Volume 85
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 1 فضل الجماعة و عللها
CHAPTER 83 – MERIT OF THE CONGREGATION AND ITS REASON
الآيات البقرة وَ ارْكَعُوا مَعَ الرَّاكِعِينَ
The Verses – (Surah) Al Baqarah: And establish the Salat and give the Zakat 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’s along with the Ruku performers [3:43].
الأعراف وَ أَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ
(Surah) Al Araaf: and straighten your faces at every Masjid [7:29].
1- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ حَمَّادِ بْنِ عَمْرٍو عَنْ أَبِي الْحَسَنِ الْخُرَاسَانِيِّ عَنْ مُيَسِّرِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَائِشَةَ السَّعْدِيِّ عَنْ يَزِيدَ بْنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي هُرَيْرَةَ وَ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالا
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Muhammad Bin Ja’far, from Musa Bin Imran, from Al-Husayn Bin Yazeed, fromHammad Bin Amro, from Abu Al Hassan Al Khurasani, from Muyassir Bin Abdullah, from Abu Ayesha Al Sa’day, from Yazeed Bin Umar Bin Abdul Aziz, from Abu Salama Bin Abdul Rahman, from Abu Hureyra (a well-known fabricator) and Abdullah Bin Abbas, both said,
قَالَ رَسُولُ اللَّهِ ص مَنْ مَشَى إِلَى مَسْجِدٍ مِنْ مَسَاجِدِ اللَّهِ عَزَّ وَ جَلَّ فَلَهُ بِكُلِّ خُطْوَةٍ يَخْطُوهَا حَتَّى يَرْجِعَ إِلَى مَنْزِلِهِ عَشْرُ حَسَنَاتٍ وَ مُحِيَ عَنْهُ عَشْرُ سَيِّئَاتٍ وَ يُرْفَعُ لَهُ عَشْرُ دَرَجَاتٍ
‘Rasool-Allah-saww said: ‘One who walks to a Masjid from Masjid(s) of Allah-azwj Mighty and Majestic, for every step he takes until he returns to his house, will be ten good deeds, and ten evils deeds will be deleted from him, and ten ranks will be raised for him.
وَ مَنْ حَافَظَ عَلَى الْجَمَاعَةِ حَيْثُ مَا كَانَ مَرَّ عَلَى الصِّرَاطِ كَالْبَرْقِ اللَّامِعِ فِي أَوَّلِ زُمْرَةٍ مَعَ السَّابِقِينَ وَ وَجْهُهُ أَضْوَأُ مِنَ الْقَمَرِ لَيْلَةَ الْبَدْرِ وَ كَانَ لَهُ بِكُلِّ يَوْمٍ وَ لَيْلَةٍ حَافَظَ عَلَيْهَا ثَوَابُ شَهِيدٍ
And one who preserves upon the congregation wherever he may be, will pass upon the Bridge (on the Day of Qiyamah) like the flash of lightning in the first group with the preceding ones, and his face will be more illuminated than the moon on the night of the full moon, and for every day and night he preserves upon it there will be for him Rewards of a martyr.
وَ مَنْ حَافَظَ عَلَى الصَّفِّ الْمُقَدَّمِ فَيُدْرِكُ مِنَ الْأَجْرِ مِثْلَ مَا لِلْمُؤَذِّنِ وَ أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ فِي الْجَنَّةِ مِثْلَ ثَوَابِ الْمُؤَذِّنِ.
And one who preserves upon the front row will achieve from the Recompense similar to what is for the Muezzin, and Allah-azwj Mighty and Majestic will Give him in the Paradise similar Rewards of the Muezzin!’’[1]
2- مَجَالِسُ الصَّدُوقِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِيهِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عُمَرَ الْجُرْجَانِيِّ قَالَ قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع أَوَّلُ جَمَاعَةٍ كَانَتْ أَنَّ رَسُولَ اللَّهِ ص كَانَ يُصَلِّي وَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَعَهُ إِذْ مَرَّ بِهِ أَبُو طَالِبٍ وَ جَعْفَرٌ مَعَهُ فَقَالَ يَا بُنَيَّ صِلْ جَنَاحَ ابْنِ عَمِّكَ
(The book) ‘Majaalis’ of Al Sadouq – from Ahmad Bin Muhammad Bin Yahya, from his father Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Ali Bin Ja’far, from Muhammad Bin Umar Al Jurjany who said,
‘Al-Sadiq Ja’far-asws Bin Muhammad-asws said: ‘The first congregation took place when Rasool-Allah-saww was praying Salat and Amir Al-Momineen Ali-asws Bin Abu Talib-asws was with him-saww, when Abu Talib-as passed by and Ja’far-as was with him-as. He-as said: ‘O Prophet-saww! Connect a wing of the son-asws of your-saww uncle-as!’
فَلَمَّا أَحَسَّ رَسُولُ اللَّهِ تَقَدَّمَهُمَا وَ انْصَرَفَ أَبُو طَالِبٍ مَسْرُوراً إِلَى أَنْ قَالَ فَكَانَتْ أَوَّلَ جَمَاعَةٍ جُمِّعَتْ ذَلِكَ الْيَوْمَ.
When Rasool-Allah-saww sensed (that), he-saww forwarded them-as, and Abu Talib-as left cheerful up to the point he-as said: ‘The first congregation gathered on that day!’’[2]
3- تَنْبِيهُ الْخَاطِرِ، قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يَسْتَحْيِي مِنْ عَبْدِهِ إِذَا صَلَّى فِي جَمَاعَةٍ ثُمَّ سَأَلَهُ حَاجَةً أَنْ يَنْصَرِفَ حَتَّى يَقْضِيَهَا.
(The book) ‘Tanbeeh Al Khatir’ –
‘Rasool-Allah-saww said: ‘Allah-azwj is Embarrassed from His-azwj servant when he prays in a congregation, then asks Him-azwj for a need and leaves, until He-azwj Fulfils it’’.[3]
4- تُحَفُ الْعُقُولِ، عَنِ الرِّضَا ع قَالَ: فَضْلُ الْجَمَاعَةِ عَلَى الْفَرْدِ بِكُلِّ رَكْعَةٍ أَلْفَا رَكْعَةٍ وَ لَا تُصَلِّي خَلْفَ فَاجِرٍ وَ لَا تَقْتَدِي إِلَّا بِأَهْلِ الْوَلَايَةِ.
(The book) ‘Tuhaf Al Uqoul’ –
‘From Al-Reza-asws having said: ‘Merit of the congregation (Salat) upon the individual (Salat) is a thousand Cycles for every one Cycle, and you cannot pray behind an immoral nor be led except by the people of Wilayah!’’[4]
5- الذِّكْرَى، عَنِ النَّبِيِّ ص صَلَاةُ الْجَمَاعَةِ تَفْضُلُ صَلَاةَ الْفَذِّ بِسَبْعٍ وَ عِشْرِينَ دَرَجَةً.
(The book) ‘Al Zikra’ –
‘From the Prophet-saww: ‘The congregational Salat is superior to the individual Salat by twenty-seven ranks’’.[5]
وَ مِنْهُ عَنِ النَّبِيِّ ص مَنْ صَلَّى أَرْبَعِينَ يَوْماً فِي جَمَاعَةٍ يُدْرِكُ التَّكْبِيرَةَ الْأُولَى كُتِبَ لَهُ بَرَاءَتَانِ بَرَاءَةٌ مِنَ النَّارِ وَ بَرَاءَةٌ مِنَ النِّفَاقِ.
And from him,
‘From the Prophet-saww: ‘One who prays for forty days in congregation coming across the first exclamation of Takbeer, two freedoms will be written for him –freedom from the Fire and freedom from the hypocrisy’’.[6]
6- النَّفْلِيَّةُ، عَنِ النَّبِيِّ ص لَا صَلَاةَ لِمَنْ لَمْ يُصَلِّ فِي الْمَسْجِدِ مَعَ الْمُسْلِمِينَ إِلَّا مِنْ عِلَّةٍ.
(The book) ‘Al Nafliya’ –
‘From the Prophet-saww: ‘There is no Salat for the one who does not pray in the Masjid with the Muslims except for a (valid) reason’’.[7]
وَ عَنْهُ ص الصَّلَاةَ جَمَاعَةً وَ لَوْ عَلَى رَأْسِ زُجٍّ.
And from him-saww: ‘The Salat (should be in) congregation and even if it is upon (the tip of) a spearhead’’.[8]
وَ عَنْهُ ص إِذَا سُئِلْتَ عَمَّنْ لَا يَشْهَدُ الْجَمَاعَةَ فَقُلْ لَا أَعْرِفُهُ.
And from him-saww: ‘When you are asked about someone who does not attend the congregational Salat, then say, ‘I don’t know him!’’[9]
وَ عَنِ الصَّادِقِ ع الصَّلَاةُ خَلْفَ الْعَالِمِ بِأَلْفِ رَكْعَةٍ وَ خَلْفَ الْقُرَشِيِّ بِمِائَةٍ وَ خَلْفَ الْعَرَبِيِّ خَمْسُونَ وَ خَلْفَ الْمَوْلَى خَمْسٌ وَ عِشْرُونَ.
And from Al-Sadiq-asws: ‘The Salat prayed behind the scholar is (multiplied by) a thousand Cycles, and behind the Qureyshi is by one hundred, and behind the Arab is by fifty, and behind a non-Arab is by twenty-five’’.[10]
وَ قَدْ وَقَعَ مُصَرَّحاً بِهِ فِي حَدِيثٍ آخَرَ رَوَيْنَاهُ عَنِ الصَّادِقِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَا صَلَاةَ لِمَنْ لَا يُصَلِّي فِي الْمَسْجِدِ مَعَ الْمُسْلِمِينَ إِلَّا لِعِلَّةٍ
And it has occurred explicitly with it in another Hadeeth we are reporting from Al-Sadiq-asws: ‘Rasool-Allah-saww said: ‘There is no Salat for the one who does not pray in the Masjid with the Muslims except for a (valid) reason.
وَ لَا غِيبَةَ لِمَنْ صَلَّى فِي بَيْتِهِ وَ رَغِبَ عَنْ جَمَاعَتِنَا وَ مَنْ رَغِبَ عَنْ جَمَاعَةِ الْمُسْلِمِينَ سَقَطَ عَدَالَتُهُ وَ وَجَبَ هِجْرَانُهُ وَ إِنْ رُفِعَ إِلَى إِمَامِ الْمُسْلِمِينَ أَنْذَرَهُ وَ حَذَّرَهُ وَ مَنْ لَزِمَ جَمَاعَةَ الْمُسْلِمِينَ حَرُمَتْ عَلَيْهِمْ غِيبَتُهُ وَ ثَبَتَتْ عَدَالَتُهُ.
And there is no backbiting of the one who prays Salat in his house and turns away from our congregation, and the one turns away from a congregation of the Muslims, his justice (him being a just person) will drop, and his abandonment is obligated, and if he is raised to a leader of the Muslims, he should warn him and caution him, and the one who necessitates a congregation of the Muslims, backbiting him is prohibited and his justice (being just) is affirmed’’.[11]
7- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ عَنْ ثَوَابَةَ بْنِ مَسْعُودٍ عَنْ أَنَسٍ عَنِ النَّبِيِّ ص قَالَ: مَنْ صَلَّى صَلَاةَ الْفَجْرِ فِي جَمَاعَةٍ ثُمَّ جَلَسَ يَذْكُرُ اللَّهَ عَزَّ وَ جَلَّ حَتَّى تَطْلُعَ الشَّمْسُ كَانَ لَهُ فِي الْفِرْدَوْسِ سَبْعُونَ دَرَجَةً بُعْدُ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَحُضْرِ الْفَرَسِ الْجَوَادِ الْمُضَمَّرِ سَبْعِينَ سَنَةً
(The book) ‘Majaalis’ of Al Sadouq – from Muhammad Bin Musa Bin Al Mutawakkil, from Muhammad Bin Ja’far Al Asady, from Muhammad Bin Ismail Al Barmakky, from Abdullah Bin Wahab, from Sawabah Bin Masoud, from Anas (a well-known fabricator),
‘From the Prophet-saww having said: ‘One who prays Salat Al-Fajr in congregation, then sits doing Zikr of Allah-azwj Mighty and Majestic until the sun emerges, there would be seventy ranks for him in Al-Firdows, the distance of what is between every two ranks is like galloping of the trained horse for seventy years.
وَ مَنْ صَلَّى الظُّهْرَ فِي جَمَاعَةٍ كَانَ لَهُ فِي جَنَّاتِ عَدْنٍ خَمْسُونَ دَرَجَةً بُعْدُ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَحُضْرِ الْفَرَسِ الْجَوَادِ خَمْسِينَ سَنَةً
And the one who prays Al-Zohr (Salat) in congregation, there will be fifty ranks for him in the Garden of Eden, the distance of what is between every two ranks is like galloping of the trained horse for fifty years.
وَ مَنْ صَلَّى الْعَصْرَ فِي جَمَاعَةٍ كَانَ لَهُ كَأَجْرِ ثَمَانِيَةٍ مِنْ وُلْدِ إِسْمَاعِيلَ كُلٌّ مِنْهُمْ رَبُّ بَيْتٍ يُعْتِقُهُمْ
And one who prays Al-Asr in congregation, there will be Recompense for him like eighty from the sons of Ismail-as, each of them being a lord (owner) of a house, he has liberated them.
وَ مَنْ صَلَّى الْمَغْرِبَ فِي جَمَاعَةٍ كَانَ لَهُ كَحَجَّةٍ مَبْرُورَةٍ وَ عُمْرَةٍ مُتَقَبَّلَةٍ
And the one who prays Al-Maghrib (Salat) in congregation, there will be for him like an accomplished Hajj and Umrah, Accepted.
وَ مَنْ صَلَّى الْعِشَاءَ فِي جَمَاعَةٍ كَانَ لَهُ كَقِيَامِ لَيْلَةِ الْقَدْرِ.
And one who prays Al-Isha (Salat) in congregation, there will be for him like standing (for Salat) on Laylat Al-Qadr’’.[12]
8- الْخِصَالُ، وَ الْمَجَالِسُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ فِي خَبَرٍ نَفَرٌ مِنَ الْيَهُودِ جَاءُوا إِلَى رَسُولِ اللَّهِ ص قَالَ النَّبِيُّ ص وَ أَمَّا الْجَمَاعَةُ فَإِنَّ صُفُوفَ أُمَّتِي فِي الْأَرْضِ كَصُفُوفِ الْمَلَائِكَةِ فِي السَّمَاءِ وَ الرَّكْعَةُ فِي جَمَاعَةٍ أَرْبَعٌ وَ عِشْرُونَ رَكْعَةً كُلُّ رَكْعَةٍ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ عِبَادَةِ أَرْبَعِينَ سَنَةً
(The books) ‘Al Khisaal’, and ‘Al Mahaasin’ – by the previous chain in a Hadeeth,
‘A number of Jews came to Rasool-Allah-saww. The Prophet-saww said: ‘As for the congregation, the rows of my-saww community in the earth is like rows of the Angels in the sky, and the Cycle (of Salat prayed) in congregation (equates to) twenty-four Cycles, each Cycles being more Beloved to Allah-azwj Mighty and Majestic than worship of forty years.
وَ أَمَّا يَوْمَ الْقِيَامَةِ يَجْمَعُ اللَّهُ فِيهِ الْأَوَّلِينَ وَ الْآخِرِينَ لِلْحِسَابِ فَمَا مِنْ مُؤْمِنٍ مَشَى إِلَى الْجَمَاعَةِ إِلَّا خَفَّفَ اللَّهُ عَلَيْهِ عَزَّ وَ جَلَ أَهْوَالَ يَوْمِ الْقِيَامَةِ ثُمَّ يَأْمُرُ بِهِ إِلَى الْجَنَّةِ.
And as for the Day of Qiyamah, Allah-azwj will Gather during it the former ones and the latter ones for the Reckoning. There is none from a Momin walking to the congregation except Allah‑azwj Mighty and Majestic will Lighten from him the horrors of the Day of Qiyamah, then He-azwj will Command with him to (go) to the Paradise’’.[13]
9- الْمَجَالِسُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ الرَّحْمَنِ عَنْ عَمِّهِ عَبْدِ الْعَزِيزِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أَدُلُّكُمْ عَلَى شَيْءٍ يُكَفِّرُ اللَّهُ بِهِ الْخَطَايَا وَ يَزِيدُ فِي الْحَسَنَاتِ
(The book) ‘Al Majaalis’ – From Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Muhammad Al Barqy, from his father, from Bakr Bin Salih, from Abdullah Bin Ibrahim, from Abdul Rahman, from his uncle Abdul Aziz, from Saeed Bin Al Musayyab, from Abu Saeed Al Khudry who said,
‘Rasool-Allah-saww said: ‘Shall I-saww point you all upon something Allah-azwj will Expiate the sins by it and increase in the good deeds?’
قِيلَ بَلَى يَا رَسُولَ اللَّهِ
It was said, ‘Yes, O Rasool-Allah-saww!’
قَالَ ص إِسْبَاغُ الْوُضُوءِ عَلَى الْمَكَارِهِ وَ كَثْرَةُ الْخُطَى إِلَى هَذِهِ الْمَسَاجِدِ وَ انْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ وَ مَا مِنْكُمْ مِنْ أَحَدٍ يَخْرُجُ مِنْ بَيْتِهِ مُتَطَهِّراً فَيُصَلِّي الصَّلَاةَ فِي الْجَمَاعَةِ مَعَ الْمُسْلِمِينَ ثُمَّ يَقْعُدُ يَنْتَظِرُ الصَّلَاةَ الْأُخْرَى إِلَّا وَ الْمَلَائِكَةُ تَقُولُ- اللَّهُمَّ اغْفِرْ لَهُ اللَّهُمَّ ارْحَمْهُ
He-saww said: ‘Perfect the Wud’u upon the abhorrence (extreme cold etc.), and frequent the steps to these Masjid, and await the Salat after the Salat, and there is no one from you going out from his house having purified, so he prays the Salat in the congregation with the Muslims, then he sits awaiting the other Salat, except and the Angels say, ‘O Allah-azwj, Forgive him! O Allah-azwj, Mercy him!’
فَإِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاعْدِلُوا صُفُوفَكُمْ وَ أَقِيمُوهَا وَ سُدُّوا الْفُرَجَ وَ إِذَا قَالَ إِمَامُكُمْ اللَّهُ أَكْبَرُ فَقُولُوا اللَّهُ أَكْبَرُ وَ إِذَا رَكَعَ فَارْكَعُوا وَ إِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُولُوا اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ إِنَّ خَيْرَ الصُّفُوفِ صَفُّ الرِّجَالِ الْمُقَدَّمُ وَ شَرَّهَا الْمُؤَخَّرُ.
When you stand to the Salat then correct your rows and straighten these and fill the gaps, and when your prayer leader says, ‘Allah-azwj is Greatest!’, then be saying, ‘Allah-azwj is Greatest!’, and when he does Ruk’u, the do Ruk’u, and when he says, ‘Allah-azwj Listens to the one praising Him-azwj’, say, ‘O Allah-azwj! Our Lord-azwj! For You-azwj is the Praise!’ The best of rows is the front row of the man, and its worst is the last’’.[14]
10- مَعَانِي الْأَخْبَارِ، وَ الْمَجَالِسُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ فِي الْجَنَّةِ غُرَفاً يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا وَ بَاطِنُهَا مِنْ ظَاهِرِهَا يَسْكُنُهَا مِنْ أُمَّتِي مَنْ أَطَابَ الْكَلَامَ وَ أَطْعَمَ الطَّعَامَ وَ أَفْشَى السَّلَامَ وَ صَلَّى بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
(The books) ‘Ma’any Al Akhbaar’, and ‘Al Majaalis’ – from Ahmad Bin Muhammad Bin Yahya Al Attar, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘In the Paradise there are chambers, their exterior can be seen from their interior, and their interior from their exterior. These will be dwelt by ones from my-saww community, one who is of good speech, and feeds the food, and initiates the greeting, and prays Salat at night while the people sleep!’
فَقَالَ عَلِيٌّ ع يَا رَسُولَ اللَّهِ وَ مَنْ يُطِيقُ هَذَا مِنْ أُمَّتِكَ
Ali-asws said: ‘O Rasool-Allah-saww, and who from your-saww community can endure this?’
فَقَالَ يَا عَلِيُّ أَ وَ مَا تَدْرِي مَا إِطَابَةُ الْكَلَامِ مَنْ قَالَ إِذَا أَصْبَحَ وَ أَمْسَى سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ عَشْرَ مَرَّاتٍ وَ إِطْعَامُ الطَّعَامِ نَفَقَةُ الرَّجُلِ عَلَى عِيَالِهِ
He-saww said: ‘O Ali-asws, and do you-asws not know what the good speech is? One who says when it is morning and evening, ‘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!’, ten times, and feeding the food, expenditure of the man upon his dependants.
وَ أَمَّا الصَّلَاةُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ فَمَنْ صَلَّى الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ وَ صَلَاةَ الْغَدَاةِ فِي الْمَسْجِدِ فِي جَمَاعَةٍ فَكَأَنَّمَا أَحْيَا اللَّيْلَ كُلَّهُ
And as for the Salat at night while the people sleep, is the one who prays Al-Maghrib and Al-Isha the last, and the morning Salat in the Masjid in congregation, it is as if he has revived (stayed awake) the night, all of it.
وَ إِفْشَاءُ السَّلَامِ أَنْ لَا يَبْخَلَ بِالسَّلَامِ عَلَى أَحَدٍ مِنَ الْمُسْلِمِينَ.
And initiating the greetings is not being stingy with the greeting upon anyone from the Muslims’’.[15]
11- الْمَجَالِسُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُورٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ عَنْ عَمِّهِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ عَنِ الصَّادِقِ ع قَالَ: مَنْ صَلَّى خَمْسَ صَلَوَاتٍ فِي الْيَوْمِ وَ اللَّيْلَةِ فِي جَمَاعَةٍ فَظَنُّوا بِهِ خَيْراً وَ أَجِيزُوا شَهَادَتَهُ.
(The book) ‘Al Majaalis’ – from Ja’far Bin Muhammad Bin Masrour, from Al-Husayn Bin Muhammad Bin Aamir, from his uncle Abdullah, from Muhammad Bin Ziyad, from Ibrahim Bin Ziyad,
‘From Al-Sadiq-asws having said: ‘One who prays five Salat(s) during the day and night in congregation, then thing good about him and allow his testimony’’.[16]
وَ مِنْهُ فِي خَبَرِ الْمَنَاهِي قَالَ النَّبِيُّ ص مَنْ أَمَّ قَوْماً بِإِذْنِهِمْ وَ هُمْ بِهِ رَاضُونَ فَاقْتَصَدَ بِهِمْ فِي حُضُورِهِ وَ أَحْسَنَ صَلَاتَهُ بِقِيَامِهِ وَ قِرَاءَتِهِ وَ رُكُوعِهِ وَ سُجُودِهِ وَ قُعُودِهِ فَلَهُ مِثْلُ أَجْرِ الْقَوْمِ وَ لَا يُنْقَصُ مِنْ أُجُورِهِمْ شَيْءٌ
And from him in a Hadeeth of the prohibitions,
‘The Prophet-saww said: ‘One who lead a group (in Salat) by their permission and they are satisfied with him, he should be moderate (shorten) with them in his presence, and be excellent of his Salat with his standing, and his recitation, and his Ruk’u, and his Sajdah, and his sitting, for him would be Recompense like the (whole) group without anything being reduced from their Recompense.
أَلَا وَ مَنْ أَمَّ قَوْماً بِأَمْرِهِمْ ثُمَّ لَمْ يُتِمَّ بِهِمُ الصَّلَاةَ وَ لَمْ يُحْسِنْ فِي رُكُوعِهِ وَ سُجُودِهِ وَ خُشُوعِهِ وَ قِرَاءَتِهِ رُدَّتْ عَلَيْهِ صَلَاتُهُ وَ لَمْ تُجَاوِزْ تَرْقُوَتَهُ وَ كَانَتْ مَنْزِلَتُهُ كَمَنْزِلَةِ إِمَامٍ جَائِرٍ مُعْتَدٍ لَمْ يُصْلِحْ إِلَى رَعِيَّتِهِ وَ لَمْ يَقُمْ فِيهِمْ بِحَقٍّ وَ لَا قَامَ فِيهِمْ بِأَمْرٍ
Indeed, and the one who leads a group (in Salat) with their instructions, then he does not complete the Salat with them, and is not good in his Ruk’u, and his Sajdah, and his fearfulness, and his recitation, his Salat will be returned to him and will not go beyond his collarbone, and his status would be like the status of a tyrannical leader, a transgressor, not correct (good) to his citizens, and does not stand among them with rights, nor stands upon them with a Command (of Allah-azwj)’.
وَ قَالَ ع أَلَا وَ مَنْ مَشَى إِلَى مَسْجِدٍ يَطْلُبُ فِيهِ الْجَمَاعَةَ كَانَ لَهُ بِكُلِّ خُطْوَةٍ سَبْعُونَ أَلْفَ حَسَنَةٍ وَ يُرْفَعُ لَهُ مِنَ الدَّرَجَاتِ مِثْلُ ذَلِكَ وَ إِنْ مَاتَ وَ هُوَ عَلَى ذَلِكَ وَكَّلَ اللَّهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يَعُودُونَهُ فِي قَبْرِهِ وَ يُؤْنِسُونَهُ فِي وَحْدَتِهِ وَ يَسْتَغْفِرُونَهُ لَهُ حَتَّى يُبْعَثَ.
And he-asws said: ‘Indeed, and the one who walks to a Masjid seeking in it the congregational Salat, there will be for him, for every step, seventy thousand good deeds, and there will be raised for him the ranks similar to that, and if he dies while he is upon that, Allah-azwj will Allocate seventy thousand Angels with him bidding him farewell in his grave and comforting him in his loneliness, and seeking Forgiveness for him until he is Resurrected’’.[17]
وَ مِنْهُ عَنْ أَحْمَدَ بْنِ زِيَادٍ الْهَمَدَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: اشْتَرَطَ رَسُولُ اللَّهِ ص عَلَى جِيرَانِ الْمَسْجِدِ شُهُودَ الصَّلَاةِ وَ قَالَ لَيَنْتَهِيَنَّ أَقْوَامٌ لَا يَشْهَدُونَ الصَّلَاةَ أَوْ لَآمُرَنَّ مُؤَذِّناً يُؤَذِّنُ ثُمَّ يُقِيمُ ثُمَّ آمُرُ رَجُلًا مِنْ أَهْلِ بَيْتِي وَ هُوَ عَلِيٌّ فَلَيُحْرِقَنَّ عَلَى أَقْوَامٍ بُيُوتَهُمْ بِحُزَمِ الْحَطَبِ لِأَنَّهُمْ لَا يَأْتُونَ الصَّلَاةَ.
And from him, from Ahmad Bin Ziyad Al Hamdany, from Ali Bin Ibrahim, from his father, from Abdullah Bin Maymoun Al Qaddah,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww stipulated conditions upon neighbours of the Masjid to attend the Salat, and said: ‘Let the people not attending the (congregational) Salat desist or I-saww shall instruct the Muezzin to proclaim Azaan, the Iqamah, then I-saww shall instruct a man from People-asws of my-saww Household, and he-asws is Ali-asws, let him-asws burn down upon people their houses with bundles of firewood, because they are not attending the (congregational) Salat’’.[18]
12- مَجَالِسُ الصَّدُوقِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُورٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ عَنْ عَمِّهِ عَبْدِ اللَّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: صَلَّى رَسُولُ اللَّهِ الْفَجْرَ فَلَمَّا انْصَرَفَ أَقْبَلَ بِوَجْهِهِ عَلَى أَصْحَابِهِ فَسَأَلَ عَنْ أُنَاسٍ هَلْ حَضَرُوا فَقَالُوا لَا يَا رَسُولَ اللَّهِ
(The book) ‘Majaalis’ of Al Sadouq – from Ja’far Bin Muhammad Bin Masrour, from Al-Husayn Bin Muhammad Bin Aamir, from his uncle Abdullah, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww prayed Al-Fajr (Salat). When he-saww finished, he-saww turned his-saww towards his-saww companions. He-saww asked about (some) people whether they were present. They said, ‘No, O Rasool-Allah-saww!
فَقَالَ أَ غُيَّبٌ هُمْ قَالُوا لَا
He-saww said: ‘Are they absent (gone away somewhere)?’ They said, ‘No!’
فَقَالَ أَمَا إِنَّهُ لَيْسَ مِنْ صَلَاةٍ أَشَدَّ عَلَى الْمُنَافِقِينَ مِنْ هَذِهِ الصَّلَاةِ وَ الْعِشَاءِ.
He-saww said: ‘But there isn’t any Salat severer upon the hypocrites than this Salat (in congregation) and Al-Isha’’.[19]
13- الْمَجَالِسُ، عَنْ جَعْفَرِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَمِعَ النِّدَاءَ فِي الْمَسْجِدِ فَخَرَجَ مِنْهُ مِنْ غَيْرِ عِلَّةٍ فَهُوَ مُنَافِقٌ إِلَّا أَنْ يُرِيدَ الرُّجُوعَ إِلَيْهِ.
(The book) ‘Al Majaalis’ – from Ja’far Bin Ali Al Kufi, from his grandfather Al Hassan Bin Ali, from his grandfather Abdullah Bin Al Mugheira, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who hears the call (Azaan) in the Masjid and he exits from it without a (valid) reason, he is a hypocrite, except if he intends to return to it!’’[20]
الْخِصَالُ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَا مِنْ خُطْوَةٍ أَحَبَّ إِلَى اللَّهِ مِنْ خُطْوَتَيْنِ خُطْوَةٍ يَسُدُّ بِهَا الْمُؤْمِنُ صَفّاً فِي اللَّهِ وَ خُطْوَةٍ إِلَى ذِي رَحِمٍ قَاطِعٍ.
(The book) ‘Al Khisaal’ –
‘From Ali-asws Bin Al-Husayn-asws having said: ‘There is none from the steps more Beloved to Allah-azwj than two steps – a step the Momin fills the gap in a row for the Sake of Allah-azwj, and a step take to one with kinship having cut it off’’.[21]
14- الْخِصَالُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مُرُوَّةُ الْحَضَرِ قِرَاءَةُ الْقُرْآنِ وَ مُجَالَسَةُ الْعُلَمَاءِ وَ النَّظَرُ فِي الْفِقْهِ وَ الْمُحَافَظَةُ عَلَى الصَّلَاةِ فِي الْجَمَاعَاتِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – from his father, from Ali Bin Ibrahim, from his father, from Hammad, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The nobility of staying (not travelling) is recitation of the Quran, and gathering of the scholars, and looking (considering) into the jurisprudence, and the preservation upon the Salat in the congregation’ – the Hadeeth’’.[22]
15- الْمَعَانِي، وَ الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْبَاقِرِ ع قَالَ: ثَلَاثٌ كَفَّارَاتٌ إِسْبَاغُ الْوُضُوءِ فِي السَّبَرَاتِ وَ الْمَشْيُ بِاللَّيْلِ وَ النَّهَارِ إِلَى الصَّلَوَاتِ وَ الْمُحَافَظَةُ عَلَى الْجَمَاعَاتِ.
(The books) ‘Al Ma’any’, and ‘Al Khisaal’ – From Muhammad Bin Al Hassan Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Haroun Bin Al Jahm, from Sowbir Bin Abu Fakhta, from Abu Jameela, from Sa’ad Bin Taryef,
‘From Al-Baqir-asws having said: ‘Three are atonements – perfecting the Wud’u in the extreme cold, and the walking at night and the daytime to the Salat(s), and the preserving upon the Salat (in congregation)’’.[23]
16- الْخِصَالُ، فِيمَا أَوْصَى بِهِ النَّبِيُّ ص عَلِيّاً ع يَا عَلِيُّ ثَلَاثٌ دَرَجَاتٌ إِسْبَاغُ الْوُضُوءِ فِي السَّبَرَاتِ وَ انْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ وَ الْمَشْيُ بِاللَّيْلِ وَ النَّهَارِ إِلَى الْجَمَاعَاتِ.
(The book) ‘Al Khisaal’ –
‘Amon what the Prophet-saww bequeathed to Ali-asws with: ‘O Ali-asws! Three are ranks – perfecting the Wud’u during the extreme cold, and awaiting the Salat after the Salat, and the waling at night and the daytime to the (Salat in) congregation’’.[24]
وَ مِنْهُ عَنْ عُبَيْدِ بْنِ أَحْمَدَ الْفَقِيهِ عَنْ أَبِي حَرْبٍ عَنْ مُحَمَّدِ بْنِ أبي أجيد [أُحَيْدٍ] عَنِ ابْنِ أَبِي عِيسَى الْحَافِظِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنِ ابْنِ بُكَيْرٍ عَنِ اللَّيْثِ عَنْ أَبِي الْهَادِ عَنْ عَبْدِ اللَّهِ بْنِ حُبَابٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ إِنَّ رَسُولَ اللَّهِ ص قَالَ: صَلَاةُ الْجَمَاعَةِ أَفْضَلُ مِنْ صَلَاةِ الْفَرْدِ بِخَمْسٍ وَ عِشْرِينَ دَرَجَةً.
And from him, from Ubeyd Bin Ahmad Al Faqeeh, from Abu Harb, from Muhammad Bin Abu Ajeed, from Ibn Abu Isa Al Hafiz, from Muhammad Bin Ibrahim, from Ibn Bukeyr, from Al Lays, from Abu Al Haad, from Abdullah Bin Hubab, from Abu Saeed Al Khudry who said,
‘Rasool-Allah-saww said: ‘The Salat in congregation is superior to the Salat prayed individually by twenty-five ranks’’.[25]
قَالَ ره وَ قَالَ أَبِي رَضِيَ اللَّهُ عَنْهُ فِي رِسَالَتِهِ إِلَيَّ لِصَلَاةِ الرَّجُلِ فِي جَمَاعَةٍ عَلَى صَلَاةِ الرَّجُلِ وَحْدَهُ خَمْسٌ وَ عِشْرُونَ دَرَجَةً فِي الْجَنَّةِ.
He said, ‘And my father, may Allah-azwj be Satisfied with him, said in his correspondence to me, ‘For Salat of the man in congregation over Salat of the man along, there are twenty-five ranks in the Paradise’’.[26]
وَ مِنْهُ فِي خَبَرِ الْأَعْمَشِ قَالَ الصَّادِقُ ع فَضْلُ الْجَمَاعَةِ عَلَى الْفَرْدِ بِأَرْبَعٍ وَ عِشْرِينَ.
And from him in a report by Al A’mash,
‘Al-Sadiq-asws said: ‘Merit of the congregation over the individual (Salat) is by twenty-four’’.[27]
17- مَجَالِسُ ابْنِ الشَّيْخِ، فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ انْظُرْ إِلَى صَلَاتِكَ كَيْفَ هِيَ فَإِنَّكَ إِمَامٌ لِقَوْمِكَ أَنْ تُتِمَّهَا وَ لَا تُخَفِّفَهَا فَلَيْسَ مِنْ إِمَامٍ يُصَلِّي بِقَوْمٍ يَكُونُ فِي صَلَاتِهِمْ نُقْصَانٌ إِلَّا كَانَ عَلَيْهِ لَا يَنْقُصُ مِنْ صَلَاتِهِمْ شَيْءٌ وَ تَمِّمْهَا وَ تَحَفَّظْ فِيهَا يَكُنْ لَكَ مِثْلُ أَجْرِهِمْ وَ لَا يَنْقُصُ ذَلِكَ مِنْ أَجْرِهِمْ شَيْئاً.
(The book) ‘Majaalis’ of Ibn Al Sheykh –
‘Amon what Amir Al-Momineen-asws wrote to Muhammad Bin Abu Bakr: ‘Look into your Salat how it is, for you are a prayer leader of your people, you should complete it and not lighten it. There isn’t any prayer leader praying with a group having deficiency in their Salat except it would be upon him. He should not reduce anything from their Salat, and he should complete it and be preserving in it. There would be for you similar to (all) their Recompense(s) and that would not reduce anything from their Recompense’’.[28]
18- الْعِلَلُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ ذُبْيَانَ بْنِ حَكِيمٍ الْأَزْدِيِّ عَنْ مُوسَى بْنِ النُّمَيْرِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا جُعِلَ الْجَمَاعَةُ وَ الِاجْتِمَاعُ إِلَى الصَّلَاةِ لِكَيْ يُعْرَفَ مَنْ يُصَلِّي مِمَّنْ لَا يُصَلِّي وَ مَنْ يَحْفَظُ مَوَاقِيتَ الصَّلَاةِ مِمَّنْ يُضِيعُ وَ لَوْ لَا ذَلِكَ لَمْ يُمْكِنْ أَحَداً أَنْ يَشْهَدَ عَلَى أَحَدٍ بِصَلَاحٍ لِأَنَّ مَنْ لَمْ يُصَلِّ فِي جَمَاعَةٍ فَلَا صَلَاةَ لَهُ بَيْنَ الْمُسْلِمِينَ لِأَنَّ رَسُولَ اللَّهِ ص قَالَ لَا صَلَاةَ لِمَنْ لَمْ يُصَلِّ فِي الْمَسْجِدِ مَعَ الْمُسْلِمِينَ إِلَّا مِنْ عِلَّةٍ.
(The book) ‘Al Ilal’ – from Al-Husayn Bin Ahmad Bin Idrees, from his father, from Muhammad Bin Ali Bin Mahboub, from Muhammad Bin Al Hassan, from Zubyan Bin Hakeem Al Azdy, from Musa Bin Al Numeyr, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘But rather, the congregation and the gathering to the Salat has been made lest the one who prays gets recognised from the one who does not pray, and the one who preserves timings of the Salat from the one who wastes, and had it not been that, there would not have been anyone testifying upon anyone with righteousness, because the one who does not pray in a congregation, there is no Salat for him between the Muslims, because Rasool-Allah-saww said: ‘There is no Salat for the one who does not pray Salat in the Masjid with the Muslim, except from a (valid) reason’’.[29]
19- مَجَالِسُ الصَّدُوقِ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ نَاتَانَةَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ تَرَكَ الْجَمَاعَةَ رَغْبَةً عَنْهَا وَ عَنْ جَمَاعَةِ الْمُسْلِمِينَ مِنْ غَيْرِ عِلَّةٍ فَلَا صَلَاةَ لَهُ.
(The book) ‘Majaalis’ of Al Sadouq – from Al-Husayn Bin Ibrahim Bin Natanah, from Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,
‘From Abu Ja’far-asws having said: ‘One who neglects the (Salat in) congregation turning away from it and from community from the Muslims from without a (valid) reason, there is no Salat for him’’.[30]
20- الْعِلَلُ، وَ الْعُيُونُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ فِيمَا رَوَاهُ مِنَ الْعِلَلِ عَنِ الرِّضَا ع فَإِنْ قَالَ فَلِمَ جُعِلَتِ الْجَمَاعَةُ
(The books) ‘Al Ilal’, and ‘Al Uyoun’ – From Abdul Wahid Bin Muhammad Bin Ubdous, from Ali Bin Quteyba, from Al Fazl Bin Shazan among what he reported from ‘Al Ilal’,
‘From Al-Reza-asws (in argumentation): ‘If he says, ‘Why has the (Salat in) congregation made to be?’
قِيلَ لِأَنْ لَا يَكُونَ الْإِخْلَاصُ وَ التَّوْحِيدُ وَ الْإِسْلَامُ وَ الْعِبَادَةُ لِلَّهِ إِلَّا ظَاهِراً مَكْشُوفاً مَشْهُوداً لِأَنَّ فِي إِظْهَارِهِ حُجَّةً عَلَى أَهْلِ الْمَشْرِقِ وَ الْمَغْرِبِ لِلَّهِ عَزَّ وَ جَلَّ وَ لِيَكُونَ الْمُنَافِقُ وَ الْمُسْتَخِفُّ مُؤَدِّياً لِمَا أَقَرَّ بِهِ يُظْهِرُ الْإِسْلَامَ وَ الْمُرَاقَبَةَ وَ لِيَكُونَ شَهَادَاتُ النَّاسِ بِالْإِسْلَامِ مِنْ بَعْضِهِمْ لِبَعْضٍ جَائِزَةً مُمْكِنَةً مَعَ مَا فِيهِ مِنَ الْمُسَاعَدَةِ عَلَى الْبِرِّ وَ التَّقْوَى وَ الزَّجْرِ عَنْ كَثِيرٍ مِنْ مَعَاصِي اللَّهِ عَزَّ وَ جَلَ.
It will be said: ‘Because the sincerity, and the Tawheed, and Al-Islam, and the worship of Allah‑azwj cannot happen except apparently, uncovered, witnessed, because in its manifestation is an Argument against people of the east and the west for Allah-azwj Mighty and Majestic, and for the hypocrite and the one taking lightly to fulfil what he had acknowledge with manifesting Al-Islam, and the surveillance (of each other), and for testimonies of the people from each other be allowed and possible, along with what is in it from the mutual assistance upon the righteousness and the piety, and the rebuking from many of the acts of disobedience to Allah-azwj Mighty and Majestic’’.[31]
21- ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ الْبَرْقِيِّ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الصَّلَاةُ فِي الْجَمَاعَةِ تَفْضُلُ عَلَى صَلَاةِ الْمُفْرِدِ بِثَلَاثٍ وَ عِشْرِينَ دَرَجَةً تَكُونُ خَمْساً وَ عِشْرِينَ صَلَاةً.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Al Barqy, from Ibn Abu Najran, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘The Salat in the congregation is merited upon the Salat prayed individually by twenty-three (twenty-four) ranks, to become twenty-five Salats’’.[32]
22- الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ صَلَّى الْغَدَاةَ وَ الْعِشَاءَ الْآخِرَةَ فِي جَمَاعَةٍ فَهُوَ فِي ذِمَّةِ اللَّهِ فَمَنْ ظَلَمَهُ فَإِنَّمَا ظَلَمَ اللَّهَ وَ مَنْ حَقَّرَهُ فَإِنَّمَا يُحَقِّرُ اللَّهَ.
(The book) ‘Al Mahasin’ – from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who prays the morning and Al Isha the last in congregation, he is in Protection of Allah-azwj. So the one who oppresses him has rather oppressed Allah-azwj, and one who demeans him has rather demeaned Allah-azwj’’.[33]
بيان: وَ هَكَذَا رَوَاهُ فِي الذِّكْرَى أَيْضاً ثُمَّ قَالَ وَ عَنِ النَّبِيِّ ص مَنْ صَلَّى الْغَدَاةَ فَإِنَّهُ فِي ذِمَّةِ اللَّهِ فَلَا يُخْفِرَنَّ اللَّهَ فِي ذِمَّتِهِ.
Explanation (Hadeeth only) – It is reported in ‘Al Zikra’ as well, ‘Then he said, ‘And from the Prophet-saww: ‘One who prays the morning Salat (in congregation), he is in the Protection of Allah-azwj, and Allah-azwj will not Let down anyone being in His-azwj Protection’’.
23- الْمَحَاسِنُ، فِي رِوَايَةِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ خَلَعَ جَمَاعَةَ الْمُسْلِمِينَ قَدْرَ شِبْرٍ خَلَعَ رِبْقَةَ الْإِيمَانِ مِنْ عُنُقِهِ.
(The book) ‘Al Mahasin’ – In a report by Muhammad Bin Ali,
‘From Abu Abdullah-asws having said: ‘One who vacates a congregation of the Muslims by a measurement of a palm’s width has vacated the yoke of Eman from his neck’’.[34]
بيان: الظاهر أن المراد هنا ترك إمام الحق و إن أمكن شموله لترك الجماعة أيضا.
Explanation – The intent over here is neglecting the truthful Imam-asws, and even though it is possible to include neglecting the congregation as well.
24- الْمَحَاسِنُ، فِي رِوَايَةِ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع مَنْ سَمِعَ النِّدَاءَ مِنْ جِيرَانِ الْمَسْجِدِ فَلَمْ يُجِبْ فَلَا صَلَاةَ لَهُ.
(The book) ‘Al Mahasin’ – In a report by Abu Baseer,
‘From Abu Ja’far-asws: ‘One who hears the call (Azaan) from neighbourhood of the Masjid but does not respond, there is no Salat for him’’.[35]
25- مَجَالِسُ ابْنِ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ الْغَضَائِرِيِّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنْ زُرَيْقٍ الْخُلْقَانِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ رُفِعَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع بِالْكُوفَةِ أَنَّ قَوْماً مِنْ جِيرَانِ الْمَسْجِدِ لَا يَشْهَدُونَ الصَّلَاةَ جَمَاعَةً فِي الْمَسْجِدِ فَقَالَ ع لَيَحْضُرُنَّ مَعَنَا صَلَاتَنَا جَمَاعَةً أَوْ لَيَتَحَوَّلُنَّ عَنَّا وَ لَا يُجَاوِرُونَّا وَ لَا نُجَاوِرُهُمْ.
(The book) ‘Majalis’ of Ibn Al Sheykh – from Al-Husayn Bin Ubeydullah Al Gazairy, from Al Tal’akbury, from Muhammad Bin Hammam, from Abdullah Allah-azwj Bin Ja’far Al Himeyri, from Muhammad Bin Khalid Al Tayalisy, from Zureyq Al Khulqany who said,
‘I heard Abu Abdullah-asws saying: ‘It was raised to Amir Al-Momineen-asws at Al-Kufa that a group from neighbourhood of the Masjid were not attending the congregational Salat in the Masjid. He-asws said: ‘Let them either attend our congregation Salat(s) with us or let then transfer away from us, and they will neither be our neighbours nor will we be their neighbours’’.[36]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ عَنْ زُرَيْقٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ صَلَاةُ الرَّجُلِ فِي مَنْزِلِهِ جَمَاعَةً تَعْدِلُ أَرْبَعاً وَ عِشْرِينَ صَلَاةً وَ صَلَاةُ الرَّجُلِ جَمَاعَةً فِي الْمَسْجِدِ تَعْدِلُ ثَمَانِياً وَ أَرْبَعِينَ صَلَاةً مُضَاعَفَةً فِي الْمَسْجِدِ
And from him by this chain, from Zureyq who said,
‘I heard Abu Abdullah-asws saying: ‘Salat of the Man in his house in congregation equates to twenty-four Salat(s), and Salat of the man in congregation in the Masjid equates to eighty-four Salat(s), being double in the Masjid.
وَ إِنَّ الرَّكْعَةَ فِي الْمَسْجِدِ الْحَرَامِ أَلْفُ رَكْعَةٍ فِي سِوَاهُ مِنَ الْمَسَاجِدِ وَ إِنَّ الصَّلَاةَ فِي الْمَسْجِدِ فَرْداً بِأَرْبَعٍ وَ عِشْرِينَ صَلَاةً
And the (one) Cycle (of Salat) in the Sacred Masjid (equates to) a thousand Cycles in the Masjids other than it, and the Salat in the Masjid prayed individually (equates to) twenty-four Salat(s).
وَ الصَّلَاةَ فِي مَنْزِلِكَ فَرْداً هَبَاءٌ مَنْثُورٌ لَا يَصْعَدُ مِنْهُ إِلَى اللَّهِ تَعَالَى شَيْءٌ وَ مَنْ صَلَّى فِي بَيْتِهِ جَمَاعَةً رَغْبَةً عَنِ الْمَسَاجِدِ فَلَا صَلَاةَ لَهُ وَ لَا لِمَنْ صَلَّى مَعَهُ إِلَّا مِنْ عِلَّةٍ تَمْنَعُ مِنَ الْمَسْجِدِ.
