful [1:1]’’.[18]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَنْ قَوْلِ اللَّهِ لَقَدْ آتَيْناكَ سَبْعاً مِنَ الْمَثانِي وَ الْقُرْآنَ الْعَظِيمَ فَقَالَ فَاتِحَةُ الْكِتَابِ يُثَنَّى فِيهَا الْقَوْلُ-
And from him, from Muhammad Bin Muslim who said,
‘I heard Abu Abdullah-asws about Words of Allah-azwj: And We have Given you seven from Al-Masaany and the Magnificent Quran [15:87]. He-asws said: ‘Opening of the Book, the words are doubled in it’.[19]
قَالَ وَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَعَالَى مَنَّ عَلَيَّ بِفَاتِحَةِ الْكِتَابِ مِنْ كَنْزِ الْجَنَّةِ فِيهَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- الْآيَةُ الَّتِي يَقُولُ اللَّهُ تَعَالَى فِيهَا وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
He-asws said: ‘And Rasool-Allah-saww said: ‘Allah-azwj the Exalted Conferred upon me-saww with Opening of the Book (Surah Al-Fatiha), from treasure of the Paradise. In it is: In the Name of Allah the Beneficent, the Merciful [1:1], the Verse which Allah-azwj the Exalted Said regarding it: And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46].
وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ الرَّحْمنِ الرَّحِيمِ دَعْوَى أَهْلِ الْجَنَّةِ حِينَ شَكَرُوا اللَّهَ حُسْنَ الثَّوَابِ
And, All Praise is for Allah the Lord of the Worlds [1:2] The Beneficent, the Merciful [1:3] is a call of the people of Paradise when they thank Allah-azwj of the excellent Rewards.
مالِكِ يَوْمِ الدِّينِ قَالَ جَبْرَئِيلُ مَا قَالَهَا مُسْلِمٌ قَطُّ إِلَّا صَدَّقَهُ اللَّهُ وَ أَهْلُ سَمَاوَاتِهِ
Master of the Day of Reckoning [1:4], Jibraeel-as said: ‘A Muslim will not say it at all except Allah-azwj and inhabitants of His-azwj skies will ratify him’.
إِيَّاكَ نَعْبُدُ إِخْلَاصٌ لِلْعِبَادَةِ
(It is) You we worship [1:5] – purely (the only one) for the worshipping.
وَ إِيَّاكَ نَسْتَعِينُ أَفْضَلُ مَا طَلَبَ بِهِ الْعِبَادُ حَوَائِجَهُمْ
And You do we seek Assistance (from) [1:5] – the best of what the servants can be seeking their needs with.
اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ صِرَاطَ الْأَنْبِيَاءِ وَ هُمُ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ الْيَهُودِ وَ غَيْرِ الضَّالِّينَ النَّصَارَى.
Guide us to be on the Straight Path [1:6] The path of those You have Bestowed Bounties upon – path of the Prophets-as, and they-as are those Allah-azwj has Conferred upon them-as – other than of those You are Wrathful upon – the Jews – nor of the straying ones [1:7] – the Christians’’.[20]
11- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ كَانَ يَقْرَأُ مالِكِ يَوْمِ الدِّينِ وَ يَقْرَأُ اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ.
(The book) ‘Al Ayyashi’ – from Muhammad Bin Ali Al Halby,
‘From Abu Abdullah-asws, he-asws used to recite: Master of the Day of Reckoning [1:4], and he‑asws recited: Guide us to be on the Straight Path [1:6]’’.[21]
وَ مِنْهُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقْرَأُ مَا لَا أُحْصِي مَلِكِ يَوْمِ الدِّينِ.
And from him, from Dawood Bin Farqad,
‘I heard Abu Abdullah-asws reciting, Master of the Day of Reckoning [1:4], what I cannot even count’’.[22]
12- الْعَيَّاشِيُّ، عَنِ الزُّهْرِيِّ قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا قَرَأَ مالِكِ يَوْمِ الدِّينِ يُكَرِّرُهَا حَتَّى يَكَادَ أَنْ يَمُوتَ.
Al Ayyashi, from Al Zuhry who said,
‘It was so, whenever Ali-asws Bin Al-Husayn-asws recited: Master of the Day of Reckoning [1:4], he‑asws repeated it to the extent he-asws almost died’’.[23]
وَ مِنْهُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ع.
And from him, from Dawood Bin Farqad,
‘From Abu Abdullah-asws having said: Guide us to be on the Straight Path [1:6] – meaning Amir Al-Momineen-asws’’.[24]
وَ مِنْهُ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ لَا الضَّالِّينَ قَالَ هُمُ الْيَهُودُ وَ النَّصَارَى.
And from him, from Muawiya Bin Wahb who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: other than of those You are Wrathful upon nor of the straying ones [1:7], he-asws said: ‘They are the Jews and the Christians’’.[25]
وَ مِنْهُ عَنْ رَجُلٍ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ فِي قَوْلِهِ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ غَيْرِ الضَّالِّينَ قَالَ هَكَذَا نَزَلَتْ
And from him, from a man, from Ibn Abu Umeyr raising it,
‘Regarding His-azwj Words: other than of those You are Wrathful upon and other than of the straying ones [1:7], he-asws said: ‘That is how it was Revealed’.
وَ قَالَ الْمَغْضُوبِ عَلَيْهِمْ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ وَ النُّصَّابُ وَ الضَّالِّينَ الشُّكَّاكُ الَّذِينَ لَا يَعْرِفُونَ الْإِمَامَ.
And he-asws said: ‘The Wrathful upon are so and so, and so and so, and so and so and the Nasibis (hostile ones); and the straying ones – the doubters, those who are not recognising the Imam-asws’’.[26]
13- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ افْتَتَحَ الصَّلَاةَ فَقَرَأَ السُّورَةَ وَ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ مَعَهَا أَ يُجْزِيهِ أَنْ يَفْعَلَ ذَلِكَ مُتَعَمِّداً لِعَجَلَةٍ كَانَتْ
(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 a man who begins the Salat, so he recites the Chapter and does not recite Surah Al-Fatiha with it, ‘Would it suffice him if he does that deliberately being out of haste?’
قَالَ لَا يَتَعَمَّدُ ذَلِكَ فَإِنْ نَسِيَ فَقَرَأَهُ فِي الثَّانِيَةِ أَجْزَأَهُ-
He-asws said: ‘He cannot deliberate with that. If he has forgotten, he should recite it in the second (Cycle), it would suffice him’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ فِي الْفَرِيضَةِ بِفَاتِحَةِ الْكِتَابِ وَ سُورَةٍ أُخْرَى فِي النَّفَسِ الْوَاحِدِ هَلْ يَصْلُحُ ذَلِكَ أَوْ مَا عَلَيْهِ إِنْ فَعَلَ
And I asked him-asws about the man reciting Surah Al-Fatiha in the obligatory Salat, and another Chapter in one breath, ‘Is that correct, or what is upon him if he does so?’
قَالَ إِنْ شَاءَ قَرَأَ بِالنَّفَسِ الْوَاحِدِ وَ إِنْ شَاءَ فِي غَيْرِهِ فَلَا بَأْسَ-
He-asws said: ‘If he so desires, he can recite it in one breath, and if he so desires, in another (breath), there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ فِي صَلَاتِهِ هَلْ يُجْزِيهِ أَنْ لَا يُحَرِّكَ لِسَانَهُ وَ أَنْ يَتَوَهَّمَ تَوَهُّماً
And I asked him-asws about the man reciting in his Salat, ‘Does it suffice him if he does not move his tongue and he imagines in imagination?’
قَالَ لَا بَأْسَ-
He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي أَ لَهُ أَنْ يَقْرَأَ فِي الْفَرِيضَةِ فَيَمُرُّ بِالْآيَةِ فِيهَا التَّخْوِيفُ فَيَبْكِي وَ يُرَدِّدُ الْآيَةَ
And I asked him-asws about the man praying Salat, ‘Is it for him if he recites in the obligatory Salat, so he passes by a Verse wherein is a scare (of Hell or Punishment), so he cries and repeats the Verse?’
قَالَ يُرَدِّدُ الْقُرْآنَ مَا شَاءَ وَ إِنْ جَاءَهُ الْبُكَاءُ فَلَا بَأْسَ-
He-asws said: ‘He can repeat the Quran for as long as he like, and even if the crying comes to him, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ سُورَةً وَاحِدَةً فِي الرَّكْعَتَيْنِ مِنَ الْفَرِيضَةِ وَ هُوَ يُحْسِنُ غَيْرَهَا فَإِنْ فَعَلَ فَمَا عَلَيْهِ
And I asked him-asws about the man reciting one Chapter in the two Cycles of the obligatory Salat and (even though) he is good at others, ‘If he were to do so, what is upon him?’
قَالَ إِذَا أَحْسَنَ غَيْرَهَا فَلَا يَفْعَلْ وَ إِنْ لَمْ يُحْسِنْ غَيْرَهَا فَلَا بَأْسَ وَ إِنْ فَعَلَ فَلَا شَيْءَ عَلَيْهِ وَ لَكِنْ لَا يَعُودُ-
He-asws said: ‘When he is good at others, he should not do so, and if he is not good at others, there is no problem, and if he does so, there is nothing upon him, but he should not repeat (doing such)’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى الْعِيدَيْنِ وَحْدَهُ أَوِ الْجُمُعَةَ هَلْ يَجْهَرُ فِيهَا بِالْقِرَاءَةِ
And I asked him-asws about a man praying Salat of the two Eids alone, or the Friday, ‘Should he be loud with the recitation in it?’
قَالَ لَا يَجْهَرُ إِلَّا الْإِمَامُ
He-asws said: ‘No one should be loud except the prayer leader’’.
قَالَ وَ قَالَ أَخِي يَا عَلِيُّ بِمَا تُصَلِّي فِي لَيْلَةِ الْجُمُعَةِ
He said, ‘And my brother-asws said: ‘O Ali! With what (recitation) do you pray Salat during the night of Friday?’
قُلْتُ بِسُورَةِ الْجُمُعَةِ وَ إِذَا جَاءَكَ الْمُنَافِقُونَ
I said, ‘With Surah Al-Jummah, and Surah Munafiqoun’.
فَقَالَ رَأَيْتُ أَبِي يُصَلِّي فِي لَيْلَةِ الْجُمُعَةِ بِسُورَةِ الْجُمُعَةِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ فِي الْفَجْرِ بِسُورَةِ الْجُمُعَةِ وَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ فِي الْجُمُعَةِ بِسُورَةِ الْجُمُعَةِ وَ إِذَا جَاءَكَ الْمُنَافِقُونَ.
He-asws said: ‘I-asws saw my-asws father-asws praying Salat during the night of Friday with (reciting) Surah Al-Jummah and Surah Al-A’ala, and during the Friday with Surah Al Jummah and Surah Al-Munafiqoun’’.[27]
توضيح وَ قَالَ فِي الذِّكْرَى رُوِيَ فِي التَّهْذِيبِ عَنْ زُرَارَةَ قُلْتُ لِأَبِي جَعْفَرٍ ع أُصَلِّي بِقُلْ هُوَ اللَّهُ أَحَدٌ فَقَالَ نَعَمْ قَدْ صَلَّى رَسُولُ اللَّهِ ص فِي كِلْتَا الرَّكْعَتَيْنِ بِقُلْ هُوَ اللَّهُ أَحَدٌ لَمْ يُصَلِّ قَبْلَهَا وَ لَا بَعْدَهَا بِقُلْ هُوَ اللَّهُ أَحَدٌ أَتَمَّ مِنْهَا.
Clarification (Ahadeeth only) – And he said in ‘Al-Zikra’ – It is reported in ‘Al-Tahzeeb’, from Zurara, ‘I said to Abu Ja’far-asws, ‘Can I pray Salat with Surah Al-Tawheed?’ He-asws said: ‘Yes, Rasool-Allah-saww had prayed so in both the Cycles with Surah Al-Tawheed. No one had prayed before it, nor after it with Surah Al-Tawheed, more completely than him-saww’’.
وَ رَوَاهُ الشَّيْخُ فِي الْمَبْسُوطِ وَ هُوَ فِي خَبَرِ رِبْعِيٍّ وَ حَرِيزٍ رَفَعَاهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ: إِذَا كَانَتْ لَيْلَةُ الْجُمُعَةِ يُسْتَحَبُّ أَنْ يُقْرَأَ فِي الْعَتَمَةِ سُورَةُ الْجُمُعَةِ وَ إِذَا جَاءَكَ الْمُنَافِقُونَ وَ فِي صَلَاةِ الصُّبْحِ مِثْلُ ذَلِكَ.
And it is reported by the Sheykh in ‘Al-Mabsout’, and it is in a Hadeeth by Rabie and Hareez, ‘They both raised it to Abu Ja’far-asws having said: ‘When it were to be the night of Friday, it is recommended to recite Surah Al-Jummah in Al-Atma (Al Isha Salat) and Surah Al-Munafiqoun, and in the morning Salat similar to that’’.
14- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: يَقْرَأُ فِي لَيْلَةِ الْجُمُعَةِ الْجُمُعَةَ وَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ فِي الْغَدَاةِ الْجُمُعَةَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ فِي الْجُمُعَةِ الْجُمُعَةَ وَ الْمُنَافِقِينَ وَ الْقُنُوتُ فِي الرَّكْعَةِ الْأُولَى قَبْلَ الرُّكُوعِ.
(The book) ‘Qurb Al Isnaad’ – from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty,
‘From Al-Reza-asws having said: ‘He should recite (Surahs) Al-Jummah in the night of Friday, and Al-A’ala, and in the morning (Surahs) Al-Jummah and Al-Tawheed, and during the Friday, (Surahs) Al-Jummah and Al-Munafiqoun, and the Qunout is in the first Cycle before the Ruk’u’’.[28]
15- الْخِصَالُ، عَنِ الْخَلِيلِ عَنِ الْحُسَيْنِ بْنِ حَمْدَانَ عَنْ إِسْمَاعِيلَ بْنِ مَسْعُودٍ عَنْ يَزِيدَ بْنِ ذَرِيعٍ عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ عَنِ الْحَسَنِ أَنَّ سَمُرَةَ بْنَ جُنْدَبٍ وَ عِمْرَانَ بْنَ حُصَيْنٍ تَذَاكَرَا فَحَدَّثَ سَمُرَةُ أَنَّهُ حَفِظَ عَنْ رَسُولِ اللَّهِ ص سَكْتَتَيْنِ سَكْتَةً إِذَا كَبَّرَ وَ سَكْتَةً إِذَا فَرَغَ مِنْ قِرَاءَتِهِ عِنْدَ رُكُوعِهِ
(The book) ‘Al Khisaal’ – from Al Khaleel, from Al-Husayn Bin Hamdan, from Ismail Bin Masoud, from Yazeed Bin Zareeh, from Saeed Bin Abu Aroubah, from Qatada, from Al-Hassan,
‘Samura Bin Jundab and Imran Bin Huseen had a discussion. Samura narrated that he had memorised two pauses from Rasool-Allah-saww, a pause when he-saww exclaimed Takbeer, and a pause when he-saww was free from his-saww recitation at his-saww Ruk’u.
ثُمَّ إِنَّ قَتَادَةَ ذَكَرَ السَّكْتَةَ الْأَخِيرَةَ إِذَا فَرَغَ مِنْ قِرَاءَةِ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ لَا الضَّالِّينَ أَيْ حَفِظَ ذَلِكَ سَمُرَةُ وَ أَنْكَرَهُ عَلَيْهِ عِمْرَانُ بْنُ حُصَيْنٍ
Then Qatada mentioned another silence, when he-saww was free from reciting: other than of those You are Wrathful upon nor of the straying ones [1:7] – i.e., Samura had memorised that and Imran Bin Huseen denied it upon him’.
قَالَ فَكَتَبَا فِي ذَلِكَ إِلَى أُبَيِّ بْنِ كَعْبٍ وَ كَانَ فِي كِتَابِهِ إِلَيْهِمَا أَوْ فِي رَدِّهِ عَلَيْهِمَا أَنَّ سَمُرَةَ قَدْ حَفِظَ.
He (the narrator) said, ‘They both wrote regarding that to Ubayy Bin Ka’ab, and it was (mentioned) in his letter to them, or in his response to them, ‘Samura has memorised (preserved correctly)’’.[29] (not a Hadeeth)
Notes (Ahadeeth only) –
رِوَايَةِ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ رَجُلَيْنِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص اخْتَلَفَا فِي رَسُولِ اللَّهِ فَكَتَبَا إِلَى أُبَيِّ بْنِ كَعْبٍ كَمْ كَانَتْ لِرَسُولِ اللَّهِ ص مِنْ سَكْتَةٍ قَالَ كَانَتْ لَهُ سَكْتَتَانِ إِذَا فَرَغَ مِنْ أُمِّ الْقُرْآنِ وَ إِذَا فَرَغَ مِنَ السُّورَةِ.
A report by Is’hat Bin Ammar, from Al-Sadiq-asws, from his-asws father-asws:’ Two men from companions of Rasool-Allah-saww differed regarding Rasool-Allah-azwj. They wrote to Ubayy Bin Ka’ab, ‘How many pauses were there for Rasool-Allah-saww?’ He said, ‘There were two pauses for him – when he-saww was free from Mother of the Book (Surah Al-Fatiha), and when he-asws was free from the Chapter’. (p.s. not a Hadeeth)
وَ فِي رِوَايَةِ حَمَّادٍ تَقْدِيرُ السَّكْتَةِ بَعْدَ السُّورَةِ بِنَفَسٍ.
And in a report by Hammad: ‘Measurement of the pause after the Chapter, is a breath’’.
وَ قَالَ ابْنُ الْجُنَيْدِ رَوَى سَمُرَةُ وَ أُبَيُّ بْنُ كَعْبٍ عَنِ النَّبِيِّ ص أَنَّ السَّكْتَةَ الْأُولَى بَعْدَ تَكْبِيرَةِ الِافْتِتَاحِ وَ الثَّانِيَةَ بَعْدَ الْحَمْدِ.
And Ibn Al Jundab said, ‘It is reported by Samura and Ubayy Bin Ka’ab, from the Prophet-saww: ‘The first pause is after the initial Takbeer, and the second is after (Surah) Al-Hamd’’.
16- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْفَضْلِ عَنْ سُلَيْمَانَ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: صَلَّيْتُ خَلْفَ أَبِي جَعْفَرٍ ع فَقَرَأَ بِفَاتِحَةِ الْكِتَابِ وَ آيٍ مِنَ الْبَقَرَةِ وَ جَاءَ أَبِي فَسَأَلَ فَقَالَ يَا بُنَيَّ إِنَّمَا صَنَعَ ذَا لِيُفَقِّهَكُمْ وَ يُعَلِّمَكُمْ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al Waleed, from Muhammad Bin Al Fazl,
‘From Suleyman son of Abu Abdullah-asws having said, ‘I prayed Salat behind Abu Ja’far-asws. He-asws recited Surah Al-Fatiha and Verses from Surah Al-Baqarah, and my father-asws came and asked. He-asws said: ‘O my-asws son-asws! But rather I-asws did that to make you all understand and teach you all’’.[30]
بيان رُوِيَ فِي التَّهْذِيبِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ: صَلَّى بِنَا أَبُو عَبْدِ اللَّهِ ع أَوْ أَبُو جَعْفَرٍ ع فَقَرَأَ بِفَاتِحَةِ الْكِتَابِ وَ آخِرِ سُورَةِ الْمَائِدَةِ فَلَمَّا سَلَّمَ الْتَفَتَ إِلَيْنَا فَقَالَ أَمَا إِنِّي إِنَّمَا أَرَدْتُ أَنْ أُعَلِّمَكُمْ.
Explanation – It is reported in ‘Al-Tahzeeb’ – from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Aban Bin Usman, from Ismail Bin Al-Fazl who said, ‘Abu Abdullah-asws prayed (leading) us, or Abu Ja’far-asws. He-asws recited Surah Al-Fatiha and another Surah Al-Maidah. When he‑asws performed Salaam, he-asws turned towards us. He-asws said: ‘But rather, I-asws wanted to teach you all!’’
17- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ جَمَاعَةٍ مِنْ أَصْحَابِنَا قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع مَا الْعِلَّةُ الَّتِي مِنْ أَجْلِهَا لَا يَحِلُّ لِلرَّجُلِ أَنْ يُصَلِّيَ وَ عَلَى شَارِبِهِ الْحِنَّاءُ
(The book) ‘Al Ilal’ – from his father, from Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from a group of our companions who said,
‘Abu Abdullah-asws was asked, ‘What is the reason due to which it is no permissible for the man to pray Salat which there is henna upon his moustache?’
قَالَ لِأَنَّهُ لَا يَتَمَكَّنُ مِنَ الْقِرَاءَةِ وَ الدُّعَاءِ.
He-asws said: ‘Because it does not enable from recitation and the supplication’’.[31]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَزَنْطِيِّ وَ غَيْرِهِ عَنْ أَبَانٍ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يُصَلِّي الْمُخْتَضِبُ
And from him, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Al Bazanty and someone else, from Aban, from Misma’a Bin Abdul Malik who said,
‘I heard Abu Abdullah-asws saying: ‘The dyed one cannot pray Salat’.
قُلْتُ جُعِلْتُ فِدَاكَ وَ لِمَ
I said, ‘May I be sacrificed for you-asws! And why not?’
قَالَ إِنَّهُ مُحَصَّرٌ.
He-asws said: ‘He is restricted (in recitation and supplication)’’.[32]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي حَدِيثٍ طَوِيلٍ يَقُولُ اقْرَأْ سُورَةَ الْجُمُعَةِ وَ الْمُنَافِقِينَ فَإِنَّ قِرَاءَتَهُمَا سُنَّةٌ يَوْمَ الْجُمُعَةِ فِي الْغَدَاةِ وَ الظُّهْرِ وَ الْعَصْرِ وَ لَا يَنْبَغِي لَكَ أَنْ تَقْرَأَ بِغَيْرِهِمَا فِي صَلَاةِ الظُّهْرِ يَعْنِي يَوْمَ الْجُمُعَةِ إِمَاماً كُنْتَ أَوْ غَيْرَ إِمَامٍ.
And from him, from his father, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Hammad, from Hareyz, from Zurara,
‘From Abu Ja’far-asws in a lengthy Hadeeth, saying: ‘Recite Surahs Al-Jummah and Al-Munafiqeen, for their recitation on the day of Friday is a Sunnah, in the morning, and Al-Zohr, and Al-Asr, and it is not befitting for you to recite with other than these in Al-Zohr Salat, meaning on the day of Friday, whether you were a prayer leader or not a prayer leader’’.[33]
18- التَّوْحِيدُ، وَ الْعُيُونُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ زِيَادٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي قَالَ: سَأَلْتُ الرِّضَا ع عَنِ التَّوْحِيدِ فَقَالَ كُلُّ مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ آمَنَ بِهَا فَقَدْ عَرَفَ التَّوْحِيدَ
(The book) ‘Al-Tawheed’, and ‘Al Uyoun’ – from Ali Bin Ahmad Al Daqqaq, from Muhammad Bin Ja’far Al Asady, from Muhammad Bin Ismail Al Barmakky, from Al-Husayn Bin Al-Hassan, from Bakr Bin Ziyad, from Abdul Aziz Bin Al Muhtady who said,
‘I asked Al-Reza-asws about (Surah) Al-Tawheed. He-asws said: ‘I asked Al-Reza-asws about Surah Al-Tawheed. He-asws said: ‘Every one who recites Surah Al-Tawheed, and Say: We believe in Allah [2:136], so he has recognised the Tawheed’.
قُلْتُ كَيْفَ نَقْرَؤُهَا
I said, ‘How should we read it?’
قَالَ كَمَا يَقْرَأُ النَّاسُ وَ زَادَ فِيهِ كَذَلِكَ اللَّهُ رَبِّي كَذَلِكَ اللَّهُ رَبِّي.
He-asws said: ‘Like what the people read, and there is an increase in it, ‘Like that is Allah-azwj my Lord-azwj! Like that is Allah-azwj my Lord-azwj!’’[34]
بيان: وَ رَوَاهُ عَبْدُ الرَّحْمَنِ بْنُ الْحَجَّاجِ عَنِ الصَّادِقِ ع أَنَّ أَبَاهُ كَانَ إِذَا قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ فَرَغَ مِنْهَا قَالَ كَذَلِكَ اللَّهُ أَوْ كَذَاكَ اللَّهُ رَبِّي.
Explanation (Hadeeth only) – And it is reported by Abdul Rahman Bin Al Hajjaj, from Al-Sadiq‑asws, his-asws father-asws, whenever he-asws read Surah Al-Tawheed and was free from it, he-asws said: ‘Like that is Allah-azwj’, or ‘Like that is Allah-azwj my-asws Lord-azwj’’.
19- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الشَّاهِ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ النَّيْسَابُورِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الطَّائِيِّ عَنْ أَبِيهِ وَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ الْخُوزِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَرْوَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ 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 عَلِيُّ بْنُ أَبِي طَالِبٍ ع صَلَّى بِنَا رَسُولُ اللَّهِ ص صَلَاةَ السَّفَرِ فَقَرَأَ فِي الْأُولَى قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ فِي الْأُخْرَى قُلْ هُوَ اللَّهُ أَحَدٌ ثُمَّ قَالَ قَرَأْتُ لَكُمْ ثُلُثَ الْقُرْآنِ وَ رُبُعَهُ.
(The book) ‘Al Uyoun’ – from Muhammad Bin Ali Bin Al Shah, from Abu Bakr Bin Abdullah Al Neshapuri, from Abdullah Bin Ahmad Al Taie, from his father, and from Ahmad Bin Ibrahim Al Khowzy, from Ibrahim Bin Marwan, from Ja’far Bin Muhammad Bin Ziyad, from Ahmad Bin Abdullah Al Hawy, and from Al-Husayn Bin Muhammad Al Ushnany, from Ali Bin Muhammad Bin Mahrawiya, from Dawood Bin Suleyman, altogether,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Ali-asws Bin Abu Talib-asws said: ‘Rasool-Allah-saww prayed Salat the Salat of travelling. He-saww read in the first (Cycle) Surah Al-Kafiroun, and another as Surah Al-Tawheed’. Then he-saww said: ‘I-saww have read to you a third of the Quran and its quarter’’.[35]
20- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ عُمَرَ الْعَطَّارِ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع يَوْمَ الثَّلَاثَاءِ فَقَالَ لَمْ أَرَكَ أَمْسِ
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad Bin Abdullah, from Ali Bin Umar Al Attar who said,
‘I entered to see Abu Al-Hassan Al-Askari-asws on the day of Tuesday. He-asws said: ‘I-asws did not see you yesterday’.
قَالَ كَرِهْتُ الْحَرَكَةَ فِي يَوْمِ الْإِثْنَيْنِ
He (the narrator) said, ‘I disliked the movement during the day of Monday’.
قَالَ يَا عَلِيُّ مَنْ أَحَبَّ أَنْ يَقِيَهُ اللَّهُ شَرَّ يَوْمِ الْإِثْنَيْنِ فَلْيَقْرَأْ فِي أَوَّلِ رَكْعَةٍ مِنْ صَلَاةِ الْغَدَاةِ هَلْ أَتَى عَلَى الْإِنْسَانِ
He-asws said: ‘O Ali! One who loves that Allah-azwj should Save him from evil on the day of Monday, let him recite in the first Cycle of the morning Salat, Surah Al-Insaan’.
ثُمَّ قَرَأَ أَبُو الْحَسَنِ ع فَوَقاهُمُ اللَّهُ شَرَّ ذلِكَ الْيَوْمِ وَ لَقَّاهُمْ نَضْرَةً وَ سُرُوراً.
Then Abu Al-Hassan-asws recited: Therefore, Allah will Protect them for the evil of that Day and cast freshness and happiness to them [76:11]’’.[36]
21- الْإِحْتِجَاجُ، قَالَ: كَتَبَ مُحَمَّدٌ الْحِمْيَرِيُّ إِلَى الْقَائِمِ ع رُوِيَ فِي ثَوَابِ الْقُرْآنِ فِي الْفَرَائِضِ وَ غَيْرِهَا أَنَّ الْعَالِمَ ع قَالَ عَجَباً لِمَنْ لَمْ يَقْرَأْ فِي صَلَاتِهِ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ كَيْفَ تُقْبَلُ صَلَاتُهُ
(The book) ‘Al Ihtijaj’ –
‘He said, ‘Muhammad Al-Himeyri wrote to Al-Qaim-ajfj, ‘It is reported regarding Rewards of the Quran in the obligatory Salats and other that the Scholar-asws said: ‘Surprise at the one who does not recited Surah Al-Qadr in his Salat how his Salat is Accepted!
وَ رُوِيَ مَا زَكَتْ صَلَاةُ مَنْ لَمْ يَقْرَأْ فِيهَا قُلْ هُوَ اللَّهُ أَحَدٌ
And it is reported, ‘A Salat is not purified, of the one who does not recite in it Surah Al-Tawheed’.
وَ رُوِيَ أَنَّ مَنْ قَرَأَ فِي فَرَائِضِهِ الْهُمَزَةَ أُعْطِيَ مِنَ الثَّوَابِ قَدْرَ الدُّنْيَا فَهَلْ يَجُوزُ أَنْ يَقْرَأَ الْهُمَزَةَ وَ يَدَعَ هَذِهِ السُّوَرَ الَّتِي ذَكَرْنَاهَا مَعَ مَا قَدْ رُوِيَ أَنَّهُ لَا تُقْبَلُ صَلَاتُهُ وَ لَا تَزْكُو إِلَّا بِهِمَا
And it is reported: ‘The one who recites Surah Al-Humaza in his obligatory Salat would be Given the Rewards of a measurement of the world. Is it allowed to recite Surah Al-Humaza, and leave these Chapters which we have mentioned, along with what has been reported that his Salat is neither Accepted nor Purified except with these two?’
التَّوْقِيعُ الثَّوَابُ فِي السُّوَرِ عَلَى مَا قَدْ رُوِيَ وَ إِذَا تَرَكَ سُورَةً مِمَّا فِيهَا الثَّوَابُ وَ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ إِنَّا أَنْزَلْنَاهُ لِفَضْلِهِمَا أُعْطِيَ ثَوَابَ مَا قَرَأَ وَ ثَوَابَ السُّورَةِ الَّتِي تَرَكَ وَ يَجُوزُ أَنْ يَقْرَأَ هَاتَيْنِ السُّورَتَيْنِ وَ تَكُونُ صَلَاتُهُ تَامَّةً وَ لَكِنْ يَكُونُ قَدْ تَرَكَ الْفَضْلَ.
The Holy Letter (stated): ‘The Rewards regarding the Chapters are based upon what has been reported, and when you were to leave a Chapter from what is the Rewards in it, and (instead) recite Surah Al-Tawheed, and Surah Al-Qadr, due to their merits would be Given Rewards of what he has recited and Rewards of the Chapters which he had left; and it is allowed if he recites these two Chapters, and his Salat would be complete, but he would have left the merit’’.[37]
فَلَاحُ السَّائِلِ، رَأَيْتُ فِي كِتَابِ مَشَايِخِ خَوَاصٍّ مِنَ الشِّيعَةِ لِمَوْلَانَا أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ وَ مَوْلَانَا الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيَّيْنِ مَا هَذَا لَفْظُ السَّائِلِ وَ لَفْظُهُ ع ثُمَّ ذَكَرَ هَذِهِ الرِّوَايَةَ.
(The book) ‘Falah Al-Saail’ –
‘I saw in the book of elders, specialities of the Shias of our Master-asws Abu Al-Hassan Ali-asws Bin Muhammad-asws, and our Master-asws Al-Hassan Bin Ali-asws, the two Askaris (residents of Al-Asker), what are these wordings of the questioner and his-ajfj words, then he mentioned this report’’.[38]
22- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُعَاذِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَدَعْ أَنْ تَقْرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ فِي سَبْعَةِ مَوَاطِنَ فِي الرَّكْعَتَيْنِ قَبْلَ الْفَجْرِ وَ رَكْعَتَيِ الزَّوَالِ وَ الرَّكْعَتَيْنِ بَعْدَ الْمَغْرِبِ وَ الرَّكْعَتَيْنِ فِي أَوَّلِ صَلَاةِ اللَّيْلِ وَ رَكْعَتَيِ الْإِحْرَامِ وَ رَكْعَتَيِ الْفَجْرِ إِذَا أَصْبَحْتَ بِهَا وَ رَكْعَتَيِ الطَّوَافِ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Ayoub Bin Nuh, from Abdullah Bin Al Mugheira, from Muaw Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Do not leave reciting Surah Al-Tawheed, and Surah Al-Kafiroun in seven places in the two Cycles before Al-Fajr, and the two Cycles of the midday (Al-Zohr Salat), and the two Cycles after Al-Maghrib Salat, and the two Cycles in the beginning of the night Salat, and two Cycles of the consecration, and two Cycles of Al-Fajr when you come to the morning with it, and two Cycles of the Tawaaf (during Hajj or Umrah)’’.[39]
23- الْعُيُونُ، عَنْ تَمِيمِ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ رَجَاءِ بْنِ أَبِي الضَّحَّاكِ قَالَ: كَانَ الرِّضَا ع فِي طَرِيقِ خُرَاسَانَ قِرَاءَتُهُ فِي جَمِيعِ الْمَفْرُوضَاتِ فِي الْأُولَى الْحَمْدَ وَ إِنَّا أَنْزَلْنَاهُ وَ فِي الثَّانِيَةِ الْحَمْدَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ إِلَّا فِي صَلَاةِ الْغَدَاةِ وَ الظُّهْرِ وَ الْعَصْرِ يَوْمَ الْجُمُعَةِ فَإِنَّهُ كَانَ يَقْرَأُ فِيهَا بِالْحَمْدِ وَ سُورَةِ الْجُمُعَةِ وَ الْمُنَافِقِينَ
(The book) ‘Al Uyoun’, from Tameem Bin Abdullah al Qureyshi, from his father, from Ahmad Bin Ali Al Ansari, from Raja’a Bin Abu Al Zahhak who said,
‘Al-Reza-asws was in the road of Khurasan. His-asws recitation in entirety of the obligatory Salat were Surahs Al-Hamd and Al-Qadr in the first Cycle, and in the second Surahs Al-Hamd and Al-Tawheed, except in the morning Salat, and Al-Zohr, and Al-Asr on the day of Friday, for he‑asws was reciting in it with Surah Al-Hamd, and Al-Jummah and Al-Munafiqeen.
وَ كَانَ يَقْرَأُ فِي صَلَاةِ الْعِشَاءِ الْآخِرَةِ لَيْلَةَ الْجُمُعَةِ فِي الْأُولَى الْحَمْدَ وَ سُورَةَ الْجُمُعَةِ وَ فِي الثَّانِيَةِ الْحَمْدَ وَ سَبِّحِ اسْمَ رَبِّكَ وَ كَانَ يَقْرَأُ فِي صَلَاةِ الْغَدَاةِ يَوْمَ الْإِثْنَيْنِ وَ يَوْمَ الْخَمِيسِ فِي الْأُولَى الْحَمْدَ وَ هَلْ أَتَى عَلَى الْإِنْسَانِ وَ فِي الثَّانِيَةِ الْحَمْدَ وَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ
And in the Isha Salat on the night of Friday he-asws recited (Surah) Al-Hamd and Surah Al Jummah in the first (Cycle), and in the second (Surahs) Al-Hamd and Al A’ala; and he-asws recited in the morning Salat on the day of Monday and the day of Thursday in the first (Cycle), Surahs Al-Hamd, and Al-Insaan, and in the second Al-Hamd and Al-Ghashiya.
وَ كَانَ يَجْهَرُ بِالْقِرَاءَةِ فِي الْمَغْرِبِ وَ الْعِشَاءِ وَ صَلَاةِ اللَّيْلِ وَ الشَّفْعِ وَ الْوَتْرِ وَ الْغَدَاةِ وَ يُخْفِي الْقِرَاءَةَ فِي الظُّهْرِ وَ الْعَصْرِ
And he-asws was loud with the recitation in Al-Maghrib and Al-Isha, and the night Salat, and Al-Shaf’ie, and Al-Witr, and the morning; and he was quiet of the recitation in Al-Zohr and Al-Asr.
وَ كَانَ يُسَبِّحُ فِي الْأُخْرَاوَيْنِ يَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ ثَلَاثَ مَرَّاتٍ وَ كَانَ قُنُوتُهُ فِي جَمِيعِ صَلَاتِهِ رَبِّ اغْفِرْ وَ ارْحَمْ وَ تَجَاوَزْ عَمَّا تَعْلَمُ إِنَّكَ أَنْتَ الْأَعَزُّ الْأَجَلُّ الْأَكْرَمُ-
And he-asws glorified in the last two (Cycles) saying: ‘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’ – three time; and his‑asws Qunout in entirety of his-asws Salas was: ‘Lord-azwj! Forgive, and Mercy, and Overlook from what You-azwj Know. Surely, You-azwj are the Mightiest, the most Majestic, the most Benevolent!’
وَ كَانَ إِذَا أَقَامَ فِي بَلْدَةٍ عَشَرَةَ أَيَّامٍ صَائِماً لَا يُفْطِرُ فَإِذَا جَنَّ اللَّيْلُ بَدَأَ بِالصَّلَاةِ قَبْلَ الْإِفْطَارِ وَ كَانَ فِي الطَّرِيقِ يُصَلِّي فَرَائِضَهُ رَكْعَتَيْنِ رَكْعَتَيْنِ إِلَّا الْمَغْرِبَ فَإِنَّهُ كَانَ يُصَلِّيهَا ثَلَاثاً
And when he-asws stood in any city for ten days, he-asws would fast, not break. When the night shaded, he-asws began with the Salat before the Iftaar (meal to break fast); and in the road he‑asws prayed his-asws obligatory Salats, two Cycles by two Cycles except Al-Maghrib, for he‑asws prayed it as three Cycles.
وَ لَا يَدَعُ نَافِلَتَهَا وَ لَا يَدَعُ صَلَاةَ اللَّيْلِ وَ الشَّفْعَ وَ الْوَتْرَ وَ رَكْعَتَيِ الْفَجْرِ فِي سَفَرٍ وَ لَا حَضَرٍ وَ كَانَ لَا يُصَلِّي مِنْ نَوَافِلِ النَّهَارِ فِي السَّفَرِ شَيْئاً وَ كَانَ يَقُولُ بَعْدَ كُلِّ صَلَاةٍ يُقَصِّرُهَا سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ ثَلَاثِينَ مَرَّةً وَ يَقُولُ هَذَا تَمَامُ الصَّلَاةِ
And he-asws did not leave its optional, and did not leave the night Salat, and Al-Shaf’ie, and Al-Witr, and two Cycles of Al-Fajr in a journey, nor while staying; and he-asws did not pray from the optional Salat of the day anything during the journey, and he-asws had said after every Salat he-asws had shortened: ‘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’ – three times; and he-asws said: ‘This is the complete Salat’.
وَ مَا رَأَيْتُهُ صَلَّى الضُّحَى فِي سَفَرٍ وَ لَا حَضَرٍ وَ كَانَ لَا يَصُومُ فِي السَّفَرِ شَيْئاً وَ كَانَ ع يَبْدَأُ فِي دُعَائِهِ بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ وَ يُكْثِرُ مِنْ ذَلِكَ فِي الصَّلَاةِ وَ غَيْرِهَا
And I did not see him-asws praying Al-Zohr, neither during a journey nor staying; and he-asws did not fast anything during the journey; and he-asws began in his-asws supplication with the Salawaat upon Muhammad-saww and his-saww Progeny-asws, and he-asws frequented from that during the Salat and elsewhere.
وَ كَانَ يُكْثِرُ بِاللَّيْلِ فِي فِرَاشِهِ مِنْ تِلَاوَةِ الْقُرْآنِ فَإِذَا مَرَّ بِآيَةٍ فِيهَا ذِكْرُ جَنَّةٍ أَوْ نَارٍ بَكَى وَ سَأَلَ اللَّهَ الْجَنَّةَ وَ تَعَوَّذَ بِاللَّهِ مِنَ النَّارِ
And at night he-asws frequented in his-asws bed from reciting the Quran. Whenever he-asws passed by a Verse wherein was mention of Paradise or Fire, he-asws wept and asked Allah-azwj for the Paradise and sought Refuge with Allah-azwj from the Fire.
وَ كَانَ ع يَجْهَرُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي جَمِيعِ صَلَوَاتِهِ بِاللَّيْلِ وَ النَّهَارِ وَ كَانَ إِذَا قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ قَالَ سِرّاً اللَّهُ أَحَدٌ فَإِذَا فَرَغَ مِنْهَا قَالَ كَذَلِكَ اللَّهُ رَبُّنَا ثَلَاثاً
And he-asws was loud with (reciting), بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ ‘In the Name of Allah-azwj the Beneficent, the Merciful’, in entirety of his-asws Salats at night and day; and when he-asws recited Surah Al-Tawheed, he-asws said secretly: ‘Allah-azwj is One!’ When he-asws was free from it, he-asws said: ‘Like that is Allah-azwj, our Lord-azwj!’ three times.
وَ كَانَ إِذَا قَرَأَ قُلْ يا أَيُّهَا الْكافِرُونَ قَالَ فِي نَفْسِهِ سِرّاً يَا أَيُّهَا الْكَافِرُونَ فَإِذَا فَرَغَ مِنْهَا قَالَ رَبِّيَ اللَّهُ وَ دِينِيَ الْإِسْلَامُ ثَلَاثاً
And whenever he-asws recited Surah Al-Kafiroun, he-asws said within himself secretly: ‘O you Kafirs!’ When he-asws was free from it, he-asws said: ‘My-asws Lord-azwj is Allah-azwj and my-asws religion is Al-Islam’, three times.
وَ كَانَ إِذَا قَرَأَ وَ التِّينِ وَ الزَّيْتُونِ قَالَ عِنْدَ الْفَرَاغِ مِنْهَا بَلَى وَ أَنَا عَلَى ذَلِكَ مِنَ الشَّاهِدِينَ وَ كَانَ إِذَا قَرَأَ لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ قَالَ عِنْدَ الْفَرَاغِ مِنْهَا سُبْحَانَكَ اللَّهُمَّ بَلَى
And whenever he-asws recited (Surah) Al-Teen, he-asws said when he-asws was free from it: ‘Yes, and I-asws am from the witnesses upon that’; and when he-asws recited Surah Al-Qiyamah, he‑asws said when he-asws was free from it: ‘Glory be to You-azwj, O Allah-azwj, Yes!’
وَ كَانَ يَقْرَأُ فِي سُورَةِ الْجُمُعَةِ قُلْ ما عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجارَةِ لِلَّذِينَ اتَّقَوْا وَ اللَّهُ خَيْرُ الرَّازِقِينَ
And when he-asws recited Surah Al-Jummah, Say: ‘Whatever is in the Presence of Allah is better than the sport and the trade, – for those who are pious – and Allah is the best of the sustainers [62:11].
وَ كَانَ إِذَا فَرَغَ مِنَ الْفَاتِحَةِ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ فَإِذَا قَرَأَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى قَالَ سِرّاً سُبْحَانَ رَبِّيَ الْأَعْلَى وَ إِذَا قَرَأَ يا أَيُّهَا الَّذِينَ آمَنُوا قَالَ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ سِرّاً.
And whenever he-asws was free from Surah Al-Fatiha, he-asws said: ‘The Praise is for Allah-azwj, Lord-azwj of the worlds’. When he-asws recited Surah Al A’ala, he-asws said secretly: ‘Glorious is my-asws Lord-azwj the Exalted’; and when he-asws recited, ‘O you those who believe’, he-asws said: ‘At Your-azwj service, O Allah-azwj, at Your-azwj service’’.[40]
بيان: وَ رَوَى عَبْدُ اللَّهِ الْمُزَنِيُّ مُرْسَلًا عَنِ الصَّادِقِ ع يَنْبَغِي لِلْعَبْدِ إِذَا صَلَّى أَنْ يُرَتِّلَ قِرَاءَتَهُ وَ إِذَا مَرَّ بِآيَةٍ فِيهَا ذِكْرُ الْجَنَّةِ وَ النَّارِ سَأَلَ اللَّهَ الْجَنَّةَ وَ تَعَوَّذَ بِاللَّهِ مِنَ النَّارِ وَ إِذَا مَرَّ بِ يا أَيُّهَا الَّذِينَ آمَنُوا قَالَ لَبَّيْكَ رَبَّنَا.
Explanation (Ahadeeth only) – And it is reported by Abdullah Al-Muzanny with an unbroken chain, from Al-Sadiq-asws: ‘It is befitting for the servant when he prays Salat to be gradual in his recitation, and when he passes by a Verse wherein is mention of the Paradise and the Fire, he asked Allah-azwj of the Paradise and sought Refuge with Allah-azwj from the Fire; and when he-asws passed by, ‘O you those who believe’, he-asws said: ‘At Your-azwj service, our Lord-azwj!’’
وَ مِثْلُهَا رِوَايَةُ أَبِي جَرِيرٍ عَنِ الْكَاظِمِ ع قَالَ: إِنَّ الرَّجُلَ إِذَا كَانَ فِي الصَّلَاةِ فَدَعَاهُ الْوَالِدُ فَلْيُسَبِّحْ فَإِذَا دَعَتْهُ الْوَالِدَةُ فَلْيَقُلْ لَبَّيْكَ.
And similar to it is a report by Abu Jareer, from Al-Kazim-asws having said: ‘When the man were to be in Salat and his father calls him, let him glorify, and when his mother calls him, let him say, ‘At your service!’’
24- الْعُيُونُ، عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْوَرَّاقِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ وَ أَبِي مُحَمَّدٍ النِّيلِيِّ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ شَاهَوَيْهِ عَنْ أَبِي الْحَسَنِ الصَّائِغِ عَنْ عَمِّهِ قَالَ: خَرَجْتُ مَعَ الرِّضَا ع إِلَى خُرَاسَانَ فَمَا زَادَ فِي الْفَرَائِضِ عَلَى الْحَمْدِ وَ إِنَّا أَنْزَلْنَاهُ فِي الْأُولَى وَ الْحَمْدِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ فِي الثَّانِيَةِ.
(The book) ‘Al Uyoun’ – from Ali Bin Abdullah Bin Al Warraq, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Muhammad Bin Hassan and Abu Muhammad Al Neyli, from Al-Husayn Bin Abdullah, from Muhammad Bin Ali Bin Shahwiya, from Abu Al-Hassan Al Saaig, from his paternal uncle who said,
‘I went out with Al-Reza-asws to Khurasan. He-asws did not increase in the obligatory salat upon (Surahs) Al-Hamd and Al-Qadr in the first (Cycle), and (Surahs) Al-Hamd and Al-Tawheed in the second’’.[41]
25- قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ وَ عَبْدِ الصَّمَدِ بْنِ مُحَمَّدٍ مَعاً عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ع الْمَغْرِبَ فَتَعَوَّذَ بِإِجْهَارٍ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ أَعُوذُ بِاللَّهِ أَنْ يَحْضُرُونِ ثُمَّ جَهَرَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
(The book) ‘Qurb Al Isnaad’ – from Muhammad Bin Abdul Hameed, and Abdul Samad Bin Muhammad, both together from Hanan Bin Sadeyr who said,
‘I prayed Al-Maghrib Salat behind Abu Abdullah-asws. He-asws sought Refuge loudly: ‘I-asws seek Refuge with Allah-azwj, the All-Hearing, the All-Knowing, from the Pelted Satan-la, and I-asws seek Refuge with Allah-azwj from their (Satan-la) being present’. Then he-asws was loud with, ‘In the Name of Allah-azwj the Beneficent, the Merciful’’.[42]
بيان: وَ رَوَى حَنَانُ بْنُ سَدِير قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ع فَتَعَوَّذَ بِإِجْهَارٍ ثُمَّ جَهَرَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ يُحْمَلُ عَلَى الْجَوَازِ.
Explanation (Ahadeeth only) – And it is reported by Hanan Bin Sadeyr who said, ‘I prayed salat behind Abu Abdullah-asws. He-asws sought Refuge loudly, then was loud with, ‘In the Name of Allah-azwj the Beneficent, the Merciful’, and it is carried upon it being allowed.
وَرَدَ فِي صَحِيحَةِ صَفْوَانَ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ع أَيَّاماً فَكَانَ يَقْرَأُ فِي فَاتِحَةِ الْكِتَابِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- فَإِذَا كَانَتْ صَلَاةٌ لَا يُجْهَرُ فِيهَا بِالْقِرَاءَةِ جَهَرَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ أَخْفَى مَا سِوَى ذَلِكَ.
It has been referred in ‘Saheeh’ (correct Hadeeth) by Safwan who said, ‘I prayed Salat behind Abu Abdullah-asws for days. He-asws recited, ‘In the Name of Allah-azwj the Beneficent, the Merciful’ in Surah Al-Fatiha. When it was a Salat having no loudness in it with the recitation, he-asws was loud with, ‘In the Name of Allah-azwj the Beneficent, the Merciful’, and he-asws was quiet of whatever was besides that’’.
26- التَّوْحِيدُ، عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الرَّقَاشِيِّ عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ عَنْ يَزِيدَ الرِّشْكِ عَنْ مُطَرِّفِ بْنِ عَبْدِ اللَّهِ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ أَنَّ النَّبِيَّ ص بَعَثَ سَرِيَّةً وَ اسْتَعْمَلَ عَلَيْهَا عَلِيّاً ع فَلَمَّا رَجَعُوا سَأَلَهُمْ فَقَالُوا كُلُّ خَيْرٍ غَيْرَ أَنَّهُ قَرَأَ بِنَا فِي كُلِّ الصَّلَاةِ بِقُلْ هُوَ اللَّهُ أَحَدٌ
(The book) ‘Al-Tawheed’ – from Ahmad Bin Al-Husayn, from Muhammad Bin Suleyman, from Muhammad Bin Yahya, from Muhammad Bin Abdullah Al Raqqashy, from Ja’far Bin Suleyman, from Yazeed Al Rishky, from Mutarrif Bin Abdullah, from Imran Bin Husayn,
‘The Prophet-saww dispatched a battalion and utilised Ali-asws (as commander) upon it. When they returned, he-asws asked them. They said, ‘All good, apart from that he-asws had recited with us in every Salat with Surah Al-Tawheed’.
فَقَالَ يَا عَلِيُّ لِمَ فَعَلْتَ هَذَا
He-saww said: ‘O Ali-asws! Why did you-asws do this?’
فَقَالَ لِحُبِّي لِقُلْ هُوَ اللَّهُ أَحَدٌ
He-asws said: ‘For my-asws love for Surah Al-Tawheed’.
فَقَالَ النَّبِيُّ ص مَا أَحْبَبْتَهَا حَتَّى أَحَبَّكَ اللَّهُ عَزَّ وَ جَلَ.
The Prophet-saww said: ‘You-asws did not love this until Allah-azwj Mighty and Majestic Loved you‑asws!’’[43]
27- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ سَهْلِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ وَ آيَةَ الْكُرْسِيِّ فِي كُلِّ رَكْعَةٍ مِنْ تَطَوُّعِهِ فَقَدْ فَتَحَ اللَّهُ لَهُ بِأَعْظَمِ أَعْمَالِ الْآدَمِيِّينَ إِلَّا مَنْ أَشْبَهَهُ أَوْ زَادَ عَلَيْهِ.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashari, from Sahl Bin Al-Hassan, from Muhammad Bin Ali Bin Asbaat, from his paternal uncle Yaqoub, from Abu Al-Hassan Al Abdy who said,
‘One who recites Surah Al-Tawheed, and Surah Al-Qadr, and Ayat Al-Kursi (2:255) in every Cycle from his optional Salats, Allah-azwj has Granted Access to him to mightiest of the deeds of the human beings, except one who resembles (a deed like) it or increases upon it’’.[44]
عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: مَنْ قَرَأَ سُورَةَ الدُّخَانِ فِي فَرَائِضِهِ وَ نَوَافِلِهِ بَعَثَهُ اللَّهُ مِنَ الْآمِنِينَ يَوْمَ الْقِيَامَةِ وَ أَظَلَّهُ تَحْتَ عَرْشِهِ وَ حَاسَبَهُ حِسَاباً يَسِيراً وَ أَعْطَاهُ كِتَابَهُ بِيَمِينِهِ.
From Al-Baqir-asws having said: ‘One who recites Surah Al-Dukhan in his obligatory and his optional Salats, Allah-azwj will Resurrect him as being from the secured ones on the Day of Qiyamah, and Shade him beneath His-azwj Throne, and Reckon him an easy Reckoning, and Give him his book (register of his deeds) in his right hand’’.[45]
وَ عَنْهُ ع قَالَ: مَنْ أَدْمَنَ فِي فَرَائِضِهِ وَ نَوَافِلِهِ قِرَاءَةَ سُورَةِ ق وَسَّعَ اللَّهُ عَلَيْهِ رِزْقَهُ وَ أَعْطَاهُ كِتَابَهُ بِيَمِينِهِ وَ حَاسَبَهُ حِسَاباً يَسِيراً.
And from him-asws having said: ‘One who is habitual in his obligatory and his optional Salat in reciting Surah Qaf, Allah-azwj will Expand his sustenance and Give him his book in his right hand, and Reckon him an easy Reckoning’’.[46]
وَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَنْ قَرَأَ سُورَةَ الْمُمْتَحِنَةِ فِي فَرَائِضِهِ وَ نَوَافِلِهِ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ نَوَّرَ لَهُ بَصَرَهُ وَ لَا يُصِيبُهُ فَقْرٌ أَبَداً وَ لَا جُنُونٌ فِي بَدَنِهِ وَ لَا فِي وُلْدِهِ.
And from Ali-asws Bin Al-Husayn-asws having said: ‘One who recites Surah Al-Mumtahana in his obligatory and his optional Salat, Allah-azwj will Test his heart for the Eman, and Irradiate his sight for him, and poverty will not hit him, nor insanity in his body, nor in his children’’.[47]
وَ عَنِ الْبَاقِرِ ع قَالَ: مَنْ قَرَأَ سُورَةَ الصَّفِّ وَ أَدْمَنَ قِرَاءَتَهَا فِي فَرَائِضِهِ وَ نَوَافِلِهِ صَفَّهُ اللَّهُ مَعَ مَلَائِكَتِهِ وَ أَنْبِيَائِهِ الْمُرْسَلِينَ إِنْ شَاءَ اللَّهُ.
And from Al-Baqir-asws having said: ‘One who recites Surah Al-Saff and is habitual in reciting it in his obligatory and his optional Salat, Allah-azwj will Place him in a row with His-azwj Angels, and His-azwj Prophets-as, the Messengers-as, if Allah-azwj so Desires’’.[48]
وَ عَنِ الصَّادِقِ ع قَالَ: مِنَ الْوَاجِبِ عَلَى كُلِّ مُؤْمِنٍ إِذَا كَانَ لَنَا شِيعَةً أَنْ يَقْرَأَ فِي لَيْلَةِ الْجُمُعَةِ بِالْجُمُعَةِ وَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ فِي صَلَاةِ الظُّهْرِ بِالْجُمُعَةِ وَ الْمُنَافِقِينَ فَإِذَا فَعَلَ ذَلِكَ فَكَأَنَّمَا يَعْمَلُ بِعَمَلِ رَسُولِ اللَّهِ ص وَ كَانَ جَزَاؤُهُ وَ ثَوَابُهُ عَلَى اللَّهِ الْجَنَّةَ.
And from Al-Sadiq-asws having said: ‘From the obligations upon every Momin, when he was a Shia of ours-asws, is that he should recite during the night of Friday with Surahs Al-Jummah, and Al-A’ala, and in Al-Zohr Salat with Surahs Al-Jummah and Al-Munafiqeen. When he does that, it is as if he has worked with a deed of Rasool-Allah-saww, and his Recompense and his Reward upon Allah-azwj is the Paradise’’.[49]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ سُورَةَ التَّغَابُنِ فِي فَرِيضَتِهِ كَانَتْ شَفِيعَةً لَهُ يَوْمَ الْقِيَامَةِ وَ شَاهِدَ عَدْلٍ عِنْدَ مَنْ يُجِيزُ شَهَادَتَهَا ثُمَّ لَا يُفَارِقُهَا حَتَّى تُدْخِلَهُ الْجَنَّةَ.
And he-asws said: ‘One who recites Surah Al-Taghabun in his obligatory Salat, it would be an interceder for him on the Day of Qiyamah, and a just witness with the one whose testimony is allowed, then it will not separate until it enters him into the Paradise’’.[50]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ سُورَةَ الطَّلَاقِ وَ التَّحْرِيمِ فِي فَرِيضَةٍ أَعَاذَهُ اللَّهُ مِنْ أَنْ يَكُونَ يَوْمَ الْقِيَامَةِ مِمَّنْ يَخَافُ أَوْ يَحْزَنُ وَ عُوفِيَ مِنَ النَّارِ وَ أَدْخَلَهُ اللَّهُ الْجَنَّةَ بِتِلَاوَتِهِ إِيَّاهُمَا وَ مُحَافَظَتِهِ عَلَيْهِمَا لِأَنَّهُمَا لِلنَّبِيِّ ص.
And from him-asws having said: ‘One who recites Surahs Al-Talaq and Al-Tahreem in his obligatory Salat, Allah-azwj will Shelter on the Day of Qiyamah from being from the ones who fear or grieve, and Pardon him from the Fire, and Admit him into the Paradise due to his having recited them, and preserved upon them, because these are for the Prophet-saww’’.[51]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ فِي الْمَكْتُوبَةِ قَبْلَ أَنْ يَنَامَ لَمْ يَزَلْ فِي أَمَانِ اللَّهِ حَتَّى يُصْبِحَ وَ فِي أَمَانِهِ يَوْمَ الْقِيَامَةِ حَتَّى يَدْخُلَ الْجَنَّةَ.
And from him-asws having said: ‘One who recites Surah Al-Mulk in the Prescribed (obligatory Salat) before he sleeps, will not cease to be in the security of Allah-azwj until morning, and in His-azwj security on the Day of Qiyamah until he enters the Paradise’’.[52]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ سُورَةَ ن وَ الْقَلَمِ فِي فَرِيضَتِهِ أَوْ نَافِلَتِهِ آمَنَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ أَنْ يُصِيبَهُ فَقْرٌ أَبَداً وَ أَعَاذَهُ إِذَا مَاتَ مِنْ ضَمَّةِ الْقَبْرِ.
And from him-asws having said: ‘One who recites Surah Al-Qalam in his obligatory or his optional Salat, Allah-azwj Mighty and Majestic will Secure him from poverty hitting him, ever, and Shelter him from compression of the grave when he dies’’.[53]
وَ عَنْهُ ع قَالَ: أَكْثِرُوا قِرَاءَةَ الْحَاقَّةِ فَإِنَّ قِرَاءَتَهَا فِي الْفَرَائِضِ وَ النَّوَافِلِ مِنَ الْإِيمَانِ بِاللَّهِ وَ رَسُولِهِ لِأَنَّهَا إِنَّمَا نَزَلَتْ فِي أَمِيرِ الْمُؤْمِنِينَ ع وَ مُعَاوِيَةَ وَ لَمْ يُسْلَبْ قَارِئُهَا دِينَهُ حَتَّى يَلْقَى اللَّهَ عَزَّ وَ جَلَ.
And from his-asws having said: ‘Frequent the recitation of Surah Al-Haqah, for its recitation in the obligatory and optional Salats is from the Eman with Allah-azwj and His-azwj Rasool-saww, because rather it was Revealed regarding (praise of) Amir Al-Momineen-asws and (in condemnation of) Muawiya, and its reciter will not be stripped of his religion until he meets Allah-azwj Mighty and Majestic’’.[54]
وَ عَنْهُ ع قَالَ: أَيُّ عَبْدٍ قَرَأَ إِنَّا أَرْسَلْنَا نُوحاً مُحْتَسِباً صَابِراً فِي فَرِيضَةٍ أَوْ نَافِلَةٍ أَسْكَنَهُ اللَّهُ تَعَالَى مَسَاكِنَ الْأَبْرَارِ وَ أَعْطَاهُ ثَلَاثَ جِنَانٍ مَعَ جَنَّتِهِ كَرَامَةً مِنَ اللَّهِ وَ زَوَّجَهُ مِائَتَيْ حَوْرَاءَ وَ أَرْبَعَةَ آلَافِ ثَيِّبٍ إِنْ شَاءَ اللَّهُ.