And the Salat prayed in your house individually is (like) floating dust, nothing will ascend to Allah-azwj the Exalted, and the one who prays Salat in his house in congregation turning away from the Masjid, there is no Salat for him nor for the one praying with him, except from a (valid) reason preventing from the Masjid’’.[37]
وَ بِهَذَا الْإِسْنَادِ عَنْ زُرَيْقٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع بَلَغَهُ أَنَّ قَوْماً لَا يَحْضُرُونَ الصَّلَاةَ فِي الْمَسْجِدِ فَخَطَبَ فَقَالَ إِنَّ قَوْماً لَا يَحْضُرُونَ الصَّلَاةَ مَعَنَا فِي مَسَاجِدِنَا فَلَا يُؤَاكِلُونَا وَ لَا يُشَارِبُونَا وَ لَا يُشَاوِرُونَا وَ لَا يُنَاكِحُونَا وَ لَا يَأْخُذُوا مِنْ فَيْئِنَا شَيْئاً أَوْ يَحْضُرُوا مَعَنَا صَلَاتَنَا جَمَاعَةً وَ إِنِّي لَأُوشِكُ أَنْ آمُرَ لَهُمْ بِنَارٍ تُشْعَلُ فِي دُورِهِمْ فَأُحْرِقَهَا عَلَيْهِمْ أَوْ يَنْتَهُونَ
And by this chain, from Zureyq,
‘From Abu Abdullah-asws, from Amir Al-Momineen-asws, it reached him-asws that a group were not attending the (congregational) Salat in the Masjid, so he-asws addressed and said: ‘There are people who are not attending the Salat with us in our Masjid(s), so they should neither eat with us, nor drink with us, nor consult us, nor marry us, nor be taking anything from our war booty, or they should attend our Salat(s) with us in congregation, and I-asws about to order with fire with them to be inflamed in their houses so these would be burned down upon them, or (unless) they desist!’
قَالَ فَامْتَنَعَ الْمُسْلِمُونَ عَنْ مُؤَاكَلَتِهِمْ وَ مُشَارَبَتِهِمْ وَ مُنَاكَحَتِهِمْ حَتَّى حَضَرُوا الْجَمَاعَةَ مَعَ الْمُسْلِمِينَ.
He (the narrator) said, ‘The Muslims refused from their foods, and their drinks, and marrying them until they attended the congregation (Salat) with the Muslims’’.[38]
26- رَوَى الشَّهِيدُ الثَّانِي قُدِّسَ سِرُّهُ فِي شَرْحِهِ عَلَى الْإِرْشَادِ مِنْ كِتَابِ الْإِمَامِ وَ الْمَأْمُومِ لِلشَّيْخِ أَبِي مُحَمَّدٍ جَعْفَرِ بْنِ أَحْمَدَ الْقُمِّيِّ بِإِسْنَادِهِ الْمُتَّصِلِ إِلَى أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص أَتَانِي جَبْرَئِيلُ مَعَ سَبْعِينَ أَلْفَ مَلَكٍ بَعْدَ صَلَاةِ الظُّهْرِ فَقَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يُقْرِئُكَ السَّلَامَ وَ أَهْدَى إِلَيْكَ هَدِيَّتَيْنِ لَمْ يُهْدِهِمَا إِلَى نَبِيٍّ قَبْلَكَ
It is reported by Al Shaheed Al Saany, may his soul be sanctified, in his commentary upon ‘Al Irshad’, from the book, ‘Al Imam Wa Al Mamoum’ of the Sheykh Abu Muhammad Ja’far Bin Ahmad Al Qummi, by his chain connected to Abu Saeed Al Khudry who said,
‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww with seventy thousand Angels after Al-Zohr Salat. He-as said: ‘O Muhammad-saww! Your-saww Lord-azwj Conveys the Greeting to You-azwj and Gifts to gifts to You-azwj He-azwj had not Gifted to any Prophet-as before you-saww!’
قُلْتُ وَ مَا تِلْكَ الْهَدِيَّتَانِ
I-saww said: ‘And what are these two gifts?’
قَالَ الْوَتْرُ ثَلَاثُ رَكَعَاتٍ وَ الصَّلَاةُ الْخَمْسُ فِي جَمَاعَةٍ
He-as said: ‘Al-Witr (Salat) of three Cycles, and the five (daily) Salat(s) in congregation’.
قُلْتُ يَا جَبْرَئِيلُ وَ مَا لِأُمَّتِي فِي الْجَمَاعَةِ
I-saww said: ‘O Jibraeel-as, and what is for my-saww community in the congregation (of Salat)?’
قَالَ يَا مُحَمَّدُ إِذَا كَانَا اثْنَيْنِ كَتَبَ اللَّهُ لِكُلِّ وَاحِدٍ بِكُلِ رَكْعَةٍ مِائَةً وَ خَمْسِينَ صَلَاةً وَ إِذَا كَانُوا ثَلَاثَةً كَتَبَ لِكُلِّ وَاحِدٍ بِكُلِّ رَكْعَةٍ سِتَّ مِائَةِ صَلَاةٍ وَ إِذَا كَانُوا أَرْبَعَةً كَتَبَ اللَّهُ لِكُلِّ وَاحِدٍ بِكُلِّ رَكْعَةٍ أَلْفاً وَ مِائَتَيْ صَلَاةٍ
He-as said: ‘O Muhammad-saww! When there were to be two (persons), Allah-azwj will Write for each one, for every Cycle prayed, one hundred and fifty Salat(s); and when there were to be three, Allah-azwj will Write for each one, for every Cycle prayed, sic hundred Salat(s); and when there were to be four, Allah-azwj will Write for each one, for every Cycle prayed, one thousand and two hundred Salat(s).
وَ إِذَا كَانُوا خَمْسَةً كَتَبَ اللَّهُ لِكُلِّ وَاحِدٍ بِكُلِّ رَكْعَةٍ أَلْفَيْنِ وَ أَرْبَعَمِائَةٍ وَ إِذَا كَانُوا سِتَّةً كَتَبَ اللَّهُ لِكُلِّ وَاحِدٍ مِنْهُمْ بِكُلِّ رَكْعَةٍ أَرْبَعَةَ آلَافٍ وَ ثَمَانَمِائَةِ صَلَاةٍ وَ إِذَا كَانُوا سَبْعَةً كَتَبَ اللَّهُ لِكُلِّ وَاحِدٍ مِنْهُمْ بِكُلِّ رَكْعَةٍ تِسْعَةَ آلَافٍ وَ سِتَّ مِائَةِ صَلَاةٍ
And when there were to be five, Allah-azwj will Write for each one, for every Cycle prayed, two thousand and four hundred (Salat(s)); and when there were to be six, Allah-azwj will Write for each one of them, for every Cycle prayed, four thousand and eight and eight hundred Salat(s); and when there were to be seven, Allah-azwj will Write for each one of them, for every Cycle prays, nine thousand and six hundred Salat(s).
وَ إِذَا كَانُوا ثَمَانِيَةً كَتَبَ اللَّهُ لِكُلِّ وَاحِدٍ مِنْهُمْ بِكُلِّ رَكْعَةٍ تِسْعَةَ عَشَرَ أَلْفاً وَ مِائَتَيْ صَلَاةٍ وَ إِذَا كَانُوا تِسْعَةً كَتَبَ اللَّهُ لِكُلِّ وَاحِدٍ مِنْهُمْ بِكُلِّ رَكْعَةٍ سِتَّةً وَ ثَلَاثِينَ أَلْفاً وَ أَرْبَعَمِائَةِ صَلَاةٍ وَ إِذَا كَانُوا عَشَرَةً كَتَبَ اللَّهُ لِكُلِّ وَاحِدٍ بِكُلِّ رَكْعَةٍ سَبْعِينَ أَلْفاً وَ أَلْفَيْنِ وَ ثَمَانَمِائَةِ صَلَاةٍ
And when there were to be eight, Allah-azwj will Write for each one of them, for every Cycle prayed, nineteen thousand and two hundred Salat(s); and when there were to be nine, Allah‑azwj will Write for each one of them, for every Cycle prayed, thirty-six thousand and four hundred Salat(s); and when there were to be ten, Allah-azwj will Write for each one, for every Cycle prayed, seventy-two thousand and eight hundred Salat(s)!
فَإِنْ زَادُوا عَلَى الْعَشَرَةِ فَلَوْ صَارَتِ السَّمَاوَاتُ كُلُّهَا مِدَاداً وَ الْأَشْجَارُ أَقْلَاماً وَ الثَّقَلَانِ مَعَ الْمَلَائِكَةِ كُتَّاباً لَمْ يَقْدِرُوا أَنْ يَكْتُبُوا ثَوَابَ رَكْعَةٍ وَاحِدَةٍ
If they were to increase upon the ten, so even if all the skies were to become ink, and the trees as pens, and the two heavyweights (Jinn and the humans) along with the Angels were to write, they will not be able to write Rewards of even one Cycle!
يَا مُحَمَّدُ تَكْبِيرَةٌ يُدْرِكُهَا الْمُؤْمِنُ مَعَ الْإِمَامِ خَيْرٌ مِنْ سِتِّينَ أَلْفَ حَجَّةٍ وَ عُمْرَةٍ وَ خَيْرٌ مِنَ الدُّنْيَا وَ مَا فِيهَا سَبْعِينَ أَلْفَ مَرَّةٍ وَ رَكْعَةٌ يُصَلِّيهَا الْمُؤْمِنُ مَعَ الْإِمَامِ خَيْرٌ مِنْ مِائَةِ أَلْفِ دِينَارٍ يَتَصَدَّقُ بِهَا عَلَى الْمَسَاكِينِ وَ سَجْدَةٌ يَسْجُدُهُمَا الْمُؤْمِنُ مَعَ الْإِمَامِ فِي جَمَاعَةٍ خَيْرٌ مِنْ عِتْقِ مِائَةِ رَقَبَةٍ.
O Muhammad-saww! An exclamation of Takbeer the Momin attains with the prayer leader is better than a thousand Hajj and Umar, and better than the world and whatever is in it seventy thousand times; and a Cycle of Salat the Momin prays with the prayer leader is better than a hundred thousand Dinars donated in charity with upon the poor; and two Sajdah(s) the Momin prostrates with the prayer leader in a congregation is better than liberating one hundred necks’’.[39]
27- جَامِعُ الْأَخْبَارِ، عَنْ أَبِي سَلَمَةَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِ مِثْلَهُ إِلَى قَوْلِهِ يَا مُحَمَّدُ تَكْبِيرٌ يُدْرِكُهُ الْمُؤْمِنُ خَيْرٌ لَهُ مِنْ سَبْعِينَ حَجَّةً وَ أَلْفِ عُمْرَةٍ سِوَى الْفَرِيضَةِ
(The book) ‘Jamie Al Akhbar’ – from Abu Salama, from Abu Saeed Al Khudry,
‘Similar to it up to his-as (Jibraeel-as)’s words: ‘O Muhammad-saww! A Takbeer the Momin attains (with a prayer leader) is better for him that seventy Hajj and a thousand Umrah, besides the obligatory (Salat)!
يَا مُحَمَّدُ رَكْعَةٌ يُصَلِّيهَا الْمُؤْمِنُ مَعَ الْإِمَامِ خَيْرٌ لَهُ مِنْ أَنْ يَتَصَدَّقَ بِمِائَةِ أَلْفِ دِينَارٍ عَلَى الْمَسَاكِينِ وَ سَجْدَةٌ يَسْجُدُهَا خَيْرٌ لَهُ مِنْ عِبَادَةِ سَنَةٍ وَ رَكْعَةٌ يَرْكَعُهَا الْمُؤْمِنُ مَعَ الْإِمَامِ خَيْرٌ مِنْ مِائَةِ رَقَبَةٍ يُعْتِقُهَا فِي سَبِيلِ اللَّهِ
O Muhammad-saww! A Cycle (of Salat) the Momin prays with the prayer leader is better for him than if he were to donate with one hundred thousand Dinars upon the poor, and a Sajdah he prostrates is better for him what worship of a year, and a Cycle the Momin prays with the prayer leader is better than one thousand necks he liberates in the way of Allah-azwj!
يَا مُحَمَّدُ مَنْ أَحَبَّ الْجَمَاعَةَ أَحَبَّهُ اللَّهُ وَ الْمَلَائِكَةُ أَجْمَعُونَ.
O Muhammad-saww! One who loves (praying) the (Salat in) congregation, Allah-azwj will Love him, and (so will) the Angels in their entirety!’’[40]
28- الْهِدَايَةُ، قَالَ الصَّادِقُ ع فَضْلُ صَلَاةِ الرَّجُلِ فِي جَمَاعَةٍ عَلَى صَلَاةِ الرَّجُلِ وَحْدَهُ خَمْسٌ وَ عِشْرُونَ دَرَجَةً فِي الْجَنَّةِ.
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said: ‘Merit of the Salat of a man in congregation over the Salat of a man praying alone is twenty-five ranks in the Paradise’’.[41]
29- كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ قَوْماً جَلَسُوا عَنْ حُضُورِ الْجَمَاعَةِ فَهَمَّ رَسُولُ اللَّهِ ص أَنْ يُشْعِلَ النَّارَ فِي دُورِهِمْ حَتَّى خَرَجُوا وَ حَضَرُوا الْجَمَاعَةَ مَعَ الْمُسْلِمِينَ.
The book of Zayd Al Narsy –
‘From Abu Abdullah-asws having said: ‘A group sat back from attending the (Salat in) congregation. Rasool-Allah-azwj thought of inflaming the fire in their houses until they came out and attending the congregation with the Muslims’’.[42]
30- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: مَنْ صَلَّى الصَّلَاةَ فِي جَمَاعَةٍ فَظُنُّوا بِهِ كُلَّ خَيْرٍ وَ اقْبَلُوا شَهَادَتَهُ.
(The book) ‘Da’aim Al Islam’ – We are reporting,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Rasool-Allah-saww having said: ‘One who prays the Salat in congregation, then think of all good with him and accept his testimony’’.[43]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ: الصَّلَاةُ فِي جَمَاعَةٍ أَفْضَلُ مِنْ صَلَاةِ الْفَذِّ بِأَرْبَعٍ وَ عِشْرِينَ صَلَاةً.
And from Ja’far-asws Bin Muhammad-asws having said: ‘The Salat prayed in congregation is superior to the Salat prayed individually by twenty-four Salat(s)’’.[44]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍ أَنَّهُ سُئِلَ عَنِ الصَّلَاةِ فِي جَمَاعَةٍ أَ فَرِيضَةٌ
And from Abu Ja’far Muhammad Bin Ali-asws, he-asws was asked about the Salat in congregation, ‘Is it an Imposition (obligatory)?’
قَالَ الصَّلَاةُ فَرِيضَةٌ وَ لَيْسَ الِاجْتِمَاعُ فِي الصَّلَوَاتِ بِمَفْرُوضٍ وَ لَكِنَّهَا سُنَّةٌ وَ مَنْ تَرَكَهَا رَغْبَةً عَنْهَا وَ عَنْ جَمَاعَةِ الْمُؤْمِنِينَ لِغَيْرِ عُذْرٍ وَ لَا عِلَّةٍ فَلَا صَلَاةَ لَهُ.
‘He-asws said: ‘The Salat is an Imposition (obligatory) and the gathering in the Salat isn’t obligatory, but it is a Sunnah, and the one who neglects it turning away from it and from community of the Momineen without any excuse nor reason, there is no Salat for him’’.[45]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَنْ صَلَّى الْفَجْرَ فِي جَمَاعَةٍ رُفِعَتْ صَلَاتُهُ فِي صَلَاةِ الْأَبْرَارِ وَ كُتِبَ يَوْمَئِذٍ فِي وَفْدِ الْمُتَّقِينَ.
And from Ali-asws having said: ‘One who prays Al Fajr (Salat) in congregation, his Salat will be raised among Salat(s) of the righteous, and on that day he will be written as being among the delegation of the pious’’.[46]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ قَالَ: قَامَ عَلِيٌّ ع اللَّيْلَ كُلَّهُ حَتَّى إِذَا انْشَقَّ عَمُودُ الصُّبْحِ صَلَّى الْفَجْرَ وَ خَفَقَ بِرَأْسِهِ فَلَمَّا صَلَّى رَسُولُ اللَّهِ ص الْغَدَاةَ لَمْ يَرَهُ فَأَتَى فَاطِمَةَ فَقَالَ أَيْ بُنَيَّةِ مَا بَالُ ابْنِ عَمِّكِ لَمْ يَشْهَدْ مَعَنَا صَلَاةَ الْغَدَاةِ فَأَخْبَرَتْهُ الْخَبَرَ
And from Abu Ja’far Muhammad Bin Ali-asws having said: ‘Ali-asws stood the whole night until when pillars of the morning were split (dawn emerged), he-asws prayed Al Fajr and nodded his‑asws head (dozed). When Rasool-Allah-saww had prayed the morning (Salat), he-saww did not see him-asws, so he-saww came to (Syeda) Fatima-asws. He-saww said: ‘O daughter-asws! What is the matter the son-asws of your-asws uncle-as did not attend the morning Salat with us?’ She informed him-saww the news.
فَقَالَ مَا فَاتَهُ مِنْ صَلَاةِ الْغَدَاةِ فِي جَمَاعَةٍ أَفْضَلُ مِنْ قِيَامِ لَيْلِهِ كُلِّهِ
He-saww said: ‘What was missed out by him-asws of the morning Salat in congregation is better than his-asws standing the while night!’
فَانْتَبَهَ عَلِيٌّ لِكَلَامِ رَسُولِ اللَّهِ ص فَقَالَ لَهُ يَا عَلِيُّ إِنَّ مَنْ صَلَّى الْغَدَاةَ فِي جَمَاعَةٍ فَكَأَنَّمَا قَامَ اللَّيْلَ كُلَّهُ رَاكِعاً وَ سَاجِداً
Ali-asws woke up alert to the speech of Rasool-Allah-saww. He-saww said to him-asws: ‘O Ali-asws! The one who prays the morning (Salat) in congregation, it is as if he has stood the whole night performing Ruk’u and Sajdah!
يَا عَلِيُّ أَ مَا عَلِمْتَ أَنَّ الْأَرْضَ تَعِجُّ إِلَى اللَّهِ مِنْ نَوْمِ الْعَالِمِ عَلَيْهَا قَبْلَ طُلُوعِ الشَّمْسِ.
O Ali-asws! Don’t you-asws know that the earth clamours to Allah-azwj from the man sleeping upon it before the emergence of dawn?’’[47]
وَ عَنْ عَلِيٍّ ع أَنَّهُ غَدَا عَلَى أَبِي الدَّرْدَاءِ فَوَجَدَهُ نَائِماً فَقَالَ لَهُ مَا لَكَ
And from Ali-asws, he-asws went to Abu Al-Darda’a early morning and found him sleeping. He‑asws said to him: ‘What is the matter with you?’
فَقَالَ كَانَ مِنِّي مِنَ اللَّيْلِ شَيْءٌ فَنِمْتُ
He said, ‘Something happened from me at night so I slept’.
فَقَالَ عَلِيٌّ أَ فَتَرَكْتَ صَلَاةَ الصُّبْحِ فِي جَمَاعَةٍ
Ali-asws said: ‘Did you neglect the morning Salat in congregation?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ عَلِيٌّ يَا أَبَا الدَّرْدَاءِ لَأَنْ أُصَلِّيَ الْعِشَاءَ وَ الْفَجْرَ فِي جَمَاعَةٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أُحْيِيَ مَا بَيْنَهُمَا أَ وَ مَا سَمِعْتَ رَسُولَ اللَّهِ ص يَقُولُ لَوْ يَعْلَمُونَ مَا فِيهِمَا لَأَتَوْهُمَا وَ لَوْ حَبْواً وَ إِنَّهُمَا لَيُكَفِّرَانِ مَا بَيْنَهُمَا.
Ali-asws said: ‘O Abu Al-Darda’a! If I were to pray Al-Isha and Al-Fajr (Salat) in congregation, it would be more beloved to me-asws than if I-asws to stay awake during what is between the two, and have you not heard Rasool-Allah-saww saying: ‘Had they known what is in these two (Salat), they would have attended these, and even if they had to crawl, and these two are atonements for what is between them’’.[48]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنَ عَلِيٍّ ع أَنَّهُ قَالَ: أَتَى رَجُلٌ مِنْ جُهَيْنَةَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ ص أَكُونُ بِالْبَادِيَةِ وَ مَعِي أَهْلِي وَ وُلْدِي وَ غِلْمَتِي فَأُؤَذِّنُ وَ أُقِيمُ وَ أُصَلِّي بِهِمْ أَ فَجَمَاعَةٌ نَحْنُ
And from Abu Ja’far Muhammad Bin Ali-asws having said: ‘A man from Juheyna came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! I tend to be in the valleys and my wife and my children and my servants are with me. I proclaim Azaan and Iqamah and pray Salat with them. Are we a congregation?’
He-saww said: ‘Yes’.
قَالَ نَعَمْ قَالَ فَإِنَّ الْغِلْمَةَ رُبَّمَا اتَّبَعُوا الْإِبِلَ وَ أَبْقَى أَنَا وَ أَهْلِي وَ وُلْدِي فَأُؤَذِّنُ وَ أُقِيمُ وَ أُصَلِّي بِهِمْ أَ فَجَمَاعَةٌ نَحْنُ
He said, ‘Sometimes the servants pursue the camels while I, and my wife and my children remain. So I proclaim Azaan and Iqamah and pray Salat with the. Are we a congregation?’
قَالَ نَعَمْ
He-saww said: ‘Yes’.
قَالَ فَإِنَّ بَنِيَّ رُبَّمَا اتَّبَعُوا قَطْرَ السَّحَابِ فَأَبْقَى أَنَا وَ أَهْلِي فَأُؤَذِّنُ وَ أُقِيمُ وَ أُصَلِّي بِهِمْ أَ فَجَمَاعَةٌ نَحْنُ
He-asws said: ‘Sometimes my sons follow drops of the clouds, so I and my wife remain. So I proclaim Azaan and Iqamah and pray with them. Are we a congregation?’
قَالَ نَعَمْ
He-saww said: ‘Yes’.
قَالَ فَإِنَّ الْمَرْأَةَ تَذْهَبُ فِي مسلحتها [مَصْلَحَتِهَا] فَأَبْقَى وَحْدِي فَأُؤَذِّنُ وَ أُقِيمُ وَ أُصَلِّي أَ فَجَمَاعَةٌ أَنَا
He said, ‘The wife goes regarding her need, so I remain alone. I proclaim Azaan and Iqamah, and I pray. Am I a congregation?’
فَقَالَ رَسُولُ اللَّهِ ص الْمُؤْمِنُ وَحْدَهُ جَمَاعَةٌ.
Rasool-Allah-saww said: ‘The Momin alone, is a congregation!’’[49]
و قد ذكرنا فيما تقدم أن المؤمن إذا أذن و أقام صلى خلفه صفان من الملائكة.
Note: – And we have mention previously that when the Momin proclaims Azaan and Iqamah, two rows of Angels pray behind him.
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: تَحْتَ ظِلِّ الْعَرْشِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ رَجُلٌ خَرَجَ مِنْ بَيْتِهِ فَأَسْبَغَ الطُّهْرَ ثُمَّ مَشَى إِلَى بَيْتٍ مِنْ بُيُوتِ اللَّهِ لِيَقْضِيَ فَرِيضَةً مِنْ فَرَائِضِ اللَّهِ فَهَلَكَ فِيمَا بَيْنَهُ وَ بَيْنَ ذَلِكَ
And from Ali-asws having said: ‘He will be beneath Shade of the Throne on the Day there will be no shade except His-azwj Shade, a man who goes out from his house, perfects the purification, then walks to a house (Masjid) from the houses (Masjids) of Allah-azwj in order to fulfil an obligation from obligations of Allah-azwj, so he dies in what is between it and that.
وَ رَجُلٌ قَامَ فِي جَوْفِ اللَّيْلِ بَعْدَ مَا هَدَأَتِ الْعُيُونُ فَأَسْبَغَ الطُّهْرَ ثُمَّ قَامَ إِلَى بَيْتٍ مِنْ بُيُوتِ اللَّهِ فَهَلَكَ فِيمَا بَيْنَهُ وَ بَيْنَ ذَلِكَ.
And a man who stands in middle of the night after the eyes had slept, so he perfects the purification, then stands to a house (Masjid) from the houses of Allah-azwj, but he died in what is between it and that’’.[50]
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: إِسْبَاغُ الْوُضُوءِ فِي الْمَكَارِهِ وَ نَقْلُ الْأَقْدَامِ إِلَى الْمَسَاجِدِ وَ انْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ تَغْسِلُ الْخَطَايَا غَسْلًا.
And from Rasool-Allah-saww having said: ‘Perfecting the Wud’u in the abhorrence (extreme cold), and transferring the feet to the Masjid(s) and awaiting the Salat after the Salat washes away the sins with a washing’’.[51]
وَ عَنْهُ ع أَنَّهُ قَالَ: خَيْرُ صُفُوفِ الصَّلَاةِ الْمُقَدَّمُ وَ خَيْرُ صُفُوفِ الْجَنَائِزِ الْمُؤَخَّرُ
And from him-saww having said: ‘Best of the rows of the Salat is the front, and best of the rows of the funerals is the last’.
قِيلَ يَا رَسُولَ اللَّهِ وَ كَيْفَ ذَلِكَ
It was said, ‘O Rasool-Allah-saww, and how is that so?’
قَالَ لِأَنَّهُ سِتْرٌ لِلنِّسَاءِ وَ خَيْرُ صُفُوفِ الرِّجَالِ أَوَّلُهَا وَ خَيْرُ صُفُوفِ النِّسَاءِ آخِرُهَا وَ لَوْ يَعْلَمُ النَّاسُ مَا فِي الصَّفِّ الْأَوَّلِ لَمْ يَصِلْ إِلَيْهِ أَحَدٌ إِلَّا بِاسْتِهَامٍ.
He-saww said: ‘Because veiling is for the women, and best of the rows of the men is their first, and best of the women is their last, and had the people known what is in the first row, no one would have connected to it except by crawling’’.[52]
وَ عَنْ عَلِيٍّ ع قَالَ: أَفْضَلُ الصُّفُوفِ أَوَّلُهَا وَ هُوَ صَفُّ الْمَلَائِكَةِ وَ أَفْضَلُ الْمُقَدَّمِ مَيَامِنُ الْإِمَامِ.
And from Ali-asws having said: ‘The best of the rows is its first, and it is a row of the Angels, and the best of the front row is on the right of the prayer leader’’.[53]
وَ عَنْهُ ع أَنَّهُ قَالَ: سُدُّوا فُرَجَ الصُّفُوفِ مَنِ اسْتَطَاعَ أَنْ يُتِمَّ الصَّفَّ الْأَوَّلَ وَ الَّذِي يَلِيهِ فَلْيَفْعَلْ فَإِنَّ ذَلِكَ أَحَبُّ إِلَى نَبِيِّكُمْ وَ أَتِمُّوا الصُّفُوفَ فَإِنَّ اللَّهَ وَ مَلَائِكَتَهُ يُصَلُّونَ عَلَى الَّذِينَ يُتِمُّونَ الصُّفُوفَ.
And from him-asws having said: ‘Fill the gaps of the rows. One who is able of completing the first rows and which follows it, let him do so, for that is more beloved to your Prophet-saww; and complete the rows for Allah-azwj and His-azwj Angels as sending Salawaat upon those who are completing the rows’’.[54]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: أَتِمُّوا الصُّفُوفَ وَ لَا يَضُرُّ أَحَدَكُمْ أَنْ يَتَأَخَّرَ إِذَا وَجَدَ ضِيقاً فِي الصَّفِّ الْأَوَّلِ فَيُتِمَّ الصَّفَّ الَّذِي خَلْفَهُ وَ إِنْ رَأَى خَلَلًا أَمَامَهُ فَلَا يَضُرُّهُ أَنْ يَمْشِيَ مُنْحَرِفاً إِنْ تَحَرَّفَ عَنْهُ حَتَّى يَسُدَّهُ يَعْنِي وَ هُوَ فِي الصَّلَاةِ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘Complete the rows and it will not harm any of you if he were to delay when he finds narrowness in the first row, so he completes the row which is behind it; and if he sees a gap in front of him, so it would not harm him if he were to walk sideway from it until he fills it, meaning while he is in the Salat’’.[55]
بيان: قَالَ ص لَوْ خَشَعَ قَلْبُهُ لَخَشَعَتْ جَوَارِحُهُ.
Explanation (Hadeeth only) – He-saww said: ‘Had his heart been fearful, his limbs would have been fearful’.
31- الرَّوْضَةُ، لِلشَّهِيدِ الثَّانِي الْجَمَاعَةُ مُسْتَحَبَّةٌ فِي الْفَرِيضَةِ مُتَأَكِّدَةٌ فِي الْيَوْمِيَّةِ حَتَّى إِنَّ الصَّلَاةَ الْوَاحِدَةَ مِنْهَا تَعْدِلُ خَمْساً أَوْ سَبْعاً وَ عِشْرِينَ مَعَ غَيْرِ الْعَالِمِ وَ مَعَهُ أَلْفاً وَ لَوْ وَقَعَتْ فِي مَسْجِدٍ يُضَاعَفُ بِمَضْرُوبِ عَدَدِهِ فِي عَدَدِهَا فَفِي الْجَامِعِ مَعَ غَيْرِ الْعَالِمِ أَلْفَانِ وَ سَبْعُ مِائَةٍ وَ مَعَهُ مِائَةُ أَلْفٍ
(The book) ‘Al Rawza’ of Al Shaheed Al Sany –
‘The congregation is recommended in the obligatory (Salat) emphasised regarding the daily (Salat) to the extent that the one Salat from it equates to twenty-five, or twenty-seven with other than the scholar, and with him (it equates to) a thousand, and if it were to occur in a Masjid it would be double struck by its number (of participants). Thus, in the gathering with other than the scholar, two thousand and seven hundred, and with him, one hundred thousand’.
قَالَ وَ رُوِيَ أَنَّ ذَلِكَ مَعَ اتِّحَادِ الْمَأْمُومِ فَلَوْ تَعَدَّدَ تَضَاعَفَ فِي كُلِّ وَاحِدٍ بِقَدْرِ الْمَجْمُوعِ فِي سَابِقِهِ.
He said, ‘And it is reported that with the consensus of the followers, so if it multiplies, it multiplies for each one according to the total that preceded it’’.[56]
32- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، لِعَلِيِّ بْنِ بَابَوَيْهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَوُّوا صُفُوفَكُمْ فَإِنَّ تَسْوِيَةَ الصَّفِّ تَمَامُ الصَّلَاةِ.
(The book) ‘Kitab Al Imamah Wa Al Tabsira’ of Ali Bin Babuwayh, from Ahmad Bin Ali, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Even out (straighten) your rows for straightening of the row completes the Salat’’.[57]
وَ مِنْهُ عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: الصَّفُّ الْأَوَّلُ فِي الصَّلَاةِ أَفْضَلُ وَ الصَّفُّ الْأَخِيرُ عَلَى الْجِنَازَةِ أَفْضَلُ.
And from him, from Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al-Husayn, from Ali Bin Asbaat, from Ibn Fazzal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The first row in the Salat is the best, and the last row upon the funeral is best’’.[58]
وَ مِنْهُ عَنْ أَحْمَدَ بْنِ إِسْمَاعِيلَ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ عَلِمَ النَّاسُ مَا فِي النِّدَاءِ وَ الصَّفِّ الْأَوَّلِ لَاسْتَهَمُوا عَلَيْهِ.
And from him, from Ahmad Bin Ismail, from Ahmad Bin Idrees, from Al Hassan Bin Ali Bin Abdullah Bin Al Mugheira, from Ja’far Bin Muhammad Bin Abdullah, from Abdullah Bin Al Mugheira, from Talha Bin Zayd,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Had the people known what is in the call (Azaan) and the first row, they would have crawled to it’’.[59]
وَ مِنْهُ عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الرَّجُلُ أُحِبُّ أَنْ يُؤَمَّ فِي بَيْتِهِ الْخَبَرَ.
And from him, from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as, from Musa Bin Ismail,
‘Son of Musa-asws Bin Ja’far-asws, from his father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘It is more beloved for the man to lead Salat in his house (rather than pray individually)’ – the Hadeeth’’.[60]
باب 2 أحكام الجماعة
CHAPTER 84 – RULINGS OF THE CONGREGATION
الآيات
The Verses –
الأعراف وَ إِذا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَ أَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ
(Surah) Al Araaf: And when the Quran is recited, then listen intently to it and be silent, perhaps you will be Shown Mercy [7:204]
الحجر وَ لَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَ لَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ
(Surah) Al Hijr: And We Knew of the preceding ones from you and We Know of the delayed ones [15:24].
تفسير
Interpretation (Ahadeeth only)
صَحِيحَةُ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَ إِنْ كُنْتَ خَلْفَ إِمَامٍ فَلَا تَقْرَأَنَّ شَيْئاً فِي الْأُولَيَيْنِ وَ أَنْصِتْ لِقِرَاءَتِهِ وَ لَا تَقْرَأَنَّ 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 تَبَعٌ لِلْأُولَيَيْنِ.
A correct (Hadeeth) by Zurara, from Abu Ja’far-asws having said: ‘And if you were to be behind a prayer leader, do not recite anything in the first two Cycles and listen to his recitation, and do not recite anything in the last two (as well), for Allah-azwj Mighty and Majestic is Saying 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 two last (Cycles) follow the first two’’.
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: يَجِبُ الْإِنْصَاتُ لِلْقُرْآنِ فِي الصَّلَاةِ وَ غَيْرِهَا.
And it is reported from, Abu Abdullah-asws having said: ‘The listening intently to the Quran is obligated in the Salat and elsewhere’.
وَ فِي كِتَابِ الْعَيَّاشِيِ عَنْ أَبِي كَهْمَسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَرَأَ ابْنُ الْكَوَّاءِ خَلْفَ أَمِيرِ الْمُؤْمِنِينَ ع- لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَ لَتَكُونَنَّ مِنَ الْخاسِرِينَ فَأَنْصَتَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع.
And in the book of Al-Ayyashi, from Kahmas, from Abu Abdullah-asws having said: ‘Ibn Al-Kawa recited (in the Salat) behind Amir Al-Momineen-asws, if you (people) were to associate, your deeds would be Confiscated and you would happen to be from the losers [39:65]. Amir Al-Momineen-asws silent to it’.
وَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ الرَّجُلُ يَقْرَأُ الْقُرْآنَ أَ يَجِبُ عَلَى مَنْ سَمِعَهُ الْإِنْصَاتُ لَهُ وَ الِاسْتِمَاعُ قَالَ نَعَمْ إِذَا قُرِئَ عِنْدَكَ الْقُرْآنُ وَجَبَ عَلَيْكَ الْإِنْصَاتُ وَ الِاسْتِمَاعُ.
And from Abdullah Bin Abu Yafour, from Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘The man recites the Quran, is it obligatory upon the one who hears to be silent to it and listening intently?’ He-asws said: ‘Yes. When the Quran is recited in your presence, it is obligatory upon you to be silent and listen intently’’.
وَ سَادِسُهَا أَنَّ النَّبِيَّ ص حَثَّ النَّاسَ عَلَى الصَّفِّ الْأَوَّلِ فِي الصَّلَاةِ وَ قَالَ خَيْرُ صُفُوفِ الرِّجَالِ أَوَّلُهَا وَ شَرُّهَا آخِرُهَا وَ خَيْرُ صُفُوفِ النِّسَاءِ آخِرُهَا وَ شَرُّهَا أَوَّلُهَا.
And it’s sixth is that the Prophet-saww urged the people to be upon the first row in the Salat, and said: ‘Best of the rows of the men is its first, and its worst is its last, and best rows of the women is their last and their worst is their first one’’.
وَ قَالَ النَّبِيُّ ص إِنَّ اللَّهَ وَ مَلَائِكَتَهُ يُصَلُّونَ عَلَى الصَّفِّ الْمُقَدَّمِ فَازْدَحَمَ النَّاسُ وَ كَانَتْ دُورُ بَنِي عُذْرَةَ بَعِيدَةً مِنَ الْمَسْجِدِ فَقَالُوا لَنَبِيعَنَّ دُورَنَا وَ لَنَشْتَرِيَنَّ دُوراً قَرِيبَةً مِنَ الْمَسْجِدِ حَتَّى نُدْرِكَ الصَّفَّ الْمُتَقَدِّمَ فَنَزَلَتْ هَذِهِ الْآيَةُ عَنِ الرَّبِيعِ بْنِ أَنَسٍ.
And the Prophet-saww said: ‘Allah-azwj and His-azwj Angels are sending Salawaat upon the front row!’ The people thronged, and houses of the clan of Uzra were remote from the Masjid, so they said, ‘We shall sell our houses and buy our houses nearby the Masjid until we can attain the front row!’ So this Verse was Revealed about Al-Rabie Bin Anas’’.
1- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا نَسِيَ الْحَسَنُ بْنُ عَلِيٍّ اسْمَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ لَا يُصَلَّى خَلْفَهُمُ الْمَجْهُولُ وَ الْغَالِي وَ إِنْ كَانَ يَقُولُ بِقَوْلِكَ وَ الْمُجَاهِرُ بِالْفِسْقِ وَ إِنْ كَانَ مُقْتَصِداً.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Al Hassan Bin Ali Bin Yaqteen, from Amro Bin Ibrahim, from Khalaf Bin Hammad, from a man from our companions Al Hassan Bin Ali forgot his name,
‘From Abu Abdullah-asws having said: ‘Three, do not pray (Salat) behind them – the unknown, the exaggerator and even though he says (believes) with your word (belief), and the one open with the mischief and even if he was moderate’’.[61]
بيان و تحقيق مهم
Explanation and important research
الظاهر أن المراد بالمجهول من لا يعلم دينه و إلا فلم يكن حاجة إلى ذكر المجاهر بالفسق و الغالي الذي يغلو في حق النبي ص و الأئمة صلوات الله عليهم بالقول بالربوبية و نحوها
The apparent is that the intent with the ‘unknown’ is one who does not know his religion, or otherwise, there would be no need to mention openly immoral and exaggerated people who exaggerate against the Prophet-saww and the Imams-asws, may the Salawaat of Allah-azwj be upon them-asws with the word of the Lordship and such like.
و إن كان يقول بقولك أي يعتقد إمامة الأئمة و خلافتهم و فضلهم
‘And even though he says (believes) with your word (belief)’ – i.e., he believes in Imamate of the Imams-asws and their-asws caliphate, and their-asws merits.
و إن كان مقتصدا أي متوسطا في العقائد بأن لا يكون غاليا و لا مفرطا.
‘And even though he was moderate’ – i.e., average in the belief that he neither happens to be an exaggerator nor excessive.
ثم اعلم أنه لا خلاف بين الأصحاب في اشتراط إيمان الإمام و عدالته و الإيمان هنا الإقرار بالأصول الخمسة على وجه يعد إماميا
Then know that there is no disagreement among the scholars regarding the requirement of faith (Eman) for the prayer leader and his justice. Eman here refers to acknowledging the five fundamental principles in a manner that qualifies him as a prayer leader.
و أما العدالة فقد اختلف كلام الأصحاب فيها اختلافا كثيرا في باب الإمامة و باب الشهادة و الظاهر أنه لا فرق عندهم في معنى العدالة في المقامين و إن كان يظهر من الأخبار أن الأمر في الصلاة أسهل منه في الشهادة.
As for justice, there has been considerable disagreement among the scholars, especially in the context of the leadership (of the Salat) and testimony. It appears that there is no difference in their understanding of justice concerning these two positions, although it is evident from some reports that the matter is more lenient in the case of Salat compared to the testimony.
و لعل السر فيه أن الشهادة يبتني عليها الفروج و الدماء و الأموال و الحدود و المواريث فينبغي الاهتمام فيها بخلاف الصلاة فإنه ليس الغرض إلا اجتماع المؤمنين و ائتلافهم و استجابة دعواتهم و نقص الإمام و فسقه و كفره و حدثه و جنابته لا يضر بصلاة المأموم كما سيأتي
And perhaps the secret behind this is that the testimony is the basis for matters related to marriages, blood, wealth, legal boundaries, and inheritances. Therefore, it is crucial to be attentive to it, unlike in the case of Salat, where the sole purpose is the congregation of Momineen, their unity, responding to their calls, and the apparent righteousness of the prayer leader, his personal shortcomings, his transgressions, his disbelief, his impurity, and his sexual impurity do not affect the validity of the Salat of the followers, as will be explained later.
فلذا اكتفي فيه بحسن ظاهر الإمام و عدم العلم بفسقه.
Therefore, it suffices in the case of Salat to consider the apparent righteousness of the prayer leader and not to inquire about his personal transgressions.
ثم الأشهر في معناها أن لا يكون مرتكبا للكبائر و لا مصرا على الصغائر و للعلماء في تفسير الكبيرة اختلاف شديد فقال قوم هي كل ذنب توعد الله عليه بالعقاب في الكتاب العزيز و قال بعضهم هي كل ذنب رتب عليه الشارع حدا أو صرح فيه بالوعيد
Then the well-known in its meaning implies that the person committing it should not be guilty of major sins or persistently indulged in minor sins. Among scholars, there is a significant difference in interpreting the term “Kabeera” (major sin). Some say it refers to any sin for which Allah-azwj has Threatened Punishment in the Mighty Book, while others argue that it refers to any sin for which the Law) has established a legal punishment or explicitly regarding the Threat.
و قال طائفة هي كل معصية تؤذن بقلة اكتراث فاعلها بالدين
A group of scholars said, ‘A major sin (Kabeera) is any transgression for which the one committing it demonstrates a lack of concern for their faith’.
و قال جماعة هي كل ذنب علمت حرمته بدليل قاطع
Another group stated, ‘It is any sin for which the prohibition is established by clear and definitive evidence’.
و قيل كلما توعد عليه توعدا شديدا في الكتاب و السنة
Some argue that it includes any sin for which severe warnings are pronounced in the Quran and the Sunnah.
و قيل ما نهى الله عنه في سورة النساء من أوله إلى قوله تعالى إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ الآية.
And some say it refers to any act that Allah has prohibited in Surat An-Nisa, from its beginning to the statement of Allah-azwj, If you shun the major sins which you are Forbidden from, We will Remove your (small) sins [4:31] – the Verse.
و قال قوم الكبائر سبع الشرك بالله و قتل النفس التي حرم الله و قذف المحصنة و أكل مال اليتيم و الزنا و الفرار من الزحف و عقوق الوالدين
Some categorise major sins as seven – associating with Allah-azwj, and killing the soul which Allah-azwj has Prohibited, and slandering the married woman, and devouring wealth of the orphan, and the adultery, and the fleeing from the battle march, and disobedience to the parents.
و قيل إنها تسع بزيادة السحر و الإلحاد في بيت الله أي الظلم فيه و زاد عليه في بعض الروايات للعامة أكل الربا
And it said these are nine with an increase with the sorcery, and the atheism in the House of Allah-azwj, i.e., the injustice in it, and there is an increase upon it in some of the reports of the scholar, consuming the usury.
و عن علي ع زيادة على ذلك شرب الخمر و السرقة.
And from Ali-asws there is an increase upon that – drinking the wine and the theft.
و زاد بعضهم على السبعة السابقة ثلاث عشرة أخرى اللواط و السحر و الربا و الغيبة و اليمين الغموس و شهادة الزور و شرب الخمر و استحلال الكعبة و السرقة و نكث الصفقة و التعرب بعد الهجرة و اليأس من روح الله و الأمن من مكر الله.
And some of them have increased upon the previous seven, another thirteen – the sodomy, and the sorcery, and the usury, and the backbiting, and the false oath, and the false testimony, and drinking the wine, and desecrating the Kaaba, and the theft, and breaking the bargain, and paganism after the Emigration, and the despair from the Mercy of Allah-azwj, and feeling safe from the Plan of Allah-azwj.
و قد يزاد أربع عشرة أخرى أكل الميتة و لحم الخنزير و ما أهل لغير الله به من غير ضرورة و السحت و القمار و البخس في الكيل و الوزن و معونة الظالمين و حبس الحقوق من غير عسر و الإسراف و التبذير و الخيانة و الاشتغال بالملاهي و الإصرار على الذنوب.
And another fourteen have been added – consuming the dead, and the flesh of swine, and whatever is offered to other than Allah-azwj with from without necessity, and the ill-gotten gains, and the gambling, and the underestimation in the measurement and the weight, and assisting the oppressors, and withholding of rights from without financial adversity, and the extravagance, and the embezzlement, and the pre-occupation with the playfulness, and the persistence upon the sins.
و قد يعد منها أشياء أخر كالقيادة و الدياثة و الغصب و النميمة و قطيعة الرحم و تأخير الصلاة عن وقتها و الكذب خصوصا على رسول الله ص و ضرب المسلم بغير حق و كتمان الشهادة و السعاية إلى الظالمين و منع الزكاة المفروضة و تأخير الحج عن عام الوجوب و الظهار و المحاربة و قطع الطريق.
And other things have been counted from it, like the ambushing, and the pimping, and the usurpation, and the gossiping, and severing the kinship, and delaying the Salat from its timings, and the lying in particular upon Rasool-Allah-saww, and striking the Muslim without right, and concealing the testimony, and striving to (for) the oppressors, and preventing the obligatory Zakat, and delaying the Hajj from the obligatory year, and ‘Al-Zihar’, and the fleeing, and banditry.
و المعروف بين أصحابنا القول الأول من هذه الأقوال و هو الصحيح و يدل عليه أخبار كثيرة
And the well-known between our companions is the first word from these words, and it is the correct, and many Ahadeeth evidence upon it.
وَ أَمَّا أَخْبَارُنَا فَفِي رِوَايَةِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ الْكَبَائِرُ سَبْعٌ قَتْلُ الْمُؤْمِنِ مُتَعَمِّداً وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ كُلُّ مَا أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا النَّارَ
And as for our Ahadeeth, it is in a report by Yunus, from Abu Abdullah-asws, he said, ‘I heard him-asws saying: ‘The major sins are seven – killing the Momin deliberately, and slandering the married woman, and the fleeing from the battle march, and the paganism after the Emigration, and devouring wealth of the orphan unjustly, and consuming the usury after the clarification, and all what Allah-azwj Mighty and Majestic has Obligated the Fire upon’.
وَ قَالَ إِنَّ أَكْبَرَ الْكَبَائِرِ الشِّرْكُ بِاللَّهِ.
And he-asws said: ‘The most major of the major sins is the Shirk (association) with Allah-azwj’’.
وَ فِي حَسَنَةِ عُبَيْدِ بْنِ زُرَارَةَ الْكُفْرُ بِاللَّهِ عَزَّ وَ جَلَّ وَ قَتْلُ النَّفْسِ وَ الْعُقُوقُ وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ الْفِرَارُ مِنَ الزَّحْفِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ
And in a good (Hadeeth) by Ubeyd Bin Zurara (in Al-Kafi): ‘The Kufr with Allah-azwj Mighty and Majestic, and killing the soul, and the disobedience (to parents), and consuming the usury after the clarification, and devouring wealth of the orphan unjustly, and the fleeing from the battle march, and the paganism after the Emigration’.
وَ قَالَ ع تَرْكُ الصَّلَاةِ دَاخِلٌ فِي الْكُفْرِ.
And he-asws said: ‘Neglecting the Salat is included in the Kufr’’.
وَ فِي رِوَايَةِ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ الصَّادِقِ ع الْقُنُوطُ مِنْ رَحْمَةِ اللَّهِ وَ الْإِيَاسُ مِنْ رَوْحِ اللَّهِ وَ الْأَمْنُ مِنْ مَكْرِ اللَّهِ وَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ وَ الْعُقُوقُ وَ أَكْلُ مَالِ الْيَتِيمِ وَ الرِّبَا وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ.
And in a report by Mas’ada Bin Sadaqa (in Al-Kafi), from Al-Sadiq-asws: ‘The despondency from Mercy of Allah-azwj and the despair from comfort of Allah-azwj, and feeling safe from the Plan of Allah-azwj, and killing the soul which Allah-azwj has Prohibited, and the disobedience (to parents), and consuming wealth of the orphan (unjustly), and the usury, and the paganism after the Emigration, and slandering the married woman, and the fleeing from the battle march’.
وَ فِي الْحَسَنِ بَلِ الصَّحِيحِ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ أَبِيهِ عَنْ جَدِّهِ مُوسَى ع أَنَّ الصَّادِقَ ع قَالَ لِعَمْرِو بْنِ عُبَيْدٍ أَكْبَرُ الْكَبَائِرِ الْإِشْرَاكُ بِاللَّهِ ثُمَّ الْيَأْسُ مِنْ رَوْحِ اللَّهِ ثُمَّ الْأَمَانُ مِنْ مَكْرِ اللَّهِ وَ عُقُوقُ الْوَالِدَيْنِ وَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ قَذْفُ الْمُحْصَنَةِ وَ أَكْلُ مَالِ الْيَتِيمِ
And in the good (Hadeeth), but the correct (in Al-Kafi), from Abdul Azeem, from Abu Ja’far-asws the 2nd, from his-asws father-asws, from his-asws grandfather-asws Musa-asws: ‘Al-Sadiq-asws said to Amro Bin Ubeyd: ‘The most major of the major sins is the Shirk (association) with Allah-azwj, then the despairing from the comfort (Mercy) of Allah-azwj, then feeling safe from the Plan of Allah-azwj, and disobedience to the parents, and killing the soul which Allah-azwj has Prohibited except by right, and slandering the married woman, and devouring wealth of the orphan (unjustly);
وَ الْفِرَارُ مِنَ الزَّحْفِ وَ أَكْلُ الرِّبَا وَ السِّحْرُ وَ الزِّنَا وَ الْيَمِينُ الْغَمُوسُ وَ الْغُلُولُ وَ مَنْعُ الزَّكَاةِ الْمَفْرُوضَةِ وَ شَهَادَةُ الزُّورِ وَ كِتْمَانُ الشَّهَادَةِ وَ تَرْكُ الصَّلَاةِ مُتَعَمِّداً أَوْ شَيْءٍ مِمَّا فَرَضَ اللَّهُ وَ نَقْضُ الْعَهْدِ وَ قَطِيعَةُ الرَّحِمِ.
And the fleeing from the battle march, and consuming the usury, and the sorcery, and the adultery, and the false oath, and the defrauding, and preventing the obligatory Zakat, and the false testimony, and concealing the testimony, and neglecting the Salat deliberately or something from what Allah-azwj has Obligated, and breaking the agreement (covenant), and severing the kinship’.
وَ رَوَى الصَّدُوقُ بِسَنَدِهِ الْمُعْتَبَرِ عَنِ الْفَضْلِ بْنِ شَاذَانَ فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ الْكَبَائِرُ هِيَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ وَ الزِّنَا وَ السَّرِقَةُ وَ شُرْبُ الْخَمْرِ وَ عُقُوقُ الْوَالِدَيْنِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ أَكْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ وَ مَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ مِنْ غَيْرِ ضَرُورَةٍ
And it is reported by Al-Sadouq (in Uyoun Akhbar) by the reliable chain, from Al-Fazl Bin Shazan, ‘Among what Al Reza-asws wrote for Al Mamoun: ‘The major sins, these are: – Killing the soul which Allah-azwj has Prohibited, and the adultery, and the theft, and drinking the wine, and disobedience to the parents, and the fleeing from the battle march, and consuming wealth of the orphans unjustly, and consuming the dead, and the blood, and flesh of the swine, and what is offered for other than Allah-azwj with from without necessity;
وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ السُّحْتِ وَ الْمَيْسِرُ وَ هُوَ الْقِمَارُ وَ الْبَخْسُ فِي الْمِكْيَالِ وَ الْمِيزَانِ وَ قَذْفُ الْمُحْصَنَاتِ وَ اللِّوَاطُ وَ شَهَادَةُ الزُّورِ وَ الْيَأْسُ مِنْ رَوْحِ اللَّهِ وَ الْأَمْنُ مِنْ مَكْرِ اللَّهِ وَ الْقُنُوطُ مِنْ رَحْمَةِ اللَّهِ
And consuming the usury after the clarification, and the ill-gotten gains, and the games of chance, and it is the gambling, and the underestimating in the measurement and the scale (weight), and slandering the married women, and the sodomy, and the false testimony, and the despair from the comfort of Allah-azwj, and feeling safe from the Plan of Allah-azwj, and the despondency from the Mercy of Allah-azwj;
وَ مَعُونَةُ الظَّالِمِينَ وَ الرُّكُونُ إِلَيْهِمْ وَ الْيَمِينُ الْغَمُوسُ وَ حَبْسُ الْحُقُوقِ مِنْ غَيْرِ عُسْرٍ وَ الْكَذِبُ وَ الْكِبْرُ وَ الْإِسْرَافُ وَ التَّبْذِيرُ وَ الْخِيَانَةُ وَ الِاسْتِخْفَافُ بِالْحَجِّ وَ الْمُحَارَبَةُ لِأَوْلِيَاءِ اللَّهِ وَ الِاشْتِغَالُ بِالْمَلَاهِي وَ الْإِصْرَارُ عَلَى الذُّنُوبِ.
And assisting the oppressors and the inclining to them, and the false oath, and withholding the rights from without financial adversity, and the lying, and the arrogance, and the extravagance, and the squandering, and the betrayal, and taking lightly with the Hajj, and battling friends of Allah-azwj, and pre-occupation with the playfulness (sports etc.), and the persistence upon the sins’.
وَ رَوَى مِثْلَهُ بِإِسْنَادِهِ عَنِ الْأَعْمَشِ عَنِ الصَّادِقِ ع وَ زَادَ فِي أَوَّلِهِ الشِّرْكَ بِاللَّهِ ثُمَّ تَرْكَ مُعَاوَنَةِ الْمَظْلُومِينَ وَ قَالَ فِي آخِرِهِ وَ الْمَلَاهِي الَّتِي تَصُدُّ عَنْ ذِكْرِ اللَّهِ تَبَارَكَ وَ تَعَالَى مَكْرُوهَةٌ كَالْغِنَاءِ وَ ضَرْبُ الْأَوْتَارِ.
And it is reported similar to it (in Al Khisaal) by his chain from Al-A’mash, from Al-Sadiq-asws, and there is an increase in its beginning: ‘The Shirk (association) with Allah-azwj, then neglecting assisting the oppressed’; and he-asws said in its end: ‘And the vanities which hinder from the Zikr of Allah-azwj Blessed and Exalted, abhorrence(s) like the singing and striking the strings (musical instruments)’.
ثم قال الصدوق ره الكبائر هي سبع و بعدها فكل ذنب كبير بالإضافة إلى ما هو أصغر منه و صغير بالإضافة إلى ما هو أكبر منه و هذا معنى ما ذكره الصادق ع في هذا الحديث من ذكر الكبائر الزائدة على السبع و لا قوة إلا بالله انتهى.
Then Al-Sadouq said, ‘The major sins, these are seven, and after it, so every sin is major with the addition to what is smaller than it, and small with the addition to what is larger than it, and this is the meaning of what Al-Sadiq-asws has mentioned in this Hadeeth of mentioning the major sins, the additional upon the seven, and there is no strength except with Allah-azwj’ – end.
و يدل على أن الصدوق إنما يقول بالسبع في الكبائر.
And it evidence upon that Al-Sadouq rather is saying ‘seven’ regarding the major sins.
وَ رَوَى أَيْضاً فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: وَجَدْنَا فِي كِتَابِ عَلِيٍّ ع أَنَّ الْكَبَائِرَ خَمْسٌ الشِّرْكُ بِاللَّهِ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ.
And it is reported as well in the correct (Hadeeth in Al Khisaal), from Abu Abdullah-asws having said: ‘We found in the book of Ali-asws: ‘The major sins are five – the Shirk (association) with Allah-azwj, and disobedience to the parents, and consuming the usury after the clarification, and the fleeing from the battle march, and the paganism after the Emigration’.
وَ فِي رِوَايَةٍ مُعْتَبَرَةٍ أُخْرَى عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْهُ ع أَنَّهَا أَكْلُ مَالِ الْيَتِيمِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ أَكْلُ الرِّبَا وَ رَمْيُ الْمُحْصَنَاتِ وَ قَتْلُ الْمُؤْمِنِ مُتَعَمِّداً.
And in a reliable report (in Al Khisaal), there is another from Ubeyd Bin Zurara, from him-asws: ‘These are devouring wealth of the orphans (unjustly), and the fleeing from the battle march, and consuming the usury, and slandering the married women, and killing the Momin deliberately’.
وَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْهُ ع أَنَّهَا سَبْعٌ الشِّرْكُ وَ قَتْلُ النَّفْسِ وَ أَكْلُ مَالِ الْيَتِيمِ وَ عُقُوقُ الْوَالِدَيْنِ وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ إِنْكَارُ حَقِّ أَهْلِ الْبَيْتِ.
And from Abdul Rahman Bin Kaseer, from him-asws: ‘These are seven – the Shirk (association), and killing the soul, and consuming wealth of the orphan (unjustly), and disobedience to the parents, and slandering the married woman, and the fleeing from the battle march, and denial of rights of People-asws of the Household’.
وَ رَوَى الْعَيَّاشِيُ بِإِسْنَادِهِ عَنْ مُيَسِّرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كُنْتُ أَنَا وَ عَلْقَمَةُ الْحَضْرَمِيُّ وَ أَبُو حَسَّانَ الْعِجْلِيُّ وَ عَبْدُ اللَّهِ بْنُ عَجْلَانَ نَنْتَظِرُ أَبَا جَعْفَرٍ ع فَخَرَجَ عَلَيْنَا فَقَالَ مَرْحَباً وَ أَهْلًا وَ اللَّهِ إِنِّي لَأُحِبُّ رِيحَكُمْ وَ أَرْوَاحَكُمْ وَ أَنْتُمْ لَعَلَى دِينِ اللَّهِ
And it is reported by Al-Ayyashi – by his chain from Muyassir, from Abu Ja’far-asws, he (the narrator) said, ‘I, and Alqamah Al-Hazramy, and Abu Hassan Al-Ijaly, and Abdullah Bin Ajlan were awaiting Abu Ja’far-asws. He-asws came out to us. He-asws said: ‘Welcome and hello! By Allah-azwj! I-asws love your aromas and your souls, and you are upon the religion of Allah-azwj!’
فَقَالَ عَلْقَمَةُ فَمَنْ كَانَ عَلَى دِينِ اللَّهِ تَشْهَدُ أَنَّهُ مِنْ أَهْلِ الْجَنَّةِ
Alqamah said, ‘The one who happens to be upon the religion of Allah-azwj, are you-asws testifying that he is from the people of Paradise?’
قَالَ فَمَكَثَ هُنَيْئَةً ثُمَّ قَالَ نَوِّرُوا أَنْفُسَكُمْ فَإِنْ لَمْ تَكُونُوا قَرَفْتُمُ الْكَبَائِرَ فَأَنَا أَشْهَدُ
He-asws remained (silent) for a while, then said: ‘Irradiate yourselves! If you do not indulge in the major sins, I-asws do testify!’
قُلْنَا وَ مَا الْكَبَائِرُ
We said, ‘And what are the major sins?’
قَالَ هِيَ فِي كِتَابِ اللَّهِ عَلَى سَبْعٍ
He-asws said: ‘These are in the Book of Allah-azwj are upon seven’.
قُلْنَا فَعُدَّهَا عَلَيْنَا جُعِلْنَا فِدَاكَ
We said, ‘Count these to us, may we be sacrificed for you-asws!’
قَالَ الشِّرْكُ بِاللَّهِ الْعَظِيمِ وَ أَكْلُ مَالِ الْيَتِيمِ وَ أَكْلُ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ عُقُوقُ الْوَالِدَيْنِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ قَتْلُ الْمُؤْمِنِ وَ قَذْفُ الْمُحْصَنَةِ
He-asws said: ‘The Shirk with Allah-azwj the Magnificent, and devouring wealth of the orphans, and consuming the usury after the clarification, and disloyalty to the parent, and the fleeing from the battle march, and killing the Momin, and slandering the married woman’.
قُلْنَا مَا مِنَّا أَحَدٌ أَصَابَ مِنْ هَذِهِ شَيْئاً
We said, ‘We said, ‘There is no one from us who has indulged in anything from these!’
قَالَ فَأَنْتُمْ إِذًا.
He-asws said: ‘So you are (people of Paradise), then!’’
وَ رَوَى الشَّيْخُ جَعْفَرُ بْنُ أَحْمَدَ الْقُمِّيُّ فِي كِتَابِ الْغَايَاتِ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ جُعِلْتُ فِدَاكَ مَا لَنَا نَشْهَدُ عَلَى مَنْ خَالَفَنَا بِالْكُفْرِ وَ بِالنَّارِ وَ لَا نَشْهَدُ عَلَى أَنْفُسِنَا وَ لَا عَلَى أَصْحَابِنَا أَنَّهُمْ فِي الْجَنَّةِ
And it is reported by the Sheykh Ja’far Bin Ahmad Al Qummi in the book ‘Al-Ghayaat’, by his chain from Muhammad Bin Muslim who said, ‘I said, ‘May I be sacrificed for you-asws! What is the matter we are testifying upon the ones opposing us with the Kufr and with the Fire, while we are not testify upon ourselves nor upon our companions they will be in the Paradise?’
فَقَالَ مِنْ ضَعْفِكُمْ إِذَا لَمْ يَكُنْ فِيكُمْ شَيْءٌ مِنَ الْكَبَائِرِ فَاشْهَدُوا أَنَّكُمْ فِي الْجَنَّةِ
He-asws said: ‘Due to your weakness, where there does not happen to be anything from the major sins among you all, then testify that you will be in the Paradise’.
قُلْتُ أَيُّ شَيْءٍ الْكَبَائِرُ
I said, ‘Which thing are the major sins?’
فَقَالَ أَكْبَرُ الْكَبَائِرِ الشِّرْكُ وَ عُقُوقُ الْوَالِدَيْنِ وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ الرِّبَا بَعْدَ الْبَيِّنَةِ وَ قَتْلُ الْمُؤْمِنِ
He-asws said: ‘The most major of the major sins is the Shirk, and disloyalty to the parents, and the paganism after the emigration, and slandering the married woman, and the feeing from the battle march, and devouring wealth of the orphans unjustly, and the usury after the clarification, and killing the Momin’.
فَقُلْتُ الزِّنَا وَ السَّرِقَةُ
I said, ‘The adultery and the theft?’
قَالَ لَيْسَ مِنْ ذَلِكَ.
He-asws said: ‘These aren’t from that’’.
و قد وقع في الأخبار في خصوص بعض أنها كبائر كالغناء و الحيف في الوصية و الكذب على الله و رسوله و الأئمة ع و معونة الظالمين و غيرها.
And it has been reported in some Ahadeeth that certain actions are considered as major sins, such as singing, being unfair in bequeathing one’s wealth, lying about Allah-azwj, His-azwj Rasool‑saww, and the Imams-asws, aiding wrongdoers, and other such.
و اختلف أيضا في معنى الإصرار على الصغائر فقيل هو الإكثار منها سواء كان من نوع واحد أو من أنواع مختلفة و قيل المداومة على نوع واحد منها و نقل بعضهم قولا بأن المراد به عدم التوبة و هو ضعيف.
There is also a difference in the interpretation of what it means to persist in committing minor sins. Some have said it refers to committing them frequently, whether they are of the same type or different types. Others have argued that it means persisting in committing one particular type of minor sin. Some have even reported a weak opinion that it signifies not repenting from these sins.
و قسم بعض علمائنا الإصرار إلى فعلي و حكمي فالفعلي هو الدوام على نوع واحد منها بلا توبة أو الإكثار من جنسها بلا توبة و الحكمي هو العزم على فعل تلك الصغيرة بعد الفراغ منها.
Some of our scholars have categorised persistence into practical and judicial aspects. Practical persistence involves continuing to commit one particular type of minor sin without repentance or increasing the frequency of such sins without repentance. Judicial persistence, on the other hand, pertains to making a firm determination to commit these minor sins after having abstained from them.
و هذا مما ارتضاه جماعة من المتأخرين و النص خال عن بيان ذلك لكن الأنسب بالمعنى اللغوي المداومة على نوع واحد منها و العزم على المعاودة إليها
This is a view that some of the later scholars have accepted, although there is no explicit textual evidence that specifies this. However, the more appropriate interpretation, linguistically speaking, is to consider persistence as continuing to commit one specific type of minor sin and having a firm determination to repeat it.
قال الجوهري أصررت على الشيء أي أقمت و دمت و قال في النهاية أصر على الشيء يصر إصرارا إذا لزمه و داومه و ثبت عليه و في القاموس أصر على الأمر لزم
Al-Jawhari stated that to ‘Asarrta’ means to persist or continue something, to establish and maintain it. He also said that ‘Asr’ means to be determined and continuous when adhering to something. In the dictionary, ‘Asr’ means adhering to a matter consistently.
و أما الإكثار من الذنوب و إن لم يكن من نوع واحد بحيث يكون ارتكابه للذنب أكثر من اجتنابه عنه إذا عن له من غير توبة فالظاهر أنه قادح في العدالة بلا خلاف في ذلك بينهم.
As for committing numerous sins, even if they are not of the same type, in such a way that committing the sin outweighs avoiding it without repentance, it seems evident that this would diminish one’s righteousness, and there is no dispute among scholars about this.
و في كون العزم على الفعل بعد الفراغ منه قادحا فيه محل إشكال
The determination to commit an act after abstaining from it is considered problematic and subject to doubt.
لَكِنَّ رَوَى الْكُلَيْنِيُ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ قَالَ الْإِصْرَارُ أَنْ يُذْنِبَ الذَّنْبَ وَ لَا يَسْتَغْفِرَ وَ لَا يُحَدِّثَ نَفْسَهُ بِتَوْبَةٍ فَذَلِكَ الْإِصْرَارُ.
But it is reported by Al Kulayni (in Al-Kafi), from Jabir, from Abu Ja’far-asws regarding Words of Allah-azwj Mighty and Majestic: and they do not persist upon what they are doing while they are knowing [3:135]. He-asws said: ‘The persistence is him committing the sin and not seeking Forgiveness nor discuss the repentance with himself, so that is the persistence’’.
و الحديث المشهور لا صغيرة مع الإصرار و لا كبيرة مع الاستغفار يومئ إلى أن الإصرار يحصل بعدم الاستغفار بقرينة المقابلة و في العرف يقال فلان مصر على هذا الأمر إذا كان عازما على العود إليه فالقول بكون العزم داخلا في الإصرار لا يخلو من قوة.
The famous Hadeeth is that neither a minor sin with persistence nor a major sin with seeking Forgiveness is insignificant. This indicates that persistence occurs when one does not seek Forgiveness, as suggested by the context of contrast. In common language, it is said that someone is ‘persistent’ in a matter when they are determined to return to it. Therefore, the assertion that determination is inherent in persistence is a plausible one and it carries a strong argument.
و المشهور لا سيما بين المتأخرين اعتبار المروة في الإمامة و الشهادة و لا شاهد له من جهة النصوص و في ضبط معناها عبارات لهم متقاربة المعنى و حاصلها مجانبة ما يؤذن بخسة النفس و دناءة الهمة من المباحات و المكروهات و صغائر المحرمات التي لا تبلغ حد الإصرار
The prevalent view, especially among later scholars, is to consider a certain level of leniency concerning minor sins in the matters of leadership (for Salat) and testimony. There is no direct textual evidence to support this, but in defining its meaning, they use similar expressions, suggesting a reluctance to consider small, trivial matters that might indicate low self-esteem or a lack of ambition in permissible and disliked actions. These minor sins don’t reach the level of persistence.
كالأكل في الأسواق و المجامع في أكثر البلاد و البول في الشوارع المسلوكة و كشف الرأس في المجامع و تقبيل أمته و زوجته في المحاضر و لبس الفقيه لباس الجندي و الإكثار من المضحكات و المضايقة في اليسير التي لا تناسب حاله و يختلف ذلك بحسب اختلاف الأشخاص و الأعصار و الأمصار و العادات المختلفة.
Like eating in markets and gatherings in most places, urinating in public streets, revealing one’s head in gatherings, kissing his maid and wife in public areas, a jurist (scholar) dressing like a soldier, excessive laughter, and annoying behaviour in minor matters that don’t fit the situation. This varies depending on individuals, circumstances, regions, and different customs.
و الحق أن ما لم يخالف ذلك الشرع و لم يرد فيه نهي لا يقدح في العدالة و لا دليل عليه و ليس في الأخبار منه أثر بل ورد خلافه في أخبار كثيرة
The truth is that as long as something does not contradict the Law and there is no specific prohibition against it, it should not be regarded as a breach of righteousness, and there is no evidence to support such a view. There is no trace of it in the Ahadeeth, and, in fact, there is evidence to the contrary in many reports.
و من كان أشرف من رسول الله ص و كان يركب الحمار العاري و يردف خلفه و يأكل ماشيا إلى الصلاة كما روي و كأنهم اقتفوا في ذلك أثر العامة فإنها مذكورة في كتبهم و لذا لم يذكر المحقق ره ذلك في معناها و أعرض منه كثير من القدماء و المتأخرين.
Even someone as honourable as Rasool-Allah-saww used to ride a bareback donkey and let others ride behind him-saww, and he-saww would eat while walking to the Salat, as has been narrated. It is as if they followed the common practice in this regard since it is mentioned in their books. Therefore, the scholars who delve into the subject do not mention this aspect, and many of the early and later scholars disregard it.
و لا يعتبر في العدالة الإتيان بالمندوبات إلا أن يبلغ تركها حدا يؤذن بقلة المبالاة بالدين كترك المندوبات أجمع
The act of omitting recommended actions is not considered in determining one’s righteousness, unless this omission reaches a level that indicates negligence or carelessness toward religion, such as neglecting recommended actions as a whole.
قال الشهيد الثاني و لو اعتاد ترك صنف منها كالجماعة و النوافل و نحو ذلك فكترك الجميع لاشتراكها في العلة المقتضية لذلك نعم لو تركها أحيانا لم يضر.
Al Shaheed Al Sany, mentioned that even if someone were to regularly omit a specific category of recommended actions, like voluntary Salat(s) or similar acts, if these actions share a common rationale that justifies their observance, then abandoning all of them collectively would be problematic. However, if someone occasionally omits them, it wouldn’t be harmful.
و إذا زالت العدالة بارتكاب ما يقدح فيها فتعود بالتوبة بغير خلاف ظاهرا و كذلك من حد في معصية ثم تاب رجعت عدالته و قبلت شهادته و نقل بعض أصحاب إجماع الفرقة على ذلك و لعل الأشهر أنه لا يكفي في ذلك مجرد إظهار التوبة بل لا بد من الاختبار مدة يغلب معه الظن بأنه صادق في توبته.
If one’s righteousness is compromised by committing acts that diminish it, it can be restored through repentance without apparent disagreement. Likewise, if someone transgresses and then repents, their righteousness is reinstated, and their testimony can be accepted. Some companions have even reported a consensus among the followers on this matter. However, it is perhaps more preferable that mere declaration of repentance is not sufficient, and there should be a testing period during which there is a strong presumption of the sincerity of their repentance.
و من الأصحاب من اعتبر إصلاح العمل و أنه يكفي في ذلك عمل صالح و لو تسبيح أو ذكر و منهم من اكتفى في ذلك بتكرر إظهار التوبة و الندم.
Among the followers of this view, there are those who believe that rectifying one’s deeds, including performing righteous acts such as reciting supplications or Zikr, is sufficient for the restoration of righteousness. Some of them suffice by repeatedly showing repentance and regret as a means of rectifying their deeds.
و ذهب الشيخ في موضع من المبسوط إلى الاكتفاء في قبول الشهادة بإظهار التوبة عقيب قول الحاكم له تب أقبل شهادتك لصدق التوبة المقتضي لعود العدالة
The Sheikh, in a particular context in ‘Al-Mabsut’, concluded that accepting testimony can be sufficient by simply showing repentance, based on the words of Al-Hakim to someone, ‘Repent, and I shall accept your testimony’, which implies that sincere repentance leads to the restoration of righteousness.
وَ لَا يَخْلُو مِنْ قُوَّةٍ لِمَا رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَحْدُودِ إِنْ تَابَ أَ تُقْبَلُ شَهَادَتُهُ
And it is not empty of strength due to what is reported by the Sheykh in his correct (Hadeeth), from Abdullah Bin Sinan (in Al-Tahzeeb) who said, ‘I asked Abu Abdullah-asws about the one having been punished the legal penalty, if he repents, will his testimony be accepted?
فَقَالَ إِذَا تَابَ وَ تَوْبَتُهُ أَنْ يَرْجِعَ فِيمَا قَالَ وَ يُكْذِبَ نَفْسَهُ عِنْدَ الْإِمَامِ وَ عِنْدَ الْمُسْلِمِينَ فَإِذَا فَعَلَ فَإِنَّ عَلَى الْإِمَامِ أَنْ يَقْبَلَ شَهَادَتَهُ بَعْدَ ذَلِكَ.
He-asws said: ‘When he repents and his repentance is that he retracts regarding what he had said and belies himself in the presence of the Imam-asws and in presence of the Muslims. When he does so, then it is up to the Imam-asws to accept his testimony after that’’.
وَ بِسَنَدٍ مُعْتَبِرٍ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْقَاذِفِ بَعْدَ مَا يُقَامُ عَلَيْهِ الْحَدُّ مَا تَوْبَتُهُ
And by a reliable chain from Abu Al-Sabbah Al-Kinany (in Al-Tahzeeb) who said, ‘I asked Abu Abdullah-asws about the slanderer after the legal penalty has been established upon him, ‘What is his repentance?’
قَالَ يُكْذِبُ نَفْسَهُ
He-asws said: ‘He should belie himself’.
قُلْتُ أَ رَأَيْتَ إِنْ أَكْذَبَ نَفْسَهُ وَ تَابَ أَ تُقْبَلُ شَهَادَتُهُ
I said, ‘What is your-asws view if he does belie himself and repents, will his testimony be accepted?’
قَالَ نَعَمْ
He-asws said: ‘Yes!’
وَ نَحْوُهُ رُوِيَ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ- عَنْ أَحَدِهِمَا ع.
And approximate to it has been reported from Yunus, from one of his companions, from one of the two (5th or 6th Imam-asws)’.
وَ بِإِسْنَادِهِ عَنِ السَّكُونِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع شَهِدَ عِنْدَهُ رَجُلٌ وَ قَدْ قُطِعَتْ يَدُهُ وَ رِجْلُهُ نَهَارَهُ فَأَجَازَ شَهَادَتَهُ وَ قَدْ تَابَ وَ عُرِفَتْ تَوْبَتُهُ.
And by his chain from Al-Sakuni, from Abu Abdullah-asws: ‘Amir Al-Momineen-asws, a man testified in his-asws presence and his hand and his leg had been cut at daytime, and he-asws allowed his testimony, and he had repented and his repentance was recognised’’.
وَ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَقْذِفُ الرَّجُلَ فَيُجْلَدُ حَدّاً ثُمَّ يَتُوبُ وَ لَا يُعْلَمُ مِنْهُ إِلَّا خَيْرٌ أَ تَجُوزُ شَهَادَتُهُ
And from Al-Qasim Bin Suleyman (in Al-Tahzeeb) who said, ‘I asked Abu Abdullah-asws about the man slandering the man, so he is whipped the legal penalty. Then he repents and nothing is known from him except good, ‘Is his testimony allowed?’
فَقَالَ نَعَمْ مَا يُقَالُ عِنْدَكُمْ
He-asws said: ‘Yes, what is being said with you all?’
قُلْتُ يَقُولُونَ تَوْبَتُهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ لَا تُقْبَلُ شَهَادَتُهُ أَبَداً
I said, ‘They are saying his repentance is regarding what is between him and Allah-azwj. His testimony should not be accepted, ever!’
قَالَ بِئْسَ مَا قَالُوا كَانَ أَبِي ع يَقُولُ إِذَا تَابَ وَ لَمْ يُعْلَمْ مِنْهُ إِلَّا خَيْرٌ جَازَتْ شَهَادَتُهُ.
He-asws said: ‘Evil is what they are saying! My-asws father-asws said: ‘When he repents and nothing is known from him except good, his testimony is allowed’’.
وَ فِي الْمُوَثَّقِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قَالَ: إِنَّ شُهُودَ الزُّورِ يُجْلَدُونَ جَلْداً لَيْسَ لَهُ وَقْتٌ وَ ذَلِكَ إِلَى الْإِمَامِ وَ يُطَافُ بِهِمْ حَتَّى يَعْرِفَهُمُ النَّاسُ
And in the trusted (Hadeeth in Al Tahzeeb), from Sama’at Bin Mihran who said, ‘He-asws said: ‘The false testifier will be whipped not having any timing for it, and that is up to the Imam-asws, and he-asws can circle with them until the people recognise them’.
وَ أَمَّا قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ لا تَقْبَلُوا لَهُمْ شَهادَةً أَبَداً … إِلَّا الَّذِينَ تابُوا قُلْتُ كَيْفَ تُعْرَفُ تَوْبَتُهُ قَالَ يُكْذِبُ نَفْسَهُ حِينَ يُضْرَبُ وَ يَسْتَغْفِرُ رَبَّهُ فَإِذَا فَعَلَ ذَلِكَ فَقَدْ ظَهَرَ تَوْبَتُهُ وَ مِثْلُهُ كَثِيرٌ.
And as for Words of Allah-azwj Mighty and Majestic: and do not accept the testimony from them, ever, [24:4] Except those who repent [24:5], I said, ‘And how will his repentance be recognised?’ He-asws said: ‘He should belie himself when he is beaten, and he should Forgiveness of his Lord-azwj. When he does that so his repentance is revealed’ – and similar to it are many’.
ثم اعلم أن المتأخرين من علمائنا اعتبروا في العدالة الملكة و هي صفة راسخة في النفس تبعث على ملازمة التقوى و المروة و لم أجدها في النصوص و لا في كلام من تقدم على العلامة من علمائنا و لا وجه لاعتبارها.
Furthermore, know that many modern scholars among our scholars have considered a state of moral excellence in the context of justice. This is a firm quality within a person that encourages them to adhere to piety and uprightness. I have not found this concept in the texts, nor in the writings of any of our distinguished scholars who preceded this contemporary generation, and there is no basis for considering it.
بقي الكلام في أن المعتبر في العدالة المشروطة في إمام الجماعة و الشاهد هل هو الظن الغالب بحصول العدالة المستند إلى البحث و التفتيش أم يكفي في ذلك ظهور الإيمان و عدم ظهور ما يقدح في العدالة.
The discussion revolves around whether what is considered in terms of righteousness concerning the prayer leader of the congregation and the witness is the predominant presumption of righteousness based on research and investigation, or whether it suffices for faith to be apparent and nothing that diminishes righteousness is evident.
المشهور بين المتأخرين الأول و جوز بعض الأصحاب التعويل فيها على حسن الظاهر و قال ابن الجنيد كل المسلمين على العدالة إلى أن يظهر خلافها و ذهب الشيخ في الخلاف و ابن الجنيد و المفيد في كتاب الأشراف إلى أنه يكفي في قبول الشهادة ظاهر الإسلام مع عدم ظهور ما يقدح في العدالة و مال إليه في المبسوط و هو ظاهر الإستبصار بل ادعى في الخلاف الإجماع و الأخبار.
Among the modern scholars, the prevalent view is the first one, which relies on the outward appearance. Ibn al-Juneid stated that all Muslims are deemed righteous until evidence to the contrary emerges. However, the Sheikh held a different view, and Ibn al-Juneid and Al-Mufid, in the book ‘Al Ashraaf’, concluded that what suffices for accepting testimony is the outward manifestation of Islam without any apparent breach of righteousness. In fact, they claimed consensus and narrated supporting reports regarding this matter.
و قال البحث عن عدالة الشهود ما كان في أيام النبي ص و لا أيام الصحابة و لا أيام التابعين إنما شيء أحدثه شريك بن عبد الله القاضي و لو كان شرطا لما أجمع أهل الأمصار على تركه
The quest to determine the righteousness of witnesses, as it is done nowadays, did not exist during the time of the Prophet-saww, the era of the Companions, or the era of the Tabi’in (the generation that followed the Companions). It is something introduced by Sharik ibn Abdullah the judge. If it were a valid condition, the people of various regions would not have unanimously abandoned it.
و الظاهر عدم القائل بالفصل في باب الإمامة و الشهادة فما يدل على الحال في أحدهما يدل على الحال في الآخر و القول الأخير أقوى لأخبار كثيرة دلت عليه.
Moreover, the fact that there is no clear stance on the matter of leadership of the Salat and testimony indicates that what applies to one also applies to the other. The latter view, which suggests there is no need for such an investigation, is strengthened by many reports that evidence upon it.
فَقَدْ رُوِيَ عَنِ الرِّضَا ع بِسَنَدٍ صَحِيحٍ كُلُّ مَنْ وُلِدَ عَلَى الْفِطْرَةِ وَ عُرِفَ بِالصَّلَاحِ فِي نَفْسِهِ جَازَتْ شَهَادَتُهُ.
It has been reported (in Al-Faqeeh) from Al-Reza-asws by a correct chain: ‘Every one is born upon the nature and is known with the righteousness within himself, his testimony is allowed’.
وَ رَوَى الشَّيْخُ عَنْ أَبِي عَبْدِ اللَّهِ ع بِسَنَدٍ مُعْتَبَرٍ أَنَّهُ قَالَ: خَمْسَةُ أَشْيَاءَ يَجِبُ عَلَى النَّاسِ الْأَخْذُ بِظَاهِرِ الْحُكْمِ الْوِلَايَاتُ وَ التَّنَاكُحُ وَ الْمَوَارِيثُ وَ الذَّبَائِحُ وَ الشَّهَادَاتُ فَإِذَا كَانَ ظَاهِرُهُ ظَاهِراً مَأْمُوناً جَازَتْ شَهَادَتُهُ وَ لَا يُسْأَلُ عَنْ بَاطِنِهِ.
And it is reported by the Sheykh, from Abu Abdullah-asws by a reliable chain, he-asws said: ‘Five things are obligated upon the people to be taking with the apparent ruling – the Wilayah, and the marriage, and the inheritances, and the slaughter (of the meat for eating), and the testimonies. When he reveals it apparently, his apparent is trusted, his testimony is allowed and he will not be asked about his esoteric’.
وَ رَوَى الشَّيْخُ وَ الصَّدُوقُ أَنَّهُ سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ قَوْمٍ خَرَجُوا مِنْ خُرَاسَانَ أَوْ بَعْضِ الْجِبَالِ وَ كَانَ يَؤُمُّهُمْ رَجُلٌ فَلَمَّا صَارُوا إِلَى الْكُوفَةِ عَلِمُوا أَنَّهُ يَهُودِيٌّ قَالَ لَا يُعِيدُونَ.
And it is reported by the Sheykh and Al Sadouq (in Al Khisaal) – ‘Abu Abdullah-asws was asked about a group who had gone out from Khurasan or ones of the mountains, and a man led them (in Salat). When they came to Al-Kufa, they came to know he was a Jew’. He-asws said: ‘They will not repeat (the Salat)’’.
وَ رَوَى الشَّيْخُ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِذَا كَانَ الرَّجُلُ لَا تَعْرِفُهُ يَؤُمُّ النَّاسَ يَقْرَأُ الْقُرْآنَ فَلَا تَقْرَأْ خَلْفَهُ وَ اعْتَدَّ بِصَلَاتِهِ.
And it is reported by the Sheykh, from Abdul Rahman Al Qaseer who said, ‘I heard Abu Ja’far‑asws saying: ‘When an unknown man were to lead the people (in Salat) reads the Quran, do not recite behind him, and he can count with his Salat (as being correct)’.
و قد ورد في أخبار كثيرة إذا عرض للإمام عارض أخذ بيد رجل من القوم فيقدمه و من تأمل في عادة الأعصار السابقة في مواظبتهم على الجماعات و ترغيب الشارع في ذلك و إشهادهم على البيوع و الإجارات و سائر المعاملات و سنن الحكام في قبول الشهادات و الأمراء الذين عينهم النبي ص و أمير المؤمنين و الحسن ع لذلك و لما هو أعظم منه لا ينبغي أن يرتاب في فسحة الأمر في العدالة في المقامين.
There are many reports that indicate that when a request is made to the prayer leader a presenter takes the hand of a man from the community and forwards him. If one reflects on the practices of previous generations regarding their consistency in congregational Salat(s), the encouragement of the Law in that regard, their testimonials in business transactions, leases, and other dealings, as well as the traditions of rulers in accepting testimony, and the appointments made by the Prophet-saww, and Amir Al-Momineen-asws, and Imam Al-Hassan‑asws, it becomes clear that there should be no doubt about the justice of the prayer leaders.
و لو كان التضييق الذي بنوا عليه الأمر في تلك الأعصار و جعلوا العدالة تلو العصمة حقا لما كان يكاد يوجد في البلاد العظيمة رجلان يتصف بها و لو وجد فرضا كيف يتحملان جميع عقود المسلمين و طلاقهم و نكاحهم و إمامتهم
If the narrowing down of the concept of righteousness, as they have formulated it in those times, and making righteousness synonymous with infallibility were true, hardly anyone in the vast lands could be characterized by it. Even if someone were found to be righteous, how could they bear the responsibility of witnessing all the contracts, divorces, marriages, and leading congregational Salat(s)?
فيلزم تعطل السنن و الأحكام و صار ذلك سببا لتشكيك الشيطان أكثر الخلق في هذه الأزمنة و صيرهم بذلك محرومين عن فضائل الجمعة و الجماعة وفقنا الله و سائر المؤمنين لما يحب و يرضى و أعاذنا و إياهم من متابعة أهل الهوى.
This would necessitate the suspension of Sunnah acts and rulings. This would lead to Satan-la casting more doubts among people in these times, depriving them of the virtues of Friday Salat and congregation. May Allah-azwj Guide us and all Momineen to what He-azwj Loves and is Satisfied with, and Protect us from following the desires of those inclined to whims.
قال الشهيد الثاني ره و هذا القول و إن كان أبين دليلا و أكثر رواية و حال السلف تشهد به و بدونه لا يكاد ينتظم الأحكام للحكام خصوصا في المدن الكبار و القاضي من المتقدمين يستند إليها لكن المشهور الآن بل المذهب خلافه.
Al-Shaheed Al-Sany stated that even though this opinion may lack the clearest evidence, it is more commonly reported and has the backing of the practices of the early Muslim community. In fact, both the earlier and later scholars often rely on it to establish legal rulings, especially in larger cities. Judges among the early scholars also frequently adopted this view. However, it is noteworthy that the prevailing opinion nowadays, even considered a school of thought, contradicts this view.
و قال سبطه السيد قدس سره في المدارك قد نقل جمع من الأصحاب الإجماع على أن العدالة شرط في الإمام و إن اكتفى بعضهم في تحقيقها بحسن الظاهر أو عدم معلومية الفسق ثم ذكر بعض الروايات التي استدل بها القوم ثم قال و هذه الأخبار لا تخلو من ضعف في سند أو قصور في دلالة
His grandson the Sayyid may his soul be sanctified, mentioned in ‘Al-Madarek’ that a group of companions have transmitted a consensus on the requirement of righteousness for prayer leader. However, some of them have sufficed by considering the apparent righteousness or the absence of knowledge of unrighteousness. Then he mentioned some narrations used as evidence by some, but he also noted that these reports are not free from weaknesses in their chains or deficiencies in their implication.
و المستفاد من إطلاق كثير من الروايات و خصوص بعضها الاكتفاء في ذلك بحسن الظاهر و المعرفة بفقه الصلاة بل المنقول من فعل السلف الاكتفاء بما دون ذلك إلا أن المصير إلى ما ذكره الأصحاب أحوط انتهى.
Furthermore, it is widely derived from many of these narrations, and especially some of them, that sufficiency can be based on apparent righteousness and knowledge of the jurisprudence of prayer. In fact, the transmitted practice of the early generations supports sufficiency based on less stringent criteria. Nonetheless, leaning towards what the majority of the scholars have mentioned is more prudent – end.
و الذي يظهر لي من الأخبار أن المعتبر في الشهادة عدم معلومية الفسق و حسن الظاهر و في الصلاة مع ذلك المواظبة على الجمعة و الجماعة و عدم الإخلال بذلك بغير عذر
Based on what I gather from the reports, it seems that what’s considered for testimony is the absence of a known unrighteousness and apparent righteousness. In Salat, in addition to these factors, regular attendance at Friday Salat and congregational Salat without violation, except for a valid excuse, is also considered.
و لو ظهر فسق نادرا و علم من ظواهر أحواله التأثر و التألم و الندامة فهذا يكفي في عدم الحكم بفسقه و لو علم منه عدم المبالاة أو التجاهر و التظاهر فهذا قادح لعدالته.
Even if rare unrighteousness becomes evident, if there’s a clear demonstration of remorse and change in behaviour, this can be sufficient to not judge someone as unrighteous. However, if there’s evidence of indifference or flaunting unrighteousness, this can undermine their righteousness.
و لنذكر زائدا على ما تقدم بعض ما يدل على ذلك
And let us mention additional upon what has preceded, some of what evidence’s upon that.
فَمِنْهَا مَا رَوَاهُ الصَّدُوقُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَلْقَمَةَ بْنِ مُحَمَّدٍ قَالَ قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع وَ قَدْ قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَمَّنْ تُقْبَلُ شَهَادَتُهُ وَ مَنْ لَا تُقْبَلُ
From these is what is reported by Al Sadouq (in Al Amaali), from his father, from Ali Bin Muhammad Bin Quteyba, from Hamdan Bin Suleyman, from Nuh Bin Shueyb, from Muhammad Bin Ismail, from Salih Bin Uqba, from Alqamah Bin Muhammad who said, ‘Al-Sadiq Ja’far Bin Muhammad-asws, and I had said to him-asws, ‘O son-asws of Rasool-Allah-saww! Inform me about the one whose testimony is accepted and the ones whose is not accepted’.
فَقَالَ يَا عَلْقَمَةُ كُلُّ مَنْ كَانَ عَلَى فِطْرَةِ الْإِسْلَامِ جَازَتْ شَهَادَتُهُ
He-asws said: ‘O Alqamah! Every one who was upon the nature of Al-Islam, his testimony is allowed’.
قَالَ فَقُلْتُ لَهُ تُقْبَلُ شَهَادَةُ مُقْتَرِفٍ بِالذُّنُوبِ
He (the narrator) said, ‘I said to him-asws, ‘Will his testimony be accepted if he indulges in the sins?’
فَقَالَ يَا عَلْقَمَةُ لَوْ لَمْ تُقْبَلْ شَهَادَةُ الْمُقْتَرِفِينَ لِلذُّنُوبِ لَمَا قُبِلَتْ إِلَّا شَهَادَاتُ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ ع لِأَنَّهُمْ هُمُ الْمَعْصُومُونَ دُونَ سَائِرِ الْخَلْقِ
He-asws said: ‘O Alqamah! If the testimony of the one indulging in sins is not accepted, no testimonies will be accepted except of the Prophets-as and the successors-asws, because they‑asws are the infallible apart from rest of the created beings.
فَمَنْ لَمْ تَرَهُ بِعَيْنِكَ يَرْتَكِبُ أَوْ لَمْ يَشْهَدْ عَلَيْهِ بِذَلِكَ شَاهِدَانِ فَهُوَ مِنْ أَهْلِ الْعَدَالَةِ وَ السَّتْرِ وَ شَهَادَتُهُ مَقْبُولَةٌ وَ إِنْ كَانَ فِي نَفْسِهِ مُذْنِباً وَ مَنِ اغْتَابَهُ بِمَا فِيهِ فَهُوَ خَارِجٌ عَنْ وَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ دَاخِلٌ فِي وَلَايَةِ الشَّيْطَانِ.
The one who you have not seen committing (sins) or two witnesses have not testified upon him with that, so he is from the people of justice and the veiling, and his testimony is accepted, and even though he may be a sinner within himself, and the one who backbites with what is in him, he is outside from Wilayah of Allah-azwj Mighty and Majestic, entering into wilayah of the Satan-la’.
وَ لَقَدْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَنِ اغْتَابَ مُؤْمِناً بِمَا فِيهِ لَمْ يَجْمَعِ اللَّهُ بَيْنَهُمَا فِي الْجَنَّةِ أَبَداً وَ مَنِ اغْتَابَ مُؤْمِناً بِمَا لَيْسَ فِيهِ انْقَطَعَتِ الْعِصْمَةُ بَيْنَهُمَا وَ كَانَ الْمُغْتَابُ فِي النَّارِ خالِداً فِيها وَ بِئْسَ الْمَصِيرُ إِلَى آخِرِ مَا مَرَّ فِي كِتَابِ الْإِيمَانِ وَ الْكُفْرِ.
And it has been narrated to me from his-asws father-asws, from his-asws forefathers-asws that Rasool-Allah-saww said: ‘One who backbites a Momin with whatever is in him, Allah-azwj will not Gather the two in the Paradise, ever, and the one who backbites a Momin with what isn’t in him, the sanctity gets cut off between the two and the backbiter would be in the Fire being eternally in it, and it is the evil destination’ – up to end of what has passed in the book of ‘Eman Wa Al-Kufr’’.
وَ رُوِيَ فِي الْخِصَالِ وَ الْعُيُونِ بِأَسَانِيدَ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَامَلَ النَّاسَ فَلَمْ يَظْلِمْهُمْ وَ حَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ وَ وَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ فَهُوَ مِمَّنْ كَمَلَتْ مُرُوَّتُهُ وَ ظَهَرَتْ عَدَالَتُهُ وَ وَجَبَتْ أُخُوَّتُهُ وَ حَرُمَتْ غِيبَتُهُ
Ad it is reported in (the books) ‘Al-Khisaal’, and ‘Al-Uyoun’ by chain from Al-Reza-asws, from his‑asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who utilises the people (employs, hires etc.), so he does not oppress them, and narrates (about) them and does not belie them, and promises them and does not break, so he is from the ones who nobility is perfect and his justice has been revealed, and his brotherhood is obligated, and backbiting him is prohibited’’.
وَ رُوِيَ نَحْوُهُ بِسَنَدٍ مُعْتَبَرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع.
And it is reported approximate to it by a reliable chain, from Abu Abdullah-asws’.
وَ رُوِيَ فِي الْمَجَالِسِ بِسَنَدِهِ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ صَلَّى خَمْسَ صَلَوَاتٍ فِي الْيَوْمِ وَ اللَّيْلَةِ فِي جَمَاعَةٍ فَظُنُّوا بِهِ خَيْراً وَ أَجِيزُوا شَهَادَتَهُ.