And from him-asws having said: ‘Whichever servant recites Surah Nuh-as anticipating, patiently, either in an obligatory or optional Salat, Allah-azwj the Exalted will Settle him in the dwellings of the righteous ones, and Give him three gardens along with his garden, as an honour from Allah-azwj, and Get him married to two hundred Houries and four thousand non-virgins, if Allah‑azwj so Desires’’.[55]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ سُورَةَ الْمُزَّمِّلِ فِي الْعِشَاءِ الْآخِرَةِ أَوْ فِي آخِرِ اللَّيْلِ كَانَ لَهُ اللَّيْلُ وَ النَّهَارُ شَاهِدَيْنِ مَعَ سُورَةِ الْمُزَّمِّلِ وَ أَحْيَاهُ اللَّهُ حَيَاةً طَيِّبَةً وَ أَمَاتَهُ مِيتَةً طَيِّبَةً.
And from him-asws having said: ‘One who recites Surah Al-Muzzammil in Al-Isha the last Salat, or in the end of the night, there will be two witnesses of the night and the day for him with Surah Al-Muzzammil, and Allah-azwj will Cause him a good life, and Cause him to die a good death’’.[56]
وَ عَنِ الْبَاقِرِ ع قَالَ: مَنْ قَرَأَ فِي الْفَرِيضَةِ سُورَةَ الْمُدَّثِّرِ كَانَ حَقّاً لَهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يَجْعَلَهُ مَعَ مُحَمَّدٍ ص فِي دَرَجَتِهِ وَ لَا يُدْرِكُهُ فِي حَيَاةِ الدُّنْيَا شَقَاءٌ أَبَداً.
And from Al-Baqir-asws having said: ‘One who recites Surah Al-Mudassir in the obligatory Salat, there would be a right for him upon Allah-azwj Mighty and Majestic to Make him to be with Muhammad-saww in his-saww level, and misery will not come across him in life of the world, ever!’’[57]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ هَلْ أَتَى عَلَى الْإِنْسَانِ فِي كُلِّ غَدَاةِ خَمِيسٍ- زَوَّجَهُ اللَّهُ مِنَ الْحُورِ ثَمَانَمِائَةِ عَذْرَاءَ وَ أَرْبَعَةَ آلَافِ ثَيِّبٍ وَ حَوْرَاءَ مِنَ الْحُورِ الْعِينِ وَ كَانَ مَعَ مُحَمَّدٍ ص.
And from him-asws having said: ‘One who recites Surah Al-Insaan in every morning of Thursday, Allah-azwj will Get him married to eight hundred virgins and four thousand non-virgins, and Houries from the Maiden Houries, and he would be with (Prophet) Muhammad-saww’’.[58]
وَ عَنِ الصَّادِقِ ع قَالَ: مَنْ قَرَأَ هَاتَيْنِ السُّورَتَيْنِ وَ جَعَلَهُمَا نُصْبَ عَيْنَيْهِ فِي صَلَاةِ الْفَرِيضَةِ وَ النَّافِلَةِ إِذَا السَّمَاءُ انْفَطَرَتْ وَ إِذَا السَّمَاءُ انْشَقَّتْ لَمْ يَحْجُبْهُ اللَّهُ مِنْ حَاجَةٍ وَ لَمْ يَحْجُزْهُ مِنَ اللَّهِ حَاجِزٌ وَ لَمْ يَزَلْ يَنْظُرُ اللَّهُ إِلَيْهِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ.
And from Al-Sadiq-asws having said: ‘One who recites these two Chapters and makes them to be installed in his eyes in the obligatory and the optional Salat – Surahs Infitar and Inshiqaq, Allah-azwj will not Veil him from a veil and no barrier will bar him from Allah-azwj, and Allah-azwj will not cease Looking at him until he is free from the Reckoning’’.[59]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ فِي الْفَرِيضَةِ وَيْلٌ لِلْمُطَفِّفِينَ أَعْطَاهُ اللَّهُ الْأَمْنَ يَوْمَ الْقِيَامَةِ مِنَ النَّارِ وَ لَمْ تَرَهُ وَ لَا يَرَاهَا وَ لَا يَمُرُّ عَلَى جِسْرِ جَهَنَّمَ وَ لَا يُحَاسَبُ يَوْمَ الْقِيَامَةِ.
And from him-asws having said: ‘One who recites Surah Al-Mutaffifeen in the obligatory Salat, and on the Day of Qiyamah Allah-azwj will Give him the safety from the Fire, and it will not see him nor will he see it, and he will not pass upon the bridge of Hell, nor will he be Reckoned with on the Day of Qiyamah’’.[60]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ وَ السَّمَاءِ ذَاتِ الْبُرُوجِ فِي فَرَائِضِهِ فَإِنَّهَا سُورَةُ النَّبِيِّينَ كَانَ مَحْشَرُهُ وَ مَوْقِفُهُ مَعَ النَّبِيِّينَ وَ الْمُرْسَلِينَ.
And from him-asws having said: ‘One who recites Surah Al-Burouj in his obligatory Salat, for it is a Chapter of the Prophets-as, his Resurrection and his pausing will be with the Prophets-as and the Messengers-as’’.[61]
وَ عَنْهُ ع قَالَ: مَنْ كَانَتْ قِرَاءَتُهُ فِي فَرَائِضِهِ بِالسَّمَاءِ وَ الطَّارِقِ كَانَتْ لَهُ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ جَاهٌ وَ مَنْزِلَةٌ وَ كَانَ مِنْ رُفَقَاءِ النَّبِيِّينَ وَ أَصْحَابِهِمْ فِي الْجَنَّةِ.
And from him-asws having said: ‘One whose recitation in his obligatory Salat was with Surah Al-Tariq, there will be dignity and status for him in the Presence of Day of Qiyamah, and he will be from the friends of the Prophets-as and their-as companions in the Paradise’’.[62]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى فِي فَرِيضَةٍ أَوْ نَافِلَةٍ قِيلَ لَهُ يَوْمَ الْقِيَامَةِ ادْخُلْ مِنْ أَيِّ أَبْوَابِ الْجِنَانِ شِئْتَ إِنْ شَاءَ اللَّهُ.
And from him-asws having said: ‘One who recites Surah Al-A’ala, either in an obligatory Salat or an optional Salat, it will be said to him on the Day of Qiyamah, he can enter from whichever doors of the gardens he so likes to, if Allah-azwj so Desires’’.[63]
وَ عَنْهُ ع قَالَ: مَنْ أَدْمَنَ قِرَاءَةَ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ فِي فَرِيضَةٍ أَوْ نَافِلَةٍ غَشَّاهُ اللَّهُ بِرَحْمَتِهِ فِي الدُّنْيَا وَ الْآخِرَةِ وَ آتَاهُ الْأَمْنَ يَوْمَ الْقِيَامَةِ مِنْ عَذَابِ النَّارِ.
And from him-asws having said: ‘One who is habitual of reciting Surah Al-Ghashiya either in an obligatory Salat or optional Salat, Allah-azwj will Surround him with His-azwj Mercy in the world and the Hereafter, and will Give him the security on the Day of Qiyamah from the Punishment of Fire’’.[64]
وَ عَنْهُ ع قَالَ: اقْرَءُوا سُورَةَ الْفَجْرِ فِي فَرَائِضِكُمْ وَ نَوَافِلِكُمْ فَإِنَّهَا سُورَةُ الْحُسَيْنِ بْنِ عَلِيٍّ- مَنْ قَرَأَهَا كَانَ مَعَ الْحُسَيْنِ ع يَوْمَ الْقِيَامَةِ فِي دَرَجَةٍ مِنَ الْجَنَّةِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ.
And from him-asws having said: ‘Recite Surah Al-Fajr in your obligatory and your optional Salat, for it is a Chapter of Al-Husayn-asws Bin Ali-asws. One who recites with Al-Husayn-asws on the Day of Qiyamah in a level from the Paradise from the Paradise, surely Allah-azwj is Mighty, Wise’’.[65]
وَ عَنْهُ ع قَالَ: مَنْ كَانَ قِرَاءَتُهُ فِي فَرِيضَتِهِ لَا أُقْسِمُ بِهَذَا الْبَلَدِ كَانَ فِي الدُّنْيَا مَعْرُوفاً أَنَّهُ مِنَ الصَّالِحِينَ وَ كَانَ فِي الْآخِرَةِ مَعْرُوفاً أَنَّ لَهُ مِنَ اللَّهِ مَكَاناً وَ كَانَ يَوْمَ الْقِيَامَةِ مِنْ رُفَقَاءِ النَّبِيِّينَ وَ الشُّهَدَاءِ وَ الصَّالِحِينَ.
And from him-asws having said: ‘One who whose reciting in his obligatory Salat is Surah Al-Balad, he would be famous in the world that he is from the righteous ones, and in the Hereafter he would be famous that he has a position for him from Allah-azwj, and on the Day of Qiyamah he will be from friends of the Prophets-as and the martyrs and the righteous ones’’.[66]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ وَ التِّينِ فِي فَرَائِضِهِ وَ نَوَافِلِهِ أُعْطِيَ مِنَ الْجَنَّةِ حَتَّى يَرْضَى إِنْ شَاءَ اللَّهُ.
And from him-asws having said: ‘One who recites Surah Al-Teen in his obligatory and his optional Salat, will be Given from the Paradise until he is satisfied, if Allah-azwj so Desires’’.[67]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ فِي فَرِيضَةٍ مِنْ فَرَائِضِ اللَّهِ نَادَى مُنَادٍ يَا عَبْدَ اللَّهِ غَفَرَ اللَّهُ لَكَ مَا مَضَى فَاسْتَأْنِفِ الْعَمَلَ.
And from him-asws having said: ‘One who recites Surah Al-Qadr in an obligatory Salat from the obligatory salat of Allah-azwj, a caller will call out: ‘O servant of Allah-azwj! Allah-azwj has Forgiven for you what has passed, therefore resume the work’’.[68]
وَ عَنْهُ ع قَالَ: لَا تَمَلُّوا مِنْ قِرَاءَةِ إِذَا زُلْزِلَتِ الْأَرْضُ فَإِنَّ مَنْ كَانَتْ قِرَاءَتَهُ فِي نَوَافِلِهِ لَمْ يُصِبْهُ اللَّهُ عَزَّ وَ جَلَّ بِزَلْزَلَةٍ أَبَداً وَ لَمْ يَمُتْ بِهَا وَ لَا بِصَاعِقَةٍ وَ لَا بِآفَةٍ مِنْ آفَاتِ الدُّنْيَا فَإِذَا مَاتَ أُمِرَ بِهِ إِلَى الْجَنَّةِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ عَبْدِي أَبَحْتُكَ جَنَّتِي فَاسْكُنْ مِنْهَا حَيْثُ شِئْتَ وَ هَوِيتَ لَا مَمْنُوعاً وَ لَا مَدْفُوعاً.
And from him-asws having said: ‘Do not get fed up from Surah Zilzaal, for the one who were to recite it in his optional salat, Allah-azwj Mighty and Majestic will not Hit him with an earthquake, ever, and he will not die with it, nor with a thunderbolt, nor any affliction from afflictions of the world. When he dies, he will be Commanded with to the Paradise. Allah-azwj Mighty and Majestic will Say: “My servant! My-azwj Paradise is legalised for you, therefore settle in it wherever you so desire and love to, and you will neither be forbidden (from anywhere) nor pushed away’’.[69]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ سُورَةَ أَلْهَاكُمُ التَّكَاثُرُ فِي فَرِيضَةٍ كَتَبَ اللَّهُ لَهُ ثَوَابَ وَ أَجْرَ مِائَةِ شَهِيدٍ وَ مَنْ قَرَأَهَا فِي نَافِلَةٍ كَتَبَ لَهُ ثَوَابَ خَمْسِينَ شَهِيداً وَ صَلَّى مَعَهُ فِي فَرِيضَتِهِ أَرْبَعُونَ صَفّاً مِنَ الْمَلَائِكَةِ إِنْ شَاءَ اللَّهُ.
And from him-asws having said: ‘One who recites Surah Al-Takasur in an obligatory Salat, Allah‑azwj will Write for him the Rewards and Recompense of one hundred martyrs, and the one who recites it in an optional Salat, He-azwj will Write for him (Rewards of) fifty martyrs, and there will be praying with him in his obligatory Salat, forty rows from the Angels, if Allah‑azwj so Desires’’.[70]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ وَ الْعَصْرِ فِي نَوَافِلِهِ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ مُشْرِقاً وَجْهُهُ ضَاحِكاً سِنُّهُ قَرِيراً عَيْنُهُ حَتَّى يَدْخُلَ الْجَنَّةَ.
And from him-asws having said: ‘One who recites Surah Al-Asr, Allah-azwj will Resurrect him on the Day of Qiyamah having a shining face, laughing (showing his) teeth, his eyes delight, until he enters the Paradise’’.[71]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ وَيْلٌ لِكُلِّ هُمَزَةٍ فِي فَرَائِضِهِ نَفَتْ عَنْهُ الْفَقْرَ وَ جَلَبَتْ عَلَيْهِ الرِّزْقَ وَ تَدْفَعُ عَنْهُ مِيتَةَ السَّوْءِ.
And from him-asws having said: ‘One who recites Surah Al-Humaza in his obligatory Salat, the poverty will be negated from him, and the sustenance will be pulled to him, and the evil dead will be repelled from him’’.[72]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ فِي فَرَائِضِهِ أَ لَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ شَهِدَ لَهُ يَوْمَ الْقِيَامَةِ كُلُّ سَهْلٍ وَ جَبَلٍ وَ مَدَرٍ بِأَنَّهُ كَانَ مِنَ الْمُصَلِّينَ وَ يُنَادِي لَهُ يَوْمَ الْقِيَامَةِ مُنَادٍ صَدَقْتُمْ عَلَى عَبْدِي قَبِلْتُ شَهَادَتَكُمْ لَهُ وَ عَلَيْهِ أَدْخِلُوهُ الْجَنَّةَ وَ لَا تُحَاسِبُوهُ فَإِنَّهُ مِمَّنْ أُحِبُّهُ وَ أُحِبُّ عَمَلَهُ.
And from him-asws having said: ‘One who recites Surah Al-Feel in his obligatory Salat, there will testify for him on the Day of Qiyamah every coast, and mountain, and mud, he would be from the praying ones and there will be a call for him on the Day of Qiyamah: ‘You speak the truth upon My-azwj servant! I-azwj hereby Accept your testimonies for him and against him. Admit him into the Paradise and do to take his reckoning, for he is from one I-azwj Love and I-azwj Loves his deeds’’.[73]
وَ عَنِ الْبَاقِرِ ع قَالَ: مَنْ قَرَأَ سُورَةَ أَ رَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ فِي فَرَائِضِهِ وَ نَوَافِلِهِ كَانَ فِيمَنْ قَبِلَ اللَّهُ عَزَّ وَ جَلَّ صَلَاتَهُ وَ صِيَامَهُ وَ لَمْ يُحَاسِبْهُ بِمَا كَانَ مِنْهُ فِي الْحَيَاةِ الدُّنْيَا.
And from Al-Baqir-asws having said: ‘One who recites Surah Al-Maoun in his obligatory and his optional Salat, he would be among the one Allah-azwj Mighty and Majestic will Accept his Salat and his Fast, and will not Reckon him with whatever had happened from him in life of the world’’.[74]
وَ عَنِ الصَّادِقِ ع قَالَ: مَنْ كَانَ قِرَاءَتُهُ إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ فِي فَرَائِضِهِ وَ نَوَافِلِهِ سَقَاهُ اللَّهُ مِنَ الْكَوْثَرِ يَوْمَ الْقِيَامَةِ وَ كَانَ مُحَدَّثُهُ عِنْدَ رَسُولِ اللَّهِ ص فِي أَصْلِ طُوبَى.
And from Al-Sadiq-asws having said: ‘One who whose recitation was Surah Al-Kawser in his obligatory Salat and his optional Salat, Allah-azwj will Quench him from Al-Kawser on the Day of Qiyamah, and his discussion will be in the presence of Rasool-Allah-azwj in the base of (tree of) Tooba’’.[75]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ قُلْ يَا أَيُّهَا الْكَافِرُونَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ فِي فَرِيضَةٍ مِنَ الْفَرَائِضِ غَفَرَ اللَّهُ لَهُ وَ لِوَالِدَيْهِ وَ مَا وَلَدَا وَ إِنْ كَانَ شَقِيّاً مُحِيَ مِنْ دِيوَانِ الْأَشْقِيَاءِ وَ أُثْبِتَ فِي دِيوَانِ السُّعَدَاءِ وَ أَحْيَاهُ اللَّهُ سَعِيداً وَ أَمَاتَهُ شَهِيداً وَ بَعَثَهُ شَهِيداً.
And from him-asws having said: ‘One who recites Surah Al-Kafiroun, and Surah Al-Tawheed in an obligatory Salat from His-azwj Obligatory Salat, Allah-azwj will Forgive for him and for his parents, and whatever he begets; and if he was wretched from the register of the wretched ones and will be affirmed in the register of the fortunate ones, and Allah-azwj will Cause him to live as fortunate and Cause him to die as martyr, and Resurrect him as a martyr’’.[76]
وَ عَنْهُ ع قَالَ: مَنْ قَرَأَ إِذَا جَاءَ نَصْرُ اللَّهِ وَ الْفَتْحُ فِي نَافِلَةٍ أَوْ فَرِيضَةٍ نَصَرَهُ اللَّهُ عَلَى جَمِيعِ أَعْدَائِهِ وَ جَاءَ يَوْمَ الْقِيَامَةِ وَ مَعَهُ كِتَابٌ يَنْطِقُ
And from him-asws having said: ‘One who recites Surah Al-Fat’h in an optional or obligatory Salat, Allah-azwj will Help him against entirety of his enemies, and he will come on the Day of Qiyamah and with him will be a speaking Book.
قَدْ أَخْرَجَهُ اللَّهُ مِنْ جَوْفِ قَبْرِهِ فِيهِ أَمَانٌ مِنْ جِسْرِ جَهَنَّمَ وَ مِنَ النَّارِ وَ مِنْ زَفِيرِ جَهَنَّمَ فَلَا يَمُرُّ عَلَى شَيْءٍ يَوْمَ الْقِيَامَةِ إِلَّا بَشَّرَهُ وَ أَخْبَرَهُ بِكُلِّ خَيْرٍ حَتَّى يَدْخُلَ الْجَنَّةَ وَ يُفْتَحُ لَهُ فِي الدُّنْيَا مِنْ أَسْبَابِ الْخَيْرِ مَا لَمْ يَتَمَنَّ وَ لَمْ يَخْطُرْ عَلَى قَلْبِهِ.
Allah-azwj will Extract him from interior of his grave. He will safe from the Fire on the bridge of Hell, and from the exhalation of Hell. He will not pass by anything on the Day of Qiyamah except it will give him glad tidings and inform him with every goodness until he enters the Paradise, and Open for him in the world from the causes of good what he has not even wished for and it would not have occurred upon his heart’’.[77]
وَ عَنْهُ ع قَالَ: مَنْ مَضَى بِهِ يَوْمٌ وَاحِدٌ فَصَلَّى فِيهِ خَمْسَ صَلَوَاتٍ وَ لَمْ يَقْرَأْ فِيهَا بِقُلْ هُوَ اللَّهُ أَحَدٌ قِيلَ لَهُ يَا عَبْدَ اللَّهِ لَسْتَ مِنَ الْمُصَلِّينَ.
And from him-asws having said: ‘One for whom a day goes by and he prays five Salats in it and does not recite in it with Surah Al-Tawheed, it will be said to him: ‘O servant of Allah-azwj! You aren’t from the praying ones’’.[78]
وَ عَنْهُ ع قَالَ: مَنْ مَضَتْ لَهُ جُمْعَةٌ وَ لَمْ يَقْرَأْ فِيهَا بِقُلْ هُوَ اللَّهُ أَحَدٌ ثُمَّ مَاتَ مَاتَ عَلَى دِينِ أَبِي لَهَبٍ.
And from him-asws having said: ‘One for whom a Friday passes by and he does not recite in it Surah Al-Tawheed, then he dies, he would have dies upon the religion of Abu Lahab-la’’.[79]
28- 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 Salat, so he prays these at their timings, he isn’t from the heedless ones. If he recites one hundred Verses in it, he is from the Zakirs (mentioners of Allah-azwj’’.[80]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَبِي عُثْمَانَ الْعَبْدِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قِرَاءَةُ الْقُرْآنِ فِي الصَّلَاةِ أَفْضَلُ مِنْ قِرَاءَةِ الْقُرْآنِ فِي غَيْرِ الصَّلَاةِ.
And from him, from his father, from Ibrahim Bin Is’haq, from Abu Usman Al Abdy,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Reciting the Quran in the Salat is better than reciting the Quran in other than the Salat’’.[81]
29- فِقْهُ الرِّضَا، قَالَ ع لَا تَقْرَأْ فِي صَلَاةِ الْفَرِيضَةِ وَ الضُّحَى وَ أَ لَمْ نَشْرَحْ وَ أَ لَمْ تَرَ كَيْفَ وَ لِإِيلَافِ وَ لَا الْمُعَوِّذَتَيْنِ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Do not recite in the obligatory Salat, Surahs Al-Zoha, and Al-Inshirah, and Quraysh, and Al-Mawazateyn’.
فَإِنَّهُ قَدْ نُهِيَ عَنْ قِرَاءَتِهِمَا فِي الْفَرَائِضِ لِأَنَّهُ رُوِيَ أَنَّ وَ الضُّحَى وَ أَ لَمْ نَشْرَحْ سُورَةٌ وَاحِدَةٌ وَ كَذَلِكَ أَ لَمْ تَرَ كَيْفَ وَ لِإِيلَافِ سُورَةٌ وَاحِدَةٌ وَ أَنَّ الْمُعَوِّذَتَيْنِ مِنَ الرُّقْيَةِ لَيْسَتَا مِنَ الْقُرْآنِ أَدْخَلُوهُمَا فِي الْقُرْآنِ
It is prohibited from reciting these in the obligatory Salats, because it is reported that Surahs Al-Zohar and Al-Inshirah are one Chapter, and like that Surahs Al-Feel and Quraysh are one Chapter, and Al-Mawazateyn is from the ‘Ruqya’ (spell), these two aren’t from the Quran. There have been inserted in the Quran’.
وَ قِيلَ إِنَّ جَبْرَئِيلَ عَلَّمَهُمَا رَسُولَ اللَّهِ ص
And it is said that Jibraeel-as had taught these two Chapters to Rasool-Allah-saww.
فَإِنْ أَرَدْتَ قِرَاءَةَ بَعْضِ هَذِهِ السُّوَرِ الْأَرْبَعِ فَاقْرَأْ وَ الضُّحَى وَ أَ لَمْ نَشْرَحْ وَ لَمْ تَفْصِلْ بَيْنَهُمَا وَ كَذَلِكَ أَ لَمْ تَرَ كَيْفَ وَ لِإِيلَافِ وَ أَمَّا الْمُعَوِّذَتَانِ فَلَا تَقْرَأْهُمَا فِي الْفَرَائِضِ وَ لَا بَأْسَ فِي النَّوَافِلِ.
If you want to recite one of these four Chapters, then recite Surah Al-Zoha and Al-Inshirah, and do not keep a gap between the two, and like that (Surahs) Al-Feel and Quraysh. And as for Al-Mawazateyn, do not recite these in the obligatory salat, and there is no problem in the optional Salats’’.[82]
وَ قَالَ الْعَالِمُ ع اقْرَأْ فِي صَلَاةِ الْغَدَاةِ الْمُرْسَلَاتِ وَ إِذَا الشَّمْسُ كُوِّرَتْ وَ مِثْلَهُمَا مِنَ السُّورَةِ فِي الظُّهْرِ إِذَا السَّمَاءُ انْفَطَرَتْ وَ إِذَا زُلْزِلَتْ وَ مِثْلَهُمَا وَ فِي الْعَصْرِ الْعَادِيَاتِ وَ الْقَارِعَةَ وَ مِثْلَهُمَا وَ فِي الْمَغْرِبِ وَ التِّينِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ مِثْلَهُمَا وَ فِي يَوْمِ الْجُمُعَةِ وَ لَيْلَةِ الْجُمُعَةِ سُورَةَ الْجُمُعَةِ وَ الْمُنَافِقِينَ.
And the Scholar-asws said: ‘Recite in the Salat Surahs Al-Mursalaat, and Al-Shams, and Chapters like these; in Al-Zohr Salat Surahs Infitar and Zilzaal and their like; and in Al-Asr salat Surahs Al-Adiyaat and Al-Qariah and their like; and in Al-Maghrib Surahs Al-Teen and Al-Tawheed and their like; and during the day of Friday and the night of Friday, Surahs Al-Jummah and Al-Munafiqeen’’.[83]
وَ قَالَ ع وَ لَا تَقْرَأْ فِي الْمَكْتُوبَةِ سُورَةً نَاقِصَةً وَ لَا بَأْسَ بِهِ فِي النَّوَافِلِ.
And he-asws said: ‘And do not recite in the Prescribed (obligatory Salat) any deficient Chapter, and there is no problem with it in the optional’’.[84]
وَ قَالَ الْعَالِمُ ع لَا تُجْمَعُ بَيْنَ السُّورَتَيْنِ فِي الْفَرِيضَةِ-
And the Scholar-asws said: ‘Do not gather between the two Chapters in the obligatory salat’.
وَ سُئِلَ عَنْ رَجُلٍ يَقْرَأُ فِي الْمَكْتُوبَةِ نِصْفَ السُّورَةِ ثُمَّ يَنْسَى فَيَأْخُذُ فِي الْأُخْرَى حَتَّى يَفْرُغَ مِنْهَا ثُمَّ يَذْكُرُ قَبْلَ أَنْ يَرْكَعَ قَالَ لَا بَأْسَ بِهِ-
And he-asws was asked about a man reciting half the Chapter in the Prescribed (obligatory Salat), then he forgets, so he takes in another (Chapter) until he is free from it. Then he remembers before he performs Ruk’u. He-asws said: ‘There is no problem with it’.
وَ تَقْرَأُ فِي صَلَوَاتِكَ كُلِّهَا يَوْمَ الْجُمُعَةِ وَ لَيْلَةَ الْجُمُعَةِ سُورَةَ الْجُمُعَةِ وَ الْمُنَافِقِينَ وَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ إِنْ نَسِيتَهَا أَوْ فِي وَاحِدَةٍ مِنْهَا فَلَا إِعَادَةَ عَلَيْكَ فَإِنْ ذَكَرْتَهَا مِنْ قَبْلِ أَنْ تَقْرَأَ نِصْفَ سُورَةٍ فَارْجِعْ إِلَى سُورَةِ الْجُمُعَةِ وَ إِنْ لَمْ تَذْكُرْهَا إِلَّا بَعْدَ مَا قَرَأْتَ نِصْفَ سُورَةٍ فَامْضِ فِي صِلَاتِكَ.
And you should recite in your Salats, all of them on the day of Friday, and the night of Friday with Surahs Al-Jummah, and Al-Munafiqeen, and Al-A’ala, or in one of these, there is no repeating upon you. If you were to remember it from before you do Ruk’u that you had recited half a Chapter, then return to Surah Al-Jummah, and if you do not remember it except after having recited half a Chapter, then continue in your Salat’’.[85]
بيان: قَوْلُهُ ع فَيَأْخُذُ فِي الْأُخْرَى مُوَافِقٌ لِمَا رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يَقْرَأُ فِي الْمَكْتُوبَةِ بِنِصْفِ السُّورَةِ ثُمَّ يَنْسَى فَيَأْخُذُ فِي أُخْرَى حَتَّى يَفْرُغَ مِنْهَا ثُمَّ يَذْكُرُ قَبْلَ أَنْ يَرْكَعَ قَالَ يَرْكَعُ وَ لَا يَضُرُّهُ.
Explanation – His-asws words, ‘So he takes in another (Chapter)’ is compatible to what is reported by the Sheykh in the ‘Saheeh’ (correct Hadeeth), from Abu Abdullah-asws regarding the man reciting in the Prescribed (obligatory Salat) with half the Chapter, then he forgets, so he should take in another until he is free from it, then he remembers before he does Ruk’u, he-asws said: ‘He should do Ruk’u and it does not harm him’’.
30- مِصْبَاحُ الشَّرِيعَةِ، قَالَ الصَّادِقُ ع مَنْ قَرَأَ الْقُرْآنَ وَ لَمْ يَخْضَعْ لِلَّهِ وَ لَمْ يَرِقَّ قَلْبُهُ وَ لَا يَكْتَسِي حُزْناً وَ وَجَلًا فِي سِرِّهِ فَقَدِ اسْتَهَانَ بِعَظِيمِ شَأْنِ اللَّهِ تَعَالَى وَ خَسِرَ خُسْراناً مُبِيناً
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘One who recites the Quran and does not humble to Allah-azwj, and does not soften his heart, and does not feel sad and neither fearful in his privacy, so he has demeaned the Mighty Glory of Allah-azwj the Exalted, and he has incurred a manifest loss.
فَقَارِئُ الْقُرْآنِ يَحْتَاجُ إِلَى ثَلَاثَةِ أَشْيَاءَ قَلْبٍ خَاشِعٍ وَ بَدَنٍ فَارِغٍ وَ مَوْضِعٍ خَالٍ فَإِذَا خَشَعَ لِلَّهِ قَلْبُهُ فَرَّ مِنْهُ الشَّيْطَانُ الرَّجِيمُ قَالَ اللَّهُ عَزَّ وَ جَلَ فَإِذا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطانِ الرَّجِيمِ
A reciter of the Quran is needy to three things – a fearful heart, and a free body, and a vacant place. When his heart is fearful, the Pelted Satan-la flees from him. Allah-azwj Mighty and Majestic Said: So whenever you recite the Quran, seek Refuge with Allah from the Pelted Satan [16:98].
وَ إِذَا تَفَرَّغَ نَفْسُهُ مِنَ الْأَسْبَابِ تَجَرَّدَ قَلْبُهُ لِلْقِرَاءَةِ فَلَا يَعْتَرِضُهُ عَارِضٌ فَيُحْرَمَ بَرَكَةَ نُورِ الْقُرْآنِ وَ فَوَائِدَهُ
And when he frees himself from the causes, his heart is stripped of the recitation, no objection objects him, so he is deprived of blessings of the Noor (Guidance) of the Quran and its benefits.
وَ إِذَا اتَّخَذَ مَجْلِساً خَالِياً وَ اعْتَزَلَ مِنَ الْخَلْقِ بَعْدَ أَنْ أَتَى بِالْخَصْلَتَيْنِ الْأَوَّلَتَيْنِ اسْتَأْنَسَ رُوحُهُ وَ سِرُّهُ بِاللَّهِ وَ وَجَدَ حَلَاوَةَ مُخَاطَبَاتِ اللَّهِ عَزَّ وَ جَلَّ عِبَادَهُ الصَّالِحِينَ وَ عَلِمَ لُطْفَهُ بِهِمْ وَ مَقَامَ اخْتِصَاصِهِ لَهُمْ بِفُنُونِ كَرَامَاتِهِ وَ بَدَائِعِ إِشَارَاتِهِ
And when he takes an empty seat and isolates from the people after having come with the first two traits, his soul is comforted and he is happy with Allah-azwj and feels the sweetness of the Addressing by Allah-azwj Mighty and Majestic to His-azwj righteous servants, and Knows His‑azwj Gentleness with them, and position of His-azwj Particularising him for them with the arts of His-azwj Miracles and Manifestations of His-azwj Indications.
فَإِذَا شَرِبَ كَأْساً مِنْ هَذَا الْمَشْرُوبِ لَا يَخْتَارُ عَلَى ذَلِكَ الْحَالِ حَالًا وَ لَا عَلَى ذَلِكَ الْوَقْتِ وَقْتاً بَلْ يُؤْثِرُهُ عَلَى كُلِّ طَاعَةٍ وَ عِبَادَةٍ لِأَنَّ فِيهِ الْمُنَاجَاةَ مَعَ الرَّبِّ بِلَا وَاسِطَةٍ
When he drinks a cup from this drink, he will not choose any state upon that state, nor any time over that time, but he will prefer it over every act of obedience and worship, because there is whispering in it with the Lord-azwj without any medium.
فَانْظُرْ كَيْفَ تَقْرَأُ كِتَابَ رَبِّكَ وَ مَنْشُورَ وَلَايَتِكَ وَ كَيْفَ تُجِيبُ أَوَامِرَهُ وَ نَوَاهِيَهُ وَ كَيْفَ تَمْتَثِلُ حُدُودَهُ فَإِنَّهُ كِتَابٌ عَزِيزٌ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
Therefore look how you recite the Book of your Lord-azwj and publicise your Wilayah, and how you respond to His-azwj Commands and His-azwj Prohibitions, and how you comply with His-azwj Limits, for it is a Mighty Book: Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42].
فَرَتِّلْهُ تَرْتِيلًا وَ قِفْ عِنْدَ وَعْدِهِ وَ وَعِيدِهِ وَ تَفَكَّرْ فِي أَمْثَالِهِ وَ مَوَاعِظِهِ وَ احْذَرْ أَنْ تَقَعَ مِنْ إِقَامَتِكَ حُرُوفَهُ فِي إِضَاعَةِ حُدُودِهِ.
Therefore, recite it gradually and pause at His-azwj Promise and His-azwj Threats, and contemplation regarding its parable, and its Preaching, and be cautious from your establishing of its letters fall into the waste of its limits.[86]
31- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ حَرِيزٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع لَا تَقْرِنْ بَيْنَ سُورَتَيْنِ فِي الْفَرِيضَةِ فِي رَكْعَةٍ فَإِنَّهُ أَفْضَلُ.
(The book) ‘Al Saraair’ – transmitting from the book of Hareez who said,
‘Abu Ja’far-asws said: ‘Do not pair between two Chapters in the obligatory (Salats) in one Cycle, for it is better’’.[87]
وَ قَالَ قَالَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ ع لَا قِرَانَ بَيْنَ سُورَتَيْنِ فِي رَكْعَةٍ وَ لَا قِرَانَ بَيْنَ أُسْبُوعَيْنِ فِي فَرِيضَةٍ وَ لَا نَافِلَةٍ وَ لَا قِرَانَ بَيْنَ الصَّوْمَيْنِ وَ لَا قِرَانَ بَيْنَ صَلَاتَيْنِ وَ لَا قِرَانَ بَيْنَ فَرِيضَةٍ وَ نَافِلَةٍ.
And he said, ‘Zurara said,
‘Abu Ja’far-asws said: ‘Do not pair between two Chapters in one Cycle, and do not pair between two sevens (Surah Al-Fatihas) in an obligatory Salat nor optional Salat, nor pair between two fasts, nor pair between two Salats, nor pair between an obligatory Salat and an optional Salat’’.[88]
32- فَلَاحُ السَّائِلِ، رَوَى أَبُو الْمُفَضَّلِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنِ الْعَمْرَكِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ عُبْدُوسٍ عَنْ مُحَمَّدِ بْنِ دَادَنَةَ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ أَنَّهُ كَتَبَ إِلَى الرَّجُلِ ع يَسْأَلُهُ عَمَّا يُقْرَأُ فِي الْفَرَائِضِ وَ عَنْ أَفْضَلِ مَا يُقْرَأُ بِهِ فِيهَا فَكَتَبَ ع إِلَيْهِ أَنَّ أَفْضَلَ مَا يُقْرَأُ فِي الْفَرَائِضِ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ.
(The book) ‘Falah Al Saail’ – It is reported by Abu Al Mufazzal Muhammad Bin Abdullah, from Ja’far Bin Muhammad Bin Masoud Al Ayyashi, from his father, from Ja’far Bin Ahmad, from Al Amraky, from Yaqoub Bin Yazeed, from ahmad Bin Ubdous, from Muhammad Bin Dadanh, from Muhammad Bin Al Farj,
‘He wrote to the Man (Imam-asws) asking him-asws about what he should recite in the obligatory Salat, and about the best of what can be recited from within it. He-asws said to him: ‘The best of what can be recited in the obligatory Salat are Surahs Al-Qadr, and Al-Tawheed’’.[89]
33- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَمَّنْ تَرَكَ الْقِرَاءَةَ مَا حَالُهُ
(The book) ‘Kitab Al-Masaail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the one who neglects the recitation, ‘What is it’s state?’
قَالَ إِنْ كَانَ مُتَعَمِّداً فَلَا صَلَاةَ لَهُ وَ إِنْ كَانَ نَسِيَ فَلَا بَأْسَ.
He-asws said: ‘If it was deliberate, there is no Salat for him, but if he had forgotten, there is no problem’’.[90]
وَ مِنْهُ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَفْتَتِحُ السُّورَةَ فَيَقْرَأُ بَعْضَهَا ثُمَّ يُخْطِئُ فَيَأْخُذُ فِي غَيْرِهَا حَتَّى يَخْتِمَهَا ثُمَّ يَعْلَمُ أَنَّهُ قَدْ أَخْطَأَ هَلْ لَهُ أَنْ يَرْجِعَ فِي الَّذِي فَتَحَ وَ إِنْ كَانَ قَدْ رَكَعَ وَ سَجَدَ
And from him, he said, ‘I asked him-asws about the man beginning the Chapter, so he recites part of it, then he errs and takes in (reciting) another until he ends it, then he comes to know that he had mistaken, ‘Is it for him to return to the one which he had begun with, and even if he had done Ruk’u and Sajdah?’
قَالَ إِنْ كَانَ لَمْ يَرْكَعْ فَلْيَرْجِعْ إِنْ أَحَبَّ وَ إِنْ رَكَعَ فَلْيَمْضِ-
He-asws said: ‘If he had not done Ruk’u, let him return to the one he loves, and if he had done Ruk’u, let him continue’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُخْطِئُ فِي قِرَاءَتِهِ هَلْ لَهُ أَنْ يُنْصِتَ سَاعَةً وَ يَتَذَكَّرَ
And I asked him-asws about the man who mistakes in his recitation, ‘Is it for him to be silent for a while and he remembers?’
قَالَ لَا بَأْسَ-
He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ فِي صَلَاتِهِ هَلْ يُجْزِيهِ أَنْ لَا يَخْرُجَ وَ أَنْ يَتَوَهَّمَ تَوَهُّماً
And I asked him-asws about the man reciting in his salat, ‘Is it allowed for him not to go out and imagines imaginations?’
قَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[91]
34- الْهِدَايَةُ، قَالَ الصَّادِقُ ع لَا تَقْرِنْ بَيْنَ السُّورَتَيْنِ فِي الْفَرِيضَةِ فَأَمَّا فِي النَّافِلَةِ فَلَا بَأْسَ وَ لَا تَقْرَأْ فِي الْفَرِيضَةِ شَيْئاً مِنَ الْعَزَائِمِ الْأَرْبَعِ وَ هِيَ سَجْدَةُ لُقْمَانَ وَ حم السَّجْدَةُ وَ النَّجْمُ وَ سُورَةُ اقْرَأْ بِاسْمِ رَبِّكَ
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said: ‘There is no pairing between the two Chapters in the obligatory Salat. As for in the optional, there is no problem; and you should not recite anything in the obligatory from the four determined (Chapters), and these are Sajdah Luqman-as, and Ha Meem Sajdah, and Al-Najm, and Surah Al-Alaq.
وَ لَا بَأْسَ أَنْ تَقْرَأَ بِهَا فِي النَّافِلَةِ وَ مُوَسَّعٌ عَلَيْكَ أَيَّ سُورَةِ قَرَأْتَ فِي فَرَائِضِكَ إِلَّا أَرْبَعَ سُوَرٍ وَ هِيَ وَ الضُّحَى وَ أَ لَمْ نَشْرَحْ فِي رَكْعَةٍ لِأَنَّهُمَا جَمِيعاً سُورَةٌ وَاحِدَةٌ وَ لِإِيلَافِ وَ أَ لَمْ تَرَ كَيْفَ فِي رَكْعَةٍ لِأَنَّهُمَا جَمِيعاً سُورَةٌ وَاحِدَةٌ وَ لَا تَنْفَرِدْ بِوَاحِدَةٍ مِنْ هَذِهِ الْأَرْبَعِ سُوَرٍ فِي رَكْعَةٍ فَرِيضَةٍ.
And there is no problem if you recite in the optional Salat and there is leeway upon you whichever Chapter you recite in your obligatory Salat except four Chapters, and these are Al-Zoha, and Al-Inshirah in a Cycle, because these two are one Chapter, and Surahs Quraysh and Al-Feel in a Cycle, because these two together are one Chapter, and do not individualise with one of these four Chapters in one Cycles in obligatory Cycles’’.[92]
35- الْخَرَائِجُ، لِلرَّاوَنْدِيِّ بِإِسْنَادِهِ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: صَلَّيْتُ صَلَاةَ الْفَجْرِ خَلْفَ الصَّادِقِ ع فَقَرَأَ فِي الرَّكْعَةِ الْأُولَى الْحَمْدَ وَ وَ الضُّحَى وَ فِي الثَّانِيَةِ الْحَمْدَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ ثُمَّ قَنَتَ.
(The book) ‘Al Kharaij’ of Al Rawandy by his chain, from Dawood Al Raqqy who said,
‘I prayed Salat Al-Fajr behind Al-Sadiq-asws. He-asws recited in the first Cycle Surahs Al-Hamd and Al-Zoha, and in the second Surah Al-Hamd and Al-Tawheed, then he-asws performed Qunout’’.[93]
36- الْمُعْتَبَرُ، وَ الْمُنْتَهَى، نَقْلًا مِنْ جَامِعِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا تَجْمَعْ بَيْنَ سُورَتَيْنِ فِي رَكْعَةٍ وَاحِدَةٍ إِلَّا الضُّحَى وَ أَ لَمْ نَشْرَحْ وَ سُورَةَ الْفِيلِ وَ لِإِيلَافِ قُرَيْشٍ.
(The books) ‘Al Mo’tamar’ and ‘Al Muntaha’ – copying from ‘Jamie’ of Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Al Mufazzal who said,
‘I heard Abu Abdullah-asws saying: ‘Do not gather between two Chapters in one Cycles except Al-Zoha and Al-Inshirah, and Chapters Al-Feel and Quraysh’’.[94]
بيان رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: صَلَّى بِنَا أَبُو عَبْدِ اللَّهِ ع فَقَرَأَ بِنَا بِالضُّحَى وَ أَ لَمْ نَشْرَحْ.
Explanation (Ahadeeth only) – It is reported by the Sheykh in ‘Al Saheeh’ (correct Hadeeth), from Zayd Al-Shahaam who said, ‘Abu Abdullah-asws prayed (leading) us and he-asws recited with us Surahs Al-Zoha and Al-Inshirah’’.
وَ يُؤَيِّدُهُ مَا رَوَاهُ أَيْضاً فِي الصَّحِيحِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: صَلَّى أَبُو عَبْدِ اللَّهِ ع فَقَرَأَ فِي الْأُولَى وَ الضُّحَى وَ فِي الثَّانِيَةِ أَ لَمْ نَشْرَحْ.
And it is supported by what is reported as well in ‘Al-Saheeh’ (correct Hadeeth), from Zayd Al-Shaham who said, ‘Abu Abdullah-asws prayed Salat and he-asws recited in the first Cycle, Surah Al-Zoha, and in the second Surah Al-Inshirah’’.
وَ مَا رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: صَلَّى بِنَا أَبُو عَبْدِ اللَّهِ ع الْفَجْرَ فَقَرَأَ الضُّحَى وَ أَ لَمْ نَشْرَحْ فِي رَكْعَةٍ وَاحِدَةٍ.
And what is reported by the Sheykh in ‘Al Saheeh’ (correct Hadeeth), from Zayd Al-Shahaam who said, ‘Abu Abdullah-asws prayed Al-Fajr Salat (leading) us, he-asws recited Surahs Al-Zoha and Al-Inshirah in one Cycles’’.
37- مَجْمَعُ الْبَيَانِ، رَوَى أَصْحَابُنَا أَنَّ الضُّحَى وَ أَ لَمْ نَشْرَحْ سُورَةٌ وَاحِدَةٌ وَ كَذَا سُورَةُ أَ لَمْ تَرَ كَيْفَ وَ لِإِيلَافِ قُرَيْشٍ.
(The book) ‘Majma Al Bayan’ – It is reported by our companions,
‘The Surahs Al-Zoha and Al-Inshirah are one Chapter, and like that are Surahs Al-Feel and Quraysh’’.[95]
قَالَ وَ رَوَى الْعَيَّاشِيُّ عَنْ أَبِي الْعَبَّاسِ عَنْ أَحَدِهِمَا ع قَالَ: أَ لَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ وَ لِإِيلَافِ قُرَيْشٍ سُورَةٌ وَاحِدَةٌ.
He said, ‘And it is reported by Al Ayyashi, from Abu Al Abbas,
‘From one of the two (5th or 6th Imams-asws) having said: ‘Surahs Al-Feel and Quraysh are one Chapter’’.[96]
38- ثَوَابُ الْأَعْمَالِ، مَنْ قَرَأَ سُورَةَ الْفِيلِ فَلْيَقْرَأْ مَعَهَا لِإِيلَافِ فَإِنَّهُمَا جَمِيعاً سُورَةٌ وَاحِدَةٌ.
(The book) ‘Sawaab Al Amaal’ –
‘One who recites Surah Al-Feel, let him recite Surah Quraysh with it, for these two are together as one Chapter’’.[97]
39- الشَّرَائِعُ، رَوَى أَصْحَابُنَا أَنَّ الضُّحَى وَ أَ لَمْ نَشْرَحْ سُورَةٌ وَاحِدَةٌ وَ كَذَا الْفِيلُ وَ لِإِيلَافِ.
(The book) ‘Al Sharaie’ –
‘It is reported by our companions: ‘Surahs Al-Zoha and Al-Inshirah are one Chapter, and like that are Surahs Al Feel and Quraysh’’.[98]
40- تَفْسِيرُ الْإِمَامِ، وَ الْعُيُونُ، وَ مَجَالِسُ الصَّدُوقِ، عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- آيَةٌ مِنْ فَاتِحَةِ الْكِتَابِ وَ هِيَ سَبْعُ آيَاتٍ تَمَامُهَا بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
(The books) ‘Tafseer of the Imam-asws’, and ‘Al Uyoun’, and ‘Majaalis’ of Al Sadouq,
‘From Abu Muhammad Al-Askari-asws having said: ‘Amir Al-Momineen-asws said: ‘In the Name of Allah the Beneficent, the Merciful [1:1], is a Verse from Surah Al-Fatiha, and it is of seven Verses. It is completed by In the Name of Allah the Beneficent, the Merciful [1:1]’’.[99]
41- ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ أَوْ بَعْضِ أَصْحَابِنَا عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَرَأَ سُورَةَ الرَّحْمَنِ فَقَالَ عِنْدَ كُلٍ فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ لَا بِآلَائِكَ رَبِّ أُكَذِّبُ فَإِنْ قَرَأَهَا لَيْلًا مَاتَ شَهِيداً وَ إِنْ قَرَأَهَا نَهَاراً مَاتَ شَهِيداً.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Hisham, or one of our companions, from the one who narrated it,
‘From Abu Abdullah-asws having said: ‘One who recites Surah Al-Rahman, so he says at every: So, which of the Favours of your Lord with you two belie? [55:13], ‘I do not belie Your-azwj Favours, Lord-azwj’, if he dies at night he would die a martyr, and if he recites it at daytime he would die a martyr’’.[100]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قَرَأْتُمْ تَبَّتْ يَدَا أَبِي لَهَبٍ فَادْعُوا عَلَى أَبِي لَهَبٍ فَإِنَّهُ كَانَ مِنَ الْمُكَذِّبِينَ الَّذِينَ يُكَذِّبُونَ بِالنَّبِيِّ ص وَ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ.
And from him, from his father, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Hassaan, from Ismail Bin Mihran, from Al Hassan Bin Ali Bin Abu Hamza, from Ali Bin Shajrah, from one of his companions,
‘From Abu Abdullah-asws having said: ‘When you recite Surah Lahab, supplicate against Abu Lahab-la for he-la was from the beliers, those who were belying the Prophet-saww, and whatever he-saww had come with from the Presence of Allah-azwj’’.[101]
42- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: تَعَوَّذْ بَعْدَ التَّوَجُّهِ مِنَ الشَّيْطَانِ تَقُولُ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws having: ‘After the concentration, seek Refuge from the Satan-la. You should say, ‘I seek Refuge with Allah-azwj the Hearing, the Knowing, from the Pelted Satan-la’’.[102]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع عَنْ جَابِرٍ قَالَ: قَالَ لِي رَسُولُ اللَّهِ ص كَيْفَ تَقْرَأُ إِذَا قُمْتَ فِي الصَّلَاةِ
And from Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from Jabir who said, ‘Rasool-Allah-saww said: ‘How do you say when you stand in the Salat?’
قَالَ قُلْتُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
He (the narrator) said, ‘I say, ‘All Praise is for Allah the Lord of the Worlds [1:2]’’.
قَالَ قُلْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
He-asws said: ‘Say, ‘In the Name of Allah the Beneficent, the Merciful [1:1] All Praise is for Allah the Lord of the Worlds [1:2]’’.[103]
وَ رُوِّينَا عَنْهُمْ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَنَّهُمْ قَالُوا يُبْتَدَأُ بَعْدَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- فِي كُلِّ رَكْعَةٍ بِفَاتِحَةِ الْكِتَابِ وَ يُقْرَأُ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ مِنْ كُلِّ صَلَاةٍ بَعْدَ فَاتِحَةِ الْكِتَابِ بِسُورَةٍ وَ حَرَّمُوا أَنْ يُقَالَ بَعْدَ قِرَاءَةِ فَاتِحَةِ الْكِتَابِ آمِينَ كَمَا تَقُولُ الْعَامَّةُ.
And we are reporting from them-asws, may the Salawaat of Allah-azwj be upon them-asws, they‑asws said: ‘He should begin after: ‘In the Name of Allah the Beneficent, the Merciful [1:1] in every Cycle with Surah Al-Fatiha, and he should recite in the first two Cycles of every Salat after Surah Al-Fatiha with a Chapter, and they are prohibited for ‘Ameen’ should be say after recitation of Surah Al-Fatiha, like what the general Muslims (non-Shias) are saying’’.[104]
قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع إِنَّمَا كَانَتِ النَّصَارَى تَقُولُهَا.
Ja’far-asws Bin Muhammad-asws said: ‘But rather the Christians are saying it (Amen)’’.[105]
وَ عَنْهُ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَزَالُ أُمَّتِي بِخَيْرٍ وَ عَلَى شَرِيعَةٍ مِنْ دِينِهَا حَسَنَةً جَمِيلَةً مَا لَمْ يَتَخَطَّوُا الْقِبْلَةَ بِأَقْدَامِهِمْ وَ لَمْ يَنْصَرِفُوا قِيَاماً كَفِعْلِ أَهْلِ الْكِتَابِ وَ لَمْ تَكُنْ لَهُمْ ضَجَّةٌ بِآمِينَ.
And from him-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘My-saww community will not cease to be with goodness and being upon Law of its religion, excellently, beautifully, for as long they don’t tread the Qiblah with their feet and they don’t leave standing like deeds of people of the Book, and there does not happen to be clamour for them with ‘Ameen’’.[106]
وَ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: يُقْرَأُ فِي الظُّهْرِ وَ الْعِشَاءِ الْآخِرَةِ مِثْلُ وَ الْمُرْسَلَاتِ وَ إِذَا الشَّمْسُ كُوِّرَتْ وَ فِي الْعَصْرِ وَ الْعَادِيَاتِ وَ الْقَارِعَةُ وَ فِي الْمَغْرِبِ مِثْلُ قُلْ هُوَ اللَّهُ أَحَدٌ وَ إِذَا جَاءَ نَصْرُ اللَّهِ وَ فِي الْفَجْرِ أَطْوَلُ مِنْ ذَلِكَ-
And we are reporting from Ja’far Bin Muhammad-asws having said: ‘He should recite in Al Zohr and Al-Isha the last Salat, like (Surahs) Al-Mursalat, and Al-Shams, and in Al-Asr (Surah) Al-Adiyaat and Al-Qaria, and in Al-Maghrib like Surahs Al-Tawheed and Al-Nasr, and in Al-Fajr longer than that.
وَ لَيْسَ فِي هَذَا شَيْءٌ مُوَقَّتٌ وَ قَدْ ذَكَرْنَا مَا يَنْبَغِي مِنَ التَّخْفِيفِ فِي صَلَاةِ الْجَمَاعَةِ وَ أَنْ يُصَلِّيَ بِصَلَاةِ أَضْعَفِهِمْ لِأَنَّ فِيهِمْ ذَا الْحَاجَةِ وَ الْعَلِيلِ وَ الضَّعِيفِ
And there isn’t anything fixed, and we have mentioned what is befitting from the lightening in the congregational Salat, and he should pray with Salat (appropriate) for their weakest one, because among them is one with the need, and the illness, and the weakness.
وَ أَنَّ الْفَضْلَ لِمَنْ صَلَّى وَحْدَهُ وَ قَدَرَ عَلَى التَّطْوِيلِ أَنْ يُطَوِّلَ وَ لَا بَأْسَ أَنْ يَقْرَأَ فِي الْفَجْرِ بِطِوَالِ الْمُفَصَّلِ وَ فِي الظُّهْرِ وَ الْعِشَاءِ الْآخِرَةِ بِأَوْسَاطِهِ وَ فِي الْعَصْرِ وَ الْمَغْرِبِ بِقِصَارِهِ.
And the merit is for the one who prays alone and is able upon the prolonging, he should prolong, and there is no problem if he were to recite in Al-Fajr with the long ‘Al-Mufassal’, and in Al-Zohr and Al-Isha with the middle (average ones), and in Al-Asr and Al-Maghrib with its short ones’’.[107]
وقال السيوطي في الإتقان: (للمفصل طوال، وأوساط، وقصار، قال ابن معن: فطواله إلى عم، وأوساطه منها إلى الضحى، ومنها إلى آخر القرآن قصاره
Explanation (Non-Shia) – Al-Suyuti said in ‘Al Itqan’ for the long Al Mufassal, and the middle (average ones), and short ones, ‘Ibn Ma’an said, ‘It’s long ones are up to Surah Al Naba, and its middle (average) ones from these is up to Al Zoha, and from these up to end of the Quran are it’s short ones’.
وَ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مَنْ بَدَأَ بِالْقِرَاءَةِ فِي الصَّلَاةِ بِسُورَةٍ ثُمَّ رَأَى أَنْ يَتْرُكَهَا وَ يَأْخُذَ فِي غَيْرِهَا فَلَهُ ذَلِكَ مَا لَمْ يَأْخُذْ فِي نِصْفِ السُّورَةِ الْأُخْرَى إِلَّا أَنْ يَكُونَ بَدَأَ بِقُلْ هُوَ اللَّهُ أَحَدٌ فَإِنَّهُ لَا يَقْطَعُهَا
And we are reporting from Ja’far-asws Bin Muhammad-asws having said: ‘One who begins with the recitation in the Salat with a Chapter, then he views that he should leave it and take in (reciting) another, that is for him for as long as he does not take in (reciting) half the other Chapter, except if he happened to have begun with Surah Al-Tawheed, for he should not cut it.
وَ كَذَلِكَ سُورَةُ الْجُمُعَةِ أَوْ سُورَةُ الْمُنَافِقِينَ فِي الْجُمُعَةِ لَا يَقْطَعُهُمَا إِلَى غَيْرِهِمَا وَ إِنْ بَدَأَ بِقُلْ هُوَ اللَّهُ أَحَدٌ وَ قَطَعَهَا وَ رَجَعَ إِلَى سُورَةِ الْجُمُعَةِ أَوْ سُورَةِ الْمُنَافِقِينَ فِي صَلَاةِ الْجُمُعَةِ يُجْزِيهِ خَاصَّةً.
And like that are Surah Al-Jummah, or Surah Al-Munafiqeen during the Friday, he should not cut it to another; and if he had begun with Surah Al-Tawheed and he cuts it and returns to Surah Al-Jummah or Surah Al-Munafiqeen in the Friday Salat, he would be Recompensed in particular’’.[108]
وَ رُوِّينَا عَنْهُ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَنَّ رَسُولَ اللَّهِ ص نَهَى أَنْ يُقْرَأَ فِي صَلَاةٍ فَرِيضَةٍ بِأَقَلَّ مِنْ سُورَةٍ وَ نَهَى عَنْ تَبْعِيضِ السُّوَرِ فِي الْفَرَائِضِ وَ كَذَلِكَ لَا يُقْرَنُ فِيهَا بَيْنَ سُورَتَيْنِ بَعْدَ فَاتِحَةِ الْكِتَابِ وَ رَخَّصَ فِي التَّبْعِيضِ وَ الْقِرَانِ فِي النَّوَافِلِ.
And we are reporting from him-asws, from his-asws forefathers-asws, from Ali-asws, may the Salawaat of Allah-azwj be upon them-asws: ‘Rasool-Allah-saww prohibited to recite in an obligatory Salat with less than a Chapter, and he-saww prohibited from segmenting the Chapters in the obligatory Salats, and like that he should not pair in it between two Chapters after Surah Al-Fatiha, and he-saww allowed in segmenting and the pairing in the optional Salats’’.[109]
وَ رُوِّينَا عَنْ عَلِيٍّ ع أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ رَتِّلِ الْقُرْآنَ تَرْتِيلًا قَالَ بَيِّنْهُ تَبْيِيناً وَ لَا تَنْثُرْهُ نَثْرَ الدَّقَلِ وَ لَا تَهُذَّهُ هَذَّ الشِّعْرِ قِفُوا عِنْدَ عَجَائِبِهِ وَ حَرِّكُوا بِهِ الْقُلُوبَ وَ لَا يَكُنْ هَمُّ أَحَدِكُمْ آخِرَ السُّوَرِ.
And we are reporting from Ali-asws, he-asws was asked about Words of Allah-azwj Mighty and Majestic: and recite the Quran distinctively [73:4]. He-asws said: ‘Clarify it clearly, nor scatter it like scattering the sand, and do not babble (like) babbling of the poetry, pause at its wonders, and move the hearts with it, the concern of any one of you should not be (to get to) end of the Chapter’’.[110]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: الْقِرَاءَةُ فِي الصَّلَاةِ سُنَّةٌ وَ لَيْسَتْ مِنْ فَرَائِضِ الصَّلَاةِ فَمَنْ نَسِيَ الْقِرَاءَةَ لَمْ يَكُنْ عَلَيْهِ إِعَادَةٌ وَ مَنْ تَرَكَهَا مُتَعَمِّداً لَمْ تُجْزِهِ صَلَاتُهُ لِأَنَّهُ لَا يُجْزِي تَعَمُّدُ تَرْكِ السُّنَّةِ-
And from Ja’far-asws Bin Muhammad-asws having said: ‘The recitation in the Salat is a Sunnah, and it isn’t from obligations of the Salat. The one who forgets the recitation there will not be repeating upon him, and the one who leaves it deliberately, his Salat will not suffice him because it is not allowed to deliberately leave the Sunnah’.
قَالَ وَ أَدْنَى مَا يَجِبُ فِي الصَّلَاةِ تَكْبِيرَةُ الِافْتِتَاحِ وَ الرُّكُوعُ وَ السُّجُودُ مِنْ غَيْرِ أَنْ يَتَعَمَّدَ تَرْكَ شَيْءٍ مِمَّا هُوَ عَلَيْهِ مِنْ حُدُودِ الصَّلَاةِ وَ مَنْ تَرَكَ الْقِرَاءَةَ مُتَعَمِّداً أَعَادَ الصَّلَاةَ وَ مَنْ نَسِيَ فَلَا شَيْءَ عَلَيْهِ.