And it is reported in (the book) ‘Al-Majaalis’ by his chain from Ibrahim Bin Ziyad, from Abu Abdullah-asws having said: ‘One who prays five Salat(s) during the day and the night in congregation, thing good with him and allow his testimony!’’
وَ فِيهِ أَيْضاً عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الصَّادِقِ ع قَالَ: إِذَا جَاهَرَ الْفَاسِقُ بِفِسْقِهِ فَلَا حُرْمَةَ لَهُ وَ لَا غِيبَةَ.
And regarding it as well, from Haroun Bin Al-Jahm, from Al-Sadiq-asws having said: ‘When the mischievous is open with his mischief, there is no sanctity for him nor any backbiting (applicable)’’.
وَ رَوَى الْحِمْيَرِيُ فِي قُرْبِ الْإِسْنَادِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: ثَلَاثَةٌ لَيْسَ لَهُمْ حُرْمَةٌ وَ عَدَّ مِنْهُمُ الْفَاسِقَ الْمُعْلِنَ الْفِسْقِ.
And it is reported by Al-Himeyri in ‘Qurb Al Isnaad’, from Al-Sadiq-asws, from his-asws father-asws having said: ‘Three, there isn’t any sanctity for them’, and he-asws counted from them the mischievous being open with the mischief’.
وَ فِي كِتَابِ الْإِخْتِصَاصِ عَنِ الرِّضَا ع قَالَ: مَنْ أَلْقَى جِلْبَابَ الْحَيَاءِ فَلَا غِيبَةَ لَهُ.
And in the book ‘Al-Ikhtisaas’ – from Al-Reza-asws having said: ‘One who throws away the apparel of modesty, there is no backbiting (applicable) to him’’.
وَ رَوَى الشَّيْخُ فِي الْحَسَنِ عَنِ الْبَزَنْطِيِّ عَنْ أَبِي الْحَسَنِ ع أَنَّهُ قَالَ لَهُ جُعِلْتُ فِدَاكَ كَيْفَ طَلَاقُ السُّنَّةِ
And it is reported by the Sheykh in the good (Hadeeth) from Al-Bazanty, from Abu Al-Hassan‑asws, he said to him-asws, ‘May I be sacrificed for you-asws! How is the Sunnah divorce done?’
قَالَ يُطَلِّقُهَا إِذَا طَهُرَتْ مِنْ حَيْضِهَا قَبْلَ أَنْ يَغْشَاهَا بِشَاهِدَيْنِ عَدْلَيْنِ كَمَا قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ
He-asws said: ‘When she is pure from her menstruation before he sleeps with her, by two just witnesses just as Allah-azwj has Said in His-azwj Book’.
ثُمَّ قَالَ فِي آخِرِ الرِّوَايَةِ مَنْ وُلِدَ عَلَى الْفِطْرَةِ أُجِيزَتْ شَهَادَتُهُ عَلَى الطَّلَاقِ بَعْدَ أَنْ يُعْرَفَ مِنْهُ خَيْرٌ.
Then he-asws said in end of the report: ‘One who is born upon the nature (of Al-Islam), his testimony is allowed upon the divorce after goodness is known from him’’.
وَ رَوَى الصَّدُوقُ فِي الصَّحِيحِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: مَنْ وُلِدَ عَلَى الْفِطْرَةِ وَ عُرِفَ بِالصَّلَاحِ فِي نَفْسِهِ جَازَتْ شَهَادَتُهُ.
And it is reported by Al-Sadouq in the correct (Hadeeth), from Abdullah Bin Al-Mugheira, from Abu Al-Hassan Al-Reza-asws having said: ‘One who is born upon the nature and is known with the righteousness regarding himself, his testimony is accepted’’.
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ صَلَّى الصَّلَوَاتِ الْخَمْسَ جَمَاعَةً فَظُنُّوا بِهِ كُلَّ خَيْرٍ.
And it is reported from the Prophet-saww having said: ‘One who prays the five (daily) Salat(s) in congregation, then thing all good with him’’.
وَ رَوَى الْكُلَيْنِيُ بِإِسْنَادِهِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ أَذْنَبَ ذَنْباً فَعَلِمَ أَنَّ اللَّهَ مُطَّلِعٌ عَلَيْهِ إِنْ شَاءَ عَذَّبَهُ وَ إِنْ شَاءَ غَفَرَ لَهُ غَفَرَ لَهُ وَ إِنْ لَمْ يَسْتَغْفِرْ.
And it is reported by Al-Kulayni, by his chain from Yunus Bin Yaqoub, from Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘One who commits a sin, then know that Allah‑azwj is Noticing him. If He-azwj Desires He-azwj can Punish him, and He-azwj Desires He-azwj can Forgive him, and even if he does not seek Forgiveness’’.
وَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا مِنْ عَبْدٍ أَذْنَبَ ذَنْباً فَنَدِمَ عَلَيْهِ إِلَّا غَفَرَ اللَّهُ لَهُ قَبْلَ أَنْ يَسْتَغْفِرَ.
And from Aban Bin Taghlib who said, ‘I heard Abu Abdullah-asws saying: ‘There is none from a servant who commits a sin, so he regrets upon it, except Allah-azwj will Forgive him before he even seeks Forgiveness’’.
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ يُحِبُّ الْمُفَتَّنَ التَّوَّابَ.
And from Abu Abdullah-asws having said: ‘Allah-azwj Loves Tried ones, the penitent’’.
وَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ جَاءَنَا يَلْتَمِسُ الْفِقْهَ وَ الْقُرْآنَ وَ تَفْسِيرَهُ فَدَعُوهُ وَ مَنْ جَاءَنَا يُبْدِي عَوْرَةً قَدْ سَتَرَهَا اللَّهُ تَعَالَى فَنَحُّوهُ
And from Amro Bin Jumie (in Al-Kafi) who said, ‘Abu Abdullah-asws said: ‘One who comes to us seeking the jurisprudence and the Quran and its interpretation, leave him, and one who comes to us to expose defects Allah-azwj the Exalted has Veiled, put him aside’’.
فَقَالَ رَجُلٌ مِنَ الْقَوْمِ جُعِلْتُ فِدَاكَ وَ اللَّهِ إِنِّي لَمُقِيمٌ عَلَى ذَنْبٍ مُنْذُ دَهْرٍ أُرِيدُ أَنْ أَتَحَوَّلَ عَنْهُ إِلَى غَيْرِهِ فَمَا أَقْدِرُ عَلَيْهِ
A man from the group said, ‘May I be sacrificed for you-asws! By Allah-azwj, I have been staying upon a sin for a long time. I want to transfer away from it to something else, but I am not able upon it!’
فَقَالَ لَهُ إِنْ كُنْتَ صَادِقاً فَإِنَّ اللَّهَ يُحِبُّكَ وَ مَا يَمْنَعُهُ أَنْ يَنْقُلَكَ عَنْهُ إِلَى غَيْرِهِ إِلَّا لِكَيْ تَخَافَهُ.
He-asws said to him: ‘If you were truthful, then Allah-azwj Loves you and nothing prevents Him‑azwj from Transferring you away from it to something else, except you should fear Him‑azwj’’.
وَ رَوَى الشَّهِيدُ الثَّانِي عَنِ الْبَاقِرِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ سَمِعَ النِّدَاءَ فَلَمْ يُجِبْهُ مِنْ غَيْرِ عِلَّةٍ فَلَا صَلَاةَ لَهُ
And it is reported by Al-Shaheed Al-Sany, from Al Baqir-asws having said: ‘Amir Al-Momineen‑asws said: ‘One who hears the call (Azaan) but does not respond to it from without a reason, there is no Salat for him!
وَ قَالَ رَسُولُ اللَّهِ ص لَا صَلَاةَ لِمَنْ لَمْ يُصَلِّ فِي الْمَسْجِدِ مَعَ الْمُسْلِمِينَ إِلَّا مِنْ عِلَّةٍ وَ لَا غِيبَةَ إِلَّا لِمَنْ صَلَّى فِي بَيْتِهِ وَ رَغِبَ عَنْ جَمَاعَتِنَا وَ مَنْ رَغِبَ عَنْ جَمَاعَةِ الْمُسْلِمِينَ سَقَطَتْ عَدَالَتُهُ وَ وَجَبَ هِجْرَانُهُ وَ إِنْ رُفِعَ إِلَى إِمَامِ الْمُسْلِمِينَ أَنْذَرَهُ وَ حَذَّرَهُ وَ مَنْ لَزِمَ جَمَاعَةَ الْمُسْلِمِينَ حَرُمَتْ غِيبَتُهُ وَ ثَبَتَتْ عَدَالَتُهُ.
And Rasool-Allah-saww said: ‘There is no Salat for the one who does not pray in the Masjid with the Muslims except from a (valid) reason, and there is no backbiting except for the one who prays in his house and turns away from our congregation, and the one who turns away from congregation of the Muslims, his justice will fall and abandoning him is obligated, and if he is raised to a leader of the Muslims, he will warn him, and caution him, and one who necessitates congregation of the Muslims, backbiting him is prohibited, and his justice is affirmed’.
وَ رَوَى الشَّيْخُ بِسَنَدٍ مُعْتَبَرٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بِمَا يُعْرَفُ عَدَالَةُ الرَّجُلِ بَيْنَ الْمُسْلِمِينَ حَتَّى يُقْبَلَ شَهَادَتُهُ لَهُمْ وَ عَلَيْهِمْ
And it is reported by the Sheykh by a reliable chain from Abdullah Bin Abu Yafour who said, ‘I said to Abu Abdullah-asws, ‘With was is justice of the man between the Muslims recognised, until his testimony is acceptable for them and against them?’
قَالَ فَقَالَ أَنْ يَعْرِفُوهُ بِالسَّتْرِ وَ الْعَفَافِ وَ الْكَفِّ عَنِ الْبَطْنِ وَ الْفَرْجِ وَ الْيَدِ وَ اللِّسَانِ وَ يُعْرَفَ بِاجْتِنَابِ الْكَبَائِرِ الَّتِي أَوْعَدَ اللَّهُ عَلَيْهَا النَّارَ مِنْ شُرْبِ الْخَمْرِ وَ الزِّنَا وَ الرِّبَا وَ عُقُوقِ الْوَالِدَيْنِ وَ الْفِرَارِ مِنَ الزَّحْفِ وَ غَيْرِ ذَلِكَ
He (the narrator) said, ‘He-asws said: ‘He (prayer leader) should be known with the veiling, and the chastity, and the restraint about the belly and the private parts and the hand and the tongue, and known with shunning the major sins which Allah-azwj has Promised the Fire upon, from drinking the wine, and the adultery, and disloyalty to the parents, and the fleeing from the battle march, and other such.
وَ الدَّالُّ عَلَى ذَلِكَ كُلِّهِ وَ السَّاتِرُ لِجَمِيعِ عُيُوبِهِ حَتَّى يَحْرُمَ عَلَى الْمُسْلِمِينَ تَفْتِيشُ مَا وَرَاءَ ذَلِكَ مِنْ عَثَرَاتِهِ وَ غِيبَتِهِ وَ يَجِبُ عَلَيْهِمْ تَوْلِيَتُهُ وَ إِظْهَارُ عَدَالَتِهِ فِي النَّاسِالتَّعَاهُدُ لِلصَّلَوَاتِ الْخَمْسِ إِذَا وَاظَبَ عَلَيْهِنَّ وَ حَافَظَ مَوَاقِيتَهُنَّ بِإِحْضَارِ جَمَاعَةِ الْمُسْلِمِينَ
And the evidence upon all of that and the concealment of entirety of his faults until it is prohibited upon the Muslims to investigate whatever is beyond that of his stumbles and backbiting him, and it is obligatory upon them to befriend him, and manifesting his justice among the people is the preserving of the five (daily) Salat(s), when he is persistent upon them and preserves upon their timings by attending congregation of the Muslims.
وَ أَنْ لَا يَتَخَلَّفَ عَنْ جَمَاعَتِهِمْ فِي مُصَلَّاهُمْ إِلَّا عَنْ عِلَّةٍ وَ ذَلِكَ أَنَّ الصَّلَاةَ سِتْرٌ وَ كَفَّارَةٌ لِلذُّنُوبِ وَ لَوْ لَمْ يَكُنْ ذَلِكَ لَمْ يَكُنْ لِأَحَدٍ أَنْ يَشْهَدَ عَلَى أَحَدٍ بِالصَّلَاحِ لِأَنَّ مَنْ لَمْ يُصَلِّ فَلَا صَلَاحَ لَهُ بَيْنَ الْمُسْلِمِينَ لِأَنَّ الْحُكْمَ جَرَى فِيهِ مِنَ اللَّهِ وَ مِنْ رَسُولِ اللَّهِ ص بِالْحَرَقِ فِي جَوْفِ بَيْتِهِ.
And he should not stay back from (attending) their congregations in their praying places except from a (valid) reason, and that is because the Salat is a veil and an atonement for the sins, and had it not been that it would not have been for anyone to testify upon anyone with the righteousness, because the one who does not pray Salat there is no righteousness for him between the Muslims, because the ruling flowing regarding it from Allah-azwj and from Rasool-Allah-saww with burning in middle of his house’’.
قَالَ رَسُولُ اللَّهِ ص لَا صَلَاةَ لِمَنْ لَا يُصَلِّي فِي الْمَسْجِدِ مَعَ الْمُسْلِمِينَ إِلَّا مِنْ عِلَّةٍ.
Rasool-Allah-saww said: ‘There is no Salat for the one who does not pray in the Masjid with the Muslims, except from a (valid) reason’.
وَ قَالَ رَسُولُ اللَّهِ ص لَا غِيبَةَ إِلَّا لِمَنْ يُصَلِّي فِي بَيْتِهِ وَ رَغِبَ عَنْ جَمَاعَتِنَا وَ مَنْ رَغِبَ عَنْ جَمَاعَةِ الْمُسْلِمِينَ وَجَبَ عَلَى الْمُسْلِمِينَ غِيبَتُهُ وَ سَقَطَتْ بَيْنَهُمْ عَدَالَتُهُ وَ وَجَبَ هِجْرَانُهُ
And Rasool-Allah-saww said: ‘There is no backbiting except for the one who prays Salat in his house and turns away from our congregation, and the one who turns away from congregation of the Muslims, it is obligatory upon the Muslims to backbite him, and his justice falls between them, and abandoning him is obligated.
وَ إِذَا رُفِعَ إِلَى إِمَامِ الْمُسْلِمِينَ أَنْذَرَهُ وَ حَذَّرَهُ فَإِنْ حَضَرَ جَمَاعَةَ الْمُسْلِمِينَ وَ إِلَّا أَحْرَقَ عَلَيْهِ بَيْتَهُ وَ مَنْ لَزِمَ جَمَاعَتَهُمْ حَرُمَتْ عَلَيْهِمْ غِيبَتُهُ وَ ثَبَتَتْ عَدَالَتُهُ بَيْنَهُمْ.
And when he is raised to the leader of the Muslims, he will warn him and caution him, either he attends congregation of the Muslims or else his house would be burnt down upon him; and the one who necessitates their congregations backbiting him is prohibited, and his justice is affirmed between them’.
و من تأمل في هذه الأخبار حق التأمل اتضح له ما ذكرناه غاية الاتضاح لا سيما الخبر الأخير و هو مروي في الفقيه بسند صحيح بأدنى تفاوت فإنه يستفاد منها أن الذي يقدح في العدالة فعل الكبيرة التي أوعد الله عليها النار
Upon contemplation of these reports, the clarity of what we mentioned, especially the last report, becomes evident. It is narrated in ‘Al-Faqih’ with an authentic chain of narrators with slight variation. From this, it can be inferred that someone who questions a witness’s credibility has committed a major sin for which Allah-azwj has Promised Hellfire.
و أنه يكفي في الحكم بها أن يظهر من حال المكلف كونه ساترا لعيوبه ملازما لجماعة المسلمين بل الظاهر من آخر الخبر الاكتفاء بلزوم جماعتهم.
To judge someone based on this, it is sufficient that the individual outwardly adheres to the condition of concealing their faults while being part of the Muslim congregation. In fact, the apparent meaning of the latter part of the report suggests sufficiency in adhering to their congregation.
و سيأتي تمام القول فيه في أبواب الشهادات إن شاء الله تعالى و قد مضى تحقيق الكبائر و العدالة و غير ذلك في أبواب المناهي و أبواب الإيمان و الكفر.
And I (Majlisi) shall bring the complete word regarding it in chapters on the testimonies, if Allah-azwj the Exalted so Desire, and investigation of the majors sins and the justice and other than that has already passed in chapter of the prohibitions, and chapters on the Eman and the Kufr.
ثم اعلم أن أكثر الأخبار الواردة في اشتراط العدالة إنما هي في الشهادة و لم يرد هذا اللفظ في باب الجماعة و الأخبار الواردة فيها منها هذا الخبر و هو مع ضعفه إنما يدل على عدم التجاهر بالفسق.
Then know that most of the Ahadeeth referred are regarding conditions of the justice. But rather, these are regarding the testimony, and this wording has not been referred in chapter of the congregation, and the Ahadeeth referred regarding it from these is this Hadeeth, and it is with its weakness evidencing upon negating being open with the mischief.
وَ مِنْهَا مَا رَوَاهُ الشَّيْخُ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ مَوَالِيَكَ قَدِ اخْتَلَفُوا فَأُصَلِّي خَلْفَهُمْ جَمِيعاً
And from it (Al Tahzeeb) is what is reported by the Sheykh, from Abu Ali Bin Rashid who said, ‘I said to Abu Ja’far-asws, ‘Your-asws friends are differing. Can I pray behind them all?’
فَقَالَ لَا تُصَلِّ إِلَّا خَلْفَ مَنْ تَثِقُ بِدِينِهِ وَ أَمَانَتِهِ.
He-asws said: ‘Do not pray except behind the one you trust with his religion and his entrustment (trustworthiness)’’.
و هو مع عدم صحته إنما يدل على المنع من الصلاة خلف من يكون فاسد العقيدة أو يكون خائنا في أموال المسلمين أو أعراضهم.
And it is with negation of its correctness. But rather it evidence’s upon the prevention of the Salat behind the one who happens to be of corrupt beliefs, or happens to be a betrayer regarding wealth of the Muslims or their honours.
وَ مِنْهَا مَا رَوَاهُ أَيْضاً عَنْ سَعِيدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِيهِ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُقَارِفُ الذُّنُوبَ يُصَلِّي خَلْفَهُ أَمْ لَا قَالَ لَا.
And from it is what is reported as well from Saeed Bin Ismail, from his father who said, ‘I asked him-asws about the man who indulges in the sins, ‘Can one pray behind him or not?’ He-asws said: ‘No’.
و هو أيضا مع عدم الصحة يدل على المنع من الصلاة خلف من يكون مصرا على اقتراف جميع الذنوب مكثرا منها فإن المضارع يدل على الاستمرار التجددي و الذنوب جمع معرف باللام يفيد العموم و لو قيل بأن اقتراف جميع الذنوب بعيد فلا أقل من الدلالة على ارتكاب كثير من الذنوب مع العلم بها لا مع الاحتمال و التوهم.
Furthermore, in addition to the lack of credibility, it indicates the prohibition of praying behind someone who persists in committing all sins or even many of them. This is because the present tense suggests continuity and renewal, and the word ‘sins’ is in plural form with the definite article (Al Laam) conveying generality. Even if one argues that committing all sins is unlikely, it doesn’t diminish the implication of committing many sins with knowledge, rather than mere possibility or assumption.
وَ مِنْهَا صَحِيحَةُ عُمَرَ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ إِمَامٍ لَا بَأْسَ بِهِ فِي جَمِيعِ أُمُورِهِ عَارِفٍ غَيْرَ أَنَّهُ يُسْمِعُ أَبَوَيْهِ الْكَلَامَ الْغَلِيظَ الَّذِي يَغِيظُهُمَا أَقْرَأُ خَلْفَهُ
And from it is a correct (Hadeeth) by Umar Bin Yazeed who said, ‘I asked Abu Abdullah-asws about a prayer leader there being no problem with him in entirety of his affairs, apart from that he makes his parent hear harsh speech which enrages them, ‘Shall I recite behind him?’
قَالَ لَا، تَقْرَأُ خَلْفَهُ مَا لَمْ يَكُنْ عَاقّاً قَاطِعاً.
He-asws said: ‘Do not recite behind him for as long as he does not become cut off (disowned) by them’’.
و هذا يدل على جواز الصلاة خلف المصر على الصغيرة و عدمه خلف العاق
And this evidence upon the Salat being allowed behind the one persistent upon the minor sins and its negation (praying) behind the one disowned by the parents.
قال في الذكرى و يحمل ذلك على أنه غير مصر إذ الإصرار على الصغائر يلحقها بالكبائر إن جعلنا هذا صغيرة و تحريم أن يقول لهما أف يؤذن بعظم حقهما و بأن المتخطي نهي الله فيهما على خطر عظيم انتهى.
This implies that he is not excused because persistence in minor sins can lead to major ones. By classifying this as a minor sin, it is emphasized that it is not permissible to belittle their significance, and those who disregard the Prohibition of Allah-azwj concerning them are exposed to a great danger – end.
و بالجملة هذا الخبر و إن كان صحيحا فهو مشتمل على ما لم يقولوا به و الحمل على عدم الإصرار في غاية البعد.
In conclusion, even if this Hadeeth is authentic, it contains statements that go beyond what has been commonly mentioned, and it strongly implies avoiding persistence in sins to the utmost degree.
وَ مِنْهَا مَا رُوِيَ مِنَ الْمَنْعِ مِنَ الصَّلَاةِ خَلْفَ شَارِبِ الْخَمْرِ وَ النَّبِيذِ.
And from it is what is reported from the prevention of the Salat behind a drinker of wine and Al-Nabeez (intoxicating drink)’.
وَ مِنْهَا مَا وَرَدَ مِنَ الْمَنْعِ مِنَ الصَّلَاةِ خَلْفَ الْفَاجِرِ.
And from it is what is referred of prevention from the Salat behind the immoral’.
و الظاهر منها خلفاء الجور و أتباعهم و كذا أخبار أبي ذر الظاهر من بعضها الإمامة الكبرى و من بعضها الصلاة خلف المنافقين و المخالفين كما كان دأبه من التعريض بعثمان و أتباعه و لذا أخرجه و طرده رضي الله عنه.
And the apparent from these are the tyrannical caliphs and their followers, and like that are Ahadeeth by Abu Zarr-ra. The apparent from some of these is the major leadership (caliph), and from some of these is the Salat behind the hypocrites and the adversaries, and it was from his-ra objecting to Usman and his followers, and for that he threw him-ra out and exiled him-ra, may Allah-azwj be Satisfied with him-ra.
فمع قطع النظر عن الإجماع المنقول يشكل إثبات اشتراط العدالة بمحض هذه الأخبار لا سيما على طريقة القوم حيث لا يعملون بالأخبار الضعيفة و يمكن حملها على الكراهة و استحباب رعاية هذا القدر الذي يستفاد من الأخبار إذ لم يثبت كون النهي حقيقة في التحريم لا سيما في الأخبار و مع تسليم جميع ذلك فلا يتخطى مدلولها كما عرفت.
Therefore, setting aside the transmitted consensus, the mere mention of the requirement of justice through these narrations, particularly in the manner of those scholars who don’t rely on weak narrations, can be taken as an expression of dislike and recommendation to uphold this level of certainty that can be derived from the narrations. If it has not been established that the prohibition is a certainty, especially in the case of these narrations, and with the recognition of all this, one should not go beyond the implications as defined.
و أما الإجماع فمع ثبوته فإنما هو حجة فيما ثبت فيه فلا يمكن التمسك به فيما اختلف فيه من عدد الكبائر و اعتبار الملكة و المروة و أمثالها كما عرفت.
As for consensus, while it is valid evidence, when established, it can only be relied upon for what has been clearly confirmed. It cannot be used to support issues where there is disagreement, such as the specific number of major sins, the consideration of safeguarding one’s dignity and integrity, and similar matters, as previously explained.
و إنما أطنبنا الكلام في هذا المقام لئلا يصغي المؤمن المتدين إلى شبهات شياطين الجن و الإنس و وساوسهم فيترك فضيلة الجماعة و فريضة الجمعة الثابتتين بالأخبار المتواترة بمحض الاحتياط في العدالة التي سبيلها ما عرفت
We have elaborated on this issue to prevent pious and devout Momin from being swayed by the doubts planted by the Satans-la from the Jinn and humans, along with their insinuations. This way, they won’t forsake the virtue of congregational Salat and the obligation of attending the established Friday Salat, as substantiated by the well-documented reports, based on a precaution regarding the condition of justice, as explained earlier.
و مع ذلك ينبغي أن لا يترك الناقد الخبير المتدين البصير الاحتياط في أمر دينه و صلاته و يطلب من يثق بدينه و قراءته و زهده و عبادته فإن لم يجد فليحتط إما بتقديم الصلاة قبلها أو الإعادة بعدها
Nevertheless, it is crucial for a knowledgeable and religious critic, one who possesses insight, to exercise caution regarding matters of his religion and his prayers. He should seek out those in whom he has faith concerning their religious commitment, recitation, piety, and worship. If he is unable to find such a person, he should take the precaution of either praying in advance or making up the missed Salat afterwards.
و ذلك بعد أن يفرغ نفسه و يخلي قلبه عن دواعي الحقد و الحسد و سائر الأمراض النفسانية و الأغراض الفاسدة فإذا فعل ذلك فسيرشده الله إلى ما يحب و يرضى كما قال تعالى وَ الَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا.
This should be done after purifying oneself and cleansing the heart from feelings of resentment, jealousy, and other psychological ailments and corrupt intentions. When this is done, Allah-azwj will Guide him to what He-azwj Loves and is pleased with, as Allah-azwj Says: And those who are striving regarding Us, We will Guide them in Our Ways, [29:69]’’.
2- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: كُنَّ يُؤْمَرْنَ النِّسَاءُ فِي زَمَنِ رَسُولِ اللَّهِ ص أَنْ لَا يَرْفَعْنَ رُءُوسَهُنَّ إِلَّا بَعْدَ الرِّجَالِ لِقِصَرِ أُزُرِهِنَ
(The book) ‘Al Ilal’ – from his father, from Ali Bin Ibrahim, from his father, from Abdullah Bin Maymoun Al Qaddah,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘The women had been instructed in the era of Rasool-Allah-azwj not to raise their heads except after the men due to the shortness of their (men’s) trousers (loin cloth)’.
قَالَ وَ كَانَ رَسُولُ اللَّهِ ص يَسْمَعُ صَوْتَ الصَّبِيِّ يَبْكِي وَ هُوَ فِي الصَّلَاةِ فَيُخَفِّفُ الصَّلَاةَ فَتَصِيرُ إِلَيْهِ أُمُّهُ.
He-asws said: ‘And Rasool-Allah-saww had heard voice of the child crying while he-saww was in the Salat, so he-saww lightened the Salat so its mother can attend to it’’.[62]
3- قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ عِيسَى وَ الْحَسَنِ بْنِ طَرِيفٍ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الصَّادِقِ ع قَالَ قَالَ عَلِيٌّ ع كُنَّ النِّسَاءُ مَعَ النَّبِيِّ ص وَ كُنَّ يُؤْمَرْنَ أَنْ لَا يَرْفَعْنَ رُءُوسَهُنَّ قَبْلَ الرِّجَالِ لِضِيقِ الْأُزُرِ.
(The book) ‘Qurb Al Isnad’ – from Muhammad Bin Isa and Al Hassan Bin Tareyf, and Ali Bin Ismail, altogether from Hammad Bin Isa,
‘From Al-Sadiq-asws having said: ‘Ali-asws said: ‘The women were (praying) with the Prophet-saww and had been instructed not to raise their heads before the men did due to the tightness of the trousers (loin cloth)’’.[63]
4- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ طَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ الْمَرْأَةُ خَلْفَ الرَّجُلِ صَفٌّ وَ لَا يَكُونُ الرَّجُلُ خَلْفَ الرَّجُلِ صَفّاً إِنَّمَا يَكُونُ الرَّجُلُ إِلَى جَنْبِ الرَّجُلِ عَنْ يَمِينِهِ.
(The book) ‘Qurb Al Isnaad’ – from Al Hassan Bin Tareyf, from Al Husayn Bin Ulwan,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws: ‘Ali-asws had said: ‘The woman (praying Salat) behind the man is a row, and the man being behind the man does not happen to be a row. But rather, the man should be to a side of the man, on his right’’.[64]
وَ مِنْهُ عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ قَالَ: رَجُلَانِ صَفٌّ فَإِذَا كَانُوا ثَلَاثَةً تَقَدَّمَ الْإِمَامُ.
And from him, from Al Sindy Bin Muhammad, from Abu Al Bakhtary,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from Ali-asws having said: ‘Two men are a row. When they were to be three, the prayer leader would go forward’’.[65]
وَ بِهَذَا الْإِسْنَادِ عَنْ عَلِيٍّ ع قَالَ: الصَّبِيُّ عَنْ يَمِينِ الرَّجُلِ فِي الصَّلَاةِ إِذَا ضَبَطَ الصَّفَّ جَمَاعَةٌ وَ الْمَرِيضُ الْقَاعِدُ عَنْ يَمِينِ الْمُصَلِّي هُمَا جَمَاعَةٌ وَ لَا بَأْسَ بِأَنْ يَؤُمَّ الْمَمْلُوكُ إِذَا كَانَ قَارِئاً وَ كُرِهَ أَنْ يَؤُمَّ الْأَعْرَابِيُّ لِجَفَائِهِ عَنِ الْوُضُوءِ وَ الصَّلَاةِ.
And by this chain,
‘From Ali-asws having said: ‘The child on the right of a man in the Salat when the row is straight is a congregation, and the sick one sitting on right of the praying one, both of them are a congregation, and there is no problem if the slave were to be a prayer leader when he were a reader (reciter of the Quran), and it is disliked if the Bedouin were to be prayer leader due to his carelessness about the Wud’u and the Salat’’.[66]
6- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ مَنْ قَرَأَ خَلْفَ إِمَامٍ يَأْتَمُّ بِهِ فَمَاتَ بَعَثَهُ اللَّهُ عَلَى غَيْرِ الْفِطْرَةِ.
(The book) ‘Sawaab Al Amaal – from Muhammad Bin Al Hassan Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Yaqoub Bin Yazeed, from Hammad Bin Isa, from Hareyz, from Zurara and Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws had said: ‘One who recites behind a prayer leader being led by him, so he dies, Allah-azwj will Resurrect him upon other than the nature (Al-Islam)’’.[67]
7- الْمُعْتَبَرُ، رَوَى عَبْدُ اللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع إِذَا كَانَ مَأْمُوناً عَلَى الْقِرَاءَةِ فَلَا تَقْرَأْ خَلْفَهُ فِي الْأَخِيرَتَيْنِ.
(The book) ‘Al Mo’tamar’ – It is reported by Abdullah Bin Sinan,
‘From Abu Abdullah-asws: ‘When the ‘Mamoun’ (one behind the prayer leader) were to be upon the recitation, do not recite behind him in the last two (Cycles)’’.[68]
وَ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كُنْتَ فِي الْأُخْرَيَيْنِ فَقُلْ لِلَّذِينَخَلْفَكَ يَقْرَءُونَ فَاتِحَةَ الْكِتَابِ.
And from Abu Khadeeja,
‘From Abu Abdullah-asws having said: ‘When you were to be in the last two (Cycles), then say to the one behind you to be reading (Surah) Al-Fatiha’’.[69]
8- السَّرَائِرُ، رُوِيَ أَنَّهُ لَا قِرَاءَةَ عَلَى الْمَأْمُومِ فِي جَمِيعِ الرَّكَعَاتِ وَ الصَّلَوَاتِ سَوَاءٌ كَانَتْ جَهْرِيَّةً أَوْ إِخْفَاتِيَّةً وَ هِيَ أَظْهَرُ الرِّوَايَاتِ.
(The book) ‘Al Saraair’ –
‘It is reported that there is no recitation upon the one being led in entirety of the Cycles and Salats, whether these were loud (Al-Fajr, Al-Maghrib & Al-Isha) or softly (Al-Zohr & Al-Asr), and it is more apparent of the reports’.[70]
وَ رُوِيَ أَنَّهُ يُنْصِتُ فِيمَا جَهَرَ الْإِمَامُ فِيهِ بِالْقِرَاءَةِ وَ لَا يَقْرَأُ هُوَ شَيْئاً وَ تَلْزَمُهُ الْقِرَاءَةُ فِيمَا خَافَتَ.
And it is reported: ‘He should be silent during what the prayer leader is aloud in with the recitation, and he should not recite anything, and the recitation necessitates him in what is not loud (Al-Zohr & Al-Asr)’’.[71]
وَ رُوِيَ أَنَّهُ بِالْخِيَارِ فِيمَا خَافَتَ فِيهِ الْإِمَامُ.
And it is reported that he is with the choice in what the prayer leader is no loud in’’.[72]
وَ رُوِيَ أَنَّهُ لَا قِرَاءَةَ عَلَى الْمَأْمُومِ فِي الْأَخِيرَتَيْنِ وَ لَا تَسْبِيحَ.
And it is reported: ‘There is no recitation upon the one being led, in the last two (Cycles), nor Tasbeeh (glorification)’’.[73]
وَ رُوِيَ أَنَّهُ يَقْرَأُ فِيهِمَا أَوْ يُسَبِّحُ.
And it is reported: ‘He should recite in these two or glorify (do Tasbeeh)’’.[74]
9- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ وَالِدِهِ عَنِ الْمُفِيدِ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنِ الْحُسَيْنِ بْنِ رِبَاحٍ عَنِ ابْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ لَا تُقْبَلُ لَهُمْ صَلَاةٌ مِنْهُمْ رَجُلٌ أَمَّ قَوْماً وَ هُمْ لَهُ كَارِهُونَ.
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from Al Mufeed, from Al Jiany, from Ibn Uqdah, from Muhammad Bin Abdullah Bin Ghalib, from Al Husayn Bin Rabah, from Ibn Ameyra, from Muhammad Bin Marwan, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Three, Salat is not Accepted for them. From them is a man leading a group while they are disliking him’’.[75]
بيان: قَالَ عَلِيٌّ ع لِرَجُلٍ أَمَّ قَوْماً وَ هُمْ لَهُ كَارِهُونَ إِنَّكَ لَخَرُوطٌ.
Explanation (Ahadeeth) only – Ali-asws said to a man leading a group and they were disliking him: ‘You are (like a) beetle!’’
لَنَا قَوْلُهُ ص يَؤُمُّكُمْ أَقْرَؤُكُمْ.
For us are his-saww words: ‘The more well-read of you (of the Quran) should be leading you (in Salat)’’.
10- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَحِلُّ لَهُ أَنْ يُصَلِّيَ خَلْفَ الْإِمَامِ فَوْقَ دُكَّانٍ قَالَ إِذَا كَانَ مَعَ الْقَوْمِ فِي الصَّفِّ فَلَا 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, ‘Is it Permissible for him to pray Salat being the prayer leader on top of a shop?’ He-asws said: ‘When he were to be with a group in the row, there is no problem’’.[76]
11- ثَوَابُ الْأَعْمَالِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ فِي الْبَابِ السَّابِقِ عَنْ أَبِي هُرَيْرَةَ وَ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص مَنْ أَمَّ قَوْماً وَ لَمْ يَقْتَصِدْ بِهِمْ فِي حُضُورِهِ وَ قِرَاءَتِهِ وَ رُكُوعِهِ وَ سُجُودِهِ وَ قُعُودِهِ وَ قِيَامِهِ رُدَّتْ عَلَيْهِ صَلَاتُهُ وَ لَا تُجَاوِزُ تَرَاقِيَهُ وَ كَانَتْ مَنْزِلَتُهُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مَنْزِلَةَ أَمِيرٍ جَائِرٍ مُتَعَدٍّ لَمْ يُصْلِحْ لِرَعِيَّتِهِ وَ لَمْ يَقُمْ فِيهِمْ بِأَمْرِ اللَّهِ.
(The book) ‘Sawaab Al Amaal’ – By the previous chain in the previous chapter, from Abu Hureyra (a well-known fabricator) and Ibn Abbas,
‘From the Prophet-saww: ‘One who leads a group and is not moderate with them in his attendance, and his recitation, and his Ruk’u, and his Sajdah, and his sitting, and his standing, his Salat will be returned to him and it will not exceed beyond his collar bone, and his status in the Presence of Allah-azwj Mighty and Majestic will be a status of a tyrannical governor, a transgressor, nor correct for his citizens and no standing among them with a Command of Allah-azwj!’’[77]
12- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَدْرَكَ مَعَ الْإِمَامِ رَكْعَةً ثُمَّ قَامَ يُصَلِّي كَيْفَ يَصْنَعُ يَقْرَأُ فِي الثَّلَاثِ كُلِّهِنَّ أَوْ فِي رَكْعَةٍ أَوْ فِي ثِنْتَيْنِ
(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 man attaining one Cycle with the prayer leader, then he stands and prays, ‘What should he do? Should he recite in all the three (cycles), or in (one) Cycle, or in two?’
قَالَ يَقْرَأُ فِي ثِنْتَيْنِ وَ إِنْ قَرَأَ فِي وَاحِدَةٍ أَجْزَأَهُ.
He-asws said: ‘He should recite in two, and if he were to recite in one, it would suffice him’’.[78]
توضيح وَ يُؤَيِّدُهُ مَا رَوَاهُ الشَّيْخُ بِسَنَدٍ مُرْسَلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لِي أَيَّ شَيْءٍ يَقُولُ هَؤُلَاءِ فِي الرَّجُلِ إِذَا فَاتَتْهُ مَعَ الْإِمَامِ رَكْعَتَانِ
Clarification (Hadeeth only) – And it is supported by what the Sheykh reported by 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 (of Salat) with the prayer leader?’
قَالَ يَقُولُونَ يَقْرَأُ فِي الرَّكْعَتَيْنِ بِالْحَمْدِ وَ سُورَةٍ
He (I) said, ‘They are saying he should recite in the two Cycles with (Surah) Al Hamd and (another) Surah’.
فَقَالَ هَذَا يُقَلِّبُ صَلَاتَهُ فَيَجْعَلُ أَوَّلَهَا آخِرَهَا
He-asws said: ‘This one has overturned his Salat. He makes its beginning as its end’.
فَقُلْتُ كَيْفَ يَصْنَعُ
I said, ‘What should he do?’
فَقَالَ يَقْرَأُ بِفَاتِحَةِ الْكِتَابِ فِي كُلِّ رَكْعَةٍ.
He-asws said: ‘He should recite (Surah) Al-Fatiha in every Cycle’’.
13- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ خَلْفَ الْإِمَامِ فَيُطَوِّلُ فِي التَّشَهُّدِ فَيَأْخُذُهُ الْبَوْلُ أَوْ يَتَخَوَّفُ عَلَى شَيْءٍ أَوْ يَعْرِضُ لَهُ وَجَعٌ كَيْفَ يَصْنَعُ
(The book) ‘Qurb Al Isnaad’ and ‘Kitab Al Masaail’ –
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man being behind the prayer leader who prolongs in the Tashahhud and the urge to urinate seizes him, or he fears upon something, or a pain presents to him, ‘What should he do?’
قَالَ يُسَلِّمُ هُوَ وَ يَنْصَرِفُ وَ يَدَعُ الْإِمَامَ.
He-asws said: ‘He should perform Salat and finish and leave the prayer leader’’.[79]
14- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، بِسَنَدَيْهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ إِمَامٍ مُقِيمٍ أَمَّ قَوْماً مُسَافِرِينَ كَيْفَ يُصَلِّي الْمُسَافِرُونَ
(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 a prayer leader standing leading a group of travellers, ‘How should the travellers pray?’
قَالَ رَكْعَتَيْنِ ثُمَ يُسَلِّمُونَ وَ يَقْعُدُونَ فَيَقُومُ الْإِمَامُ فَيُتِمُّ صَلَاتَهُ فَإِذَا سَلَّمَ وَ انْصَرَفَ انْصَرَفُوا.
He-asws said: ‘Two Cycles, then they should perform Salat and be seated, while the prayer leader would stand and complete his Salat. When he has performed Salaam and leaves, they should leave’’.[80]
15- الْمُنْتَهَى، ذَكَرَ ابْنُ بَابَوَيْهِ فِي كِتَابِهِ أَنَّهُ يُسْتَحَبُّ لِلْمَأْمُومِينَ إِذَا فَرَغَ الْإِمَامُ مِنْ قِرَاءَةِ الْحَمْدِ أَنْ يَقُولُوا الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
(The book) ‘Al Muntaha’ –
Ibn Babuwayh mentioned in his book, ‘It is recommended for the ones being led, when the prayer leader is free from reciting (Surah) Al Hamd, they should be saying, ‘The Praise is for Allah-azwj Lord-azwj of the worlds!’
وَ رَوَاهُ الْحُسَيْنُ بْنُ سَعِيدٍ أَيْضاً فِي كِتَابِهِ.
And it is reported by Al-Husayn Bin Saeed as well in his book’’.[81]
16- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ مَخْلَدٍ عَنْ عُثْمَانَ بْنِ أَحْمَدَ الدَّقَّاقِ عَنْ عُبَيْدِ بْنِ عَبْدِ الْوَاحِدِ عَنِ ابْنِ أَبِي مَرْيَمَ عَنْ نَافِعِ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ أَبِي سُلَيْمَانَ الْمَدَنِيِّ عَنْ يَزِيدَ بْنِ أَبِي الْقَتَّاتِ وَ ابْنِ الْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا جِئْتُمْ إِلَى الصَّلَاةِ وَ نَحْنُ سُجُودٌ فَاسْجُدُوا وَ لَا تَعُدُّوهَا شَيْئاً وَ مَنْ أَدْرَكَ الرَّكْعَةَ فَقَدْ أَدْرَكَ الصَّلَاةَ.
(The book) ‘Majaalis’ of Ibn Al Sheykh – from Muhammad Bin Muhammad Bin Makhlad, from Usman Bin Ahmad Al Daqqaq, from Ubeyd Al Wahid, from Ibn Abu Maryam, from Nafie Bin Yazeed, from Yahya Bin Abu Suleyman Al Madany, from Yazeed Bin Abu Al Qattab, and Ibn Al Maqbury, from Abu Hureyra (a well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘When you come to the Salat and we are in Sajdah, then do Sajdah and do not count it as anything, and the one who attains (one) Cycle, so he has attained the Salat’’.[82]
تفصيل و تبيين
Detail and Explanation (Ahadeeth only)
فِي صَحِيحَةِ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الْبَاقِرِ ع قَالَ: قَالَ لِي إِذَا لَمْ تُدْرِكِ الْقَوْمَ قَبْلَ أَنْ يُكَبِّرَ الْإِمَامُ الرَّكْعَةَ فَلَا تَدْخُلْ مَعَهُمْ.
In correct (Hadeeth) by Muhammad (Al-Tahzeeb), from Al-Baqir-asws, he (the narrator) said, ‘He-asws said to me: ‘When you do not reach the group before the prayer leader exclaims Takbeer of the Cycle, do not enter with them’’.
و أجيب بأنه محمول على الكراهة لدلالة الأخبار الكثيرة على جواز اللحوق في الركوع.
Note – And strange that it is carried upon the dislike at evidence of the many Ahadeeth upon permission to join in the Ruk’u.
وَ رَوَى الشَّيْخُ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا سَبَقَكَ الْإِمَامُ بِرَكْعَةٍ فَأَدْرَكْتَ وَ قَدْ رَفَعَ رَأْسَهُ فَاسْجُدْ مَعَهُ وَ لَا تَعْتَدَّ بِهَا.
And it is reported by the Sheykh, from Moalla Bin Khuneys, from Abu Abdullah-asws having said: ‘When the prayer leader precedes by a Cycle, then you attain (join) and he has already raised his head, then do Sajdah with him and do not count with it (as being one Cycle)’’.
لَكِنَّ قَوْلَ الصَّادِقِ ع فِي صَحِيحَةِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ إِذَا وَجَدْتَ الْإِمَامَ سَاجِداً فَاثْبُتْ مَكَانَكَ حَتَّى يَرْفَعَ رَأْسَهُ وَ إِنْ كَانَ قَاعِداً قَعَدْتَ وَ إِنْ كَانَ قَائِماً قُمْتَ يَنْفِيهِ.
But the words of Al-Sadiq-asws in correct (Hadeeth in Al-Tahzeeb) by Abdul Rahman son of Abu Abdullah-asws, ‘When you find the prayer leader in Sajdah then stay in your place until he raises his head, and if he was sitting, you be seated, and if he was standing, you stand, following his actions’’.
وَ مَا رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لَهُ مَتَى يَكُونُ مُدْرِكَ الصَّلَاةِ مَعَ الْإِمَامِ
And what is reported by the Sheykh in the correct (Hadeeth), from Muhammad Bin Muslim (in Al-Tahzeeb) who said, ‘I said to him-asws, ‘When would the person attain the Salat with the prayer leader?’
قَالَ إِذَا أَدْرَكَ الْإِمَامَ وَ هُوَ فِي السَّجْدَةِ الْأَخِيرَةِ مِنْ صَلَاتِهِ فَهُوَ مُدْرِكٌ لِفَضْلِ الصَّلَاةِ مَعَ الْإِمَامِ فَلَا صَرَاحَةَ لَهُ فِي اللُّحُوقِ وَ السُّجُودِ.
He-asws said: ‘When he comes and the prayer leader is in the last Sajdah from his Salat, so he would be an achiever of merit of the Salat with the prayer leader, so there is no need for him in the joining and the Sajdah’’.
رَوَى الصَّدُوقُ بِسَنَدِهِ الصَّحِيحِ عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ وَ فِيهِ جَهَالَةٌ لَكِنِ اعْتَمَدَ الصَّدُوقُ عَلَيْهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا جَاءَ الرَّجُلُ مُبَادِراً وَ الْإِمَامُ رَاكِعٌ أَجْزَأَتْهُ تَكْبِيرَةٌ وَاحِدَةٌ لِدُخُولِهِ فِي الصَّلَاةِ وَ الرُّكُوعِ
Al-Sadouq has reported by his correct chain (Al Faqeeh), from Muawiya Bin Shureyh, and in it is unknown, but Al-Sadouq has relied upon it, from Abu Abdullah-asws having said: ‘When the man come rushing and the prayer leader is performing Ruk’u, one Takbeer suffices him to his entering into the Salat and the Ruk’u.
وَ مَنْ أَدْرَكَ الْإِمَامَ وَ هُوَ سَاجِدٌ كَبَّرَ وَ سَجَدَ مَعَهُ وَ لَمْ يَعْتَدَّ بِهَا وَ مَنْ أَدْرَكَ الْإِمَامَ وَ هُوَ فِي الرَّكْعَةِ الْأَخِيرَةِ فَقَدْ أَدْرَكَ فَضْلَ الْجَمَاعَةِ
And one who comes across the prayer leader while he is in Sajdah, he should exclaim Takbeer and perform Sajdah with him, and he should not count with it; and the one who comes across the prayer leader while he is in the last Ruk’u so he has caught merit of the congregation.
وَ مَنْ أَدْرَكَهُ وَ قَدْ رَفَعَ رَأْسَهُ مِنَ السَّجْدَةِ الْأَخِيرَةِ وَ هُوَ فِي التَّشَهُّدِ فَقَدْ أَدْرَكَ الْجَمَاعَةَ وَ لَيْسَ عَلَيْهِ أَذَانٌ وَ لَا إِقَامَةٌ وَ مَنْ أَدْرَكَهُ وَ قَدْ سَلَّمَ فَعَلَيْهِ الْأَذَانُ وَ الْإِقَامَةُ.