He-asws said: ‘And least of what is obligated in the Salat is the opening Takbeer, and the Ruk’u and the Sajdah from without deliberately leaving anything from what he is upon from limits of the Salat, and the one who leaves the recitation deliberately, he should recite the Salat, and the one who forgets, there is nothing upon him’’.[111]
43- كِتَابُ الْعِلَلِ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ قَالَ: قَوْلُهُ أَعُوذُ بِاللَّهِ أَيْ أَمْتَنِعُ وَ أَحْتَرِزُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَ مَعْنَى الرَّجِيمِ أَيِ الْمَلَائِكَةُ تَرْجُمُهُ بِالنُّجُومِ وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ لَقَدْ جَعَلْنا فِي السَّماءِ بُرُوجاً وَ زَيَّنَّاها لِلنَّاظِرِينَ وَ حَفِظْناها مِنْ كُلِّ شَيْطانٍ رَجِيمٍ- أَيْ يُرْجَمُ بِالنُّجُومِ.
(The book) ‘Kitab Al Ilal’ of Muhammad Bin Ali Bin Ibrahim who said,
‘His words, ‘I seek Refuge with Allah-azwj’, i.e. I defend and protect with Allah-azwj from the Pelted Satan-la, and the meaning of ‘The Pelted’, i.e. the Angels pelt him-la with the stars (meteorites), and the evidence upon that are Words of Allah-azwj Mighty and Majestic: And We have Made constellations to be in the sky and Adorned it for the spectators [15:16] And We Guard these against every Pelted Satan [15:17] – i.e. he-la is pelted by the stars (meteorites)’’.[112]
وَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ عُمَرَ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ عَنْ عَلِيِّ بْنِ يَحْيَى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنْ تَفْسِيرِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَقَالَ الْبَاءُ بَهَاءُ اللَّهِ وَ السِّينُ سَنَاءُ اللَّهِ وَ الْمِيمُ مُلْكُ اللَّهِ وَ اللَّهُ إِلَهُ كُلِّ شَيْءٍ وَ الرَّحْمَنُ بِجَمِيعِ خَلْقِهِ وَ الرَّحِيمُ بِالْمُؤْمِنِينَ خَاصَّةً
And it is narrated to me by my father, from my grandfather, from Umar Bin Ibrahim, from Yunus, from Ali Bin Yahya, from Abu Baseer,
‘From Abu Abdullah-asws having been asked about interpretation of ‘In the Name of Allah the Beneficent, the Merciful [1:1]. He-asws said: ‘The ‘Ba’ is Glory of Allah-azwj, and the ‘Seen’ is the Splendour of Allah-azwj, and the ‘Meem’ is Kingdom of Allah-azwj, and Allah-azwj is God of all things, and the ‘Beneficent’ is with entirety of His-azwj creatures, and the ‘Merciful’ with the Momineen in particular’.
وَ قَالَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- أَحَقُّ مَا جُهِرَ بِهِ فِي الصَّلَاةِ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً.
And he-asws said: ‘In the Name of Allah the Beneficent, the Merciful [1:1] is more rightful what should be loud with in the Salat due to Words of Allah-azwj Mighty and Majestic: And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46]’’.[113]
وَ مِنْهُ قَالَ: تَفْسِيرُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ يَعْنِي الشُّكْرَ لِلَّهِ وَ هُوَ أَمْرٌ وَ لَفْظُهُ خَبَرٌ وَ الْأَمْرُ مُضْمَرٌ فِيهِ وَ مَعْنَاهُ قُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
And from him who said: ‘Interpretation of: All Praise is for Allah the Lord of the Worlds [1:2], meaning the thanks is to Allah-azwj, and it is a Command and it’s wording is news, and the Command is implicit in it, and it’s meaning is, ‘Say, the Praise is for Allah-azwj, Lord-azwj of the worlds’.
وَ مَعْنَى رَبِ أَيْ خَالِقِ وَ الْعالَمِينَ كُلُّ مَخْلُوقٍ خَلَقَهُ اللَّهُ الرَّحْمنِ بِجَمِيعِ خَلْقِهِ الرَّحِيمِ بِالْمُؤْمِنِينَ خَاصَّةً
And meaning of , ‘Lord’, i.e. Creator, and ‘the worlds’, is every creation Allah-azwj has Created, ‘the Beneficent’ with entirety of His-azwj creatures, and ‘the Merciful’ with the Momineen in particular.
مَلِكِ يَوْمِ الدِّينِ يَعْنِي يَوْمَ الْحِسَابِ وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُهُ وَ قالُوا يا وَيْلَنا هذا يَوْمُ الدِّينِ الْحَقُّ يَوْمَ الْحِسَابِ
Master of the Day of Religion [1:4], meaning the Day of the Reckoning, and the evidence upon that are His-azwj Words: And they shall say, ‘O woe be unto us! This is the Day of Religion!’ (Reckoning) [37:20], the truth of the Day of Reckoning.
وَ الْمُجَازَاةِ إِيَّاكَ نَعْبُدُ مُخَاطَبَةٌ مِنْ رَسُولِ اللَّهِ ص لِلَّهِ عَزَّ وَ جَلَ وَ إِيَّاكَ نَسْتَعِينُ مِثْلُ ذَلِكَ اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ.
And the (It is) You we worship [1:5], and addressing from Rasool-Allah-azwj to Allah-azwj Mighty and Majestic, And You do we seek Assistance (from) [1:5], similar to that is, Guide us to be on the Straight Path [1:6]’’.[114]
حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الصِّرَاطُ الْمُسْتَقِيمُ لِأَمِيرِ الْمُؤْمِنِينَ ع صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ يَعْنِي النُّصَّابَ وَ لَا الضَّالِّينَ يَعْنِي الْيَهُودَ وَ النَّصَارَى
It is narrated to me by my father, from my grandfather, from Hammad Bin Isa, from Al Halby,
‘From Abu Abdullah-asws having said: ‘the Straight Path [1:6] of Amir Al-Momineen-asws, The path of those You have Bestowed Bounties upon other than of those You are Wrathful upon,- meaning the hostile ones (Nasibis) – nor of the straying ones [1:7] – meaning the Jews and the Christians’.
وَ وَصَفَ أَبُو عَبْدِ اللَّهِ ع الصِّرَاطَ فَقَالَ أَلْفُ سَنَةٍ صُعُودٌ وَ أَلْفُ سَنَةٍ هُبُوطٌ وَ أَلْفُ سَنَةٍ حُدَالٌ فَأَوَّلُ مَا نَزَلَ عَلَى رَسُولِ اللَّهِ ص بِمَكَّةَ بَعْدَ أَنْ نُبِّئَ الْحَمْدُ.
And Abu Abdullah-asws described the ‘Bridge’. He-asws said: ‘A thousand years of ascent, and a thousand years of descent, and a thousand years of flatness. The first of what was Revealed unto Rasool-Allah-saww at Makkah, after the Prophet-hood, was (surah) Al-Hamd’’.[115]
وَ مِنْهُ قَالَ تَفْسِيرُ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ قَالَ الصَّادِقُ ع نَزَلَ الْقُرْآنُ فِي لَيْلَةِ الْقَدْرِ إِلَى الْبَيْتِ الْمَعْمُورِ جُمْلَةً ثُمَّ نَزَلَ مِنَ الْبَيْتِ الْمَعْمُورِ عَلَى رَسُولِ اللَّهِ ص فِي طُولِ عِشْرِينَ سَنَةً
And from him, said, ‘Interpretation of: Surely We Revealed it during the Night of Pre-determination [97:1] (Surah Al-Qadr) – Al-Sadiq-asws said: ‘The Quran was Revealed during the night of Pre-determination to Al-Bayt Al-Mamour, in totality. Then it was Revealed from Al-Bayt Al-Mamour unto Rasool-Allah-azwj in the period of twenty years.
وَ ما أَدْراكَ ما لَيْلَةُ الْقَدْرِ وَ مَعْنَى لَيْلَةِ الْقَدْرِ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُقَدِّرُ فِيهَا الْآجَالَ وَ الْأَرْزَاقَ وَ مَا يَكُونُ فِي السَّنَةِ مِنْ مَوْتٍ أَوْ حَيَاةٍ أَوْ جَدْبٍ أَوْ خِصْبٍ أَوْ شِدَّةٍ أَوْ رَخَاءٍ أَوْ خَيْرٍ أَوْ شَرٍّ
And what make you realise what the Night of Pre-determination is? [97:2] – and meaning of the night of Pre-determination is that Allah-azwj Blessed and Exalted Determines the terms (of life) and the sustenance(s) during it, and what will be happening in the year, from death, or life, or drought, or fertility, or adversity, or hope, or good, or evil.
تَنَزَّلُ الْمَلائِكَةُ عَلَى إِمَامِ الزَّمَانِ مَعَ رُوحِ الْقُدُسِ وَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى تَنَزَّلُ الْمَلائِكَةُ وَ الرُّوحُ فِيها بِإِذْنِ رَبِّهِمْ وَ يَدْفَعُونَ مَا كَتَبُوهُ إِلَى الْإِمَامِ وَ يُلْقِي اللَّهُ ذَلِكَ إِلَى رَسُولِ اللَّهِ ص ثُمَّ إِلَى أَمِيرِ الْمُؤْمِنِينَ ثُمَّ إِلَى الْأَئِمَّةِ ع وَاحِداً بَعْدَ وَاحِدٍ حَتَّى يُلْقُوهُ إِلَى الْإِمَامِ وَ قَوْلُهُ
The Angels descend unto the Imam-asws of the time with the Holy Spirit, and Words of Blessed and Exalted: The Angels and the Spirit descend during it by Permission of their Lord [97:4], and they hand over to the Imam-asws whatever they have written, and Allah-azwj Cast that to Rasool-Allah-azwj, then to Amir Al-Momineen-asws, then to the Imams-asws, one after one, until they-asws cast it to the Imam-asws (of the time).
لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ قَالَ إِنَّ رَسُولَ اللَّهِ ص رَأَى فِي نَوْمِهِ كَأَنَّ قُرُوداً تَصْعَدُ مِنْبَرَهُ فَغَمَّهُ ذَلِكَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ وَ ما أَدْراكَ ما لَيْلَةُ الْقَدْرِ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ تَمْلِكُهَا بَنُو أُمَيَّةَ لَيْسَ فِيهَا لَيْلَةُ الْقَدْرِ
The Night of Pre-determination is better than a thousand months [97:3]. He-asws said: ‘Rasool-Allah-saww saw in his sleep (dream) as if monkeys were ascending his-saww pulpit. That saddened him-saww, so Allah-azwj Mighty and Majestic Revealed: Surely We Revealed it during the Night of Pre-determination [97:1] Surely We revealed it during the Night of Pre-determination [97:1] The Night of Pre-determination is better than a thousand months [97:3], ruled by the clan of Umayya, not having the night of Pre-determination in it’.
وَ قَوْلُهُ مِنْ كُلِّ أَمْرٍ سَلامٌ قَالَ تَحِيَّةُ الْإِمَامِ يُحَيَّى بِهَا إِلَى أَنْ يَطْلُعَ الْفَجْرُ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ يَعْنِي هَذِهِ اللَّيْلَةَ.
And His-azwj Words: from every matter [97:4] Salam! [97:5] – he-asws said: ‘Saluting the Imam‑asws. He-asws is saluted by it up to the emergence of dawn – It is such until emergence of the dawn [97:5] – meaning of this night’’.[116]
وَ مِنْهُ قَالَ: تَفْسِيرُ قُلْ هُوَ اللَّهُ أَحَدٌ وَ كَانَ سَبَبُ نُزُولِ سُورَةِ الْإِخْلَاصِ أَنَّ الْيَهُودَ سَأَلُوا رَسُولَ اللَّهِ ص عَنْ نِسْبَةِ اللَّهِ عَزَّ وَ جَلَّ فَأَنْزَلَ اللَّهُ جَلَّ وَ عَزَّ هُوَ اللَّهُ الْأَحَدُ الْوَاحِدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ
And from him-asws, said: ‘Interpretation of Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) – And the cause of Revelation of Surah Al-Ikhlas (Al-Tawheed) is that the Jews had asked Rasool-Allah-saww about attribution (lineage) of Allah-azwj Mighty and Majestic. So Allah-azwj Majestic and Mighty Revealed He-azwj Allah-azwj is the One, the Individual, the Last Who does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4].
فَمَعْنَى الْأَحَدِ أَيْ أَنَّهُ لَيْسَ بِذِي أَبْعَاضِ جَوَارِحَ مُخْتَلِفَةٍ مُبَعَّضَةٍ وَ لَيْسَ فِيهِ جَوَانِبُ وَ لَا أَطْرَافٌ وَ مَعْنَى الْوَاحِدِ أَنَّهُ نُورٌ وَاحِدٌ بِلَا اخْتِلَافٍ وَ الصَّمَدُ الَّذِي لَا مَدْخَلَ فِيهِ لَمْ يَلِدْ أَيْ لَمْ يُحْدِثْ مِثْلَ حَدَثِ الْإِنْسَانِ وَ لَمْ يُولَدْ أَيْ لَمْ يَتَحَلَّلْ مِنْهُ شَيْءٌ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ أَيْ لَيْسَ لَهُ كُفْوٌ وَ لَا نَظِيرٌ.
The meaning of ‘One’, i.e. He-azwj isn’t with parts of different limbs segmented, and there aren’t any sides in Him-azwj nor ends; and the meaning of ‘One’ is He-azwj is one Noor without any differing, and ‘Al-Samad’ is which has not interior in it. is not begotten, i.e. does not occur like occurrence of the human being, does not beget, i.e. nothing emerges from Him-azwj, And there does not happen to be anyone a match for Him’ [112:4], i.e. there is neither any match for Him-azwj no a peer’’.[117]
وَ مِنْهُ قَالَ تَفْسِيرُ قُلْ يا أَيُّهَا الْكافِرُونَ وَ كَانَ سَبَبُ نُزُولِهَا أَنَّ قُرَيْشاً قَالَتْ لِرَسُولِ اللَّهِ ص تَعْبُدُ آلِهَتَنَا سَنَةً وَ نَعْبُدُ إِلَهَكَ سَنَةً وَ تَعْبُدُ آلِهَتَنَا شَهْراً وَ نَعْبُدُ إِلَهَكَ شَهْراً
And from him-asws, said (regarding) interpretation of Say: ‘O you Kafirs!’ [109:1] (Surah Al-Kafiroun): ‘And the cause of its Revelation was that Quraysh said to Rasool-Allah-saww, ‘You‑saww worship our gods for a year, and we will worship your-saww God for a year, and you‑saww worship our gods for a month, and we will worship your-saww God for a year’.
فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ قُلْ يا أَيُّهَا الْكافِرُونَ لا أَعْبُدُ ما تَعْبُدُونَ وَ لا أَنْتُمْ عابِدُونَ ما أَعْبُدُ وَ لا أَنا عابِدٌ ما عَبَدْتُّمْ وَ لا أَنْتُمْ عابِدُونَ ما أَعْبُدُ لَكُمْ دِينُكُمْ وَ لِيَ دِينِ
Allah-azwj Mighty and Majestic Revealed: Say: ‘O you Kafirs!’ [109:1] I do not worship what you are worshipping [109:2] Nor are you worshipping what I worship [109:3] Nor will I be worshipping what you are worship [109:4] Nor will you be worshipping what I worship [109:5] For you is your religion and for me is my Religion [109:6].
فَقَالَ ص رَبِّيَ اللَّهُ وَ دِينِيَ الْإِسْلَامُ ثَلَاثاً.
He-saww said: ‘My-saww Lord-azwj is Allah-azwj, and my-saww religion is Al-Islam’ – thrice’’.[118]
وَ مِنْهُ قَالَ: أَقَلُّ مَا يَجِبُ فِي الصَّلَاةِ مِنَ الْقُرْآنِ الْحَمْدُ وَ سُورَةٌ ثَلَاثُ آيَاتٍ.
And from him-asws, said: ‘Least of what is obligated in the Salat from (recitation of) the Quran is (Surah) Al-Hamd and a Chapter of three Verses (not including ‘Bismillah’)’’.[119]
وَ مِنْهُ قَالَ: عِلَّةُ إِسْقَاطِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ سُورَةِ بَرَاءَةَ أَنَّ الْبَسْمَلَةَ أَمَانٌ وَ الْبَرَاءَةَ كَانَتْ إِلَى الْمُشْرِكِينَ فَأُسْقِطَ مِنْهَا الْأَمَانُ.
And from him-asws, said: ‘The reason of (Allah-azwj) Dropping, ‘In the Name of Allah-azwj the Beneficent, the Merciful’ from Surah Bara’at is because the ‘Bismillah’ is a safety and the ‘Bara’at’ (disavowing) was to the Polytheists, so the safety was dropped from it’’.[120]
44- الْمُعْتَبَرُ، نَقْلًا مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ أَقُولُ إِذَا فَرَغْتَ مِنْ فَاتِحَةِ الْكِتَابِ آمِينَ
(The book) ‘Al Mo’tabar’ – copying from ‘Jamie’ of Al Bazanty, from Abdul Kareem Bin Amro, from Muhammad Al Halby,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws. I said, ‘When free from (reciting) Surah Al-Fatiha, (shall I say) ‘Ameen’?’
قَالَ لَا.
He-asws said: ‘No’’.[121]
45- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا يُكْرَهُ أَنْ يُجْمَعَ بَيْنَ السُّورَتَيْنِ فِي الْفَرِيضَةِ فَأَمَّا فِي النَّافِلَةِ فَلَا بَأْسَ.
(The book) ‘Al Saraair’ – copying from the book ‘Al Nawadir’ of Muhammad Bin Ali Bin Mahboub, from Muhammad Bin Al Husayn, from Safwan, from Abdullah Bin Bukeyr, from Zurara,
‘From Abu Ja’far-asws having said: ‘But rather it is disliked to gather between two Chapters in the obligatory Salat. As for in the optional, there is no problem’’.[122]
وَ مِنْهُ مِنَ الْكِتَابِ الْمَذْكُورِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَرَوِيِّ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَقْرَأُ سُورَتَيْنِ فِي رَكْعَةٍ قَالَ نَعَمْ
And from him, from the mentioned book, from Al Husayn Bin Saeed, from Al Qarwy, from Aan, from Umar Bin Yazeed who said,
‘I said to Abu Abdullah-asws, ‘Can I recited two Chapters in one Cycle?’ He-asws said: ‘Yes’.
قُلْتُ أَ لَيْسَ يُقَالُ أَعْطِ كُلَّ سُورَةٍ حَقَّهَا مِنَ الرُّكُوعِ وَ السُّجُودِ
I said, ‘Isn’t it said, ‘Give each Chapter it’s right from the Ruk’u and the Sajdah’?’
فَقَالَ ذَلِكَ فِي الْفَرِيضَةِ فَأَمَّا فِي النَّافِلَةِ فَلَا بَأْسَ بِهِ.
He-asws said: ‘That is regarding the obligatory Salat. As for in the optional, there is no problem with it’’.[123]
46- الْعِلَلُ، وَ الْعُيُونُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ الرِّضَا ع فَإِنْ قَالَ فَلِمَ أُمِرُوا بِالْقِرَاءَةِ فِي الصَّلَاةِ
(The book) ‘Al Ilal’, and ‘Al Uyoun’ – from Abdul Wahid Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan,
‘From Al-Reza-asws (in argumentation): ‘If he says, ‘Why have they been Commanded with the recitation in the Salat?’
قِيلَ لِئَلَّا يَكُونَ الْقُرْآنُ مَهْجُوراً مُضَيَّعاً وَ لِيَكُونَ مَحْفُوظاً مَدْرُوساً فَلَا يَضْمَحِلَّ وَ لَا يُجْهَلَ
It will be said, ‘Lest the Quran be forsaken, wasted, and for it to be preserved, learned, and it does not wither away nor ignored’.
فَإِنْ قَالَ فَلِمَ بُدِئَ بِالْحَمْدِ فِي كُلِّ قِرَاءَةٍ دُونَ سَائِرِ السُّوَرِ
If he says, ‘Why is it begun with (Surah) Al-Hamd in every recitation rather than rest of the Chapters?’
قِيلَ لِأَنَّهُ لَيْسَ شَيْءٌ مِنَ الْقُرْآنِ وَ الْكَلَامِ جُمِعَ فِيهِ مِنْ جَوَامِعِ الْخَيْرِ وَ الْحِكْمَةِ مَا جُمِعَ فِي سُورَةِ الْحَمْدِ
It will be said, ‘Because there isn’t anything from the Quran and the speech in which is collected from a summary of the goodness and the wisdom, what has been collected in Surah Al-Hamd: –
وَ ذَلِكَ أَنَّ قَوْلَهُ الْحَمْدُ لِلَّهِ إِنَّمَا هُوَ أَدَاءٌ لِمَا أَوْجَبَ اللَّهُ تَعَالَى عَلَى خَلْقِهِ مِنَ الشُّكْرِ وَ شُكْرٌ لِمَا وَفَّقَ عَبْدَهُ لِلْخَيْرِ
And that is because, His-azwj Words: All Praise is for Allah [1:2], rather it is fulfilment of what thanks Allah-azwj the Exalted has Obligated upon His-azwj creatures, and thanking for what He‑azwj Harmonised His-azwj servant to the goodness.
رَبِّ الْعالَمِينَ تَمْجِيدٌ لَهُ وَ تَحْمِيدٌ وَ إِقْرَارٌ بِأَنَّهُ هُوَ الْخَالِقُ الْمَالِكُ لَا غَيْرُهُ
Lord of the Worlds [1:2] is glorifying to Him-azwj and praise, and acknowledgment that He-azwj is the Creator, the Owner, not someone else.
الرَّحْمنِ الرَّحِيمِ اسْتِعْطَافٌ وَ ذِكْرٌ لِآلَائِهِ وَ نَعْمَائِهِ عَلَى جَمِيعِ خَلْقِهِ
the Beneficent, the Merciful [1:1] – an appealing and mention of His-azwj Favours and His-azwj Bounties upon entirety of His-azwj creatures.
مالِكِ يَوْمِ الدِّينِ إِقْرَارٌ بِالْبَعْثِ وَ الْحِسَابِ وَ الْمُجَازَاةِ وَ إِيجَابٌ لَهُ مُلْكَ الْآخِرَةِ كَمَا أَوْجَبَ لَهُ مُلْكَ الدُّنْيَا
Master of the Day of Religion [1:4] – an acknowledgment with the Resurrection, and the Reckoning, and the Rewards, and obligating for him Kingdom of the Hereafter just as is obligated for Him-azwj kingdom of the world.
إِيَّاكَ نَعْبُدُ رَغْبَةٌ وَ تَقَرُّبٌ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِخْلَاصٌ بِالْعَمَلِ لَهُ دُونَ غَيْرِهِ
(It is) You we worship [1:5] – a desire and drawing closer to Allah-azwj Mighty and Majesty, and sincerity with the working for Him-azwj apart from others.
وَ إِيَّاكَ نَسْتَعِينُ اسْتَزَادَةٌ مِنْ تَوْفِيقِهِ وَ عِبَادَتِهِ وَ اسْتِدَامَةٌ لِمَا أَنْعَمَ عَلَيْهِ وَ نَصَرَهُ
And You do we seek Assistance (from) [1:5] – of increase of His-azwj Inclination, and worshipping Him-azwj and permanency of what He-azwj has Favoured upon him and Helped him.
اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ اسْتِرْشَادٌ بِهِ وَ اعْتِصَامٌ بِحَبْلِهِ وَ اسْتِزَادَةٌ فِي الْمَعْرِفَةِ بِرَبِّهِ وَ بِعَظَمَتِهِ وَ بِكِبْرِيَائِهِ
Guide us to be on the Straight Path [1:6] – seeking Guidance with Him-azwj and holding tightly to His-azwj rope, and seeking increase in the recognition of his Lord-azwj, and by His-azwj Might, and His-azwj Blessings.
صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ تَوْكِيدٌ فِي السُّؤَالِ وَ الرَّغْبَةِ وَ ذِكْرٌ لِمَا قَدْ تَقَدَّمَ مِنْ نِعَمِهِ عَلَى أَوْلِيَائِهِ وَ رَغْبَةٌ فِي مِثْلِ تِلْكَ النِّعَمِ
The path of those You have Bestowed Bounties upon – emphasis in the asking (request), and the desire, and mention of what has passed from His-azwj bounties upon His-azwj friends, and desire regarding similar to that bounty.
غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ اسْتِعَاذَةٌ مِنْ أَنْ يَكُونَ مِنَ الْمُعَانِدِينَ الْكَافِرِينَ الْمُسْتَخِفِّينَ بِهِ وَ بِأَمْرِهِ وَ نَهْيِهِ
other than of those You are Wrathful upon – seeking Refuge from being from the stubborn ones, the Kafirs, and the ones taking lightly with Him-azwj and His-azwj Commands and His-azwj Prohibitions.
وَ لَا الضَّالِّينَ اعْتِصَامٌ مِنْ أَنْ يَكُونَ مِنَ الضَّالِّينَ الَّذِينَ ضَلُّوا عَنْ سَبِيلِهِ مِنْ غَيْرِ مَعْرِفَةٍ وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً
nor of the straying ones [1:7] – seeking protection from becoming from the straying ones, those who have strayed from His-azwj Way, from without recognition, and they are reckoning they are doing good.
فَقَدِ اجْتَمَعَ فِيهِ مِنْ جَوَامِعِ الْخَيْرِ وَ الْحِكْمَةِ فِي أَمْرِ الْآخِرَةِ وَ الدُّنْيَا مَا لَا يَجْمَعُهُ شَيْءٌ مِنَ الْأَشْيَاءِ.
Thus, there has been collected in it, the summary of goodness and the wisdom, regarding matters of the Hereafter and the world, what has not been collected in anything from the things’’.[124]
47- تَفْسِيرُ الْإِمَامِ، وَ الْعُيُونُ، قَالَ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَاتِحَةُ الْكِتَابِ أَعْطَاهَا اللَّهُ مُحَمَّداً ص وَ أُمَّتَهُ بَدَأَ فِيهَا بِالْحَمْدِ وَ الثَّنَاءِ عَلَيْهِ ثُمَّ ثَنَّى بِالدُّعَاءِ لِلَّهِ عَزَّ وَ جَلَّ
(The books) ‘Tafseer of the Imam (Hassan Al-Askari-asws)’, and ‘Al-Uyoun’ – He-asws said: ‘Amir Al-Momineen-asws said: ‘The Opening of the Book (Surah Al-Hamd), Allah–azwj Gave it to Muhammad–saww and his–saww community, beginning in it with the Praise of Allah–azwj and the Laudation upon Him–azwj. Then there is laudation with the supplication to Allah–azwj Mighty and Majestic.
وَ لَقَدْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ قَسَمْتُ الْحَمْدَ بَيْنِي وَ بَيْنَ عَبْدِي فَنِصْفُهَا لِي وَ نِصْفُهَا لِعَبْدِي وَ لِعَبْدِي مَا سَأَلَ
And I–asws have heard Rasool-Allah–saww saying: ‘Allah–azwj Mighty and Majestic Said: “I–azwj have Apportioned (Surah) Al-Hamd between Me–azwj and My–azwj servant in two halves. So half of it is for Me–azwj and half of it is for My–azwj servant. And for My–azwj servant would be whatever he asks for.
إِذَا قَالَ الْعَبْدُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ قَالَ اللَّهُ عَزَّ وَ جَلَّ بَدَأَ عَبْدِي بِاسْمِي حَقٌّ عَلَيَّ أَنْ أُتَمِّمَ لَهُ أُمُورَهُ وَ أُبَارِكَ لَهُ فِي أَحْوَالِهِ
When the servant says: In the Name of Allah the Beneficent, the Merciful [1:1], Allah–azwj Says: ‘My–azwj servant has begun with My–azwj Name, and it is his right that I–azwj should Complete for him his affairs and Bless him in his situations’.
فَإِذَا قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ حَمِدَ لِي عَبْدِي وَ عَلِمَ أَنَّ النِّعَمَ الَّتِي لَهُ مِنْ عِنْدِي وَ الْبَلَايَا الَّتِي انْدَفَعَتْ عَنْهُ بِتَطَوُّلِي أُشْهِدُكُمْ أَنِّي أُضَعِّفُ لَهُ نِعَمَ الدُّنْيَا إِلَى نَعِيمِ الْآخِرَةِ وَ أَدْفَعُ عَنْهُ بَلَايَا الْآخِرَةِ كَمَا دَفَعْتُ عَنْهُ بَلَايَا الدُّنْيَا
When he says: All Praise is for Allah the Lord of the Worlds [1:2], the Majestic Says: ‘My–azwj servant has Praised me and he knows that the bounties which are with him are from Me–azwj, and the afflictions that have been dispelled from him are by Me–azwj. I–azwj Make you (Angels–as and Prophets–as) to be My–asws witnesses that I–azwj will Increase his bounties of the world with the Bounties of the Hereafter, and will Dispel from him his afflictions of the Hereafter just like I–azwj have Dispelled from him his afflictions of the world’.
فَإِذَا قَالَ الرَّحْمنِ الرَّحِيمِ قَالَ اللَّهُ عَزَّ وَ جَلَّ شَهِدَ لِي بِأَنِّي الرَّحْمَنُ الرَّحِيمُ أُشْهِدُكُمْ لَأُوَفِّرَنَّ مِنْ رَحْمَتِي حَظَّهُ وَ لَأُجْزِلَنَّ مِنْ عَطَائِي نَصِيبَهُ
And when he says: The Beneficent, the Merciful [1:3], Allah–azwj Says: ‘My–azwj servant has testified that I–azwj am the Beneficent, the Merciful. Be My–azwj witnesses that I–azwj will Grant him a share from My–azwj Mercy, and a prime portion of My–azwj Gifts as his share’.
فَإِذَا قَالَ مالِكِ يَوْمِ الدِّينِ قَالَ اللَّهُ عَزَّ وَ جَلَّ أُشْهِدُكُمْ كَمَا اعْتَرَفَ بِأَنِّي أَنَا الْمَالِكُ لِيَوْمِ الدِّينِ لَأُسَهِّلَنَّ يَوْمَ الْحِسَابِ حِسَابَهُ وَ لَأَتَقَبَّلَنَّ حَسَنَاتِهِ وَ لَأَتَجَاوَزَنَّ عَنْ سَيِّئَاتِهِ
When he says: Master of the Day of Reckoning [1:4], Allah–azwj Says: ‘Be My–azwj witnesses (Angels–as and Prophets–as). Just as he has acknowledged the fact that I–azwj am the Master of the Reckoning, I–azwj will Make his Reckoning to be easy for him on the Day of Reckoning, and will Overlook his sins’.
فَإِذَا قَالَ الْعَبْدُ إِيَّاكَ نَعْبُدُ قَالَ اللَّهُ عَزَّ وَ جَلَّ صَدَقَ عَبْدِي إِيَّايَ يَعْبُدُ لَأُثِيبَنَّهُ عَنْ عِبَادَتِهِ ثَوَاباً يَغْبِطُهُ كُلُّ مَنْ خَالَفَهُ فِي عِبَادَتِهِ لِي
When the servant says (It is) You we worship [1:5], Allah–azwj Says: ‘My–azwj servant has spoken the truth that he has worshipped Me–azwj. Be My–azwj witnesses (Angels–as and Prophets–as) that I–azwj shall Grant him such Rewards for his worship that those who had opposed him in his worship to Me–azwj, would envy him’.
فَإِذَا قَالَ وَ إِيَّاكَ نَسْتَعِينُ قَالَ اللَّهُ عَزَّ وَ جَلَّ بِيَ اسْتَعَانَ وَ إِلَيَّ الْتَجَأَ أُشْهِدُكُمْ لَأُعِينَنَّهُ عَلَى أَمْرِهِ وَ لَأُغِيثَنَّهُ فِي شَدَائِدِهِ وَ لَآخُذَنَّ بِيَدِهِ يَوْمَ الْقِيَامَةِ عِنْدَ نَوَائِبِهِ
When he says: And You do we seek Assistance (from) [1:5], Allah–azwj the Exalted Says: ‘He has asked Me–azwj for Support to Me–azwj he has sought Refuge. Be My–azwj witnesses that I–azwj shall Aid him in his affairs, and will Rescue him from harsh conditions and will Hold his hand on the Day of Qiyamah at his difficulties’.
وَ إِذَا قَالَ اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ إِلَى آخِرِهَا قَالَ اللَّهُ عَزَّ وَ جَلَّ هَذَا لِعَبْدِي وَ لِعَبْدِي مَا سَأَلَ قَدِ اسْتَجَبْتُ لِعَبْدِي وَ أَعْطَيْتُهُ مَا أَمَّلَ وَ آمَنْتُهُ مِمَّا مِنْهُ وَجِلَ
When he says Guide us to be on the Straight Path [1:6] – till the end of the Chapter, Allah–azwj Majestic is His–azwj Majesty Says: ‘This is for My–azwj servant, and to him is what he asks for. I–azwj have Answered to My–azwj servant and Granted him what he wanted, and Protected him from what he feared’.
قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَ هِيَ مِنْ فَاتِحَةِ الْكِتَابِ
It was said: ‘O Amir Al-Momineen–asws! Inform us about In the Name of Allah the Beneficent, the Merciful [1:1], is it from the Opening of the Book (part of Surah Al-Hamd)?’
قَالَ نَعَمْ كَانَ رَسُولُ اللَّهِ ص يَقْرَؤُهَا وَ يَعُدُّهَا آيَةً مِنْهَا وَ يَقُولُ فَاتِحَةُ الْكِتَابِ هِيَ السَّبْعُ الْمَثَانِي فُضِّلَتْ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ هِيَ الْآيَةُ السَّابِعَةُ مِنْهَا.
He-asws said: ‘Yes. Rasool-Allah-saww was counting it as a Verse of it, and he-saww was saying: ‘The Opening of the Book, it is ‘Seven Doubles’, merited with In the Name of Allah the Beneficent, the Merciful [1:1], and it is the seventh Verse from it’’.[125]
48- مَجْمَعُ الْبَيَانِ، عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قَرَأْتَ الْفَاتِحَةَ وَ قَدْ فَرَغْتَ مِنْ قِرَاءَتِهَا وَ أَنْتَ فِي الصَّلَاةِ فَقُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ.
(The book) ‘Majma Al Bayan’ – from Fuzeyl Bin Yasaar,
‘From Abu Abdullah-asws having said: ‘When you recite Surah Al-Fatiha, and you are free from having recited it while you are in the Salat, then say, ‘All Praise is for Allah the Lord of the Worlds [1:2]’’.[126]
وَ مِنْهُ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ: أَمَرَنِي أَبُو جَعْفَرٍ ع أَنْ أَقْرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ فَأَقُولَ إِذَا فَرَغْتُ مِنْهَا كَذَلِكَ اللَّهُ رَبِّي ثَلَاثاً.
And from him, from Al Fuzeyl Bin Yasaar who said,
‘Abu Ja’far-asws instructed me if I were to recite Surah Al-Tawheed, I should say when I am free from it, ‘Like that is Allah-azwj, my Lord-azwj’ – thrice’’.[127]
وَ مِنْهُ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قَرَأْتَ قُلْ يا أَيُّهَا الْكافِرُونَ فَقُلْ يَا أَيُّهَا الْكَافِرُونَ وَ إِذَا قُلْتَ لا أَعْبُدُ ما تَعْبُدُونَ فَقُلْ أَعْبُدُ اللَّهَ وَحْدَهُ وَ إِذَا قُلْتَ لَكُمْ دِينُكُمْ وَ لِيَ دِينِ فَقُلْ رَبِّيَ اللَّهُ وَ دِينِيَ الْإِسْلَامُ.
And from him, from Dawood Bin Al Huseyn,
‘From Abu Abdullah-asws having said: ‘When you recite Surah Al-Kafiroun, say, ‘O you Kafirs!’ And when you say, I do not worship what you are worshipping [109:2], say, ‘I worship Allah‑azwj Alone’; and when you say, For you is your religion and for me is my Religion [109:6], say, ‘My Lord-azwj is Allah-azwj and my-saww religion is Al-Islam’’.[128]
وَ مِنْهُ عَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ أَ لَيْسَ ذلِكَ بِقادِرٍ عَلى أَنْ يُحْيِيَ الْمَوْتى قَالَ رَسُولُ اللَّهِ ص سُبْحَانَكَ اللَّهُمَّ وَ بَلَى وَ هُوَ الْمَرْوِيُّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع.
And from him, from Al Bara’a Bin Aazib who said,
‘When this Verse was Revealed: Isn’t that One Able upon Reviving the dead? [75:40]. Rasool-Allah-saww said: ‘Glory be to You-azwj, O Allah-azwj, and yes!’ – and it is reported from Abu Ja’far‑asws and Abu Abdullah-asws’’.[129]
49- الذِّكْرَى، نَقْلًا مِنْ كِتَابِ الْبَزَنْطِيِّ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يُرِيدُ أَنْ يَقْرَأَ السُّورَةَ فَيَقْرَأُ فِي أُخْرَى قَالَ يَرْجِعُ إِلَى الَّتِي يُرِيدُ وَ إِنْ بَلَغَ النِّصْفَ.
(The book) ‘Al-Zikra’ – copying from the book of Al Bazanty, from Abu Al-Abbas,
‘From Abu Abdullah-asws regarding the man who intends a (particular) Chapter, but he recites another. He-asws said: ‘He should return to what which he had intended, and even if he had reached the half’’.[130]
50- السَّرَائِرُ، نَقْلًا مِنْ نَوَادِرِ الْبَزَنْطِيِّ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ السَّجْدَةَ فَيَنْسَاهَا حَتَّى يَرْكَعَ وَ يَسْجُدَ قَالَ يَسْجُدُ إِذَا ذَكَرَ إِذَا كَانَتْ مِنَ الْعَزَائِمِ.
(The book) ‘Al Saraair’ – copying from ‘Nawadir’ of Al Bazanty, from A; A’ala, from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws), he (the narrator) said, ‘I asked him-asws about the man who recites (Surah) Al-Sajdah but he forgets until he performs Ruk’u and Sajdah. He-asws said: ‘He should perform Sajdah when he remembers, when it were to be from the Determined (Chapters having Verse of Sajdah in it)’’.[131]
51 تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِيهِ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ ابْنَ مَسْعُودٍ كَانَ يَمْحُو الْمُعَوِّذَتَيْنِ مِنَ الْمُصْحَفِ
Tafseer Ali Bin Ibrahim, from Ali Bin Al Husayn, from Ahmad Bin Abu Abdullah, from Ali Bin Sayf Bin Ameyra, from his father, from Abu Bakr Al Hazramy who said,
‘I said to Abu Ja’far-asws, ‘Ibn Masoud had deleted Al-Mawazateyn from the Quran!’
فَقَالَ كَانَ أَبِي يَقُولُ إِنَّمَا فَعَلَ ذَلِكَ ابْنُ مَسْعُودٍ بِرَأْيِهِ وَ هُمَا مِنَ الْقُرْآنِ.
He-asws said: ‘My-asws father-asws had said, ‘But rather Ibn Masoud had done that by his own opinion, and these two are from the Quran’’.[132]
52 طِبُّ الْأَئِمَّةِ، عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ الْمُعَوِّذَتَيْنِ أَ هُمَا مِنَ الْقُرْآنِ
(The book) ‘Tibb Al-Aimma-asws’ – from Abu Abdullah-asws having been asked about Al-Mawazateyn, ‘Are these two (Chapters) from the Quran?’
فَقَالَ ع هُمَا مِنَ الْقُرْآنِ
‘He-asws said: ‘These two are from the Quran’.
فَقَالَ الرَّجُلُ إِنَّهُمَا لَيْسَتَا مِنَ الْقُرْآنِ فِي قِرَاءَةِ ابْنِ مَسْعُودٍ وَ لَا فِي مُصْحَفِهِ
The man said, ‘These two aren’t from the Quran in the recitation by Ibn Masoud, nor are these in his (version of) the Quran!’
فَقَالَ ع أَخْطَأَ ابْنُ مَسْعُودٍ أَوْ قَالَ كَذَبَ ابْنُ مَسْعُودٍ هُمَا مِنَ الْقُرْآنِ
He-asws said: ‘Ibn Masoud was mistaken’ – or said – ‘Ibn Masoud lied! These two are from the Quran’.
فَقَالَ الرَّجُلُ فَأَقْرَأُ بِهِمَا فِي الْمَكْتُوبَةِ
The man said, ‘Shall I recite with these two in the Prescribed (obligatory Salat)?’
فَقَالَ نَعَمْ.
He-asws said: ‘Yes’’.[133]
53 قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ: سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ وَ سُئِلَ عَمَّا قَدْ يَجُوزُ وَ عَمَّا لَا يَجُوزُ مِنَ النِّيَّةِ مِنَ الْإِضْمَارِ فِي الْيَمِينِ
(The book) ‘Qurb Al Isnaad’ – from Haroun Bin Muslim, from Masada Bin Sadaqa who said,
‘I heard Ja’far-asws Bin Muhammad-asws, and he-asws had been asked about what is allowed and what is not allowed from the intention, from the conscience in the oath.
قَالَ إِنَّ النِّيَّاتِ قَدْ تَجُوزُ فِي مَوْضِعٍ وَ لَا تَجُوزُ فِي آخَرَ فَأَمَّا مَا تَجُوزُ فِيهِ فَإِذَا كَانَ مَظْلُوماً فَمَا حَلَفَ بِهِ وَ نَوَى الْيَمِينَ فَعَلَى نِيَّتِهِ فَأَمَّا إِذَا كَانَ ظَالِماً فَالْيَمِينُ عَلَى نِيَّةِ الْمَظْلُومِ
He-asws said: ‘The intentions are allowed in a place and not allowed in another. As for what is allowed in, when he was oppressed so whatever he swears with and intends the oath, his intention is upon him. As for when he was an oppressor, the swearing is upon the intention of the oppressed’.
ثُمَّ قَالَ لَوْ كَانَتِ النِّيَّاتُ مِنْ أَهْلِ الْفِسْقِ يُؤْخَذُ بِهَا أَهْلُهَا إِذاً لَأُخِذَ كُلُّ مَنْ نَوَى الزِّنَى بِالزِّنَى وَ كُلُّ مَنْ نَوَى السَّرِقَةَ بِالسَّرِقَةِ وَ كُلُّ مَنْ نَوَى الْقَتْلَ بِالْقَتْلِ وَ لَكِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَدْلٌ كَرِيمٌ لَيْسَ الْجَوْرُ مِنْ شَأْنِهِ
Then he-asws said: ‘If the intentions were from the people of mischief, its people would be seized by it when every one intending with the adultery for the adultery, and every one intending to steal, for the theft, and every one intending the killing, for the killing. But, Allah‑azwj Blessed and Exalted is Just, Benevolent. The tyranny isn’t from His-azwj work.
وَ لَكِنَّهُ يُثِيبُ عَلَى نِيَّاتِ الْخَيْرِ أَهْلَهَا وَ إِضْمَارَهُمْ عَلَيْهَا وَ لَا يُؤَاخِذُ أَهْلَ الْفُسُوقِ حَتَّى يَعْمَلُوا وَ ذَلِكَ أَنَّكَ قَدْ تَرَى مِنَ الْمُحَرَّمِ مِنَ الْعَجَمِ مَا لَا يُرَادُ مِنْهُ مَا يُرَادُ مِنَ الْعَالِمِ الْفَصِيحِ وَ كَذَلِكَ الْأَخْرَسُ فِي الْقِرَاءَةِ فِي الصَّلَاةِ وَ التَّشَهُّدِ وَ مَا أَشْبَهَ ذَلِكَ
But He-azwj Rewards based upon the good intentions of its people, and their conscience upon it, and He-azwj does not Seize the people of mischief until they do it; and that is because you have seen from the deprived one from the non-Arabs what is not wanted from him what is wanted from the eloquent scholar, and like that is the mute one regarding the recitation in the Salat and the Tashahhud, and what resembles that.
فَهَذَا بِمَنْزِلَةِ الْعَجَمِ الْمُحَرَّمِ لَا يُرَادُ مِنْهُ مَا يُرَادُ مِنَ الْعَالِمِ الْمُتَكَلِّمِ الْفَصِيحِ وَ لَوْ ذَهَبَ الْعَالِمُ الْمُتَكَلِّمُ الْفَصِيحُ حَتَّى يَدَعَ مَا قَدْ عَلِمَ أَنَّهُ يَلْزَمُهُ وَ يَعْمَلُ بِهِ وَ يَنْبَغِي لَهُ أَنْ يَقُومَ بِهِ حَتَّى يَكُونَ ذَلِكَ مِنْهُ بِالنَّبَطِيَّةِ وَ الْفَارِسِيَّةِ لَحِيلَ بَيْنَهُ وَ بَيْنَ ذَلِكَ بِالْأَدَبِ حَتَّى يَعُودَ إِلَى مَا قَدْ عَلِمَهُ وَ عَقَلَهُ
This one is at the status of the deprived non-Arab. It is not wanted from him what is wanted from the scholar talking eloquently, and even if the eloquently speaking scholar were to go until he leaves what he knows, it would still necessitate him and he has to act upon it, and it is befitting for him, if he were to stand by it until that would happen from him in the Nabatean, and the Persian, due to the barrier between him and that, with the discipline until he returns to what he had known and understood’.
قَالَ وَ لَوْ ذَهَبَ مَنْ لَمْ يَكُنْ فِي مِثْلِ حَالِ الْأَعْجَمِيِّ وَ الْأَخْرَسِ فَفَعَلَ فِعَالَ الْأَعْجَمِيِّ وَ الْأَخْرَسِ عَلَى مَا قَدْ وَصَفْنَا إِذاً لَمْ يَكُنْ أَحَدٌ فَاعِلًا لِشَيْءٍ مِنَ الْخَيْرِ وَ لَا يُعْرَفُ الْجَاهِلُ مِنَ الْعَالِمِ.
He-asws said: ‘And if the one who does not happen to be in state similar to the non-Arab and the mute were to go and do the deeds of the non-Arabs and the mute, based upon what we‑asws have described, then there would not be anyone doing anything from the good nor would the ignorant one be recognised from the scholar’’.[134]
توضيح رَوَاهُ الْكُلَيْنِيُّ بِسَنَدٍ ضَعِيفٍ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ أَنَّ عَلِيّاً ع قَالَ: تَلْبِيَةُ الْأَخْرَسِ وَ تَشَهُّدُهُ وَ قِرَاءَةُ الْقُرْآنِ فِي الصَّلَاةِ تَحْرِيكُ لِسَانِهِ وَ إِشَارَتُهُ بِإِصْبَعِهِ.
Clarification (Hadeeth only) – What is reported by Al-Kulayni by a weak chain from Al-Sakuni, from Abu Abdullah-asws: ‘Ali-asws said: ‘Talbiya (exclaimed) by the mute, and his Tashahhud (testimonies), and his recitation of the Quran in the Salat is movement of his lips and his indication by his fingers’’.
54 مَجْمَعُ الْبَيَانِ، نَقْلًا عَنِ الشَّيْخِ الطُّوسِيِّ قَالَ رُوِيَ عَنْهُمْ ع جَوَازُ الْقِرَاءَةِ بِمَا اخْتَلَفَتِ الْقُرَّاءُ فِيهِ.
(The book) ‘Majma Al Bayan’ – copying from the Sheykh Al Tusi who said,
‘It is reported from them-asws allowance of the reciting with what the reciters are differing in’’.[135]
55 الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ آبَائِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَتَانِي آتٍ مِنَ اللَّهِ فَقَالَ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَقْرَأَ الْقُرْآنَ عَلَى حَرْفٍ وَاحِدٍ
(The book) ‘Al Khisaal’ – from Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Hilal, from Isa Bin Abdullah Al Hashimy, from his father, from his forefathers who said,
‘Rasool-Allah-saww said: ‘A comer from Allah-azwj came to me-saww. He said, ‘Allah-azwj Commands you-saww to recite the Quran based upon one ‘Harf’ (wording)’.
فَقُلْتُ يَا رَبِّ وَسِّعْ عَلَى أُمَّتِي
I-saww said: ‘O Lord-azwj! Be Capacious upon my-saww community!’
فَقَالَ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَقْرَأَ الْقُرْآنَ عَلَى سَبْعَةِ أَحْرُفٍ.
He said: ‘Allah-azwj Commands you-saww to recite the Quran based upon seven ‘Harfs’ (wordings)’’.[136]
بيان: الخبر ضعيف و مخالف للأخبار الكثيرة كما ستأتي و حملوه على القراءات السبعة و لا يخفى بعده لحدوثها بعده ص و سنشبع القول في ذلك في كتاب القرآن إن شاء الله
Explanation – ‘The Hadeeth is weak and opposes many Ahadeeth, like what I (Majlisi) shall be coming with, and they are carrying it upon the seven recitations, and the innovations after him-saww are not hidden, and we shall satiate the word regarding that in the Book of the Quran, if Allah-azwj so Desires (vol 92 of this book).
و لا ريب في أنه يجوز لنا الآن أن نقرأ موافقا لقراءاتهم المشهورة كما دلت عليه الأخبار المستفيضة إلى أن يظهر القائم ع و يظهر لنا القرآن على حرف واحد و قراءة واحدة رزقنا الله تعالى إدراك ذلك الزمان.
And there is no doubt that it is allowed for us now to recite in harmony to their well-known recitations, just as the extensive Ahadeeth evidence upon it, up to the appearance of Al-Qaim‑ajfj, and he-ajfj reveals the Quran to us being upon one ‘Harf’ (wording), and one recitation. May Allah-azwj the Exalted Grace us to come across that time (era)’.
56 كتاب المجتنى، للسيد ابن طاوس رحمه الله نقلا من كتاب الوسائل إلى المسائل تأليف أحمد بن علي بن أحمد قال بلغنا أن رجلا كان بينه و بين بعض المتسلطين عداوة شديدة حتى خافه على نفسه و أيس معه من حياته و تحير في أمره فرأى ذات ليلة في منامه كأن قائلا يقول عليك بقراءة سورة أ لم تر كيف في إحدى ركعتي الفجر و كان يقرؤها كما أمره فكفاه الله شر عدوه في مدة يسيرة و أقر عينه بهلاك عدوه
(The book) ‘Kitab al Majtana’ of the Seyyid Ibn Tawous, copying from the book ‘Al Wasaail Ila Al Masaail’ compiled by Ahmad Bin Ali Bin Ahmad who said,
‘It has reached us that a man had severe enmity between him and one of the bullies until he feared upon himself and despaired with him from his life, and he was confused regarding his matter. That night he saw in his dream as if a speaker was saying, ‘Upon you is with reciting Surah Al-Feel in one of the Cycles of Al-Fajr Salat, and he was reciting is just as he had instructed him. Allah-azwj Sufficed him for the evil of his enemy in a short period and Delighted his eyes by destruction of his enemy.
قال و لم يترك قراءة هذه السورة في إحدى ركعتي الفجر إلى أن مات
He said, ‘And he did not leave reciting this Chapter in one of the two Cycles of Al-Fajr up to his death’’.[137] (not a Hadeeth)
57 مِشْكَاةُ الْأَنْوَارِ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَوْ مَاتَ مَنْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ لَمَا اسْتَوْحَشْتُ لَوْ كَانَ الْقُرْآنُ مَعِي
(The book) ‘Mishkat Al Anwaar’ –
‘From Ali-asws Bin Al-Husayn-asws having said: ‘If I-asws were to die between the east and the west, I-asws would not be lonely for as long as the Quran was with me-asws’.
وَ إِذَا كَانَ قَرَأَ مِنَ الْقُرْآنِ مالِكِ يَوْمِ الدِّينِ كَرَّرَهَا وَ كَادَ أَنْ يَمُوتَ مِمَّا دَخَلَ عَلَيْهِ مِنَ الْخَوْفِ.
And whenever he-asws recited from the Quran: Master of the Day of Religion [1:4], he-asws repeated it and almost died from what fear entered upon him-asws’’.[138]
58 الْبَلَدُ الْأَمِينُ، مِنْ كِتَابِ طَرِيقِ النَّجَاةِ لِابْنِ الْحَدَّادِ الْعَامِلِيِّ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ الْجَوَادِ ع قَالَ: مَنْ قَرَأَ سُورَةَ الْقَدْرِ فِي صَلَاةٍ رُفِعَتْ فِي عِلِّيِّينَ مَقْبُولَةً مُضَاعَفَةً وَ مَنْ قَرَأَهَا ثُمَّ دَعَا رُفِعَ دُعَاؤُهُ إِلَى اللَّوْحِ الْمَحْفُوظِ مُسْتَجَاباً.
(The book) ‘Al Balad Al Ameen’, from the book ‘Tareeq Al Najaat’ of Ibn Al Haddad Al Aamily, by his chain,
‘From Abu Ja’far Al Jawad-asws having said: ‘One who recites Surah Al-Qadr in a Salat, it will be raised in Illiyeen as Accepted double; and the one who recites it then supplicates, his supplication will be raised to the Guarded Tablet as Answered’’.[139]
59 كِتَابُ زَيْدٍ الزَّرَّادِ، قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَنَا ضَامِنٌ لِكُلِّ مَنْ كَانَ مِنْ شِيعَتِنَا إِذَا قَرَأَ فِي صَلَاةِ الْغَدَاةِ مِنْ يَوْمِ الْخَمِيسِ هَلْ أَتَى عَلَى الْإِنْسَانِ ثُمَ مَاتَ مِنْ يَوْمِهِ أَوْ لَيْلَتِهِ أَنْ يَدْخُلَ الْجَنَّةَ آمِناً بِغَيْرِ حِسَابٍ عَلَى مَا فِيهِ مِنْ ذُنُوبٍ وَ عُيُوبٍ وَ لَمْ يَنْشُرِ اللَّهُ لَهُ دِيوَانَ الْحِسَابِ يَوْمَ الْقِيَامَةِ وَ لَا يُسْأَلُ مَسْأَلَةَ الْقَبْرِ
(The book) ‘Zayd Al Zarrad’ – He said,
‘I heard Abu Abdullah-asws saying: ‘I-asws am a guarantor for every one who was from our-asws Shias, when he recites in the morning Salat from the day of Thursday Surah Al-Insaan, then he dies in his day or his night, that he will enter the Paradise in safety without any Reckoning, upon whatever is in him from the sins and the faults, and Allah-azwj will not Publicise the register of the Reckoning of his on the Day of Qiyamah, nor will he be question questions of the grave.
وَ إِنْ عَاشَ كَانَ مَحْفُوظاً مَسْتُوراً مَصْرُوفاً عَنْهُ آفَاتُ الدُّنْيَا كُلُّهَا وَ لَمْ يَتَعَرَّضْ لَهُ شَيْءٌ مِنْ هَوَامِّ الْأَرْضِ إِلَى الْخَمِيسِ الثَّانِي إِنْ شَاءَ اللَّهُ.
And if he were to live, he would be protected, veiled. Afflictions of the world will be Turned away from him, all of them, and nothing from vermin of the earth will present to him up to the second Thursday, if Allah-azwj so Desires’’.[140]
باب 46 الجهر و الإخفات و أحكامهما
CHAPTER 46- THE LOUDNESS AND THE QUIETNESS AND THEIR RULINGS
الآيات
The Verses
الإسراء وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
(Surah) Al-Isra’a – And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46].
و قال سبحانه وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها وَ ابْتَغِ بَيْنَ ذلِكَ سَبِيلًا
And the Glorious Said: And neither be loud with your Salat nor be quiet with it, and seek a way between that’ [17:110].
تفسير
Interpretation (Ahadeeth) –
روي أن النبي ص كان إذا صلى جهر في صلاته حتى يسمع المشركون فشتموه و آذوه فأمره سبحانه بترك الجهر و كان ذلك بمكة في أول الأمر.
It is reported that the Prophet-saww, when he-saww prayed Salat was loud in his Salat to the extent the Polytheists heard. They insulted him-saww, and hurt him-asws. The Glorious Commanded him to leave the loudness, and that was at Makkah in the beginning of the matter’’.
رَوَاهُ الْعَيَّاشِيُّ عَنِ الْبَاقِرِ ع لا تَجْهَرْ بِوَلَايَةِ عَلِيٍّ وَ لَا بِمَا أَكْرَمْتُهُ بِهِ حَتَّى آمُرَكَ بِذَلِكَ وَ لا تُخافِتْ بِها يَعْنِي لَا تَكْتُمْهَا عَلِيّاً وَ أَعْلِمْهُ بِمَا أَكْرَمْتُهُ بِهِ وَ ابْتَغِ بَيْنَ ذلِكَ سَبِيلًا سَلْنِي أَنْ آذَنَ لَكَ أَنْ تَجْهَرَ بِأَمْرِ عَلِيٍّ بِوَلَايَتِهِ فَأَذِنَ لَهُ بِإِظْهَارِهِ يَوْمَ غَدِيرِ خُمٍ ..
It is reported by Al-Ayyashi, from Al-Baqir-asws: ‘And neither be loud – with the Wilayah of Ali‑asws, nor with what I-azwj have Honoured him with it, until I-azwj Command you with that – nor be quiet with it, – meaning do not conceal (from) Ali-asws and let him-asws know what I-azwj have been Honoured him-asws with – and seek a way between that’ [17:110]. Ask Me-azwj to Permit for you to be loud with the matter of Ali-asws with his-asws Wilayah. He-azwj Permitted for him to reveal it on the Day of Ghadeer Khumm’’.
أقول و هذا بطن الآية و لا ينافي العمل بظاهرها.
Note – I (Majlisi) am saying, ‘And this is esoteric of the Verse, and it does not negate the acting with its apparent’.
1- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ الصَّبَّاحِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها قَالَ الْجَهْرُ بِهَا رَفْعُ الصَّوْتِ وَ التَّخَافُتُ مَا لَمْ تَسْمَعْ نَفْسُكَ بِأُذُنِكَ وَ اقْرَأْ مَا بَيْنَ ذَلِكَ.
Tafseer Ali Bin Ibrahim – from his father, from Al Sabbah, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws regarding His-azwj Words: And neither be loud with your Salat nor be quiet with it, [17:110]. He-asws said: ‘The loudness is raising the voice, and being quiet is what you yourself cannot hear with your ears, and recite between that’’.[141]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ عَنْهُ ع قَالَ: الْإِجْهَارُ رَفْعُ الصَّوْتِ عَالِياً وَ الْمُخَافَتَةُ مَا لَمْ تَسْمَعْ نَفْسُكَ.
And from it, with this chain,
‘From him-asws having said: ‘The loudness is raising the voice higher, and the quietness is what you cannot hear yourself’’.[142]
قَالَ وَ رُوِيَ أَيْضاً عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع فِي هَذِهِ الْآيَةِ قَالَ الْإِجْهَارُ أَنْ تَرْفَعَ صَوْتَكَ يَسْمَعُهُ مَنْ بَعُدَ عَنْكَ وَ الْإِخْفَاتُ أَنْ لَا تُسْمِعَ مَنْ مَعَكَ إِلَّا سِرّاً يَسِيراً.
He said, ‘And it is reported as well,
‘From Abu Ja’far Al-Baqir-asws regarding this Verse. He-asws said: ‘The loudness is your raising your voice the one far from you can hear it, and the quietness is the one with you cannot hear except a little secretly’’.[143]
2- الْعَيَّاشِيُّ، عَنِ الْمُفَضَّلِ قَالَ: سَمِعْتُهُ وَ سُئِلَ عَنِ الْإِمَامِ هَلْ عَلَيْهِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ وَ إِنْ كَثُرُوا
Al Ayyashi, from Al Mufazzal who said,
‘I heard him-asws and he-asws had been asked about the prayer leader, ‘Is it upon him to make the ones behind him to hear, and even if they are many?’
قَالَ يَقْرَأُ قِرَاءَةً وَسَطاً يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها.
He-asws said: ‘He should recite a middle recitation. Allah-azwj Blessed and Exalted Says: And neither be loud with your Salat nor be quiet with it, [17:110]’’.[144]
وَ مِنْهُ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها قَالَ الْمُخَافَتَةُ مَا دُونَ سَمْعِكَ وَ الْجَهْرُ أَنْ تَرْفَعَ صَوْتَكَ شَدِيداً.