And one who comes across him and he has already raised his head from the last Sajdah and he is in the Tashahhud, so he has caught the congregation and there is neither an Azaan upon him nor an Iqama, and one who comes across him and he has already performed Salat, upon him is the Azaan and the Iqama’’.
17- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: سِتَّةٌ لَا يَنْبَغِي أَنْ يَؤُمُّوا النَّاسَ وَلَدُ الزِّنَا وَ الْمُرْتَدُّ وَ الْأَعْرَابِيُّ بَعْدَ الْهِجْرَةِ وَ شَارِبُ الْخَمْرِ وَ الْمَحْدُودُ وَ الْأَغْلَفُ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Abbas Bin Marouf, from Abu Jameela, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata,
‘From Amir Al-Momineen-asws having said: ‘Six (persons), it is not befitting that they should lead the people (in Salat) – a son of adultery (bastard), and the apostate, and the Bedouin after the Emigration, and drinker of the wine, and the one having been punished by the legal penalty, and the uncircumcised’’.[83]
18- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْهَيْثَمِ النَّهْدِيِّ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ: بَعْضُنَا سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنِ الْقَوْمِ يَجْتَمِعُونَ فَتَحْضُرُ الصَّلَاةُ فَيَقُولُ بَعْضُهُمْ لِبَعْضٍ تَقَدَّمْ يَا فُلَانُ
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Al Haysam Al Nahdy, from Al-Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeyday Al Haza’a who said,
‘One of us asked Abu Abdullah-asws about the group gathering, so the Salat presents. They say to each other, ‘Proceed, O so and so!’ (to lead the Salat)’.
فَقَالَ قَالَ رَسُولُ اللَّهِ ص يَتَقَدَّمُ الْقَوْمَ أَقْرَؤُهُمْ فَإِنْ كَانُوا فِي الْقِرَاءَةِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً فَإِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءً فَأَكْبَرُهُمْ سِنّاً فَإِنْ كَانُوا فِي السِّنِّ سَوَاءً فَلْيَؤُمَّهُمْ أَعْلَمُهُمْ بِالسُّنَّةِ وَ أَفْقَهُهُمْ فِي الدِّينِ وَ لَا يَتَقَدَّمُ أَحَدُهُمُ الرَّجُلَ فِي مَنْزِلِهِ وَ لَا صَاحِبَ سُلْطَانٍ فِي سُلْطَانِهِ.
He-asws said: ‘Rasool-Allah-saww said: ‘He should go forward of the group, their most well-read (of the Quran). If they were to be same in the recitation, their preceding on in the emigration. If they were to be same in emigration, then their eldest in age. If they were to be same in the age, then let their most learned with the Sunnah and their most understanding of them in the religion lead them, and not one of them should go ahead of the man in his own house, nor a companion of authority in his authority’’.[84]
وَ رُوِيَ فِي حَدِيثٍ آخَرَ فَإِنْ كَانُوا فِي السِّنِّ سَوَاءً فَأَصْبَحُهُمْ وَجْهاً.
And it is reported in another Hadeeth (in Ilal Al Sharaie): ‘If they were to be same in the age, then brightest of them of face’’.[85]
بيان: وَ قَدْ رُوِيَ مِنْ طَرِيقِ الْعَامَّةِ أَيْضاً عَنِ النَّبِيِّ ص يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ فَإِنْ كَانُوا فِي الْقِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ فَإِنْ كَانُوا فِي السُّنَّةِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً فَإِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءً فَأَقْدَمُهُمْ سِنّاً.
Explanation (Ahadeeth only) – And it has been reported from way of the general Muslims (non-Shia) as well, from the Prophet-saww: ‘He should lead the group (in Salat) their most well-read of the Book of Allah-azwj. If they were to be same in the recitation, then their most learned with the Sunnah. If they were to be same regarding the Sunnah, then, their most preceding one in emigration. If they were to be same regarding the emigration, then their oldest in age’’.
قَوْلُهُ ع لَا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ.
His-asws words: ‘There is no good in a recitation not having pondering in it’’.
قَالَ فِي الذِّكْرَى يُمْكِنُ أَنْ يُحْتَجَّ عَلَى الْأَخِيرِ بِقَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع فِي عَهْدِ الْأَشْتَرِ رَضِيَ اللَّهُ عَنْهُ وَ إِنَّمَا يُسْتَدَلُّ عَلَى الصَّالِحِينَ بِمَا يُجْرِي اللَّهُ لَهُمْ عَلَى أَلْسُنِ عِبَادِهِ.
He said in ‘Al-Zikra’, ‘It is possible to argue upon the last one by words of Amir Al-Momineen‑asws in a pact of Al-Ashtar-ra, may Allah-azwj be Satisfied with him: ‘And rather it evidence’s upon the righteous with what Allah-azwj Flows for them upon tongues of His-azwj servants’’.
رُوِيَ مُرْسَلًا أَوْ مُسْنَداً بِطْرِيقٍ غَيْرِ مَعْلُومٍ مِنْ قَوْلِ النَّبِيِّ ص قَدِّمُوا قُرَيْشاً وَ لَا تَقَدَّمُوهُمْ.
It is reported with an unbroken chain, or a chain with unknown way, from words of the Prophet-saww: ‘Forward a Qureyshi, and do not precede them’’.
19- نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ عَبْدِ الْوَاحِدِ بْنِ إِسْمَاعِيلَ الرُّويَانِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ التَّمِيمِيِّ عَنْ سَهْلِ بْنِ أَحْمَدَ الدِّيبَاجِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ عَنْ أَبِيهِ عَنْ جَدِّهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: مَنْ صَلَّى بِالنَّاسِ وَ هُوَ جُنُبٌ أَعَادَ هُوَ وَ النَّاسُ صَلَاتَهُمْ.
(The book) ‘Nawadir’ of Al Rawandy – from Abdul Wahid Bin Ismail Al Rowbany, from Muhammad Bin Al-Hassan Al Tameemi, from Sahl Bin Ahmad Al Dibaji, from Muhammad Bin Muhammad Bin Al Ash’as, from Musa Bin Ismail, from his father,
‘From his grandfather-asws Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘One who prays Salat (leading) the people while he is with sexual impurity, he and the people should repeat their Salat’’.[86]
بيان: وَ يُعَارِضُهَا خَبَرٌ مَجْهُولٌ آخَرُ رَوَاهُ الشَّيْخُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صَلَّى عَلِيٌّ بِالنَّاسِ عَلَى غَيْرِ طُهْرٍ وَ كَانَتِ الظُّهْرَ ثُمَّ دَخَلَ فَخَرَجَ مُنَادِيهِ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع صَلَّى عَلَى غَيْرِ طُهْرٍ فَأَعِيدُوا وَ لْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ.
Explanation (Hadeeth only) – And it is contradicted by another unknown Hadeeth reported by the Sheykh (in Al-Tahzeeb), from Abu Abdullah-asws having said: ‘Ali-asws prayed with the people without being upon purity, and it was Al-Zohr, then he-asws entered (his-asws house) and his-asws herald came out (calling out), ‘Amir Al-Momineen-asws had prayed Salat without being upon purity therefore repeat, and let the one present deliver (inform) the absentee!’’
20- فِقْهُ الرِّضَا، قَالَ ع إِذَا كُنْتَ إِمَاماً فَكَبِّرْ وَاحِدَةً تَجْهَرُ فِيهَا وَ تُسِرُّ السِّتَ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘When you were to be a prayer leader, exclaim one Takbeer being loud with it and be secretive with the six’.
وَ إِنْ كُنْتَ فِي صَلَاةٍ نَافِلَةٍ وَ أُقِيمَتِ الصَّلَاةُ فَاقْطَعْهَا وَ صَلِّ الْفَرِيضَةَ مَعَ الْإِمَامِ وَ إِنْ كُنْتَ فِي فَرِيضَتِكَ وَ أُقِيمَتِ الصَّلَاةُ فَلَا تَقْطَعْهَا وَ اجْعَلْهَا نَافِلَةً وَ سَلِّمْ فِي رَكْعَتَيْنِ ثُمَّ صَلِّ مَعَ الْإِمَامِ إِلَّا أَنْ يَكُونَ الْإِمَامُ مِمَّنْ لَا يُقْتَدَى بِهِ فَلَا تَقْطَعْ صَلَاتَكَ وَ لَا تَجْعَلْهَا نَافِلَةً وَ لَكِنِ اخْطُ إِلَى الصَّفِّ وَ صَلِّ مَعَهُ
And if you were to be in an optional Salat and established the Salat, cut it and connect the obligatory (Salat) with the prayer leader; and if you were to be in your obligatory (Salat and have established the Salat, do not cut it and make it to be an option, and perform Salaam in two Cycles, then connect with the prayer leader, except if the prayer leader happens to be from the ones not to be followed with, so do not cut off your Salat nor make it optional, but take steps to the row and connect with him.
فَإِذَا صَلَّيْتَ أَرْبَعَ رَكَعَاتٍ وَ قَامَ الْإِمَامُ إِلَى رَابِعَتِهِ فَقُمْ مَعَهُ وَ تَتَشَهَّدُ مِنْ قِيَامٍ وَ تُسَلِّمُ مِنْ قِيَامٍ
When you have prayed four Cycles and the prayer leader stands to his fourth, stand with him and perform Tashahhud standing and perform Salaam standing.
وَ اعْلَمْ أَنَّ الْمُقَصِّرَ لَا يَجُوزُ لَهُ أَنْ يُصَلِّيَ خَلْفَ الْمُتَمِّمِ وَ لَا يُصَلِّي الْمُتَمِّمُ خَلْفَ الْمُقَصِّرِ وَ إِنِ ابْتُلِيتَ مَعَ قَوْمٍ لَا تَجِدُ بُدّاً مِنْ أَنْ تُصَلِّيَ مَعَهُمْ فَصَلِّ مَعَهُمْ رَكْعَتَيْنِ وَ سَلِّمْ وَ امْضِ لِحَاجَتِكَ إِنْ شِئْتَ
And know that the shortener (due to travelling etc.) it is not allowed for him to pray Salat behind the one praying complete, nor should the completer pray behind the shortener; and if you are tried with a group, you cannot find any escape but to pray with them, then prayer two Cycles with them and perform Salaam and continue to your need if you like.
وَ إِنْ خِفْتَ عَلَى نَفْسِكَ فَصَلِّ مَعَهُمُ الرَّكْعَتَيْنِ الْأُخْرَيَيْنِ وَ اجْعَلْهَا تَطَوُّعاً وَ إِنْ كُنْتَ مُتِمّاً صَلَّيْتَ خَلْفَ الْمُقَصِّرِ فَصَلِّ مَعَهُ رَكْعَتَيْنِ فَإِذَا سَلَّمَ فَقُمْ وَ أَتْمِمْ صَلَاتَكَ.
And you were to fear upon yourself, then pray the last two Cycles with them and make these as voluntary; and if you have prayed behind the shortener, then pray two Cycles with him. When he performs Salaam, then stand and complete your Salat’’.[87]
بيان: وَ لِمُوَثَّقَةِ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ كَانَ يُصَلِّي فَخَرَجَ الْإِمَامُ وَ قَدْ صَلَّى الرَّجُلُ رَكْعَةً مِنْ صَلَاةٍ فَرِيضَةٍ
Explanation (Hadeeth only) – And for a trusted (Hadeeth in Al Kafi) by Sama’at who said, ‘I asked him-asws about a man who was praying Salat and the prayer leader comes out while the man has already prayed (one) Cycles from the obligatory Cycles (of Salat).
فَقَالَ إِنْ كَانَ إِمَاماً عَدْلًا فَلْيُصَلِّ أُخْرَى وَ يَنْصَرِفُ وَ يَجْعَلُهَا تَطَوُّعاً وَ لْيَدْخُلْ مَعَ الْإِمَامِ فِي صَلَاتِهِ كَمَا هُوَ وَ إِنْ لَمْ يَكُنْ إِمَامٌ عَدْلٌ فَلْيَبْنِ عَلَى صَلَاتِهِ كَمَا هُوَ وَ يُصَلِّي رَكْعَةً أُخْرَى مَعَهُ
He-asws said: ‘If the prayer leader was just, let him pray another (Cycle) and finish and make it as voluntary, and let him enter with the prayer leader in his Salat just as he is; and if the prayer does not happen to be just, let him build upon his Salat just as he is and let him pray another Cycle with him.
يَجْلِسُ قَدْرَ مَا يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ص ثُمَّ لْيُتِمَّ صَلَاتَهُ مَعَهُ عَلَى مَا اسْتَطَاعَ فَإِنَّ التَّقِيَّةَ وَاسِعَةٌ وَ لَيْسَ شَيْءٌ مِنَ التَّقِيَّةِ إِلَّا وَ صَاحِبُهَا مَأْجُورٌ عَلَيْهَا إِنْ شَاءَ اللَّهُ.
He should sit a measurement of what he says, ‘I testify there is no god except Allah-azwj Alone, there is no associate for him, and I testify Muhammad-saww is His-azwj servant and His-azwj Rasool‑saww’, then let him complete his Salat with him upon what he is capable, for the dissimulation (Taqiyya) is vast (of leeway) and there isn’t anything from the dissimulation except and its performer will be Rewarded upon it, if Allah-azwj so Desires’’.
21- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ حَرِيزٍ 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 Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘Do not recite anything in the two last Cycles from the four obligatory Cycles, whether you were a payer leader or not!’
قُلْتُ فَمَا أَقُولُ فِيهِمَا
I said, ‘So what I should say in these two?’
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 then 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 تَبَعٌ لِلْأُولَيَيْنِ
And if you were behind a prayer leader, do not recite anything in the first two (Cycles) and be silent at his recitation and do not be saying anything in the last two, 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 two last (Cycles) follow the first two’.
وَ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنْ صَلَّى قَوْمٌ وَ بَيْنَهُمْ وَ بَيْنَ الْإِمَامِ مَا لَا يُتَخَطَّى فَلَيْسَ ذَلِكَ الْإِمَامُ لَهُمْ إِمَاماً.
And he (narrator) said, ‘Abu Ja’far-asws said: ‘If a group prays Salat and between them and the prayer leader is what one cannot take a step to, so that prayer leader isn’t a prayer leader for them’’.[88]
22- 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 عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْأُشْنَانِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ جَمِيعاً
(The book) ‘Al-Uyoun’ – from Muhammad Bin Ali Bin Al Shah, from Abu Bakr Bin Abdullah Al Neysapuri, 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 Harwy, from Al-Husayn Bin Muhammad Al Ashnany, from Ali Bin Muhammad Bin Mahrawiya, from Dawood Bin Suleyman, altogether,
عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي أَخَافُ عَلَيْكُمُ اسْتِخْفَافاً بِالدِّينِ وَ بَيْعَ الْحُكْمِ وَ قَطِيعَةَ الرَّحِمِ وَ أَنْ تَتَّخِذُوا الْقُرْآنَ مَزَامِيرَ تُقَدِّمُونَ أَحَدَكُمْ وَ لَيْسَ بِأَفْضَلِكُمْ فِي الدِّينِ.
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘I-saww am fearful upon you of taking lightly with the religion, and selling the judgments, and cutting the kinship, and from taking the Quran as a flute (for intonation), (and) one of you going ahead (to lead the Salat or leadership) while he isn’t your best one in the religion’’.[89]
23- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عُمَرَ الْجِعَابِيِّ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ التَّمِيمِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص الِاثْنَانِ فَمَا فَوْقَهُمَا جَمَاعَةٌ.
(The book) ‘Al Uyoun’ – from Muhammad Bin Umar Al Jiany, from Al-Hassan Bin Abdullah Bin Muhammad Al Taeemi, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘The two (persons), whatever is above them (in number) is a congregation’’.[90]
وَ مِنْهُ عَنْ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ الرِّضَا ع فِيمَا كَتَبَ لِلْمَأْمُونِ لَا صَلَاةَ خَلْفَ الْفَاجِرِ وَ لَا يُقْتَدَى إِلَّا بِأَهْلِ الْوَلَايَةِ
And from him, 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: ‘There is no Salat behind the immoral nor can one be led except by the people of Wilayah’.
وَ قَالَ لَا يَجُوزُ أَنْ يُصَلَّى تَطَوُّعٌ فِي جَمَاعَةٍ لِأَنَّ ذَلِكَ بِدْعَةٌ وَ كُلُّ بِدْعَةٍ ضَلَالَةٌ وَ كُلُّ ضَلَالَةٍ سَبِيلُهَا إِلَى النَّارِ.
And he-asws said: ‘It is not allowed to pray optional (Salat) in congregation because that is an innovation, and every innovation is straying and every straying, it’s way is to the Fire’’.[91]
24- الْمَحَاسِنُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أُوصِيكُمْ بِتَقْوَى اللَّهِ عَزَّ وَ جَلَّ وَ لَا تَحْمِلُوا النَّاسَ عَلَى أَكْتَافِكُمْ فَتَذِلُّوا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ فِي كِتَابِهِ وَ قُولُوا لِلنَّاسِ حُسْناً
(The book) ‘Al Mahasin’ – from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘I-asws advise you all with fearing Allah-azwj Mighty and Majestic and do not carry the people upon your shoulder. Allah-azwj Blessed and Exalted Says in His-azwj Book: and you would be saying to the people good words, [2:83].
ثُمَّ قَالَ عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ اشْهَدُوا لَهُمْ وَ عَلَيْهِمْ وَ صَلُّوا مَعَهُمْ فِي مَسَاجِدِهِمْ الْحَدِيثَ.
Then he-asws said: ‘Console their sick, and attend their funerals, and testify for them and against them, and pray Salat with them in the Masjids’ – the Hadeeth’’.[92]
25- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: صَلَّى حَسَنٌ وَ حُسَيْنٌ ع خَلْفَ مَرْوَانَ وَ نَحْنُ نُصَلِّي مَعَهُمْ.
(The book) ‘Kitab Al-Masaail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws having said: ‘Al-Hassan-asws and Al-Husayn-asws prayed behind Marwan, and we-asws pray behind them’’.[93] (This is a single sourced Hadith ‘khabar e wahid’ (solitary Hadeeth) since Marwan had no faith and was from the enemies of Ahl Al-Bayt-asws, also see Hadeeth below no. 27)
26- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْقَوْمِ يَتَحَدَّثُونَ يَذْهَبُ الثُّلُثُ الْأَوَّلُ مِنَ اللَّيْلِ أَوْ أَكْثَرُ أَيُّهُمَا أَفْضَلُ يُصَلُّونَ الْعِشَاءَ جَمَاعَةً أَوْ فِي غَيْرِ جَمَاعَةٍ قَالَ يُصَلُّونَ جَمَاعَةً أَفْضَلُ.
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother Musa-asws, he said, ‘I asked him-asws about the group discussing so a first things of the night goes, or more, ‘Which of the two is better, praying Al-Isha in congregation or not in congregation?’ He-asws said: ‘Their praying in congregation is better’’.[94]
27- التَّوْحِيدُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْكُوفِيِّ عَنْ أَبِيهِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ مُسْلِمٍ أَنَّهُ سُئِلَ الصَّادِقُ ع عَنِ الصَّلَاة خَلْفَ رَجُلٍ يُكَذِّبُ بِقَدَرِ اللَّهِ عَزَّ وَ جَلَّ قَالَ لِيُعِدْ كُلَّ صَلَاةٍ صَلَّاهَا خَلْفَهُ.
(The book) ‘Al Tawheed’ – from his father, from Ali Bin Al-Hassan Al Kufy, from his father Al-Hassan Bin Ali Bin Abdullah, from his grandfather Abdullah Bin Al Mugheira, from Ismail Bin Muslim,
‘He asked Al-Sadiq-asws from the Salat prayed being a man who belies the Pre-determination of Allah-azwj Mighty and Majestic. He-asws said: ‘Let him repeat every Salat he had prayed behind him!’’[95]
قَالَ وَ قَالَ عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ عَلِيٍّ ع مَنْ قَالَ بِالْجِسْمِ فَلَا تُعْطُوهُ شَيْئاً مِنَ الزَّكَاةِ وَ لَا تُصَلُّوا خَلْفَهُ.
He said, ‘And Ali Bin Muhammad and Muhammad Bin Ali-asws said: ‘One who says with the body (being for Allah-azwj) do not give him anything from the Zakat and do not pray Salat behind him-asws’’.[96]
28- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ السِّنَانِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ: مَنْ زَعَمَ أَنَّ اللَّهَ يُجْبِرُ عِبَادَهُ عَلَى الْمَعَاصِي أَوْ يُكَلِّفُهُمْ مَا لَا يُطِيقُونَ فَلَا تُصَلُّوا وَرَاءَهُ.
(The book) ‘Al Uyoun’ – from Muhammad Bin Ahmad Al Sinani, from Muhammad Bin Abu Abdullah Al Kufi, from Sahl Bin Ziyad, from Abdul Azeem Al Hasany, from Ibrahim Bin Abu Mahmoun,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘One who claims that Allah-azwj Compels His-azwj servants upon the (acts of) disobedience or Encumbers them with what they cannot endure, do not be praying behind him’’.[97]
29- الْمُقْنِعُ، قَالَ رَسُولُ اللَّهِ ص أَقِيمُوا صُفُوفَكُمْ فَإِنِّي أَرَاكُمْ مِنْ خَلْفِي كَمَا أَرَاكُمْ مِنْ بَيْنِ يَدَيَّ وَ لَا تُخَالِفُوا فَيُخَالِفَ اللَّهُ بَيْنَ قُلُوبِكُمْ.
(The book) ‘Al Muqnie’ –
‘Rasool-Allah-saww said: ‘Establish your rows for I-saww can see from my-saww back just as I-saww see you all from my-saww front, and do not differ for Allah-azwj will Cause differences between your hearts!’’[98]
30- قُرْبُ الْإِسْنَادِ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي أَ لَهُ أَنْ يُكَبِّرَ قَبْلَ الْإِمَامِ
(The book) ‘Qurb Al Isnaad’ – by his chain,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the man who prays, ‘Is it for him to exclaim Takbeer before the prayer leader does?’
قَالَ لَا يُكَبِّرُ إِلَّا مَعَ الْإِمَامِ فَإِنْ كَبَّرَ قَبْلَهُ أَعَادَ التَّكْبِيرَ.
He-asws said: ‘He should not exclaim Takbeer except with the prayer leader. If he were to exclaim Takbeer before him, he should repeat the Takbeer’’.[99]
31- كِتَابُ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا أَدْرَكْتَ التَّكْبِيرَةَ قَبْلَ أَنْ يَرْكَعَ الْإِمَامُ فَقَدْ أَدْرَكْتَ الصَّلَاةَ.
The book of Aasim Bin Humeyd, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘When you attain the exclamation of Takbeer before the prayer leader performs Ruk’u, so you have attained the Salat’’.[100]
32- كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ، عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ النَّهْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَؤُمُّ النَّاسَ الْمَحْدُودُ وَ وَلَدُ الزِّنَا وَ الْأَغْلَفُ وَ الْأَعْرَابِيُّ وَ الْمَجْنُونُ وَ الْأَبْرَصُ وَ الْعَبْدُ.
The book of Ja’far Bin Muhammad Bin Shureyh, from Abdullah Bin Talha Al Nahdy,
‘From Abu Abdullah-asws having said: ‘He cannot lead the people (in Salat), the one penalised with the legal penalty, and the son of adultery (bastard), and the uncircumcised, and the Bedouin, and the insane, and the one with vitiligo, and the slave’’.[101]
33- الْإِحْتِجَاجُ، كَتَبَ الْحِمْيَرِيُّ إِلَى الْقَائِمِ ع أَنَّهُ رُوِيَ لَنَا عَنِ الْعَالِمِ أَنَّهُ سُئِلَ عَنْ إِمَامِ قَوْمٍ صَلَّى بِهِمْ بَعْضَ صَلَاتِهِمْ وَ حَدَثَتْ عَلَيْهِ حَادِثَةٌ كَيْفَ يَعْمَلُ مَنْ خَلْفَهُ
(The book) ‘Al Ihtijaj’ –
‘Al-Himeyri wrote to Al-Qaim-ajfj, ‘It is reported to us about the scholar-asws, he-asws had been asked about a prayer leader of a group praying with them one of their Salat(s), and an event (of death) occurs upon him, how should the one behind him react?’
فَقَالَ ع يُؤَخَّرُ وَ يَتَقَدَّمُ بَعْضُهُمْ وَ يُتِمُّ صَلَاتَهُمْ وَ يَغْتَسِلُ مَنْ مَسَّهُ
He-ajfj said: ‘He should be moved back and one of them should move forwards and complete their Salat, and the one touches him should wash’.
التَّوْقِيعُ لَيْسَ عَلَى مَنْ نَحَّاهُ إِلَّا غَسْلُ الْيَدِ وَ إِذَا لَمْ يُحْدِثْ مَا يَقْطَعُ الصَّلَاةَ تَمَّمَ صَلَاتَهُ مَعَ الْقَوْمِ
The Holy letter isn’t based upon the one moving him aside except washing the hand, and when there is no event which cuts the Salat, he should complete his Salat with the group.
وَ رُوِيَ عَنِ الْعَالِمِ أَنَّهُ مَنْ مَسَّ مَيِّتاً بِحَرَارَتِهِ غَسَلَ يَدَهُ وَ مَنْ مَسَّهُ وَ قَدْ بَرَدَ فَعَلَيْهِ الْغُسْلُ وَ هَذَا الْإِمَامُ فِي هَذِهِ الْحَالَةِ لَا يَكُونُ إِلَّا بِحَرَارَةٍ فَالْعَمَلُ فِي ذَلِكَ عَلَىمَا هُوَ وَ لَعَلَّهُ يُنَحِّيهِ بِثِيَابِهِ وَ لَا يَمَسُّهُ فَكَيْفَ يَجِبُ عَلَيْهِ الْغُسْلُ التَّوْقِيعُ إِذَا مَسَّهُ عَلَى هَذِهِ الْحَالَةِ لَمْ يَكُنْ عَلَيْهِ إِلَّا غَسْلُ يَدِهِ
And it is reported from the Scholar-asws: ‘One who touches a dead with his (body) heat, he should wash his hand, and the one who touches him and he has cooled, upon him is the washing (whole body), and this prayer leaders in this state cannot be except with (body heat). So, the action regarding that is based upon what it is, and perhaps he should move him aside with his cloth and does not touch him, so how can the washing be obligated upon him. The washing (mentioned in) the Holy letter is when he touches him upon this state, there would not be upon him except washing his hands.
وَ سَأَلَ عَنِ الرَّجُلِ يَلْحَقُ الْإِمَامَ وَ هُوَ رَاكِعٌ وَ رَكَعَ مَعَهُ وَ يَحْتَسِبُ تِلْكَ الرَّكْعَةَ فَإِنَّ بَعْضَ أَصْحَابِنَا قَالَ إِنْ لَمْ يَسْمَعْ تَكْبِيرَةَ الرُّكُوعِ فَلَيْسَ لَهُ أَنْ يَعْتَدَّ بِتِلْكَ الرَّكْعَةِ
And he asked about the man who joins the prayer leader while he is performing Ruk’u, and he does Ruk’u with him, and he can reckon that Cycle, for one of our companions said, ‘If he has not heard Takbeer of the Ruk’u, so it isn’t for him to count with that Cycle’.
فَأَجَابَ ع إِذَا لَحِقَ مَعَ الْإِمَامِ مِنْ تَسْبِيحِ الرُّكُوعِ تَسْبِيحَةً وَاحِدَةً اعْتَدَّ بِتِلْكَ الرَّكْعَةِ وَ إِنْ لَمْ يَسْمَعْ تَكْبِيرَةَ الرُّكُوعِ.
He-ajfj answered: ‘When he joins with the prayer leader from glorification of the Ruk’u, he should glorify once, counting with that Cycle, and even if he had not heard Takbeer of the Ruk’u’’.[102]
34- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: كَتَبْتُ إِلَى أَبِي جَعْفَرٍ الثَّانِي ع جُعِلْتُ فِدَاكَ أُصَلِّي خَلْفَ مَنْ يَقُولُ بِالْجِسْمِ وَ مَنْ يَقُولُ بِقَوْلِ يُونُسَ يَعْنِي ابْنَ عَبْدِ الرَّحْمَنِ
(The book) ‘Majaalis’ of Al Sadouq – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar who said,
‘I wrote to Abu Ja’far-asws the 2nd, ‘May I be sacrificed for you-asws! Can I pray behind the one says (believes) in the body (being for Allah-azwj), and the one who says with words of Yunus, meaning Ibn Abdul Rahman?’
فَكَتَبَ ع لَا تُصَلُّوا خَلْفَهُمْ وَ لَا تُعْطُوهُمْ مِنَ الزَّكَاةِ وَ ابْرَءُوا مِنْهُمْ بَرِئَ اللَّهُ مِنْهُمْ.
He-asws wrote: ‘You cannot pray behind them nor can you give them from the Zakat, and disavow from them, Allah-azwj is Disavowed from them’’.[103]
بيان: الظاهر أن قول يونس الذي كان ينسب إليه هو القول بالحلول و الاتحاد و وحدة الوجود الذي يذهب إليه أكثر المبتدعة من الصوفية
Explanation – The apparent is that words (beliefs) of Yunus are which had been attributed to him, it is the word (belief) with the ‘Huloul’ (permeation by Allah-azwj into objects and objects permeating into Him-azwj), and the Union (of Allah-azwj with others), and the One Existence (there is no existence except of Allah-azwj), which most of the Sufis have gone to.
لِمَا رَوَى الْكَشِّيُ فِي رِجَالِهِ بِإِسْنَادِهِ عَنْ يُونُسَ بْنِ بَهْمَنَ قَالَ: قَالَ لِي يُونُسُ اكْتُبْ إِلَى أَبِي الْحَسَنِ ع فَاسْأَلْهُ عَنْ آدَمَ هَلْ فِيهِ مِنْ جَوْهَرِيَّةِ اللَّهِ شَيْءٌ قَالَ فَكَتَبَ إِلَيْهِ فَأَجَابَهُ ع هَذِهِ الْمَسْأَلَةُ مَسْأَلَةُ رَجُلٍ عَلَى غَيْرِ السُّنَّةِ.
(This is) due to what is reported by Al-Kashi in his ‘Rijaal’, from Yunus Bin Bahman who said, ‘Yunus said to me, ‘Write to Abu Al-Hassan-asws asking him-asws about Adam-as, was there anything in him-as from the Essence of Allah-azwj?’ He said, ‘He wrote to him, so he-asws answered him: ‘This question is a question of a man who is not upon the Sunnah’’.
و نسب إليه أيضا القول بعدم خلق الجنة و النار بعد لكن الأول أنسب بالقول بالجسم ..
And it is attributed to him as well, the word (belief) in non creation of the Paradise and the Fire afterwards, but the first attribution is with the word (belief) with the body (being for Allah‑azwj.
35- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي لَأَكْرَهُ لِلْمُؤْمِنِ أَنْ يُصَلِّيَ خَلْفَ الْإِمَامِ فِي صَلَاةٍ لَا يُجْهَرُ فِيهَا بِالْقِرَاءَةِ فَيَقُومُ كَأَنَّهُ حِمَارٌ
(The book) ‘Qurb Al Isnaad’ – from Ahmad Bin Is’haq, from Bakr Bin Muhammad Al Azdy,
‘From Abu Abdullah-asws having said: ‘I-asws dislike is for the Momin if he prays behind the prayer leader in a Salat being aloud in it with the recitation, so he is standing as if he is a donkey’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَيَصْنَعُ مَا ذَا
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! What is that that he should be doing?’
قَالَ يُسَبِّحُ.
He-asws said: ‘He should glorify (do Tasbeeh)’’.[104]
36- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُدْرِكُ الرَّكْعَةَ مِنَ الْمَغْرِبِ كَيْفَ يَصْنَعُ حِينَ يَقُومُ يَقْضِي أَ يَقْعُدُ فِي الثَّانِيَةِ وَ الثَّالِثَةِ
(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 attaining the Cycle from Al-Maghrib (Salat), ‘What should he do? Should he stand and fulfil or sit in the second and the third?’
قَالَ يَقْعُدُ فِيهِنَّ جَمِيعاً
He-asws said: ‘He should sit in these all’.
وَ سَأَلْتُهُ عَنْ إِمَامٍ قَرَأَ السَّجْدَةَ فَأَحْدَثَ قَبْلَ أَنْ يَسْجُدَ كَيْفَ يَصْنَعُ
And I asked him-asws about a prayer leader reciting the (Verse of) Sajdah, but he breaks Wud’u before he performs 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 he would perform Sajdah and they would do Sajdah, and he can leave, for their Salat is completed’.
قَالَ وَ قَالَ ع عَلَى الْإِمَامِ أَنْ يَرْفَعَ يَدَيْهِ فِي الصَّلَاةِ وَ لَيْسَ عَلَى غَيْرِهِ أَنْ يَرْفَعَ يَدَيْهِ فِي التَّكْبِيرِ
He said, ‘And he-asws said: ‘Upon the prayer leader is that he should raise his hands in the Salat and it isn’t upon anyone else that he raises his hands in the Takbeer’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ خَلْفَ الْإِمَامِ يَجْهَرُ بِالْقِرَاءَةِ وَ هُوَ يَقْتَدِي بِهِ هَلْ لَهُ أَنْ يَقْرَأَ خَلْفَهُ
He said, ‘And I asked him-asws about the man being behind the prayer leaders being loud with the recitation while he is being led by him, ‘Is it for him to recite behind him?’
قَالَ لَا وَ لَكِنْ يَعْتَدُّ بِهِ
He-asws said: ‘No, but he should be led by him’.
وَ سَأَلْتُهُ عَنْ حَدِّ قُعُودِ الْإِمَامِ بَعْدَ التَّسْلِيمِ مَا هُوَ
And I asked him-asws about a limit of sitting by the prayer leader after performing Salaam, ‘What is it?’
قَالَ يُسَلِّمُ فَلَا يَنْصَرِفُ وَ لَا يَلْتَفِتُ حَتَّى يَعْلَمَ أَنَّ كُلَّ مَنْ دَخَلَ مَعَهُ فِي صَلَاتِهِ قَدْ أَتَمَّ صَلَاتَهُ ثُمَّ يَنْصَرِفُ
He-asws said: ‘He should perform Salat. He should neither finish nor turn around until he knows that everyone who had entered in his Salat with him has completed his Salat, then he should leave’.
وَ سَأَلْتُهُ عَنْ قَوْمٍ صَلَّوْا خَلْفَ إِمَامٍ هَلْ يَصْلُحُ لَهُمْ أَنْ يَنْصَرِفُوا وَ الْإِمَامُ قَاعِدٌ
And I asked him-asws about a group praying behind a prayer leader, ‘Is it correct for them to be leaving while the prayer leader is seated?’
قَالَ إِذَا سَلَّمَ فَلْيَقُمْ مَنْ أَحَبَ
He-asws said: ‘When he has performed Salat, let him stand, one who likes to’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ يُصَلِّي خَلْفَ إِمَامٍ يَقُومُ إِذَا سَلَّمَ الْإِمَامُ يُصَلِّي وَ الْإِمَامُ قَاعِدٌ قَالَ لَا بَأْسَ
And I asked him-asws about a man praying behind a prayer leader standing. When the prayer leader performs Salaam, he (keeps) praying while the prayer leader is seated. He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ خَلْفَ إِمَامٍ يَقْتَدِي بِهِ فِي الظُّهْرِ وَ الْعَصْرِ قَالَ لَا وَ لَكِنْ يُسَبِّحُ وَ يَحْمَدُ رَبَّهُ وَ يُصَلِّي عَلَى نَبِيِّهِ ص-
And I asked him-asws about the man reciting behind a prayer leader being led by him in Al-Zohr and Al-Asr (Salat(s)). He-asws said: ‘No, but he should glorify and praise his Lord-azwj and send Salawaat upon his Prophet-saww’.
قَالَ وَ سَأَلْتُهُ عَنْ قَوْمٍ صَلَّوْا جَمَاعَةً فِي سَفِينَةٍ أَيْنَ يَقُومُ الْإِمَامُ وَ إِنْ كَانَ مَعَهُمْ نِسَاءٌ كَيْفَ يَصْنَعُونَ أَ قِيَاماً يُصَلُّونَ أَمْ جُلُوساً
He said, ‘And I asked him-asws about a group praying in congregation in a ship, ‘Where should the prayer leader stand? And if there were to be women with them, how should they be dealing with it? Should they be praying standing or sitting?’
قَالَ يُصَلُّونَ قِيَاماً فَإِنْ لَمْ يَقْدِرُوا عَلَى الْقِيَامِ صَلَّوْا جُلُوساً وَ تَقُومُ النِّسَاءُ خَلْفَهُمْ وَ إِنْ ضَاقَتِ السَّفِينَةُ قَعَدَ النِّسَاءُ وَ صَلَّى الرِّجَالُ وَ لَا بَأْسَ أَنْ تَكُونَ النِّسَاءُ بِحِيَالِهِمْ.
He-asws said: ‘They should be praying standing. If they are not able upon the standing, they should pray seated and the women should be standing behind them; and if the ship is narrow, the women would be seated and the men would pray, and there is no problem if the women were to be parallel to them’’.[105]
بيان: لَكِنْ رَوَى الشَّيْخُ وَ الْكُلَيْنِيُّ بِسَنَدٍ فِيهِ ضَعْفٌ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: كُنْتُ مَعَ أَبِي الْحَسَنِ ع فِي السَّفِينَةِ فِي دِجْلَةَ فَحَضَرَتِ الصَّلَاةُ فَقُلْتُ جُعِلْتُ فِدَاكَ نُصَلِّي فِي جَمَاعَةٍ
Explanation (Hadeeth only) – It is reported by the Sheykh and Al Kulayni by a chain wherein is weakness, from Abu Hashim Al Ja’fary who said, ‘I was with Abu Al-Hassan-asws in the ship in Dajlah (river Tigris). The Salat presented, so I said, ‘May I be sacrificed for you-asws! Shall we pray in congregation?’
قَالَ فَقَالَ لَا تُصَلِّي فِي بَطْنِ وَادٍ جَمَاعَةً.
He (the narrator) said, ‘He-asws said: ‘You cannot pray in interior of a valley in congregation’.
37- قُرْبُ الْإِسْنَادِ، بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ وَ هُوَ فِي رُكُوعِهِ أَوْ سُجُودِهِ يَبْقَى عَلَيْهِ الشَّيْءُ مِنَ السُّورَةِ يَكُونُ يَقْرَؤُهَا ثُمَّ يَأْخُذُ فِي غَيْرِهَا
(The book) ‘Qurb Al Isnaad’ –
‘By the chain from Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him‑asws about the man, ‘Is it correct for him, while he is in his Ruk’u or his Sajdah, there remains something from the Surah (of the Quran) upon him, can he recite it, then take in something else?’
قَالَ أَمَّا الرُّكُوعُ فَلَا يَصْلُحُ لَهُ وَ أَمَّا السُّجُودُ فَلَا بَأْسَ
He-asws said: ‘As for the Ruk’u, it is not correct for him, and as for the Sajdah, there is no problem’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ قَرَأَ فِي رُكُوعِهِ مِنْ سُورَةٍ غَيْرِ السُّورَةِ الَّتِي كَانَ يَقْرَؤُهَا
And I asked him-asws about a man reciting in his Ruk’u from a Surah other than the Surah which he had recited it?’
قَالَ إِنْ كَانَ فَرَغَ فَلَا بَأْسَ فِي السُّجُودِ فَأَمَّا فِي الرُّكُوعِ فَلَا يَصْلُحُ
He-asws said: ‘If he was free, there is no problem in the Sajdah. As for in the Ruk’u, it is not correct’.
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, ‘Is it allowed for him not to move his tongue and he imagines an imagination?’
قَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[106]
بيان: وَ رُوِيَ عَنْ عَمَّارٍ عَنِ الصَّادِقِ ع فِي النَّاسِي حَرْفاً مِنَ الْقُرْآنِ لَا يَقْرَؤُهُ رَاكِعاً بَلْ سَاجِداً.
Explanation (Hadeeth only) – And it is reported from Ammar, from Al-Sadiq-asws regarding the one forgetting a letter from the Quran: ‘He cannot recite it while in Ruk’u, but while in Sajdah’’.
38- الْعِلَلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَمْدَانَ بْنِ الْحُسَيْنِ عَنْ الْحُسَيْنِ بْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ رِبَاطٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ لِأَيِّ عِلَّةٍ إِذَا صَلَّى اثْنَانِ صَارَ التَّابِعُ عَلَى يَمِينِ الْمَتْبُوعِ
(The book) ‘Al Ilal’ – from Ali Bin Hatim, from Al Qasim Bin Muhammad, from Hamdan Bin Al-Husayn, from Al-Husayn Bin Al Waleed, from Ahmad Bin Ribat,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘For which reason, when two (persons) pray, the follower come to be on the right of the followed?’
قَالَ لِأَنَّهُ إِمَامُهُ وَ طَاعَةٌ لِلْمَتْبُوعِ وَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ أَصْحَابَ الْيَمِينِ الْمُطِيعِينَ فَلِهَذِهِ الْعِلَّةِ يَقُومُ عَلَى يَمِينِ الْإِمَامِ دُونَ يَسَارِهِ.
He-asws said: ‘Because he is his prayer leader and obedience is to the one followed, and Allah‑azwj Blessed and Exalted Made the obedient ones as companions of the right hand, so for this reason he stands on right of the prayer leader other than his left’’.[107]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الصَّلَاةِ خَلْفَ الْإِمَامِ أَ يَقْرَأُ خَلْفَهُ
And from him, from his father, from Sa’ad Bin Abdullah, and Ahmad Bin Idrees, both together from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,
‘I asked Abu Abdullah-asws about the Salat behind the prayer leader, ‘Can one recite behind him?’
قَالَ أَمَّا الصَّلَاةُ الَّتِي لَا يُجْهَرُ فِيهَا بِالْقِرَاءَةِ فَإِنَّ ذَلِكَ جُعِلَ إِلَيْهِ وَ لَا يَقْرَأُ خَلْفَهُ وَ أَمَّا الصَّلَاةُ الَّتِي يُجْهَرُ فِيهَا بِالْقِرَاءَةِ فَإِنَّمَا أُمِرَ بِالْجَهْرِ لِيُنْصِتَ مَنْ خَلْفَهُ فَإِنْ سَمِعْتَ فَأَنْصِتْ وَ إِنْ لَمْ تَسْمَعِ الْقِرَاءَةَ فَاقْرَأْ.
He-asws said: ‘As for the Salat which there is no loudness in it with the recitation (Al-Zohr and Al-Asr), that is made to be up to him, and he should not recite behind him; and as for the Salat there is loudness in it with the recitation, so rather the Command with the loudness (by the prayer leaders) is for the ones behind him to be silent. He if hears, he should be silent, and if he does not hear the recitation, then he can recite’’.[108]
39- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِي الْجَوْزَاءِ قَالَ: الْأَغْلَفُ لَا يَؤُمُّ الْقَوْمَ وَ إِنْ كَانَ أَقْرَأَهُمْ لِأَنَّهُ ضَيَّعَ مِنَ السُّنَّةِ أَعْظَمَهَا وَ لَا تُقْبَلُ لَهُ شَهَادَةٌ وَ لَا تُصَلَّى عَلَيْهِ إِذَا مَاتَ إِلَّا أَنْ يَكُونَ تَرَكَ ذَلِكَ خَوْفاً عَلَى نَفْسِهِ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from Abu Al Jowza’a who said,
‘The uncircumcised cannot lead the group and even if he were to be their most well-read (of the Quran), because he has wasted from the Sunnah its mighty part, and his testimony is not accepted for him nor should pray salat upon him when he dies, except he happened to have neglected that out of fear upon himself’’.[109]
الْمُقْنِعُ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْأَغْلَفُ لَا يَؤُمُّ الْقَوْمَ وَ ذَكَرَ مِثْلَهُ.
(The book) ‘Al Muqnie’ –
‘Amir Al-Momineen-asws said: ‘The uncircumcised cannot lead the group (in Salat)’, and mentioned similar to it’’.[110]
40- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقٍ عَنْ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَؤُمُّ بِقَوْمٍ يَجُوزُ لَهُ أَنْ يَتَوَشَّحَ
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Al-Hassan, from Amro Bin Saeed, from Musaddiq, from Ammar who said,
‘I asked Abu Abdullah-asws about the man leading a group, ‘Is it allowed for him to wear a mantle (above the shirt)?’
قَالَ لَا يُصَلِّي الرَّجُلُ بِقَوْمٍ وَ هُوَ مُتَوَشِّحٌ فَوْقَ ثِيَابِهِ وَ إِنْ كَانَتْ عَلَيْهِ ثِيَابٌ كَثِيرَةٌ لِأَنَّ الْإِمَامَ لَا يَجُوزُ لَهُ الصَّلَاةُ وَ هُوَ مُتَوَشِّحٌ.
He-asws said: ‘The man should not pray (leading) the group and he wears a mantle above his clothes, and even if there were a lot of clothes upon him, because the prayer leader, the Salat is not allowed for him and he is wearing mantle above his shirt’’.[111]
41- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَقُومُ فِي الصَّفِّ وَحْدَهُ قَالَ لَا بَأْسَ إِنَّمَا تُبْدَأُ الصُّفُوفُ وَاحِدٌ بَعْدَ وَاحِدٍ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad, from Ayoub Bin Nuh, from Muhammad Bin Al Fuzeyl, from Abu Al Sabbah who said,
‘I asked Abu Abdullah-asws about the man standing in the row alone. He-asws said: ‘There is no problem. But rather, the rows begin as one after one’’.[112]
42- مَعَانِي الْأَخْبَارِ، عَنْ أَحْمَدَ بْنِ زِيَادٍ الْهَمَدَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَجْلَسَكَ الْإِمَامُ فِي مَوْضِعٍ يَجِبُ أَنْ تَقُومَ فِيهِ فَتَجَافَ.
(The book) ‘Ma’any Al Akhbaar’ – From Ahmad Bin Ziyad Al Hamdany, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Amro Bin Jumie,
‘From Abu Abdullah-asws having said: ‘When the prayer leader make you sit in a place obliging you to stand in it, don’t’’.[113]
43- التَّوْحِيدُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ حَرِيشٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ مُحَمَّدٍ وَ عَنْ أَبِي جَعْفَرٍ ع قَالا مَنْ قَالَ بِالْجِسْمِ فَلَا تُعْطُوهُ مِنَ الزَّكَاةِ وَ لَا تُصَلُّوا وَرَاءَهُ.
(The book) ‘Al Tawheed’ – from Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Bin Yahya Al Ash’ary, from Al-Hassan Bin Hareys, from one of our companions,
‘From Ali-asws Bin Muhammad-asws and Abu Ja’far-asws, both said: ‘One who says (believes) in the body (being for Allah-azwj), neither give him from the Zakat nor pray behind him’’.[114]
44- قُرْبُ الْإِسْنَادِ، عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَئِمَّتَكُمْ وَفْدُكُمْ إِلَى اللَّهِ فَانْظُرُوا مَنْ تُوفِدُونَ فِي دِينِكُمْ وَ صَلَاتِكُمْ.
(The book) ‘Qurb Al Isnaad’ – from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Your prayer leaders are your delegates to Allah-azwj, therefore look at (consider) the one whom you are sending as delegates in your religion and your Salat(s)’’.[115]
45- قُرْبُ الْإِسْنَادِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنْ وَلَدِ الزِّنَا هَلْ تَجُوزُ شَهَادَتُهُ قَالَ لَا تَجُوزُ شَهَادَتُهُ وَ لَا يَؤُمُ.
(The book) ‘Qurb Al Isnaad’ – by the previous chain,
‘From Ali son of Ja’far-asws, from his brother-asws having said: ‘I asked him-asws about a son of adultery (bastard), ‘Is his testimony allowed?’ He-asws said: ‘Neither is his testimony allowed not can he lead (a group in Salat)’’.[116]
46- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ ثَوْرِ بْنِ غَيْلَانَ عَنْ أَبِي ذَرٍّ ره قَالَ: إِنَّ إِمَامَكَ شَفِيعُكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَلَا تَجْعَلْ شَفِيعَكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ سَفِيهاً وَ لَا فَاسِقاً.
(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 Muhammad Bin Sinan, from Talha Bin Zayd, from Sowr Bin Gaylan,
‘From Abu Zarr-ra having said, ‘Your prayer leader is your interceder to Allah-azwj Mighty and Majestic, therefore do not make your interceder to Allah-azwj Mighty and Majestic, a fool or a mischief-maker’’.[117]
47- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنْ سَرَّكُمْ أَنْ تَزْكُوَ صَلَاتُكُمْ فَقَدِّمُوا خِيَارَكُمْ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, raising it from Ali Bin Suleyman, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘If it cheers you to purify your Salat(s), then forwards your best one (to lead)’’.[118]
48- مَجَالِسُ الصَّدُوقِ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ نَاتَانَةَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي زِيَادٍ النَّهْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنِ الصَّادِقِ ع قَالَ: مَنْ صَلَّى مَعَهُمْ فِي الصَّفِّ الْأَوَّلِ فَكَأَنَّمَا صَلَّى مَعَ رَسُولِ اللَّهِ ص فِي الصَّفِّ الْأَوَّلِ.
(The book) ‘Majaalis’ of Al Sadouq – from Al-Husayn Bin Ibrahim Bin Natanah, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ziyad Al Nady, from Abdullah Bin Bukeyr,
‘From Al-Sadiq-asws having said: ‘One who prays Salat with them in the first row, it is as if he has prayed with Rasool-Allah-saww in the first row’’.[119]
49- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ دُخُولِي مَعَ مَنْ أَقْرَأُ خَلْفَهُ فِي الرَّكْعَةِ الثَّانِيَةِ فَيَرْكَعُ عِنْدَ فَرَاغِي مِنْ قِرَاءَةِ أُمِّ الْكِتَابِ
(The book) ‘Al Ilal’ – from his father, from Ali Bin Ibrahim, from his father, from Amro Bin Umar, from Muhammad Bin Uzafir,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about my entering (into Salat) with the one I recite behind him in the second Cycle, so he performs Ruk’u at my being free from reciting (Surah) Al Fatiha.
قَالَ تَقْرَأُ فِي الْأُخْرَاوَيْنِ لِتَكُونَ قَدْ قَرَأْتَ فِي رَكْعَتَيْنِ.
He-asws said: ‘You should recite in the other two (Cycles), so you would have recited in two Cycles’’.[120]
50- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَحْمَدَ بْنِ هَارُونَ بْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنِ الْقَاسِمِ بْنِ جَعْفَرِ بْنِ أَحْمَدَ عَنْ عَبَّادِ بْنِ أَحْمَدَ الْقَزْوِينِيِّ عَنْ عَمِّهِ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ ثَابِتٍ عَنْ حَسَّانَ بْنِ عَطِيَّةَ عَنْ عَمْرِو بْنِ مَيْمُونٍ الْأَزْدِيِّ قَالَ: كُنْتُ مَعَ مُعَاذٍ بِالشَّامِ فَلَمَّا قُبِضَ أَتَيْتُ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ بِالْكُوفَةِ وَ كُنْتُ مَعَهُ فَأَبْكَرَ بَعْضٌ الْوَقْتَ فِي زَمَانِهِ فَقُلْتُ لَهُ يَا أَبَا عَبْدِ الرَّحْمَنِ كَيْفَ تَرَى فِي الصَّلَاةِ مَعَهُمْ
(The book) ‘Majaalis’ of Ibn Al Sheykh – from Ahmad Bin Haroun Bin Al Salt, from Ibn Uqdah, from Al Qasim Bin Ja’far Bin Ahmad, from Abbad Bin Ahmad Al Qazweeny, from his uncle, from his father, from Abdul Rahman Bin Sabid, from Hassan Bin Atiyya, from Amro Bin Maymoun Al Azdy who said,
‘I was with Muaz in Syria. When he died I came to Abdullah Bin Masoud at Al-Kufa and was with him. He got up early in one of the times in his era. I said to him, ‘O Abu Abdul Rahman! How do you view regarding the Salat prayed with them?’
فَقَالَ صَلِّ الصَّلَاةَ لِوَقْتِهَا وَ اجْعَلْ صَلَاتَكَ مَعَهُمْ سُبْحَةً
He said, ‘Pray the Salat at its timings and make your Salat with them as glorification’.
فَقُلْتُ أَبَا عَبْدِ الرَّحْمَنِ يَرْحَمُكَ اللَّهُ نَدَعُ الصَّلَاةَ فِي الْجَمَاعَةِ
I said, ‘O Abu Abdul Rahman, may Allah-azwj Mercy you! Should we leave the Salat in the congregation?’
فَقَالَ وَيْحَكَ يَا ابْنَ مَيْمُونٍ إِنَّ جُمْهُورَ النَّاسِ الْأَعْظَمَ قَدْ فَارَقُوا الْجَمَاعَةَ إِنَّ الْجَمَاعَةَ مَنْ كَانَ عَلَى الْحَقِّ وَ إِنْ كُنْتَ وَحْدَكَ
He said, ‘Woe be to you, O Ibn Maymoun! The majority of the people, the vast majority have deviated from the congregation! The congregation is the one who was upon the truth and even if you were alone!’
فَقُلْتُ أَبَا عَبْدِ الرَّحْمَنِ وَ كَيْفَ أَكُونُ جَمَاعَةً وَ أَنَا وَحْدِي
I said, ‘Abu Abdul Rahman, and how can I be a congregation while I am alone?’
فَقَالَ إِنَّ مَعَكَ مِنْ مَلَائِكَةِ اللَّهِ وَ جُنُودِهِ الْمُطِيعِينَ لِلَّهِ أَكْثَرَ مِنْ بَنِي آدَمَ أَوَّلِهِمْ وَ آخِرِهِمْ.
He said, ‘With you are from Angels of Allah-azwj and His-azwj armies of Allah-azwj more than the children of Adam-as, their first ones and their last ones!’’[121]
51 ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنِ ابْنِ الْعَزْرَمِيِّ عَنْ أَبِيهِ رَفَعَ الْحَدِيثَ إِلَى رَسُولِ اللَّهِ ص قَالَ: مَنْ أَمَّ قَوْماً وَ فِيهِمْ مَنْ هُوَ أَعْلَمُ مِنْهُ أَوْ أَفْقَهُ لَمْ يَزَلْ أَمْرُهُمْ إِلَى سَفَالٍ إِلَى يَوْمِ الْقِيَامَةِ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, from Al Qasim Bin Muhammad Al Jowhary, from Al-Husayn Bin Abu Al A’ala, from Ibn Al Azramy, from his father, raising the Hadeeth to,
‘Rasool-Allah-saww said: ‘One who leads a group (in Salat) and among them is one who is more knowledgeable than him, or more understanding, their affairs will not cease to be going lower up to the Day of Qiyamah’’.[122]
52 تَفْسِيرُ الْإِمَامِ، قَالَ ع نَظَرَ الْبَاقِرُ ع إِلَى بَعْضِ شِيعَتِهِ وَ قَدْ دَخَلَ خَلْفَ بَعْضِ الْمُخَالِفِينَ إِلَى الصَّلَاةِ وَ أَحَسَّ الشِّيعِيُّ بِأَنَّ الْبَاقِرَ ع قَدْ عَرَفَ ذَلِكَ مِنْهُ فَقَصَدَهُ وَ قَالَ أَعْتَذِرُ إِلَيْكَ يَا ابْنَ رَسُولِ اللَّهِ ص مِنْ صَلَاتِي خَلْفَ فُلَانٍ فَإِنِّي أَتَّقِيهِ لَوْ لَا ذَلِكَ لَصَلَّيْتُ وَحْدِي
Tafseer of the Imam (Hassan Al Askari-asws) – He-asws said: ‘Al-Baqir-asws looked at one of his-asws Shia who had entered to pray the Salat behind one of the adversaries, and the Shia felt that Al Baqir-asws had recognise that from him. So he aimed for him-asws and said: ‘I apologise to you-asws, O son-asws of Rasool-Allah-saww, from my praying Salat behind so and so. I fear him. Had it not been that, I would have prayed alone!’
قَالَ لَهُ الْبَاقِرُ ع يَا أَخِي إِنَّمَا كُنْتَ تَحْتَاجُ أَنْ تَعْتَذِرَ لَوْ تَرَكْتَ يَا عَبْدَ اللَّهِ الْمُؤْمِنَ مَا زَالَتْ مَلَائِكَةُ السَّمَاوَاتِ السَّبْعِ وَ الْأَرَضِينَ السَّبْعِ تُصَلِّي عَلَيْكَ وَ تَلْعَنُ إِمَامَكَ ذَاكَ وَ إِنَّ اللَّهَ أَمَرَ أَنْ يُحْسَبَ لَكَ صَلَاتُكَ خَلْفَهُ لِلتَّقِيَّةِ بِسَبْعِ مِائَةِ صَلَاةٍ لَوْ صَلَّيْتَهَا وَحْدَكَ فَعَلَيْكَ بِالتَّقِيَّةِ.
Al Baqir-asws said to him: ‘O my-asws brother! But rather you would have been needy to apologise had you not done so. O Momin servant of Allah-azwj! The Angels of the seven skies and the seven earth have not ceased to send Salawaat upon you and cursing that prayer leader of yours, and Allah-azwj has Commanded that your Salat prayed behind him out of Taqiyya is to be calculated as seven hundred Salat(s) had you prayed alone, therefore upon you is to be with the Taqiyyah (dissimulation)’’.[123]
53 كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ قِيَامِ شَهْرِ رَمَضَانَ هَلْ يَصْلُحُ
(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 standing in a month of Ramazan (Salat in congregation with adversaries), ‘Is it correct?’
قَالَ لَا يَصْلُحُ إِلَّا بِقِرَاءَةٍ تَبْدَأُ وَ تَقْرَأُ فَاتِحَةَ الْكِتَابِ ثُمَّ تُنْصِتُ لِقِرَاءَةِ الْإِمَامِ فَإِذَا أَرَادَ الرُّكُوعَ قَرَأْتَ قُلْ هُوَ اللَّهُ أَحَدٌ أَوْ غَيْرَهَا ثُمَّ رَكَعْتَ أَنْتَ إِذَا رَكَعَ وَ كَبَّرَ أَنْتَ فِي رُكُوعِكَ وَ سُجُودِكَ كَمَا تَفْعَلُ إِذَا صَلَّيْتَ وَحْدَكَ وَ صَلَاتُكَ وَحْدَكَ أَفْضَلُ
He-asws said: ‘It is not correct except with recitation. You should begin and recite (Surah) Al Fatiha, then be silent at the recitation of the prayer leader. When he intends to perform Ruk’u, you recited Surah Al Tawheed or another, then you perform Ruk’u when he is doing Ruk’u, and you exclaim Takbeer in your Ruk’u and your Sajdah like what you do when you pray alone, and your praying Salat alone is better’.
قَالَ وَ سَأَلْتُهُ عَنِ الْقِيَامِ خَلْفَ الْإِمَامِ فِي الصَّفِّ مَا حَدُّهُ
He said, ‘And I asked him-asws about the standing behind the prayer leader in the row, ‘What is its limit?’
قَالَ قُمْ مَا اسْتَطَعْتَ فَإِذَا قَعَدْتَ فَضَاقَ الْمَكَانُ فَتَقَدَّمْ أَوْ تَأَخَّرْ فَلَا بَأْسَ
He-asws said: ‘Stand as long as you can. When you are seated, and the space is constricted, then either go forward or back, there is no problem’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاتِهِ فِي الصَّفِّ هَلْ يَصْلُحُ لَهُ أَنْ يَتَقَدَّمَ إِلَى الثَّانِي أَوِ الثَّالِثِ أَوْ يَتَأَخَّرَ وَرَاءً فِي جَانِبِ الصَّفِّ الْآخَرِ
He said, ‘And I asked him-asws about the man being in his Salat in the row, ‘Is it correct for him to go ahead to the second or to the third, or go back behind to the side of another row?’
قَالَ إِذَا رَأَى خَلَلًا فَلَا بَأْسَ بِهِ.
He-asws said: ‘When he sees a gap, there is no problem with it’’.[124]
بيان: وَ فِي صَحِيحَةِ عَبْدِ الرَّحْمَنِ صَلِّ بِأَهْلِكَ فِي رَمَضَانَ الْفَرِيضَةَ وَ النَّافِلَةَ.
Explanation (Hadeeth only) – And in the correct (Hadeeth) by Abdul Rahman (in Al Tahzeeb): ‘Pray Salat with your family in Ramazan – the obligatory and the optional’’.
وَ رَوَى التَّقَدُّمَ وَ التَّأَخُّرَ أَيْضاً عَلِيُّ بْنُ جَعْفَرٍ وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لَهُ الرَّجُلُ يَتَأَخَّرُ وَ هُوَ فِي الصَّلَاةِ قَالَ لَا قُلْتُ فَيَتَقَدَّمُ قَالَ نَعَمْ مَاشِياً إِلَى الْقِبْلَةِ.
And it is reported the going forward and backward as well by Ali son of Ja’far-asws, and in the report by Muhammad Bin Muslim (in Al-Tahzeeb) who said, ‘I said to him-asws, ‘Can the man moves back while he is in the Salat’. He-asws said: ‘No!’ I said, ‘Can he move forward?’ He-asws said: ‘Yes, walking towards the Qiblah’’.
54 قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَؤُمُّ بِغَيْرِ رِدَاءٍ فَقَالَ قَدْ أَمَّ رَسُولُ اللَّهِ ص فِي ثَوْبٍ وَاحِدٍ مُتَوَشِّحٍ بِهِ.
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother Musa-asws Bin Ja’far-asws, he said, ‘I asked him-asws about the man leading (a group in Salat) without wearing a cloak. He-asws said: ‘Rasool-Allah-saww had led being in one cloth, wrapping with it’’.[125]
بيان: المشهور بين الأصحاب كراهة الإمامة بغير رداء وَ احْتَجُّوا عَلَيْهِ بِصَحِيحَةِ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ أَمَّ قَوْماً فِي قَمِيصٍ لَيْسَ عَلَيْهِ رِدَاءٌ قَالَ لَا يَنْبَغِي إِلَّا أَنْ يَكُونَ عَلَيْهِ رِدَاءٌ أَوْ عِمَامَةٌ يَرْتَدِي بِهَا.
Explanation – The well-known between the companions is dislike of the leadership without wearing a robe, and they argue upon it with a correct (Hadeeth) by Suleyman Bin Khalid (in Al-Kafi), said, ‘I asked Abu Abdullah-asws about a man leading a group in a shirt not having a robe upon him. He-asws said: ‘It is not befitting except there happens to be a robe upon him or a turban he adorns with’’.
و هي إنما تدل على كراهة الإمامة بدون الرداء في القميص وحده لا مطلقا وَ يُؤَيِّدُ الْإِخْتِصَاصَ قَوْلُ أَبِي جَعْفَرٍ ع لَمَّا أَمَّ أَصْحَابَهُ فِي قَمِيصٍ بِغَيْرِ رِدَاءٍ إِنَّ قَمِيصِي كَثِيفٌ فَهُوَ يُجْزِي أَلَّا يَكُونَ عَلَيَّ إِزَارٌ وَ لَا رِدَاءٌ.
And rather it evidence’s upon dislike upon the leadership without the robe, (praying) in the shirt alone, not absolutely. And it is supported by (the Hadeeth in the book) ‘Al-Ikhtisas’ words of Abu Ja’far-asws when he-asws led his-asws companions in a shirt without a robe: ‘My-asws shirt is thick, so it suffices me-asws if there neither happens to be a wrapping upon me-asws nor a robe!’’
55 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: كَانَ الْحَسَنُ وَ الْحُسَيْنُ ع يُصَلِّيَانِ خَلْفَ مَرْوَانَ بْنِ الْحَكَمِ فَقَالُوا لِأَحَدِهِمَا مَا كَانَ أَبُوكَ يُصَلِّي إِذَا رَجَعَ إِلَى الْبَيْتِ
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws father-asws having said: ‘Al-Hassan-asws and Al-Husayn-asws had prayed behind Marwan Bin Al-Hakam. They said to one of the two (Al-Hassan-asws or Al-Husayn-asws), ‘Your-asws father-asws was not praying when he-asws returned to the house?’
فَقَالَ لَا وَ اللَّهِ مَا كَانَ يَزِيدُ عَلَى صَلَاةٍ.
He-asws said: ‘No, by Allah-azwj, he-asws did not increase upon a Salat’’.(vague and inconclusive recording)[126]
56 الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع إِذَا كَانَ زَمَانٌ الْعَدْلُ فِيهِ أَغْلَبُ مِنَ الْجَوْرِ فَحَرَامٌ أَنْ يُظَنَّ بِأَحَدٍ سُوءٌ حَتَّى يُعْلَمَ ذَلِكَ مِنْهُ وَ إِذَا كَانَ زَمَانٌ الْجَوْرُ فِيهِ أَغْلَبُ مِنَ الْعَدْلِ فَلَيْسَ لِأَحَدٍ أَنْ يَظُنَّ بِأَحَدٍ خَيْراً حَتَّى يَبْدُوَ ذَلِكَ مِنْهُ.
(The book) ‘Al Durr Al Bahira’ –
‘Abu Al-Hassan-asws the 3rd: ‘When it were to be the era in which justice is more prevalent than the tyranny (era of Al-Qaim-ajfj), it will be prohibited to thing evil with anyone until he knows that (being true) from him; and when it were to be the era in which the tyranny is more prevalent than the justice, it isn’t for anyone to think good with anyone until that (goodness) appears from him’’.[127]
57 نَهْجُ الْبَلَاغَةِ، فِي عَهْدِهِ ع لِلْأَشْتَرِ فَإِذَا قُمْتَ فِي صَلَاتِكَ لِلنَّاسِ فَلَا تَكُونَنَّ مُنَفِّراً وَ لَا مُضَيِّعاً فَإِنَّ فِي النَّاسِ مَنْ بِهِ الْعِلَّةُ وَ لَهُ الْحَاجَةُ وَ قَدْ سَأَلْتُ رَسُولَ اللَّهِ ص حِينَ وَجَّهَنِي إِلَى الْيَمَنِ كَيْفَ أُصَلِّي بِهِمْ فَقَالَ صَلِّ بِهِمْ كَصَلَاةِ أَضْعَفِهِمْ وَ كُنْ بِالْمُؤْمِنِينَ رَحِيماً.
(The book) ‘Nahj Al Balagah’ –
In his-asws pact to Al-Ashtar: And when you stand in your Salat for the people, neither become repulsive (by prolonging) nor waste it (by shortening too much), for among the people there is one with sickness, and for him is the need. And I–asws had asked Rasool-Allah–saww when he–saww had sent me–asws to Al-Yemen: ‘How shall I–asws pray Salat with them?’ He–saww said: ‘Pray Salat with them like the Salat of their weakest one, and by merciful with the Momineen’’.[128]
58 كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ يَحْيَى بْنِ صَالِحٍ عَنْ مَالِكِ بْنِ خَالِدٍ الْأَسَدِيِّ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ عَبَايَةَ قَالَ: كَتَبَ أَمِيرُ الْمُؤْمِنِينَ إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ انْظُرْ يَا مُحَمَّدُ صَلَاتُكَ كَيْفَ تُصَلِّيهَا لِوَقْتِهَا فَإِنَّهُ لَيْسَ مِنْ إِمَامٍ يُصَلِّيبِقَوْمٍ فَيَكُونُ فِي صَلَاتِهِ نَقْصٌ إِلَّا كَانَتْ عَلَيْهِ وَ لَا يَنْقُصُ ذَلِكَ مِنْ صَلَاتِهِمْ.
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Yahya Bin Salih, from Malik Bin Khalid Al Asady, from Al-Hassan Bin Ibrahim,
‘From Abdullah son of Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws, from his forefathers-asws having said: ‘Amir Al-Momineen-asws wrote to Muhammad Bin Abu Bakr: ‘Look, O Muhammad, at your Salat how you are praying at its timings, for there isn’t any prayer leader praying with a group and there would be deficiency in his Salat except it (his deficiency) would be upon him, and that will not reduce (anything) from their Salat’’.[129]
أَقُولُ وَ فِي رِوَايَةِ ابْنِ أَبِي الْحَدِيدِ وَ انْظُرْ يَا مُحَمَّدُ صَلَاتُكَ كَيْفَ تُصَلِّيهَا فَإِنَّمَا أَنْتَ إِمَامٌ يَنْبَغِي لَكَ أَنْ تُتِمَّهَا وَ أَنْ تُخَفِّفَهَا وَ أَنْ تُصَلِّيَهَا لِوَقْتِهَا فَإِنَّهُ لَيْسَ مِنْ إِمَامٍ يُصَلِّي بِقَوْمٍ فَيَكُونُ فِي صَلَاتِهِ وَ صَلَاتِهِمْ نَقْصٌ إِلَّا كَانَ إِثْمُ ذَلِكَ عَلَيْهِ وَ لَا يَنْقُصُ ذَلِكَ مِنْ صَلَاتِهِمْ شَيْئاً.
I (Majlisi) am saying, ‘And in a report by Ibn Abu Al-Hadeed: ‘And look, O Muhammad, at your Salat how you are praying it, for that you are a prayer leader. It is befitting for you that you complete it and lighten it, and that you should pray it at its timing. There isn’t any prayer leader praying with a group, so he would be in his Salat and their Salat would be deficient, except the sin of that would be upon him, and that will not reduce anything from their Salat’’.[130]
وَ رَوَاهُ فِي تُحَفِ الْعُقُولِ هَكَذَا ثُمَّ انْظُرْ صَلَاتَكَ كَيْفَ هِيَ فَإِنَّكَ إِمَامٌ وَ لَيْسَ مِنْ إِمَامٍ يُصَلِّي بِقَوْمٍ فَيَكُونُ فِي صَلَاتِهِمْ تَقْصِيرٌ إِلَّا كَانَ عَلَيْهِ أَوْزَارُهُمْ وَ لَا يُنْقَصُ مِنْ صَلَاتِهِمْ شَيْءٌ وَ لَا يُتِمُّهَا إِلَّا كَانَ لَهُ مِثْلُ أُجُورِهِمْ وَ لَا يَنْتَقِصُ مِنْ أُجُورِهِمْ شَيْءٌ
And it is reported in ‘Tuhaf Al-Uqoul’ like this: ‘Then look at your Salat how it is, for you are a prayer leader, and there isn’t any prayer leader praying with a group there being a deficiency in their Salat, except their burdens would be upon him and nothing will be reduced from their Salat(s), and he will not complete it except for him would be like their Rewards and nothing will be reduced from their Rewards.
وَ اعْلَمْ أَنَّ كُلَّ شَيْءٍ مِنْ عَمَلِكَ تَابِعٌ لِصَلَاتِكَ وَ اعْلَمْ أَنَّهُ مَنْ ضَيَّعَ الصَّلَاةَ فَإِنَّهُ لِغَيْرِ الصَّلَاةِ مِنْ شَرَائِعِ الْإِسْلَامِ أَضْيَعُ.
And know that all things from your actions are pursuant to your Salat, and know that the one who wastes the Salat, so he is more wasting to other than the Salat from Laws of Al-Islam’’.[131]
59 عُدَّةُ الدَّاعِي، صَلَّى رَسُولُ اللَّهِ ص بِالنَّاسِ يَوْماً فَخَفَّفَ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَلَمَّا انْصَرَفَ قَالَ لَهُ النَّاسُ يَا رَسُولَ اللَّهِ رَأَيْنَاكَ خَفَّفْتَ هَلْ حَدَثَ فِي الصَّلَاةِ أَمْرٌ
(The book) ‘Uddat Al Daie’ –
‘Rasool-Allah-saww prayed with the people one day, so he-saww lightened in the last two Cycles. When he-saww finished, the people said to him-saww, ‘O Rasool-Allah-saww! We saw you-saww lightening, did a new Command occur regarding the Salat?’
قَالَ وَ مَا ذَلِكَ
He-saww said: ‘And what is that?’
قَالُوا خَفَّفْتَ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ
They said, ‘You-saww lightened in the last two Cycles’.
فَقَالَ أَ وَ مَا سَمِعْتُمْ صُرَاخَ الصَّبِيِّ
He-saww said: ‘And did you not hear the crying of the child?’
وَ فِي حَدِيثٍ آخَرَ خَشِيتُ أَنْ يَشْتَغِلَ بِهِ خَاطِرُ أَبِيهِ.
And in another Hadeeth: ‘I-saww feared that the mind of his father might be pre-occupied with him’’.[132]
60 مَجْمَعُ الْبَيَانِ، رَوَى جَمِيلٌ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كُنْتَ خَلْفَ إِمَامٍ فَفَرَغَ مِنْ قِرَاءَةِ الْفَاتِحَةِ فَقُلْ أَنْتَ مِنْ خَلْفِهِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ.
(The book) ‘Majma Al Bayan’ – It is reported by Jameel,
‘From Abu Abdullah-asws having said: ‘When you were to be behind a prayer leader, so when he is free from reciting (Surah) Al-Fatiha, then you should say from behind him, ‘The Praise is for Allah-azwj, Lord-azwj of the worlds’’.[133]
61 الْعَيَّاشِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْإِمَامِ هَلْ عَلَيْهِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ وَ إِنْ كَثُرُوا
(The book) ‘Al Ayyashi’ – from Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about the prayer leader, ‘Is it upon him to make the ones behind him to hear, and even if they are many?’
قَالَ لِيَقْرَأْ قِرَاءَةً وَسَطاً إِنَّ اللَّهَ يَقُولُ وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها.
He-asws said: ‘Let him recite moderately. Allah-azwj Says: ‘And neither be loud with your Salat nor be silent with it, and seek a way between that’ [17:110]’’.[134]
62 الْمَكَارِمُ، عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: رَجَعَ رَسُولُ اللَّهِ ص مِنْ سَفَرٍ فَدَخَلَ عَلَى فَاطِمَةَ ع فَرَأَى عَلَى بَابِهَا سِتْراً وَ فِي يَدَيْهَا سِوَارَيْنِ مِنْ فِضَّةٍ فَخَرَجَ مِنْ بَيْتِهَا فَدَعَتْ فَاطِمَةُ ابنتها- [ابْنَيْهَا] فَنَزَعَتِ السِّتْرَ وَ خَلَعَتِ السِّوَارَيْنِ وَ أرسلهما [أَرْسَلَتْهُمَا] إِلَى النَّبِيِّ ص
(The book) ‘Al Makarim’ – from Zurara,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww returned from a journey and entered to see (Syeda) Fatima-asws. He-saww saw a curtain being upon her door, and in her-asws hands were two bangles of silver. He-saww went out from her-asws house. (Syeda) Fatima-asws called her-asws two sons-asws. She-asws removed the curtain and took off the bangles and sent them to the Prophet-saww.
فَدَعَا النَّبِيُّ ص أَهْلَ الصُّفَّةِ فَقَسَمَهُ بَيْنَهُمْ قِطَعاً ثُمَّ جَعَلَ يَدْعُو الرَّجُلَ مِنْهُمُ الْعَارِيَ الَّذِي لَا يَسْتَتِرُ بِشَيْءٍ وَ كَانَ ذَلِكَ السِّتْرُ طَوِيلًا لَيْسَ لَهُ عَرْضٌ فَجَعَلَ يُؤَزِّرُ الرَّجُلَ فَإِذَا الْتَقَى عَلَيْهِ قَطَعَهُ حَتَّى قَسَّمَهُ بَيْنَهُمْ أُزُراً
The Prophet-saww called people of the platform (homeless emigrants). He-saww distributed pieces between them, then he-saww went on to call the bare man who was not veiling (clothing) with anything; and that curtain was long not having width for it. The man went on to wrap it as loin cloth. When he had wrapped it upon him, he-saww cut it until he-saww had distributed it between them as wrappings.
ثُمَّ أَمَرَ النِّسَاءَ أَنْ لَا يَرْفَعْنَ رُءُوسَهُنَّ مِنَ الرُّكُوعِ وَ السُّجُودِ حَتَّى يَرْفَعَ الرِّجَالُ رُءُوسَهُمْ وَ ذَلِكَ أَنَّهُمْ كَانُوا مِنْ صِغَرِ إِزَارِهِمْ إِذَا رَكَعُوا وَ سَجَدُوا بَدَتْ عَوْرَتُهُمْ مِنْ خَلْفِهِمْ
Then he-saww instructed the women not to be raising their heads from the Ruk’u and the Sajdah until the men had raised their head, and that is because they were short from their loin cloths, so whenever they performed Ruk’u and Sajdah, their private parts would be revealed from behind them.
ثُمَّ جَرَتْ بِهِ السُّنَّةُ أَنْ لَا تَرْفَعَ النِّسَاءُ رُءُوسَهُنَّ مِنَ الرُّكُوعِ وَ السُّجُودِ حَتَّى تَرْفَعَ الرِّجَالُ.
Then the Sunnah flowed with it that the women should not be raising their heads from the Ruk’u and the Sajdah until the men had raised theirs’’.[135] (this is a derogatory account)
63 الْكَشِّيُّ، عَنْ حَمْدَوَيْهِ عَنْ أَيُّوبَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا يُونُسُ قُلْ لَهُمْ يَا مُؤَلَّفَةُ قَدْ رَأَيْتُ مَا تَصْنَعُونَ إِذَا سَمِعْتُمُ الْأَذَانَ أَخَذْتُمْ نِعَالَكُمْ وَ خَرَجْتُمْ مِنَ الْمَسْجِدِ.
(The book) ‘Al Kashi’ – from Hamdawiya, from Ayoub, from Muhammad Bin Sinan, from Yunus Bin Yaqoub who said,
‘Abu Abdullah-asws said to me: ‘O Yunus! Say to them, ‘O ‘Muwallifa’ (one enticed to Al-Islam due to war booty)! I have seen what you have been doing. When you hear the Azaan, you are taking your slippers and exiting from the Masjid!’’[136]
64 الْكَشِّيُّ، عَنْ آدَمَ بْنِ مُحَمَّدٍ الْقَلَانِسِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقُمِّيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَبِيهِ يَزِيدَ بْنِ حَمَّادٍ قَالَ: قُلْتُ لَهُ أُصَلِّي خَلْفَ مَنْ لَا أَعْرِفُ
(The book) ‘Al Kashi’ – from Adam Bin Muhammad Al Qalanasy, from Ali Bin Muhammad Al Qummi, from Ahmad Bin Muhammad Bin Isa, from Yaqoub Bin Yazeed, from his Yazeed Bin Hammad who said,
‘I said to him-asws, ‘Can I pray behind the one I don’t know?’
فَقَالَ لَا تُصَلِّ إِلَّا خَلْفَ مَنْ تَثِقُ بِدِينِهِ
He-asws said: ‘You cannot pray except behind the one you trust with his religion’.
فَقُلْتُ لَهُ أُصَلِّي خَلْفَ يُونُسَ وَ أَصْحَابِهِ
I said to him-asws, ‘Can I pray behind Yunus and his companions?’
قَالَ يَأْبَى ذَلِكَ عَلَيْكُمْ عَلِيُّ بْنُ حَدِيدٍ
He-asws said: ‘Ali Bin Hadeed has refused that upon you all’.
قُلْتُ آخُذُ بِقَوْلِهِ فِي ذَلِكَ
I said, ‘Can I take with his words in that?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قَالَ فَسَأَلْتُ عَلِيَّ بْنَ حَدِيدٍ عَنْ ذَلِكَ فَقَالَ لَا تُصَلِّ خَلْفَهُ وَ لَا خَلْفَ أَصْحَابِهِ.
He (the narrator) said, ‘I asked Ali Bin Hadeed about that. He said, ‘Neither pray behind him nor behind his companions’’.[137]
وَ مِنْهُ سَأَلَ أَبُو عَبْدِ اللَّهِ الشَّاذَانِيُّ أَبَا مُحَمَّدٍ الْفَضْلَ بْنَ شَاذَانَ إِنَّا رُبَّمَا صَلَّيْنَا مَعَ هَؤُلَاءِ صَلَاةَ الْمَغْرِبِ فَلَا نُحِبُّ أَنْ نَدْخُلَ الْبَيْتَ عِنْدَ خُرُوجِنَا مِنَ الْمَسْجِدِ فَيَتَوَهَّمُوا عَلَيْنَا أَنَّ دُخُولَنَا الْمَنْزِلَ لَيْسَ إِلَّا لِإِعَادَةِ الصَّلَاةِ الَّتِي صَلَّيْنَا مَعَهُمْ فَنَتَدَافَعُ بِصَلَاةِ الْمَغْرِبِ إِلَى صَلَاةِ الْعَتَمَةِ
And from him –
‘Abu Abdullah Al-Shazany asked Abu Muhammad Al-Fazl Bin Shazan ‘Sometimes we pray behind them, Al-Maghrib Salat, so we do not like to enter the house at our exit from the Masjid, as they imagine upon us that our entering the house isn’t except for repeating the Salat which we had prayed with them. So, we push Al Maghrib Salat to Al-Atma (Al-Isha) Salat’.
فَقَالَ لَا تَفْعَلُوا هَذَا مِنْ ضِيقِ صُدُورِكُمْ مَا عَلَيْكُمْ لَوْ صَلَّيْتُمْ مَعَهُمْ فَتُكَبِّرُوا فِي مَرَّةٍ وَاحِدَةٍ ثَلَاثاً أَوْ خَمْسَ تَكْبِيرَاتٍ وَ تَقْرَءُوا فِي كُلِّ رَكْعَةٍ الْحَمْدَ وَ سُورَةً أَيَّ سُورَةٍ شِئْتُمْ بَعْدَ أَنْ تُتِمُّوهَا عِنْدَ مَا يُتِمُّ إِمَامُهُمْ
He said: ‘Do not do this out of constriction of your chests. What would be upon you if you were to pray with them? You should exclaim three Takbeers in one time, or five Takbeers, and reciting in each Cycle (Surah) Al Hamd and a Surah, whichever Surah you desire after completing it at the completion of their prayer leader completes.
وَ تَقُولُونَ فِي الرُّكُوعِ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ بِقَدْرِ مَا يَتَأَتَّى لَكُمْ مَعَهُمْ وَ فِي السُّجُودِ مِثْلَ ذَلِكَ وَ تُسَلِّمُونَ مَعَهُمْ وَ قَدْ تَمَّتْ صَلَاتُكُمْ لِأَنْفُسِكُمْ وَ لْيَكُنِ الْإِمَامُ عِنْدَكُمْ وَ الْحَائِطُ بِمَنْزِلَةٍ وَاحِدَةٍ فَإِذَا فَرَغَ مِنَ الْفَرِيضَةِ فَقُومُوا مَعَهُمْ فَصَلُّوا السُّنَّةَ بَعْدَهَا أَرْبَعَ رَكَعَاتٍ
And you should be saying in the Ruk’u, ‘Glory be to my Lord-azwj the Magnificent and with His‑azwj Praise’, by a measurement of whatever comes for you being with them, and in the Sajdah similar to that, and perform Salaam with them, and your Salat would have been completed for yourselves, and let the prayer leader and the wall be at one status in your view. When he is free from the obligatory (Salat), then stand with them and pray the Sunnah (Salat) of four Cycles after it’.
فَقَالَ يَا بَا مُحَمَّدٍ أَ فَلَيْسَ يَجُوزُ إِذَا فَعَلْتَ مَا ذَكَرْتُ
He said: ‘O Abu Muhammad, and isn’t it allowed when you were to do what you have mentioned?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ فَهَلْ سَمِعْتَ أَحَداً مِنْ أَصْحَابِنَا يَفْعَلُ هَذِهِ الْفَعْلَةَ
He said: ‘Have you heard anyone of our companions doing this deed?’
قَالَ نَعَمْ كُنْتُ بِالْعِرَاقِ وَ كَانَ صَدْرِي يَضِيقُ عَنِ الصَّلَاةِ مَعَهُمْ كَضِيقِ صُدُورِكُمْ فَشَكَوْتُ ذَلِكَ إِلَى فَقِيهٍ هُنَاكَ يُقَالُ لَهُ نُوحُ بْنُ شُعَيْبٍ فَأَمَرَنِي بِمِثْلِ الَّذِي أَمَرْتُكُمْ بِهِ
He said, ‘Yes. I was in Al-Iraq and my chest was constricted from praying the Salat with them like the constriction of their chests, so I complained of that to a jurist over there call Nuh Bin Shueyb. He instructed me with similar to that which I am instructing you all with!’
فَقُلْتُ هَلْ يَقُولُ هَذَا غَيْرُكَ
I said, ‘Does anyone other than you say this?’
قَالَ نَعَمْ
He said, ‘Yes’.
فَاجْتَمَعْتُ مَعَهُ فِي مَجْلِسٍ فِيهِ نَحْوٌ مِنْ عِشْرِينَ رَجُلًا مِنْ مَشَايِخِ أَصْحَابِنَا فَسَأَلْتُهُ يَعْنِي نُوحَ بْنَ شُعَيْبٍ أَنْ يُجْرِيَ بِحَضْرَتِهِمْ ذِكْراً مِمَّا سَأَلْتُهُ مِنْ هَذَا
I gathered with him in a gathered wherein were more than twenty men from elders of our companions. I asked him, meaning Nuh Bin Shueyb to mention in their presence what I had asked him of this.
فَقَالَ نُوحُ بْنُ شُعَيْبٍ يَا مَعْشَرَ مَنْ حَضَرَ أَ لَا تَعْجَبُونَ مِنْ هَذَا الْخُرَاسَانِيِّ الْغَمْرِ يَظُنُّ فِي نَفْسِهِ أَنَّهُ أَكْبَرُ مِنْ هِشَامِ بْنِ الْحَكَمِ وَ يَسْأَلُنِي هَلْ يَجُوزُ الصَّلَاةُ مَعَ الْمُرْجِئَةِ فِي جَمَاعَتِهِمْ
Nuh Bin Shueyb said, ‘O community of the ones present! Are you not being surprised from this Khurasani the inexperienced, is thinking regarding himself that he is greater than Hisham Bin Al Hakam, and he asked me whether the Salat is allowed with the Murjiites in their congregations?’
فَقَالَ جَمِيعُ مَنْ كَانَ حَاضِراً مِنَ الْمَشَايِخِ كَقَوْلِ نُوحِ بْنِ شُعَيْبٍ فَعِنْدَهَا طَابَتْ نَفْسِي.
The entirety of the ones from the elders who were present said like the words of Nuh Bin Shueyb. My soul felt good at that’’.[138]
65 إِرْشَادُ الْقُلُوبِ، فِي حَدِيثٍ طَوِيلٍ يَرْوِيهِ عَنْ حُذَيْفَةَ أَنَّ أَبَا بَكْرٍ أَرَادَ أَنْ يُصَلِّيَ بِالنَّاسِ فِي مَرَضِ النَّبِيِّ ص بِغَيْرِ إِذْنِهِ فَلَمَّا سَمِعَ النَّبِيُّ ص ذَلِكَ خَرَجَ إِلَى الْمَسْجِدِ مُتَّكِئاً عَلَى عَلِيٍّ ع وَ فَضْلِ بْنِ الْعَبَّاسِ
(The book) ‘Irshad Al Quloub’ – in a lengthy Hadeeth reported from Huzeyfa,
‘Abu Bakr wanted to pray leading the people during illness of the Prophet-saww without his‑saww permission. When the Prophet-saww heard that, he-saww came out to the Masjid. He-saww leant upon Ali-asws and Fazl Bin Al-Abbas.
فَتَقَدَّمَ إِلَى الْمِحْرَابِ وَ جَذَبَ أَبَا بَكْرٍ مِنْ وَرَائِهِ فَنَحَّاهُ عَنِ الْمِحْرَابِ فَصَلَّى النَّاسُ خَلْفَ رَسُولِ اللَّهِ ص وَ هُوَ جَالِسٌ وَ بِلَالٌ يُسْمِعُ النَّاسَ التَّكْبِيرَ حَتَّى قَضَى صَلَاتَهُ إِلَى آخِرِ الْخَبَرِ.
He-saww went ahead to the prayer niche and pulled Abu Bakr from behind and moved him aside from the prayer niche. The people prayed behind Rasool-Allah-saww while he-saww was seated and Bilal made the people hear the Takbeer until he-saww fulfilled his-saww Salat’ – up to end of the Hadeeth’’.[139]
66 الْهِدَايَةُ، يَجِبُ أَنْ نَعْتَقِدَ فِيمَنْ يَعْتَقِدُ مَا وَصَفْنَاهُ أَنَّهُ عَلَى الْهُدَى وَ الطَّرِيقَةِ الْمُسْتَقِيمَةِ وَ أَنَّهُ أَخٌ لَنَا فِي الدِّينِ وَ نَقْبَلُ شَهَادَتَهُ وَ نُجِيزُ الصَّلَاةَ خَلْفَهُ وَ نُحَرِّمُ غِيبَتَهُ وَ نَعْتَقِدُ فِيمَنْ يُخَالِفُ مَا وَصَفْنَا أَنَّهُ عَلَى غَيْرِ الْهُدَى وَ لَا نَرَى قَبُولَ شَهَادَتِهِ وَ لَا الصَّلَاةَ خَلْفَهُ إِلَّا فِي حَالِ التَّقِيَّةِ فَنُصَلِّي خَلْفَهُمْ إِذَا جَاءَ الْخَوْفُ
(The book) ‘Al Hidaya’ –
‘It is obligated that we believe regarding the one who believes what we have described, that he is upon the guidance and the straight path, and he is a brother to us in the religion, and we accept his testimony, and we allowed the Salat (to be prayed) behind him, and prohibit backbiting; and we believe regarding one who opposes what we have described, that he is not upon the guidance, and we do not view acceptance of his testimony, nor (praying) the Salat behind him except in the state of dissimulation (Taqiyya), so we pray behind them when the fear comes’.
وَ قَالَ رِضْوَانُ اللَّهِ عَلَيْهِ فِي مَوْضِعٍ آخَرَ لَا تُصَلِّ خَلْفَ أَحَدٍ إِلَّا خَلْفَ رَجُلَيْنِ أَحَدُهُمَا مَنْ تَثِقُ بِدِينِهِ وَ وَرَعِهِ وَ آخَرُ تَتَّقِي سَيْفَهُ وَ سَوْطَهُ وَ شَنَاعَتَهُ عَلَى الدِّينِ فَصَلِّ خَلْفَهُ عَلَى سَبِيلِ التَّقِيَّةِ وَ الْمُدَارَاةِ
And he, may the Satisfaction of Allah-azwj be upon him, said in another place, ‘Do not pray behind anyone except behind two (types of) men – one of them is one whom you trust his religion and his devoutness, and the other you fear his sword and his whip and his brutality upon the religion, so pray behind him upon the way of dissimulation (Taqiyya) and the politeness.
وَ أَذِّنْ لِنَفْسِكَ وَ أَقِمْ وَ اقْرَأْ فِيهَا غَيْرَ مُؤْتَمٍّ بِهِ وَ إِنْ فَرَغْتَ مِنْ قِرَاءَةِ السُّورَةِ قَبْلَهُ فَبَقِّ مِنْهَا آيَةً وَ مَجِّدِ اللَّهَ فَإِذَا رَكَعَ الْإِمَامُ فَاقْرَأِ الْآيَةَ وَ ارْكَعْ بِهَا فَإِنْ لَمْ تَلْحَقِ الْقِرَاءَةَ وَ خَشِيتَ أَنْ يَرْكَعَ فَقُلْ مَا حَذَفَهُ الْإِمَامُ مِنَ الْأَذَانِ وَ الْإِقَامَةِ وَ ارْكَعْ.
And proclaim Azaan and Iqama for yourself, and recite it without being entrusted with it, and if you are free from reciting the Surah before him, so let remain a Verse from it and glorify Allah-azwj. When the prayer leader performs Ruk’u, then recite (the remaining) Verse and perform Ruk’u with it. If you do not catch the recitation and fear that he will perform Ruk’u, say what the prayer leader had deleted from the Azaan and the Iqama and perform Ruk’u’’.[140]
وَ قَالَ الصَّادِقُ ع عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ صَلُّوا فِي مَسَاجِدِهِمْ.
And Al-Sadiq-asws said: ‘Console your sick ones and attend their funerals, and pray in their Masjid(s)’’.[141]
وَ قَالَ ع مَنْ صَلَّى مَعَهُمْ فِي الصَّفِّ الْأَوَّلِ فَكَأَنَّمَا صَلَّى مَعَ رَسُولِ اللَّهِ ص فِي الصَّفِّ الْأَوَّلِ.
And he-asws said: ‘One who prays Salat with them in the first row, so rather it is as if he has prayed with Rasool-Allah-saww in the first row’’.[142]
وَ قَالَ ع الرِّيَاءُ مَعَ الْمُنَافِقِ فِي دَارِهِ عِبَادَةٌ وَ مَعَ الْمُؤْمِنِ شِرْكٌ.
And he-asws said: ‘The showing off with the hypocrite in his house (place, neighbourhood etc.) is worship, and with the Momin is Shirk (association with Allah-azwj)’’.[143]
67 أَرْبَعِينُ الشَّهِيدِ، بِإِسْنَادِهِ عَنِ السَّيِّدِ الْمُرْتَضَى رِضْوَانُ اللَّهِ عَلَيْهِ عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا يَرْوِي النَّاسُ إِنَّ الصَّلَاةَ فِي جَمَاعَةٍ أَفْضَلُ مِنْ صَلَاةِ الرَّجُلِ وَحْدَهُ بِخَمْسٍ وَ عِشْرِينَ صَلَاةً
(The book) ‘Arbaeen’ of Al Shaheed – by his chain from the Seyyid Al Murtaza, may Satisfaction of Allah-azwj be upon him, from Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Uzina, from Zurara who said,
‘I said to Abu Abdullah-asws what the people are reporting that the Salat in congregation is better than Salat of the man prying alone by twenty-five Salat(s).
فَقَالَ صَدَقُوا
He-asws said: ‘They speak the truth’.
فَقُلْتُ الرَّجُلَانِ يَكُونَانِ جَمَاعَةً
I said, ‘Can the two men be a congregation?’
فَقَالَ نَعَمْ وَ يَقُومُ الرَّجُلُ عَنْ يَمِينِ الْإِمَامِ.
He-asws said: ‘Yes, and the man would stand on right hand side of the prayer leader’’.[144]
وَ مِنْهُ بِالْإِسْنَادِ عَنِ الْكُلَيْنِيِّ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ الْجُهَنِيَّ أَتَى النَّبِيَّ ص بِمَكَّةَ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي أَكُونُ بِالْبَادِيَةِ وَ مَعِي أَهْلِي وَ وُلْدِي وَ غِلْمَتِي فَأُؤَذِّنُ وَ أُقِيمُ وَ أُصَلِّي بِهِمْ أَ فَجَمَاعَةٌ نَحْنُ
And from him, by the chain from Al Kulayni, from a number of his companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Muhammad Bin Yusuf, from his father who said,
‘I heard Abu Ja’far-asws saying: ‘Al-Juhanny came to the Prophet-saww at Makkah. He said, ‘O Rasool-Allah-saww! I tend to be in the valleys and with me are my wife, and my children, and my servant. I proclaim Azaan and Iqama, and I pray Salat with them. Are we a congregation?’