And from him, from Sama’at Bin Mihran,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: And neither be loud with your Salat nor be quiet with it, [17:110]. He-asws said: ‘The quietness is what is below your own hearing, and the loudness is your raising your voice intensely’’.[145]
وَ مِنْهُ عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى وَ لا تَجْهَرْ بِصَلاتِكَ الْآيَةَ قَالَ كَانَ رَسُولُ اللَّهِ ص إِذَا كَانَ بِمَكَّةَ جَهَرَ بِصَلَاتِهِ فَيَعْلَمُ بِمَكَانِهِ الْمُشْرِكُونَ فَكَانُوا يُؤْذُونَهُ فَأُنْزِلَتْ هَذِهِ الْآيَةُ عِنْدَ ذَلِكَ.
And from him, from Zurara and Humran and Muhammad Bin Muslim,
‘From Abu Ja’far-asws and Abu Abdullah-asws regarding Words of the Exalted: And neither be loud with your Salat [17:110] – the Verse. He-asws said: ‘When Rasool-Allah-saww was in Makkah, he-saww was loud with his-saww Salat. The Polytheists would come to know of his-saww place, so they hurt him-saww, therefore this Verse was Revealed during that’’.[146]
وَ مِنْهُ عَنْ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ لا تَجْهَرْ بِصَلاتِكَ الْآيَةَ قَالَ الْجَهْرُ بِهَا رَفْعُ الصَّوْتِ وَ الْمُخَافَتَةُ مَا لَمْ تَسْمَعْ أُذُنَاكَ وَ بَيْنَ ذَلِكَ قَدْرُ مَا تُسْمِعُ أُذُنَيْكَ.
And from him, from Suleyman,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: And neither be loud with your Salat [17:110] – the Verse. He-asws said: ‘The loudness with it is raising the voice, and the quietness is what your ears cannot hear, and between that is what your own ears do hear’’.[147]
وَ مِنْهُ عَنِ الْحَلَبِيِّ قَالَ: قَالَ أَبُو جَعْفَرٍ لِأَبِي عَبْدِ اللَّهِ ع يَا بُنَيَّ عَلَيْكَ بِالْحَسَنَةِ بَيْنَ السَّيِّئَتَيْنِ تَمْحُوهُمَا
And from him, from Al Halby who said,
‘Abu Ja’far-asws said to Abu Abdullah-asws: ‘O my-asws son-asws! Upon you-asws is with (doing) the good deed between the two evil deeds to delete them’.
قَالَ وَ كَيْفَ ذَلِكَ يَا أَبَتِ
He-asws said: ‘And how is that, O father-asws?’
قَالَ مِثْلُ قَوْلِ اللَّهِ وَ لا تَجْهَرْ بِصَلاتِكَ سَيِّئَةٌ وَ لا تُخافِتْ بِها سَيِّئَةٌ وَ ابْتَغِ بَيْنَ ذلِكَ سَبِيلًا حَسَنَةٌ الْخَبَرَ.
He-asws said: ‘Like Words of Allah-azwj: And neither be loud with your Salat – evil deed – nor be quiet with it, – evil deed – and seek a way between that’ [17:110] – a good deed’ – the Hadeeth’’.[148]
وَ مِنْهُ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع فِي هَذِهِ الْآيَةِ قَالَ نَسَخَتْهَا فَاصْدَعْ بِما تُؤْمَرُ.
And from him, from Abu Baseer,
‘From Abu Ja’far-asws regarding this Verse, he-asws said: ‘It is Abrogated by: So proclaim what you are Commanded with [15:94]’’.[149]
3- الْعَيَّاشِيُّ، عَنْ زَيْدِ بْنِ عَلِيٍّ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَذُكِرَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَقَالَ تَدْرِي مَا نَزَلَ فِي بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
Al Ayyashi –
‘From Zayd son of Ali (Bin Al-Husayn-asws) said, ‘I entered to see Abu Ja’far-asws. In the Name of Allah the Beneficent, the Merciful [1:1] was mentioned. He-asws said: ‘Do you know what has been Revealed regarding: In the Name of Allah the Beneficent, the Merciful [1:1]’.
فَقُلْتُ لَا
I said, ‘No’.
فَقَالَ إِنَّ رَسُولَ اللَّهِ كَانَ أَحْسَنَ النَّاسِ صَوْتاً بِالْقُرْآنِ وَ كَانَ يُصَلِّي بِفِنَاءِ الْكَعْبَةِ يَرْفَعُ صَوْتَهُ وَ كَانَ عُتْبَةُ وَ شَيْبَةُ ابْنَا رَبِيعَةَ وَ أَبُو جَهْلٍ وَ جَمَاعَةٌ مِنْهُمْ يَسْتَمِعُونَ قِرَاءَتَهُ
He-asws said: ‘Rasool-Allah-saww was most excellent of voice with the Quran, and he-saww was praying Salat in the courtyard of the Kabah. He-saww raised his-saww voice, and Utba and Sheyba, two sons of Rabie, and Abu Jahl-la, and a group of them were listening to his-saww recitation’.
قَالَ وَ كَانَ يُكْثِرُ تَرْدَادَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَيَرْفَعُ بِهَا صَوْتَهُ فَيَقُولُونَ إِنَ مُحَمَّداً لَيُرَدِّدُ اسْمَ رَبِّهِ تَرْدَاداً فَيَأْمُرُونَ مَنْ يَقُومُ فَيَسْتَمِعُ عَلَيْهِ وَ يَقُولُونَ إِذَا جَازَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- فَأَعْلِمْنَا حَتَّى نَقُومَ فَنَسْتَمِعَ قِرَاءَتَهُ
He-asws said: ‘And he-saww frequently repeated: In the Name of Allah the Beneficent, the Merciful [1:1]. He-saww raised his-saww voice with it. They said, ‘Muhammad-saww is repeating the Name of his-saww Lord-azwj repeatedly’. They instructed the ones standing to be listening to him-saww, and they said, ‘When he-saww exceeds, In the Name of Allah the Beneficent, the Merciful [1:1], let us know until we stand and listen to his-saww recitation’.
فَأَنْزَلَ اللَّهُ فِي ذَلِكَ وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً.
Allah-azwj Revealed regarding that: And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46]’’.[150]
وَ مِنْهُ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: فِي بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- قَالَ هُوَ الْحَقُّ فَاجْهَرْ بِهِ وَ هِيَ الْآيَةُ الَّتِي قَالَ اللَّهُ وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
And from him, from Zurara,
‘From one of the two (5th or 6th Imam-asws having said regarding: In the Name of Allah the Beneficent, the Merciful [1:1]. He-asws said: ‘It is the truth, therefore be loud with it, and it is the Verse which Allah-azwj Said: And whenever you mention your Lord in the Quran as being One, –In the Name of Allah the Beneficent, the Merciful [1:1] – they turn around upon their backs in aversion [17:46].
كَانَ الْمُشْرِكُونَ يَتَسَمَّعُونَ إِلَى قِرَاءَةِ النَّبِيِّ ص فَإِذَا قَرَأَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ نَفَرُوا وَ ذَهَبُوا فَإِذَا فَرَغَ مِنْهُ عَادُوا وَ تَسَمَّعُوا.
The Polytheists were listening to recitation of the Prophet-saww. When he-saww recited: In the Name of Allah the Beneficent, the Merciful [1:1], they turned around and went away. When he-saww was free from it, they returned and listened’’.[151]
وَ مِنْهُ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا صَلَّى بِالنَّاسِ جَهَرَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَتَخَلَّفَ مَنْ خَلْفَهُ مِنَ الْمُنَافِقِينَ عَنِ الصُّفُوفِ فَإِذَا جَازَهَا فِي السُّورَةِ عَادُوا إِلَى مَوَاضِعِهِمْ وَ قَالَ بَعْضُهُمْ لِبَعْضٍ إِنَّهُ لَيُرَدِّدُ اسْمَ رَبِّهِ تَرْدَاداً إِنَّهُ لَيُحِبُّ رَبَّهُ
And from him, from Mansour Bin Hazim,
‘From Abu Abdullah-asws having said: ‘Whenever Rasool-Allah-saww prayed Salat (leading) the people, he-saww was loud with: In the Name of Allah the Beneficent, the Merciful [1:1], the ones behind him-saww from the hypocrites stayed back from the rows. When he-saww exceeded it in the Chapter, they returned to their places, and said to each other, ‘He is repeating the Name of his-saww Lord-azwj. He-saww loves his-saww Lord-azwj!’
فَأَنْزَلَ اللَّهُ وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ الْآيَةَ.
Allah-azwj Revealed: And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46] – the Verse’’.[152]
وَ مِنْهُ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا ثُمَالِيُّ إِنَّ الشَّيْطَانَ لَيَأْتِي قَرِينَ الْإِمَامِ فَيَسْأَلُهُ هَلْ ذَكَرَ رَبَّهُ فَإِنْ قَالَ نَعَمْ اكْتَسَعَ فَذَهَبَ وَ إِنْ قَالَ لَا رَكِبَ عَلَى كَتِفَيْهِ وَ كَانَ إِمَامَ الْقَوْمِ حَتَّى يَنْصَرِفُوا
And from him, from Abu Hamza Al Sumali who said,
‘Abu Ja’far-asws said to me: ‘O Sumali! The Satan-la comes to an associate of the prayer leader. He-la asks him, ‘Did he mention his Lord-azwj?’ He says, ‘Yes’. He-la cowers and goes away. And if he says, ‘No’, he-la rides upon his shoulders and becomes prayer leader of the group until they disperse’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا مَعْنَى قَوْلِهِ ذَكَرَ رَبَّهُ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! And what is the meaning of his‑la words, ‘(Did he) mention his Lord-azwj?’
قَالَ الْجَهْرُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
He-asws said: ‘The loudness with: In the Name of Allah the Beneficent, the Merciful [1:1]’’.[153]
4- الذِّكْرَى، قَالَ ابْنُ أَبِي عَقِيلٍ تَوَاتَرَتِ الْأَخْبَارُ عَنْهُمْ ع أَنْ لَا تَقِيَّةَ فِي الْجَهْرِ بِالْبَسْمَلَةِ.
(The book) ‘Al Zikra’ –
Ibn Abu Aqeel said, ‘The Ahadeeth are consecutive from them-asws that there is no Taqaiyyah (dissimulation) in the loudness with the Bismillah’’.[154]
5- الْخِصَالُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْهَيْثَمِ وَ أَحْمَدَ بْنِ الْحَسَنِ وَ مُحَمَّدِ بْنِ أَحْمَدَ وَ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْوَرَّاقِ 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: الْإِجْهَارُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي الصَّلَاةِ وَاجِبٌ.
(The book) ‘Al Khisaal’ – from Ahmad Bin Muhammad Bin Al Haysam, and Ahmad Bin Al-Hassan, and Muhammad Bin Ahmad, and Al-Husayn Bin Ibrahim, and Abdullah Bin Muhammad, and Ali Bin Abdullah Al Warraq, from Ahmad Bin Yahya Bin Zakariya, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from Abu Muawiya, from Al A’mash,
‘From Al-Sadiq-asws having said: ‘The loudness with: In the Name of Allah the Beneficent, the Merciful [1:1] in the Salat is obligatory’’.[155]
6- الْعُيُونُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ الرِّضَا ع فِيمَا كَتَبَ لِلْمَأْمُونِ قَالَ الْإِجْهَارُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي جَمِيعِ الصَّلَوَاتِ سُنَّةٌ.
(The book) ‘Al Uyoun’ – from Abdul Wahid Bin Muhammad Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan,
‘From Al-Reza-asws among what he-asws wrote for Al Mamoun, said: ‘The loudness with: In the Name of Allah the Beneficent, the Merciful [1:1], in entirety of the Salats is a Sunnah’’.[156]
7- الْمِصْبَاحُ، لِلشَّيْخِ قَالَ رُوِيَ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع أَنَّهُ قَالَ: عَلَامَاتُ الْمُؤْمِنِ خَمْسٌ صَلَاةُ الْإِحْدَى وَ الْخَمْسِينَ وَ زِيَارَةُ الْأَرْبَعِينَ وَ التَّخَتُّمُ بِالْيَمِينِ وَ تَعْفِيرُ الْجَبِينِ وَ الْجَهْرُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
(The book) ‘Al Misbah’ of the Sheykh who said,
‘It is reported from Abu Muhammad Al-Askari-asws having said: ‘Signs of the Momin are – five (daily) Salats of fifty-one (Cycles including optional), and (reciting) Ziyarat Al-Arbaeen, and wearing the ring in the right hand, and making the forehead dusty, and the loudness with: In the Name of Allah the Beneficent, the Merciful [1:1]’’.[157]
8- فِقْهُ الرِّضَا، قَالَ ع أَسْمِعِ الْقِرَاءَةَ وَ التَّسْبِيحَ أُذُنَيْكَ فِيمَا لَا تَجْهَرُ فِيهِ مِنَ الصَّلَوَاتِ بِالْقِرَاءَةِ وَ هِيَ الظُّهْرُ وَ الْعَصْرُ وَ ارْفَعْ فَوْقَ ذَلِكَ فِيمَا تَجْهَرُ فِيهِ بِالْقِرَاءَةِ-
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Make your ears hear the recitation and the glorification in the Salats there is no loudness in it, and these are Al-Zohr and Al-Asr Salat, and raise (your voice) above that in recitation in what there is loudness in it’.
قَالَ وَ سَأَلْتُ الْعَالِمَ ع عَنِ الْقُنُوتِ يَوْمَ الْجُمُعَةِ إِذَا صَلَّيْتُ وَحْدِي أَرْبَعاً فَقَالَ نَعَمْ فِي الرَّكْعَةِ الثَّانِيَةِ خَلْفَ الْقِرَاءَةِ
He (the narrator) said, ‘And I asked the Scholar-asws about the Qunout on the day of Friday if I pray four Cycles Salat alone. He-asws said: ‘Yes, in the second Cycle after the recitation’.
فَقُلْتُ أَجْهَرُ فِيهَا بِالْقِرَاءَةِ
I said, ‘Should I be loud in it with the recitation?’
قَالَ نَعَمْ.
He-asws said: ‘Yes’’.[158]
9- 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 عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا صَلَّيْتَ فَأَسْمِعْ نَفْسَكَ الْقِرَاءَةَ وَ التَّكْبِيرَ وَ التَّسْبِيحَ.
(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 Al-Sadiq-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Amir Al-Momineen-asws: ‘When you pray Salat, make yourself hear the recitation, and the Takbeer, and the glorification’’.[159]
10- الْعَيَّاشِيُّ، عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: لَا يَكْتُبُ الْمَلَكُ إِلَّا مَا أَسْمَعَ نَفْسَهُ وَ قَالَ اللَّهُ وَ اذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعاً وَ خِيفَةً
Al Ayyashi – from Zurara,
‘From one of the two (5th or 6th Imam-asws) having said: ‘The Angel does not write except he himself hears. And Allah-azwj Says: And remember your Lord within yourself beseeching and fearing [7:205]’.
قَالَ لَا يَعْلَمُ ثَوَابَ ذَلِكَ الذِّكْرِ فِي نَفْسِ الْعَبْدِ لِعَظَمَتِهِ إِلَّا اللَّهُ.
He-asws said: ‘No one knows the might of Rewards of that Zikr in the self of the servant except Allah-azwj’’.[160]
وَ مِنْهُ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ يَرْفَعُهُ قَالَ قَالَ رَسُولُ اللَّهِ ص وَ اذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعاً يَعْنِي مُسْتَكِيناً وَ خِيفَةً يَعْنِي خَوْفاً مِنْ عَذَابِهِ وَ دُونَ الْجَهْرِ مِنَ الْقَوْلِ يَعْنِي دُونَ الْجَهْرِ مِنَ الْقِرَاءَةِ بِالْغُدُوِّ وَ الْآصالِ يَعْنِي بِالْغَدَاةِ وَ الْعَشِيِ.
And from him, from Ibrahim Bin Abdul Hameed, raising it, said,
‘Rasool-Allah-saww said: ‘And remember your Lord within yourself beseeching – meaning submissively – and fearing – meaning fear of His-azwj Punishment – and without the loudness from the words, – meaning less than loud from the recitation – in the morning and the evening, [7:205] – meaning in the morning and the evening’’.[161]
11- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى الْعِيدَيْنِ وَحْدَهُ وَ الْجُمُعَةَ هَلْ يَجْهَرُ فِيهِمَا بِالْقِرَاءَةِ
(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 a man who prays the two Eid Salat along and the Friday, ‘Is it allowed in these to be loud with the recitation?’
قَالَ لَا يَجْهَرُ إِلَّا الْإِمَامُ-
He-asws said: ‘No one should be loud except the prayer leader’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي الْفَرِيضَةَ مَا يُجْهَرُ فِيهِ بِالْقِرَاءَةِ هَلْ عَلَيْهِ أَنْ يَجْهَرَ
He said, ‘And I asked him-asws about the man who prays the obligatory Salat having loudness in it with the recitation, ‘Is it upon him to be loud?’
قَالَ إِنْ شَاءَ جَهَرَ وَ إِنْ شَاءَ لَمْ يَفْعَلْ.
He-asws said: ‘If he likes he can be loud, if he likes he does not do so’’.[162]
بيان: وَ رَوَى الصَّدُوقُ ره فِي الصَّحِيحِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي رَجُلٍ جَهَرَ فِيمَا لَا يَنْبَغِي الْجَهْرُ فِيهِ أَوْ أَخْفَى فِيمَا لَا يَنْبَغِي الْإِخْفَاتُ فِيهِ فَقَالَ أَيَّ ذَلِكَ فَعَلَ مُتَعَمِّداً فَقَدْ نَقَضَ صَلَاتَهُ وَ عَلَيْهِ الْإِعَادَةُ وَ إِنْ فَعَلَ ذَلِكَ نَاسِياً أَوْ سَاهِياً أَوْ لَا يَدْرِي فَلَا شَيْءَ عَلَيْهِ وَ قَدْ تَمَّتْ صَلَاتُهُ.
Explanation – And it is reported by Al-Sadouq in ‘Al-Saheeh’ (correct Hadeeth), from Zurara, ‘From Abu Ja’far-asws having said regarding loudness in what the loudness is not appropriate in it, or being quiet in what the quietness is not appropriate in it: ‘If that action is deliberate, he has broken his Salat and upon him is the repeating, and if he had done that in forgetfulness or mistakenly, or he does known, there is nothing upon him, and his Salat is complete’’.
12- الْعِلَلُ، عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع لِأَيِّ عِلَّةٍ يُجْهَرُ فِي صَلَاةِ الْفَجْرِ وَ صَلَاةِ الْمَغْرِبِ وَ صَلَاةِ الْعِشَاءِ الْآخِرَةِ وَ سَائِرِ الصَّلَوَاتِ مِثْلِ الظُّهْرِ وَ الْعَصْرِ لَا يُجْهَرُ فِيهَا
(The book) ‘Al Ilal’ – From Hamza Bin Muhammad Al Alawy, from Ali Bin Ibrahim, from his father, from Alu Bin Ma’bad, from Al-Husayn Bin Khalid, from Muhammad Bin Abu Hamza who said,
‘I asked Abu Abdullah-asws, ‘For which reason is there loudness in Al Fajr Salat, and Al Maghrib Salat, and Al Isha the last Salat, while rest of the Salat like Al Zohr and Al Asr, there is no loudness in it’.
فَقَالَ لِأَنَّ النَّبِيَّ ص لَمَّا أُسْرِيَ بِهِ إِلَى السَّمَاءِ كَانَ أَوَّلُ صَلَاةٍ فَرَضَ اللَّهُ عَلَيْهِ صَلَاةَ الظُّهْرِ يَوْمَ الْجُمُعَةِ فَأَضَافَ اللَّهُ إِلَيْهِ الْمَلَائِكَةَ يُصَلُّونَ خَلْفَهُ فَأَمَرَ نَبِيَّهُ ص أَنْ يَجْهَرَ بِالْقِرَاءَةِ لِيَتَبَيَّنَ لَهُمْ فَضْلُهُ
He-asws said: ‘Because the Prophet-saww, when there was an ascension with him-saww, the first Salat Allah-azwj Imposed upon him-saww was Al Zohr Salat on the day of Friday. Allah-azwj Added to him-saww the Angels praying Salat behind him-saww. He-azwj Commanded His-azwj Prophet-saww to be loudness with the recitation in order to Clarify his-saww merit for them.
ثُمَّ فَرَضَ عَلَيْهِ الْعَصْرَ وَ لَمْ يُضِفْ إِلَيْهِ أَحَداً مِنَ الْمَلَائِكَةِ فَأَمَرَهُ أَنْ يُخْفِيَ الْقِرَاءَةَ لِأَنَّهُ لَمْ يَكُنْ وَرَاءَهُ أَحَدٌ
Then He-azwj Imposed Al Asr Salat upon him, and He-azwj did not Add anyone one from the Angels. He-azwj Commanded him to be quiet of the recitation because there did not happen to be anyone behind him-saww.
ثُمَّ فَرَضَ عَلَيْهِ الْمَغْرِبَ وَ أَضَافَ إِلَيْهِ الْمَلَائِكَةَ فَأَمَرَهُ بِالْإِجْهَارِ وَ كَذَلِكَ الْعِشَاءُ الْآخِرَةُ
Then He-azwj Imposed Al Maghrib Salat upon him and Added the Angels to him-saww, so He-azwj Commanded him-saww with being loud, and like that is Al Isha the last.
فَلَمَّا كَانَ قُرْبُ الْفَجْرِ نَزَلَ فَفَرَضَ اللَّهُ عَلَيْهِ الْفَجْرَ وَ أَمَرَهُ بِالْإِجْهَارِ لِيُبَيِّنَ لِلنَّاسِ فَضْلَهُ كَمَا بَيَّنَ لِلْمَلَائِكَةِ فَلِهَذِهِ الْعِلَّةِ يُجْهَرُ فِيهَا.
When it was near to the dawn, he-saww descended. Allah-azwj Imposed Al Fajr Salat upon him-saww and Commanded him-saww with the loudness, in order to Clarify his-saww merit to the people, like what He-azwj had Clarified to the Angels. So this is the reason to be loud in it’’.[163]
13- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ بَشَّارٍ عَنْ مُوسَى أَنَّهُ سَأَلَ أَخَاهُ عَلِيَّ بْنَ مُحَمَّدٍ ع فِيمَا سَأَلَ عَنْهُ يَحْيَى بْنُ أَكْثَمَ عَنْ صَلَاةِ الْفَجْرِ لِمَ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ وَ هِيَ مِنْ صَلَوَاتِ النَّهَارِ وَ إِنَّمَا يُجْهَرُ فِي صَلَاةِ اللَّيْلِ
(The book) ‘Al Ilal’ – from his father, from Abdullah Bin Ja’far, from Ali Bin Bashar, from Musa,
‘He asked his brother Ali-asws Bin Muhammad-asws. Among what Yahya Bin Aksam asked about Al Fajr Salat, ‘Why should one be loud with the recitation in it and it is from the Salats of the day, and rather he should be loud in Salat of the night’.
قَالَ لِأَنَّ النَّبِيَّ ص كَانَ يُغَلِّسُ بِهَا لِقُرْبِهَا مِنَ اللَّيْلِ.
He-asws said: ‘Because the Prophet-saww was (being loud) at the onset of the night with it due to its nearness from the night’’.[164]
14- مَجَالِسُ الصَّدُوقِ، وَ الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الْبَرْقِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ: جَاءَ نَفَرٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَسَأَلُوهُ عَنْ مَسَائِلَ فَكَانَ فِيمَا سَأَلُوهُ أَنْ قَالُوا لِمَ يُجْهَرُ فِي ثَلَاثِ صَلَوَاتٍ
(The book) ‘Majaalis’ of Al Sadouq, and ‘Al Khisaal’ – from Muhammad Bin Ali Majaylawiya, from Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah Al Barqy, from Ali Bin Al-Husayn Al Barqy, from Abdullah Bin Jabala, from Muawiya Bin Ammar, from Al-Hassan Bin Abdullah, from his father, from his grandfather,
‘Al-Hassan-asws Bin Ali-asws said: ‘A number of Jews came to Rasool-Allah-saww. The asked him‑saww about issues. It was among what they asked him-asws, they say, ‘Why should one be loud in three Salats?’
قَالَ لِأَنَّهُ يَتَبَاعَدُ مِنْهُ لَهَبُ النَّارِ مِقْدَارَ مَا يَبْلُغُهُ صَوْتُهُ وَ يَجُوزُ عَلَى الصِّرَاطِ وَ يُعْطَى السُّرُورَ حَتَّى يَدْخُلَ الْجَنَّةَ.
He-asws said: ‘Because a flame of the Fire will be distanced from him to what his voice reaches, and he will cross upon the bridge, and he will be Given the happiness until he enters the Paradise’’.[165]
15- الْعُيُونُ، عَنْ تَمِيمِ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ رَجَاءِ بْنِ أَبِي الضَّحَّاكِ أَنَّ الرِّضَا ع فِي طَرِيقِ خُرَاسَانَ كَانَ يَجْهَرُ بِالْقِرَاءَةِ فِي الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ وَ صَلَاةِ اللَّيْلِ وَ الشَّفْعِ وَ الْوَتْرِ وَ يُخْفِي الْقِرَاءَةَ فِي الظُّهْرِ وَ الْعَصْرِ وَ كَانَ يَجْهَرُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فِي جَمِيعِ صَلَوَاتِهِ بِاللَّيْلِ وَ النَّهَارِ.
(The book) ‘Al Uyoun, from Tameem Bin Abdullah Al Qureyshi, from his father, from Ahmad Bin Ali Al Ansari, from Raja’a Bin Abu Al Zahhak,
‘Al-Reza-asws was in the road of Khurasan. He-asws was loud with the recitation in Al-Maghrib and Al-Isha the last Salats, and the night Salat, and Al-Shaf’ie and Al-Witr, and he-asws was quiet with the recitation in Al-Zohr and Al-Asr, and he-asws was being loud with: In the Name of Allah the Beneficent, the Merciful [1:1] in entirety of his-asws Salats in the night and the day’’.[166]
16- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ الصَّمَدِ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ع فَتَعَوَّذَ بِإِجْهَارٍ ثُمَّ جَهَرَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
(The book) ‘Qurb Al Isnaad’ – from Abdul Samad Bin Muhammad, and Muhammad Bin Abdul Hameed, from Hanan Bin Sadeyr who said,
‘I prayed salat behind Abu Abdullah-asws. He-asws sought Refuge with loudness, then he-asws was loud with: In the Name of Allah the Beneficent, the Merciful [1:1]’’.[167]
17- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ أَبِي عُمَرَ بْنِ مَهْدِيٍّ عَنِ ابْنِ عُقْدَةَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَفَّانَ عَنْ أَبِي حَفْصٍ الصَّائِغِ قَالَ: صَلَّيْتُ خَلْفَ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ ع فَجَهَرَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from Abu Umar Bin Mahdy, from Ibn Uqdah, from Al-Hassan Bin Ali Bin Affan, from Abu Hafs Al Sa’aig who said,
‘I prayed Salat behind Ja’far-asws Bin Muhammad-asws Bin Ali-asws. He-asws was loud with: In the Name of Allah the Beneficent, the Merciful [1:1]’’.[168]
18- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَقُومُ آخِرَ اللَّيْلِ فَيَرْفَعُ صَوْتَهُ بِالْقُرْآنِ
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Asbaat, from his uncle Yaqoub Bin Saalim,
‘He asked Abu Abdullah-asws about the man standing at the end of the night, and he raises his voice with the Quran’.
فَقَالَ يَنْبَغِي لِلرَّجُلِ إِذَا صَلَّى بِاللَّيْلِ أَنْ يُسْمِعَ أَهْلَهُ لِكَيْ يَقُومَ قَائِمٌ وَ يَتَحَرَّكَ الْمُتَحَرِّكُ.
He-asws said: ‘It is befitting for the man when he prays Salat at night that his family should hear, so that a standing one rises and the moving one moves’’.[169]
19- كَنْزُ الْكَرَاجُكِيِّ، بِإِسْنَادِهِ عَنْ رِجَالِهِ مَرْفُوعاً إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ يُقْبِلُ قَوْمٌ عَلَى نَجَائِبَ مِنْ نُورٍ يُنَادُونَ بِأَعْلَى أَصْوَاتِهِمْ الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنا وَعْدَهُ وَ أَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشاءُ
(The book) ‘Kanz’ of Al Karajaky – by his chain from his men, with an unbroken chain to,
‘Abu Abdullah-asws having said: ‘When it will be the Day of Qiyamah, a group will come upon excellent rides calling out at the top of their voices: ‘The Praise is for Allah who Made His Promise to be true to us and Made us inherit the land that we may settle in the Paradise wherever we so desire to, [39:74]’.
قَالَ فَتَقُولُ الْخَلَائِقُ هَذِهِ زُمْرَةُ الْأَنْبِيَاءِ
He-asws said: ‘The creatures will say, ‘This is a group of the Prophets-as!’
فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ هَؤُلَاءِ شِيعَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ فَهُمْ صَفْوَتِي مِنْ عِبَادِي وَ خِيَرَتِي مِنْ بَرِيَّتِي
Then there will be a call from Direction of Allah-azwj Mighty and Majestic: “They are Shias of Ali-asws Bin Abu Talib-asws! They are My-azwj elites from My-azwj servants, and My-azwj Choice from My-azwj Created beings!”
فَتَقُولُ الْخَلَائِقُ إِلَهَنَا وَ سَيِّدَنَا بِمَا نَالُوا هَذِهِ الدَّرَجَةَ
The creatures will say, ‘Our God-azwj and our Master-azwj! Due to what have they achieved this rank?’
فَإِذَا النِّدَاءُ مِنَ اللَّهِ بِتَخَتُّمِهِمْ فِي الْيَمِينِ وَ صَلَاتِهِمْ إِحْدَى وَ خَمْسِينَ وَ إِطْعَامِهِمُ الْمِسْكِينَ وَ تَعْفِيرِهِمُ الْجَبِينَ وَ جَهْرِهِمْ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
There will be a Call from Allah-azwj: “Due to their wearing rings in their rights hands, and their praying Salat fifty one, and their feeding the poor, and their making their foreheads dusty, and their being loud with: In the Name of Allah the Beneficent, the Merciful [1:1]’’.[170]
20- تَأْوِيلُ الْآيَاتِ الْبَاهِرَةِ، نَقْلًا مِنْ تَفْسِيرِ مُحَمَّدِ بْنِ الْعَبَّاسِ بْنِ مَاهْيَارَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ رَجِيمٍ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلَ جَابِرٌ الْجُعْفِيُّ أَبَا عَبْدِ اللَّهِ ع عَنْ تَفْسِيرِ قَوْلِهِ تَعَالَى وَ إِنَّ مِنْ شِيعَتِهِ لَإِبْراهِيمَ
(The book) ‘Taweel Al Ayaat Al Bahira’ – copying from Tafseer of Muhammad Bin Al Abbas Bin Mahiyar, from Muhammad Bin Wahban, from Muhammad Bin Ali Bin Rajeem, from Al Abbas Bin Muhammad, from his father, from Al-Hassan Bin Ali Bin Abu Hamza Al Batainy, from his father, from Abu Baseer who said,
‘Jabir Al-Jufy asked Abu Abdullah-asws about interpretation of Words of the Exalted: And indeed from his Shias, was Ibrahim [37:83]’.
فَقَالَ ع إِنَّ اللَّهَ سُبْحَانَهُ لَمَّا خَلَقَ إِبْرَاهِيمَ كَشَفَ لَهُ عَنْ بَصَرِهِ فَنَظَرَ فَرَأَى نُوراً إِلَى جَنْبِ الْعَرْشِ
He-asws said: ‘When Allah-azwj the Glorious Created Ibrahim-as, He-azwj Uncovered from his-as sight. He-as saw Noor to a side of the Throne’.
فَقَالَ إِلَهِي مَا هَذَا النُّورُ
He-as said: ‘My-as God-azwj! What is this Noor?’
فَقِيلَ لَهُ هَذَا نُورُ مُحَمَّدٍ ص صَفْوَتِي مِنْ خَلْقِي
He-azwj Said to him-as: “This is Noor of Muhammad-saww, My-azwj elite from My-azwj creatures!”
وَ رَأَى نُوراً إِلَى جَنْبِهِ فَقَالَ إِلَهِي وَ مَا هَذَا النُّورُ
And he-as saw Noor to his-saww side. He-as said: ‘And what is this Noor?’
فَقِيلَ لَهُ هَذَا نُورُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع نَاصِرِ دِينِي
He-azwj Said to him-as: “He-azwj Said to him-as: “This is Noor of Ali-asws Bin Abu Talib-asws, helper of My-azwj religion!”
وَ رَأَى إِلَى جَنْبِهِمْ ثَلَاثَةَ أَنْوَارٍ فَقَالَ إِلَهِي وَ مَا هَذِهِ الْأَنْوَارُ
And he-as saw three Noors to their-asws side. He-as said: ‘My-as God-azwj! And what are these Noors?’
فَقِيلَ لَهُ هَذَا نُورُ فَاطِمَةَ فَطَمْتُ مُحِبِّيهَا مِنَ النَّارِ وَ نُورُ وَلَدَيْهَا الْحَسَنِ وَ الْحُسَيْنِ
He-azwj Said to him-as: “This is Noor of (Syeda) Fatima-asws. She-as will prevent her-asws loved ones from the Fire, and Noor of her-asws two sons-asws Al-Hassan-asws and Al-Husayn-asws’.
فَقَالَ إِلَهِي وَ أَرَى تِسْعَةَ أَنْوَارٍ قَدْ حَفُّوا بِهِمْ
He-as said: ‘My-as God-azwj! And I-as am seeing nine Noors to have surrounded them-asws!’
قِيلَ يَا إِبْرَاهِيمُ هَؤُلَاءِ الْأَئِمَّةُ مِنْ وُلْدِ عَلِيٍّ وَ فَاطِمَةَ
He-azwj Said: “O Ibrahim-as! They-asws are the Imams from the sons-asws of Ali-asws and (Syeda) Fatima-asws’.
فَقَالَ إِلَهِي وَ سَيِّدِي أَرَى أَنْوَاراً قَدْ أَحْدَقُوا بِهِمْ لَا يُحْصِي عَدَدَهُمْ إِلَّا أَنْتَ
He-as said: ‘My-as God-azwj, and my-as Master-azwj! I-as am seeing Noors gazing at them-asws, no one can count them except You-azwj!’
قِيلَ يَا إِبْرَاهِيمُ هَؤُلَاءِ شِيعَتُهُمْ شِيعَةُ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع
He-azwj Said: “O Ibrahim-as! They are their-asws Shias, Shias of Amir Al-Momineen Ali -asws Bin Abu Talib-asws!”
فَقَالَ إِبْرَاهِيمُ وَ بِمَ تُعْرَفُ شِيعَتُهُمْ
Ibrahim-as said: ‘And by what are their-asws Shias recognised?’
قَالَ بِصَلَاةِ الْإِحْدَى وَ الْخَمْسِينَ وَ الْجَهْرِ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ الْقُنُوتِ قَبْلَ الرُّكُوعِ وَ التَّخَتُّمِ فِي الْيَمِينِ فَعِنْدَ ذَلِكَ
He-azwj Said: “By fifty one Salats, and the loudness with: In the Name of Allah the Beneficent, the Merciful [1:1], and the Qunout before the Ruk’u, and wearing the ring in the right hand!”
قَالَ إِبْرَاهِيمُ اللَّهُمَّ اجْعَلْنِي مِنْ شِيعَةِ أَمِيرِ الْمُؤْمِنِينَ-
Ibrahim-as said: ‘O Allah-azwj! Make me-as from the Shias of Amir Al-Momineen-asws!’
قَالَ فَأَخْبَرَ اللَّهُ تَعَالَى فِي كِتَابِهِ فَقَالَ وَ إِنَّ مِنْ شِيعَتِهِ لَإِبْراهِيمَ.
He-asws said: ‘Allah-azwj the Exalted Informed in His-azwj Book, so He-azwj Said: And indeed from his Shias, was Ibrahim [37:83]’’.[171]
21- كِتَابُ الْمُحْتَضَرِ، لِلشَّيْخِ حَسَنِ بْنِ سُلَيْمَانَ مِنْ كِتَابِ السَّيِّدِ حَسَنِ بْنِ كَبْشٍ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ تُقْبِلُ أَقْوَامٌ عَلَى نَجَائِبَ مِنْ نُورٍ يُنَادُونَ بِأَعْلَى أَصْوَاتِهِمْ الْحَمْدُ لِلَّهِ الَّذِي أَنْجَزَنَا وَعْدَهُ الْحَمْدُ لِلَّهِ الَّذِي أَوْرَثَنَا أَرْضَهُ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ شِئْنَا
(The book) ‘Kitab Al Muhtazar’ of the Sheykh Hassan Bin Suleyman from the book of Al Seyyid Bin Kabash, by his chain,
‘From Al-Sadiq-asws having said: ‘When it will be the Day of Qiyamah, a group will come upon excellent rides of Noor calling out at the top of their voices, ‘The Praise is for Allah-azwj Who Fulfilled His-azwj Promise for us. The Praise is for Allah-azwj Who Caused us to inherit His-azwj earth. We can have abodes from the Paradise wherever we so desire!’’
قَالَ فَتَقُولُ الْخَلَائِقُ هَذِهِ زُمْرَةُ الْأَنْبِيَاءِ
He-asws said: ‘The creatures will say, ‘This is a group of Prophets-as!’
فَإِذَا النِّدَاءُ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ هَؤُلَاءِ شِيعَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ هُوَ صَفْوَتِي مِنْ عِبَادِي وَ خِيَرَتِي
There will be a call from Presence of Allah-azwj Mighty and Majestic: “They are Shias of Ali -asws Bin Abu Talib-asws, and he-asws is My-azwj elite from My-azwj servants, and My-azwj Choice!”
فَتَقُولُ الْخَلَائِقُ إِلَهَنَا وَ سَيِّدَنَا بِمَا نَالُوا هَذِهِ الدَّرَجَةَ
The creatures will say, ‘Our God-azwj and our Master-azwj! Due to what have they achieved this rank?’
فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ نَالُوهَا بِتَخَتُّمِهِمْ فِي الْيَمِينِ وَ صَلَاتِهِمْ إِحْدَى وَ خَمْسِينَ وَ إِطْعَامِهِمُ الْمِسْكِينَ وَ تَعْفِيرِهِمُ الْجَبِينَ وَ جَهْرِهِمْ فِي الصَّلَاةِ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
There will be a call from Direction of Allah-azwj Mighty and Majestic: “They achieved it due to their wearing rings in the right hand, and their fifty-one Salat, and their feeding the poor, and their making the foreheads dusty, and their being loud in the Salat: In the Name of Allah the Beneficent, the Merciful [1:1]’’.[172]
22- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ رَسُولِ اللَّهِ ص وَ عَنْ عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ عَلِيِّ بْنِ الْحُسَيْنِ وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُمْ كَانُوا يَجْهَرُونَ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
(The book) ‘Da’aim Al Islam’ –
‘We are reporting from Rasool-Allah-saww, and from Ali-asws, and Al-Hassan-asws, and Al-Husayn‑asws, and Ali-asws Bin Al-Husayn-asws, and Muhammad-asws Bin Ali-asws, and Ja’far-asws Bin Muhammad-asws, they were being loud with: In the Name of Allah the Beneficent, the Merciful [1:1].
فِيمَا يُجْهَرُ فِيهِ بِالْقِرَاءَةِ مِنَ الصَّلَوَاتِ فِي أَوَّلِ فَاتِحَةِ الْكِتَابِ وَ أَوَّلِ السُّورَةِ فِي كُلِّ رَكْعَةٍ وَ يُخَافِتُونَ بِهَا فِيمَا يُخَافَتُ فِيهِ مِنَ السُّورَتَيْنِ جَمِيعاً
Among what one should be loud in with the recitation from the Salats in the beginning of Surah Al-Fatiha, and the beginning of the Chapter in every Cycle, and being silent with it among what one has to be quiet in it from both the Chapters altogether.
قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع اجْتَمَعْنَا وُلْدَ فَاطِمَةَ عَلَى ذَلِكَ-
Al-Hassan-asws Bin Ali-asws: ‘We-asws, sons-asws of (Syeda) Fatima-asws are united upon that’.
وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع التَّقِيَّةُ دِينِي وَ دِينُ آبَائِي وَ لَا تَقِيَّةَ فِي ثَلَاثٍ شُرْبِ الْمُسْكِرِ وَ الْمَسْحِ عَلَى الْخُفَّيْنِ وَ تَرْكِ الْجَهْرِ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ.
And Ja’far-asws Bin Muhammad-asws said: ‘The Taqaiyya (dissimulation) is my-asws religion, and religion of my-asws forefathers-asws, and nor is there Taqaiyya in three matters – drinking the intoxicant, and wiping upon the socks, and neglecting the loudness with: In the Name of Allah the Beneficent, the Merciful [1:1]’’.[173]
23- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ الْعَبَّاسِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ لَا يَرَى أَنَّهُ صَنَعَ شَيْئاً فِي الدُّعَاءِ فِي الْقِرَاءَةِ حَتَّى يَرْفَعَ صَوْتَهُ
(The book) ‘Al Saraair’ – copying from ‘Kitab Al Nawadir’ of Muhammad Bin Ali Bin Mahboub, from Al Abbas, from Hammad Bin Isa, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘The man views that he should not do anything in the supplication in the recitation until he raises his voice’.
فَقَالَ لَا بَأْسَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع كَانَ أَحْسَنَ النَّاسِ صَوْتاً بِالْقُرْآنِ وَ كَانَ يَرْفَعُ صَوْتَهُ حَتَّى يُسْمِعَ أَهْلَ الدَّارِ
He-asws said: ‘There is no problem. Ali-asws Bin Al-Husayn-asws was most excellent of the people in voice with the Quran, and he-asws would raise his-asws voice until the people of the house would hear.
وَ إِنَّ أَبَا جَعْفَرٍ ع كَانَ أَحْسَنَ صَوْتاً بِالْقُرْآنِ وَ كَانَ إِذَا قَامَ مِنَ اللَّيْلِ وَ قَرَأَ صَوْتَهُ فَيَمُرُّ بِهِ مَارُّ الطَّرِيقِ مِنَ السَّقَّاءِينَ وَ غَيْرِهِمْ فَيَقُومُونَ فَيَسْتَمِعُونَ إِلَى قِرَاءَتِهِ.
And Abu Ja’far-asws was most excellent in voice with the Quran, and whenever he-asws stood from the night and he recited his voice, and a passer-by from the water carriers and others passing in the road, they would pause and listen to his-asws recitation’’.[174]
24- الْعَيَّاشِيُّ، عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَجْهَرُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ يَرْفَعُ صَوْتَهُ بِهَا فَإِذَا سَمِعَهَا الْمُشْرِكُونَ وَلَّوْا مُدْبِرِينَ فَأَنْزَلَ اللَّهُ وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً.
Al Ayyashi, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww was being loud with: In the Name of Allah the Beneficent, the Merciful [1:1], and he-saww raised his-saww voice with it. When the Polytheists heard it, they turned around back. Allah-azwj Revealed: And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46]’’.[175]
25- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، بِأَسَانِيدَ جَمَّةٍ عَنِ ابْنِ أُذَيْنَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- أَحَقُّ مَا جُهِرَ بِهَا وَ هِيَ الْآيَةُ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَ وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً.
Tafseer Ali Bin Ibrahim – By many chains from Ibn Uzina who said,
‘Abu Abdullah-asws said: In the Name of Allah the Beneficent, the Merciful [1:1] is more rightful to be loud with, and it is the Verse which Allah-azwj Mighty and Majestic: And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46]’’.[176]
وَ مِنْهُ فِي قَوْلِهِ تَعَالَى وَ إِذا ذَكَرْتَ رَبَّكَ الْآيَةَ قَالَ كَانَ رَسُولُ اللَّهِ ص إِذَا تَهَجَّدَ بِالْقُرْآنِ تَسَمَّعَ قُرَيْشٌ لِحُسْنِ قِرَاءَتِهِ وَ كَانَ إِذَا قَرَأَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- فَرُّوا عَنْهُ.
And from him-asws regarding Words of Exalted: And whenever you mention your Lord [17:46] – the Verse, he-asws said: ‘It was so, when Rasool-Allah-saww held vigil with the Quran, Quraysh listened to excellence of his-saww recitation, and it was so, whenever he-saww recited: In the Name of Allah the Beneficent, the Merciful [1:1], they fled from him’’.[177]
26- قُرْبُ الْإِسْنَادِ، بِسَنَدِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ تَؤُمُّ النِّسَاءَ مَا حَدُّ رَفْعِ صَوْتِهَا بِالْقِرَاءَةِ
(The book) ‘Qurb Al Isnad’ – by his chain,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the woman leading the women in Salat, ‘What is the limit of their raising their voices with the recitation’.
قَالَ بِقَدْرِ مَا تَسْمَعُ-
He-asws said: ‘By a measurement of that which can be heard’.
قَالَ وَ سَأَلْتُهُ عَنِ النِّسَاءِ هَلْ عَلَيْهِنَّ جَهْرٌ بِالْقِرَاءَةِ
He said, ‘And I asked him-asws about the women, ‘It is upon them to be loud with the recitation?’
قَالَ لَا إِلَّا أَنْ تَكُونَ امْرَأَةٌ تَؤُمُّ النِّسَاءَ فَتَجْهَرُ بِقَدْرِ مَا تَسْمَعُ قِرَاءَتَهَا-
He-asws said: ‘No, except if a woman happens to be leading the women (in Salat), she can be loud by a measurement what her recitation can be heard’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَجْهَرَ بِالتَّشَهُّدِ وَ الْقَوْلِ فِي الرُّكُوعِ وَ السُّجُودِ وَ الْقُنُوتِ
He said, ‘And I asked him-asws about the man, ‘Is it correct for him to be loud with the Tashahhud, and the words during the Ruk’u and the Sajdah, and the Qunout?’
قَالَ إِنْ شَاءَ جَهَرَ وَ إِنْ شَاءَ لَمْ يَجْهَرْ.
He-asws said: ‘If he so like he can be loud, and if he likes he is not loud’’.[178]
27- الْعُيُونُ، وَ الْعِلَلُ، عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ فِيمَا رَوَاهُ عَنِ الرِّضَا ع مِنَ الْعِلَلِ قَالَ: فَإِنْ قَالَ لِمَ جَعَلَ الْجَهْرَ فِي بَعْضِ الصَّلَوَاتِ وَ لَمْ يَجْعَلْ فِي بَعْضٍ
(The books) ‘Al Uyoun’, and ‘Al Ilal’ – Abdul Wahid Bin Muhammad Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan, among what he reported,
‘From Al-Reza-asws from ‘Al-Ilal’, he-asws said (in argumentation), ‘If he says, ‘Why has loudness made to be in some of the Salats and not made in some?’
قِيلَ لِأَنَّ الصَّلَوَاتِ الَّتِي لَا يُجْهَرُ فِيهَا إِنَّمَا هِيَ صَلَوَاتٌ تُصَلَّى فِي أَوْقَاتٍ مُظْلِمَةٍ فَوَجَبَ أَنْ يُجْهَرَ فِيهِمَا لِأَنْ يَمُرَّ الْمَارُّ فَيَعْلَمَ أَنَّ هَاهُنَا جَمَاعَةً فَإِنْ أَرَادَ أَنْ يُصَلِّيَ صَلَّى
It will be said, ‘Because the Salats which there is loudness in these, rather these are Salats you pray in timings of darkness, so it is obligatory to be loud in these two, because a passer-by would pass by, he comes to know that there is a congregation over there. If he wants to pray Salat, he can pray.
وَ لِأَنَّهُ إِنْ لَمْ يَرَ جَمَاعَةً تُصَلِّي سَمِعَ وَ عَلِمَ ذَلِكَ مِنْ جِهَةِ السَّمَاعِ وَ الصَّلَاتَانِ اللَّتَانِ لَا يُجْهَرُ فِيهِمَا فَإِنَّهُمَا بِالنَّهَارِ وَ فِي أَوْقَاتٍ مُضِيئَةٍ فَهِيَ تُدْرَكُ مِنْ جِهَةِ الرُّؤْيَةِ فَلَا يَحْتَاجُ فِيهَا إِلَى السَّمَاعِ.
And because if he does not see a congregation, he would hear and know that from an aspect of the hearing; and those two Salat having no loudness in them, these are at daytime and in timings of brightness. These are realised from aspect of the seeing, so he is not needy in these to the listening’’.[179]
28- كِتَابُ الرَّوْضَةِ، وَ فَضَائِلُ ابْنِ شَاذَانَ، بِإِسْنَادِهِمَا إِلَى عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَمَّا خَلَقَ اللَّهُ إِبْرَاهِيمَ الْخَلِيلَ كَشَفَ اللَّهُ عَنْ بَصَرِهِ فَنَظَرَ إِلَى جَانِبِ الْعَرْشِ فَرَأَى أَنْوَارَ النَّبِيِّ ص وَ الْأَئِمَّةِ ع فَقَالَ إِلَهِي وَ سَيِّدِي أَرَى عِدَّةَ أَنْوَارٍ حَوْلَهُمْ لَا يُحْصِي عِدَّتَهُمْ إِلَّا أَنْتَ
(The books) ‘Kitab Al Rowza’, and ‘Fazaail’ of Ibn Shazan, by their chains to Abdullah Bin Abu Awfa,
‘From the Prophet-saww having said: ‘When Allah-azwj Created Ibrahim-as the Friend (of the Beneficent), Allah-azwj Uncovered from his-as sight. He-as looked to a side of the Throne. He-as saw Noors of the Prophet-saww and the Imams-asws. He-as said: ‘My-as God-azwj, and my-as Master‑azwj! I-as see a number of Noors around them-asws, no one can count these except You‑azwj!’
قَالَ يَا إِبْرَاهِيمُ هَؤُلَاءِ شِيعَتُهُمْ وَ مُحِبُّوهُمْ
He-azwj Said: “O Ibrahim-as! They are their-asws Shias and ones loving them-asws!”
قَالَ إِلَهِي وَ بِمَا يُعْرَفُ شِيعَتُهُمْ وَ مُحِبُّوهُمْ
He-as said: ‘My-as God-azwj! And due to what are their-asws Shias, and ones loving them-asws’.
قَالَ بِصَلَاةِ الْإِحْدَى وَ الْخَمْسِينَ وَ الْجَهْرِ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ الْقُنُوتِ قَبْلَ الرُّكُوعِ وَ سَجْدَةِ الشُّكْرِ وَ التَّخَتُّمِ بِالْيَمِينِ.
He-azwj said: “Due to their fifty-one Salats and being loud with: In the Name of Allah the Beneficent, the Merciful [1:1], and the Qunout before the Ruk’u, and Sajdah of thanks, and wearing the ring in the right hand’’.[180]
29- تَفْسِيرُ فُرَاتِ بْنِ إِبْرَاهِيمَ، عَنْ يَحْيَى بْنِ زِيَادٍ رَفَعَهُ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع إِنِّي أَؤُمُّ قَوْمِي فَأَجْهَرُ بِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
Tafseer Furaat Bin Ibrahim – from Yahya Bin Ziyad, raising it, from Amro Bin Shimr who said,
‘I asked Ja’far-asws Bin Muhammad-asws, ‘I tend to lead my people (in Salat), and I am loud with: In the Name of Allah the Beneficent, the Merciful [1:1]’.
قَالَ نَعَمْ حَقٌّ فَاجْهَرْ بِهَا قَدْ جَهَرَ بِهَا رَسُولُ اللَّهِ ص
He-asws said: ‘Yes, true, be loud with it, for Rasool-Allah-saww had been loud with it’.
ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ص كَانَ مِنْ أَحْسَنِ النَّاسِ صَوْتاً بِالْقُرْآنِ فَإِذَا قَامَ مِنَ اللَّيْلِ يُصَلِّي جَاءَ أَبُو جَهْلٍ وَ الْمُشْرِكُونَ يَسْتَمِعُونَ قِرَاءَتَهُ فَإِذَا قَالَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- وَضَعُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَ هَرَبُوا فَإِذَا فَرَغَ مِنْ ذَلِكَ جَاءُوا فَاسْتَمَعُوا
Then he-asws said: ‘Rasool-Allah-saww was from most excellent of people in voice with the Quran. When he-saww stood from the night and prayed Salat, Abu Jahl-la and the Polytheists came listening to his-saww recitation. When he-saww said: In the Name of Allah the Beneficent, the Merciful [1:1], they placed their fingers in their ears and they fled. When he-saww was free from that, they came (back) and listened’.
وَ كَانَ أَبُو جَهْلٍ يَقُولُ إِنَّ ابْنَ أَبِي كَبْشَةَ لَيُرَدِّدُ اسْمَ رَبِّهِ إِنَّهُ لَيُحِبُّهُ
And Abu Jahl-la had said, ‘Ibn Abu Kabasha (i.e. Rasool-Allah-saww) tends to repeat the Name of his-saww Lord-azwj. He-saww loves Him-azwj’.
فَقَالَ جَعْفَرٌ صَدَقَ وَ إِنْ كَانَ كَذُوباً
Ja’far Sadiq-asws said: ‘He-la spoke truth and even though he-la was a liar’.
قَالَ فَأَنْزَلَ اللَّهُ وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً وَ هُوَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ-.
He-asws said: ‘Allah-azwj Revealed: And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46], and it is: In the Name of Allah the Beneficent, the Merciful [1:1]’’.[181]
باب 47 التسبيح و القراءة في الأخيرتين
CHAPTER 47 – THE GLORIFICATION AND THE RECITATION IN THE TWO LAST CYCLES OF SALAT
1- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ الْعَبَّاسِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ الرَّجُلُ يَسْهُو عَنِ الْقِرَاءَةِ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ فَيَذْكُرُ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ أَنَّهُ لَمْ يَقْرَأْ
(The book) ‘Al Saraair’ – copying from the book ‘Al Nawadir’ of Muhammad Bin Ali Bin Mahboub, from Al Abbas, from Hammad Bin Isa, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘A man omits from the recitation in the first two Cycles, then he remembers in the last two Cycles and he did not recite’.
قَالَ أَتَمَّ الرُّكُوعَ وَ السُّجُودَ
He-asws said: ‘He should complete the Ruk’u and Sajdah’.
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ إِنِّي أَكْرَهُ أَنْ أَجْعَلَ آخِرَ صَلَاتِي أَوَّلَهَا.
He-asws said: ‘I-asws dislike it to make end of my-asws Salat as its beginning’’.[182]
بيان: أي لا يقرأ أصلا بل يسبح فإن القراءة للأوليين و التسبيح للأخيرتين أو لا يقرأ الحمد و السورة معا و سيأتي ما يؤيد الأخير.
Explanation – I.e., he-asws does not recite originally, but he-asws glorifies, for the recitation is for the first two (Cycles) and the glorification is for the last two, or he-asws does not recite Surah Al-Hamd and the (another) Chapter together, and I (Majlisi) shall be coming with what supports the last’.
2- الْإِحْتِجَاجُ، فِيمَا كَتَبَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحِمْيَرِيُّ إِلَى الْقَائِمِ ع سَأَلَهُ عَنِ الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ قَدْ كَثُرَتْ فِيهِمَا الرِّوَايَاتُ فَبَعْضٌ يَرَى أَنَّ قِرَاءَةَ الْحَمْدِ وَحْدَهَا أَفْضَلُ وَ بَعْضٌ يَرَى أَنَّ التَّسْبِيحَ فِيهِمَا أَفْضَلُ فَالْفَضْلُ لِأَيِّهِمَا لِنَسْتَعْمِلَهُ
(The book) ‘Al-Ihtijaj’ –
‘Among what Muhammad Bin Abdullah Al-Himeyri wrote to Al-Qaim-ajfj asking him-ajfj about the last two Cycles (of a Salat), ‘There are many reports regarding these. Some view that reciting Surah Al-Hamd alone is better, and some view that the glorification in these is better, so the merit is for which we should be utilising?’
فَأَجَابَ ع قَدْ نَسَخَتْ قِرَاءَةُ أُمِّ الْكِتَابِ فِي هَاتَيْنِ الرَّكْعَتَيْنِ التَّسْبِيحَ وَ الَّذِي نَسَخَ التَّسْبِيحَ قَوْلُ الْعَالِمِ ع كُلُّ صَلَاةٍ لَا قِرَاءَةَ فِيهَا فَهِيَ خِدَاجٌ إِلَّا لِلْعَلِيلِ أَوْ مَنْ يَكْثُرُ عَلَيْهِ السَّهْوُ فَيَتَخَوَّفُ بُطْلَانَ الصَّلَاةِ عَلَيْهِ.
He-ajfj answered: ‘Reciting Surah Al-Fatiha in these two Cycles has been abrogated by the glorification, and that which abrogates the glorification are words of the Scholar-asws: ‘Every Salat not having recitation in it, it is abortive, except for the sick or the one who frequently forgets so he fears invalidation of the Salat upon him’’.[183]
3- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ حَرِيزٍ قَالَ وَ هُوَ مِنْ جُلَّةِ الْمَشِيخَةِ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع لَا تَقْرَأْ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ مِنَ الْأَرْبَعِ الرَّكَعَاتِ الْمَفْرُوضَاتِ شَيْئاً إِمَاماً كُنْتَ أَوْ غَيْرَ إِمَامٍ
(The book) ‘Al Saraair’ – copying from the book of Hareez who said, he was from the majestic elders, from Zurara who said,
‘Abu Ja’far-asws said: ‘Do not recite anything in the last two Cycles from the four Cycles of the obligatory Salat, whether you were a prayer leader or not a prayer leader’.
قُلْتُ فَمَا أَقُولُ فِيهِمَا
I said, ‘So what should I be saying in these?’
قَالَ إِنْ كُنْتَ إِمَاماً فَقُلْ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ ثَلَاثَ مَرَّاتٍ ثُمَّ تُكَبِّرُ وَ تَرْكَعُ
He-asws said: ‘If you were a prayer leader, say, ‘Glory be to Allah-azwj, and the Praise is for Allah‑azwj, and there is no god except Allah-azwj’ – three times, then exclaim Takbeer and perform Ruk’u.
وَ إِنْ كُنْتَ خَلْفَ إِمَامٍ فَلَا تَقْرَأْ شَيْئاً فِي الْأُولَيَيْنِ وَ أَنْصِتْ لِقِرَاءَتِهِ وَ لَا تَقُولَنَّ شَيْئاً فِي الْأَخِيرَتَيْنِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِلْمُؤْمِنِينَ وَ إِذا قُرِئَ الْقُرْآنُ يَعْنِي فِي الْفَرِيضَةِ خَلْفَ الْإِمَامِ فَاسْتَمِعُوا لَهُ وَ أَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ وَ الْأُخْرَيَانِ تَبَعُ الْأُولَيَيْنِ.
And if you were behind a prayer leader (of general Muslims), do not recite anything in the first two Cycles and listen to his recitation, and do not say anything in the last two Cycles, for Allah-azwj Mighty and Majestic Says to the Momineen: And when the Quran is recited, – meaning in the obligatory Salat behind the prayer leader – then listen intently to it and be silent, perhaps you will be Shown Mercy [7:204] – and the last two follow the first two’’.[184]
قَالَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ ع كَانَ الَّذِي فَرَضَ اللَّهُ عَلَى الْعِبَادِ مِنَ الصَّلَاةِ عَشْراً فَزَادَ رَسُولُ اللَّهِ ص سَبْعاً وَ فِيهِنَّ السَّهْوُ وَ لَيْسَ فِيهِنَّ قِرَاءَةٌ فَمَنْ شَكَّ فِي الْأُولَيَيْنِ أَعَادَ حَتَّى يَحْفَظَ وَ يَكُونَ عَلَى يَقِينٍ وَ مَنْ شَكَّ فِي الْأُخْرَيَيْنِ عَمِلَ بِالْوَهْمِ.