فَقَالَ نَعَمْ
He-saww said: ‘Yes!’
فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ غِلْمَتِي يَتَّبِعُونَ قَطْرَ السَّحَابِ فَأَبْقَى أَنَا وَ أَهْلِي وَ وُلْدِي فَأُؤَذِّنُ وَ أُقِيمُ وَ أُصَلِّي بِهِمْ أَ فَجَمَاعَةٌ نَحْنُ
He said, ‘O Rasool-Allah-saww! My servants pursue drops of the clouds, so I and my wife and my children remain. So, I proclaim Azaan, and Iqama, and I pray with them. Are we a congregation?’
فَقَالَ نَعَمْ
He-saww said: ‘Yes!’
فَقَالَ يَا رَسُولَ اللَّهِ فَإِنَّ وُلْدِي يَتَفَرَّقُونَ فِي الْمَاشِيَةِ فَأَبْقَى أَنَا وَ أَهْلِي فَأُؤَذِّنُ وَ أُقِيمُ وَ أُصَلِّي بِهِمْ أَ فَجَمَاعَةٌ نَحْنُ
He said, ‘O Rasool-Allah-saww! My children disperse regarding the livelihood, so I and my wife remain. I proclaim Azaan and Iqama, and I pray with them (her). Are we a congregation?’
فَقَالَ نَعَمْ
He-saww said: ‘Yes!’
فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ الْمَرْأَةَ تَذْهَبُ فِي مَصْلَحَتِهَا وَ أَبْقَى أَنَا وَحْدِي فَأُؤَذِّنُ وَ أُقِيمُ أَ فَجَمَاعَةٌ أَنَا
He said, ‘O Rasool-Allah-saww! The wife goes regarding her need and I remain alone. So, I proclaim Azaan and Iqama, am I a congregation?’
فَقَالَ نَعَمْ الْمُؤْمِنُ وَحْدَهُ جَمَاعَةٌ.
He-saww said: ‘Yes! The Momin alone is a congregation’’.[145]
وَ مِنْهُ بِالْإِسْنَادِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي [جَعْفَرٍ] ع عبد الله ذَاتَ يَوْمٍ فَدَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي رَجُلٌ جَارُ مَسْجِدٍ لِقَوْمٍ فَإِذَا أَنَا لَمْ أُصَلِّ مَعَهُمْ وَقَعُوا فِيَّ وَ قَالُوا هُوَ كَذَا وَ هُوَ كَذَا
And from him, by the chain from Al Kulayni, from Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad, from Hareyz, from Zurara who said,
‘I was seated in the presence of Abu Abdullah-asws (Abu Ja’far-asws) one day, and a man entered to see him-asws. He said to him-asws, ‘May I be sacrificed for you-asws! I am a man in the neighbourhood of a Masjid of a people. Then when I do not pray with them, they talk badly regarding me and they say, ‘He is such, and he is such!’’
فَقَالَ أَمَا إِنْ قُلْتَ ذَاكَ لَقَدْ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ سَمِعَ النِّدَاءَ فَلَمْ يُجِبْهُ مِنْ غَيْرِ عِلَّةٍ فَلَا صَلَاةَ لَهُ لَا تَدَعِ الصَّلَاةَ خَلْفَهُمْ وَ خَلْفَ كُلِّ إِمَامٍ
He-asws said: ‘As for you saying that, Amir Al-Momineen-asws has said: ‘One who hears the call (Azaan) but does not respond to it from without a (valid) reason, there is no Salat for him! Do not leave praying the Salat behind them and behind every prayer leader!’
فَلَمَّا خَرَجَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَبُرَ عَلَيَّ قَوْلُكَ لِهَذَا الرَّجُلِ حِينَ اسْتَفْتَاكَ فَإِنْ لَمْ يَكُونُوا مُؤْمِنِينَ
When he went out, I said to him-asws, ‘May I be sacrificed for you-asws! Your-asws words to this man are grievous upon me whereby he sought your-asws verdict! Supposing they do not happen to be Momineen?’
قَالَ فَضَحِكَ أَبُو جَعْفَرٍ ع ثُمَّ قَالَ مَا أَرَاكَ بَعْدُ إِلَّا هَاهُنَا يَا زُرَارَةُ فَأَيَّةَ عِلَّةٍ تُرِيدُ أَعْظَمَ مِنْ أَنَّهُ لَا يُؤْتَمُّ بِهِ.
He (the narrator) said, ‘Abu Ja’far-asws smiled, then said: ‘I-asws should not see you except over here, O Zurara! So which reason do you want being greater that he should not be followed with?’’
وَ مِنْهُ بِإِسْنَادِهِ عَنِ الْكُلَيْنِيِّ بِسَنَدِهِ الْحَسَنِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ صَلَّى مَعَهُمْ فِي الصَّفِّ الْأَوَّلِ كَانَ كَمَنْ صَلَّى خَلْفَ رَسُولِ اللَّهِ ص.
And from him, by his chain from Al Kulayni, by his chain Al-Hassan, from Al Halby,
‘From Abu Abdullah-asws having said: ‘One who prays Salat with them in the first row, is like the one who prays behind Rasool-Allah-saww!’’[146]
وَ مِنْهُ عَنْهُ بِسَنَدِهِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ الْأَرَّجَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ صَلَّى فِي مَنْزِلِهِ ثُمَّ أَتَى مَسْجِداً مِنْ مَسَاجِدِهِمْ فَصَلَّى مَعَهُمْ خَرَجَ بِحَسَنَاتِهِمْ.
And from him, from him by his chain, from Al Husayn Bin Abdullah Al Rajany,
‘From Abu Abdullah-asws having said: ‘One who prays Salat in his house, then comes to a Masjid from their Masjid(s) so he prays with them, will exit with their good deeds (being for him)’’.[147]
68 كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ صَلَّى عَنْ يَمِينِ الْإِمَامِ أَرْبَعِينَ يَوْماً دَخَلَ الْجَنَّةَ.
The book of Zayd Al Narsy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘One who prays on the right of a prayer leader for forty days will enter the Paradise’’.[148]
وَ مِنْهُ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع يُحَدِّثُ عَنْ أَبِيهِ أَنَّهُ قَالَ: مَنْ أَسْبَغَ وُضُوءَهُ فِي بَيْتِهِ وَ تَطَيَّبَ ثُمَّ مَشَى مِنْ بَيْتِهِ غَيْرَ مُسْتَعْجِلٍ وَ عَلَيْهِ السَّكِينَةُ وَ الْوَقَارُ إِلَى مُصَلَّاهُ رَغْبَةً فِي جَمَاعَةِ الْمُسْلِمِينَ لَمْ يَرْفَعْ قَدَماً وَ لَمْ يَضَعْ أُخْرَى إِلَّا كُتِبَتْ لَهُ حَسَنَةٌ وَ مُحِيَتْ عَنْهُ سَيِّئَةٌ وَ رُفِعَتْ لَهُ دَرَجَةٌ
And from him who said,
‘I heard Abu Al-Hassan Musa-asws Bin Ja’far-asws narrating from his-asws father-asws having said: ‘One who perfects his Wud’u in his house and applies perfume, then walks from his house without hastiness, and upon him is the calmness and the dignity, to his prayer man desiring regarding a congregation of the Muslims, will not raise a food and will not place another except a good deed will be written for him, and an evil deed will be deleted from him, and a rank will be raise for him.
فَإِذَا دَخَلَ الْمَسْجِدَ وَ قَالَ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ص وَ مِنَ اللَّهِ وَ إِلَى اللَّهِ وَ مَا شَاءَ اللَّهُ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ- اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ وَ مَغْفِرَتِكَ وَ أَغْلِقْ عَنِّي أَبْوَابَ سَخَطِكَ وَ غَضَبِكَ
When he enters the Masjid and says, ‘In the Name of Allah-azwj, and by Allah-azwj, and upon nation of Rasool-Allah-saww, and from Allah-azwj, and to Allah-azwj, and whatever Allah-azwj Desires, and there is no strength except with Allah-azwj! O Allah-azwj! Open for me doors of Your‑azwj Mercy and Your-azwj Forgiveness, and Close from me doors of Your-azwj Annoyance and Your-azwj Wrath!
اللَّهُمَّ مِنْكَ الرَّوْحُ وَ الْفَرَجُ اللَّهُمَّ إِلَيْكَ غُدُوِّي وَ رَوَاحِي وَ بِفِنَائِكَ أَنَخْتُ أَبْتَغِي رَحْمَتَكَ وَ رِضْوَانَكَ وَ أَتَجَنَّبُ سَخَطَكَ اللَّهُمَّ وَ أَسْأَلُكَ الرَّوْحَ وَ الرَّاحَةَ وَ الْفَرَجَ
O Allah-azwj! From You-azwj is the comfort and the relief. O Allah-azwj! To You-azwj is my morning and evening, and I have ended to Your-azwj courtyard! I have knelt seeking Your-azwj Mercy and Your-azwj Satisfaction, and I shun Your-azwj Wrath! O Allah-azwj, and I ask You-azwj for the comfort and the rest and the relief!’
ثُمَّ قَالَ اللَّهُمَّ إِنِّي أَتَوَجَّهُ إِلَيْكَ بِمُحَمَّدٍ وَ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ فَاجْعَلْنِي مِنْ أَوْجَهِ مَنْ تَوَجَّهَ إِلَيْكَ بِهِمَا وَ أَقْرَبِ مَنْ تَقَرَّبَ إِلَيْكَ بِهِمَا وَ قَرِّبْنِي بِهِمَا مِنْكَ زُلْفَى وَ لَا تُبَاعِدْنِي عَنْكَ آمِينَ رَبَّ الْعَالَمِينَ
Then say, ‘O Allah-azwj! I divert to You-azwj through Muhammad-asws, and Ali-asws Amir Al-Momineen-asws, therefore Make me from the most diverting of the ones diverting to You-azwj through them-asws, and closest of the ones drawing closer to You-azwj through them-asws, and Draw me closer through them-asws to You-azwj and do not Distance me from You-azwj! Ameen, Lord-azwj of the worlds!’
ثُمَّ افْتَتِحِ الصَّلَاةَ مَعَ الْإِمَامِ جَمَاعَةً إِلَّا وَجَبَتْ لَهُ مِنَ اللَّهِ الْمَغْفِرَةُ وَ الْجَنَّةُ مِنْ قَبْلِ أَنْ يُسَلِّمَ الْإِمَامُ.
Then begin the Salat with the prayer leader in congregation except it will obligate the Forgiveness for him from Allah-azwj and the Paradise from before the prayer leader performs Salaam’’.[149]
وَ مِنْهُ عَنْ أَبِي الْحَسَنِ ع قَالَ: انْتِظَارُ الصَّلَاةِ جَمَاعَةً مِنْ جَمَاعَةٍ إِلَى جَمَاعَةٍ كَفَّارَةُ كُلِّ ذَنْبٍ.
And from him,
‘From Abu Al-Hassan-asws having said: ‘Awaiting the congregational Salat from a congregation to a congregation is atonement of every sin’’.[150]
69 ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا أَيُّهَا النَّاسُ أَقِيمُوا صُفُوفَكُمْ وَ امْسَحُوا بِمَنَاكِبِكُمْ لِئَلَّا يَكُونَ فِيكُمْ خَلَلٌ وَ لَا تُخَالِفُوا فَيُخَالِفَ اللَّهُ بَيْنَ قُلُوبِكُمْ أَلَا وَ إِنِّي أَرَاكُمْ مِنْ خَلْفِي.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Wuheyb Bin Hafs, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O you people! Straighten your rows and touch your shoulders (of each other) lest there happens to be a gap among you, and do not differ for Allah-azwj will Cause your hearts to differ! Indeed, and I-saww can see you all from my back!’’[151]
70 إِكْمَالُ الدِّينِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ أَبِي الْحَسَنِ اللَّيْثِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنِ النَّبِيِّ ص قَالَ: إِنَّ أَئِمَّتَكُمْ قَادَتُكُمْ إِلَى اللَّهِ فَانْظُرُوا بِمَنْ تَقْتَدُونَ فِي دِينِكُمْ وَ صَلَاتِكُمْ.
(The book) ‘Ikmal Al Deen’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Abdullah Bin Ja’far Al Himeyri, from Haroun Bin Muslim, from Abu Al-Hassan Al Laysi,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘Your Imams (leaders) are your guides to Allah-azwj, therefore look (consider) who you are following in your religion and your Salats’’.[152]
71 الْبَصَائِرُ، لِلصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع الرَّجُلُ يَكُونُ فِي الْمَسْجِدِ فَتَكُونُ الصُّفُوفُ مُخْتَلِفَةً فِيهَا النَّاسُ فَأَمِيلُ إِلَيْهِ مَشْياً حَتَّى نُقِيمَهُ
(The book) ‘Al Basaair’ of Al Saffar – from Ayoub Bin Nuh, from Abdullah Bin Al Mugheira, from Al A’ala, from Muhammad Bin Muslim who said,
‘I said to Abu Ja’far-asws, ‘The man happens to be in the Masjid and the rows happen to be various wherein are the people. Should I incline to him walking until we straighten it?’
قَالَ نَعَمْ لَا بَأْسَ بِهِ إِنَّ رَسُولَ اللَّهِ ص قَالَ أَيُّهَا النَّاسُ إِنِّي أَرَاكُمْ مِنْ خَلْفِي كَمَا أَرَاكُمْ مِنْ بَيْنِ يَدَيَّ لَتُقِيمُنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ قُلُوبِكُمْ.
He-asws said: ‘There is no problem with it. Rasool-Allah-saww said: ‘O you people! I-saww see you all from my-saww back just as I-saww see you all from my front!’ Therefore, straighten your rows or Allah-azwj will Cause differing between your hearts!’’[153]
72 الْبَصَائِرُ، عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَلَاءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ إِنَّا نُصَلِّي فِي مَسْجِدٍ لَنَا فَرُبَّمَا كَانَ الصَّفُّ أَمَامَنَا وَ فِيهِ انْقِطَاعٌ فَأَمْشِي إِلَيْهِ بِجَانِبِي حَتَّى أُقِيمَهُ
(The book) ‘Al Basaair’ – from Ali Bin Ismail, from Safwan Bin Yahya, from Ala’a, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘We pray Salat in a Masjid of ours. Sometime the row is in front of us and there is a termination in it. So shall I walk to it sideways until I straighten it?’
قَالَ نَعَمْ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ أَرَاكُمْ مِنْ خَلْفِي كَمَا أَرَاكُمْ مِنْ بَيْنِ يَدَيَّ لَتُقِيمُنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ قُلُوبِكُمْ.
He-asws said: ‘Yes, Rasool-Allah-saww, may Allah-azwj Send Salawaat upon him-saww and his-saww Progeny-asws said: ‘I-saww see you all from my-saww back just as I-saww see you all from my-saww front! Either you straighten your rows or Allah-azwj will Cause differing(s) between your hearts’’.[154]
وَ مِنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص قَالَ أَقِيمُوا صُفُوفَكُمْ فَإِنِّي أَرَاكُمْ مِنْ خَلْفِي كَمَا أَرَاكُمْ مِنْ بَيْنِ يَدَيَّ وَ لَا تَخْتَلِفُوا فَيُخَالِفَ اللَّهُ بَيْنَ قُلُوبِكُمْ.
And from him, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hammad Bin Usman, from Ubeydullah Al Halby,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Straighten your rows for I-saww can see you all from my-saww back just as I-saww see you all from my-saww front, and do not differ, for Allah-azwj will Cause differing between your hearts!’’[155]
73 الْبَصَائِرُ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ أَبِي إِسْمَاعِيلَ كَاتِبِ شُرَيْحٍ عَنْ أَبِي عَتَّابٍ زِيَادٍ مَوْلَى آلِ دَغْشٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَقِيمُوا صُفُوفَكُمْ إِذَا رَأَيْتُمْ خَلَلًا وَ لَا عَلَيْكَ أَنْ تَأْخُذَ وَرَاءَكَ إِذَا وَجَدْتَ ضِيقاً فِي الصُّفُوفِ فَتُتِمَّ الصَّفَّ الَّذِي خَلْفَكَ أَوْ تَمْشِيَ مُنْحَرِفاً فَتُتِمَّ الصَّفَّ الَّذِي قُدَّامَكَ فَهُوَ خَيْرٌ
(The book) ‘Al Basaair’ – from Al-Hassan Bin Ali, from Ubeys Bin Hisham, from Abu Ismail a scribe of Shureyh, from Abu Attab Ziyad, a slave of the family of Dagsh,
‘From Abu Abdullah-asws having said: ‘Establish your rows when you see a vacant space, and it is not upon you that you take to behind you. When you find narrowness in the rows, you should walk to complete the row which is behind you or walk deviating and complete the row which is in front of you, so it is better’.
ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ص قَالَ أَقِيمُوا صُفُوفَكُمْ فَإِنِّي أَنْظُرُ إِلَيْكُمْ مِنْ خَلْفِي لَتُقِيمُنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ قُلُوبِكُمْ.
Then he–asws said: ‘Rasool-Allah–saww said: ‘Straighten your rows, for I–saww can look at you from behind me–asws whether you are straightening, or Allah–azwj will Cause differing between your hearts’’.[156]
74 الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ مِهْرَانَ عَنِ الْقَاسِمِ الزَّيَّاتِ عَنْ عَبْدِ اللَّهِ بْنِ حَبِيبِ بْنِ جُنْدَبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُصَلِّي الْمَغْرِبَ مَعَ هَؤُلَاءِ وَ أُعِيدُهَا فَأَخَافُ أَنْ يَتَفَقَّدُونِّي
(The book) ‘Al Mahasin’ – from his father, from Muhammad Bin Mihran, from Al Qasim Al Zayyat, from Abdullah Bin Habeeb Bin Jundab who said,
‘I said to Abu Abdullah-asws, ‘I pray Al Maghrib with then and I repeat it, so I fear they may miss me’.
قَالَ إِذَا صَلَّيْتَ الثَّالِثَةَ فَمَكِّنْ فِي الْأَرْضِ أَلْيَتَيْكَ ثُمَّ انْهَضْ وَ تَشَهَّدْ وَ أَنْتَ قَائِمٌ ثُمَّ ارْكَعْ وَ اسْجُدْ فَإِنَّهُمْ يَحْسَبُونَ أَنَّهَا نَافِلَةٌ.
He-asws said: ‘When you have prayed the third (Cycle), enable your backside in the ground, then get up and perform Tashahhud while you are standing, then perform Ruk’u and Sajdah, for they will be reckoning it is an optional (Salat)’’.[157]
75 الْمَحَاسِنُ عَنْ أَيُّوبَ بْنِ نُوحٍ وَ سَمِعْتُهُ مِنْهُ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ: سُئِلَ عَنْ رَجُلٍ فَاتَتْهُ رَكْعَةٌ مِنَ الْمَغْرِبِ مَعَ الْإِمَامِ وَ إِدْرَاكُ الِاثْنَتَيْنِ فَهِيَ الْأُولَى لَهُ وَ الثَّانِيَةُ لِلْقَوْمِ أَ يَتَشَهَّدُ فِيهَا
(The book) ‘Al Mahasin’ – from Ayoub Bin Nuh, and I heard it from him, from Al Abbas Bin Aamir, from Al Husayn Bin Al Mukhtar who said,
‘He was asked about a man who missed a Cycle from Al Maghrib with the prayer leaders, and he attained the two, so it is the first for him and second for the group. Should he perform Tashahhud in it?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ فَفِي الثَّانِيَةِ أَيْضاً
I said, ‘So, in the second as well?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ فَفِي الثَّالِثَةِ
I said, ‘In the third?’
قَالَ نَعَمْ هُنَّ بَرَكَاتٌ.
He-asws said: ‘Yes, these are Blessings’’.[158]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ صَفْوَانَ وَ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ إِمَامٍ أَكُونُ مَعَهُ فَأَفْرُغُ مِنَ الْقِرَاءَةِ قَبْلَ أَنْ يَفْرُغَ قَالَ أَمْسِكْ آيَةً وَ مَجِّدِ اللَّهَ وَ أَثْنِ عَلَيْهِ فَإِذَا فَرَغَ فَاقْرَأْهَا ثُمَّ ارْكَعْ.
And from him, from his father, from Safwan and Ibn Abu Najran, from Ibn Bukeyr, from Zurara who said,
‘I asked Abu Abdullah-asws about a prayer leader I happen to be with him, and I become free from the recitation before he is free. He-asws said: ‘Withhold a Verse, and Glorify Allah-azwj and extol upon Him-azwj. When he is free, you recite it, then perform Ruk’u’’.[159]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ عِنْدَنَا مُصَلًّى لَا نُصَلِّي فِيهِ وَ أَهْلُهُ نُصَّابٌ وَ إِمَامُهُمْ مُخَالِفٌ أَ فَآتَمُّ بِهِ
And from him, from his father, from Safwan Al Jammal who said,
‘I said to Abu Abdullah-asws, ‘In our presence (vicinity) there is a praying place we do not pray in it, and its people are hostile (Nasibis), and their prayer leader is an adversary. Can I be led by him?’
فَقَالَ لَا
He-asws said: ‘No!’
قُلْتُ إِنْ قَرَأَ أَقْرَأُ خَلْفَهُ
I said, ‘If he recites, should I recite behind him?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ فَإِنْ نَفِدَتِ السُّورَةُ قَبْلَ أَنْ يَفْرُغَ
I said, ‘Supposing I come to end of the Surah before he is free?’
قَالَ سَبِّحْ وَ كَبِّرْ إِنَّمَا هُوَ بِمَنْزِلَةِ الْقُنُوتِ وَ كَبِّرْ وَ هَلِّلْ.
He-asws said: ‘Glorify and exclaim Takbeer. But rather it is at the status of the Qunout, and exclaim Takbeer and extol Oneness (of Allah-azwj)’’.[160]
76 الْمَحَاسِنُ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ رَجُلٍ جَاءَ مُبَادِراً وَ الْإِمَامُ رَاكِعٌ فَرَكَعَ قَالَ أَجْزَأَتْهُ تَكْبِيرَةٌ لِدُخُولِهِ فِي الصَّلَاةِ وَ لِلرُّكُوعِ.
(The book) ‘Al Mahasin’ – from Ahmad Bin Al-Hassan Bin Ali Bin Fazzal, from Amro Bin Saeed, from Musaddiq Bin Sadaqa, from Ammar Al Sabaty,
‘From Abu Abdullah-asws about a man who comes rushing and the prayer leader is performing Ruk’u, so he performs Ruk’u. He-asws said: ‘It suffices him one Takbeer for the entering into the Salat and for the Ruk’u’’.[161]
And from him, from Yaqoub Bin Yazeed, from Muhammad Bin Ziyad, from Al Husayn Bin Abu Al A’ala,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him about the leper and the one with vitiligo from us, ‘Can he lead the Muslims (in Salat)?’
وَ مِنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَجْذُومِ وَ الْأَبْرَصِ مِنَّا أَ يَؤُمُّ الْمُسْلِمِينَ قَالَ نَعَمْ وَ هَلْ يُبْتَلَى بِهَذَا إِلَّا الْمُؤْمِنُ نَعَمْ وَ هَلْ كُتِبَ الْبَلَاءُ إِلَّا عَلَى الْمُؤْمِنِينَ.
He-asws said: ‘Yes, and can anyone be Tried with this except the Momin? Yes, and is the affliction Written (Decreed) except upon the Momineen?’’[162]
بيان: لعله سقط من الكلام شيء. وَ فِي التَّهْذِيبِ بِسَنَدٍ آخَرَ عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَجْذُومِ وَ الْأَبْرَصِ يَؤُمَّانِ الْمُسْلِمِينَ قَالَ نَعَمْ قُلْتُ هَلْ يَبْتَلِي اللَّهُ بِهِمَا الْمُؤْمِنَ قَالَ نَعَمْ وَ هَلْ كُتِبَ الْبَلَاءُ إِلَّا عَلَى الْمُؤْمِنِ.
Explanation – Perhaps something has been dropped from the speech, and in Al Tahzeeb, by another chain from Abdullah Bin Yazeed who said, ‘I asked Abu Abdullah-asws about the leper and the one with vitiligo leading the Muslims (in Salat). He-asws said: ‘Yes’. I said, ‘Does Allah‑azwj Try the Momin with these?’ He-asws said: ‘Yes, and is the affliction Written (Decreed) except upon the Momin?’’
77 الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ رَوَاهُ أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ع فِي مُسَافِرٍ أَدْرَكَ الْإِمَامَ وَ دَخَلَ مَعَهُ فِي صَلَاةِ الظُّهْرِ قَالَ فَلْيَجْعَلِ الْأُولَيَيْنِ الظُّهْرَ وَ الْأَخِيرَتَيْنِ السُّبْحَةَ وَ إِنْ كَانَتْ صَلَاةَ الْعَصْرِ جَعَلَ الْأُولَيَيْنِ سُبْحَةً وَ الْأَخِيرَتَيْنِ الْعَصْرَ.
(The book) ‘Al Mahasin’ – from his father, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Ibn Abu Umeyr, and it is reported by my father, from Ibn Abu Umeyr, from one of our companions,
‘From one of the two (5th or 6th Imam-asws) regarding a traveller attaining the prayer leader and enters into Al Zohr Salat with him. He-asws said: ‘Let him make the first two (Cycles) as Al Zohr and the last two as the optional, and if it were to be Al Asr Salat, he should make the first two as optional and the last two as Al Asr’’.[163]
78 فِقْهُ الرِّضَا، قَالَ ع فَإِنْ أَنْتَ تَؤُمُّ النَّاسَ فَلَا تُطَوِّلْ فِي صَلَاتِكَ وَ خَفِّفْ فَإِذَا كُنْتَ وَحْدَكَ فَثَقِّلْ مَا شِئْتَ فَإِنَّهَا عِبَادَةٌ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘If you were to lead the people (in Salat, do not prolong in your Salat and lighten. When you were to be alone, then make it as heavy as you like, for it is worship’.
وَ قَالَ قَالَ الْعَالِمُ ع لَا يَنْبَغِي لِلْإِمَامِ أَنْ يَنْفَتِلَ مِنْ صَلَاتِهِ إِذَا سَلَّمَ حَتَّى يُتِمَّ مَنْ خَلْفَهُ الصَّلَاةَ
And he said, ‘And the Scholar (Imam-asws) said: ‘It is not befitting for the prayer leader to finish from his Salat when he has performed Salat until the one behind him completes the Salat’.
وَ سُئِلَ عَنْ رَجُلٍ أَمَّ قَوْماً وَ هُوَ عَلَى غَيْرِ وُضُوءٍ قَالَ لَيْسَ عَلَيْهِمْ إِعَادَةٌ وَ عَلَيْهِ هُوَ أَنْ يُعِيدَ-
And he-asws was asked about a man leading a group (in Salat) and he is not upon Wud’u. He‑asws said: ‘It isn’t upon them to repeat, and upon him is that he should repeat’.
وَ رُوِيَ إِنْ فَاتَكَ شَيْءٌ مِنَ الصَّلَاةِ مَعَ الْإِمَامِ فَاجْعَلْ أَوَّلَ صَلَاتِكَ مَا اسْتَقْبَلْتَ مِنْهَا وَ لَا تَجْعَلْ أَوَّلَ صَلَاتِكَ آخِرَهَا وَ إِذَا فَاتَكَ مَعَ الْإِمَامِ الرَّكْعَةُ الْأُولَى الَّتِي فِيهَا الْقِرَاءَةُ فَأَنْصِتْ لِلْإِمَامِ فِي الثَّانِيَةِ الَّتِي أَدْرَكْتَ ثُمَّ اقْرَأْ أَنْتَ فِي الثَّالِثَةِ لِلْإِمَامِ وَ هِيَ لَكَ ثِنْتَانِ
And it is reported: ‘If you miss out something from the Salat with the prayer leader, then make the beginning of your Salat what you had received from it and do not make the beginning of your Salat as its end; and when you miss out with the prayer leader, the first Cycles in which is the recitation, then be silent to the prayer leader in the second which you have attained, then you recited in the third of the prayer leaders and it is second for you.
وَ إِنْ صَلَّيْتَ فَنَسِيتَ أَنْ تَقْرَأَ فِيهِمَا شَيْئاً مِنَ الْقُرْآنِ أَجْزَأَكَ ذَلِكَ إِذَا حَفِظْتَ الرُّكُوعَ وَ السُّجُودَ
And if you were to pray and you forget to recite something from the Quran in these two, that would suffice you when you have preserved the Ruk’u and the Sajdah’.
وَ قَالَ إِذَا أَدْرَكْتَ الْإِمَامَ وَ قَدْ رَكَعَ وَ كَبَّرْتَ قَبْلَ أَنْ يَرْفَعَ الْإِمَامُ رَأْسَهُ فَقَدْ أَدْرَكْتَ الرَّكْعَةَ فَإِنْ رَفَعَ الْإِمَامُ رَأْسَهُ قَبْلَ أَنْ تَرْكَعَ فَقَدْ فَاتَتْكَ الرَّكْعَةُ فَإِنْ وَجَدْتَ وَ قَدْ صَلَّى رَكْعَةً فَقُمْ مَعَهُ فِي الرَّكْعَةِ الثَّانِيَةِ فَإِذَا قَعَدَ فَاقْعُدْ مَعَهُ وَ إِذَا رَكَعَ الثَّالِثَةَ وَ هِيَ لَكَ الثَّانِيَةُ فَاقْعُدْ قَلِيلًا ثُمَّ قُمْ قَبْلَ أَنْ يَرْكَعَ فَإِذَا قَعَدَ فِي الرَّابِعَةِ فَاقْعُدْ مَعَهُ فَإِذَا سَلَّمَ الْإِمَامُ فَقُمْ فَصَلِّ الرَّابِعَةَ
And he-asws said: ‘When you come across the prayer leader and he is performing Ruk’u before the prayer leader raises his head, so you have attained the Cycle, but if the prayer leader raises his head before you perform Ruk’u, the Cycle has been missed out by you. If you find him to have prayed a Cycle, then stand with him in the second Cycle. When he sits, so be seated with him, and when he performs the second Cycle and it is the second for you, then be seated a little, then stand before he performs Ruk’u. When he sits in the fourth, then be seated with him. When the prayer leader performs Salaam, stand and pray the fourth’.
وَ قَالَ أَتِمُّوا الصُّفُوفَ إِذَا رَأَيْتُمْ خَلَلًا فِيهَا وَ لَا يَضُرُّكَ أَنْ تَتَأَخَّرَ وَرَاءَكَ إِذَا وَجَدْتَ ضِيقاً فِي الصَّفِّ فَتُتِمَّ الصَّفَّ الَّذِي خَلْفَكَ وَ تَمْشِيَ مُنْحَرِفاً
And he-asws said: ‘Complete the rows when you see a gap in it, and it does not harm you if you were to go back behind you when you find constriction in the row, so you complete the row which is behind you and walk sideways’.
وَ قَالَ يَؤُمُّ الرَّجُلَانِ أَحَدُهُمَا صَاحِبُهُ يَكُونُ عَنْ يَمِينِهِ فَإِذَا كَانُوا أَكْثَرَ مِنْ ذَلِكَ قَامُوا خَلْفَهُ
And he-asws said: ‘The two men will be led by one of them, his companion being on his right. When there were to be more than that, they will stand behind him’.
وَ سُئِلَ عَنِ الْقَوْمِ يَكُونُونَ جَمِيعاً أَيُّهُمْ أَحَقُّ أَنْ يَؤُمَّهُمْ قَالَ إِنَّ رَسُولَ اللَّهِ ص قَالَ صَاحِبُ الْفِرَاشِ أَحَقُّ بِفِرَاشِهِ وَ صَاحِبُ الْمَسْجِدِ أَحَقُّ بِمَسْجِدِهِ وَ قَالَ أَكْثَرُهُمْ قُرْآناً وَ قَالَ أَقْدَمُهُمْ هِجْرَةً فَإِنِ اسْتَوَوْا فَأَقْرَؤُهُمْ فَإِنِ اسْتَوَوْا فَأَفْقَهُهُمْ فَإِنِ اسْتَوَوْا فَأَكْبَرُهُمْ سِنّاً
And he was asked about the group being together, which of them is more rightful to lead them? He-asws said: ‘Rasool-Allah-saww said: ‘Owner of the bed is more rightful with his bed, and owner of the Masjid is more rightful with his Masjid’. And he-saww said: ‘Their most frequent in (reciting) the Quran’. And he-saww said: ‘Their first in emigration’. If they were equal, then their most well-read. If they were equal, then their most understanding. If they were equal, then their eldest in age’.
وَ قَالَ إِذَا صَلَّيْتَ خَلْفَ الْإِمَامِ يُقْتَدَى بِهِ فَلَا تَقْرَأْ خَلْفَهُ سَمِعْتَ قِرَاءَتَهُ أَمْ لَمْ تَسْمَعْ إِلَّا أَنْ تَكُونَ صَلَاةً يُجْهَرُ فِيهَا فَلَمْ تَسْمَعْ فَاقْرَأْ وَ إِذَا كَانَ لَا يُقْتَدَى بِهِ فَاقْرَأْ خَلْفَهُ سَمِعْتَ أَمْ لَمْ تَسْمَعْ-
And he-asws said: ‘When you have prayed behind the prayer leader, he should be led by him. He should not recite behind him, whether he hears his recitation or does not hear, except if it happens to be a Salat to be aloud in it, so if he does not hear, he should recite, and when he was not being led by him, he should recite behind him, whether he hears or does not hear’.
وَ قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ صَاحِبُ رَسُولِ اللَّهِ ص وَ سُئِلَ عَنْ هَؤُلَاءِ إِذَا أَخَّرُوا الصَّلَاةَ فَقَالَ إِنَّ النَّبِيَّ ص لَمْ يَكُنْ يَشْغَلُهُ عَنِ الصَّلَاةِ الْحَدِيثُ وَ لَا الطَّعَامُ فَإِذَا تَرَكُوا بِذَلِكَ الْوَقْتَ فَصَلُّوا وَ لَا تَنْتَظِرُوهُمْ وَ إِذَا صَلَّيْتَ صَلَاتَكَ وَ أَنْتَ فِي مَسْجِدٍ وَ أُقِيمَتِ الصَّلَاةُ فَإِنْ شِئْتَ فَصَلِّ وَ إِنْ شِئْتَ فَاخْرُجْ
And Jabir Bin Abdullah, companion of Rasool-Allah-saww, said, and he had been asked about them (non-Shias) when they delay the Salat. He said, ‘The Prophet-saww, nothing pre-occupied him-saww from the Salat, neither the narrating, nor the food. When they neglected that timing they would pray and he-saww would not be awaiting them; and when you have prayed your Salat and you are in a Masjid and the Salat is established, if you like, then pray, and if you like, then go out’.
ثُمَّ قَالَ لَا تَخْرُجْ بَعْدَ مَا أُقِيمَتْ صَلِّ مَعَهُمْ تَطَوُّعاً وَ اجْعَلْهَا تَسْبِيحاً
Then he said, ‘Do not go out after it has been established. Pray with them voluntarily and make it as glorification’.
وَ قَالَ لَا أَرَى بِالصُّفُوفِ بَيْنَ الْأَسَاطِينِ بَأْساً
And he said, ‘I don’t see any problem with the rows between the pillars (in between)’.
وَ قَالَ ع اعْلَمْ أَنَّ صَلَاةً بِالْجَمَاعَةِ أَفْضَلُ بِأَرْبَعٍ وَ عِشْرِينَ صَلَاةً مِنْ صَلَاةٍ فِي غَيْرِ الْجَمَاعَةِ وَ إِنَّ أَوْلَى النَّاسِ بِالتَّقَدُّمِ فِي الْجَمَاعَةِ أَقْرَؤُهُمْ لِلْقُرْآنِ وَ إِنْ كَانُوا فِي الْقُرْآنِ سَوَاءً فَأَفْقَهُهُمْ وَ إِنْ كَانُوا فِي الْفِقْهِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً فَإِنْ كَانَ فِي الْهِجْرَةِ سَوَاءً فَأَسَنُّهُمْ فَإِنْ كَانُوا فِي السِّنِّ سَوَاءً فَأَصْبَحُهُمْ وَجْهاً
And he-asws said: ‘Know that Salat with the congregation is superior by twenty-four Salat(s) to a Salat in other than a congregation, and the foremost of the people with going forward (to lead) in the congregation is their most well-read of the Quran, and if they were to be same regarding the Quran, then their most understanding, and if they were same in the understanding, then their first in emigration. If they were to be same in the emigration, their eldest. If they were same in the age, then their brightest of face’.
وَ صَاحِبُ الْمَسْجِدِ أَوْلَى بِمَسْجِدِهِ وَ لْيَكُنْ مَنْ يَلِي الْإِمَامَ مِنْكُمْ أُولُو الْأَحْلَامِ وَ التُّقَى فَإِنْ نَسِيَ الْإِمَامُ أَوْ تَعَايَا فَقَوِّمُوهُ
And owner of the Masjid is foremost with his Masjid (praying place), and let the one following the prayer leader (just behind him) be the one of understanding and the piety, for if the prayer leader were to forget something or errs, he can straighten him.
وَ أَفْضَلُ الصُّفُوفِ أَوَّلُهَا وَ أَفْضَلُ أَوَّلِهَا مَا قَرُبَ مِنَ الْإِمَامِ وَ أَفْضَلُ صَلَاةِ الرَّجُلِ فِي جَمَاعَةٍ
And best of the rows is its first, and best of its first is what is nearest to the prayer leader, and best Salat of the man is in a congregation.
وَ صَلَاةٌ وَاحِدَةٌ فِي جَمَاعَةٍ بِخَمْسٍ وَ عِشْرِينَ صَلَاةً مِنْ غَيْرِ جَمَاعَةٍ وَ يُرْفَعُ لَهُ فِي الْجَنَّةِ خَمْسٌ وَ عِشْرُونَ دَرَجَةً فَإِنْ صَلَّيْتَ فَخَفِّفْ بِهِمُ الصَّلَاةَ وَ إِذَا كُنْتَ وَحْدَكَ فَثَقِّلْ فَإِنَّهَا الْعِبَادَةُ
And one Salat in congregation is with twenty-five Salat(s) from non-congregation, and twenty five ranks will be raise for him in the Paradise. If you are (leading) Salat, then lighten the Salat with them, and when you were along, you can make it heavy for it is worship.
فَإِنْ خَرَجَتْ مِنْكَ رِيحٌ وَ غَيْرُهَا مِمَّا يَنْقُضُ الْوُضُوءَ أَوْ ذَكَرْتَ أَنَّكَ عَلَى غَيْرِ وُضُوءٍ فَسَلِّمْ عَلَى أَيِّ حَالٍ كُنْتَ فِي صَلَاتِكَ وَ قَدِّمْ رَجُلًا يُصَلِّي بِالْقَوْمِ بَقِيَّةَ صَلَاتِهِمْ وَ تَوَضَّأْ وَ أَعِدْ صَلَاتَكَ
If wind and something else comes out from you from what breaks the Wud’u, or you remembered that you are not upon Wud’u, then perform Salat upon whichever state you were to be in your Salat, and forward a man to pray leading the group remainder of their Salat, and perform Wud’u and repeat your Salat.
فَإِنْ كُنْتَ خَلْفَ الْإِمَامِ فَلَا تَقُومُ فِي الصَّفِّ الثَّانِي إِنْ وَجَدْتَ فِي الْأَوَّلِ مَوْضِعاً فَإِنَّ رَسُولَ اللَّهِ ص قَالَ أَتِمُّوا صُفُوفَكُمْ فَإِنِّي أَرَاكُمْ مِنْ خَلْفِي كَمَا أَرَاكُمْ مِنْ قُدَّامِي وَ لَا تُخَالِفُوا فَيُخَالِفَ اللَّهُ قُلُوبَكُمْ
If you were behind the prayer leader, do not stand in the second if you find space in the first, for Rasool-Allah-saww said: ‘Complete your rows, for I-saww can see you all from my-saww back just as I-saww can see you all from my-saww front, and do not differ (keep gaps), for Allah-azwj will Cause your hearts to differ!’
وَ إِنْ وَجَدْتَ ضِيقاً فِي الصَّفِّ الْأَوَّلِ فَلَا بَأْسَ أَنْ تَتَأَخَّرَ إِلَى الصَّفِّ الثَّانِي وَ إِنْ وَجَدْتَ فِي الصَّفِّ الْأَوَّلِ خَلَلًا فَلَا بَأْسَ أَنْ تَمْشِيَ إِلَيْهِ فَتُتِمَّهُ
And if you find constriction in the first row, there is no problem if you were to go back to the second row, and if you find a gap in the first row there is no problem if you walk to it and complete it.
فَإِنْ دَخَلْتَ الْمَسْجِدَ وَ وَجَدْتَ الصَّفَّ الْأَوَّلَ تَامّاً فَلَا بَأْسَ أَنْ تَقِفَ فِي الصَّفِّ الثَّانِي وَحْدَكَ أَوْ حَيْثُ شِئْتَ وَ أَفْضَلُ ذَلِكَ قُرْبُ الْإِمَامِ فَإِنْ سُبِقْتَ بِرَكْعَةٍ أَوْ رَكْعَتَيْنِ فَاقْرَأْ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ مِنْ صِلَاتِكَ الْحَمْدَ وَ سُورَةً فَإِنْ لَمْ تَلْحَقِ السُّورَةَ أَجْزَأَكَ الْحَمْدُ وَحْدَهُ وَ سَبِّحْ فِي الْأُخْرَيَيْنِ وَ تَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ
If you enter the Masjid and find the first row to be complete, there is no problem if you stand in the second row along, or wherever you so desire, and best of that is nearest to the prayer leader. If he has preceded by a Cycle or two Cycles, then recite in the first two Cycles from your Salat, (Surah) Al Hamd and a Surah. If you do not catch the Surah, Al Hamd along would suffice you, and glorify in the last two and say, ‘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!’
وَ لَا تُصَلِّي خَلْفَ أَحَدٍ إِلَّا خَلْفَ رَجُلَيْنِ أَحَدُهُمَا مَنْ تَثِقُ بِهِ وَ تَدِينُهُ بِدِينِهِ وَ وَرَعِهِ وَ آخَرُ مَنْ تَتَّقِي سَيْفَهُ وَ سَوْطَهُ وَ شَرَّهُ وَ بَوَائِقَهُ وَ شُنْعَتَهُ فَصَلِّ خَلْفَهُ عَلَى سَبِيلِ التَّقِيَّةِ وَ الْمُدَارَاةِ
And do not pray behind anyone except behind two men – one of them being someone who you trust with and make it a religion with his religion and his devoutness, and another is someone whom you fear his sword, and his whip, and his evil, and his bad talk, and his brutality. So, pray behind him upon the way of dissimulation and the politeness.
وَ أَذِّنْ لِنَفْسِكَ وَ أَقِمْ وَ اقْرَأْ فِيهَا لِأَنَّهُ غَيْرُ مُؤْتَمَنٍ بِهِ فَإِنْ فَرَغْتَ قَبْلَهُ مِنَ الْقِرَاءَةِ أَبْقِ آيَةً حَتَّى تَقْرَأَ وَقْتَ رُكُوعِهِ وَ إِلَّا فَسَبِّحْ إِلَى أَنْ تَرْكَعَ.
And proclaim Azaan and Iqama for yourself, and recite in it because you are not trusting him. If you are free from the recitation before him, hold back a Verse until you recite at the time of his Ruk’u, or else glorify until he performs Ruk’u’’.[164]
79 السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ أَبِي عَبْدِ اللَّهِ السَّيَّارِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ع قَوْمٌ مِنْ مَوَالِيكَ يَجْتَمِعُونَ فَتَحْضُرُ الصَّلَاةُ فَيَتَقَدَّمُ بَعْضُهُمْ فَيُصَلِّي جَمَاعَةً
(The book) ‘Al Saraair’ – from the book of Abdullah Al Sayyari who said,
‘I said to Abu Ja’far-asws the 2nd, ‘A group of your-asws friends gather and the Salat presents. So, they forward one of them to pray in congregation’.
فَقَالَ إِنْ كَانَ الَّذِي يَؤُمُّ بِهِمْ لَيْسَ بَيْنَهُ وَ بَيْنَ اللَّهِ طَلِبَةٌ فَلْيَفْعَلْ
He-asws said: ‘If the one leading them, there isn’t any demand (outstanding right) between him and Allah-azwj, let him do so’.
قَالَ وَ قُلْتُ لَهُ مَرَّةً أُخْرَى إِنَّ الْقَوْمَ مِنْ مَوَالِيكَ يَجْتَمِعُونَ فَتَحْضُرُ الصَّلَاةُ فَيُؤَذِّنُ بَعْضُهُمْ وَ يَتَقَدَّمُ أَحَدُهُمْ فَيُصَلِّي بِهِمْ
He (the narrator) said, ‘And I said to him another time, ‘The group of your-asws friends gather, and the Salat presents. So, one of them proclaims Azaan and they forward one of them to pray (leading) them’.
فَقَالَ إِنْ كَانَتْ قُلُوبُهُمْ كُلُّهَا وَاحِدَةً فَلَا بَأْسَ
He-asws said: ‘If their hearts, all of them were one (united), there is no problem’.
فَقُلْتُ وَ مَنْ لَهُمْ بِمَعْرِفَةِ ذَلِكَ
I said, ‘And who is for them with recognising that?’
قَالَ فَدَعُوا الْإِمَامَةَ لِأَهْلِهَا.
He-asws said: ‘The leave the leadership for its rightful one’’.[165]
80 الْعَيَّاشِيُّ، عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: إِذَا كُنْتَ خَلْفَ إِمَامٍ تَأْتَمُّ بِهِ فَأَنْصِتْ وَ سَبِّحْ فِي نَفْسِكَ.
Al Ayyashi – from Zurara,
‘From one of the two (5th or 6th Imam-asws) having said: ‘When you were to be behind a prayer leader being led by him, then be silent and glorify within yourself’’.[166]
وَ مِنْهُ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع وَ إِذا قُرِئَ الْقُرْآنُ فِي الْفَرِيضَةِ خَلْفَ الْإِمَامِ فَاسْتَمِعُوا لَهُ وَ أَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ.
And from him, from Zurara who said,
‘Abu Ja’far-asws said: ‘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]’’.[167]
وَ مِنْهُ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يَجِبُ الْإِنْصَاتُ لِلْقُرْآنِ فِي الصَّلَاةِ وَ فِي غَيْرِهَا وَ إِذَا قُرِئَ عِنْدَكَ الْقُرْآنُ وَجَبَ عَلَيْكَ الْإِنْصَاتُ وَ الِاسْتِمَاعُ.
And from him, from Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘It obligates being silent to the Quran in the Salat, and elsewhere, and whenever the Quran is recited in your presence, being silent is obligated upon you, and the listening intently’’.[168]
وَ مِنْهُ عَنْ أَبِي كَهْمَسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَرَأَ ابْنُ الْكَوَّاءِ خَلْفَ أَمِيرِ الْمُؤْمِنِينَ ع- لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَ لَتَكُونَنَّ مِنَ الْخاسِرِينَ فَأَنْصَتَ أَمِيرُ الْمُؤْمِنِينَ.