Zurara said,
‘Abu Ja’far-asws said: ‘The Salats which Allah-azwj had Imposed upon the servants were ten (Cycles). Rasool-Allah-saww added seven (Cycles) and there can be omission in these and there isn’t any recitation in these. The one who doubts in the first two (Cycles) has to repeat until he preserves and comes to be upon certainty, and the one who doubts regarding the last two acts with the delusion’’.[185]
4- الْعِلَلُ، عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع لِأَيِّ شَيْءٍ صَارَ التَّسْبِيحُ فِي الْأَخِيرَتَيْنِ أَفْضَلَ مِنَ الْقِرَاءَةِ
(The book) ‘Al Ilal’ – from Hamza Bin Muhammad Al Alawy, from Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Al Husayn Bin Khalid, from Muhammad Bin Abu Hamza who said,
‘I said to Abu Abdullah-asws, ‘For which thing (reason) has the glorification come to be in the last two (cycles) to be better than the recitation?’
قَالَ لِأَنَّهُ لَمَّا كَانَ فِي الْأَخِيرَتَيْنِ ذَكَرَ مَا يَظْهَرُ مِنْ عَظَمَةِ اللَّهِ عَزَّ وَ جَلَّ فَدَهِشَ وَ قَالَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ فَلِذَلِكَ الْعِلَّةِ صَارَ التَّسْبِيحُ أَفْضَلَ مِنَ الْقِرَاءَةِ.
He-asws said: ‘Because when he-saww was in the last two Cycles, he-saww recalled what had appeared from the Magnificence of Allah-azwj Mighty and Majestic, he-saww was amazed and said: ‘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’. For that reason, the glorification came to be better than the recitation’’.[186]
وَ مِنْهُ عَنْ عَبْدِ الْوَاحِدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ فِيمَا رَوَاهُ مِنَ الْعِلَلِ عَنِ الرِّضَا ع قَالَ: فَإِنْ قَالَ فَلِمَ جُعِلَ الْقِرَاءَةُ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ وَ التَّسْبِيحُ فِي الْأَخِيرَتَيْنِ
And from him, from Abdul Wahid Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan among what he reported from ‘Al Ilal’,
‘From Al-Reza-asws having said (in argumentation): ‘If he says, ‘Why has the recitation made to be in the first two Cycles and the glorification in the last two?’
قِيلَ لِلْفَرْقِ بَيْنَ مَا فَرَضَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ عِنْدِهِ وَ بَيْنَ مَا فَرَضَهُ مِنْ عِنْدِ رَسُولِ اللَّهِ ص.
It will be said: ‘For the differentiation between what Allah-azwj Mighty and Majestic has Imposed from Him-azwj, and what has been imposed from Rasool-Allah-saww’’.[187]
5- الْمُعْتَبَرُ، رَوَى زُرَارَةُ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْأَخِيرَتَيْنِ مِنَ الظُّهْرِ قَالَ تُسَبِّحُ وَ تَحْمَدُ اللَّهَ وَ تَسْتَغْفِرُ لِذَنْبِكَ.
(The book) ‘Al Mo’tabar’ – It is reported by Zurara who said,
‘I asked Abu Abdullah-asws about the last two (Cycles) of Al-Zohr (Salat). He-asws said: ‘Glorify and praise Allah-azwj and seek Forgiveness for your sins’’.[188]
6- الْهِدَايَةُ، سَبِّحْ فِي الْأُخْرَاوَيْنِ إِمَاماً كُنْتَ أَوْ غَيْرَ إِمَامٍ تَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ- وَ فِي الثَّالِثَةِ وَ اللَّهُ أَكْبَرُ ثُمَّ تُكَبِّرُ وَ تَرْكَعُ.
(The book) ‘Al Hidaya’ –
‘Glorify in the last two Cycles, whether you were a prayer leader or not a prayer leader. You should say, ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj’. And in the second (Cycle), ‘And Allah-azwj is Greatest’, then exclaim Takbeer and perform Ruk’u’’.[189]
7- الْعُيُونُ، عَنْ تَمِيمِ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ رَجَاءِ بْنِ أَبِي الضَّحَّاكِ أَنَّهُ صَحِبَ الرِّضَا ع مِنَ الْمَدِينَةِ إِلَى مَرْوَ فَقَالَ كَانَ يُسَبِّحُ فِي الْأُخْرَاوَيْنِ يَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ ثَلَاثَ مَرَّاتٍ ثُمَّ يَرْكَعُ.
(The book) ‘Al Uyoun, from Tameem Bin Abdullah Al Qureyshi, from Ahmad Bin Ali Al Ansari, from Raja’a Bin Abu Al Zahhak,
‘He accompanied Al-Reza-asws from Al Medina to Merv. He said, ‘He-asws was glorifying in the last two Cycles saying, سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ ‘Glory be to Allah-azwj, and the praise is for Allah-azwj, and there is no god except Allah-azwj’ – three times, then he-asws performed Ruk’u’’.[190]
بيان: رَوَاهُ الْكُلَيْنِيُّ وَ الشَّيْخُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع مَا يُجْزِي مِنَ الْقَوْلِ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ
Explanation (Ahadeeth only) – It is reported by Al-Kulayni and the Sheykh, from Muhammad Bin Ismail, from Al-Fazl Bin Shazaan, from Hammad, from Hareez, from Zurara who said, ‘I said to Abu Ja’far-asws, ‘What words suffice in the two last Cycles?’
قَالَ أَنْ يَقُولَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ يُكَبِّرُ وَ يَرْكَعُ.
He-asws said: ‘He should be saying, ‘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’, and he should exclaim Takbeer and perform Ruk’u’’.
فَقَدْ رَوَى الشَّيْخُ فِي الصَّحِيحِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ مِنَ الظُّهْرِ قَالَ تُسَبِّحُ وَ تَحْمَدُ اللَّهَ وَ تَسْتَغْفِرُ لِذَنْبِكَ وَ إِنْ شِئْتَ فَاتِحَةَ الْكِتَابِ فَإِنَّهَا تَحْمِيدٌ وَ دُعَاءٌ.
It has been reported by the Sheykh in ‘Al-Saheeh’ (correct Hadeeth), from Ubeyd Bin Zurara who said, ‘I asked Abu Abdullah-asws about the last two Cycles of Al-Zohr Salat. He-asws said: ‘Glorify, and praise Allah-azwj, and seek Forgiveness for your sins, and if you like, (recite) Surah Al-Fatiha, for it is praise and supplication’’.
وَ اسْتُدِلَّ لِابْنِ الْجُنَيْدِ بِمَا رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قُمْتَ فِي الرَّكْعَتَيْنِ لَا تَقْرَأْ فِيهِمَا فَقُلِ الْحَمْدُ لِلَّهِ وَ سُبْحَانَ اللَّهِ وَ اللَّهُ أَكْبَرُ.
And Ibn Al-Juneyd evidenced with what is reported by the Sheykh in ‘Al Saheeh’ (correct Hadeeth), from Ubeydullah Bin Ali Al-Halby, from Abu Abdullah-asws having said: ‘When you stand in the two Cycles (of Salat), do not recite in them. Say, ‘The Praise is for Allah-azwj, and Glory be to Allah-azwj, and Allah-azwj is Greatest!’’
وَ مِمَّا يُؤَيِّدُ التَّوْسِعَةَ مَا رَوَاهُ الْكُلَيْنِيُّ فِي الْحَسَنِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي جُمْلَةِ حَدِيثٍ قَالَ: فَزَادَ النَّبِيُّ ص فِي الصَّلَاةِ سَبْعَ رَكَعَاتٍ هِيَ سُنَّةٌ لَيْسَ فِيهِنَّ قِرَاءَةٌ إِنَّمَا هُوَ تَسْبِيحٌ وَ تَهْلِيلٌ وَ تَكْبِيرٌ وَ دُعَاءٌ.
And from what supports the leeway is what is reported by Al-Kulayni in ‘Al-Hassan’ (good Hadeeth), from Zurara, from Abu Ja’far-asws, and summary of a Hadeeth, he-asws said: ‘The Prophet-saww added seven Cycles in the Salat. It is Sunnah, there isn’t any recitation in these. But rather, it is glorifying, and extolling of Oneness, and exclaiming Greatness, and supplication’’.
وَ مَا رَوَاهُ الصَّدُوقَ بِسَنَدٍ لَا يَخْلُو مِنْ قُوَّةٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَدْنَى مَا يُجْزِي مِنَ الْقَوْلِ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ ثَلَاثُ تَسْبِيحَاتٍ يَقُولُ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ.
And what is reported by Al-Sadouq, by a chain not devoid of strength, from Abu Baseer, from Abu Abdullah-asws having said: ‘Least of what suffices from the words in the last two Cycles are three glorifications, saying, ‘Glory be to Allah-azwj! Glory be to Allah-azwj! Glory be to Allah-azwj!’’
وَ مَا رَوَاهُ الشَّيْخُ بِسَنَدٍ فِيهِ جَهَالَةٌ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنْ شِئْتَ فَاقْرَأْ فَاتِحَةَ الْكِتَابِ وَ إِنْ شِئْتَ فَاذْكُرِ اللَّهَ.
And what is reported by the Sheykh by a chain having unknown in it, from Abu Abdullah-asws having said: ‘If you like, recite Surah Al-Fatiha, and if you like, mention Allah-azwj’’.
رَوَاهُ الشَّيْخُ بِسَنَدٍ مُرْسَلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لِي أَيَّ شَيْءٍ يَقُولُ هَؤُلَاءِ فِي الرَّجُلِ إِذَا فَاتَتْهُ مَعَ الْإِمَامِ رَكْعَتَانِ
It is reported by the Sheykh with an unbroken chain from Abu Ja’far-asws, he (the narrator) said, ‘He-asws said to me: ‘Which thing are they saying regarding the man when he misses two Cycles with the prayer leader?’
قَالَ يَقُولُونَ يَقْرَأُ فِي الرَّكْعَتَيْنِ بِالْحَمْدِ وَ سُورَةٍ
He (narrator) said, ‘They are saying he should recite in the two Cycles with Surah Al-Fatiha and (another) Chapter’.
فَقَالَ هَذَا يُقَلِّبُ صَلَاتَهُ فَيَجْعَلُ أَوَّلَهَا آخِرَهَا
He said, ‘This one has overturned his Salat. He has made its beginning to be in its end’.
فَقُلْتُ فَكَيْفَ يَصْنَعُ
I said, ‘How should he be doing?’
قَالَ يَقْرَأُ بِفَاتِحَةِ الْكِتَابِ فِي كُلِّ رَكْعَةٍ.
He-asws said: ‘He should recite Surah Al-Fatiha in each Cycle’’.
8- فِقْهُ الرِّضَا، قَالَ ع وَ اقْرَأْ فِي الرَّكْعَتَيْنِ الْآخِرَتَيْنِ إِنْ شِئْتَ الْحَمْدَ وَحْدَهُ وَ إِنْ شِئْتَ سَبَّحْتَ ثَلَاثَ مَرَّاتٍ.
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘And recite in the last two Cycles (of Salat), if you like Surah Al-Hamd alone, and if you like you can glorify three times’’.[191]
وَ قَالَ ع فِي مَوْضِعٍ آخَرَ تَقْرَأُ فَاتِحَةَ الْكِتَابِ وَ سُورَةً فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ وَ فِي الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ الْحَمْدَ وَحْدَهُ وَ إِلَّا فَسَبِّحْ فِيهِمَا ثَلَاثاً ثَلَاثاً تَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ تَقُولُهَا فِي كُلِّ رَكْعَةٍ مِنْهُمَا ثَلَاثَ مَرَّاتٍ.
And he-asws said in another place: ‘You should recite Surah Al-Fatiha and (another) Chapter in the first two Cycles, and Surah Al-Hamd alone in the last two Cycles, or else glorify in them thrice, thrice, saying, ‘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’, saying it three times in each Cycles from these’’.[192]
9- جَمَالُ الْأُسْبُوعِ، بِإِسْنَادِهِ الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ مَا وَصَفَ مِنَ الْمَلَائِكَةِ يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ ثُمَّ قَالَ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً كَيْفَ لَا يَفْتُرُونَ وَ هُمْ يُصَلُّونَ عَلَى النَّبِيِّ ص
(The book) ‘Jamal Al Usbou’ – by his correct chain from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hashim, from Abu Abdullah Al Barqy, raising it to,
‘Abu Abdullah-asws, he (the narrator) said, ‘A man said to him-asws, ‘May I be sacrificed for you‑asws! Inform me about Words of Allah-azwj Blessed and Exalted, and what He-azwj has Described the Angels with: They are Glorifying by the night and the day. They are not slackening [21:20]. Then He-azwj Said: Surely, Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawaat upon him and submit submissively [33:56]. How are they not slackening (taking a break) and whey are sending Salawaat upon the Prophet-saww?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ مُحَمَّداً ص أَمَرَ الْمَلَائِكَةَ فَقَالَ انْقُصُوا مِنْ ذِكْرِي بِمِقْدَارِ الصَّلَاةِ عَلَى مُحَمَّدٍ
Abu Abdullah-asws said: ‘Allah-azwj Blessed and Exalted, when He-azwj Created Muhammad-saww, Commanded the Angels. He-azwj Said: “Reduce from doing My-azwj Zikr by a measurement of sending the Salawaat unto Muhammad-saww!”
فَقَوْلُ الرَّجُلِ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ فِي الصَّلَاةِ مِثْلُ قَوْلِهِ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ.
So, the man should say, صَلَّى اللَّهُ عَلَى مُحَمَّدٍ ‘May Allah-azwj Send Salawaat unto Muhammad-saww’ in the Salat similar to his words, سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ ‘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’’.[193]
باب 48 الركوع و أحكامه و آدابه و علله
CHAPTER 48 – THE RUK’U AND ITS RULINGS AND ITS ETIQUETTES AND ITS REASON
الآيات
The Verses
البقرة وَ ارْكَعُوا مَعَ الرَّاكِعِينَ
(Surah) Al Baqarah – and perform Ruku with the Ruku performers [2:43]
آل عمران مخاطبا لمريم ع وَ ارْكَعِي مَعَ الرَّاكِعِينَ
(Surah) Aal-e-Imran-as Addressing to Maryam-as: and perform Ruku with the Ruku performers [3:43].
الحج يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا
(Surah) Al Hajj: O you who believe! Perform Ruk’u and Sajdah [22:77]
ص وَ خَرَّ راكِعاً وَ أَنابَ
(Surah) Saad: and fell down in Ruk’u and was penitent [38:24]
الواقعة فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
(Surah) Al Waqia: Therefore, Glorify the Name of your Lord, the Magnificent [56:74]
المرسلات وَ إِذا قِيلَ لَهُمُ ارْكَعُوا لا يَرْكَعُونَ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ
(Surah) Al Mursalaat: And when it is said to them: ‘Do Ruk’u!’ They are not doing Ruk’u [77:48] Woe on that Day is for the beliers [77:49].
تفسير
Interpretation (Ahadeeth only)
رَوَاهُ الشَّيْخُ فِي الْمُوَثَّقِ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ الرُّكُوعِ وَ السُّجُودِ هَلْ نَزَلَ فِي الْقُرْآنِ فَقَالَ نَعَمْ قَوْلُ اللَّهِ عَزَّ وَ جَلَ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا.
It is reported by the Sheykh in Al-Muwassiq (trusted Hadeeth), from Sama’at who said, ‘I asked him-asws about the Ruk’u and the Sajdah, ‘Are they Revealed in the Quran?’ He-asws said: ‘Yes, Words of Allah-azwj Mighty and Majestic: O you who believe! Perform Ruku and Sajdah [22:77]’’.
قَالَ مُقَاتِلٌ نَزَلَتْ فِي ثَقِيفٍ حِينَ أَمَرَهُمْ رَسُولُ اللَّهِ ص بِالصَّلَاةِ فَقَالُوا لَا نَنْحَنِي فَإِنَّ ذَلِكَ مَسَبَّةٌ عَلَيْنَا فَقَالَ ع لَا خَيْرَ فِي دِينٍ لَيْسَ فِيهِ رُكُوعٌ وَ سُجُودٌ.
Muqatil said, ‘It has been Revealed in Saqeef when Rasool-Allah-saww instructed them with praying the Salat. They said, ‘We will not bow down for that is an insult upon us!’ Rasool-Allah‑saww said: ‘There is no good in a religion there aren’t any Ruk’u and Sajdah in it’’.
1- الْمَحَاسِنُ، عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بَيْنَا رَسُولُ اللَّهِ ص جَالِسٌ فِي الْمَسْجِدِ إِذْ دَخَلَ رَجُلٌ فَقَامَ يُصَلِّي فَلَمْ يُتِمَّ رُكُوعَهُ وَ لَا سُجُودَهُ فَقَالَ رَسُولُ اللَّهِ ص نَقَرَ كَنَقْرِ الْغُرَابِ لَئِنْ مَاتَ هَذَا وَ هَكَذَا صَلَاتُهُ لَيَمُوتَنَّ عَلَى غَيْرِ دَيْنِي.
(The book) ‘Al Mahasin’ – from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
From Abu Ja’far-asws having said: ‘While Rasool-Allah-saww was seated in the Masjid when a man entered. He stood to pray Salat, but he neither completed his Ruk’u nor his Sajdah. Rasool-Allah-saww said: ‘He pecked like pecking of the crow. If this one dies and his Salat is like this, he will be dying upon other than my-saww religion’’.[194]
2- أَرْبَعِينُ الشَّهِيدِ، بِإِسْنَادِهِ عَنْ شَيْخِ الطَّائِفَةِ عَنْ أَبِي الْحَسَنِ بْنِ أَحْمَدَ الْقُمِّيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ مِثْلَهُ.
(The book) ‘Arabeen’ of Al Shaheed – by his chain from Sheykh Al Taifa, from Abu Al-Hassan Bin Ahmad Al Qummi, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Umar Bin Uzina from Zurara – similar to it’.[195]
3- الْعُيُونُ، وَ الْعِلَلُ، عَنِ ابْنِ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ فِيمَا رَوَاهُ مِنَ الْعِلَلِ عَنِ الرِّضَا ع قَالَ: فَإِنْ قَالَ فَلِمَ جُعِلَ التَّسْبِيحُ فِي الرُّكُوعِ وَ السُّجُودِ
(The books) ‘Al Uyoun’, and ‘Al Ilal’ – from Ibn Ubdous, from Ibn Quteyba, from Al Fazl among what he reported from ‘Al Ilal’,
‘From Al-Reza-asws having said (in argumentation): ‘If he says, ‘Why has the glorification made to be in the Ruk’u and the Sajdah?’
قِيلَ لِعِلَلٍ مِنْهَا أَنْ يَكُونَ الْعَبْدُ مَعَ خُضُوعِهِ وَ خُشُوعِهِ وَ تَعَبُّدِهِ وَ تَوَرُّعِهِ وَ اسْتِكَانَتِهِ وَ تَذَلُّلِهِ وَ تَوَاضُعِهِ وَ تَقَرُّبِهِ إِلَى رَبِّهِ مُقَدِّساً لَهُ مُمَجِّداً مُسَبِّحاً مُعَظِّماً شَاكِراً لِخَالِقِهِ وَ رَازِقِهِ فَلَا يَذْهَبَ بِهِ الْفِكْرُ وَ الْأَمَانِيُّ إِلَى غَيْرِ اللَّهِ-
It will be said, ‘For (various) reasons. From these is that the servant, his humbleness, and his fearfulness, and his servitude, and his submissiveness, and his disgracing, and his reverence, and his drawing closer would be to his Lord-azwj, extolling Holiness to Him-azwj, glorifying, praising, revering, thanking to his Creator and his Sustainer. So the thinking and the wishing will not go with him to other than Allah-azwj’.
فَإِنْ قَالَ فَلِمَ جُعِلَ رَكْعَةً وَ سَجْدَتَيْنِ
If he says, ‘Why have one Cycles and two Sajdah(s) been made to be?’
قِيلَ لِأَنَّ الرُّكُوعَ مِنْ فِعْلِ الْقِيَامِ وَ السُّجُودَ مِنْ فِعْلِ الْقُعُودِ وَ صَلَاةُ الْقَاعِدِ عَلَى النِّصْفِ مِنْ صَلَاةِ الْقَائِمِ فَضُوعِفَ السُّجُودُ لِيَسْتَوِيَ بِالرُّكُوعِ فَلَا يَكُونَ بَيْنَهُمَا تَفَاوُتٌ لِأَنَّ الصَّلَاةَ إِنَّمَا هِيَ رُكُوعٌ وَ سُجُودٌ
It will be said, ‘Because the Ruk’u is from the action of standing while the Sajdah is from the action of sitting, and his Salat of sitting is upon half of the Salat of standing, therefore the Sajdah(s) are doubled in order to equate with the Ruk’u. Thus, there will be no difference between the two because the Salat, rather it is Ruk’u and Sajdah’.
وَ فِي الْعِلَلِ بَعْدَ قَوْلِهِ لِخَالِقِهِ وَ رَازِقِهِ وَ لِيَسْتَعْمِلَ التَّسْبِيحَ وَ التَّحْمِيدَ كَمَا اسْتَعْمَلَ التَّكْبِيرَ وَ التَّهْلِيلَ وَ لِيَشْغَلَ قَلْبَهُ وَ ذِهْنَهُ بِذِكْرِ اللَّهِ وَ لَمْ يَذْهَبْ بِهِ الْفِكْرُ وَ الْأَمَانِيُّ إِلَى غَيْرِ اللَّهِ.
And in (the book) ‘Al-Ilal’, after his-asws words: ‘To his Creator and his Sustainer’, ‘And let him utilise the glorification and the praise like what he had utilised the Takbeer, and the proclaiming of Oneness, and let him pre-occupy his heart and his mind with Zikr of Allah-azwj, and the thinking and the wishing should not go with him to other than Allah-azwj’’.[196]
4- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ قَرَأَ فِي رُكُوعِهِ مِنْ سُورَةٍ غَيْرِ السُّورَةِ الَّتِي كَانَ يَقْرَؤُهَا قَالَ إِنْ كَانَ فَرَغَ فَلَا بَأْسَ فِي السُّجُودِ وَ أَمَّا الرُّكُوعُ فَلَا يَصْلُحُ.
(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 reciting in his Ruk’u from a Chapter other than the Chapter he had recited it. He-asws said: ‘If he was free, there is no problem in the Sajdah, and as for the Ruk’u, it is not correct’’.[197]
كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْهُ ع مِثْلَهُ وَ فِيهِ قَالَ إِنْ نَزَعَ بِآيَةٍ فَلَا بَأْسَ فِي السُّجُودِ-
(The book) ‘Kitab Al-Masaail’ of Ali son of Ja’far-asws, similar to it, and in it, ‘He-asws said: ‘If he removes a Verse, there is no problem in the Sajdah’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَقْرَأَ فِي رُكُوعِهِ أَوْ سُجُودِهِ الشَّيْءَ يَبْقَى عَلَيْهِ مِنَ السُّورَةِ يَكُونُ يَقْرَؤُهَا
He said, ‘And I asked him-asws about the man, ‘It is correct for him if he recites in his Ruk’u or his Sajdah, the thing remaining upon him from the Chapter, he recites it?’
قَالَ أَمَّا فِي الرُّكُوعِ فَلَا يَصْلُحُ وَ أَمَّا فِي السُّجُودِ فَلَا بَأْسَ.
He-asws said: ‘As for in the Ruk’u, it is not correct, and as for in the Sajdah, there is no problem’’.[198]
بيان: رَوَاهُ عَلِيٌّ ع أَنَّ النَّبِيَّ ص نَهَى عَنْ قِرَاءَةِ الْقُرْآنِ فِي الرُّكُوعِ وَ السُّجُودِ.
Explanation – It is reported by Ali-asws: ‘The Prophet-saww prohibited from reciting the Quran in the Ruk’u and Sajdah’’.
وَ قَدْ رَوَى الْعَامَّةُ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ أَلَا إِنِّي نُهِيتُ أَنْ أَقْرَأَ رَاكِعاً أَوْ سَاجِداً.
And it is reported by the general Muslim (non-Shia), Ali-asws from the Prophet-saww having said: ‘Indeed! I-saww have been Prohibited to recite while performing Ruk’u and Sajdah’’.
وَ رُوِيَ عَنْ عَمَّارٍ عَنِ الصَّادِقِ ع فِي النَّاسِي حَرْفاً مِنَ الْقُرْآنَ لَا يَقْرَؤُهُ رَاكِعاً بَلْ سَاجِداً.
And it is reported from Ammar, from Al-Sadiq-asws regarding reciting a word from the Quran, ‘He should not recite it while performing Ruk’u, but in Sajdah’’.
5- الْعِلَلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنْ إِبْرَاهِيمَ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْأَنْصَارِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ أَبِي حَكِيمٍ الزَّاهِدِ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَجُلٌ لِأَمِيرِ الْمُؤْمِنِينَ ع يَا ابْنَ عَمِّ خَيْرِ خَلْقِ اللَّهِ مَا مَعْنَى مَدِّ عُنُقِكَ فِي الرُّكُوعِ
(The book) ‘Al-Ilal’ – from Ali Bin Hatim, from Ibrahim Bin Ali, from Ahmad Bin Muhammad Al Ansari, from Al Husayn Bin Ali Al Alawy, from Abu Hakeem Al Zahid, from Ahmad Bin Abdullah who said,
‘A man said to Amir Al-Momineen-asws, ‘O son-asws of uncle-as, best creature of Allah-azwj! What is the meaning of extending your-asws neck in the Ruk’u?’
قَالَ تَأْوِيلُهُ آمَنْتُ بِوَحْدَانِيَّتِكَ وَ لَوْ ضُرِبَتْ عُنُقِي.
He-asws said: ‘It’s interpretation is, ‘I believe in Your-azwj Oneness and even if my neck was struck off’’.[199]
وَ مِنْهُ عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَمْدَانَ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: قُلْتُ لَهُ لِأَيِّ عِلَّةٍ يُقَالُ فِي الرُّكُوعِ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ وَ يُقَالُ فِي السُّجُودِ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ-
And from him, from Ali Bin Hatim, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al-Hassan Bin Al Waleed, from Al Husayn Bin Ibrahim, from Muhammad Bin Ziyad, from Hisham Bin Al Hakam,
‘From Abu Al-Hassan Musa-asws, he (the narrator) said, ‘I said to him-asws, ‘For which reason is it called in the Ruk’u, سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ ‘Glorious is my Lord-azwj the Magnificent and with His‑azwj Praise’, and it should be said in the Sajdah, سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ ‘Glorious is my Lord-azwj the Exalted and with His-azwj Praise’’.
قَالَ يَا هِشَامُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَسْرَى بِالنَّبِيِّ ص وَ كَانَ مِنْ رَبِّهِ كَقَابِ قَوْسَيْنِ أَوْ أَدْنى رُفِعَ لَهُ حِجَابٌ مِنْ حُجُبِهِ فَكَبَّرَ رَسُولُ اللَّهِ ص سَبْعاً حَتَّى رُفِعَ لَهُ سَبْعُ حُجُبٍ
He-asws said: ‘O Hisham! When Allah-azwj Blessed and Exalted Caused ascension with the Prophet-saww, and he-saww was from his-saww Lord-azwj like he was (at a distance of) two bows or nearer [53:9], a veil from His-azwj veils was raised for him-saww. Rasool-Allah-saww exclaimed seven Takbeers until the seventh veil was raised for him-saww.
فَلَمَّا ذَكَرَ مَا رَأَى مِنْ عَظَمَةِ اللَّهِ ارْتَعَدَتْ فَرَائِصُهُ فَانْبَرَكَ عَلَى رُكْبَتَيْهِ وَ أَخَذَ يَقُولُ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ
When he-saww recalled what he-saww had seen from Magnificence of Allah-azwj, his-saww limbs trembled, so he bowed upon his-saww knees and took to saying, سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ ‘Glorious my-saww Lord-azwj the Magnificence and with His-azwj Praise!’
فَلَمَّا اعْتَدَلَ مِنْ رُكُوعِهِ قَائِماً وَ نَظَرَ إِلَيْهِ فِي مَوْضِعٍ أَعْلَى مِنْ ذَلِكَ الْمَوْضِعِ خَرَّ عَلَى وَجْهِهِ وَ جَعَلَ يَقُولُ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ
When he-saww straightened from his Ruk’u standing and looked towards Him-azwj in a place higher from that place, he-saww fell upon his-saww face and he-saww went on saying: سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ ‘Glorious is my-saww Lord-azwj the Exalted and with His-azwj Praise’.
فَلَمَّا قَالَ سَبْعَ مَرَّاتٍ سَكَنَ ذَلِكَ الرُّعْبُ فَلِذَلِكَ جَرَتْ بِهِ السَّنَّةُ.
When he-saww had said (it) seven times, that dread calmed. For that (reason) the Sunnah flowed with it’’.[200]
6- مَجَالِسُ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ حِبَّانَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْحَفْصِ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ أَبِي عَلِيٍّ خَلَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اتَّقُوا اللَّهَ وَ أَحْسِنُوا الرُّكُوعَ وَ السُّجُودَ وَ كُونُوا أَطْوَعَ عِبَادِ اللَّهِ فَإِنَّكُمْ لَنْ تَنَالُوا وَلَايَتَنَا إِلَّا بِالْوَرَعِ الْخَبَرَ.
(The book) ‘Majaalis’ of the Sheykh – from Al Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Muhammad Bin Ismail Bin Habban, from Muhammad Bin Al Husayn Al Hafs, from Abbad Bin Yaqoub, from Abu Ali Khallad,
‘From Abu Abdullah-asws having said: ‘Fear Allah-azwj and be excellent of the Ruk’u and Sajdah, and be most obedient of servants of Allah-azwj for you will never achieve our-asws Wilayah except with the devoutness (piety)’ – the Hadeeth’’.[201]
7- 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 رُكُوعَكَ وَ سُجُودَكَ فَإِنَّ النَّبِيَّ ص كَانَ أَتَمَّ النَّاسِ صَلَاةً وَ أَحْفَظَهُمْ لَهَا
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafi, from Yahya Bin Salih, from Malik Bin Khalid, from Abdullah Al-Hassan, from Abayah who said,
‘Amir Al-Momineen-asws wrote to Muhammad Bin Abu Bakr: ‘Look at your Ruk’u and your Sajdah. The Prophet-saww was the most complete of the people in Salat and their most preserving of it.
وَ كَانَ إِذَا رَكَعَ قَالَ سُبْحَانَ رَبِّيَ الْعَظِيمِ ثَلَاثَ مَرَّاتٍ وَ إِذَا رَفَعَ صُلْبَهُ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ اللَّهُمَّ لَكَ الْحَمْدُ مِلْءَ سَمَاوَاتِكَ وَ مِلْءَ أَرْضِكَ وَ مِلْءَ مَا شِئْتَ مِنْ شَيْءٍ فَإِذَا سَجَدَ قَالَ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ.
And when he-saww did Ruk’u, he-saww said: ‘Glorious is my-saww Lord-azwj the Magnificent’ – three times; and when he-saww raised his-saww back, he-saww said: ‘Allah-azwj Listens to the one who praises Him-azwj. O Allah-azwj! For You-azwj is the Praise, filling Your-azwj skies, and filling Your-azwj earth, and filling whatever You-azwj so Desire, from anything!’ When he-saww did Sajdah he-saww said: ‘Glorious is my-saww Lord-azwj the Exalted and with His-azwj Praise’ – three times’’.[202]
8- عُدَّةُ الدَّاعِي، رَوَى سَعِيدٌ الْقَمَّاطُ عَنِ الْفَضْلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ عَلِّمْنِي دُعَاءً جَامِعاً
(The book) ‘Uddat Al Daie’ – It is reported by Saeed Al Qammat, from Al Fazl who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! Teach me a comprehensive supplication’.
فَقَالَ لِي احْمَدِ اللَّهَ فَإِنَّهُ لَا يَبْقَى أَحَدٌ يُصَلِّي إِلَّا دَعَا لَكَ يَقُولُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ.
He-asws said to me: ‘Praise Allah-azwj, for there will not remain anyone praying Salat except he will supplicate for you saying, ‘Allah-azwj Listens to the one praising Him-azwj’’.[203]
9- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: لَا قِرَاءَةَ فِي رُكُوعٍ وَ لَا سُجُودٍ إِنَّمَا فِيهِمَا الْمِدْحَةُ لِلَّهِ عَزَّ وَ جَلَّ ثُمَّ الْمَسْأَلَةُ فَابْتَدِءُوا قَبْلَ الْمَسْأَلَةِ بِالْمِدْحَةِ لِلَّهِ عَزَّ وَ جَلَّ ثُمَّ اسْأَلُوا بَعْدُ.
(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: ‘There is no recitation, neither in a Ruk’u nor Sajdah. But rather, there is praise of Allah-azwj Mighty and Majestic in them, then the begging. Therefore, begin with the praise of Allah-azwj Mighty and Majestic before the begging, then ask afterwards’’.[204]
10- الْخِصَالُ، عَنْ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: سَبْعَةٌ لَا يَقْرَءُونَ الْقُرْآنَ الرَّاكِعُ وَ السَّاجِدُ وَ فِي الْكَنِيفِ وَ فِي الْحَمَّامِ وَ الْجُنُبُ وَ النُّفَسَاءُ وَ الْحَائِضُ.
(The book) ‘Al Khisaal’ – from Hamza Al Alawy, from Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws, from Ali-asws having said: ‘Seven (people) should not recite the Quran – the one in Ruk’u, and the one in Sajdah, and in the toilet, and in the bathhouse, and the one with sexual impurity, and the woman in post-childbirth bleeding, and the menstruating woman’’.[205]
11- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ: رَأَيْتُ الرِّضَا ع إِذَا سَجَدَ يُحَرِّكُ ثَلَاثَ أَصَابِعَ مِنْ أَصَابِعِهِ وَاحِدَةً بَعْدَ وَاحِدَةٍ تَحْرِيكاً خَفِيفاً كَأَنَّهُ يَعُدُّ التَّسْبِيحَ ثُمَّ يَرْفَعُ رَأْسَهُ
(The book) ‘Al Uyoun’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazie who said,
‘I saw Al-Reza-asws when he-asws performed Sajdah, he-asws moved three fingers from his-asws fingers, one after one, slight movement. It was as if he-asws was counting the glorifications. Then he-asws raised his-asws head’.
قَالَ وَ رَأَيْتُهُ يَرْكَعُ رُكُوعاً أَخْفَضَ مِنْ رُكُوعِ كُلِّ مَنْ رَأَيْتُهُ رَكَعَ كَانَ إِذَا رَكَعَ جَنَّحَ بِيَدَيْهِ.
He (the narrator) said, ‘And I saw him-asws perform Ruk’u, a Ruk’u lower than every one I have seen doing Ruk’u. When he-asws performed Ruk’u, he-asws winged with his-asws hands’’.[206]
12- الْعِلَلُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى الْأَشْعَرِيِّ عَنْ يُوسُفَ بْنِ الْحَارِثِ عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ الْمِنْقَرِيِّ عَنْ مُوسَى بْنِ أَيُّوبَ الْغَافِقِيِّ عَنْ عَمِّهِ إِيَاسِ بْنِ عَامِرٍ عَنْ عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِيِّ أَنَّهُ قَالَ: لَمَّا أُنْزِلَتْ فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ قَالَ لَنَا رَسُولُ اللَّهِ ص اجْعَلُوهَا فِي رُكُوعِكُمْ
(The book) ‘Al Ilal’ – from his father, from Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Yahya Al Ashary, from Yusuf Bin Al Haris, from Abdullah Bin Yazeed Al Minqary, from Musa Bin Ayoub Al Ghafiqy, from his paternal uncle Iyas Bin Aamir, from Uqba Bin Aamir Al Juheyni having said,
‘When it was Revealed: Therefore, Glorify the Name of your Lord, the Magnificent [56:74], Rasool-Allah-saww said to us: ‘Make it to be in your Ruk’u’.
فَلَمَّا نَزَلَتْ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى قَالَ لَنَا رَسُولُ اللَّهِ ص اجْعَلُوهَا فِي سُجُودِكُمْ.
When it was Revealed: Glorify the Name of your Lord, the Most Exalted [87:1], Rasool-Allah‑saww said to us: ‘Make it to be in your Sajdah’’.[207]
13- مَعَانِي الْأَخْبَارِ، عَنْ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ عَلِيٌّ ع نَهَانِي رَسُولُ اللَّهِ ص وَ لَا أَقُولُ نَهَاكُمْ عَنِ التَّخَتُّمِ بِالذَّهَبِ وَ عَنْ ثِيَابِ الْقَسِّيِّ وَ عَنْ مَيَاثِرِ الْأُرْجُوَانِ وَ عَنِ الْمَلَاحِفِ الْمُفْدَمَةِ وَ عَنِ الْقِرَاءَةِ وَ أَنَا رَاكِعٌ.
(The book) ‘Ma’any Al Akhbar’ – from Hamza Al Alawy, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
‘From Abu Abdullah-asws having said: ‘Ali-asws said: ‘Rasool-Allah-saww forbade me, and I-asws am not saying he-saww forbade you all from wearing the ring of gold, and from wearing the velvet, and from silken clothes, and from the quilts saturated in redness, and from reciting (Quran) while I-asws am in Ruk’u’’.[208]
14- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ هَارُونَ الزَّنْجَانِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنِ الْقَاسِمِ بْنِ سَلَّامٍ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي قَدْ نَهَيْتُ عَنِ الْقِرَاءَةِ فِي الرُّكُوعِ وَ السُّجُودِ فَأَمَّا الرُّكُوعُ فَعَظِّمُوا اللَّهَ فِيهِ وَ أَمَّا السُّجُودُ فَأَكْثِرُوا فِيهَا الدُّعَاءَ فَإِنَّهُ قَمَنٌ أَنْ يُسْتَجَابَ لَكُمْ.
(The book) ‘Ma’any Al Akhbar’ – from Muhammad Bin Haroun Al Zanjany, from Ali Bin Abdul Aziz, from Al Qasim Bin Sallam, raising it, said,
‘Rasool-Allah-saww said: ‘I-saww have been prohibited from the recitation during the Ruk’u and the Sajdah. As for the Ruk’u, Allah-azwj is being Magnified (revered) in it, and as for the Sajdah, frequent the supplication in it, for it is worthy to be Answered for you’’.[209]
وَ نَهَى ص أَنْ يُذَبِّحَ الرَّجُلُ فِي الصَّلَاةِ كَمَا يُذَبِّحُ الْحِمَارُ وَ مَعْنَاهُ أَنْ يُطَأْطِئَ الرَّجُلُ رَأْسَهُ فِي الرُّكُوعِ حَتَّى يَكُونَ أَخْفَضَ مِنْ ظَهْرِهِ وَ كَانَ ع إِذَا رَكَعَ لَمْ يُصَوِّبْ رَأْسَهُ وَ لَمْ يُقْنِعْهُ مَعْنَاهُ أَنَّهُ لَمْ يَرْفَعْهُ حَتَّى يَكُونَ أَعْلَى مِنْ جَسَدِهِ وَ لَكِنْ بَيْنَ ذَلِكَ.
And he-saww prohibited from the man bowing during the Salat like the donkey bows, and its meaning is that the lowers his head in the Ruk’u to the extent that it is lower than his back. And whenever he-asws did Ruk’u, he-asws did not straighten his-asws head and did not bring it in line. Its meaning is that he-asws did not raise it until it would be higher than his body, but between that’’.[210]
وَ قَالَ الصَّادِقُ ع لَا صَلَاةَ لِمَنْ لَمْ يُقِمْ صُلْبَهُ فِي رُكُوعِهِ وَ سُجُودِهِ ..
And Al-Sadiq-asws said: ‘There is no Salat for the one who does not straighten his back during his Ruk’u and his Sajdah’’.[211]
15- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنِ السِّنْدِيِّ بْنِ رَبِيعٍ عَنْ سَعِيدِ بْنِ جَنَاحٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فِي مَنْزِلِهِ بِالْمَدِينَةِ فَقَالَ مُبْتَدِئاً مَنْ أَتَمَّ رُكُوعَهُ لَمْ تَدْخُلْهُ وَحْشَةٌ فِي قَبْرِهِ.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashari, from Al Sindy Bin Rabie, from Saeed Bin Janah who said,
‘I was in the presence of Abu Ja’far-asws in his house in Al-Medina. He-asws said initiating: ‘One who completes his Ruk’u, loneliness will not enter him in his grave’’.[212]
16- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَنْ قَالَ فِي رُكُوعِهِ وَ سُجُودِهِ وَ قِيَامِهِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ- كَتَبَ اللَّهُ لَهُ ذَلِكَ بِمِثْلِ الرُّكُوعِ وَ السُّجُودِ وَ الْقِيَامِ.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashari, from Ahmad Bin Muhammad Bin Isa, from his father, from Abdullah, from Muhammad Bin Abu Hamza, from his father who said,
‘Abu Ja’far-asws said: ‘One who says in his Ruk’u and his Sajdah, and his standing, ‘O Allah-azwj! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww’, Allah-azwj will Write that for him with similar to the Ruk’u, and the Sajdah, and the standing’’.[213]
توضيح أي ضاعف ثواب تلك الأعمال بسبب الصلاة
Clarification – I.e., the Rewards of that action are doubled due to the cause of the Salat.
17- مِصْبَاحُ الشَّرِيعَةِ، قَالَ الصَّادِقُ ع لَا يَرْكَعُ عَبْدٌ لِلَّهِ رُكُوعاً عَلَى الْحَقِيقَةِ إِلَّا زَيَّنَهُ اللَّهُ بِنُورِ بَهَائِهِ وَ أَظَلَّهُ فِي ظِلَالِ كِبْرِيَائِهِ وَ كَسَاهُ كِسْوَةَ أَصْفِيَائِهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws: ‘A servant of Allah-azwj will not perform Ruk’u upon the reality except Allah-azwj adorn him with Noor of His-azwj Splendour, and Shade him in the shade of His-azwj Greatness, and Clothe him the clothing of His-azwj elites.
وَ الرُّكُوعُ أَوَّلٌ وَ السُّجُودُ ثاني [ثَانٍ] فَمَنْ أَتَى بِمَعْنَى الْأَوَّلِ صَلَحَ لِلثَّانِي وَ فِي الرُّكُوعِ أَدَبٌ وَ فِي السُّجُودِ قُرْبٌ وَ مَنْ لَا يُحْسِنُ الْأَدَبَ لَا يَصْلُحُ لِلْقُرْبِ
And the Ruk’u is first and the Sajdah second. The one whom comes with meaning of the first will be correct for the second; and in the Ruk’u there is etiquette and in the Sajdah there is nearness, and the one who is not good of the etiquettes is not correct for the nearness.
فَارْكَعْ رُكُوعَ خَاشِعٍ لِلَّهِ بِقَلْبِهِ مُتَذَلِّلٍ وَجِلٍ دَخَلَ تَحْتَ سُلْطَانِهِ خَافِضٍ لَهُ بِجَوَارِحِهِ خَفْضَ خَائِفٍ حَزِنٍ عَلَى مَا يَفُوتُهُ مِنْ فَائِدَةِ الرَّاكِعِينَ
Therefore, he should perform the Ruk’u with fearfulness of Allah-azwj with his heart, humbly, fearfully, will enter into His-azwj Authority, lowering to Him-azwj with his limbs, lowly, fearfully, grieving upon what may have been missed by him from benefits of the ones performing Ruk’u’.
حُكِيَ أَنَّ الرَّبِيعَ بْنَ خُثَيْمٍ كَانَ يَسْهَرُ اللَّيْلَ إِلَى الْفَجْرِ فِي رَكْعَةٍ وَاحِدَةٍ فَإِذَا هُوَ أَصْبَحَ تَزَفَّرَ وَ قَالَ آهِ سَبَقَ الْمُخْلِصُونَ وَ قُطِعَ بِنَا
It is narrated that Al-Rabie in Khuseym was holding a vigil at night up to the dawn in one Ruk’u. When it was morning, he exhaled and said, ‘Aah! The sincere ones have preceded and we have been cut off.
وَ اسْتَوْفِ رُكُوعَكَ بِاسْتِوَاءِ ظَهْرِكَ وَ انْحَطَّ عَنْ هِمَّتِكَ فِي الْقِيَامِ بِخِدْمَتِهِ إِلَّا بِعَوْنِهِ وَ فِرَّ بِالْقَلْبِ مِنْ وَسَاوِسِ الشَّيْطَانِ وَ خَدَائِعِهِ وَ مَكَايِدِهِ فَإِنَّ اللَّهَ تَعَالَى يَرْفَعُ عِبَادَهُ بِقَدْرِ تَوَاضُعِهِمْ لَهُ وَ يَهْدِيهِمْ إِلَى أُصُولِ التَّوَاضُعِ وَ الْخُضُوعِ وَ الْخُشُوعِ بِقَدْرِ اطِّلَاعِ عَظَمَتِهِ عَلَى سَرَائِرِهِمْ.
‘And fulfil your Ruk’u by straightening your back and give up on your concerns during the standing, by serving Him-azwj except by His-azwj Assistance and flee with your heart from insinuations of Satan-la and his-la deception and his-la plots. Allah-azwj the Exalted Raises His-azwj servants in accordance to their humility to Him-azwj, and He-azwj Guides them to the origins of reverence, and the humbleness, and the fearfulness in accordance to (their) noticing His-azwj Magnificence upon their secrets’’.[214]
18- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِلْبَزَنْطِيِّ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ وَ الْحَسَنِ بْنِ زِيَادٍ قَالا دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عِنْدَهُ قَوْمٌ فَصَلَّى بِهِمُ الْعَصْرَ وَ كُنَّا قَدْ صَلَّيْنَا الْعَصْرَ فَعَدَدْنَا لَهُ فِي كُلِّ رَكْعَةٍ سُبْحَانَ رَبِّيَ الْعَظِيمِ ثَلَاثاً وَ ثَلَاثِينَ مَرَّةً
(The book) ‘Al Sarrair’ – copying from the book Al Nawadir of Al Bazanty, from Ibn Bukeyr, from Hamza Bin Humran, and Al-Hassan Bin Ziyad who both said,
‘We entered to see Abu Abdullah-asws and there was a group in his-asws presence. He-asws prayed Al-Asr Salat (leading) them and we had already prayed Al-Asr. We counted for him-asws during every Cycle (saying): ‘Glorious is my-asws Lord-azwj the Magnificent’, thirty-three times’.
وَ قَالَ أَحَدُهُمَا فِي حَدِيثِهِ وَ بِحَمْدِهِ فِي الرُّكُوعِ وَ السُّجُودِ مَعاً سَوَاءً.
And one of the two (5th or 6th Imams-asws) said, in his Hadeeth, ‘And with His-azwj Praise’, in the Ruk’u and the Sajdah, both together, same’’.[215]
19- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ كَلِمَةٍ أَخَفَّ عَلَى اللِّسَانِ وَ لَا أَبْلَغَ مِنْ سُبْحَانَ اللَّهِ
(The book) ‘Al Saraair’ – Copying from the book Al Nawadir of Muhammad Bin Ali Bin Mahboub, from Ahmad, from Muhammad Bin Abu Umeyr, from Hisham Bin Al Hakam who said,
‘Abu Abdullah-asws said: ‘There is no phrase lighter upon the tongue nor more eloquent than ‘Glory be to Allah-azwj’.
قُلْتُ فَيُجْزِي أَنْ أَقُولَ فِي الرُّكُوعِ وَ السُّجُودِ مَكَانَ التَّسْبِيحِ لَا إِلَهَ إِلَّا اللَّهُ وَ الْحَمْدُ لِلَّهِ وَ اللَّهُ أَكْبَرُ
I said, ‘Would it suffice if I were to say during the Ruk’u and the Sajdah, in place of the glorification, لَا إِلَهَ إِلَّا اللَّهُ وَ الْحَمْدُ لِلَّهِ وَ اللَّهُ أَكْبَرُ ‘There is no god except Allah-azwj, and the Praise is for Allah-azwj, and Allah-azwj is Greatest’?’
قَالَ نَعَمْ كُلُّ ذَا ذِكْرُ اللَّهِ.
He-asws said: ‘Yes. All that is Zikr of Allah-azwj’’.[216]
20- فَلَاحُ السَّائِلِ، يَقُولُ فِي رُكُوعِهِ مَا رُوِيَ عَنِ الْبَاقِرِ ع اللَّهُمَّ لَكَ رَكَعْتُ وَ لَكَ خَشَعْتُ وَ بِكَ آمَنْتُ وَ لَكَ أَسْلَمْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَنْتَ رَبِّي خَشَعَ لَكَ سَمْعِي وَ بَصَرِي وَ مُخِّي وَ عَصَبِي وَ عِظَامِي وَ مَا أَقَلَّتْهُ قَدَمَايَ لِلَّهِ رَبِّ الْعَالَمِينَ.
(The book) ‘Falah Al Saail’ –
‘He should be saying in his Ruk’u what is reported from Al-Baqir-asws: ‘O Allah-azwj! I am doing Ruk’u to You-azwj, and am fearful to You-azwj, and I believe in You-azwj, and I submit to You-azwj, and rely upon You-azwj, and You-azwj are my Lord-azwj. There humble to You-azwj my hearing, and my sight, and my brain, and my nerves, and my bones, and whatever I say, and what my feet carry, to Allah-azwj Lord-azwj of the worlds’’.[217]
وَ رَوَيْنَا بِإِسْنَادِنَا إِلَى أَبِي جَعْفَرِ بْنِ بَابَوَيْهِ فِيمَا رَوَاهُ فِي كِتَابِ زُهْدِ مَوْلَانَا عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ سَعِيدٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَلِيٌّ يَرْكَعُ فَيَسِيلُ عَرَقُهُ حَتَّى يَطَأَ فِي عَرَقِهِ مِنْ طُولِ قِيَامِهِ- فَإِذَا رَفَعَ الْمُصَلِّي رَأْسَهُ مِنَ الرُّكُوعِ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ أَهْلِ الْكِبْرِيَاءِ وَ الْعَظَمَةِ وَ الْجُودِ وَ الْجَبَرُوتِ.
And we are reporting by our chain to Abu Ja’far Bin Babuwayh, among what he reported in ‘Kitab Al Zohad Mawlana Ali-asws Bin Abu Talib-asws’, from Al Husayn Bin Saeed, from Usman Bin Saeed, from Al Mufazzal Bin Salih, from Abu Al Sabbah,
‘Ali-asws was performing Ruk’u, his-asws perspiration flowed until he-asws was treading in his-asws own sweat from the lengthiness of his-asws standing. So, when the praying one raises his head from the Ruk’u, he should say, ‘Allah-azwj Listens to the one who praises Him-azwj. The Praise is for Allah-azwj, Lord-azwj of the words, rightful of the Greatness, and the Magnificence, and the Generosity, and the Force’’.[218]
تبيين رَوَاهُ الْكُلَيْنِيُّ فِي الصَّحِيحِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع قُلْتُ مَا يَقُولُ الرَّجُلُ خَلْفَ الْإِمَامِ إِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ
Clarification (Ahadeeth) only – It is reported by Al-Kulayni in ‘Al-Saheeh’ (correct Hadeeth), from Jameel Bin Darraj who said, ‘I asked Abu Abdullah-asws. I said, ‘What should the man be saying behind the prayer leader when he says, ‘Allah-azwj Listens to the one who praises Him‑azwj’?’
قَالَ يَقُولُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ يَخْفِضُ مِنَ الصَّوْتِ.
He-asws said: ‘He should say, ‘The Praise is for Allah-azwj, Lord-azwj of the worlds’, and he should be low in the voice’’.
وَ رَوَى الْعَامَّةُ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِذَا قَالَ الْإِمَامُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُولُوا اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ.
And it is reported by the general Muslims (non-Shias), from Abu Hureyra (a well-known fabricator), from the Prophet-saww having said: ‘When the prayer leader says, ‘Allah-azwj Listens to the one praising Him-azwj’, say, ‘O Allah-azwj, our Lord-azwj! For You-azwj is the Praise’’.
فائدة رَوَى مُعَاوِيَةُ بْنُ وَهْبٍ قَالَ: رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع يَرْفَعُ يَدَيْهِ إِذَا رَكَعَ وَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ وَ إِذَا سَجَدَ وَ إِذَا رَفَعَ رَأْسَهُ مِنَ السُّجُودِ وَ إِذَا أَرَادَ السُّجُودَ لِلثَّانِيَةِ.
Benefit (Ahadeeth only) – It is reported by Muawiya Bin Wahb who said, ‘I saw Abu Abdullah‑asws raising his-asws hands when he-asws performed Ruk’u, and when he-asws raised his‑asws head from the Ruk’u, and when he-asws did Sajdah, and when he-asws raised his head from the Sajdah, and when he-asws intended the Sajdah for the second time’’.
وَ رَوَى ابْنُ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَرْفَعُ يَدَيْهِ كُلَّمَا أَهْوَى إِلَى الرُّكُوعِ وَ السُّجُودِ وَ كُلَّمَا رَفَعَ رَأْسَهُ مِنْ رُكُوعٍ وَ سُجُودٍ وَ قَالَ هِيَ الْعُبُودِيَّةُ.
And it is reported by Ibn Muskan, from Abu Abdullah-asws, he (the narrator) said, ‘He-asws raised his-asws hands every time he-asws swooped to the Ruk’u and the Sajdah, and every time he-asws raised his-asws head from Ruk’u or Sajdah, and he-asws said: ‘It is the servitude’’.
21- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: إِذَا رَكَعْتَ فَضَعْ كَفَّيْكَ عَلَى رُكْبَتَيْكَ وَ ابْسُطْ ظَهْرَكَ وَ لَا تُقَنِّعْ رَأْسَكَ وَ لَا تُصَوِّبْهُ
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws having said: ‘When you do Ruk’u, then place your palms upon your knees and spread (straighten) your back, and neither lower your head nor straighten it’.
وَ قَالَ كَانَ رَسُولُ اللَّهِ ص إِذَا رَكَعَ لَوْ صُبَّ عَلَى ظَهْرِهِ مَاءٌ لَاسْتَقَرَّ
And he-asws said: ‘It was so, whenever Rasool-Allah-saww performed Ruk’u, if water would have been poured upon his-saww back, it would be settled (not roll over)’.
وَ قَالَ فَرِّجْ أَصَابِعَكَ عَلَى رُكْبَتَيْكَ فِي الرُّكُوعِ وَ أَبْلِغْ أَطْرَافَ أَصَابِعِكَ عُيُونَ الرُّكْبَتَيْنِ.
And he-asws said: ‘Separate your fingers upon your knees during the Ruk’u and make the ends of your fingers to reach eyes (centre) of your knees’’.[219]
وَ عَنْهُ ع أَنَّهُ قَالَ: وَ قُلْ فِي الرُّكُوعِ سُبْحَانَ رَبِّيَ الْعَظِيمِ ثَلَاثَ مَرَّاتٍ.
And from him-asws having said: ‘And say in your Ruk’u, ‘Glorious is my Lord-azwj the Magnificent’ – three times’’.[220]
وَ مِمَّا رُوِّينَاهُ مِمَّا يُقَالُ فِي الرُّكُوعِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع اللَّهُمَّ لَكَ رَكَعْتُ وَ لَكَ خَشَعْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَنْتَ رَبِّي خَشَعَ لَكَ سَمْعِي وَ بَصَرِي وَ شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي وَ مُخِّي وَ عَصَبِي وَ عِظَامِي وَ مَا أَقَلَّتْ قَدَمَايَ غَيْرَ مُسْتَنْكِفٍ وَ لَا مُسْتَكْبِرٍ وَ لَا مُسْتَحْسِرٍ عَنْ عِبَادَتِكَ وَ الْخُشُوعِ لَكَ وَ التَّذَلُّلِ لِطَاعَتِكَ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ.
And from what we are reporting about what is to be said during the Ruk’u, from Ja’far-asws Bin Muhammad-asws: ‘O Allah-azwj! I have bowed (done Ruk’u) to You-azwj, and am fearful to You‑azwj, and I believe in You-azwj, and am relying upon You-azwj, and You-azwj are my Lord-azwj. I am humbling to You-azwj my hearing, and my sight, and my hair, and my kins, and my flesh, and my blood, and my brain, and my nerves, and my bones, and whatever my feet are carrying, without being disdainful, nor arrogant, nor despising of worshipping You-azwj, and the fearfulness is to You-azwj, and the humility to obey You-azwj. Glorious is my Lord-azwj the Magnificent, and with His-azwj Praise’ – three times’’.[221]
وَ عَنْهُ ع أَنَّهُ قَالَ: وَ إِذَا رَفَعْتَ رَأْسَكَ مِنَ الرُّكُوعِ فَقُلْ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ- ثُمَّ تَقُولُ رَبَّنَا لَكَ الْحَمْدُ.
And from him-asws having said: ‘And when you raise your head from the Ruk’u, then say, ‘Allah‑azwj Listens to the one who praises Him-azwj’. Then you should say, ‘Our Lord-azwj! The Praise for You-azwj’’.[222]
وَ رُوِّينَا عَنْهُ أَيْضاً وَ عَنْ آبَائِهِ الطَّاهِرِينَ ع فِي الْقَوْلِ بَعْدَ الرُّكُوعِ وُجُوهاً كَثِيرَةً مِنْهَا أَنْ تَقُولَ رَبَّنَا لَكَ الْحَمْدُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ أَهْلِ الْجَبَرُوتِ وَ الْكِبْرِيَاءِ وَ الْعَظَمَةِ وَ الْجَلَالِ وَ الْقُدْرَةِ اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ اجْبُرْنِي وَ ارْفَعْنِي فَ إِنِّي لِما أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ-
And we are reporting from him-asws also, and from his-asws Purified forefathers-asws regarding the words after the Ruk’u, there are many aspects. From these is that you should say, ‘Our Lord-azwj! For You-azwj is the Praise. The Praise is for Allah-azwj Lord-azwj of the worlds, rightful of the Force, and the Greatness, and the Magnificence, and the Majesty, and the Power! O Allah‑azwj! Forgive me and Mercy me, and Strengthen me, and Raise me, for I stand in need of whatever good You may Send down upon me’ [28:24].
فَهَذَا وَ مَا هُوَ فِي مَعْنَاهُ يَقُولُهُ مَنْ صَلَّى لِنَفْسِهِ وَ يُجْزِئُ فِي صَلَاةِ الْجَمَاعَةِ أَنْ يَقُولَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ يَجْهَرُ بِهَا وَ يَقُولُ فِي نَفْسِهِ رَبَّنَا لَكَ الْحَمْدُ ثُمَّ يُكَبِّرُ وَ يَسْجُدُ.
So, this, and what is regarding its meaning, the one who prays Salat should say it for himself, and it suffices in the congregational Salat if he says, ‘Allah-azwj listens to the one who praises Him-azwj’ being loud with it, and he should be saying within himself, ‘Our-azwj Lord-azwj! The Praise is for You-azwj!’ Then he should exclaim Takbeer and perform Sajdah’’.[223]
22- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ أَبِي الصُّهْبَانِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُجْزِيكَ مِنَ الْقَوْلِ فِي الرُّكُوعِ وَ السُّجُودِ ثَلَاثُ تَسْبِيحَاتٍ أَوْ قَدْرُهُنَّ مُتَرَسِّلًا وَ لَيْسَ لَهُ وَ لَا كَرَامَةَ أَنْ يَقُولَ سُبْحَ سُبْحَ سُبْحَ.
(The book) ‘Al Saraair’ – copying from the book Al Nawadir of Muhammad Bin Ali Bin Mahboub, from Muhammad Bin Abu Al Suhban, from Abdul Rahman Bin Abu Najran, from the one who mentioned it, from Misma’a Abu Sayyar,
‘From Abu Abdullah-asws having said: ‘It suffices you from the words in the Ruk’u and the Sajdah, three glorifications, or arranging them sequentially, and it isn’t for him nor is there any honour if he were to say, ‘Glorious! Glorious! Glorious!’’[224]
23- الْهِدَايَةُ، قَالَ الصَّادِقُ ع سَبِّحْ فِي رُكُوعِكَ ثَلَاثاً تَقُولُ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ وَ فِي السُّجُودِ ثَلَاثَ مَرَّاتٍ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَنْزَلَ عَلَى نَبِيِّهِ فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ قَالَ النَّبِيُّ ص اجْعَلُوهَا فِي رُكُوعِكُمْ
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said: ‘Glorify in your Ruk’u saying thrice, ‘Glorious is my Lord-azwj the Magnificent and with His-azwj Praise, three times, and in your Sajdah three times, ‘Glorious is my Lord-azwj the Exalted, and with His-azwj Praise’, because when Allah-azwj Mighty and Majestic Revealed unto His-azwj Prophet-saww: Therefore, Glorify the Name of your Lord, the Magnificent [56:74], the Prophet-saww said: ‘Make it to be in your Ruk’u!’
فَلَمَّا أَنْزَلَ اللَّهُ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى قَالَ اجْعَلُوهَا فِي سُجُودِكُمْ
When Allah-azwj Revealed: Glorify the Name of your Lord, the Most Exalted [87:1], Rasool-Allah-saww said to us: ‘Make it to be in your Sajdah’.
فَإِنْ قُلْتَ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ أَجْزَأَكَ وَ تَسْبِيحَةٌ وَاحِدَةٌ تُجْزِي لِلْمُعْتَلِّ وَ الْمَرِيضِ وَ الْمُسْتَعْجِلِ.
If you were to say, ‘Glorious is Allah-azwj! Glorious is Allah-azwj! Glorious is Allah-azwj!’, it will suffice you, and one glorification is sufficient for the infirm, and the sick, and the one in a hurry’’.[225]
24- الْمَحَاسِنُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا أَحْسَنَ الْمُؤْمِنُ عَمَلَهُ ضَاعَفَ اللَّهُ عَمَلَهُ لِكُلِّ حَسَنَةٍ سَبْعَمِائَةٍ وَ ذَلِكَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ اللَّهُ يُضاعِفُ لِمَنْ يَشاءُ فَأَحْسِنُوا أَعْمَالَكُمُ الَّتِي تَعْمَلُونَهَا لِثَوَابِ اللَّهِ
(The book) ‘Al Mahasin’ – from Ibn Mahboub, from Umar Bin Yazeed who said,
‘I heard Abu Abdullah-asws saying: ‘When the Momin is good in his deeds, Allah-azwj Multiplies his deeds, seven hundred for every one good deed, and that is the Word of Allah-azwj Blessed and Exalted: and Allah Multiplies for the one He so desires to [2:261]. Therefore improve your deeds which you are working for the Rewards of Allah-azwj’.
فَقُلْتُ لَهُ وَ مَا الْإِحْسَانُ
I said to him-asws, ‘And what is the ‘improving of good deeds’?’
قَالَ فَقَالَ إِذَا صَلَّيْتَ فَأَحْسِنْ رُكُوعَكَ وَ سُجُودَكَ وَ إِذَا صُمْتَ فَتَوَقَّ كُلَّ مَا فِيهِ فَسَادُ صَوْمِكَ وَ إِذَا حَجَجْتَ فَتَوَقَّ مَا يَحْرُمُ عَلَيْكَ فِي حَجِّكَ وَ عُمْرَتِكَ
He (the narrator) said, ‘He-asws said: ‘When you pray Salat, be excellent in your Ruk’u and your Sajdah, and when you fast, then fear from all what would be spoiling your fast, and when you perform Hajj, the fear what is prohibited unto you during your Hajj and your Umrah’.
قَالَ وَ كُلُّ عَمَلٍ تَعْمَلُهُ فَلْيَكُنْ نَقِيّاً مِنَ الدَّنَسِ.
He-asws said: ‘And every work you do, let it be pure from the dirt’’.[226]
25- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع مَا مَعْنَى الرُّكُوعِ
(The book) ‘Al Ilal’ of Muhammad Bin Ali Bin Ibrahim –
‘Amir Al-Momineen-asws was asked, ‘What is the meaning of the Ruk’u?’
فَقَالَ مَعْنَاهُ آمَنْتُ بِكَ وَ لَوْ ضُرِبَتْ عُنُقِي
He-asws said: ‘It’s meaning is, ‘I believe in You-azwj and even if You-azwj Strike off my neck’.
وَ مَعْنَى قَوْلِهِ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ- فَسُبْحَانَ اللَّهِ أَنَفَةٌ لِلَّهِ عَزَّ وَ جَلَّ وَ رَبِّي خَالِقِي
And meaning of his words, ‘Glorious is my Lord-azwj the Magnificence and with His-azwj Praise’ – ‘Glorious is Allah-azwj. I rub my nose to Allah-azwj Mighty and Majestic, and my Lord-azwj, my Creator’.
وَ الْعَظِيمُ هُوَ الْعَظِيمُ فِي نَفْسِهِ غَيْرُ مَوْصُوفٍ بِالصِّغَرِ وَ عَظِيمٌ فِي مُلْكِهِ وَ سُلْطَانِهِ
And the Magnificent, He-azwj is the Magnificent within Himself-azwj. He-azwj cannot be described with the smallness, and He-azwj is Mighty in His-azwj Kingdom and His-azwj Authority.
وَ أَعْظَمُ مِنْ أَنْ يُوصَفَ تَعَالَى اللَّهُ قَوْلُهُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَهُوَ أَعْظَمُ الْكَلِمَاتِ فَلَهَا وَجْهَانِ فَوَجْهٌ مِنْهُ مَعْنَاهُ أَنَّ حَمْدَ اللَّهِ سَمِعَهُ وَ الْوَجْهُ الثَّانِي يَدْعُو لِمَنْ حَمِدَ اللَّهَ فَيَقُولُ اللَّهُمَّ اسْمَعْ لِمَنْ حَمِدَكَ.
And the most magnificent from description, Exalted is Allah-azwj, are his words, ‘Allah-azwj listens to the one who praises Him-azwj’. It is the mightiest of the phrases. There are two aspects for it. An aspect from it is its meaning is, ‘Praise be Allah-azwj Who Listens to him’, and the second aspect is, he is supplicating for the one praising Allah-azwj, so he says, ‘O Allah-azwj! Listen to the one praising You-azwj’’.[227]
وَ قَالَ الصَّادِقُ ع أَقَلُّ مَا يَجِبُ مِنَ التَّسْبِيحِ فِي الرُّكُوعِ وَ السُّجُودِ فَثَلَاثُ تَسْبِيحَاتٍ لَا بُدَّ مِنْهَا يَكُونُ فِي خَمْسِ صَلَوَاتٍ مِائَةٌ وَ ثَلَاثٌ وَ خَمْسُونَ تَسْبِيحَةً
And Al-Sadiq-asws said: ‘Lease of what is obligated from the glorification during the Ruk’u and the Sajdah are three glorifications. There is no escape from these being in the five (daily) Salats – one hundred and thirty-five glorifications.
فَفِي الظُّهْرِ سِتٌّ وَ ثَلَاثُونَ وَ فِي الْعَصْرِ سِتٌّ وَ ثَلَاثُونَ وَ فِي الْمَغْرِبِ سَبْعٌ وَ عِشْرُونَ وَ فِي الْعَتَمَةِ سِتٌّ وَ ثَلَاثُونَ وَ فِي الْفَجْرِ ثَمَانَ عَشْرَةَ.
There are thirty-six in Al-Zohr, and thirty-six in Al-Asr, and twenty-seven in Al-Maghrib, and thirty six in Al-Atma (Al-Isha), and eighteen in Al-Fajr’’.[228]
26- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحَارِثِ بْنِ الْأَحْوَلِ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع أَيُّهُمَا أَفْضَلُ فِي الصَّلَاةِ كَثْرَةُ الْقِرَاءَةِ أَوْ طُولُ اللَّبْثِ فِي الرُّكُوعِ وَ السُّجُودِ
(The book) ‘Al Saraair’ – copying from the book of Al-Hassan Bin Mahboub, from Al Haris Bin Al Ahwal, from Bureyd Al Ijaly who said,
‘I said to Abu Ja’far-asws, ‘Which of the two is better in the Salat, more recitation or prolonged wait during the Ruk’u and the Sajdah?’
قَالَ فَقَالَ كَثْرَةُ اللَّبْثِ فِي الرُّكُوعِ وَ السُّجُودِ فِي الصَّلَاةِ أَفْضَلُ أَ مَا تَسْمَعُ لِقَوْلِ اللَّهِ تَعَالَى فَاقْرَؤُا ما تَيَسَّرَ مِنْهُ وَ أَقِيمُوا الصَّلاةَ إِنَّمَا عَنَى بِإِقَامَةِ الصَّلَاةِ طُولَ اللَّبْثِ فِي الرُّكُوعِ وَ السُّجُودِ
He (the narrator) said, ‘He-asws said: ‘More waiting in the Ruk’u and the Sajdah in the Salat is better. Have you not listened to Words of Allah-azwj the Exalted: Therefore, recite from it what is easy for you and establish the Salat [73:20]. But rather He-azwj Means by and establish the Salat, prolonging the wait in the Ruk’u and the Sajdah’.
قُلْتُ فَأَيُّهُمَا أَفْضَلُ كَثْرَةُ الْقِرَاءَةِ أَوْ كَثْرَةُ الدُّعَاءِ
I said, ‘Which of the two is better, more recitation or more supplication?’
فَقَالَ كَثْرَةُ الدُّعَاءِ أَفْضَلُ أَ مَا تَسْمَعُ لِقَوْلِ اللَّهِ لِنَبِيِّهِ ص قُلْ ما يَعْبَؤُا بِكُمْ رَبِّي لَوْ لا دُعاؤُكُمْ.
He-asws said: ‘More supplication is better. Have you not listened to Words of Allah-azwj to His‑azwj Prophet-saww: Say: ‘My Lord would not care for you were it not for your supplications, [25:77]’’.[229]
27- الذِّكْرَى، قَالَ رَوَى الْحُسَيْنُ بْنُ سَعِيدٍ بِإِسْنَادِهِ إِلَى أَبِي بَصِيرٍ عَنِ الصَّادِقِ ع أَنَّهُ كَانَ يَقُولُ بَعْدَ رَفْعِ رَأْسِهِ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ- الْحَمْدُ لِلَّهِ رَبِ الْعالَمِينَ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ أَقُومُ وَ أَقْعُدُ أَهْلِ الْكِبْرِيَاءِ وَ الْعَظَمَةِ وَ الْجَبَرُوتِ.
(The book) ‘Al Zikra’ – He said, ‘It is reported by Al Husayn Bin Saeed, by his chain to Abu Baseer,
‘From Al-Sadiq-asws, he-asws was saying after raising his-asws head (from Ruk’u): ‘Allah-azwj Listens to the one who praises Him-azwj. The Praise is for Allah-azwj, Lord-azwj of the worlds. By the Might of Allah-azwj and His-azwj Strength, I stand and I sit, rightful of the Greatness, and the Magnificence, and the Force’’.[230]
قَالَ وَ بِإِسْنَادِهِ الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قَالَ الْإِمَامُ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ قَالَ مَنْ خَلْفَهُ رَبَّنَا لَكَ الْحَمْدُ وَ إِنْ كَانَ وَحْدَهُ إِمَاماً أَوْ غَيْرَهُ قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
He said, ‘And by his correct chain, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘When the prayer leader says, ‘Allah-azwj listens to the one who praises Him-azwj’, the one behind him should say, ‘Our Lord-azwj! The Praise is for You-azwj!’ And if he were alone, as a prayer leader or someone else, he should say, ‘Allah-azwj Listens to the one praising Him-azwj. The Praise is for Allah-azwj Lord-azwj of the worlds’’.[231]
وَ مِنْهُ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ عَلِيّاً ع كَانَ يَعْتَدِلُ فِي الرُّكُوعِ مُسْتَوِياً حَتَّى يُقَالَ لَوْ صُبَّ الْمَاءُ عَلَى ظَهْرِهِ لَاسْتَمْسَكَ وَ كَانَ يَكْرَهُ أَنْ يَحْدُرَ رَأْسَهُ وَ مَنْكِبَيْهِ فِي الرُّكُوعِ.
And from him, from Is’haq Bin Ammar, from Ammar, ‘
‘From Abu Abdullah-asws: ‘Ali-asws would be of straight (back) during the Ruk’u, even, to the extent it was said, ‘If the water had been upon his-asws back, it would withhold (not spill)’, and he-asws disliked to lower his-asws and his-asws shoulders during the Ruk’u’’.[232]
28- الْعِلَلُ، عَلِيُّ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع لِمَ صَارَتِ الصَّلَاةُ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ
(The book) ‘Al Ilal’ – Ali Bin Ahmad, from Muhammad Bin Abu Abdullah, from Musa Bin Imran, from Al Husayn Bin Yazeed, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘Why has the Salat come to be of two Cycles and four Sajdah(s)?’
قَالَ لِأَنَّ رَكْعَةً مِنْ قِيَامٍ بِرَكْعَتَيْنِ مِنْ جُلُوسٍ.
He-asws said: ‘Because a Cycle prayed standing equates to two Cycles prayed sitting’’.[233]
29- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ تَفْرِيجِ الْأَصَابِعِ فِي الرُّكُوعِ أَ سُنَّةٌ هُوَ
(The books) ‘Qurb Al Isnaad’, and ‘Kitab Al Masaail’, by their chains,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about separating the fingers during the Ruk’u, ‘Is it Sunnah?’
قَالَ مَنْ شَاءَ فَعَلَ وَ مَنْ شَاءَ تَرَكَ.
He-asws said: ‘He-asws said: ‘One who so desires can do so, and one who desires can leave it’’.[234]
30- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ رَاكِعاً أَوْ سَاجِداً فَيَحُكُّهُ بَعْضُ جَسَدِهِ هَلْ يَصْلُحُ لَهُ أَنْ يَرْفَعَ يَدَهُ مِنْ رُكُوعِهِ أَوْ سُجُودِهِ فَيَحُكَّهُ مِمَّا حَكَّهُ
(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 being in Ruk’u or Sajdah, and part of his body itches, ‘Is it correct for him if he raises his hand from his Ruk’u or his Sajdah to scratch it from what itches him?’
قَالَ لَا بَأْسَ إِذَا شَقَّ عَلَيْهِ وَ الصَّبْرُ إِلَى أَنْ يَفْرُغَ أَفْضَلُ.
He-asws said: ‘There is no problem when it is difficult upon him, and the patience up to he is free, is better’’.[235]
31- الْمُعْتَبَرُ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ وَ ابْنِ مُسْلِمٍ وَ الْحَلَبِيِّ قَالُوا وَ بَلِّغْ بِأَطْرَافِ أَصَابِعِكَ عَيْنَ الرُّكْبَةِ فَإِنْ وَصَلَتْ أَطْرَافُ أَصَابِعِكَ فِي رُكُوعِكَ إِلَى رُكْبَتَيْكَ أَجْزَأَكَ ذَلِكَ وَ أُحِبُّ أَنْ تُمَكِّنَ كَفَّيْكَ مِنْ رُكْبَتَيْكَ فَإِذَا أَرَدْتَ أَنْ تَسْجُدَ فَارْفَعْ يَدَيْكَ بِالتَّكْبِيرِ وَ خِرَّ سَاجِداً.
(The book) ‘Al Motabar’ – from Muawiya Bin Ammar and Ibn Muslim, and Al Halby,
‘They said, ‘And reach the eye (centre) of the knee with your fingers. If the ends of your fingers reach to the knees in your Ruk’u, that will suffice you, and I-asws would love it if your palms as enabled from your knees. When you want to do Sajdah, raise your hands with the Takbeer and fall down in Sajdah’’.[236]
32- الْمُعْتَبَرُ، رَوَى جَمَاعَةٌ مِنْهُمْ زُرَارَةُ عَنِ الْبَاقِرِ ع قَالَ: ثُمَّ قُلْ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ أَهْلُ الْجُودِ وَ الْكِبْرِيَاءِ وَ الْعَظَمَةِ.
(The boo) ‘Al Motabar’ – It is reported by a group, Zurara being from them,
‘From Al-Baqir-asws having said: ‘Then say, ‘Allah-azwj Listens to the one who praises Him-azwj, rightful of the Generosity, and the Greatness, and the Magnificence’’.[237]
33- مِشْكَاةُ الْأَنْوَارِ، مِنْ كِتَابِ الْمَحَاسِنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَعِظُ أَهْلَهُ وَ نِسَاءَهُ وَ هُوَ يَقُولُ لَهُنَّ لَا تَقُلْنَ فِي رُكُوعِكُنَّ وَ سُجُودِكُنَّ أَقَلَّ مِنْ ثَلَاثِ تَسْبِيحَاتٍ فَإِنَّكُنَّ إِنْ فَعَلْتُنَّ لَمْ يَكُنْ أَحْسَنَ عَمَلًا مِنْكُنَ.
(The book) ‘Mishkat Al Anwaar’, from the book ‘Al Mahasin’, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws advise his-asws wife and his-asws womenfolk, and he-asws was saying to them: ‘Do not be saying in your Ruk’u and your Sajdah any less than three glorifications. If you were to do so (three glorifications), there will not be anyone of more excellent deeds than you all!’’[238]
باب 49 السجود و آدابه و أحكامه
CHAPTER 49 – THE SAJDAH AND ITS ETIQUETTES AND ITS RULINGS
الآيات
The Verses
آل عمران يا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَ اسْجُدِي وَ ارْكَعِي مَعَ الرَّاكِعِينَ
(Surah) Aal-e-Imran-as: O Maryam! Be obedient to your Lord and perform Sajdah and Ruk’u along with the Ruk’u performers [3:43]
الأعراف وَ يُسَبِّحُونَهُ وَ لَهُ يَسْجُدُونَ
(Surah) Al A’raaf: and they are Glorifying Him, and to Him they are performing Sajdah [7:206]
الرعد وَ لِلَّهِ يَسْجُدُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ ظِلالُهُمْ بِالْغُدُوِّ وَ الْآصالِ
(Surah) Al Ra’ad: And to Allah perform Sajdah, ones in the skies and the earth, willingly and unwillingly, and (so do) their shadows, in the morning and evening [13:15]
الحجر فَسَبِّحْ بِحَمْدِ رَبِّكَ وَ كُنْ مِنَ السَّاجِدِينَ
(Surah) Al Hijr: Therefore Glorify with the Praise of your Lord, and become from the prostrating ones [15:98]
النحل وَ لِلَّهِ يَسْجُدُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ مِنْ دابَّةٍ وَ الْمَلائِكَةُ وَ هُمْ لا يَسْتَكْبِرُونَ
(Surah) Al Nahl: And to Allah does Sajdah whatever is in the skies and whatever is in the earth, from animals and Angels, and they are not being arrogant [16:49]
الإسراء إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذا يُتْلى عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقانِ سُجَّداً
(Surah) Al Isra’a: Say: ‘Believe in it or don’t believe; surely those Given the Knowledge from before it, when it is recited to them, they fall down fall down to their chins in Sajdah’ [17:107]
وَ يَقُولُونَ سُبْحانَ رَبِّنا إِنْ كانَ وَعْدُ رَبِّنا لَمَفْعُولًا
And they are saying: Glorious is our Lord! Surely His Promise would always be Fulfilled [17:108]
وَ يَخِرُّونَ لِلْأَذْقانِ يَبْكُونَ وَ يَزِيدُهُمْ خُشُوعاً
And they fall down on their faces weeping, and it increases them in humbleness [17:109]
الحج أَ لَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّماواتِ وَ مَنْ فِي الْأَرْضِ وَ الشَّمْسُ وَ الْقَمَرُ وَ النُّجُومُ وَ الْجِبالُ وَ الشَّجَرُ وَ الدَّوَابُّ وَ كَثِيرٌ مِنَ النَّاسِ وَ كَثِيرٌ حَقَّ عَلَيْهِ الْعَذابُ
(Surah) Al Hajj: Do you not see that Allah, they do Sajdah to Him, the ones in the skies and the ones in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the animals, and many of the people, and many are such that the Punishment is deserving upon them? [22:18]
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا
And the Exalted Said: O you who believe! Perform Ruku and Sajdah [22:77]
الفرقان وَ إِذا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمنِ قالُوا وَ مَا الرَّحْمنُ أَ نَسْجُدُ لِما تَأْمُرُنا وَ زادَهُمْ نُفُوراً
(Surah) Al Furqan: And when it is said to them: ‘Do Sajdah to the Beneficent!’ They say, ‘And what is the Beneficent? Shall we do Sajdah to what you are ordering us?’ And it increases them in aversion [25:60]
النمل أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّماواتِ وَ الْأَرْضِ
(Surah) Al Naml: They are not doing Sajdah to Allah Who Extracts the cache in the skies and the earth, [27:25]
التنزيل إِنَّما يُؤْمِنُ بِآياتِنَا الَّذِينَ إِذا ذُكِّرُوا بِها خَرُّوا سُجَّداً وَ سَبَّحُوا بِحَمْدِ رَبِّهِمْ وَ هُمْ لا يَسْتَكْبِرُونَ
(Surah) Al Tanzeel: But rather, only those believe in Our Signs who, when they are reminded of these, fall down in Sajdah and Glorify the Praise of their Lord, and they are not being arrogant [32:15]
السجدة لا تَسْجُدُوا لِلشَّمْسِ وَ لا لِلْقَمَرِ وَ اسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
(Surah) Al Sajdah: Neither do Sajdah to the sun nor to the moon, and do Sajdah to Allah Who Created you, if it is Him you are worshipping [41:37]
النجم فَاسْجُدُوا لِلَّهِ وَ اعْبُدُوا
(Surah) Al Najm: So make obeisance to Allah and worship (Him) [53:62]
الجن وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً
(Surah) Al Jinn: And surely, the places of Sajdah are for Allah, therefore do not call upon anyone (else) with Allah [72:18].
تفسير وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: أَمَّا مَنْ يَسْجُدُ مِنْ أَهْلِ السَّمَاوَاتِ طَوْعاً فَالْمَلَائِكَةُ يَسْجُدُونَ لِلَّهِ طَوْعاً وَ مَنْ يَسْجُدُ مِنْ أَهْلِ الْأَرْضِ فَمَنْ وُلِدَ فِي الْإِسْلَامِ فَهُوَ يَسْجُدُ لَهُ طَوْعاً
Interpretation (Ahadeeth) only –
And it is reported by Ali Bin Ibrahim, from Al-Baqir-asws having said: ‘As for the one from inhabitants of the sky does Sajdah voluntarily, the Angels do Sajdah to Allah-azwj voluntarily, and one from the inhabitants of the earth who does Sajdah, he is the one who is born in Al-Islam, he does Sajdah to Him-azwj voluntarily.
وَ أَمَّا مَنْ يَسْجُدُ لَهُ كَرْهاً فَمَنْ جُبِرَ عَلَى الْإِسْلَامِ وَ أَمَّا مَنْ لَمْ يَسْجُدْ فَظِلُّهُ يَسْجُدُ لَهُ بِالْغَدَاةِ وَ الْعَشِيِّ.
And as for the one who does Sajdah to Him-azwj unwillingly, is the one who is compelled upon Al-Islam, and as for the one who does not do Sajdah, his shadow does Sajdah to Him-azwj in the morning and evening’’.
رَوَاهُ الْكُلَيْنِيُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ بِإِسْنَادٍ لَهُ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَمَّنْ بِجَبْهَتِهِ عِلَّةٌ لَا يَقْدِرُ عَلَى السُّجُودِ عَلَيْهَا قَالَ يَضَعُ ذَقَنَهُ عَلَى الْأَرْضِ إِنَّ اللَّهَ تَعَالَى يَقُولُ يَخِرُّونَ لِلْأَذْقانِ سُجَّداً.
It is reported by Al-Kulayni, from Ali Bin Muhammad by a chain of his, said, ‘Abu Abdullah-asws was asked about the one having an illness with his forehead, he is not able upon doing Sajdah upon it. He-asws said: ‘He should place his chin upon the ground, for Allah-azwj the Exalted Says: they fall down to their chins in Sajdah’ [17:107]’’.
رَوَاهُ فِي الْكَافِي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ فَرَضَ الْإِيمَانَ عَلَى جَوَارِحِ ابْنِ آدَمَ وَ قَسَمَهُ عَلَيْهَا وَ فَرَّقَهُ فِيهَا
It is reported in Al-Kafi, from Abu Amro Al-Zubeyri, from Abu Abdullah-asws having said: ‘Allah‑azwj has Imposed the Eman upon the body parts of the son of Adam-as and Apportioned it upon these, and Distributed among these’.
وَ سَاقَ الْحَدِيثَ الطَّوِيلَ إِلَى أَنْ قَالَ وَ فَرَضَ عَلَى الْوَجْهِ السُّجُودَ لَهُ بِاللَّيْلِ وَ النَّهَارِ فِي مَوَاقِيتِ الصَّلَاةِ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ وَ هَذِهِ فَرِيضَةٌ جَامِعَةٌ عَلَى الْوَجْهِ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ
And he-asws continued the lengthy Hadeeth up to he-asws said: ‘And He-azwj Imposed the Sajdah to Him-azwj upon the face at night and day in timings of the Salat. He-azwj Said: O you who believe! Perform Ruk’u and Sajdah and worship your Lord, and do the good, perhaps you will succeed [22:77], and this is a comprehensive Imposition upon the face, and the hands, and the legs’.
وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً.
And He-azwj Said in another place: therefore do not call upon anyone (else) with Allah [72:18]’’.
وَ فِي الْفَقِيهِ فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع لِابْنِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ أَنَّ الْمَساجِدَ لِلَّهِ الْآيَةَ يَعْنِي بِالْمَسَاجِدِ الْوَجْهَ وَ الْيَدَيْنِ وَ الرُّكْبَتَيْنِ وَ الْإِبْهَامَيْنِ.
And in (the book) ‘Al-Faqeeh’ – In a bequest by Amir Al-Momineen-asws to his-asws son Muhammad Bin Al-Hanafiya: ‘Allah-azwj Mighty and Majestic Said: And surely the places of Sajdah are for Allah, [72:18]. He-azwj Means by the Masjids – the face, and the hands, and the knees, and the two big toes’’.
1- الْعَيَّاشِيُّ، عَنْ أَبِي جَعْفَرٍ الثَّانِي ع أَنَّهُ سَأَلَهُ الْمُعْتَصِمُ عَنِ السَّارِقِ مِنْ أَيِّ مَوْضِعٍ يَجِبُ أَنْ يُقْطَعَ
Al-Ayyashi –
‘From Abu Ja’far-asws the 2nd. Al-Mu’tasim asked him-asws about the thief, ‘From which place is it obligated for him to be cut?’
فَقَالَ إِنَّ الْقَطْعَ يَجِبُ أَنْ يَكُونَ مِنْ مَفْصِلِ أُصُولِ الْأَصَابِعِ فَيُتْرَكُ الْكَفُّ
‘He-asws said: ‘The cutting is obligated to be from the joints at the roots of the fingers. The palm will be left’.
قَالَ وَ مَا الْحُجَّةُ فِي ذَلِكَ
He said, ‘And what is the argument (evidence) regarding that?’
قَالَ قَوْلُ رَسُولِ اللَّهِ ص السُّجُودُ عَلَى سَبْعَةِ أَعْضَاءٍ الْوَجْهِ وَ الْيَدَيْنِ وَ الرُّكْبَتَيْنِ وَ الرِّجْلَيْنِ فَإِذَا قُطِعَتْ يَدُهُ مِنَ الْكُرْسُوعِ وَ الْمِرْفَقِ لَمْ يَبْقَ لَهُ يَدٌ يَسْجُدُ عَلَيْهَا
He-asws said: ‘Words of Rasool-Allah-saww: ‘The Sajdah is upon seven body parts – the face, and the hands, and the knees, and the legs’. So, when his hand is cut from the wrist and the elbow, there will not remain a hand for him to be doing Sajdah upon.
وَ قَالَ اللَّهُ وَ أَنَّ الْمَساجِدَ لِلَّهِ يَعْنِي بِهِ هَذِهِ الْأَعْضَاءَ السَّبْعَةَ الَّتِي يَسْجُدُ عَلَيْهَا فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً وَ مَا كَانَ لِلَّهِ فَلَا يُقْطَعُ الْخَبَرَ.
And Allah-azwj Said: And surely the places of Sajdah are for Allah, [72:18], Meaning by it these seven body parts which one performs Sajdah upon, therefore do not call upon anyone (else) with Allah [72:18], and whatever was for Allah-azwj, cannot be cut’ – the Hadeeth’’.[239]
2- غَيْبَةُ الشَّيْخِ، عَنْ جَمَاعَةٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ الْقُمِّيِّ قَالَ: كَتَبَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ إِلَى النَّاحِيَةِ الْمُقَدَّسَةِ يَسْأَلُ عَنِ الْمُصَلِّي يَكُونُ فِي صَلَاةِ اللَّيْلِ فِي ظُلْمَةٍ فَإِذَا سَجَدَ يَغْلَطُ بِالسَّجَّادَةِ وَ يَضَعُ جَبْهَتَهُ عَلَى مِسْحٍ أَوْ نَطْعٍ فَإِذَا رَفَعَ رَأْسَهُ وَجَدَ السَّجَّادَةَ هَلْ يَعْتَدُّ بِهَذِهِ السَّجْدَةِ أَمْ لَا يَعْتَدُّ بِهَا
(The book) ‘Ghayba’ of the Sheykh – from a group, from Muhammad Bin Ahmad Bin Dawood Al Qummi who said,
‘Muhammad Bin Abdullah Bin Ja’far Al-Himeyri wrote to the Holy area asking about the praying one being in the night Salat in darkness, so when he does Sajdah he errs with the Sajdah and places his forehead upon cloth or leather rug. When he raises his head, he finds the Mohr (clay tablet). Can he count this Sajdah (as correct) or not count with it?’
فَوَقَّعَ ع مَا لَمْ يَسْتَوِ جَالِساً فَلَا شَيْءَ عَلَيْهِ فِي رَفْعِ رَأْسِهِ لِطَلَبِ الْخُمْرَةِ.
He-ajfj wrote: ‘For as long as he is not sitting evenly, there is nothing upon him in raising his head to seek the ‘Khumrah’ (tablet)’’.[240]
3- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَسْجُدُ عَلَى الْحَصَاةِ فَلَا يُمَكِّنُ جَبْهَتَهُ مِنَ الْأَرْضِ قَالَ يُحَرِّكُ جَبْهَتَهُ حَتَّى يُمَكِّنَ وَ يُنَحِّي الْحَصَاةَ عَنْ جَبْهَتِهِ وَ لَا يَرْفَعُ رَأْسَهُ.
(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 doing Sajdah upon the pebbles, so his forehead is not enabled from the ground. He-asws said: ‘He should move his forehead until he is enabled, and he should move aside the pebbles from his forehead and not raise his head’’.[241]
رَوَاهُ الشَّيْخُ عَنِ الْحُسَيْنِ بْنِ حَمَّادٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَسْجُدُ فَتَقَعُ جَبْهَتِي عَلَى الْمَوْضِعِ الْمُرْتَفِعِ فَقَالَ ارْفَعْ رَأْسَكَ ثُمَّ ضَعْهُ.
Explanation (Ahadeeth) only – It is reported from Al Husayn Bin Hammad who said, ‘I said to Abu Abdullah-asws, ‘Can I do Sajdah and my forehead falls upon the higher place?’ He-asws said: ‘Raise your head, then place it down’’.
الشَّيْخُ فِي الصَّحِيحِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا وَضَعْتَ جَبْهَتَكَ عَلَى نَبَكَةٍ فَلَا تَرْفَعْهَا وَ لَكِنْ جُرَّهَا عَلَى الْأَرْضِ.
The Sheykh in ‘Al-Saheeh’ (correct Hadeeth), from Muawiya Bin Ammar who said, ‘Abu Abdullah-asws said: ‘When you place your forehead upon a mound, do not raise it, but drag it upon the ground’’.
4- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ إِذَا سَجَدَتْ يَقَعُ بَعْضُ جَبْهَتِهَا عَلَى الْأَرْضِ وَ بَعْضُهَا يُغَطِّيهِ الشَّعْرُ هَلْ يَجُوزُ
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws (Al-Kazim-asws), he said, ‘I asked him-asws about the woman, when she does Sajdah part of her forehead falls upon the ground and part of it is covered by the hair, ‘Is it allowed?’
قَالَ لَا حَتَّى تَضَعَ جَبْهَتَهَا عَلَى الْأَرْضِ.
He-asws said: ‘No, until she places her forehead upon the ground’’.[242]
5- الْكَافِي، فِي الصَّحِيحِ عَنْ أَبِي عُبَيْدَةَ قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ وَ هُوَ سَاجِدٌ أَسْأَلُكَ بِحَقِّ حَبِيبِكَ مُحَمَّدٍ ص إِلَّا بَدَّلْتَ سَيِّئَاتِي حَسَنَاتٍ وَ حَاسَبْتَنِي حِسَاباً يَسِيراً
(The book) ‘Al Kafi’, in ‘Al Saheeh’ (correct Hadeeth), from Abu Ubeyda who said,
‘I heard Abu Ja’far-asws saying while he-asws was in Sajdah: ‘I-asws ask You-azwj by the right of Your‑azwj Beloved Muhammad-saww to Replace my evil deeds into good deeds, and Reckon me an easy Reckoning’.
ثُمَّ قَالَ فِي الثَّانِيَةِ أَسْأَلُكَ بِحَقِّ حَبِيبِكَ مُحَمَّدٍ إِلَّا كَفَيْتَنِي مَئُونَةَ الدُّنْيَا وَ كُلَّ هَوْلٍ دُونَ الْجَنَّةِ
Then he-asws said in the second (Sajdah): ‘I-asws ask You-azwj by the right of Your-azwj Beloved, Suffice me-asws the provisions of the world and every horror, before the Paradise’.
وَ قَالَ فِي الثَّالِثَةِ أَسْأَلُكَ بِحَقِّ حَبِيبِكَ مُحَمَّدٍ لَمَّا غَفَرْتَ لِيَ الْكَثِيرَ مِنَ الذُّنُوبِ وَ الْقَلِيلَ وَ قَبِلْتَ مِنِّي عَمَلِيَ الْيَسِيرَ
And he-asws said in the third: ‘I-asws ask You-azwj by the right of Your-azwj Beloved Muhammad‑saww to Forgive my many sins and the few, and Accept from me my small deeds’.
ثُمَّ قَالَ فِي الرَّابِعَةِ أَسْأَلُكَ بِحَقِّ حَبِيبِكَ مُحَمَّدٍ لَمَّا أَدْخَلْتَنِي الْجَنَّةَ وَ جَعَلْتَنِي مِنْ سُكَّانِهَا وَ لَمَّا نَجَّيْتَنِي مِنْ سَفَعَاتِ النَّارِ بِرَحْمَتِكَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ.
Then he-asws said in the fourth: ‘I-asws ask You-azwj by the right of Your-azwj Beloved Muhammad‑saww to Admit me into the Paradise and Make me to be from its dwellers, and Rescue me from incineration of the Fire by Your-azwj Mercy, and Send Salawaat upon Muhammad-saww and his-saww Progeny-asws’’.[243]
وَ مِنْهُ بِسَنَدٍ قَرِيبٍ مِنَ الصَّحِيحِ عَنْ جَمِيلٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَيَّ شَيْءٍ تَقُولُ إِذَا سَجَدْتَ
And from him, by a chain near to being correct, from Jameel who said,
‘Abu Abdullah-asws said to me: ‘Which thing are you saying when you perform Sajdah? ‘
قُلْتُ عَلِّمْنِي جُعِلْتُ فِدَاكَ مَا أَقُولُ
I said, ‘Teach me, may I be sacrificed for you-asws, what I should be saying!’
قَالَ قُلْ يَا رَبَّ الْأَرْبَابِ وَ يَا مَلِكَ الْمُلُوكِ وَ يَا سَيِّدَ السَّادَاتِ وَ يَا جَبَّارَ الْجَبَابِرَةِ وَ يَا إِلَهَ الْآلِهَةِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْعَلْ بِي كَذَا وَ كَذَا-
He-asws said: ‘Say, ‘O Lord-azwj of the lords, and O King of the kings, and O Chief of the chiefs, and O Subduer of the subduers, and O God-azwj of the gods! Send Salawaat upon Muhammad‑saww, and Progeny-asws of Muhammad-saww, and Do such and such with me!’
ثُمَّ قُلْ فَإِنِّي عَبْدُكَ نَاصِيَتِي فِي قَبْضَتِكَ ثُمَّ ادْعُ بِمَا شِئْتَ وَ اسْأَلْهُ فَإِنَّهُ جَوَادٌ وَ لَا يَتَعَاظَمُهُ شَيْءٌ.
Then say, ‘I and Your-azwj servant. My forelock is in Your-azwj Grip!’ Then supplicate with whatever you so desire to and ask Him-azwj, for He-azwj is Generous, and nothing is too big for Him-azwj’’.[244]
6- كِتَابُ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَرْفَعُ مَوْضِعَ جَبْهَتِهِ فِي الْمَسْجِدِ فَقَالَ إِنِّي أُحِبُّ أَنْ أَضَعَ وَجْهِي فِي مِثْلِ قَدَمِي وَ أَكْرَهُ أَنْ يَضَعَهُ الرَّجُلُ عَلَى مُرْتَفِعٍ.
The book of Aasim Bin Humeyd, from Abu Baseer,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the man raising the place of his forehead in the Masjid. He-asws said: ‘I-asws would love to place my-asws forehead in the likes of my-asws feet, and I-asws dislike the man to place it upon a higher place’’.[245]
وَ مِنْهُ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَدْعُو وَ أَنَا رَاكِعٌ أَوْ سَاجِدٌ
And from him, from Saeed Bin Yasaar who said,
‘I said to Abu Abdullah-asws, ‘Can I supplicate while I am in Ruk’u or in Sajdah?’
قَالَ فَقَالَ نَعَمْ ادْعُ وَ أَنْتَ سَاجِدٌ فَإِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ إِلَى اللَّهِ وَ هُوَ سَاجِدٌ ادْعُ اللَّهَ عَزَّ وَ جَلَّ لِدُنْيَاكَ وَ آخِرَتِكَ.
He (the narrator) said, ‘He-asws said: ‘Yes. Supplicate while you are in Sajdah, for the closest of what the servant can be to Allah-azwj is while he is in Sajdah. Supplicate to Allah-azwj Mighty and Majestic for your world and your Hereafter’’.[246]
7- الْعِلَلُ، عَنْ عَلِيِّ بْنِ سَهْلٍ عَنْ إِبْرَاهِيمَ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْأَنْصَارِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ أَبِي حَكِيمٍ الزَّاهِدِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الرَّاهِبِ قَالَ: قَالَ رَجُلٌ لِأَمِيرِ الْمُؤْمِنِينَ ع يَا ابْنَ عَمِّ خَيْرِ خَلْقِ اللَّهِ مَا مَعْنَى السَّجْدَةِ الْأُولَى
(The book) ‘Al Ilal’ – from Ali Bin Sahl, from Ibrahim Bin Ali, from Ahmad Bin Muhammad Al Absari, from Al Hassan Bin Ali Al Alawy, from Abu Hakeem Al Zahid, from Ahmad Bin Ali Al Rahib who said,
‘A man said to Amir Al-Momineen-asws, ‘O son-asws of uncle-as, best creature of Allah-azwj! What is the meaning of the first Sajdah?’
فَقَالَ تَأْوِيلُهُ اللَّهُمَّ إِنَّكَ مِنْهَا خَلَقْتَنِي يَعْنِي مِنَ الْأَرْضِ وَ رَفْعُ رَأْسِكَ وَ مِنْهَا أَخْرَجْتَنَا
He-asws said: ‘It’s interpretation is, ‘O Allah-azwj! You-azwj have Created me from it’ – meaning the earth, and raise your head – ‘And You-azwj Extracted us from it!’
وَ السَّجْدَةُ الثَّانِيَةُ وَ إِلَيْهَا تُعِيدُنَا وَ رَفْعُ رَأْسِكَ مِنَ الثَّانِيَةِ وَ مِنْهَا تُخْرِجُنَا تَارَةً أُخْرَى
And the second (Sajdah), ‘And You-azwj are Returning us to it’ – and raise your head from the second (Sajdah) – ‘And You-azwj will be Extracting us from it a second time’’.
قَالَ الرَّجُلُ مَا مَعْنَى رَفْعِ رِجْلِكَ الْيُمْنَى وَ طَرْحِكَ الْيُسْرَى فِي التَّشَهُّدِ
The man said, ‘What is the meaning of raising your right leg and dropping it on the left in the Tashahhud?’
قَالَ تَأْوِيلُهُ اللَّهُمَّ أَمِتِ الْبَاطِلَ وَ أَقِمِ الْحَقَ.
He-asws said: ‘It’s interpretation is, ‘O Allah-azwj! I kill off the falsehood and establish the truth’’.[247]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ: إِذَا سَجَدَ أَحَدُكُمْ فَلْيُبَاشِرْ بِكَفَّيْهِ الْأَرْضَ لَعَلَّ اللَّهَ يَصْرِفُ عَنْهُ الْغُلَّ يَوْمَ الْقِيَامَةِ.
And from him, from Muhammad Bin Al Hassan, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Whenever one of you performs Sajdah, let him embrace the ground with his palms, perhaps Allah-azwj will Turn away the hatred from him on the Day of Qiyamah’’.[248]
8- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ الرَّجُلُ يَكُونُ فِي السَّفَرِ فَيُقْطَعُ عَلَيْهِ الطَّرِيقُ فَيَبْقَى عُرْيَاناً فِي سَرَاوِيلَ وَ لَا يَجِدُ مَا يَسْجُدُ عَلَيْهِ وَ يَخَافُ إِنْ سَجَدَ عَلَى الرَّمْضَاءِ
(The book) ‘Al Ilal’ – from Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya, from Muhammad Bin Ahmad Al Ashary, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! The man happens to be in the journey and the road is cut from him (by bandits), so he remains naked in a trouser (only), and he cannot find what he can do Sajdah upon, and he fears that if he performs Sajdah upon the hot sand, his face will be burned’.
احترقت [أَحْرَقَتْ] وَجْهَهُ قَالَ يَسْجُدُ عَلَى ظَهْرِ كَفِّهِ فَإِنَّهَا أَحَدُ الْمَسَاجِدِ.
He-asws said: ‘He should do Sajdah upon the back of his hand for it is one of the Masjids (places of prostration)’’.[249]
9- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً قَالَ الْمَسَاجِدُ السَّبْعَةُ الَّتِي يَسْجُدُ عَلَيْهَا الْكَفَّانِ وَ الرُّكْبَتَانِ وَ الْإِبْهَامَانِ وَ الْجَبْهَةُ.
Tafseer Ali Bin Ibrahim –
‘And surely, the places of Sajdah are for Allah, therefore do not call upon anyone (else) with Allah [72:18]. He-asws said: ‘The places of Sajdah are seven which one performs Sajdah upon – the two palms, and the two knees, and the two big toes, and the forehead’’.[250]
وَ مِنْهُ عَنْ أَبِيهِ عَنِ الصَّبَّاحِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ بَيْنَ عَيْنَيْهِ قَرْحَةٌ لَا يَسْتَطِيعُ أَنْ يَسْجُدَ عَلَيْهَا
And from him, from his father, from Al Sabbah, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘A man has a sore between his eyes. He is not able upon performing Sajdah upon it’.
قَالَ يَسْجُدُ مَا بَيْنَ طَرَفِ شَعْرِهِ فَإِنْ لَمْ يَقْدِرْ سَجَدَ عَلَى حَاجِبِهِ الْأَيْمَنِ فَإِنْ لَمْ يَقْدِرْ فَعَلَى حَاجِبِهِ الْأَيْسَرِ فَإِنْ لَمْ يَقْدِرْ فَعَلَى ذَقَنِهِ
He-asws said: ‘He should do Sajdah (upon) what is between edges of his hair. If he is not able, he should do Sajdah upon his right eyebrow. If he is not able, then upon his left eyebrow. If he is not able, then upon his chin’.
قُلْتُ عَلَى ذَقَنِهِ
I said, ‘Upon his chin?’
قَالَ نَعَمْ أَ مَا تَقْرَأُ كِتَابَ اللَّهِ عَزَّ وَ جَلَ يَخِرُّونَ لِلْأَذْقانِ سُجَّداً.
He-asws said: ‘Yes! Have you not read the Book of Allah-azwj Mighty and Majestic: they fall down fall down to their chins in Sajdah’ [17:107]’’.[251]
تنقيح رَوَاهُ الشَّيْخُ عَنْ مُصَادِفٍ قَالَ: خَرَجَ بِي دُمَّلٌ وَ كُنْتُ أَسْجُدُ عَلَى جَانِبٍ فَرَأَى أَبُو عَبْدِ اللَّهِ ع أَثَرَهُ فَقَالَ لِي مَا هَذَا
Review (Hadeeth only) – It is reported by the Sheykh, from Musadif who said, ‘A boil emerged with me and I was doing Sajdah upon a side (of the forehead). Abu Abdullah-asws saw its effects. He-asws said to me: ‘What is this?’
فَقُلْتُ لَا أَسْتَطِيعُ أَنْ أَسْجُدَ مِنْ أَجْلِ الدُّمَّلِ فَإِنَّمَا أَسْجُدُ مُنْحَرِفاً
I said, ‘I am not able to do Sajdah due to the boil, so I am rather doing Sajdah slanted’.
فَقَالَ لِي لَا تَفْعَلْ ذَلِكَ احْفِرْ حَفِيرَةً وَ اجْعَلِ الدُّمَّلَ فِي الْحَفِيرَةِ حَتَّى تَقَعَ جَبْهَتُكَ عَلَى الْأَرْضِ.
He-asws said to me: ‘Do not do that. Dig a hole and make the boil to be in the hole until your forehead falls upon the ground’’.
10- قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: يَسْجُدُ ابْنُ آدَمَ عَلَى سَبْعَةِ أَعْظُمٍ يَدَيْهِ وَ رِجْلَيْهِ وَ رُكْبَتَيْهِ وَ جَبْهَتِهِ.
(The book) ‘Qurb Al Isnaad’ – from Muhammad Bin Isa Al Yaqteeny, from Abdullah Bin Maymoun Al Qaddah,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘The son of Adam-as should do Sajdah upon seven bones – his hands, and his legs, and his knees, and his forehead’’.[252]
وَ مِنْهُ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَسْجُدُ ثُمَّ لَا يَرْفَعُ يَدَيْهِ مِنَ الْأَرْضِ حَتَّى يَسْجُدَ الثَّانِيَةَ هَلْ يَصْلُحُ لَهُ ذَلِكَ
And from him, 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 man doing Sajdah, then he does not raise his hands from the ground until he does the second Sajdah, ‘Is that correct for him?’
قَالَ ذَلِكَ نَقْصٌ فِي الصَّلَاةِ.
He-asws said: ‘That is a deficiency in the Salat’’.[253]
11- الْخِصَالُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: السُّجُودُ عَلَى سَبْعَةِ أَعْظُمٍ الْجَبْهَةِ وَ الْكَفَّيْنِ وَ الرُّكْبَتَيْنِ وَ الْإِبْهَامَيْنِ وَ تُرْغِمُ بِأَنْفِكَ أَمَّا الْمُفْتَرَضُ فَهَذِهِ السَّبْعَةُ وَ أَمَّا الْإِرْغَامُ فَسُنَّةٌ.
(The book) ‘Al Khisaal’ – from his father, from Ali Bin Ibrahim, from his father, from Hammad, from Hammad, from Hareyz, from Zurara,
‘From Abu Ja’far-asws having said: ‘The Sajdah is (to be done) upon seven bones – the forehead, and the palms, and the knees, and the big toes, and you should rub your nose. As for the obligatory, it is these seven, and as for rubbing the nose, it is Sunnah’’.[254]
12- مَجَالِسُ الصَّدُوقِ، وَ الْخِصَالُ، فِي بَعْضِ أَخْبَارِ الْمَنَاهِي عَنِ النَّبِيِّ ص أَنَّ اللَّهَ كَرِهَ النَّفْخَ فِي الصَّلَاةِ.
(The books) ‘Majaalis’ of Al Sadouq, and ‘Al Khisaal’,
‘In one of the Ahadeeth of the prohibitions by the Prophet-saww: ‘Allah-azwj Dislikes the blowing (in the place of Sajdah) during the Salat’’.[255]
13- الْخِصَالُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ هَيْثَمٍ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ مُصْعَبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يُكْرَهُ النَّفْخُ فِي الرُّقَى وَ الطَّعَامِ وَ مَوْضِعِ السُّجُودِ.
(The book) ‘Al Khisaal’ – from Ahmad Bin Muhammad Bin Haysam, from Ahmad Bin Yahya Bin Zakariya, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from his father, from Al Husayn Bin Mus’ab who said,
‘Abu Abdullah-asws said: ‘The blowing into the Ruqiya (chanting from the Quran), and the food, and the place of Sajdah is disliked’’.[256]
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 لَا يَنْفُخِ الرَّجُلُ فِي مَوْضِعِ سُجُودِهِ وَ لَا يَنْفُخْ فِي طَعَامِهِ وَ لَا فِي شَرَابِهِ وَ لَا فِي تَعْوِيذِهِ.
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 Bin Muslim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The man should not blow into place of his Sajdah, nor blow into his food, nor into his drink, nor into his amulet’’.[257]
14- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ لَيْثٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يُصَلِّي فَيَنْفُخُ فِي مَوْضِعِ جَبْهَتِهِ
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Safwan, from Ibn Muskan, from Lays who said,
‘I said to Abu Abdullah-asws, ‘The man prays Salat, so he blows into the place of his forehead’.
قَالَ لَيْسَ بِهِ بَأْسٌ إِنَّمَا يُكْرَهُ ذَلِكَ أَنْ يُؤْذِيَ مَنْ إِلَى جَانِبِهِ.
He-asws said: ‘There isn’t any problem with it. But rather, that is disliked because it bothers the one to his side’’.[258]
15- الْمَحَاسِنُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ أَبِي أُسَامَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ عَلَيْكُمْ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ حُسْنِ الْجِوَارِ وَ كُونُوا دُعَاةً إِلَى أَنْفُسِكُمْ بِغَيْرِ أَلْسِنَتِكُمْ وَ كُونُوا زَيْناً وَ لَا تَكُونُوا شَيْناً
(The book) ‘Al Mahasin’ – from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Abu Usama who said,
‘I heard Abu Abdullah-asws saying: ‘Upon you all is with fearing Allah-azwj, and the devoutness, and the struggle, and the truthful narration, and fulfilling the entrustment, and goodly neighbourliness, and to be calling to yourselves (religion) without (using) your tongues, and be adornments for us-asws and do not be shame.
وَ عَلَيْكُمْ بِطُولِ السُّجُودِ وَ الرُّكُوعِ فَإِنَّ أَحَدَكُمْ إِذَا أَطَالَ الرُّكُوعَ وَ السُّجُودَ يَهْتِفُ إِبْلِيسُ مِنْ خَلْفِهِ وَ قَالَ يَا وَيْلَتَاهُ أَطَاعُوا وَ عَصَيْتُ وَ سَجَدُوا وَ أَبَيْتُ.
And upon you is with prolonging the Sajdah and the Ruk’u, for when one of you prolongs the Ruk’u and the Sajdah, Iblees-la cries out from behind him and says, ‘O woe! They are being obedient while I-la disobeyed, and they are doing Sajdah while I-la refused!’’[259]
16- مِصْبَاحُ الشَّرِيعَةِ، قَالَ الصَّادِقُ ع مَا خَسِرَ وَ اللَّهِ مَنْ أَتَى بِحَقِيقَةِ السُّجُودِ وَ لَوْ كَانَ فِي الْعُمُرِ مَرَّةً وَاحِدَةً وَ مَا أَفْلَحَ مَنْ خَلَا بِرَبِّهِ فِي مِثْلِ ذَلِكَ الْحَالِ شَبِيهاً بِمُخَادِعٍ لِنَفْسِهِ غَافِلٍ لَاهٍ عَمَّا أَعَدَّ اللَّهُ لِلسَّاجِدِينَ مِنْ أُنْسِ الْعَاجِلِ وَ رَاحَةِ الْآجِلِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘By Allah-azwj! He has not lost, the one who comes with the reality of Sajdah, and even though it may be even once in a lifetime, and he has not succeeded, one who is alone with his Lord-azwj in a state similar to that, resembling one who deceives himself, heedless, inattentive of what Allah-azwj has Prepared for the ones doing Sajdah, from the current comfort and future rest.
وَ لَا بَعُدَ أَبَداً عَنِ اللَّهِ مَنْ أَحْسَنَ تَقَرُّبَهُ فِي السُّجُودِ وَ لَا قَرُبَ إِلَيْهِ أَبَداً مَنْ أَسَاءَ أَدَبَهُ وَ ضَيَّعَ حُرْمَتَهُ بِتَعْلِيقِ قَلْبِهِ بِسِوَاهُ فِي حَالِ سُجُودِهِ
And he will not be distant from Allah-azwj ever, one who is good in drawing closer to Him-azwj in the Sajdah, nor can he draw closer to Him-azwj ever, one who is of worse in his etiquettes, and he wastes his sanctity by attaching his heart with anything besides Him-azwj in the state of his Sajdah.
فَاسْجُدْ سُجُودَ مُتَوَاضِعٍ ذَلِيلٍ عَلِمَ أَنَّهُ خُلِقَ مِنْ تُرَابٍ يَطَؤُهُ الْخَلْقُ وَ أَنَّهُ رُكِّبَ مِنْ نُطْفَةٍ يَسْتَقْذِرُهَا كُلُّ أَحَدٍ وَ كُوِّنَ وَ لَمْ يَكُنْ
Therefore, perform Sajdah of the humble, humiliated one who knows that he is created from soil which the creatures are treading on, and he has been installed from a sperm which every ones considers filthy, and he has been brought into being and he had not existed.
وَ قَدْ جَعَلَ اللَّهُ مَعْنَى السُّجُودِ سَبَبَ التَّقَرُّبِ إِلَيْهِ بِالْقَلْبِ وَ السِّرِّ وَ الرُّوحِ فَمَنْ قَرُبَ مِنْهُ بَعُدَ مِنْ غَيْرِهِ
And Allah-azwj has Made the meaning of Sajdah as a cause of drawing closer to Him-azwj with the heart, and the secrecy, and the soul. The one who draws closer to Him-azwj will be remote from others.
أَ لَا يُرَى فِي الظَّاهِرِ أَنَّهُ لَا يَسْتَوِي حَالُ السُّجُودِ إِلَّا بِالتَّوَارِي عَنْ جَمِيعِ الْأَشْيَاءِ وَ الِاحْتِجَابِ عَنْ كُلِّ مَا تَرَاهُ الْعُيُونُ كَذَلِكَ أَرَادَ اللَّهُ تَعَالَى أَمْرَ الْبَاطِنِ
Does he not see in the apparent that the state of Sajdah cannot be even (straight) except by being covered from entirety of the things and the veiling from all what the eyes can see? Like that Allah-azwj the Exalted Wants the esoteric matter.
فَمَنْ كَانَ قَلْبُهُ مُتَعَلِّقاً فِي صَلَاتِهِ بِشَيْءٍ دُونَ اللَّهِ فَهُوَ قَرِيبٌ مِنْ ذَلِكَ الشَّيْءِ بَعِيدٌ مِنْ حَقِيقَةِ مَا أَرَادَ اللَّهُ مِنْهُ فِي صَلَاتِهِ قَالَ اللَّهُ عَزَّ وَ جَلَ ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ
The one whose heart was attached during his Salat with something apart from Allah-azwj, then he would be closer to that thing, far from the reality of what Allah-azwj Wants from him during his Salat. Allah-azwj Mighty and Majestic Says: Allah did not Make two hearts for a man to be inside him, [33:4].
وَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ لَا أَطَّلِعُ عَلَى قَلْبِ عَبْدٍ فَأَعْلَمَ مِنْهُ حُبَّ الْإِخْلَاصِ لِطَاعَتِي لِوَجْهِي وَ ابْتِغَاءِ مَرْضَاتِي إِلَّا تَوَلَّيْتُ تَقْوِيمَهُ وَ سِيَاسَتَهُ
And Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “I-azwj do not Notice upon a heart of a servant and Know from him the love of sincerity to obey Me-azwj for My-azwj Face, and seeking My-azwj Satisfaction, except I-azwj Take Charge of his rectification and his management.
وَ مَنِ اشْتَغَلَ فِي صَلَاتِهِ بِغَيْرِي فَهُوَ مِنَ الْمُسْتَهْزِءِينَ بِنَفْسِهِ وَ مَكْتُوبٌ اسْمُهُ فِي دِيوَانِ الْخَاسِرِينَ.
And one who pre-occupies with other than Me-azwj during his Salat, he is from the one mocking with himself, and his name is written in the register of the losers’’.[260]
17- فَلَاحُ السَّائِلِ، تَقُولُ فِي السُّجُودِ مَا رَوَاهُ الْكُلَيْنِيُّ ره عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ فِيهِ زِيَادَةٌ بِرِوَايَةٍ أُخْرَى اللَّهُمَّ لَكَ سَجَدْتُ وَ بِكَ آمَنْتُ وَ لَكَ أَسْلَمْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَنْتَ رَبِّي
(The book) ‘Falah Al Sa’ail’ –
‘You should be saying in the Sajdah what is reported by Al-Kulayni, from Al-Halby, from Abu Abdullah-asws, and there is an increase in it by another report: ‘O Allah-azwj! I have done Sajdah to You-azwj, and have believed in You-azwj, and I submit to You-azwj and am relying upon You-azwj, and You-azwj are my Lord-azwj.
سَجَدَ لَكَ سَمْعِي وَ بَصَرِي وَ شَعْرِي وَ عَصَبِي وَ عِظَامِي سَجَدَ وَجْهِيَ الْبَالِي الْفَانِي لِلَّذِي خَلَقَهَ وَ صَوَّرَهُ وَ شَقَّ سَمْعَهُ وَ بَصَرَهُ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ.
They do Sajdah to You-azwj, my hearing, and my sight, and my hair, and my nerves, and my bones. My decaying, perishing face does Sajdah to the One-azwj Who Created it, and Imaged it, and Opened its hearing and its sight. Blessed is Allah-azwj, most excellent of the creators’’.[261]
وَ رَوَى الْكُلَيْنِيُّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا قَامَ إِلَى الصَّلَاةِ تَغَيَّرَ لَوْنُهُ فَإِذَا سَجَدَ لَمْ يَرْفَعْ رَأْسَهُ حَتَّى يَرْفَضَّ عَرَقاً ثُمَّ يَرْفَعُ رَأْسَهُ مِنَ السَّجْدَةِ الْأُولَى وَ يَقُولُ اللَّهُمَّ اعْفُ عَنِّي وَ اغْفِرْ لِي وَ ارْحَمْنِي وَ اجْبُرْنِي وَ اهْدِنِي إِنِّي لِما أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ.
And it is reported by Al Kulayni, from Al Fuzeyl Bin Yasaar,
‘From Abu Abdullah-asws having said: ‘It was so, whenever Ali Bin Al Husayn stood to the Salat, his-asws complexion changed. When he-asws did Sajdah, he-asws did not raise his-asws head until he-asws perspired profusely. Then he-asws would raise his-asws head from the first Sajdah and said: ‘O Allah-azwj! Pardon me-asws, and Forgive me-asws, and Mercy me-asws, and Correct me-asws and Guide me-asws. ‘Lord! I stand in need of whatever good You may Send down upon me’ [28:24]’’.[262]
بيان: وَ فِي الْكَافِي وَ التَّهْذِيبِ وَ أَنْتَ رَبِّي سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَ شَقَّ سَمْعَهُ وَ بَصَرَهُ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ تَبَارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ
Explanation (Ahadeeth) only – And in ‘Al Kafi’, and ‘Al Tahzeeb’, ‘And You-azwj are my Lord-azwj. My face does Sajdah to the One-azwj Who Created it and Opened its hearing and its sight, and the Praise is for Allah-azwj Lord-azwj of the worlds! Blessed is Allah-azwj, the most excellent of the creators!’
رَوَيَاهُ فِي الْحَسَنِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع ثُمَّ قَالَ فَإِذَا رَفَعْتَ رَأْسَكَ فَقُلْ بَيْنَ السَّجْدَتَيْنِ اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ اجْبُرْنِي وَ ادْفَعْ عَنِّي إِنِّي لِما أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ.
It is reported in ‘Al Hassan’ (good Hadeeth), from Al Halby, from Abu Abdullah-asws, ‘Then he‑asws said: ‘When you raise your head, then say between the two Sajdah(s), ‘O Allah-azwj! Forgive (my sins) for me, and Mercy me, and Defend me. I stand in need of whatever good You may Send down upon me’ [28:24]. Blessed is Allah-azwj, Lord-azwj of the worlds’’.
رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ كَانَ يَقُولُ بَيْنَهُمَا اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ اجْبُرْنِي وَ عَافِنِي إِنِّي لِما أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ.
It is reported from the Prophet-saww, he-saww was saying between the two (Sajdah(s)): ‘O Allah‑azwj! Forgive me, and Mercy me, and Correct me, and Pardon me! I stand in need of whatever good You may Send down upon me’ [28:24]. Blessed is Allah-azwj, Lord-azwj of the worlds’’.
18- جَامِعُ الْبَزَنْطِيِّ، نَقْلًا مِنْ خَطِّ بَعْضِ الْأَفَاضِلِ عَنِ الْحَلَبِيِّ عَنِ الصَّادِقِ ع قَالَ: إِذَا سَجَدْتَ فَلَا تَبْسُطْ ذِرَاعَيْكَ كَمَا يَبْسُطُ السَّبُعُ ذِرَاعَيْهِ وَ لَكِنِ اجْنَحْ بِهِمَا فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يَجْنَحُ بِهِمَا حَتَّى يُرَى بَيَاضُ إِبْطَيْهِ.
(The book) ‘Jamie’ of Al Bazanty – copying from the handwriting of the meritorious ones, from Al Halby,
‘From Al-Sadiq-asws having said: ‘When you do Sajdah, do not extend your arms like what the lion extends its arms (paws), but form a wing with them, for Rasool-Allah-saww had formed a wing with them to the extent that the whiteness of his-saww armpits was seen’’.[263]
19- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَسْجُدُ فَيَضَعُ يَدَهُ عَلَى نَعْلِهِ هَلْ يَصْلُحُ ذَلِكَ
(The book) ‘Kitab Al-Masaail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man doing Sajdah, so he places his hand upon his slipper, ‘Is that correct for him?’
قَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[264]
20- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع فِي قَوْلِهِ تَعَالَى وَ أَنَّ الْمَساجِدَ لِلَّهِ مَا سَجَدْتَ بِهِ مِنْ جَوَارِحِكَ لِلَّهِ تَعَالَى فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً.
(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 Words of the Exalted: And surely, the places of Sajdah are for Allah, – what is prostrated with from your limbs to Allah-azwj – therefore do not call upon anyone (else) with Allah [72:18]’’.[265]
21- مَجْمَعُ الْبَيَانِ، رُوِيَ أَنَّ الْمُعْتَصِمَ سَأَلَ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيِّ بْنِ مُوسَى الرِّضَا ع- عَنْ قَوْلِهِ تَعَالَى وَ أَنَّ الْمَساجِدَ لِلَّهِ فَقَالَ هِيَ الْأَعْضَاءُ السَّبْعَةُ الَّتِي يُسْجَدُ عَلَيْهَا.
(The book) ‘Majma Al Bayan’ –
‘It is reported that Al-Mutasim (caliph) asked Abu Ja’far Muhammad‑asws Bin Ali‑asws Bin Musa Al-Reza‑asws about Words of the Exalted: And surely, the places of Sajdah are for Allah, [72:18]. He-asws said: ‘These are the seven body parts which one performs Sajdah upon’’.[266]
22- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِذَا تَصَوَّبْتَ لِلسُّجُودِ فَقَدِّمْ يَدَيْكَ إِلَى الْأَرْضِ قَبْلَ رُكْبَتَيْكَ بِشَيْءٍ.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far‑asws Bin Muhammad-asws having said: ‘When you want to be correct of the Sajdah, then forward your hands to the ground before your knees, by something (a moment)’’.[267]
وَ عَنْهُ ع قَالَ: إِذَا سَجَدْتَ فَلْتَكُنْ كَفَّاكَ عَلَى الْأَرْضِ مَبْسُوطَتَيْنِ وَ أَطْرَافُ أَصَابِعِكَ حِذَاءَ أُذُنَيْكَ نَحْوَ مَا تَكُونُ إِذَا رَفَعْتَهُمَا بِالتَّكْبِيرِ وَ اجْنَحْ بِمِرْفَقَيْكَ وَ لَا تَفْتَرِشْ ذِرَاعَيْكَ
And from him-asws having said: ‘When you do Sajdah, let your palms be upon the ground spread out, and ends of your fingers be parallel to your ears, approximate to what you would be when your raise them with the exclamation of Takbeer, and form a wing without elbows, and do not spread out your arms.
وَ أَمْكِنْ جَبْهَتَكَ وَ أَنْفَكَ مِنَ الْأَرْضِ وَ أَخْرِجْ يَدَيْكَ مِنْ كُمَّيْكَ وَ بَاشِرْ بِهِمَا الْأَرْضَ أَوْ مَا تُصَلِّي عَلَيْهِ وَ لَا تَسْجُدْ عَلَى كَوْرِ الْعِمَامَةِ حَسَرَ عَنْ جَبْهَتِكَ وَ أَقَلُّ مَا يُجْزِي أَنْ يُصِيبَ الْأَرْضَ عَنْ جَبْهَتِكَ قَدْرُ دِرْهَمٍ.
And enable your forehead and your nose from the ground, and bring out your hands from your sleeves and embrace the ground with them, or whatever you are praying upon, and do not do Sajdah upon an end of the turban. Move it away from your forehead, and lease of what suffices is achieving the ground from your forehead a measurement of a Dirham (coin)’’.[268]
وَ عَنْهُ ع أَنَّهُ قَالَ: وَ قُلْ فِي السُّجُودِ سُبْحَانَ رَبِّيَ الْأَعْلَى ثَلَاثَ مَرَّاتٍ.
And from him-asws having said: ‘And say in your Sajdah, سُبْحَانَ رَبِّيَ الْأَعْلَى ‘Glorious is my Lord-azwj the Exalted’ – three times’’.[269]
وَ مِمَّا رُوِّينَا عَنْهُمْ ع فِيمَنْ صَلَّى لِنَفْسِهِ أَنْ يَقُولَ فِي سُجُودِهِ اللَّهُمَّ لَكَ سَجَدْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَنْتَ رَبِّي وَ إِلَهِي سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَ شَقَّ سَمْعَهُ وَ بَصَرَهُ لِلَّهِ رَبِّ الْعَالَمِينَ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ
And from what is reported from them-asws regarding the one who prays Salat by himself. He should say in his Sajdah, ‘O Allah-azwj! I am doing Sajdah to You-azwj, and am believing in Your‑saww, and am relying upon You-azwj, and You-azwj are my Lord-azwj and my God-azwj! My face does Sajdah to the One-azwj Who Created it, and Opened its hearing and its sight for Allah-azwj, Lord-azwj of the worlds. Glorious is my Lord-azwj the Exalted and with His-azwj Praise’ – three times.
وَ يَقُولُ بَيْنَ السَّجْدَتَيْنِ اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ اجْبُرْنِي وَ ارْفَعْنِي.
And he should say between the two Sajdah, ‘O Allah-azwj! Forgive (my sins) for me and Mercy me, and Correct me, and Raise me’’.[270]
23- الْهِدَايَةُ، السُّجُودُ عَلَى سَبْعَةِ أَعْظَمٍ عَلَى الْجَبْهَةِ وَ الْكَفَّيْنِ وَ الرُّكْبَتَيْنِ وَ الْإِبْهَامَيْنِ وَ الْإِرْغَامُ بِالْأَنْفِ سُنَّةٌ مَنْ تَرَكَهَا لَمْ تَكُنْ لَهُ صَلَاةٌ.
(The book) ‘Al Hidaya’ –
‘The Sajdah is (to be done) upon seven bones – upon the forehead, and the palms, and the knees, and the big toes, while rubbing the nose is a Sunnah. One who neglects it, there will be no Salat for him’’.[271]
24- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنْ مَعْنَى السُّجُودِ فَقَالَ مَعْنَاهُ مِنْهَا خَلَقْتَنِي يَعْنِي مِنَ التُّرَابِ وَ رَفْعُ رَأْسِكَ مِنَ السُّجُودِ مَعْنَاهُ مِنْهَا أَخْرَجْتَنِي وَ السَّجْدَةُ الثَّانِيَةُ وَ إِلَيْهَا تُعِيدُنِي وَ رَفْعُ رَأْسِكَ مِنَ السَّجْدَةِ الثَّانِيَةِ وَ مِنْهَا تُخْرِجُنِي تَارَةً أُخْرَى
(The book) ‘Al Ilal’ of Muhammad Bin Ali Bin Ibrahim,
‘Amir Al-Momineen-asws was asked about the meaning of Sajdah. He-asws said: ‘Its meanings, from these is, ‘You-azwj Created me from it’, meaning from the soil; and raising your head from the Sajdah, its meaning is, ‘You Extracted me from it’; and the second Sajdah, ‘And You-azwj will Return me to it’, and raising your head from the second Sajdah, ‘And You-azwj will be Extracting me once more’.
وَ مَعْنَى قَوْلِهِ سُبْحَانَ رَبِّيَ الْأَعْلَى فَسُبْحَانَ أَنَفَةٌ لِلَّهِ وَ رَبِّي خَالِقِي وَ الْأَعْلَى أَيْ عَلَا وَ ارْتَفَعَ فِي سَمَاوَاتِهِ حَتَّى صَارَ الْعِبَادُ كُلُّهُمْ دُونَهُ وَ قَهَرَهُمْ بِعِزَّتِهِ وَ مِنْ عِنْدِهِ التَّدْبِيرُ وَ إِلَيْهِ تَعْرُجُ الْمَعَارِجُ
And the meaning of his words, ‘Glorious is my Lord-azwj the Exalted’ – ‘Glorious’ means I rub my nose to Allah-azwj, and ‘my Lord-azwj’ means my Creator, and ‘the Exalted’, i.e., Exalted and Lofty in His-azwj skies until all of the servants become below Him-azwj, and He-azwj Subdues them with His-azwj Mighty, and the arrangement is from Him-azwj, and to Him-azwj ascend the ways of ascent’.
وَ قَالُوا أَيْضاً فِي عِلَّةِ السُّجُودِ مَرَّتَيْنِ إِنَّ رَسُولَ اللَّهِ ص لَمَّا أُسْرِيَ بِهِ إِلَى السَّمَاءِ وَ رَأَى عَظَمَةَ رَبِّهِ سَجَدَ فَلَمَّا رَفَعَ رَأْسَهُ رَأَى مِنْ عَظَمَتِهِ مَا رَأَى فَسَجَدَ أَيْضاً فَصَارَ سَجْدَتَيْنِ.
And they-asws said as well regarding the reason of the Sajdah being done twice: ‘Rasool-Allah‑azwj, when there was an ascension with him-saww to the sky, and he-saww saw Magnificence of his-saww Lord-azwj, he-saww did Sajdah. When he-saww raised his-saww head, he-saww saw from His‑azwj Magnificence what he-saww saw, so he-saww did Sajdah as well. Thus, it became two Sajdah(s)’’.[272]
25- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْفَضْلِ عَنْ مُحَمَّدِ بْنِ عَمَّارٍ الْقَطَّانِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ الْعَبْدِيِّ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ قَالَ: دَخَلْتُ مَسْجِدَ الْكُوفَةِ فَإِذَا أَنَا بِرَجُلٍ عِنْدَ الْأُسْطُوَانَةِ السَّابِعَةِ قَائِماً يُصَلِّي وَ يُحْسِنُ رُكُوعَهُ وَ سُجُودَهُ فَجِئْتُ لِأَنْظُرَ إِلَيْهِ فَسَبَقَنِي إِلَى السُّجُودِ فَسَمِعْتُهُ يَقُولُ فِي سُجُودِهِ
(The book) ‘Majaalis’ of Al Sadouq – from Muhammad Bin Ali Bin Al Fazl, from Muhammad Bin Ammar Al Qattan, from Al Husayn Bin Ali Al Zafrany, from Ismail Bin Ibrahim Al Abdy, from Sahl, from Ibn Mahboub, from al Sumali who said,
‘I entered Masjid of Al-Kufa, and there I was with a man by its seventh pillar, standing, praying, and his Ruk’u and his Sajdah were excellent. I went to look at him, but he preceded me to the Sajdah. I heard him saying in his Sajdah: –
اللَّهُمَّ إِنْ كُنْتُ قَدْ عَصَيْتُكَ فَقَدْ أَطَعْتُكَ فِي أَحَبِّ الْأَشْيَاءِ إِلَيْكَ وَ هُوَ الْإِيمَانُ بِكَ مَنّاً مِنْكَ بِهِ عَلَيَّ لَا مَنَّ بِهِ مِنِّي عَلَيْكَ
‘O Allah-azwj! Even if I have disobeyed You-azwj, I have obeyed You-azwj in the thing most Beloved to You-azwj, and it is the Eman with You-azwj, being a Conferment from You-azwj upon me with it, not a conferment from me upon You-azwj with it!
وَ لَمْ أَعْصِكَ فِي أَبْغَضِ الْأَشْيَاءِ إِلَيْكَ لَمْ أَدْعُ لَكَ وَلَداً وَ لَمْ أَتَّخِذْ لَكَ شَرِيكاً مَنّاً مِنْكَ عَلَيَّ لَا مَنَّ مِنِّي عَلَيْكَ
And I did not disobey You-azwj in the thing most Hateful to You-azwj. I did not claim for You-azwj having a son, and did not take any associate for You-azwj, as a Conferment from You-azwj upon me, nor being a conferment from me upon You-azwj!
وَ عَصَيْتُكَ فِي أَشْيَاءَ عَلَى غَيْرِ مُكَاشَرَةٍ مِنِّي وَ لَا مُكَابَرَةٍ وَ لَا اسْتِكْبَارٍ عَنْ عِبَادَتِكَ وَ لَا جُحُودٍ لِرُبُوبِيَّتِكَ وَ لَكِنِ اتَّبَعْتُ هَوَايَ وَ أَضَلَّنِي الشَّيْطَانُ بَعْدَ الْحُجَّةِ وَ الْبَيَانِ فَإِنْ تُعَذِّبْنِي فَبِذَنْبِي غَيْرَ ظَالِمٍ لِي وَ إِنْ تَرْحَمْنِي فَبِجُودِكَ وَ رَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ-
And I disobeyed You-azwj in things without there being any grumbling from me, nor arrogance, nor too proud from worshipping You-azwj, nor any rejection to Your-azwj Lordship, but I pursued my whims and the Satan-la strayed me after (I had received) the argument and the clarification. Therefore, if You-azwj were to Punish me, it would be due to my sins, not being unjust to me, and if You-azwj Mercy me, it would be due to Your-azwj Generosity and Your-azwj Mercy, O most Merciful of the merciful ones!’
ثُمَّ انْفَتَلَ وَ خَرَجَ مِنْ بَابِ كِنْدَةَ فَتَبِعْتُهُ حَتَّى أَتَى مُنَاخَ الْكَلْبِيِّينَ فَمَرَّ بِأَسْوَدَ فَأَمَرَهُ بِشَيْءٍ لَمْ أَفْهَمْهُ فَقُلْتُ مَنْ هَذَا
Then he turned around and went out from the door of Kinda. I followed him until he came to Munakh Kalbayeyn. He passed by a slave. He instructed him with something I did not understand. I said, ‘Who is this?’
فَقَالَ هَذَا عَلِيُّ بْنُ الْحُسَيْنِ ع
He said, ‘This is Ali-asws Bin Al Husayn-asws!’
فَقُلْتُ جَعَلَنِيَ اللَّهُ فِدَاكَ مَا أَقْدَمَكَ هَذَا الْمَوْضِعَ
I said, ‘May Allah-azwj Make me to be sacrificed for you-asws! What made you-asws come to this place?’
فَقَالَ الَّذِي رَأَيْتَ.
He-asws said: ‘That which you saw’’.[273]
26- الْمُقْنِعَةُ، ثُمَّ يَرْفَعُ رَأْسَهُ مِنَ السَّجْدَةِ الْأُولَى وَ يَقُولُ وَ هُوَ جَالِسٌ اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ ادْفَعْ عَنِّي وَ اجْبُرْنِي إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ.
(The book) ‘Al Muqnie’ –
‘Then he should raise his head from the first Sajdah and say while he is seated, ‘O Allah-azwj! Forgive (my sins) for me, and Mercy me, and Defend me, and Correct me. I stand in need of whatever good You may Send down upon me’ [28:24]’’.[274]
27- كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع إِذَا سَجَدَ بَسَطَ يَدَيْهِ عَلَى الْأَرْضِ بِحِذَاءِ وَجْهِهِ وَ فَرَّجَ بَيْنَ أَصَابِعِ يَدَيْهِ وَ يَقُولُ إِنَّهُمَا يَسْجُدَانِ كَمَا يَسْجُدُ الْوَجْهُ.
The book of Zayd Al Narsy, from Sama’at Bin Mihran who said,
‘I saw Abu Abdullah-asws when he-asws did Sajdah, he-asws extended his-asws hand upon the ground parallel to his-asws face, and he-asws separated the fingers of his-asws hands, and he-asws Said: ‘They both (hands) do Sajdah just the face does Sajdah’’.[275]
باب 50 ما يصح السجود عليه و فضل السجود على طين القبر المقدس
CHAPTER 50 – WHAT THE SAJDAH IS CORRECT UPON, AND MERIT IF THE SAJDAH DONE UPON THE CLAY OF THE HOLY GRAVE
1- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يُجْزِيهِ أَنْ يَضَعَ الْحَصِيرَ أَوِ الْبُورِيَاءَ عَلَى الْفِرَاشِ وَ غَيْرِهِ مِنَ الْمَتَاعِ
(The books) ‘Qurb Al Isnad’, and ‘Kitab Al Masaail’ – by their chains,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the man, ‘Is it allowed if he places the mat or a table (to reach his forehead) upon the bed, and others from the belongings, then he prays upon it’.
ثُمَّ يُصَلِّيَ عَلَيْهِ قَالَ إِنْ كَانَ يُضْطَرُّ إِلَى ذَلِكَ فَلَا بَأْسَ-
He-asws said: ‘If he was desperate to that, there is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يُجْزِيهِ أَنْ يَقُومَ إِلَى الصَّلَاةِ عَلَى فِرَاشِهِ فَيَضَعَ عَلَى الْفِرَاشِ مِرْوَحَةً أَوْ عُوداً ثُمَّ يَسْجُدَ عَلَيْهِ
And I asked him-asws about the man, ‘Is it allowed for him if he stands to the salat upon his bed, so he places a ‘table’ (to reach his face) or a stick, then he does Sajdah upon it?’
قَالَ إِنْ كَانَ مَرِيضاً فَلْيَضَعْ مِرْوَحَةً وَ أَمَّا الْعُودُ فَلَا يَصْلُحُ-
He-asws said: ‘If he was sick, let him place ‘table’, and as for the stick, it is not correct’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ أَنْ يَقُومَ فِي الصَّلَاةِ عَلَى الْقَتِّ وَ التِّبْنِ وَ الشَّعِيرِ وَ أَشْبَاهِهِ وَ يَضَعَ مِرْوَحَةً وَ يَسْجُدَ عَلَيْهَا
And I asked him-asws about the man, ‘Is it correct if he stands in the Salat upon the alfalfa (plant), and the stray, and the barley and it’s like, and he places a ‘table’ and does Sajdah upon it?’
قَالَ لَا يَصْلُحُ لَهُ إِلَّا أَنْ يَكُونَ مُضْطَرّاً-
He-asws said: ‘It is not correct for him except if he happens to be desperate’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُؤْذِيهِ حَرُّ الْأَرْضِ فِي الصَّلَاةِ وَ لَا يَقْدِرُ عَلَى السُّجُودِ هَلْ يَصْلُحُ لَهُ أَنْ يَضَعَ ثَوْبَهُ إِذَا كَانَ قُطْناً أَوْ كَتَّاناً
And I asked him-asws about the man hurt by heat of the ground in the Salat and he is not able upon the Sajdah, ‘Is it correct for him if he places his cloth, when it was cotton or linen?’
قَالَ إِذَا كَانَ مُضْطَرّاً فَلْيَفْعَلْ-
He-asws said: ‘When he was desperate, let him do so’.
وَ سَأَلْتُهُ عَنِ الطِّينِ يُطْرَحُ فِيهِ التِّبْنُ حَتَّى يُطَيَّنَ بِهِ الْمَسْجِدُ أَوِ الْبَيْتُ أَ يُصَلَّى فِيهِ
And I asked him-asws about the clay, the straw is dropped upon it until the Masjid or the house is plastered with it, ‘Can one pray Salat in it?’
قَالَ لَا بَأْسَ-
He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْبَوَارِيِّ يُبَلُّ قَصَبُهَا بِمَاءٍ قَذِرٍ أَ يَصْلُحُ الصَّلَاةُ عَلَيْهَا إِذَا يَبِسَتْ
And I asked him-asws about ‘Al-Bawary’, it’s reeds are wet with dirty water, ‘Is the Salat correct upon it when it is dry?’
قَالَ ع لَا بَأْسَ-
He-asws said: ‘There is no problem’.
قَالَ وَ سَأَلْتُهُ عَنِ الْقَعْدَةِ وَ الْقِيَامِ عَلَى جُلُودِ السِّبَاعِ وَ رُكُوبِهَا وَ بَيْعِهَا أَ يَصْلُحُ ذَلِكَ
He said, ‘And I asked him-asws about the sitting and the standing upon the skin of a lion, and riding upon them, and selling them, ‘Is that correct?’
قَالَ لَا بَأْسَ مَا لَمْ يَسْجُدْ عَلَيْهَا-
He-asws said: ‘There is no problem for as long as he does not do Sajdah upon these’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَسْجُدُ فَتَحُولُ عِمَامَتُهُ وَ قَلَنْسُوَتُهُ بَيْنَ جَبْهَتِهِ وَ بَيْنَ الْأَرْضِ- قَالَ لَا يَصْلُحُ حَتَّى يَضَعَ جَبْهَتَهُ عَلَى الْأَرْضِ
And I asked him-asws about the man doing Sajdah, and his turban and his cap form a barrier between his forehead and the ground. He-asws said: ‘It is not correct until he places his forehead upon the ground’.
وَ سَأَلْتُهُ عَنْ فِرَاشِ حَرِيرٍ وَ مُصَلَّى حَرِيرٍ وَ مِثْلِهِ مِنَ الدِّيبَاجِ هَلْ يَصْلُحُ لِلرَّجُلِ النَّوْمُ عَلَيْهِ وَ التُّكَأَةُ وَ الصَّلَاةُ عَلَيْهِ
And I asked him-asws about the mattress of silk, and prayer mat of silk, and its like from the brocade, ‘Is it correct for the man to sleep upon it, and reclining, and praying the Salat upon it?’
قَالَ يَفْرُشُهُ وَ يَقُومُ عَلَيْهِ وَ لَا يَسْجُدُ عَلَيْهِ.
He-asws said: ‘He can furnish it and stand upon it, but he cannot do Sajdah upon it’’.[276]
2- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ عَبَّاسٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي عَمَّا يَجُوزُ السُّجُودُ عَلَيْهِ وَ عَمَّا لَا يَجُوزُ
(The book) ‘Al Ilal’ – from Ali Bin Ahmad, from Muhammad Bin Ja’far Al Asady, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Abbas, from Umar Bin Abdul Aziz, from Hisham Bin Al Hakam who said,
‘I said to Abu Abdullah-asws, ‘Inform me about what is allowed to do Sajdah upon, and about what is not allowed’.
قَالَ السُّجُودُ لَا يَجُوزُ إِلَّا عَلَى الْأَرْضِ أَوْ مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ
He-asws said: ‘The Sajdah is not allowed except upon the earth and what the earth grows, except what is eaten or worn’.
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا الْعِلَّةُ فِي ذَلِكَ
I said to him-asws, ‘May I be sacrificed for you-asws! What is the reason regarding that?’
قَالَ لِأَنَّ السُّجُودَ هُوَ الْخُضُوعُ لِلَّهِ عَزَّ وَ جَلَّ فَلَا يَنْبَغِي أَنْ يَكُونَ عَلَى مَا يُؤْكَلُ وَ يُلْبَسُ لِأَنَّ أَبْنَاءَ الدُّنْيَا عَبِيدُ مَا يَأْكُلُونَ وَ يَلْبَسُونَ وَ السَّاجِدُ فِي سُجُودِهِ فِي عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ فَلَا يَنْبَغِي أَنْ يَضَعَ جَبْهَتَهُ فِي سُجُودِهِ عَلَى مَعْبُودِ أَبْنَاءِ الدُّنْيَا الَّذِينَ اغْتَرُّوا بِغُرُورِهَا
He-asws said: ‘Because the Sajdah, it is the humbling to Allah-azwj Mighty and Majestic, therefore it is no befitting for it to be upon what is eaten and worn, because sons of the world are slaves of what they are eating and wearing, and the Sajdah performer in his Sajdah is in worship of Allah-azwj Mighty and Majestic, so it is not befitting that he should place his forehead during his Sajdah upon a deity of sons of the world, those who are deceived by its deceptions.
وَ السُّجُودُ عَلَى الْأَرْضِ أَفْضَلُ لِأَنَّهُ أَبْلَغُ فِي التَّوَاضُعِ وَ الْخُضُوعِ لِلَّهِ عَزَّ وَ جَلَ.
And the Sajdah upon the earth is superior because it is further reaching in the reverence and the humbleness to Allah-azwj Mighty and Majestic’’.[277]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنِ السَّيَّارِيِ أَنَّ بَعْضَ أَهْلِ الْمَدَائِنِ كَتَبَ إِلَى أَبِي الْحَسَنِ الْمَاضِي ع يَسْأَلُهُ عَنِ الصَّلَاةِ عَلَى الزُّجَاجِ قَالَ فَلَمَّا نَفَذَ كِتَابِي إِلَيْهِ فَكَّرْتُ فَقُلْتُ هُوَ مِمَّا أَنْبَتَتِ الْأَرْضُ وَ مَا كَانَ لِي أَنْ أَسْأَلَ عَنْهُ
And from him, from his father, from Muhammad Al Attar, from Muhammad Bin Ahmad Al Ashary, from Al Sayyari,
‘One of the people of Al-Madain wrote to Abu Al-Hassan Al-Maazy (7th Imam-asws) asking him‑asws about the Salat upon the glass. He said: ‘When I sent my letter to him-asws, I thought. I said, ‘It is from what the earth grows, and it was not for me to ask about it’.
قَالَ فَكَتَبَ لَا تُصَلِّ عَلَى الزُّجَاجِ فَإِنْ حَدَّثَتْكَ نَفْسُكَ أَنَّهُ مِمَّا أَنْبَتَتِ الْأَرْضُ فَإِنَّهُ مِمَّا أَنْبَتَتِ الْأَرْضُ وَ لَكِنَّهُ مِنَ الرَّمْلِ وَ الْمِلْحِ وَ هُمَا مَمْسُوخَانِ.
He (the narrator) said, ‘Do not pray Salat upon the glass. You have discussed within yourself that it is from what the earth grows. It is from what the earth grows, but it is from the sand and the salt, and both of these are transformed’’.[278]
3- كُشْفُ الْغُمَّةِ، نَقْلًا مِنْ دَلَائِلِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ مُصْعَبٍ الْمَدَائِنِيِ أَنَّهُ كَتَبَ إِلَيْهِ ع وَ ذَكَرَ مِثْلَهُ وَ فِي آخِرِهِ فَإِنَّهُ مِنَ الرَّمْلِ وَ الْمِلْحِ وَ الْمِلْحُ سَبَخٌ.
(The book) ‘Kashf Al Ghumma’ – copying from ‘Dalail’ of Al Himeyri, from Muhammad Bin Al-Husayn Bin Mus’ab Al Madainy,
‘He wrote to him-asws, and mentioned similar to it, and in its end: ‘It is from the sand and the salt, and the salt is swampy’’.[279]
4- الْعِلَلُ، بِالْإِسْنَادِ الْمُقَدَّمِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ الْقُمِّيِّ عَنْ يَاسِرٍ الْخَادِمِ قَالَ: مَرَّ بِي أَبُو الْحَسَنِ ع وَ أَنَا أُصَلِّي عَلَى الطَّبَرِيِّ وَ قَدْ أَلْقَيْتُ عَلَيْهِ شَيْئاً فَقَالَ لِي مَا لَكَ لَا تَسْجُدُ عَلَيْهِ أَ لَيْسَ هُوَ مِنْ نَبَاتِ الْأَرْضِ
(The book) ‘Al Ilal’ – by the preceding chain, from Al Ashari, from Ali Bin Al-Hassan, from Ahmad Bin Is’haq Al Qummi, from Yasir Al Khadim who said,
‘Abu Al-Hassan-asws passed by me while I was praying Salat upon the straw mat, and I had thrown something upon it. He-asws said to me: ‘What is the matter with you not doing Sajdah upon it? Isn’t it from vegetation of the earth?’
قَالَ مُحَمَّدُ بْنُ أَحْمَدَ وَ سَأَلْتُ أَحْمَدَ بْنَ إِسْحَاقَ عَنْ ذَلِكَ فَقَالَ قَدْ رَوَيْتُهُ.
Muhammad Bin Ahmad said, ‘And I asked Ahmad Bin Is’haq about that. He said, ‘I have reported it’’.[280]
5- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الصَّيْرَفِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ السُّجُودُ عَلَى مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ.
(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, from Muhammad Bin Yahya Al Sayrafi, from Hammad Bin Usman,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Sajdah is upon what the earth grows, except what is eaten or worn’’.[281]
6- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَسْجُدُ الرَّجُلُ عَلَى كُدْسِ حِنْطَةٍ وَ لَا شَعِيرٍ وَ لَا عَلَى لَوْنٍ مِمَّا يُؤْكَلُ وَ لَا يَسْجُدُ عَلَى الْخُبْزِ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, 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 having said: ‘Amir Al-Momineen-asws said: ‘The man should not do Sajdah upon a pile of wheat, nor barley, nor upon a variety of what is eaten, nor do Sajdah upon bread’’.[282]
7- الْخِصَالُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْهَيْثَمِ وَ جَمَاعَةٍ مِنْ مَشَايِخِهِ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: لَا يُسْجَدُ إِلَّا عَلَى الْأَرْضِ أَوْ مَا أَنْبَتَ الْأَرْضُ إِلَّا الْمَأْكُولَ وَ الْقُطْنَ وَ الْكَتَّانَ.
(The book) ‘Al Khisaal’ – from Ahmad Bin Muhammad Bin Al Haysam, and a group of his elders, from Ahmad Bin Yahya, from Bakr Bin Abdullah, from Tameem Bin Buhloul, from Abu Muawiya, from Al Amsh,
‘From Al-Sadiq-asws having said: ‘One cannot do Sajdah except upon the earth or what the earth grows, except the consumed, and the cotton, and the linen’’.[283]
8- الْإِحْتِجَاجُ، قَالَ: كَتَبَ الْحِمْيَرِيُّ إِلَى الْقَائِمِ ع يَسْأَلُهُ عَنِ السَّجْدَةِ عَلَى لَوْحٍ مِنْ طِينِ الْقَبْرِ وَ هَلْ فِيهِ فَضْلٌ فَأَجَابَ ع يَجُوزُ ذَلِكَ وَ فِيهِ الْفَضْلُ.
(The book) ‘Al Ihtijaj’ –
‘He said, ‘Al-Himeyri wrote to Al-Qaim-ajfj asking him-ajfj about the Sajdah upon a tablet of clay of the grave (of Al-Husayn-asws) and is there any merit in it. He-ajfj answered: ‘That is allowed, and there is merit in it’’.[284]
9- تُحَفُ الْعُقُولِ، قَالَ الصَّادِقُ ع وَ كُلُّ شَيْءٍ يَكُونُ غِذَاءَ الْإِنْسَانِ فِي مَطْعَمِهِ أَوْ مَشْرَبِهِ أَوْ مَلْبَسَهُ فَلَا تَجُوزُ الصَّلَاةُ عَلَيْهِ وَ لَا السُّجُودُ إِلَّا مَا كَانَ مِنْ نَبَاتِ الْأَرْضِ مِنْ غَيْرِ ثَمَرٍ قَبْلَ أَنْ يَصِيرَ مَغْزُولًا فَإِذَا صَارَ غَزْلًا فَلَا تَجُوزُ الصَّلَاةُ عَلَيْهِ إِلَّا فِي حَالِ الضَّرُورَةِ.
(The book) ‘Tuhaf Al Uqoul’ –
‘Al-Sadiq-asws said: ‘And all things happening to be provision of the human being, in his food or his drink or his clothing, the Salat is not allowed upon it nor is the Sajdah, except what was from vegetation of the earth from without fruit before it becomes woven. When it becomes woven, the Salat is no allowed upon it except in a state of necessity’’.[285]
10- فِقْهُ الرِّضَا، قَالَ ع إِذَا سَجَدْتَ فَلْيَكُنْ سُجُودُكَ عَلَى الْأَرْضِ أَوْ عَلَى شَيْءٍ يَنْبُتُ مِنَ الْأَرْضِ مِمَّا يُلْبَسُ وَ لَا تَسْجُدْ عَلَى الْحُصُرِ الْمَدَنِيَّةِ لِأَنَّ سُيُورَهَا مِنْ جُلُودٍ وَ لَا تَسْجُدْ عَلَى شَعْرٍ وَ لَا عَلَى وَبَرٍ وَ لَا عَلَى صُوفٍ وَ لَا عَلَى جُلُودٍ وَ لَا عَلَى إِبْرِيسَمٍ وَ لَا عَلَى زُجَاجٍ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘When you do Sajdah, let your Sajdah be upon the earth, or upon something growing upon the earth from what is worn, and do not do Sajdah upon the mats of Al-Medina because their belts are of leather, and neither do Sajdah upon hair, nor upon fur, nor upon wool, nor upon skins, nor upon silk, nor upon glass.
وَ لَا عَلَى مَا يُلْبَسُ بِهِ الْإِنْسَانُ وَ لَا عَلَى حَدِيدٍ وَ لَا عَلَى الصُّفْرِ وَ لَا عَلَى الشَّبَهِ وَ لَا عَلَى النُّحَاسِ وَ لَا عَلَى الرَّصَاصِ وَ لَا عَلَى آجُرٍّ يَعْنِي الْمَطْبُوخَ وَ لَا عَلَى الرِّيشِ وَ لَا عَلَى شَيْءٍ مِنَ الْجَوَاهِرِ وَ غَيْرِهِ مِنَ الْفَنَكِ وَ السَّمُّورِ وَ الْحَوَاصِلِ وَ الثَّعَالِبِ وَ لَا عَلَى بِسَاطٍ فِيهَا الصُّوَرُ وَ التَّمَاثِيلُ
Nor upon what the human being wears with, nor upon iron, nor upon the gold, nor upon the silver, nor upon the copper, nor upon the lead, nor upon bricks, meaning baked, nor upon the feather, nor upon anything from the jewels and others from the from the fennecs, and the beavers, and the pelicans, and the foxes, nor upon carpets having the pictures and the images upon it.
وَ إِنْ كَانَتِ الْأَرْضُ حَارَّةً تَخَافُ عَلَى جَبْهَتِكَ أَنْ تُحْرَقَ أَوْ كَانَتْ لَيْلَةٌ مُظْلِمَةٌ خِفْتَ عَقْرَباً أَوْ حَيَّةً أَوْ شَوْكَةً أَوْ شَيْئاً يُؤْذِيكَ فَلَا بَأْسَ أَنْ تَسْجُدَ عَلَى كُمِّكَ إِذَا كَانَ مِنْ قُطْنٍ أَوْ كَتَّانٍ
And if the ground were to be hot, you fear upon your forehead that it might burn, or if it were a dark night, you fear a scorpion, or a snake, or a thorn, or anything that might hurt you, there is no problem if you were to do Sajdah upon your sleeve when it was from cotton or linen.
فَإِنْ كَانَ فِي جَبْهَتِكَ عِلَّةٌ لَا تَقْدِرُ عَلَى السُّجُودِ أَوْ دُمَّلٌ فَاحْفِرْ حُفَيْرَةً فَإِذَا سَجَدْتَ جَعَلْتَ الدُّمَّلَ فِيهَا وَ إِنْ كَانَ عَلَى جَبْهَتِكَ عِلَّةٌ لَا تَقْدِرُ عَلَى السُّجُودِ مِنْ أَجْلِهَا فَاسْجُدْ عَلَى قَرْنِكَ الْأَيْمَنِ فَإِنْ تَعَذَّرَ عَلَيْهِ فَعَلَى قَرْنِكَ الْأَيْسَرِ فَإِنْ لَمْ تَقْدِرْ عَلَيْهِ فَاسْجُدْ عَلَى ظَهْرِ كَفِّكَ
If there were to be an illness in your forehead, you are not able upon the Sajdah, or if there is a boil, then dig a hole. When you do Sajdah, make the boil to be in it; and if there were an illness upon your forehead, you are not able upon the Sajdah due to it, then do Sajdah upon right of your head. If you are unable upon it, then upon the left of your head. If you are not able, then do Sajdah upon the back of your palm.
فَإِنْ لَمْ تَقْدِرْ عَلَيْهِ فَاسْجُدْ عَلَى ذَقَنِكَ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذا يُتْلى عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقانِ سُجَّداً إِلَى قَوْلِهِ وَ يَزِيدُهُمْ خُشُوعاً-
If you are not able upon it, then do Sajdah upon your chin. Allah-azwj Blessed and Exalted Says: And they are saying: Glorious is our Lord! Surely His Promise would always be Fulfilled [17:108] And they fall down on their faces weeping, and it increases them in humbleness [17:109].
وَ لَا بَأْسَ بِالْقِيَامِ وَ وَضْعِ الْكَفَّيْنِ وَ الرُّكْبَتَيْنِ وَ الْإِبْهَامَيْنِ عَلَى غَيْرِ الْأَرْضِ وَ تُرْغِمُ بِأَنْفِكَ وَ مَنْخِرَيْكَ فِي مَوْضِعِ الْجَبْهَةِ مِنْ قُصَاصِ الشَّعْرِ إِلَى الْحَاجِبَيْنِ مِقْدَارُ دِرْهَمٍ وَ يَكُونُ سُجُودُكَ إِذَا سَجَدْتَ تَتَخَوَّى كَمَا يَتَخَوَّى الْبَعِيرُ الضَّامِرُ عِنْدَ بُرُوكِهِ تَكُونُ شِبْهَ الْمُعَلَّقِ وَ لَا يَكُونُ شَيْءٌ مِنْ جَسَدِكَ عَلَى شَيْءٍ مِنْهُ.
And there is no problem with the stand and placing the palms, and the knees, and the two big toes upon other than the ground, and rub with your nose and your nostrils in the place of the forehead from parting of the hair to the eyebrows a measurement of a Dirham (coin), and when you do Sajdah, your Sajdah should be going down like what the weak camel goes down during its kneeling. You will be like the shackled (person), and nothing from your body should be upon anything from it’’.[286]
بيان: – وَ هُوَ مَأْخُوذٌ مِنْ خَبَرِ عَلِيِّ بْنِ الرَّيَّانِ قَالَ: كَتَبَ بَعْضُ أَصْحَابِنَا إِلَيْهِ يَعْنِي أَبَا جَعْفَرٍ ع- عَنِ الصَّلَاةِ عن [عَلَى] الْخُمْرَةِ الْمَدَنِيَّةِ
Explanation – And it is taken from a Hadeeth by Ali Bin Al Rayyan who said, ‘One of our companions wrote to him-asws, meaning Abu Ja’far-asws, about the Salat prayed upon the Medinite ‘Khumrah’ (small mat for Sajdah).
فَقَالَ صَلِّ فِيهَا مَا كَانَ مَعْمُولًا بِخُيُوطَةٍ وَ لَا تُصَلِّ عَلَى مَا كَانَ مَعْمُولًا بِسُيُورَةٍ.
He-asws said: ‘Pray Salat in it for as long as it is worked with stitching, and do not pray upon what has been worked with cords’’.
11- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنْ رُكُوبِ جُلُودِ السِّبَاعِ قَالَ لَا بَأْسَ مَا لَمْ يُسْجَدْ عَلَيْهَا.
(The book) ‘Al-Mahasin’ – from Ali Bin Asbat,
‘Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about riding on the lion skin. He-asws said: ‘There is no problem for as long as he does not do Sajdah upon it’’.[287]
12- فِقْهُ الرِّضَا، قَالَ ع كُلُّ شَيْءٍ يَكُونُ غِذَاءَ الْإِنْسَانِ فِي الْمَطْعَمِ وَ الْمَشْرَبِ مِنَ الثَّمَرِ وَ الْكَثَرِ فَلَا تَجُوزُ الصَّلَاةُ عَلَيْهِ وَ لَا عَلَى ثِيَابِ الْقُطْنِ وَ الْكَتَّانِ وَ الصُّوفِ وَ الشَّعْرِ وَ الْوَبَرِ وَ لَا عَلَى الْجِلْدِ إِلَّا عَلَى شَيْءٍ لَا يَصْلُحُ لِلَّبْسٍ فَقَطْ وَ هُوَ مِمَّا يَخْرُجُ مِنَ الْأَرْضِ إِلَّا أَنْ تَكُونَ فِي حَالِ الضَّرُورَةِ.
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘All things being a provision of the human being, in the food and the drink, from the fruit or the pollen (of the palm tree), the Salat is not allowed upon it, nor upon clothes of the cotton and the linen, and the wool, and the hair, and the fur, nor upon the skin (leather) except upon something not correct for the wearing only, and it is from what emerges from the earth, except if you were to be in the state of necessity’’.[288]
13- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ عَلَى الْمُصَلَّى أَوْ عَلَى الْحَصِيرِ فَيَسْجُدُ فَيَقَعُ كَفُّهُ عَلَى الْمُصَلَّى أَوْ أَطْرَافُ أَصَابِعِهِ وَ بَعْضُ كَفِّهِ خَارِجٌ عَنِ الْمُصَلَّى عَلَى الْأَرْضِ قَالَ لَا بَأْسَ.
(The book) ‘Kitab Al-Masaail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man being upon the prayer mat or upon the straw mat. He does Sajdah and his palm falls upon the prayer mat, or ends of his fingers, and part of his hand is outside from the prayer mat upon the ground. He-asws said: ‘There is no problem’’.[289]
14- مِصْبَاحُ الشَّيْخِ، رَوَى مُعَاوِيَةُ بْنُ عَمَّارٍ قَالَ: كَانَ لِأَبِي عَبْدِ اللَّهِ ع خَرِيطَةُ دِيبَاجٍ صَفْرَاءُ فِيهَا تُرْبَةُ أَبِي عَبْدِ اللَّهِ ع فَكَانَ إِذَا حَضَرَتِ الصَّلَاةُ صَبَّهُ عَلَى سَجَّادَتِهِ وَ سَجَدَ عَلَيْهِ ثُمَّ قَالَ ع السُّجُودُ عَلَى تُرْبَةِ الْحُسَيْنِ ع يَخْرِقُ الْحُجُبَ السَّبْعَ.
(The book) ‘Misbah’ of the Sheykh – It is reported by Muawiya Bin Ammar who said,
‘There was for Abu Abdullah-asws a yellow pouch of brocade wherein was soil of Abu Abdullah‑asws (Al-Husayn-asws). Whenever the Salat presented, he-asws poured it upon his-asws prostration place and did Sajdah upon it. Then he-asws said: ‘The Sajdah upon soil of Al-Husayn‑asws pierces the seven veils (i.e. Accepted)’’.[290]
15- كِتَابُ الْعِلَلِ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ لَا يُسْجَدُ عَلَى شَيْءٍ مِنَ الْحُبُوبِ وَ لَا عَلَى الثِّمَارِ وَ لَا عَلَى مِثْلِ الْبِطِّيخِ وَ الْقِثَّاءِ وَ الْخِيَارِ مِمَّا لَا سَاقَ لَهُ وَ لَا عَلَى الْجُلُودِ وَ لَا عَلَى الشَّعْرِ وَ لَا عَلَى الصُّوفِ وَ لَا عَلَى الْوَبَرِ وَ لَا عَلَى الرِّيشِ وَ لَا عَلَى الثِّيَابِ إِلَّا مِنْ ضَرُورَةٍ مِنْ شِدَّةِ الْحَرِّ وَ الْبَرْدِ وَ لَا عَلَى الطِّينِ وَ الثَّلْجِ وَ لَا عَلَى شَيْءٍ مِمَّا يُؤْكَلُ وَ لَا عَلَى الصَّهْرُوجِ وَ لَا عَلَى الرَّمَادِ وَ لَا عَلَى الزُّجَاجِ
(The book) ‘Al Ilal’ of Muhammad Bin Ali Bin Ibrahim –
‘Do not do Sajdah on anything from the cereals, nor upon the fruits, nor upon the likes of melons and the cucumbers, and the vegetables from what there is no leg for it, nor upon the leather, nor upon the hair, nor upon wool, nor upon the fur, nor upon the feathers, nor upon the clothes except from severity of heat and cold, nor upon the mud, nor upon the snow, nor upon anything from what is eaten, nor upon the ‘Sahouraj’, nor upon the ashes, nor upon the glass’.
ثُمَّ قَالَ وَ الْعِلَّةُ فِي الصَّهْرُوجِ أَنَّ فِيهِ دَقِيقاً وَ نُورَةً وَ لَا تَحِلُّ عَلَيْهِ الصَّلَاةُ وَ لَا عَلَى الثَّلْجِ لِأَنَّهُ رِجْزٌ وَ سَخْطَةٌ وَ لَا عَلَى الْمَاءِ وَ الطِّينِ لِأَنَّهُ لَا يُتَمَكَّنُ مِنَ السُّجُودِ وَ يُتَأَذَّى بِهِ
Then he-asws said: ‘And the reason regarding the ‘Sahouraj’ is that there is flour and wax in it, and the Salat is no Permissible upon it, nor upon the snow because it is filthy and hard, nor upon the water and the mud because it does not enable the Sajdah and one is bothered by it.
وَ الْعِلَّةُ فِي السُّجُودِ عَلَى الْأَرْضِ مِنْ بَيْنِ الْمَسَاجِدِ أَنَّ السُّجُودَ عَلَى الْجَبْهَةِ لَا يَجُوزُ إِلَّا لِلَّهِ تَعَالَى وَ يَجُوزُ أَنْ تَقِفَ بَيْنَ يَدَيْ مَخْلُوقٍ عَلَى رِجْلَيْكَ وَ رُكْبَتَيْكَ وَ يَدَيْكَ وَ لَا يَجُوزُ السُّجُودُ عَلَى الْجَبْهَةِ إِلَّا لِلَّهِ تَعَالَى
And the reason regarding the Sajdah done upon the earth from between the Masjids (seven body parts for Sajdah) is because the Sajdah done upon the forehead is not allowed except for Allah-azwj the Exalted, and it is allowed to stand in front of the created beings upon your legs, and your knees, and your hands, and the Sajdah is not allowed upon the forehead except for Allah-azwj the Exalted.
فَلِهَذِهِ الْعِلَّةِ لَا يَجُوزُ أَنْ يُسْجَدَ عَلَى مَا يُسْجَدُ عَلَيْهِ وَ يَضَعُ عَلَيْهِ هَذِهِ الْمَوَاضِعَ.
For this reason, it is not allowed to do Sajdah upon what Sajdah is done upon, and places these places upon it’’.[291]
16- الْهِدَايَةُ، قَالَ الصَّادِقُ ع اسْجُدُوا عَلَى الْأَرْضِ أَوْ عَلَى مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ.
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said: ‘Do Sajdah upon the earth or upon what the earth grows except what is eaten and worn’’.[292]
17- الْعِلَلُ لِلصَّدُوقِ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: السُّجُودُ عَلَى الْأَرْضِ فَرِيضَةٌ وَ عَلَى غَيْرِ ذَلِكَ سُنَّةٌ.
(The book) ‘Al Ilal’ of Al Sadouq – from his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashary, from Yaqoub Bin Yazeed, raising it to,
‘Abu Abdullah-asws said: ‘The Sajdah upon the earth is an obligation, and upon other than that is a Sunnah’’.[293]
تبيين رَوَاهُ فِي الْكَافِي مُرْسَلًا أَنَّهُ قَالَ: السُّجُودُ عَلَى الْأَرْضِ فَرِيضَةٌ وَ عَلَى الْخُمْرَةِ سُنَّةٌ.
Explanation (Ahadeeth only) – It is reported in Al-Kafi with an unbroken chain, he-asws said: ‘The Sajdah upon the earth is an obligation, and upon the ‘Khumrah’ (Sajdah mat) is a Sunnah’’.
18- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَمَّنْ ذَكَرَهُ قَالَ: رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع فِي الْمَحْمِلِ يَسْجُدُ عَلَى الْقِرْطَاسِ وَ أَكْثَرُ ذَلِكَ يُومِي إِيمَاءً.
(The book) ‘Al Mahasin’ – From Ali Bin Al Hakam, from the one who mentioned it, he said,
‘I saw Abu Abdullah-asws in the carriage doing Sajdah upon the paper, and most of that he-asws was gesturing with gestures’’.[294]
توضيح رَوَى دَاوُدُ بْنُ فَرْقَدٍ عَنْ صَفْوَانَ أَنَّهُ رَأَى أَبَا عَبْدِ اللَّهِ ع فِي الْمَحْمِلِ يَسْجُدُ عَلَى قِرْطَاسٍ.
Clarification – It is reported by Dawood Bin Farqad, from Safwan, he saw Abu Abdullah-asws in the carriage doing Sajdah upon paper’’.
وَ فِي رِوَايَةِ جَمِيلِ بْنِ دَرَّاجٍ عَنْهُ ع أَنَّهُ كَرِهَ أَنْ يُسْجَدَ عَلَى قِرْطَاسٍ عَلَيْهِ كِتَابَةٌ لِاشْتِغَالِهِ بِقِرَاءَتِهِ وَ لَا يَكْرَهُ فِي حَقِّ الْأُمِّيِّ وَ لَا فِي الْقَارِي إِذَا كَانَ هُنَاكَ مَانِعٌ مِنَ الْبَصَرِ.
And in a report by Jameel Bin Darraj, from him-asws, he-asws disliked doing Sajdah upon paper having writing upon it to the pre-occupation with reading it, and he-asws did not dislike it in the right of a blind person, nor regarding the reader when he was prevented from the seeing’’.
19- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يُجْزِيهِ أَنْ يَسْجُدَ فِي السَّفِينَةِ عَلَى الْقِيرِ
(The book) ‘Kitab Al-Masaail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man, ‘Is it allowed for him to do Sajdah in the ship upon the tar?’
قَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[295]
20- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ الْأَرْضَ بِكُمْ بَرَّةٌ تَتَيَمَّمُونَ مِنْهَا وَ تُصَلُّونَ عَلَيْهَا فِي الْحَيَاةِ وَ هِيَ لَكُمْ كِفَاتٌ فِي الْمَمَاتِ وَ ذَلِكَ مِنْ نِعْمَةِ اللَّهِ لَهُ الْحَمْدُ فَأَفْضَلُ مَا يَسْجُدُ عَلَيْهِ الْمُصَلِّي الْأَرْضُ النَّقِيَّةُ.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws: ‘Rasool-Allah-saww said: ‘The earth is righteous with you all You can perform Tayammum from it, and you can pray Salat upon it during the life, and it is sufficient during the death, and that is from the Bounties of Allah-azwj, for Him-azwj is the Praise. Therefore, the best of what the praying one can do Sajdah upon is the pure earth’’.[296]
وَ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: يَنْبَغِي لِلْمُصَلِّي أَنْ يُبَاشِرَ بِجَبْهَتِهِ الْأَرْضَ وَ يُعَفِّرَ وَجْهَهُ فِي التُّرَابِ لِأَنَّهُ مِنَ التَّذَلُّلِ لِلَّهِ.
And we are reporting from Ja’far-asws Bin Muhammad-asws having said: ‘It is befitting for the praying one to embrace the ground with his forehead, and to make his forehead dusty in the soil because it is from the humility to Allah-azwj’’.[297]
وَ عَنْهُ ع أَنَّهُ قَالَ: لَا بَأْسَ بِالسُّجُودِ عَلَى مَا تُنْبِتُ الْأَرْضُ غَيْرِ الطَّعَامِ كَالْكَلَإِ وَ أَشْبَاهِهَا.
And from him-asws having said: ‘There is no problem with the Sajdah upon what the earth grows apart from the food like the pastures and the like’’.[298]
وَ رُوِّينَا عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص صَلَّى عَلَى حَصِيرٍ.
And we are reporting from Ali-asws: ‘Rasool-Allah-saww had prayed Salat upon a straw mat’’.[299]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ صَلَّى عَلَى الْخُمْرَةِ.
And from Ja’far-asws Bin Muhammad-asws, he-asws had prayed Salat upon the ‘Khumrah’ (small mat for Sajdah)’’.[300]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ نَهَى عَنِ السُّجُودِ عَلَى الْكُمِّ وَ أَمَرَ بِإِبْرَازِ الْيَدَيْنِ وَ بَسْطِهِمَا عَلَى الْأَرْضِ أَوْ عَلَى مَا يُصَلَّى عَلَيْهِ عِنْدَ السُّجُودِ.
And from Ja’far-asws Bin Muhammad-asws, he-asws prohibited from the Sajdah done upon the sleeves and instructed with protruding the hands and spreading them upon the ground, or upon the he is praying upon during the Sajdah’’.[301]
وَ رُوِيَ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى أَنْ يَسْجُدَ الْمُصَلِّي عَلَى ثَوْبِهِ أَوْ عَلَى كُمِّهِ أَوْ عَلَى كَوْرِ عِمَامَتِهِ.
And it is reported from his-asws father-asws, from his-asws forefathers-asws, from Rasool-Allah-saww, he-saww prohibited the praying one to do Sajdah upon his clothes, or upon his sleeves, or upon an end of his turban’’.[302]
21- الْمُعْتَبَرُ، عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الصَّلَاةِ عَلَى الْبِسَاطِ وَ الشَّعْرِ وَ الطَّنَافِسِ قَالَ لَا تَسْجُدْ عَلَيْهِ وَ إِذَا قُمْتَ عَلَيْهِ وَ سَجَدْتَ عَلَى الْأَرْضِ فَلَا بَأْسَ وَ إِنْ بَسَطْتَ عَلَيْهِ الْحَصِيرَ وَ سَجَدْتَ عَلَى الْحَصِيرِ فَلَا بَأْسَ.
(The book) ‘Al Mo’tabar’ – from Al Halby,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Salat upon the rugs, and the hair, and the tapestry carpet. He-asws said: ‘Do not do Sajdah upon it, and when you stand upon it and you do Sajdah upon the ground, there is no problem, and if you spread out the straw mat upon it and do Sajdah upon the straw mat, there is no problem’’.[303]
22- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَقْعُدُ فِي الْمَسْجِدِ وَ رِجْلَاهُ خَارِجَةٌ مِنْهُ أَوْ أَسْفَلَ مِنَ الْمَسْجِدِ وَ هُوَ فِي صَلَاتِهِ قَالَ لَا بَأْسَ.
(The book) ‘Qurb Al Isnad’, and ‘Kitab Al Masaail’ – by their chains,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the man sitting in the Masjid and his legs are outside from it, or lower than the Masjid while he is in his Salat. He-asws said: ‘There is no problem’’.[304]
23- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ عَلَى الْحَشِيشِ النَّابِتِ وَ الثَّيِّلِ وَ هُوَ يَجِدُ أَرْضاً جَدَداً
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws (Al-Kazim-asws), he said, ‘I asked him-asws about the man, ‘Is it correct for him if he prays Salat upon the growing grass and the turf, and (although) he can find new (plain) ground?’
قَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[305]
24- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ وَالِدِهِ الْجَلِيلِ عَنِ ابْنِ مَخْلَدٍ عَنْ أَبِي عَمْرٍو السِّمَاكِ عَنْ يَحْيَى بْنِ أَبِي طَالِبٍ عَنْ أَبِي بَكْرٍ الْحَنَفِيِّ عَنْ سُفْيَانَ عَنِ ابْنِ الزُّبَيْرِ عَنْ جَابِرٍ أَنَّ النَّبِيَّ ص عَادَ مَرِيضاً فَرَآهُ يُصَلِّي عَلَى وِسَادَةٍ فَأَخَذَهَا فَرَمَى بِهَا وَ أَخَذَ عُوداً لِيُصَلِّيَ عَلَيْهِ فَأَخَذَهُ فَرَمَى بِهِ وَ قَالَ عَلَى الْأَرْضِ إِنِ اسْتَطَعْتَ وَ إِلَّا فَأَوْمِ إِيمَاءً وَ اجْعَلْ سُجُودَكَ أَخْفَضَ مِنْ رُكُوعِكَ.
(The book) ‘Majaalis’ of Ibn Al Sheykh, from his majestic father, from Ibn Makhlad, from Abu Amro Al Simak, from Yahya Bin Abu Talib, from Abu Bakr Al Hanafy, from Sufyan, from Ibn Al Zubeyr, from Jabir,
‘The Prophet-saww consoled a sick man. He-saww saw him praying Salat upon a pillow. He-saww grabbed it and threw it, and he took a stick to pray Salat upon it. He-saww grabbed it and threw it, and said: ‘Upon the ground, if you are capable, or else indicate with gestures, and make your Sajdah to be lower than your Ruk’u’’.[306]
25- إِرْشَادُ الْقُلُوبِ، لِلدَّيْلَمِيِّ قَالَ: كَانَ الصَّادِقُ ع لَا يَسْجُدُ إِلَّا عَلَى تُرْبَةِ الْحُسَيْنِ ع تَذَلُّلًا لِلَّهِ وَ اسْتِكَانَةً إِلَيْهِ.
(The book) ‘Irshad Al-Quloub’ of Al-Daylami who said, ‘Al-Sadiq-asws would not do Sajdah except upon soil of (grave of) Al-Husayn-asws, humbling to Allah-azwj and submitting to Him‑azwj’’.[307]
26- الْمُجَازَاتُ النَّبَوِيَّةُ، عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: تَمَسَّحُوا بِالْأَرْضِ فَإِنَّهَا بِكُمْ بَرَّةٌ.
(The book) ‘Al Mujazaat Al Nabawiya’ –
‘From the Prophet-saww having said: ‘Wipe with the earth for it is righteous with you all’’.[308]
وَ قَدْ رُوِيَ أَنَّ النَّبِيَّ ص كَانَ يَسْجُدُ عَلَى الْخُمْرَةِ.
Notes (Ahadeeth only) – And it has been reported that the Prophet-saww was doing Sajdah upon the ‘Khumrah’ (small mat for Sajdah)’’.
عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: جُعِلَتْ لِيَ الْأَرْضُ مَسْجِداً وَ طَهُوراً.
From the Prophet-saww having said: ‘The earth has been Made for me-saww as a Masjid and a purifier’’.
باب 51 فضل السجود و إطالته و إكثاره
CHAPTER 51 – MERIT OF THE SAJDAH AND PROLONGING IT AND FREQUENTING IT
الآيات
The Verses
الفتح وَ الَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَماءُ بَيْنَهُمْ تَراهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَ رِضْواناً سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ
(The Surah) ‘Al-Fat’h’: and those with him are hard upon the Kafirs, merciful between themselves. You will see them in Ruk’u and Sajdah seeking Grace and Pleasure from Allah. Their marks are in their faces from the effects of the Sajdah [48:29]
العلق وَ اسْجُدْ وَ اقْتَرِبْ
(Surah) ‘Al-Alaq’: and do Sajdah and draw closer [96:19].
تفسير رَوَاهُ الشَّيْخُ عَنِ السَّكُونِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ عَلِيٌّ ع إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ أَرَى جَبْهَتَهُ جَلْحَاءَ لَيْسَ فِيهَا أَثَرُ السُّجُودِ.
Interpretation (Ahadeeth only) – It is reported by the Sheykh, from Al-Sakuni, from Abu Abdullah-asws having said: ‘Ali-asws said: ‘I-asws dislike is for them man if I-asws his forehead as plain (clear), there aren’t any effects of the Sajdah(s) in it’’.
وَ فِي الْحَدِيثِ عَنِ ابْنِ مَسْعُودٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ إِذَا كَانَ سَاجِداً.
And in the Hadeeth, from Ibn Masoud, ‘Rasool-Allah-saww said: ‘The closest of what the servant can be from Allah-azwj is when he is in Sajdah’’.
1- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ: كَانَ لِأَبِي ع فِي مَوْضِعِ سُجُودِهِ آثَارٌ نَاتِئَةٌ وَ كَانَ يَقْطَعُهَا فِي السَّنَةِ مَرَّتَيْنِ فِي كُلِّ مَرَّةٍ خَمْسَ ثَفِنَاتٍ فَسُمِّيَ ذَا الثَّفِنَاتِ لِذَلِكَ.
(The book) ‘Al Ilal’ – From Muhammad Bin Muhammad Bin Isam, from Al Kulayni, from Ali Bin Muhammad, from Muhammad Bin Ismail,
‘From Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws, from Muhammad-asws Bin Ali Al-Baqir-asws having said: ‘There were effects of protrusions in the place my-asws father-asws in place of his-asws Sajdah (forehead), and he-asws would cut it twice during the year, five calluses during each time, so that was named as ‘Al-Safinaat’ due to that’’.[309]
2- الْعِلَلُ، وَ الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَطِيلُوا السُّجُودَ فَمَا مِنْ عَمَلٍ أَشَدَّ عَلَى إِبْلِيسَ مِنْ أَنْ يَرَى ابْنَ آدَمَ سَاجِداً لِأَنَّهُ أُمِرَ بِالسُّجُودِ فَعَصَى وَ هَذَا أُمِرَ بِالسُّجُودِ فَأَطَاعَ وَ نَجَا.
(The book) ‘Al Ilal’, and ‘Al Khisaal’ – from his father, from Sa’ad, from Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather, from Abu Baseer, and Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen Al-Momineen-asws: ‘Prolong the Sajdah. There is no deed severer upon Iblees-la and him-la seeing a son of Adam-as doing Sajdah, because he-la had been Commanded with the Sajdah, but he-la disobeyed, and this one has been Commanded with the Sajdah, so he obeys and attains salvation’’.[310]
3- الْعُيُونُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الرِّضَا ع قَالَ: إِذَا نَامَ الْعَبْدُ وَ هُوَ سَاجِدٌ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَبْدِي قَبَضْتُ رُوحَهُ وَ هُوَ فِي طَاعَتِي.
(The book) ‘Al Uyoun’ – from his father, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Al-Hassan Bin Ali Al Washa,
‘From Al-Reza-asws having said: ‘When the servant falls asleep while he is doing Sajdah, Allah‑azwj Blessed and Exalted Says: “My-azwj servant! I-azwj have Captured his soul while he is obeying Me-azwj!”’[311]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْوَشَّاءِ عَنِ الرِّضَا ع قَالَ: أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ هُوَ سَاجِدٌ وَ ذَلِكَ فِي قَوْلِهِ تَبَارَكَ وَ تَعَالَى وَ اسْجُدْ وَ اقْتَرِبْ.
And from him, from his father, from Sa’ad, from Ahmad Bin Muhammad Bin Isa, from Al Washa,
‘From Al-Reza-asws having said: ‘The closest of what the servant can be from Allah-azwj Mighty and Majestic is while he is doing Sajdah, and that is Word of the Blessed and Exalted: and do Sajdah and draw closer [96:19]’’.[312]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ عَنِ الرِّضَا ع قَالَ: إِذَا نَامَ الْعَبْدُ وَ هُوَ سَاجِدٌ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِلْمَلَائِكَةِ انْظُرُوا إِلَى عَبْدِي قَبَضْتُ رُوحَهُ وَ هُوَ فِي طَاعَتِي.
And from him, by this chain,
‘From Al-Reza-asws having said: ‘When the servant falls asleep while he is doing Sajdah, Allah‑azwj Mighty and Majestic Says to the Angels: “Look at My-azwj servant! I-azwj have Captured his soul while he is in My-azwj obedience!”’[313]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ سَعْدٍ وَ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ مَعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ الْحَجَّالِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ قَالَ الرِّضَا ع جَاءَتْ رِيحٌ وَ أَنَا سَاجِدٌ وَ جَعَلَ كُلُّ إِنْسَانٍ يَطْلُبُ مَوْضِعاً وَ أَنَا سَاجِدٌ مُلِحٌّ فِي الدُّعَاءِ عَلَى رَبِّي عَزَّ وَ جَلَّ حَتَّى سَكَنَتْ.
And from him, from his father, from Sa’ad and Muhammad Bin Yahya Al Attar, both together from Ahmad Bin Muhammad Bin Isa, from Abdullah Al Hajjal, from Suleyman Al Ja’fari who said,
‘Al-Reza-asws said: ‘A wind came when I-asws was doing Sajdah and every person went to see a place (of shelter), and I-asws was in Sajdah, insistent in the supplication to my-asws Lord-azwj Mighty and Majestic until it settled’’.[314]
4- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا مُحَمَّدٍ عَلَيْكَ بِطُولِ السُّجُودِ فَإِنَّ ذَلِكَ مِنْ سُنَنِ الْأَوَّابِينَ.
(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, from Sa’dan Bin Muslim, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘O Abu Muhammad! Upon you is with prolonging the Sajdah, for that is from the Sunnah (conduct) of the penitent ones’’.[315]
5- الْعُيُونُ، فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ بِالسَّنَدِ الْمُتَقَدِّمِ قَالَ وَ مِنْ دِينِ الْأَئِمَّةِ ع الْوَرَعُ وَ الْعِفَّةُ وَ الصِّدْقُ وَ الصَّلَاحُ وَ طُولُ السُّجُودِ.
(The book) ‘Al Uyoun’ –
‘Among what Al-Reza-asws wrote for Al-Mamoun, by the previous chain, he-asws said: ‘And from the religion of the Imams-asws is the devoutness (piety), and the chastity, and the truthfulness, and the reconciling, and prolonging the Sajdah’’.[316]
6- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ عَنْ أَبِي جَعْفَرٍ الْعَطَّارِ عَنِ الصَّادِقِ ع قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ كَثُرَتْ ذُنُوبِي وَ ضَعُفَ عَمَلِي
(The book) ‘Majaalis’ of Al Sadouq – from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Ja’far Bin Muhammad Al Hashimy, from Abu Ja’far Al Attar,
‘A man came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! My sins have become many and my deeds are weak!’
فَقَالَ رَسُولُ اللَّهِ ص أَكْثِرِ السُّجُودَ فَإِنَّهُ يَحُطُّ الذُّنُوبَكَمَا تَحُطُّ الرِّيحُ وَرَقَ الشَّجَرِ.
Rasool-Allah-saww said: ‘Frequent the Sajdah(s) for it drops off the sins just as the wind drops the leaves of the tree’’.[317]
7- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع لِمَ اتَّخَذَ اللَّهُ عَزَّ وَ جَلَّ إِبْرَاهِيمَ خَلِيلًا
(The book) ‘Al Ilal’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al-Husayn Al Sa’dabady, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Ibn Abu Umeyr, from the one who mentioned it, said,
‘I said to Abu Abdullah-asws, ‘Which did Allah-azwj Mighty and Majestic Take Ibrahim-as as a friend?’
قَالَ لِكَثْرَةِ سُجُودِهِ عَلَى الْأَرْضِ.
He-asws said: ‘Due to the frequency of his-as Sajdah upon the earth’’.[318]
8- ثَوَابُ الْأَعْمَالِ، عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ كُلَيْبٍ الصَّيْدَاوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَجَدَ سَجْدَةً حُطَّ عَنْهُ بِهَا خَطِيئَةٌ وَ رُفِعَ لَهُ بِهَا دَرَجَةٌ.
(The book) ‘Sawaab Al Amaal’ – from Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Musa Bin Al Qasim, from Safwan Bin Yahya, from Kuleyb Al Saydawi,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘One who performs a Sajdah, his mistakes (sins) drop off from him due to it, and a rank is raised for him due to it’’.[319]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْعَبْدَ إِذَا أَطَالَ السُّجُودَ حَيْثُ لَا يَرَاهُ أَحَدٌ قَالَ الشَّيْطَانُ وَا وَيْلَاهْ أَطَاعُوا وَ عَصَيْتُ وَ سَجَدُوا وَ أَبَيْتُ.
And from him, from his father, from Sa’ad, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘When the servant prolongs the Sajdah whereby no one sees him, the Satan-la says, ‘O woe! He is being obedience while I-la disobeyed, and he is doing Sajdah while I-la refused’’.[320]
9- ثَوَابُ الْأَعْمَالِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْحُسَيْنِ عَنْ فَضَالَةَ عَنِ الْعَلَاءِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَقْرَبُ مَا يَكُونُ الْعَبْدُ إِلَى اللَّهِ وَ هُوَ سَاجِدٌ.
(The book) ‘Sawaab Al Amaal’ – by the previous chain from Al-Husayn, from Fazalat, from Al A’ala, from Zayd Al Shaham who said,
‘Abu Abdullah-asws said: ‘The closes of what the servant can be to Allah-azwj is while he is in Sajdah’’.[321]
10- مَجَالِسُ الشَّيْخِ، الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ قَوْماً أَتَوْا رَسُولَ اللَّهِ ص فَقَالُوا يَا رَسُولَ اللَّهِ اضْمَنْ لَنَا عَلَى رَبِّكَ الْجَنَّةَ
(The book) ‘Majaalis’ of the Sheykh – Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Hassan Bin Ali Al Zafrany, from Al Barqy, from his father, from Ibn Abu Umer, from Hisham,
‘From Abu Abdullah-asws having said: ‘A group came to Rasool-Allah-saww. They said, ‘O Rasool-Allah-saww! Guarantee the Paradise for us upon your-saww Lord-azwj!’
قَالَ فَقَالَ عَلَى أَنْ تُعِينُونِي بِطُولِ السُّجُودِ
He (the narrator) said, ‘Upon (the condition) that you will be assisting me-saww by prolonging the Sajdah(s)’.
قَالُوا نَعَمْ يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
فَضَمِنَ لَهُمُ الْجَنَّةَ الْخَبَرَ.
He-saww guaranteed the Paradise being for them’ – the Hadeeth’’.[322]
11- دَعَوَاتُ الرَّاوَنْدِيِّ، سَأَلَ رَبِيعَةُ بْنُ كَعْبٍ النَّبِيَّ ص أَنْ يَدْعُوَ لَهُ بِالْجَنَّةِ فَأَجَابَهُ وَ قَالَ أَعِنِّي بِكَثْرَةِ السُّجُودِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Rabie Bin Ka’ab asked the Prophet-saww to supplicate for him for the Paradise. He-saww answered him and said, ‘Assist me-saww with frequenting the Sajdah’’.[323]
وَ قَالَ الصَّادِقُ ع السُّجُودُ مُنْتَهَى الْعِبَادَةِ مِنْ بَنِي آدَمَ.
And Al-Sadiq-asws said: ‘The Sajdah is the peak of worship (ultimate point) from the son of Adam-as’’.[324]
12- أَعْلَامُ الدِّينِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ عَلِّمْنِي عَمَلًا يُحِبُّنِي اللَّهُ عَلَيْهِ وَ يُحِبُّنِي الْمَخْلُوقُونَ وَ يُثْرِي اللَّهُ مَالِي وَ يُصِحُّ بَدَنِي وَ يُطِيلُ عُمُرِي وَ يَحْشُرُنِي مَعَكَ
(The book) ‘A’lam Al Deen’ –
‘From Amir Al-Momineen-asws having said: ‘A man came to the Prophet-saww He said, ‘Teach me a deed Allah-azwj will Love me upon it, and the created beings will love me, and Allah-azwj will Multiply my wealth, and correct my body, and prolong my life, and Resurrect me with you-saww’.
قَالَ هَذِهِ سِتُّ خِصَالٍ تَحْتَاجُ إِلَى سِتِّ خِصَالٍ إِذَا أَرَدْتَ أَنْ يُحِبَّكَ اللَّهُ فَخَفْهُ وَ اتَّقِهِ وَ إِذَا أَرَدْتَ أَنْ يُحِبَّكَ الْمَخْلُوقُونَ فَأَحْسِنْ إِلَيْهِمْ وَ ارْفُضْ مَا فِي أَيْدِيهِمْ وَ إِذَا أَرَدْتَ أَنْ يُثْرِيَ اللَّهُ مَالَكَ فَزَكِّهِ
He-saww said: ‘These six traits are needy to six traits. When you want Allah-azwj to Love you, fear Him-azwj and be pious, and when you want the created beings to love you then do favours to them and reject what is in their hands, and when you want to multiply your wealth, purify it.
وَ إِذَا أَرَدْتَ أَنْ يُصِحَّ اللَّهُ بَدَنَكَ فَأَكْثِرْ مِنَ الصَّدَقَةِ وَ إِذَا أَرَدْتَ أَنْ يُطِيلَ اللَّهُ عُمُرَكَ فَصِلْ ذَوِي أَرْحَامِكَ وَ إِذَا أَرَدْتَ أَنْ يَحْشُرَكَ اللَّهُ مَعِي فَأَطِلِ السُّجُودَ بَيْنَ يَدَيِ اللَّهِ الْوَاحِدِ الْقَهَّارِ.
And when you want Allah-azwj to Correct your body (good health), then frequent from giving the charity, and when you want Allah-azwj to Prolong your life, then connect with the ones of your kinship, and when you want Allah-azwj to Resurrect you with me-saww, prolong the Sajdah in front of Allah-azwj, the One, the Subduer!’’[325]
13- أَرْبَعِينُ الشَّهِيدِ، بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ وَ دَخَلَ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ ص إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ
(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 Al-Husayn Bin Saeed, from Al Nazr Bin Suweyd, from Yahya Al Halby, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws having said: ‘A man came and entered to see the Prophet-saww. He said, ‘O Rasool-Allah-saww! I want to ask you-saww’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص سَلْ مَا شِئْتَ
Rasool-Allah-saww said to him: ‘Ask whatever you so desire to’.
قَالَ تَحَمَّلْ لِي عَلَى رَبِّكَ الْجَنَّةَ
He said, ‘Guarantee the Paradise for me upon your-saww Lord-azwj!’
قَالَ تَحَمَّلْتُ لَكَ وَ لَكِنْ أَعِنِّي عَلَى ذَلِكَ بِكَثْرَةِ السُّجُودِ.
He-saww said: ‘I-saww guarantee for you, but assist me upon that by frequenting the Sajdah’’.[326]
14- أَرْبَعِينُ الشَّهِيدِ، بِإِسْنَادِهِ عَنِ الْكُلَيْنِيِّ بِسَنَدِهِ الصَّحِيحِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرَّ بِالنَّبِيِّ رَجُلٌ وَ هُوَ يُعَالَجُ فِي بَعْضِ حُجُرَاتِهِ فَقَالَ يَا رَسُولَ اللَّهِ ص أَ لَا أَكْفِيكَ
(The book) ‘Arbaeen’ of the Shaheed – by his chain from Al Kulayni, by his correct chain, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘A man passed by the Prophet-saww and he-saww was being treated in one of his-saww chambers. He said, ‘O Rasool-Allah-saww! Can I suffice you-saww?’
قَالَ شَأْنَكَ
He-saww said: ‘Up to you’.
فَلَمَّا فَرَغَ قَالَ رَسُولُ اللَّهِ ص حَاجَتُكَ
When he was free, Rasool-Allah-saww said: ‘Your need?’
قَالَ الْجَنَّةُ
He said, ‘The Paradise’.
فَأَطْرَقَ رَسُولُ اللَّهِ ص ثُمَّ قَالَ نَعَمْ
Rasool-Allah-saww lowered his-saww head, then said: ‘Yes’.
فَلَمَّا وَلَّى قَالَ لَهُ يَا عَبْدَ اللَّهِ أَعِنَّا بِطُولِ السُّجُودِ.
When he turned around (to leave), He-saww said to him: ‘O servant of Allah-azwj! Assist us-saww by prolonging the Sajdah’’.[327]
15- الْخَرَائِجُ، رُوِيَ عَنْ مَنْصُورٍ الصَّيْقَلِ قَالَ: حَجَجْتُ فَمَرَرْتُ بِالْمَدِينَةِ فَأَتَيْتُ قَبْرَ رَسُولِ اللَّهِ ص فَسَلَّمْتُ عَلَيْهِ ثُمَّ الْتَفَتُّ فَإِذَا أَنَا بِأَبِي عَبْدِ اللَّهِ ع سَاجِداً
(The book) ‘Al Kharaij’ – It is reported by Mansour Al Seyqal who said,
‘I performed Hajj. I passed by Al-Medina, so I came to the grave of Rasool-Allah-azwj. I greeted unto him-saww, then I turned around, and there I was with Abu Abdullah-asws being in Sajdah.
فَجَلَسْتُ حَتَّى مَلِلْتُ ثُمَّ قُلْتُ لَأُسَبِّحَنَّ مَا دَامَ سَاجِداً فَقُلْتُ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ أَسْتَغْفِرُ اللَّهَ رَبِّي وَ أَتُوبُ إِلَيْهِ ثَلَاثَمِائَةِ مَرَّةٍ وَ نَيِّفاً وَ سِتِّينَ مَرَّةً
I sat down unto I was fed up. Then I said (to myself), ‘I shall glorify (Allah-azwj) for as long as he is in Sajdah’. I said, ‘Glorious is my Lord-azwj the Magnificent, and with His-azwj Praise! I seek Forgiveness of Allah-azwj my Lord-azwj and I repent to Him-azwj’ – three hundred times and more than sixty times.
فَرَفَعَ رَأْسَهُ ثُمَّ نَهَضَ فَاتَّبَعْتُهُ وَ أَنَا أَقُولُ فِي نَفْسِي إِنْ أَذِنَ لِي دَخَلْتُ عَلَيْهِ ثُمَّ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنْتُمْ تَصْنَعُونَ هَكَذَا فَكَيْفَ يَنْبَغِي لَنَا أَنْ نَصْنَعَ فَلَمَّا أَنْ وَقَفْتُ عَلَى الْبَابِ خَرَجَ إِلَيَّ مُصَادِفٌ فَقَالَ ادْخُلْ يَا مَنْصُورُ فَدَخَلْتُ فَقَالَ لِي مُبْتَدِئاً يَا مَنْصُورُ إِنَّكُمْ إِنْ أَكْثَرْتُمْ أَوْ أَقْلَلْتُمْ فَوَ اللَّهِ مَا يُقْبَلُ إِلَّا مِنْكُمْ.
He-asws raised his-asws head, then he-asws got up. I followed him-asws and I was saying within myself, ‘If only he-asws will permit me to see him-asws’. Then I said to him-asws, ‘May I be sacrificed for you-asws! You-asws (Imams-asws) are doing like this! How is it befitting for us to be doing?’
When I paused at the door, Musadif came out to me. He said, ‘Enter, O Mansour!’ I entered.
He-asws said to me initiating: ‘O Mansour! You (Shias), whether you do more or less, by Allah‑azwj, He-azwj will not Accept except from you (Shias)!’’[328]
16- الْعُيُونُ، عَنْ أَحْمَدَ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمَدَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ أَبِيهِ فِي حَدِيثٍ طَوِيلٍ أَنَّهُ دَخَلَ عَلَى أَبِي الْحَسَنِ مُوسَى ع قَالَ فَإِذَا أَنَا بِغُلَامٍ أَسْوَدَ بِيَدِهِ مِقَصٌّ يَأْخُذُ اللَّحْمَ مِنْ جَبِينِهِ وَ عِرْنِينِ أَنْفِهِ مِنْ كَثْرَةِ سُجُودِهِ.
(The book) ‘Al Uyoun’ – from Ahmad Bin Ziyad, from Ali Bin Ibrahim, from Muhammad Bin Al-Hassan Al Madany, from Abdullah Bin Al Fazl, from his father, in a lengthy Hadeeth,
‘He entered to see Abu Al-Hassan Musa-asws. He said, ‘There I was with a black slave. In his hand were scissors. He was taking (cutting off) the flesh from his-asws forehead and top of his nostrils due to frequency of his-asws Sajdah(s)’’.[329]
17- كِتَابُ الْمَلْهُوفِ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ بَرَزَ إِلَى الصَّحْرَاءِ فَتَبِعَهُ مَوْلًى لَهُ فَوَجَدَهُ سَاجِداً عَلَى حِجَارَةٍ خَشِنَةٍ فَأَحْصَى عَلَيْهِ أَلْفَ مَرَّةٍ لَا إِلَهَ إِلَّا اللَّهُ حَقّاً حَقّاً لَا إِلَهَ إِلَّا اللَّهُ تَعَبُّداً وَ رِقّاً لَا إِلَهَ إِلَّا اللَّهُ إِيمَاناً وَ صِدْقاً ثُمَّ رَفَعَ رَأْسَهُ.
(The book) ‘Kitab Al Malhouf’ –
‘From Ali-asws Bin Al-Husayn-asws, he-asws went out to the desert. A slave of his-asws followed him‑asws. He found him-asws doing Sajdah upon a rough rock. He counted a thousand times upon him-asws (saying), ‘There is no god except Allah-azwj, truly, truly! There is no god except Allah-azwj for devotion and submission! There is no god except Allah-azwj in Eman and sincerity!’ Then he-asws raised his-asws head’’.[330]
18- مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنَ الْمَحَاسِنِ عَنِ ابْنِ أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: أَقْرِئْ مَنْ تَرَى أَنَّهُ يُطِيعُنِي وَ يَأْخُذُ بِقَوْلِي مِنْهُمُ السَّلَامَ وَ أَوْصِهِمْ بِتَقْوَى اللَّهِ وَ الْوَرَعِ فِي دِينِهِمْ وَ الِاجْتِهَادِ لِلَّهِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ طُولِ السُّجُودِ وَ حُسْنِ الْجِوَارِ فَبِهَذَا جَاءَ مُحَمَّدٌ ص الْحَدِيثَ.
(The book) ‘Mishkat Al Anwaar’ – copying from ‘Al Mahasin’, from Ibn Usama,
‘From Abu Abdullah-asws having said: ‘Convey the greeting to the one you see obeying me-asws and taking with my-asws words from them, and advise them with fearing Allah-azwj, and the devoutness in their religion, and the struggling for Allah-azwj, and the truthful narration, and fulfilling the entrustment, and prolonging the Sajdah, and goodly neighbourliness. Muhammad-saww had come with this’ – the Hadeeth’’.[331]
وَ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أُوصِيكَ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ حُسْنِ الْجِوَارِ وَ كَثْرَةِ السُّجُودِ فَبِذَلِكَ أَمَرَنَا مُحَمَّدٌ ص.
And from Ismail Bin Ammar who said,
‘Abu Abdullah-asws said to me: ‘I-asws advise you with fearing Allah-azwj, and the devoutness, and the truthful narration, and fulfilling the entrustment, and goodly neighbourliness, and frequenting the Sajdah. Muhammad-saww had instructed us-asws with that’’.[332]
وَ عَنْ أَبِي بَصِيرٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا أَبَا مُحَمَّدٍ عَلَيْكُمْ بِالْوَرَعِ وَ الِاجْتِهَادِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبَكُمْ وَ طُولِ السُّجُودِ فَإِنَّ ذَلِكَ مِنْ سُنَنِ الْأَوَّابِينَ.
And from Abu Baseer who said,
Abu Abdullah-asws said to me: ‘O Abu Muhammad! Upon you all is being with the devoutness, and the struggle, and the truthful narration, and fulfilling the entrustment, and goodly accompaniment to the one accompanying you, and prolonging the Sajdah, for that is from the Sunnah (conduct) of the penitent ones’’.[333]
وَ قَالَ سَمِعْتُهُ يَقُولُ الْأَوَّابُونَ هُمُ التَّوَّابُونَ.
And I heard him-asws said: ‘The penitent ones, they are the repenting ones’’.[334]
19- كِتَابُ زَيْدٍ الزَّرَّادِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ تَكُونَ جَبْهَتُهُ جَلْحَاءَ لَيْسَ فِيهَا شَيْءٌ مِنْ أَثَرِ السُّجُودِ وَ بَسَطَ رَاحَتَهُ إِنَّهُ يُسْتَحَبُّ لِلْمُصَلِّي أَنْ يَكُونَ بِبَعْضِ مَسَاجِدِهِ شَيْءٌ مِنْ أَثَرِ السُّجُودِ فَإِنَّهُ لَا يَأْمَنُ أَنْ يَمُوتَ فِي مَوْضِعٍ لَا يُعْرَفُ فَيَحْضُرُهُ الْمُسْلِمُ فَلَا يَدْرِي عَلَى مَا يَدْفِنُهُ.
The book of Zayd Al Zarrad –
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘I-asws dislike it for the man for his forehead to be plain (clear), there aren’t any impacts of the Sajdah(s) in it; and extending his palms, it is recommended for the praying one that there should be something from the impacts of the Sajdah upon one of his limbs of Sajdah, for there is no safety if he were to die in a place he is not recognised in, and a Muslim would be present, and he would not know upon what to bury him’’.[335]
باب 52 سجود التلاوة
CHAPTER 52 – SAJDAH OF THE RECITATION
الآيات الإنشقاق وَ إِذا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لا يَسْجُدُونَ
The Verses – (Surah) Al Inshiqaq: And when the Quran is recited to them they are not doing Sajdah? [84:21].
تفسير في خبر مرفوع عن أبي هريرة قال قرأ رسول الله ص إِذَا السَّماءُ انْشَقَّتْ فسجد.
Interpretation (Hadeeth Only)
In a Hadeeth raised from Abu Hureyra (a well-known fabricator), ‘Rasool-Allah-saww recited (Surah) Al Inshiqaq, and he-saww did Sajdah’’.
1- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاةٍ فِي جَمَاعَةٍ فَيَقْرَأُ إِنْسَانٌ السَّجْدَةَ كَيْفَ يَصْنَعُ
(The book) ‘Kitab Al-Masaail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man being in a Salat in congregation. A person recites ‘Al-Sajdah’ (Verse), ‘How should he deal with it’’.
قَالَ يُومِي بِرَأْسِهِ-
He-asws said: ‘He should gesture by his head’’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاتِهِ فَيُقْرَأُ آخِرُ السَّجْدَةِ قَالَ يَسْجُدُ إِذَا سَمِعَ شَيْئاً مِنَ الْعَزَائِمِ الْأَرْبَعِ ثُمَّ يَقُومُ فَيُتِمُّ صَلَاتَهُ إِلَّا أَنْ يَكُونَ فِي فَرِيضَةٍ فَيُومِي بِرَأْسِهِ إِيمَاءً.
He said, ‘And I asked him-asws about the man being in his Salat, and he recites end of ‘Al-Sajdah’ (Verse). He-asws said: ‘He should do Sajdah when he hears something from the Mighty four (Verses), then he should gesture and complete his Salat, except if he happens to be in an obligatory Salat, he should indicate with his head gestures’’. [336]
2- شَرْحُ النَّفْلِيَّةِ، لِلشَّهِيدِ الثَّانِي رُوِيَ أَنَّهُ يَقُولُ فِي سَجْدَةِ اقْرَأْ إِلَهِي آمَنَّا بِمَا كَفَرُوا وَ عَرَفْنَا مِنْكَ مَا أَنْكَرُوا وَ أَجَبْنَاكَ إِلَى مَا دُعُوا إِلَهِي الْعَفْوَ الْعَفْوَ.
(The book) ‘Sharh Al Nafliya’ of Al Shaheed Al Sany,
‘He should say in Sajdah acknowledging, ‘My God-azwj! We believe in what they have disbelieved, and we have recognised from You-azwj what they have denied, and we have answered to what they have left! My God-azwj! The Pardon! The Pardon!’’[337]
3- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: لَا تَقْضِي الْحَائِضُ الصَّلَاةَ وَ لَا تَسْجُدُ إِذَا سَمِعَتِ السَّجْدَةَ.
(The book) ‘Al Saraair’ – copying from ‘Kitab Al Nawadir’ of Muhammad Bin Ali Bin Mahboub, from Muhammad Bin Al-Husayn, from Muhammad Bin Yahya Al Khazaz, from Giyas,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws Bin Al-Husayn-asws having said: ‘The menstruating woman should not payback the (missed) Salat, nor should she perform Sajdah when she hears the (Verse of) Al-Sajdah’’.[338]
وَ مِنْهُ مِنَ الْكِتَابِ الْمَذْكُورِ عَنْ عَلِيِّ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ إِذَا قُرِئَ الْعَزَائِمُ كَيْفَ يَصْنَعُ
And from him, from the mentioned book, from Ali Bin Khalid, from Ahmad Bin Al-Hassan, from Amro Bin Saeed, from Musaddiq Bin Sadaqa, from Ammar Al Sabaty who said,
‘Abu Abdullah-asws was asked about the man when he recites the Determined (Verses of Sajdah), ‘How should he deal with it?’
قَالَ لَيْسَ فِيهَا تَكْبِيرٌ إِذَا سَجَدْتَ وَ لَا إِذَا قُمْتَ وَ لَكِنْ إِذَا سَجَدْتَ قُلْتَ مَا تَقُولُ فِي السُّجُودِ.
He-asws said: ‘There isn’t any Takbeer when you do Sajdah, nor when you stand (from it), but when you do Sajdah, say what you (normally) say in the Sajdah(s)’’.[339]
4- الْعِلَلُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُورٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ عَنْ عَمِّهِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ السَّجْدَةَ وَ هُوَ عَلَى ظَهْرِ دَابَّتِهِ قَالَ يَسْجُدُ حَيْثُ تَوَجَّهَتْ بِهِ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يُصَلِّي عَلَى نَاقَتِهِ وَ هُوَ مُسْتَقْبِلُ الْمَدِينَةِ يَقُولُ اللَّهُ عَزَّ وَ جَلَ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ.
(The book) ‘Al Ilal’ – from Ja’far Bin Muhammad Bin Masrour, from Al-Husayn Bin Muhammad Bin Aamir, from his uncle Abdullah, from Muhammad Bin Abu Umeyr, from Hammad, from Halby,
‘From Abu Abdullah-asws having said: ‘I asked him-asws about the man reciting (the Verse of) Sajdah while he is upon the back of a riding animal. He-asws said: ‘He should do Sajdah wherever it heads with him, for Rasool-Allah-saww had prayed Salat upon his-saww she-camel, and he-saww was facing Al Medina. Allah-azwj Mighty and Majestic Said: therefore wherever you turn to, so there would be the Face of Allah; [2:115]’’.[340]
5- الْعَيَّاشِيُّ، عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْهُ ع مِثْلَهُ.
Al Ayyashi – from Hammad Bin Usman – from him-asws, similar to it’.[341]
6- مَجْمَعُ الْبَيَانِ، رَوَى عَبْدُ اللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَزَائِمُ الم تَنْزِيلُ وَ حم السَّجْدَةُ وَ النَّجْمُ إِذَا هَوَى وَ اقْرَأْ بِاسْمِ رَبِّكَ وَ مَا عَدَاهَا فِي جَمِيعِ الْقُرْآنِ مَسْنُونٌ وَ لَيْسَ بِمَفْرُوضٍ.
(The book) ‘Majma Al Bayan’ – It is reported by Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The Determines (Verses of Sajdah) are – Alif Lam Meem [32:1] (The) Revelation of the Book, [32:2], and Ha Meem [41:1], (I Swear) by the star when it swoops down [53:1], Read in the Name of your Lord Who Created! [96:1], and whatever (else) counted in entirety of the Quran is a Sunnah, and it isn’t obligatory’’.[342]
وَ مِنْهُ قَالَ عَنْ أَئِمَّتِنَا ع أَنَّ السُّجُودَ فِي سُورَةِ فُصِّلَتْ عِنْدَ قَوْلِهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ.
And from him, said, ‘From our Imams-asws: ‘The Sajdah in Surah Fussilat is at His-azwj Words: if it is Him you are worshipping [41:37]’’.[343]
7- غَوَالِي اللَّئَالِي، رُوِيَ فِي الْحَدِيثِ أَنَّهُ لَمَّا نَزَلَ قَوْلُهُ تَعَالَى وَ اسْجُدْ وَ اقْتَرِبْ سَجَدَ النَّبِيُّ ص فَقَالَ فِي سُجُودِهِ أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَ بِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ وَ أَعُوذُ بِكَ مِنْكَ لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ.
(The book) ‘Gawali Al La’aly’ –
It is reported in the Hadeeth, when Words of the Exalted: and do Sajdah and draw closer [96:19], the Prophet-saww did Sajdah. He-saww said in his-saww Sajdah: ‘I-saww seek Refuge with Your-azwj Satisfaction from Your-azwj Annoyance, and with Your-azwj Pardon from Your-azwj Punishment, and I-saww seek Refuge with You-azwj from You-azwj! I-saww cannot count the praises upon You-azwj. You-azwj are just as You-azwj have Praised upon Yourself-azwj’’.[344]
8- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِأَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ فِيمَنْ قَرَأَ السَّجْدَةَ وَ عِنْدَهُ رَجُلٌ عَلَى غَيْرِ وُضُوءٍ قَالَ يَسْجُدُ.
(The book) ‘Al Saraair’ – copying from the book ‘Al Nawadir’ of Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan, from Al Waleed Bin Sabeeh,
‘From Abu Abdullah-asws having said regarding the one who recites (Verses of) Al-Sajdah and there is a man with him not being upon Wud’u. He-asws said: ‘He should do Sajdah’’.[345]
وَ مِنْهُ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَقْرَأُ الرَّجُلُ السَّجْدَةَ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ قَالَ يَسْجُدُ إِذَا كَانَتْ مِنَ الْعَزَائِمِ.
And from him, from Ali Bin Ri’ab, from Al Halby who said,
‘I said to Abu Abdullah-asws, ‘The man recites (Verse of) Al-Sajdah while he is not upon Wud’u. He-asws said: ‘He should do Sajdah whenever it were from the Determined (Verses of Sajdah)’’.[346]
9- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَزَائِمَ أَرْبَعٌ اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ وَ النَّجْمُ وَ تَنْزِيلُ السَّجْدَةُ وَ حم السَّجْدَةُ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirhan,
‘From Abu Abdullah-asws having said: ‘The Determined (Verses of Sajdah) are four – Read in the Name of your Lord Who Created! [96:1], and (I Swear) by the star when it swoops down [53:1], Alif Lam Meem [32:1] (The) Revelation of the Book, [32:2], and Ha Meem [41:1]’’.[347]
10- الْمُعْتَبَرُ، نَقْلًا مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِيمَنْ يَقْرَأُ السَّجْدَةَ مِنَ الْقُرْآنِ مِنَ الْعَزَائِمِ لَا يُكَبِّرُ حِينَ يَسْجُدُ وَ لَكِنْ يُكَبِّرُ إِذَا رَفَعَ رَأْسَهُ.
(The book) ‘Al Mo’tabar’, copying from ‘Jamie’ of Al Bazanty, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws regarding the one who recites (the Verses of) Al-Sajdah from the Quran, from the Determined (Verses), he should not exclaim Takbeer when he does Sajdah, but he should do Takbeer when he raises his head’’.[348]
11- السَّرَائِرُ، نَقْلًا مِنْ نَوَادِرِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ بِالسُّورَةِ فِيهَا السَّجْدَةُ فَيَنْسَى فَيَرْكَعُ وَ يَسْجُدُ سَجْدَتَيْنِ ثُمَّ يَذْكُرُ بَعْدُ
(The book) ‘Al Saraair’ – Copying from ‘Nawadir’ of Aahmad Bin Muhammad Bin Abu Nasr, from A’la, from Muhammad Bin Muslim who said,
‘I asked him-asws about the man reciting with the chapter wherein is the (Verses of) Sajdah, but he forgets and does Ruk’u and Sajdah, two Sajdah(s). Then he remembers afterwards.
قَالَ يَسْجُدُ إِذَا كَانَتْ مِنَ الْعَزَائِمِ وَ الْعَزَائِمُ أَرْبَعٌ الم تَنْزِيلُ وَ حم السَّجْدَةُ وَ النَّجْمُ وَ اقْرَأْ بِاسْمِ رَبِّكَ
He-asws said: ‘He should do Sajdah when it was from the Determined (Verses of Sajdah), and the Determined ones are four – Alif Lam Meem [32:1] (The) Revelation of the Book, [32:2], and Ha Meem, and Ha Meem [41:1], and (I Swear) by the star when it swoops down [53:1], and Read in the Name of your Lord Who Created! [96:1].
وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يُعْجِبُهُ أَنْ يَسْجُدَ فِي كُلِّ سُورَةٍ فِيهَا سَجْدَةٌ.
And it was so, Ali-asws Bin Al-Husayn-asws, it fascinated him-asws to do Sajdah in every Chapter wherein was a Verses of Sajdah’’.[349]
12- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ الْحُسَيْنِيِّ وَ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ الْخُزَاعِيِّ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَبِي ع مَا ذَكَرَ لِلَّهِ نِعْمَةً عَلَيْهِ إِلَّا سَجَدَ وَ لَا قَرَأَ آيَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِيهَا سَجْدَةٌ إِلَّا سَجَدَ إِلَى أَنْ قَالَ فَسُمِّيَ السَّجَّادَ لِذَلِكَ.
(The book) ‘Al Ilal’ – from Muhammad Bin Muhammad Bin Aasim, from Al Kulayni, from Al-Husayn Bin Al-Hassan Al-Husayni, and Ali Bin Muhammad Bin Abdullah, altogether from Ibrahim Bin Is’haq Al Ahmar, from Abdul Rahman Bin Abdullah Al Khuzaie, from Nasr Bin Muzahim, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘My-asws father-asws did not recall any bounty of Allah-azwj upon him-asws, except he-asws did Sajdah, and he-asws did not recite any Verse from the Book of Allah‑azwj Mighty and Majestic wherein was a Sajdah, except he-asws did Sajdah’ – up to he-asws said: ‘Thus he-asws was named as ‘Al-Sajjad’ (The Prostrator) due to that’’.[350]
13- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ فِي الْفَرِيضَةِ سُورَةَ النَّجْمِ أَ يَرْكَعُ بِهَا أَوْ يَسْجُدُ ثُمَّ يَقُومُ فَيَقْرَأُ بِغَيْرِهَا
(The book) ‘Qurb Al Isnaad’, and ‘Kitab Al Masaail’ – by their chains,
‘From Ali son of Ja’far-asws, from his brother-asws (Al-Kazim-asws), he said, ‘I asked him-asws about the man reciting Surah Al Najm in the obligatory (Salat), ‘Should he do Ruk’u or Sajdah with it then stand and recites another?’
قَالَ يَسْجُدُ ثُمَّ يَقُومُ فَيَقْرَأُ فَاتِحَةَ الْكِتَابِ ثُمَّ يَرْكَعُ وَ لَا يَعُودُ يَقْرَأُ فِي الْفَرِيضَةِ بِسَجْدَةٍ-
He-asws said: ‘He should do Sajdah, then stand and recite Surah Al-Fatiha, then he should do Ruk’u and not repeat reciting in the obligatory (Salat) with (a Verse of) Sajdah’.
قَالَ وَ سَأَلْتُهُ عَنْ إِمَامٍ يَقْرَأُ السَّجْدَةَ فَأَحْدَثَ قَبْلَ أَنْ يَسْجُدَ كَيْفَ يَصْنَعُ
He said, ‘And I asked him-asws about a prayer leader reciting the (Verse of) Al-Sajdah, but breaks his Wud’u before he does Sajdah, ‘How should he deal with it?’
قَالَ يُقَدِّمُ غَيْرَهُ فَيَسْجُدُ وَ يَسْجُدُونَ وَ يَنْصَرِفُ فَقَدْ تَمَّتْ صَلَاتُهُمْ.
He-asws said: ‘He should forward someone else and they should perform Sajdah and leave, for their Salat has been completed’’.[351]
14- دَعَائِمُ الْإِسْلَامِ، مَوَاضِعُ السُّجُودِ فِي الْقُرْآنِ خَمْسَةَ عَشَرَ مَوْضِعاً- أَوَّلُهَا آخِرُ الْأَعْرَافِ
(The book) ‘Da’aim Al Islam’ –
‘Places of Sajdah in the Quran are fifteen places. Their first is end of (Surah) Al A’raaf (Surely those who are in the Presence of your Lord are not being arrogant from worshipping Him, and they are Glorifying Him, and to Him they are performing Sajdah [7:206]).
وَ فِي سُورَةِ الرَّعْدِ وَ ظِلالُهُمْ بِالْغُدُوِّ وَ الْآصالِ
And in Surah Al Ra’ad: And to Allah perform Sajdah, ones in the skies and the earth, willingly and unwillingly, and (so do) their shadows, in the morning and evening [13:15].
وَ فِي النَّحْلِ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
And in (Surah) Al Nahl: They fear their Lord from above them and are doing what they are commanded to [16:50]
وَ فِي بَنِي إِسْرَائِيلَ وَ يَزِيدُهُمْ خُشُوعاً
And in (Surah) Bani Israeel: And they fall down on their faces weeping, and it increases them in fearfulness [17:109]
وَ فِي كهيعص خَرُّوا سُجَّداً وَ بُكِيًّا
And in (Surah Maryam-sa): When the Verses of the Beneficent are recited unto them, they fall down in Sajdah, crying [19:58]
وَ فِي الْحَجِ إِنَّ اللَّهَ يَفْعَلُ ما يَشاءُ
And in (Surah) Al Hajj: Do you not see that Allah, they do Sajdah to Him, – Surely Allah Does whatever He so Desires [22:18].
وَ فِيهَا وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ
And in it: O you who believe! Perform Ruk’u and Sajdah and worship your Lord, and do the good, perhaps you will succeed [22:77]
وَ فِي الْفُرْقَانِ وَ زادَهُمْ نُفُوراً
And in (Surah) Al Furqan: And when it is said to them: ‘Do Sajdah to the Beneficent!’ They say, ‘And what is the Beneficent? Shall we do Sajdah to what you are ordering us?’ And it increases them in aversion [25:60]
وَ فِي النَّمْلِ رَبُّ الْعَرْشِ الْعَظِيمِ
And in (Surah) Al Naml: Allah, there is no god except Him. He is Lord of the Magnificent Throne [27:26]
وَ فِي تَنْزِيلِ السَّجْدَةِ وَ هُمْ لا يَسْتَكْبِرُونَ
And in (Surah) Tanzeel Al-Sajdah: But rather, only those believe in Our Signs who, when they are reminded of these, fall down in Sajdah and Glorify the Praise of their Lord, and they are not being arrogant [32:15]
وَ فِي ص وَ خَرَّ راكِعاً وَ أَنابَ
(Surah) Saad: And Dawood rather thought We had Tried him, so he sought Forgiveness of his Lord and fell down in Ruk’u and was penitent [38:24]
وَ فِي حم السَّجْدَةِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
And in (Surah) Ha Meem Sajdah: Neither do Sajdah to the sun nor to the moon, and do Sajdah to Allah Who Created you, if it is Him you are worshipping [41:37]
وَ فِي آخِرِ النَّجْمِ
And in end of (Surah) Al Najm: So make obeisance to Allah and worship (Him) [53:62]
وَ فِي إِذَا السَّمَاءُ انْشَقَّتْ وَ إِذا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لا يَسْجُدُونَ
And in (Surah) Al Inshiqaq: And when the Quran is recited to them they are not doing Sajdah? [84:21]
وَ آخِرِ اقْرَأْ بِاسْمِ رَبِّكَ.
And end of (Surah) Al Alaq: Never! Do not heed him, and do Sajdah and draw closer [96:19]’’.[352] (p.s. – I (the translator) had to place more from the Verses for these to be meaningful)
وَ رُوِّينَا عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنَ عَلِيٍّ ع أَنَّهُ قَالَ: الْعَزَائِمُ مِنْ سُجُودِ الْقُرْآنِ أَرْبَعٌ فِي الم تَنْزِيلِ السَّجْدَةِ وَ حم السَّجْدَةِ وَ النَّجْمِ وَ اقْرَأْ بِاسْمِ رَبِّكَ
And we are reporting from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘The Determined (Verses) of Sajdah in the Quran are four – Alif Lam Meem [32:1] (The) Revelation of the Book, [32:2], and Ha Meem [41:1], and (I Swear) by the star when it swoops down [53:1], and Read in the Name of your Lord Who Created! [96:1]’.
قَالَ فَهَذِهِ الْعَزَائِمُ لَا بُدَّ مِنَ السُّجُودِ فِيهَا وَ أَنْتَ فِي غَيْرِهَا بِالْخِيَارِ إِنْ شِئْتَ فَاسْجُدْ وَ إِنْ شِئْتَ فَلَا تَسْجُدْ.
He-asws said: ‘These are the Determined (Verses), there is no escape from doing the Sajdah in these, and in others you are with the choice, of you like you do Sajdah, and if you like you don’t do Sajdah’’.[353]
قَالَ: وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يُعْجِبُهُ أَنْ يَسْجُدَ فِيهِنَّ كُلِّهِنَ.
He said, ‘And Ali-asws Bin Al-Husayn-asws was such, it fascinated him-asws to do Sajdah in all of these’’.[354]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مَنْ قَرَأَ السَّجْدَةَ أَوْ سَمِعَهَا مِنْ قَارِئٍ يَقْرَؤُهَا وَ كَانَ يَسْتَمِعُ قِرَاءَتَهُ فَلْيَسْجُدْ فَإِنْ سَمِعَهَا وَ هُوَ فِي صَلَاةٍ فَرِيضَةٍ مِنْ غَيْرِ إِمَامٍ أَوْمَأَ بِرَأْسِهِ وَ إِنْ قَرَأَهَا وَ هُوَ فِي الصَّلَاةِ سَجَدَ وَ سَجَدَ مَعَهُ مَنْ خَلْفَهُ إِنْ كَانَ إِمَاماً
And from Ja’far-asws Bin Muhammad-asws having said: ‘One who recites (the Verses of) Sajdah, or hears it from a reciter reciting it, and he was listening to his recitation, let him do Sajdah. If he hears it while he was in an obligatory Salat from without there being a prayer leader, he should gesture by his head; and if he recites it while he is in the Salat, he should do Sajdah and the ones behind him should do Sajdah if he was a prayer leader.
وَ لَا يَنْبَغِي لِلْإِمَامِ أَنْ يَتَعَمَّدَ قِرَاءَةَ سُورَةٍ فِيهَا سَجْدَةٌ فِي صَلَاةٍ فَرِيضَةٍ.
And it is not befitting for the prayer leader that he should deliberate in reciting a Chapter wherein is (a Verse of) Sajdah in an obligatory Salat’’.[355]
وَ عَنْهُ أَنَّهُ قَالَ: وَ مَنْ قَرَأَ السَّجْدَةَ أَوْ سَمِعَهَا سَجَدَ أَيَّ وَقْتٍ كَانَ ذَلِكَ مِمَّا تَجُوزُ الصَّلَاةُ فِيهِ أَوْ لَا تَجُوزُ وَ عِنْدَ طُلُوعِ الشَّمْسِ وَ عِنْدَ غُرُوبِهَا وَ يَسْجُدُ وَ إِنْ كَانَ عَلَى غَيْرِ طَهَارَةٍ
And from him-asws having said: ‘And the one who recites the (Verse of) Sajdah or hears it, should do Sajdah whichever time that may be from what the Salat is allowed in or not allowed it, and at emergence of the sun, and at its setting, and he should do Sajdah and every is wasn’t upon cleanliness.
وَ إِذَا سَجَدَ فَلَا يُكَبِّرُ وَ لَا يُسَلِّمُ إِذَا رَفَعَ وَ لَيْسَ فِي ذَلِكَ غَيْرُ السُّجُودِ وَ يُسَبِّحُ وَ يَدْعُو فِي سُجُودِهِ بِمَا تَيَسَّرَ مِنَ الدُّعَاءِ.
And when he does Sajdah, he should neither exclaim Takbeer, nor perform Salaam, when he raises (his head), and there isn’t anything in that apart from the Sajdah, and he should glorify and supplicate in his Sajdah, with whatever is easy from the supplication’’.[356]
وَ عَنْهُ ع أَنَّهُ قَالَ: إِذَا قَرَأَ الْمُصَلِّي سَجْدَةً انْحَطَّ فَسَجَدَ ثُمَّ قَامَ فَابْتَدَأَ مِنْ حَيْثُ وَقَفَ فَإِنْ كَانَتْ فِي آخِرِ السُّورَةِ فَلْيَسْجُدْ ثُمَّ يَقُومُ فَيَقْرَأُ بِفَاتِحَةِ الْكِتَابِ وَ يَرْكَعُ وَ يَسْجُدُ.
And from him-asws having said: ‘When the praying one recites (a Verse of) Sajdah, then he stands, he should begin from wherever he had paused. If he was in the end of the Chapter, let him do Sajdah, then he should stand and recite Surah Al-Fatiha, and he should do Ruk’u and Sajdah’’.[357]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: إِذَا قَرَأْتَ السَّجْدَةَ وَ أَنْتَ جَالِسٌ فَاسْجُدْ مُتَوَجِّهاً إِلَى الْقِبْلَةِ وَ إِذَا قَرَأْتَهَا وَ أَنْتَ رَاكِبٌ فَاسْجُدْ حَيْثُ تَوَجَّهْتَ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يُصَلِّي عَلَى رَاحِلَتِهِ وَ هُوَ مُتَوَجِّهٌ إِلَى الْمَدِينَةِ بَعْدَ انْصِرَافِهِ مِنْ مَكَّةَ يَعْنِي النَّافِلَةَ
And from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘When you recite the (verse of) Sajdah while you are seated, then do Sajdah facing towards the Qiblah; and when you recite it while you are riding, then do Sajdah wherever you are headed, for Rasool-Allah-saww was praying Salat upon his-saww riding animal while he-saww was headed towards Al-Medina after his-saww leaving from Makkah, meaning the optional Salat’.
قَالَ وَ فِي ذَلِكَ قَوْلُ اللَّهِ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ.
He-asws said: ‘And regarding that are Words of Allah-azwj: ‘therefore wherever you turn to, so there would be the Face of Allah; [2:115]’’.[358]
فروع لا بد من التعرض لها لفهم تلك الأخبار
Branches there is no escape from presenting these in order to understand these Ahadeeth (Ahadeeth only)
وَ رَوَى ابْنُ مَحْبُوبٍ عَنْ عَمَّارٍ عَنِ الصَّادِقِ ع لَا تُكَبِّرْ إِذَا سَجَدْتَ وَ لَا إِذَا قُمْتَ وَ إِذَا سَجَدْتَ قُلْتَ مَا تَقُولُ فِي السُّجُودِ.
And it is reported by Ibn Mahboub, from Ammar, from Al-Sadiq-asws: ‘Do not exclaim Takbeer when you do Sajdah (for a Verse of Sajdah), nor when you stand, and when you do Sajdah you should say what you are saying in the Sajdah(s) (of Salat)’’.
أقول وَ رَوَى الْكُلَيْنِيُّ فِي الصَّحِيحِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قَرَأَ أَحَدُكُمُ السَّجْدَةَ مِنَ الْعَزَائِمِ فَلْيَقُلْ فِي سُجُودِهِ سَجَدْتُ لَكَ تَعَبُّداً وَ رِقّاً لَا مُسْتَكْبِراً عَنْ عِبَادَتِكَ وَ لَا مُسْتَنْكِفاً وَ لَا مُتَعَظِّماً بَلْ أَنَا عَبْدٌ ذَلِيلٌ خَائِفٌ مُسْتَجِيرٌ.
I (Majlisi) am saying, ‘And it is reported by Al-Kulayni in ‘Al Saheeh’ (correct Hadeeth), from Abu Ubeyda Al-Haza’a, from Abu Abdullah-asws having said: ‘Whenever one of you recites (a Verse of Sajdah) from the Determined (Verses), let him say in his Sajdah, ‘I am doing Sajdah to You-azwj in servitude and submission, neither being arrogant from worshipping You-azwj, nor disapproving, nor considering myself too exalted, but I am a humiliated servant, fearing, seeking shelter’’.
وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنِ الْبَاقِرِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَتَعَلَّمُ السُّورَةَ مِنَ الْعَزَائِمِ فَيُعَادُ عَلَيْهِ مِرَاراً فِي الْمَقْعَدِ الْوَاحِدِ قَالَ ع عَلَيْهِ أَنْ يَسْجُدَ كُلَّمَا سَمِعَهَا وَ عَلَى الَّذِي يُعَلِّمُهُ أَيْضاً أَنْ يَسْجُدَ.
And it is reported by Muhammad Bin Muslim, from Al-Baqir-asws, he (the narrator) said, ‘I asked him-asws about the man learning the Chapter from the Determined ones, and he repeats upon it repeatedly in one sitting. He-asws said: ‘Upon him is to do Sajdah every time he hears it, and upon the one who teaches him as well is to do Sajdah’’.
[1] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 1
[2] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 2
[3] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 3
[4] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 4
[5] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 5
[6] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 6
[7] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 7
[8] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 8
[9] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 9 a
[10] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 9 b
[11] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 9 c
[12] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 1
[13] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 2
[14] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 3
[15] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 4
[16] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 5
[17] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 6
[18] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 7
[19] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 8
[20] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 9
[21] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 10
[22] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 11
[23] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 12 a
[24] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 12 b
[25] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 12 c
[26] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 12 d
[27] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 13
[28] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 10 / 14
[29] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 15 / 1
[30] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 16
[31] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 17 a
[32] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 17 b
[33] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 17 c
[34] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 18
[35] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 19
[36] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 20
[37] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 21 a
[38] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 21 b
[39] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 22
[40] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 23
[41] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 24
[42] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 25
[43] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 26
[44] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 1
[45] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 2
[46] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 3
[47] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 4
[48] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 5
[49] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 6
[50] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 7
[51] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 8
[52] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 9
[53] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 10
[54] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 11
[55] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 12
[56] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 13
[57] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 14
[58] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 15
[59] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 16
[60] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 17
[61] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 18
[62] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 19
[63] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 20
[64] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 21
[65] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 22
[66] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 23
[67] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 24
[68] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 25
[69] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 26
[70] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 27
[71] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 28
[72] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 29
[73] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 30
[74] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 31
[75] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 32
[76] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 33
[77] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 34
[78] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 35
[79] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 27 / 36
[80] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 28 a
[81] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 28 b
[82] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 29 a
[83] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 29 b
[84] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 29 c
[85] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 29 d
[86] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 30
[87] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 31 a
[88] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 31 b
[89] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 32
[90] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 33 a
[91] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 33 b
[92] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 34
[93] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 35
[94] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 36
[95] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 37 a
[96] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 37 b
[97] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 38
[98] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 39
[99] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 40
[100] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 41 a
[101] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 41 b
[102] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 42 / 1
[103] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 42 / 2
[104] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 42 / 3
[105] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 42 / 4
[106] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 42 / 5
[107] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 42 / 6
[108] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 42 / 7
[109] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 42 / 8
[110] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 42 / 9
[111] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 42 / 10
[112] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 43 / 1
[113] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 43 / 2
[114] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 43 / 3
[115] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 43 / 4
[116] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 43 / 5
[117] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 43 / 6
[118] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 43 / 7
[119] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 43 / 8
[120] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 43 / 9
[121] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 44
[122] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 45 a
[123] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 45 b
[124] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 46
[125] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 47
[126] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 48 a
[127] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 48 b
[128] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 48 c
[129] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 48 d
[130] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 49
[131] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 50
[132] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 51
[133] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 52
[134] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 53
[135] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 54
[136] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 55
[137] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 56
[138] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 57
[139] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 58
[140] Bihar Al-Anwaar V 81 – The Book Salat – Ch 45 H 5
[141] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 1 a
[142] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 1 b
[143] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 1 c
[144] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 2 a
[145] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 2 b
[146] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 2 c
[147] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 2 d
[148] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 2 e
[149] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 2 f
[150] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 3 a
[151] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 3 b
[152] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 3 c
[153] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 3 d
[154] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 4
[155] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 5
[156] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 6
[157] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 7
[158] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 8
[159] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 9
[160] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 10 a
[161] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 10 b
[162] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 11
[163] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 12
[164] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 13
[165] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 14
[166] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 15
[167] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 16
[168] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 17
[169] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 18
[170] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 19
[171] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 20
[172] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 21
[173] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 22
[174] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 23
[175] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 24
[176] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 25 a
[177] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 25 b
[178] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 26
[179] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 27
[180] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 28
[181] Bihar Al-Anwaar V 81 – The Book Salat – Ch 46 H 29
[182] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 1
[183] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 2
[184] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 3 a
[185] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 3 b
[186] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 4 a
[187] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 4 b
[188] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 5
[189] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 6
[190] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 7
[191] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 8 a
[192] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 8 b
[193] Bihar Al-Anwaar V 82 – The Book Salat – Ch 47 H 9
[194] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 1
[195] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 2
[196] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 3
[197] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 4 a
[198] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 4 b
[199] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 5 a
[200] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 5 b
[201] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 6
[202] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 7
[203] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 8
[204] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 9
[205] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 10
[206] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 11
[207] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 12
[208] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 13
[209] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 14 a
[210] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 14 b
[211] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 14 c
[212] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 15
[213] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 16
[214] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 17
[215] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 18
[216] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 19
[217] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 20 a
[218] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 20 b
[219] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 21 a
[220] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 21 b
[221] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 21 c
[222] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 21 d
[223] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 21 e
[224] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 22
[225] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 23
[226] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 24
[227] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 25 a
[228] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 25 b
[229] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 26
[230] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 27 a
[231] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 27 b
[232] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 27 c
[233] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 28
[234] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 29
[235] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 30
[236] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 31
[237] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 32
[238] Bihar Al-Anwaar V 82 – The Book Salat – Ch 48 H 33
[239] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 1
[240] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 2
[241] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 3
[242] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 4
[243] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 5 a
[244] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 5 b
[245] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 6 a
[246] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 6 b
[247] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 7 a
[248] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 7 b
[249] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 8
[250] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 9 a
[251] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 9 b
[252] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 10 a
[253] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 10 b
[254] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 11
[255] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 12
[256] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 13 a
[257] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 13 b
[258] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 14
[259] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 15
[260] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 16
[261] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 17 a
[262] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 17 b
[263] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 18
[264] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 19
[265] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 20
[266] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 21
[267] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 22 a
[268] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 22 b
[269] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 22 c
[270] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 22 d
[271] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 23
[272] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 24
[273] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 25
[274] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 26
[275] Bihar Al-Anwaar V 82 – The Book Salat – Ch 49 H 27
[276] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 1
[277] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 2 a
[278] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 2 b
[279] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 3
[280] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 4
[281] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 5
[282] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 6
[283] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 7
[284] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 8
[285] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 9
[286] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 10
[287] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 11
[288] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 12
[289] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 13
[290] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 14
[291] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 15
[292] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 16
[293] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 17
[294] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 18
[295] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 19
[296] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 20 a
[297] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 20 b
[298] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 20 c
[299] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 20 d
[300] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 20 e
[301] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 20 f
[302] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 21
[303] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 22
[304] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 23
[305] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 20 i
[306] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 20 j
[307] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 20 k
[308] Bihar Al-Anwaar V 82 – The Book Salat – Ch 50 H 20 l
[309] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 1
[310] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 2
[311] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 3 a
[312] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 3 b
[313] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 3 c
[314] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 3 d
[315] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 4
[316] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 5
[317] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 6
[318] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 7
[319] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 8 a
[320] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 8 b
[321] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 9
[322] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 10
[323] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 11 a
[324] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 11 b
[325] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 12
[326] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 13
[327] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 14
[328] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 15
[329] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 16
[330] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 17
[331] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 18 a
[332] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 18 b
[333] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 18 c
[334] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 18 d
[335] Bihar Al-Anwaar V 82 – The Book Salat – Ch 51 H 19
[336] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 1
[337] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 2
[338] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 3 a
[339] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 3 b
[340] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 4
[341] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 5
[342] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 6 a
[343] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 6 b
[344] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 7
[345] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 8 a
[346] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 8 b
[347] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 9
[348] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 10
[349] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 11
[350] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 12
[351] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 13
[352] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 14 a
[353] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 14 b
[354] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 14 c
[355] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 14 d
[356] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 14 e
[357] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 14 f
[358] Bihar Al-Anwaar V 82 – The Book Salat – Ch 52 H 14 g