And from him, from Abu Kahmas,
‘From Abu Abdullah-asws having said: ‘Ibn Al Kawa recited behind Amir Al-Momineen-asws (during Salat): if you (people) were to associate, your deeds would be Confiscated and you would happen to be from the losers [39:65]. Amir Al-Momineen-asws silent to it’’.[169]
وَ مِنْهُ عَنْ عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَنْبَغِي لِوَلَدِ الزِّنَا أَنْ لَا تَجُوزَ لَهُ شَهَادَةٌ وَ لَا يَؤُمَّ بِالنَّاسِ لَمْ يَحْمِلْهُ نُوحٌ فِي السَّفِينَةِ وَ قَدْ حَمَلَ فِيهَا الْكَلْبَ وَ الْخِنْزِيرَ.
And from him, from Ubeydullah Al Halby,
‘From Abu Abdullah-asws having said: ‘It is befitting for a son of adultery (bastard) that you neither allow a testimony from him nor can he lead the people. Noah-as did not carry him in the ship and he-as had carried in it the dog and the pig’’.[170]
81 السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: سَأَلْتُ الْبَاقِرَ ع إِنَّ لِي جِيرَاناً بَعْضُهُمْ يَعْرِفُ هَذَا الْأَمْرَ وَ بَعْضُهُمْ لَا يَعْرِفُ وَ قَدْ سَأَلُونِي أَنْ أُؤَذِّنَ لَهُمْ وَ أُصَلِّيَ بِهِمْ فَخِفْتُ أَنْ لَا يَكُونَ ذَلِكَ مُوَسَّعاً لِي
(The book) ‘Al Saraair’ – Copying from the book of Ibn Mahboub, from Ibn Sinan, from Jabir Al Ju’fy who said,
‘I asked Al-Baqir-asws, ‘There are neighbours of mine, some of them recognise this matter and some of the are nor recognising it, and they have asked me to proclaim Azaan for them and pray with them (leading), but I feared that might not be a leeway for me’.
فَقَالَ أَذِّنْ لَهُمْ وَ صَلِّ بِهِمْ وَ تَحَرَّ الْأَوْقَاتِ.
He-asws said: ‘Proclaim Azaan for them and pray (leading) them, and be mindful of the timings’’.[171]
82 دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِمَامُ الْقَوْمِ وَافِدُهُمْ فَقَدِّمُوا فِي صَلَاتِكُمْ أَفْضَلَكُمْ.
(The book) ‘Da’aim Al Islam’ –
‘We are reporting from Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali‑asws: ‘Rasool-Allah-saww said: ‘A prayer leader of the group is their delegate, therefore forward in your Salat(s), the best of you’’.[172]
وَ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: لَا تُقَدِّمُوا سُفَهَاءَكُمْ فِي صَلَاتِكُمْ وَ لَا عَلَى جَنَائِزِكُمْ فَإِنَّهُمْ وَفْدُكُمْ إِلَى رَبِّكُمْ.
And from Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Neither forward your foolish ones in your Salat nor upon your funerals, for they are your delegates to your Lord‑azwj’’.[173]
وَ عَنْهُ ع أَنَّهُ قَالَ: لَا يَؤُمُّ الْمَرِيضُ الْأَصِحَّاءَ إِنَّمَا كَانَ ذَلِكَ لِرَسُولِ اللَّهِ ص خَاصَّةً.
And from him-asws having said: ‘The sick one cannot lead the healthy. But rather, that was for Rasool-Allah-saww in particular’’.[174]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: الْعَبْدُ يَؤُمُّ أَهْلَهُ إِذَا كَانَ فَقِيهاً وَ لَمْ يَكُنْ هُنَاكَ أَفْقَهُ مِنْهُ وَ رَخَّصَ فِي الصَّلَاةِ خَلْفَ الْأَعْمَى إِذَا سُدِّدَ لِلْقِبْلَةِ وَ كَانَ أَفْضَلَهُمْ.
And from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘The slave can lead his family when he were to be a jurist (understanding one), and there does not happen to be over there any one of more understanding than him, and it is allowed regarding the Salat behind the blind when he is guided to the Qiblah and he were to be their best’’.[175]
وَ عَنْ عَلِيٍّ ع أَنَّهُ نَهَى عَنِ الصَّلَاةِ خَلْفَ الْأَجْذَمِ وَ الْأَبْرَصِ وَ الْمَجْنُونِ وَ الْمَحْدُودِ وَ وَلَدِ الزِّنَا وَ نَهَى الْأَعْرَابِيَّ أَنْ يَؤُمَّ الْمُهَاجِرِيَّ أَوِ الْمُقَيَّدَ الْمُطْلَقِينَ أَوِ الْمُتَيَمِّمَ الْمُتَوَضِّئِينَ أَوِ الْخَادِمَ الْفُحُولَ أَوِ الْمَرْأَةَ الرِّجَالَ وَ لَا يَؤُمُّ الْخُنْثَى الرِّجَالَ وَ لَا الْأَخْرَسُ الْمُتَكَلِّمِينَ وَ لَا الْمُسَافِرُ الْمُقِيمِينَ.
And from Ali-asws having forbidden from the Salat behind the leper, and the one with vitiligo, and the insane, and the one penalised with legal penalty, and a bastard, and the Bedouin should be prohibited from leading the emigrants, or the prisoner (to lead) the free, or the one having done Tayammum (to lead) the one having done Wud’u, or the eunuch (to lead) the virile, or the woman (to lead) the men, nor can the Hermaphrodite lead them me, nor mute (to lead) the speaking ones, nor the traveller (to lead) the ones staying (not travelling)’’.[176]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَا تَعْتَدَّ بِالصَّلَاةِ خَلْفَ النَّاصِبِ وَ لَا الْحَرُورِيِّ وَ اجْعَلْهُ سَارِيَةً مِنْ سَوَارِي الْمَسْجِدِ اقْرَأْ لِنَفْسِكَ كَأَنَّكَ وَحْدَكَ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘You cannot count the Salat prayed behind the Nasibi (hostile one), nor the Harouriya (Kharijites), and make it a pole from poles of the Masjid, reciting for yourself as if you are alone’’.[177]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنَ عَلِيٍّ ع قَالَ: لَا تُصَلُّوا خَلْفَ نَاصِبٍ وَ لَا كَرَامَةَ إِلَّا أَنْ تَخَافُوا عَلَى أَنْفُسِكُمْ أَنْ تُشْهَرُوا وَ يُشَارَ إِلَيْكُمْ فَصَلُّوا فِي بُيُوتِكُمْ ثُمَّ صَلُّوا مَعَهُمْ وَ اجْعَلُوا صَلَاتَكُمْ مَعَهُمْ تَطَوُّعاً.
And from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘Do not pray behind the Nasibi (hostile one) and there is no prestige (in doing so), except if you fear upon yourselves that they will publicise and indicate to you. So, pray in your houses, then pray with them, and make your Salat(s) with them as optional’’.[178]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: صَلَّى عُمَرُ بِالنَّاسِ صَلَاةَ الْفَجْرِ فَلَمَّا قَضَى الصَّلَاةَ أَقْبَلَ عَلَيْهِمْ فَقَالَ يَا أَيُّهَا النَّاسُ إِنَّ عُمَرَ صَلَّى بِكُمُ الْغَدَاةَ وَ هُوَ جُنُبٌ
And from Ali-asws having said: ‘Umar prayed (leading) the people, Salat Al-Fajr. When he finished his Salat, he faced towards them. He said, ‘O you people! Umar has prayed the morning (Salat) with you all while he was with sexual impurity!’
فَقَالَ لَهُ النَّاسُ فَمَا ذَا تَرَى
The people said to him-asws, ‘So what is your-asws view?’
فَقَالَ عَلَيَّ الْإِعَادَةُ وَ لَا إِعَادَةَ عَلَيْكُمْ
Ali-asws said: ‘The repeating (is for Umar) and there is no repeating upon you all!’
فَقَالَ لَهُ عَلِيٌّ ع بَلْ عَلَيْكَ الْإِعَادَةُ وَ عَلَيْهِمْ إِنَّ الْقَوْمَ بِإِمَامِهِمْ يَرْكَعُونَ وَ يَسْجُدُونَ وَ إِذَا فَسَدَ صَلَاةُ الْإِمَامِ فَسَدَ صَلَاةُ الْمَأْمُومِينَ.
Ali-asws said to him (Umar): ‘But upon you is the repeating and upon them is that the group should be performing Ruk’u and Sajdah with their prayer leader, and when the Salat of the prayer leader is spoilt, the Salat of the followers is spoilt’’.[179]
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: يَؤُمُّكُمْ أَكْثَرُكُمْ نُوراً وَ النُّورُ الْقُرْآنُ وَ كُلُّ أَهْلِ مَسْجِدٍ أَحَقُّ بِالصَّلَاةِ فِي مَسْجِدِهِمْ إِلَّا أَنْ يَكُونَ أَمِيرٌ حَضَرَ فَإِنَّهُ أَحَقُّ بِالْإِمَامَةِ مِنْ أَهْلِ الْمَسْجِدِ.
And from Rasool-Allah-saww having said: ‘He will lead you, your most frequent of the Noor, and the Noor is the Quran, and every people of a Masjid is more rightful with Salat in their Masjid except if a commander (Emir) were to be present, then he would be more rightful with the leadership than people of the Masjid’’.[180]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: يَؤُمُّ الْقَوْمَ أَقْدَمُهُمْ هِجْرَةً فَإِنِ اسْتَوَوْا فَأَقْرَؤُهُمْ وَ إِنِ اسْتَوَوْا فَأَفْقَهُهُمْ وَ إِنِ اسْتَوَوْا فَأَكْبَرُهُمْ سِنّاً وَ صَاحِبُ الْمَسْجِدِ أَحَقُّ بِمَسْجِدِهِ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘He will lead the group, their foremost in having emigrated. If they were the same, then their most well-read (of the Quran); and if they were same, then their most understanding (in Sunnah), and if they were same, then their elders in age; and owner of the Masjid (a praying place) is more rightful with his Masjid’’.[181]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: إِذَا أَمَّ الرَّجُلُ رَجُلًا وَاحِداً أَقَامَهُ عَنْ يَمِينِهِ وَ إِذَا أَمَّ اثْنَيْنِ فَصَاعِداً قَامُوا خَلْفَهُ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘When the man leads one man, he should stand him on his right, and when he leads two or upwards (more), they should stand behind him’’.[182]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَا بَأْسَ أَنْ يُصَلِّيَ الْقَوْمُ بِصَلَاةِ الْإِمَامِ وَ هُمْ فِي غَيْرِ الْمَسْجِدِ.
And from Ali-asws having said: ‘There is no problem if a group were to pray with Salat of the prayer leader and they are not in the Masjid’’.[183]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: إِذَا صَلَّيْتَ وَحْدَكَ فَطَوِّلْ فَإِنَّهَا الْعِبَادَةُ وَ إِذَا صَلَّيْتَ بِقَوْمٍ فَصَلِّ صَلَاةَ أَضْعَفِهِمْ خَفِّفِ الصَّلَاةَ
And from Ja’far-asws Bin Muhammad-asws having said: ‘Whenever you pray alone, then prolong, for it is the worship, and when you pray (leading) a group, then pray Salat of their weakest one, lightening the Salat’.
وَ قَالَ كَانَتْ صَلَاةُ رَسُولِ اللَّهِ ص أَخَفَّ صَلَاةٍ فِي تَمَامٍ.
And he-asws said: ‘Salat of Rasool-Allah-azwj was the lightest of Salat(s) in completion’’.[184]
وَ عَنْهُ ع أَنَّهُ قَالَ: لَا تَؤُمُّ الْمَرْأَةُ الرِّجَالَ وَ تُصَلِّي بِالنِّسَاءِ وَ لَا تَتَقَدَّمُهُنَّ تَقُومُ وَسَطاً مِنْهُنَّ وَ يُصَلِّينَ بِصَلَاتِهَا.
And from him-asws having said: ‘The woman cannot lead the men, and she should pray with the women nor going ahead of them. She should stand in their midst and they would pray with her Salat’’.[185]
وَ عَنْ عَلِيٍّ ع أَنَّهُ رَخَّصَ فِي تَلْقِينِ الْإِمَامِ الْقُرْآنَ إِذَا تَعَايَا وَ وَقَفَ فَأَمَّا إِنْ تَرَكَ آيَةً أَوْ آيَتَيْنِ أَوْ أَكْثَرَ أَوْ خَرَجَ مِنْ سُورَةٍ إِلَى سُورَةٍ وَ اسْتَمَرَّ فِي الْقُرْآنِ لَمْ يُلَقَّنْ.
And from-asws, he-asws allowed in indoctrinating the Quran to the prayer leader when he errs and pauses. As for him neglecting a Verse or two Verses or more, or he exits from a Surah to (another) Surah and resume in the Quran, he will not be indoctrinated’’.[186]
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: سَوُّوا صُفُوفَكُمْ وَ حَاذُوا بَيْنَ مَنَاكِبِكُمْ وَ لَا تُخَالِفُوا بَيْنَهَا فَتَخْتَلِفُوا وَ يَتَخَلَّلُكُمُ الشَّيْطَانُ تَخَلُّلَ أَوْلَادِ الْحَذَفِ.
And from Rasool-Allah-saww having said: ‘Even out your rows and keep your shoulders parallel (in line), and do not differ (keep distance) between these for you will be differing and the Satan-la will interfere with you all, interference of children of the sheep’’.[187]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ قَالَ لِي رَسُولُ اللَّهِ ص يَا عَلِيُّ لَا تَقُومَنَّ فِي الْعِيكَلِ
And from Ali-asws having said: ‘Rasool-Allah-saww said to me: ‘O Ali-asws! Do not be standing in the ‘Aykal’!’
قُلْتُ وَ مَا الْعِيكَلُ
I-asws said: ‘And what is ‘Aykal’, O Rasool-Allah-saww?’
يَا رَسُولَ اللَّهِ قَالَ تُصَلِّي خَلْفَ الصُّفُوفِ وَحْدَكَ.
He-saww said: ‘Your-asws praying behind the rows, alone’’.[188]
لِأَنَّا رُوِّينَا عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنْ رَجُلٍ دَخَلَ مَعَ قَوْمٍ فِي جَمَاعَةٍ فَقَامَ وَحْدَهُ لَيْسَ مَعَهُ فِي الصَّفِّ غَيْرُهُ وَ الصَّفُّ الَّذِي بَيْنَ يَدَيْهِ مُتَضَايِقٌ قَالَ إِذَا كَانَ كَذَلِكَ صَلَّى وَحْدَهُ فَهُوَ مَعَهُمْ.
We are reported from Abu Abdullah Ja’far-asws Bin Muhammad-asws having been asked about a man entering with a group in congregation, so he stands along, there isn’t anyone with him in the row apart from him, and the row which is in front of him is constricted. He-asws said: ‘When it were to be like that, he should pray alone, for he would be with them’’.[189]
وَ قَالَ ع قُمْ فِي الصَّفِّ مَا اسْتَطَعْتَ فَإِذَا ضَاقَ الْمَكَانُ فَتَقَدَّمْ أَوْ تَأَخَّرْ فَلَا بَأْسَ.
And he-asws said: ‘Stand in the row for as long as you can. When the place is constricted, go ahead or back, there is no problem’’.[190]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: إِذَا جَاءَ الرَّجُلُ وَ لَمْ يَسْتَطِعْ أَنْ يَدْخُلَ الصَّفَّ فَلْيَقُمْ حِذَاءَ الْإِمَامِ فَإِنَّ ذَلِكَ يُجْزِيهِ وَ لَا يُعَانِدِ الصَّفَ.
And from Ali-asws having said: ‘When the man comes and is not able in entering into the row, let him stand parallel to the prayer leader, for that will suffice him, and he should not disturb the row’’.[191]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: يَنْبَغِي لِلصُّفُوفِ أَنْ تَكُونَ تَامَّةً مُتَّصِلَةً وَ يَكُونَ بَيْنَ كُلِّ صَفَّيْنِ قَدْرُ مَسْقَطِ جَسَدِ الْإِنْسَانِ إِذَا سَجَدَ وَ أَيُّ صَفٍّ كَانَ أَهْلُهُ يُصَلُّونَ بِصَلَاةِ الْإِمَامِ وَ بَيْنَهُمْ وَ بَيْنَ الصَّفِّ الَّذِي تَقَدَّمَهُمْ أَقَلُّ مِنْ ذَلِكَ فَلَيْسَ تِلْكَ الصَّلَاةُ لَهُمْ بِصَلَاةٍ.
And from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘It is befitting for the rows that these should be complete, connected, and between every two rows should be (a distance of) falling by a human body when he performs Sajdah, and whichever row its people may be praying in with Salat of the prayer leader, and between that row which is ahead of them is less (distance) than that, so that Salat isn’t a Salat for them’’.[192]
وَ عَنْهُ ع أَنَّهُ قَالَ: لِيَكُنِ الَّذِينَ يَلُونَ الْإِمَامَ أُولِي الْأَحْلَامِ وَ النُّهَى وَ إِنْ تَعَايَا لَقَّنُوهُ.
And from him-asws having said: ‘Let the one right behind the prayer leader be with the understanding and the knowledge, and if he (prayer leader) errs, he can indoctrinate (correct) him’’.[193]
وَ عَنْهُ ع أَنَّهُ قَالَ: إِذَا صَلَّى النِّسَاءُ مَعَ الرِّجَالِ قُمْنَ فِي آخِرِ الصُّفُوفِ- وَ لَا يُحَاذِينَ الرِّجَالَ إِلَّا أَنْ يَكُونَ دُونَهُمْ سُتْرَةٌ.
And from him-asws having said: ‘When the women pray with the men, they should stand in the end rows and not be parallel to the men except if there happens to be a veil besides them’’.[194]
وَ رُوِّينَا عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: إِذَا سَبَقَ أَحَدَكُمُ الْإِمَامُ بِشَيْءٍ مِنَ الصَّلَاةِ فَلْيَجْعَلْ مَا يُدْرِكُ مَعَ الْإِمَامِ أَوَّلَ صَلَاتِهِ وَ لْيَقْرَأْ فِيمَا بَيْنَهُ وَ بَيْنَ نَفْسِهِ إِنْ أَمْهَلَهُ الْإِمَامُ فَإِنْ لَمْ يُمْكِنْهُ قَرَأَ فِيمَا يَقْضِي
And we are reporting from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws having said: ‘Whenever the prayer leader precedes one of you with something from the Salat, let him make whatever he has attained with the prayer to be beginning of his Salat, and let him recite in what is between him and his soul, if the prayer leader respites him. If he is no able, he should recite whatever he can fulfil.
وَ إِذَا دَخَلَ مَعَ الْإِمَامِ فِي صَلَاتِهِ الْعِشَاءِ الْآخِرَةِ وَ قَدْ سَبَقَهُ بِرَكْعَةٍ وَ أَدْرَكَ الْقِرَاءَةَ فِي الثَّانِيَةِ فَقَامَ الْإِمَامُ فِي الثَّالِثَةِ قَرَأَ الْمَسْبُوقُ فِي نَفْسِهِ كَمَا كَانَ يَقْرَأُ فِي الثَّانِيَةِ وَ اعْتَدَّ بِهَا لِنَفْسِهِ أَنَّهَا الثَّانِيَةُ فَإِذَا سَلَّمَ الْإِمَامُ لَمْ يُسَلِّمِ الْمَسْبُوقُ وَ قَامَ يَقْضِي رَكْعَةً يَقْرَأُ فِيهَا بِفَاتِحَةِ الْكِتَابِ لِأَنَّهَا هِيَ الَّتِي بَقِيَتْ عَلَيْهِ.
And when he enters with the prayer leader in his Salat, Al-Isha Salat, and he has preceded him by a Cycle and he attains the recitation in the second, so the prayer leader is standing in the second, the preceded one would recite within himself just as he would have recited in the second, and he can count with it for himself it is the third. When the prayer leader performs Salaam, the preceded one will not perform Salaam, and he would stand to fulfil the Cycle wherein is (Surah) Al-Fatiha, because it is which remains (outstanding) upon him’’.[195]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنْ رَجُلٍ دَخَلَ مَعَ قَوْمٍ فِي صَلَاةٍ قَدْ سُبِقَ فِيهَا بِرَكْعَةٍ كَيْفَ يَصْنَعُ
And from Ja’far-asws Bin Muhammad-asws having been asked about a man entering in to a Salat with a group which has preceded by one Cycle, ‘What should be do?’
قَالَ يَقُومُ مَعَهُمْ فِي الثَّانِيَةِ فَإِذَا جَلَسُوا فَلْيَجْلِسْ مَعَهُمْ غَيْرَ مُتَمَكِّنٍ فَإِذَا قَامُوا فِي الثَّالِثَةِ كَانَتْ لَهُ هُوَ ثَانِيَةً فَلْيَقْرَأْ فِيهَا فَإِذَا رَفَعُوا رُءُوسَهُمْ مِنَ السُّجُودِ فَلْيَجْلِسْ شَيْئاً مَا يَتَشَهَّدُ تَشَهُّداً خَفِيفاً ثُمَّ لْيَقُمْ حَتَّى تَسْتَوِيَ الصُّفُوفُ قَبْلَ أَنْ يَرْكَعُوا
He-asws said: ‘He should stand with them in the second. When they are seated, he should sit with them without enablement (half sit). When they stand in the third, it would be a second for him, so let him recite in it. When they raise their heads from the Sajdah, let him sit a bit what he can perform Tashahhud with, a light Tashahhud, then let him stand until the rows are evened, before they perform Ruk’u.
فَإِذَا جَلَسُوا فِي الرَّابِعَةِ جَلَسَ مَعَهُمْ غَيْرَ مُتَمَكِّنٍ فَإِذَا سَلَّمَ الْإِمَامُ قَامَ فَأَتَى بِرَكْعَةٍ وَ جَلَسَ وَ تَشَهَّدَ وَ سَلَّمَ وَ انْصَرَفَ.
When they are seated in the fourth, he should sit with them without enablement (half sit). When the prayer leader performs Salaam, he should stand and complete a cycle and be seated, and perform Tashahhud and Salaam, and leave’’.[196]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَنْ فَاتَتْهُ رَكْعَةٌ مِنْ صَلَاةِ الْمَغْرِبِ سَبَقَهُ بِهَا الْإِمَامُ ثُمَّ دَخَلَ مَعَهُ فِي صَلَاتِهِ جَلَسَ بَعْدَ كُلِّ رَكْعَةٍ.
And from Ali-asws having said: ‘One who misses out one Cycles from Al-Maghrib Salat the prayer leader had preceded with it, then he enters to be with them in his Salat, he should sit after every Ruk’u’’.[197]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا أَنَّهُ قَالَ: وَ إِذَا أَدْرَكْتَ الْإِمَامَ وَ قَدْ صَلَّى رَكْعَتَيْنِ فَاجْعَلْ مَا أَدْرَكْتَ مَعَهُ أَوَّلَ صَلَاتِكَ فَاقْرَأْ لِنَفْسِكَ بِفَاتِحَةِ الْكِتَابِ وَ سُورَةٍ
And from Abu Ja’far Muhammad-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon them‑asws both having said: ‘When you come across the prayer leader and he has already prayed two Cycles, then make whatever you have come across with him as beginning of your Salat, then recite for yourself Surah Al Fatiha and (another) Surah.
إِنْ أَمْهَلَكَ الْإِمَامُ أَوْ مَا أَدْرَكْتَ أَنْ تَقْرَأَ وَ اجْعَلْهُمَا أَوَّلَ صَلَاتِكَ وَ اجْلِسْ مَعَ الْإِمَامِ إِذَا جَلَسَ هُوَ لِلتَّشَهُّدِ الثَّانِي وَ اعْتَدَّ أَنْتَ لِنَفْسِكَ بِهِ أَنَّهُ التَّشَهُّدُ الْأَوَّلُ وَ تَشَهَّدْ فِيهِ بِمَا تَتَشَهَّدُ بِهِ فِي التَّشَهُّدِ الْأَوَّلِ
If the prayer leader respites you or what you had attained, recite and make them as beginning of your Salat, and be seated with the prayer leader when he sits for the second Tashahhud, and you count yourself with it that it is the first Tashahhud, and testify in it with what you had testified with in the first Tashahhud.
فَإِذَا سَلَّمَ فَقُمْ قَبْلَ أَنْ تُسَلِّمَ أَنْتَ فَصَلِّ رَكْعَتَيْنِ إِنْ كَانَتِ الظُّهْرَ أَوِ الْعَصْرَ أَوِ الْعِشَاءَ الْآخِرَةَ أَوْ رَكْعَةً إِنْ كَانَتِ الْمَغْرِبَ تَقْرَأُ فِي كُلِّ رَكْعَةٍ بِفَاتِحَةِ الْكِتَابِ وَ تَتَشَهَّدُ التَّشَهُّدَ الثَّانِيَ وَ تُسَلِّمُ
When he performs Salat, then stand before you perform Salaam. Pray two Cycles if it were Al-Zohr or Al-Asr of Al-Isha the last, or one Cycle if it was Al-Maghrib, reciting in each Cycle with (Surah) Al-Fatiha and testify the second Tashahhud and perform Salaam.
وَ إِنْ لَمْ تُدْرِكْ مَعَ الْإِمَامِ إِلَّا رَكْعَةً فَاجْعَلْهَا أَوَّلَ صَلَاتِكَ فَإِذَا جَلَسَ لِلتَّشَهُّدِ فَاجْلِسْ غَيْرَ مُتَمَكِّنٍ وَ لَا تَتَشَهَّدْ وَ إِذَا سَلَّمَ فَقُمْ فَابْنِ عَلَى الرَّكْعَةِ الَّتِي أَدْرَكْتَ حَتَّى تَقْضِيَ صَلَاتَكَ.
And if you did not attain with the prayer leader except for one Cycle, then make it the beginning of your Salat. So when he sits for the Tashahhud, be seated without enablement (half sit), and do not perform Tashahhud; and when he performs Salaam, then stand and build upon the Cycle which you had attained until you fulfil your Salat’’.[198]
وَ عَنْهُ وَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالا إِذَا أَدْرَكَ الرَّجُلُ الْإِمَامَ قَبْلَ أَنْ يَرْكَعَ أَوْ وَ هُوَ فِي الرُّكُوعِ وَ أَمْكَنَهُ أَنْ يُكَبِّرَ وَ يَرْكَعَ قَبْلَ أَنْ يَرْفَعَ الْإِمَامُ رَأْسَهُ وَ فَعَلَ ذَلِكَ فَقَدْ أَدْرَكَ تِلْكَ الرَّكْعَةَ وَ إِنْ لَمْ يُدْرِكْهُ حَتَّى رَفَعَ مِنَ الرُّكُوعِ فَلْيَدْخُلْ مَعَهُ وَ لَا يَعْتَدَّ بِتِلْكَ الرَّكْعَةِ.
And from him-asws, and from Abu Abdullah-asws, both having said; ‘When the man comes across the prayer leader before he has performed Ruk’u, or and he is already in the Ruk’u, and he is enabled from exclaiming Takbeer and performs Ruk’u before the prayer leader raises his head, and he does that, so he has attained that Cycle, and if he did not come across him until he rises from the Ruk’u, let him enter (in his Salat) with him and he cannot count with that Cycle’’.[199]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَنْ أَدْرَكَ الْإِمَامَ رَاكِعاً فَكَبَّرَ تَكْبِيرَةً وَاحِدَةً وَ رَكَعَ مَعَهُ اكْتَفَى بِهَا.
And from Ali-asws having said: ‘One who comes across the prayer leader being in Ruk’u, he should exclaim one Takbeer and should perform Ruk’u with him, sufficing with it’’.[200]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ فِي رَجُلٍ سَبَقَهُ الْإِمَامُ بِرَكْعَةٍ فَلَمَّا سَلَّمَ الْإِمَامُ سَهَا عَنْ قَضَاءِ مَا فَاتَهُ فَسَلَّمَ وَ انْصَرَفَ مَعَ النَّاسِ قَالَ يُصَلِّي الرَّكْعَةَ الَّتِي فَاتَتْهُ وَحْدَهَا وَ يَتَشَهَّدُ وَ يُسَلِّمُ وَ يَنْصَرِفُ.
And from Ja’far-asws Bin Muhammad-asws having said regarding a man whom the prayer leader had preceded by a Cycle, when the prayer leader performs Salaam, he forgets from fulfilling what had missed by him, so he (also) performs Salat and leaves with the people. He-asws said: ‘He should pray the Cycle which he had missed out, alone, and perform Tashahhud and Salaam, and leave’’.[201]
وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ فِي رَجُلٍ سَبَقَهُ الْإِمَامُ بِبَعْضِ الصَّلَاةِ ثُمَّ أَحْدَثَ الْإِمَامُ فِي صَلَاتِهِ فَقَدَّمَهُ قَالَ إِذَا أَتَمَّ صَلَاةَ الْإِمَامِ أَشَارَ إِلَى مَنْ خَلْفَهُ فَسَلَّمُوا لِأَنْفُسِهِمْ وَ انْصَرَفُوا وَ قَامَ هُوَ فَأَتَمَّ مَا بَقِيَ عَلَيْهِ مِنْ غَيْرِ إِعْلَانٍ بِالتَّكْبِيرِ.
And from him-asws, may the Salawaat of Allah-azwj be upon him-asws having said regarding a man whom the prayer leader had preceded with part of the Salat, then the prayer leader (breaks Wud’u) during his Salat, so he forwards him. He-asws said: ‘When Salat of the prayer leader is complete, he should indicate to the one behind him, so they would perform Salat for themselves and leave, and he would stand and complete what had remained upon from without announcing the Takbeer’’.[202]
وَ عَنْهُ ع أَنَّهُ قَالَ: يَنْبَغِي لِلْإِمَامِ إِذَا سَلَّمَ أَنْ يَجْلِسَ مَكَانَهُ حَتَّى يَقْضِيَ مَنْ سُبِقَ بِالصَّلَاةِ مَا فَاتَهُ وَ هَذَا عَلَى مَا ذَكَرْنَا مِمَّا يُؤْمَرُ بِهِ مِنَ الدُّعَاءِ وَ التَّوَجُّهِ بَعْدَ الصَّلَاةِ وَ قَبْلَ الْقِيَامِ مِنْ مَوْضِعِهِ
And from him-asws having said: ‘It is befitting for the prayer leader when he performs Salat that he sits in his place until the ones he had preceded with the Salat fulfil what was missed out by him; and this is based upon what we-asws mentioned from what he has been instructed with from the supplication and the diverting after the Salat and before the standing from his place.
يَقْضِي فِي ذَلِكَ مَنْ فَاتَهُ شَيْءٌ مِنَ الصَّلَاةِ مَا فَاتَهُ مِنْهَا وَ الْإِمَامُ فِي ذَلِكَ يَدْعُو وَ يَتَوَجَّهُ وَ يَتَقَرَّبُ بِمَا أُمِرَ بِهِ مِنْ ذَلِكَ.
He should fulfil during that, one whom something was missed out by him from it, while during that the prayer leader will supplicate, and concentrate, and draw closer with what he has been Commanded from that’’.[203]
بيان: رَوَاهُ ابْنُ بَابَوَيْهِ فِي الصَّحِيحِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَا مِنْ عَبْدٍ يُصَلِّي فِي الْوَقْتِ وَ يَفْرُغُ ثُمَّ يَأْتِيهِمْ وَ يُصَلِّي مَعَهُمْ وَ هُوَ عَلَى وُضُوءٍ إِلَّا كَتَبَ اللَّهُ لَهُ خَمْساً وَ عِشْرِينَ دَرَجَةً.
Explanation (Ahadeeth only) – It is reported by Ibn Babuwayh in the correct (Hadeeth), from Abdullah Bin Sinan (in Al-Faqeeh), from Abu Abdullah-asws having said: ‘There is none from a servant praying in the time and he is free, then he comes to them and prays with them while he is upon the Wud’u, except Allah-azwj will Write twenty-five ranks being for him’’.
وَ فِي الصَّحِيحِ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْهُ ع مِثْلَهُ وَ زَادَ فِي آخِرِهِ فَارْغَبُوا فِي ذَلِكَ.
And in the correct (Hadeeth) from Umar Bin Yazeed (in Al-Faqeeh), from him-asws – similar to it, and there is an increase in its end: ‘Therefore be desirous regarding that’’.
وَ فِي صَحِيحَةِ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ الْمَرْأَةُ تَؤُمُّ النِّسَاءَ قَالَ لَا إِلَّا عَلَى الْمَيِّتِ إِذَا لَمْ يَكُنْ أَحَدٌ أَوْلَى مِنْهَا تَقُومُ وَسَطَهُنَّ مَعَهُنَّ فِي الصَّفِّ فَتُكَبِّرُ وَ يُكَبِّرْنَ.
And in a correct (Hadeeth) by Zurara, from Abu Ja’far-asws, he (the narrator) said, ‘I said to him‑asws, ‘Can the woman lead the women?’ He-asws said: ‘No, except upon the deceased when there does not happen to be anyone foremost than her. She would stand in their midst with them in the Salat. She would exclaim Takbeer and they would be exclaiming Takbeer’’.
وَ رَوَى الشَّيْخُ بِسَنَدٍ فِيهِ ضَعْفٌ عَلَى الْمَشْهُورِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص لَا تَكُونَنَّ فِي الْعَيْكَلِ قُلْتُ وَ مَا الْعَيْكَلُ قَالَ أَنْ تُصَلِّيَ خَلْفَ الصُّفُوفِ وَحْدَكَ فَإِنْ لَمْ يُمْكِنِ الدُّخُولُ فِي الصَّفِّ قَامَ حِذَاءَ الْإِمَامِ أَجْزَأَهُ فَإِنْ هُوَ عَانَدَ الصَّفَّ فَسَدَ عَلَيْهِ صَلَاتُهُ.
And it is reported by the Sheykh (in Al-Tahzeeb) by a chain having weakness in it upon the well known, from Ja’far-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘Do not be in ‘Al-Aykal’!’ I-asws said: ‘And what is ‘Al-Aykal’?’ He-saww said: ‘Your-asws praying behind the rows alone. If entering into the row is not possible, he should stand parallel to the prayer leader, it would suffice him, for he would be disturbing the row, his Salat his spoilt upon him’’.
وَ قَالَ فِي النِّهَايَةِ إِنَّ أَسْمَاءَ بِنْتَ عُمَيْسٍ قَالَتْ لِعَلِيٍّ ع إِنَّ ثَلَاثَةً أَنْتَ آخِرُهُمْ لَأَخْيَارٌ فَقَالَ عَلِيٌّ ع لِأَوْلَادِهَا فَسْكَلَتْنِي أُمُّكُمْ.
And he said in ‘Al-Nihaya’ – ‘Asma Bint Umeyr said to Ali-asws, ‘Three, you-asws their last of the good ones!’ Ali-asws said to her children: ‘Your mother has made me like the last horse’’.
وَ رَوَى الشَّيْخُ فِي الصَّحِيحِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَأْتِي الْمَسْجِدَ وَ هُمْ فِي الصَّلَاةِ وَ قَدْ سَبَقَهُ الْإِمَامُ بِرَكْعَةٍ أَوْ أَكْثَرَ فَيَعْتَلُّ الْإِمَامُ فَيَأْخُذُ بِيَدِهِ وَ يَكُونُ أَدْنَى الْقَوْمِ إِلَيْهِ فَيُقَدِّمُهُ
And it is reported by the Sheykh in the correct (Hadeeth in Al-Tahzeeb), from Muawiya Bin Ammar who said, ‘I asked Abu Abdullah-asws about the man who comes to the Masjid while they are in the Salat, and the prayer leader has preceded him by a Cycle or more, so the prayer leader suspends (the Salat), grabs his hand, and he happens to be nearest of the group to him, and forwards him.
فَقَالَ يُتِمُّ الصَّلَاةَ بِالْقَوْمِ ثُمَّ يَجْلِسُ حَتَّى إِذَا فَرَغُوا مِنَ التَّشَهُّدِ أَوْمَأَ إِلَيْهِمْ بِيَدِهِ عَنِ الْيَمِينِ وَ الشِّمَالِ فَكَانَ الَّذِي أَوْمَأَ إِلَيْهِمْ بِيَدِهِ التَّسْلِيمَ وَ انْقِضَاءَ صَلَاتِهِمْ وَ أَتَمَّ هُوَ مَا كَانَ فَاتَهُ أَوْ بَقِيَ عَلَيْهِ.
He-asws said: ‘He should complete the Salat with the group, then he should be seated until when they are free from the Tashahhud, he should gesture to them by his hand, from the right and the left, so the one whom he had gestured to by his hand is the Salaam, and their Salat is fulfilled, and he would complete whatever he had missed out or remains upon him’’.
83 مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنَ الْمَحَاسِنِ عَنْ عُمَرَ بْنِ أَبَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يَا مَعْشَرَ الشِّيعَةِ إِنَّكُمْ قَدْ نُسِبْتُمْ إِلَيْنَا كُونُوا لَنَا زَيْناً وَ لَا تَكُونُوا شَيْناً كُونُوا مِثْلَ أَصْحَابِ عَلِيٍّ ع فِي النَّاسِ إِنْ كَانَ الرَّجُلُ مِنْهُمْ لِيَكُونَ فِي الْقَبِيلَةِ فَيَكُونُ إِمَامَهُمْ وَ مُؤَذِّنَهُمْ وَ صَاحِبَ أَمَانَاتِهِمْ وَ وَدَائِعِهِمْ
(The book) ‘Mishkat Al Anwaar’ – Copying from ‘Al Mahasin’ from Umar Bin Aban who said,
‘I heard Abu Abdullah-asws saying: ‘O community of Shias! You are attributed to us-asws. Be adornments for us and do not be disgrace! Be like companions of Ali-asws among the people. If the man were to be from them being in the tribe, let him be their prayer leader, and their Muezzin, and keeper of their entrustments and their deposits.
عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ صَلُّوا فِي مَسَاجِدِهِمْ وَ لَا يَسْبِقُوكُمْ إِلَى خَيْرٍ فَأَنْتُمْ وَ اللَّهِ أَحَقُّ مِنْهُمْ بِهِ.
Console their sick one, and attend their funerals, and pray in their Masjid, and they should not precede you to good (deeds), for by Allah-azwj, you are more rightful with it than they are!’’[204]
وَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ مَعِي رَجُلَانِ فَقَالَ أَحَدُهُمَا لِأَبِي عَبْدِ اللَّهِ ع آتِي الْجُمُعَةَ
And from Abdullah Bin Bukeyr who said,
‘I entered to see Abu Abdullah-asws and there were two men with me. One of them said to Abu Abdullah-asws, ‘Can I go to the Friday Salat?’
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع ائْتِ الْجُمُعَةَ وَ الْجَمَاعَةَ وَ احْضُرِ الْجَنَازَةَ وَ عُدِ الْمَرِيضَ وَ اقْضِ الْحُقُوقَ
Abu Abdullah-asws said to him: ‘Attend the Friday Salat, and the congregation, and attend the funeral, and console the sick, and fulfil the rights!’
ثُمَّ قَالَ أَ تَخَافُونَ أَنْ نُضِلَّكُمْ لَا وَ اللَّهِ لَا نُضِلُّكُمْ أَبَداً.
Then he-asws said: ‘Are you fearing that we-asws may stray you all? No, by Allah-azwj! We-asws will not stray you, ever!’’[205]
84 الذِّكْرَى، فِي الْحَدِيثِ عَنِ النَّبِيِّ ص مَنْ صَلَّى خَلْفَ عَالِمٍ فَكَمَنْ صَلَّى خَلْفَ رَسُولِ اللَّهِ ص.
(The book) ‘Al Zikra’ –
‘In the Hadeeth from the Prophet-saww: ‘One who prays behind a scholar (Imam-asws) is like the one who prayed behind Rasool-Allah-saww’’.[206]
85 شَرْحُ النَّفْلِيَّةِ، لِلشَّهِيدِ الثَّانِي رَحِمَهُ اللَّهُ قَالَ رَوَى الْفَقِيهُ جَعْفَرُ بْنُ أَحْمَدَ الْقُمِّيُّ فِي كِتَابِ الْإِمَامِ وَ الْمَأْمُومِ بِإِسْنَادِهِ إِلَى الصَّادِقِ ع عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تُصَلُّوا خَلْفَ الْحَائِكِ وَ لَوْ كَانَ عَالِماً وَ لَا تُصَلُّوا خَلْفَ الْحَجَّامِ وَ لَوْ كَانَ زَاهِداً وَ لَا تُصَلُّوا خَلْفَ الدَّبَّاغِ وَ لَوْ كَانَ عَابِداً.
Commentary on (the book) ‘Al Nafliya’ of Al Shaheed Al Sany, may Allah-azwj Mercy him, said, ‘It is reported by the jurist Ja’far Bin Ahmad Al Qummi in the book ‘Al Imam Wa Al Mamoun’, by his chain to,
‘Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘Do no pray behind the weaver even if he were a scholar, nor pray behind the cupper and even if he were ascetic, nor pray behind the dyer and even if he were a worshipper’’.[207]
86 الْمُقْنِعُ، قَالَ وَالِدِي ره فِي رِسَالَتِهِ إِلَيَّ اعْلَمْ يَا بُنَيَّ أَنَّ أَوْلَى النَّاسِ بِالتَّقَدُّمِ فِي جَمَاعَةٍ أَقْرَؤُهُمْ لِلْقُرْآنِ فَإِذَا كَانُوا فِي الْقِرَاءَةِ سَوَاءً فَأَفْقَهُهُمْ وَ إِنْ كَانُوا فِي الْفِقْهِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً وَ إِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءً فَأَسَنُّهُمْ فَإِنْ كَانُوا فِي السِّنِّ سَوَاءً فَأَصْبَحُهُمْ وَجْهاً
(The book) ‘Muqnie’ –
‘My father sad in his message to me, ‘Know, O my son! The foremost of the people with the going ahead (to lead Salat) in congregation is their more well-read of the Quran. When they were to be same in the recitation, then their most understanding one, and if they were to be same in the understanding, their most preceding in emigration, and if they were same in the emigration, then their elders. If they were same in age, then their brightest of face.
وَ صَاحِبُ الْمَسْجِدِ أَوْلَى بِمَسْجِدِهِ وَ لْيَكُنْ مَنْ يَلِي الْإِمَامَ مِنْكُمْ أُوْلِي الْأَحْلَامِ وَ التُّقَى وَ إِنْ نَسِيَ الْإِمَامُ أَوْ تَعَايَا فَقَوِّمُوهُ
And owner of the Masjid (praying place) is foremost with his Masjid, and let the one from you following the prayer leader be one of understanding and knowledge, and if the prayer leader forgets or errs, he can straighten (correct) him.
وَ إِنْ ذَكَرْتَ أَنَّكَ عَلَى غَيْرِ وُضُوءٍ أَوْ خَرَجَتْ مِنْكَ رِيحٌ أَوْ غَيْرُهَا مِمَّا يَنْقُضُ الْوُضُوءَ فَسَلِّمْ فِي أَيِّ حَالٍ كُنْتَ فِي حَالِ الصَّلَاةِ وَ قَدِّمْ رَجُلًا يُصَلِّي بِالنَّاسِ بَقِيَّةَ صَلَاتِهِمْ وَ تَوَضَّأْ وَ أَعِدْ صَلَاتَكَ
And if you remember that you were not upon Wud’u, or wind has come out from you, or other such from what breaks the Wud’u, then perform Salaam in whichever state you may be in state of the Salat, and forward a man to pray with the people remainder of their Salat, and you perform Wud’u and complete your Salat.
وَ سَبِّحْ فِي الْأُخْرَاوَيْنِ إِمَاماً كُنْتَ أَوْ غَيْرَ إِمَامٍ تَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ ثَلَاثاً ثُمَّ تُكَبِّرُ وَ تَرْكَعُ
And glorifying in the two last Cycles whether you were a prayer leader or not, 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’, thrice. Then exclaim Takbeer and perform Ruk’u.
وَ اعْلَمْ أَنَّهُ لَا يَجُوزُ أَنْ تُصَلِّيَ إِلَّا خَلْفَ رَجُلَيْنِ أَحَدُهُمَا مَنْ تَثِقُ بِدِينِهِ وَ وَرَعِهِ وَ آخَرُ تَتَّقِي سَوْطَهُ وَ سَيْفَهُ وَ شَنَاعَتَهُ عَلَى الدِّينِ
And know that it is not allowed for you pray Salat except behind two (types of) men – one of them is one who you trust with his religion and his devoutness, and another you fear his whip and his sword and his brutality upon the religion.
فَصَلِّ خَلْفَهُ عَلَى سَبِيلِ التَّقِيَّةِ وَ الْمُدَارَاةِ وَ أَذِّنْ لِنَفْسِكَ وَ أَقِمْ وَ اقْرَأْ لَهَا غَيْرَ مُؤْتَمٍّ بِهِ فَإِنْ فَرَغْتَ مِنْ قِرَاءَةِ السُّورَةِ قَبْلَهُ فَبَقِّ مِنْهَا آيَةً وَ اذْكُرِ اللَّهَ فَإِذَا رَكَعَ الْإِمَامُ فَاقْرَأِ الْآيَةَ وَ ارْكَعْ بِهَا
Pray behind him upon the way of dissimulation (Taqiyya), and proclaim Azaan and Iqama for yourself, and recited for it without being led by him. If you were to be free from recitation of the Surah before him, and there remains a Verse from it, and do Zikr of Allah-azwj. When the prayer leader performs Ruk’u, then recite the Verse and perform Ruk’u with it.
وَ إِنْ لَمْ تَلْحَقِ الْقِرَاءَةَ وَ خَشِيتَ أَنْ يَرْكَعَ الْإِمَامُ فَقُلْ مَا حَذَفَهُ مِنَ الْأَذَانِ وَ الْإِقَامَةِ وَ ارْكَعْ.
And if you do not catch the recitation and you fear that the prayer leader might perform Ruk’u, then say what he had omitted from the Azaan and Iqama, and perform Ruk’u’’.[208]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَؤُمُّ صَاحِبُ الْعِلَّةِ الْأَصِحَّاءَ وَ لَا يَؤُمُّ صَاحِبُ الْقَيْدِ الْمُطْلَقِينَ وَ لَا يَؤُمُّ الْأَعْمَى فِي الصَّحْرَاءِ إِلَّا أَنْ يُوَجَّهَ إِلَى الْقِبْلَةِ وَ لَا يَؤُمُّ الْعَبْدُ إِلَّا أَهْلَهُ.
And Amir Al-Momineen-asws said: ‘The owner of the illness cannot lead the healthy, nor can the one with restriction lead the free, nor can the blind lead in the desert except if he faces towards the Qiblah, nor can the slave lead except his family’’.[209]
وَ سُئِلَ الصَّادِقُ ع مَا أَقَلُّ مَا يَكُونُ مِنَ الْجَمَاعَةِ
And Al-Sadiq-asws was asked, ‘What is least of what can be of the congregation?’
قَالَ رَجُلٌ وَ امْرَأَةٌ فَإِذَا صَلَّى رَجُلَانِ فَقَالَ أَحَدُهُمَا أَنَا كُنْتُ إِمَامَكَ وَ قَالَ الْآخَرُ بَلْ أَنَا كُنْتُ إِمَامَكَ فَإِنَّ صَلَاتَهُمَا تَامَّةٌ وَ إِذَا قَالَ أَحَدُهُمَا كُنْتُ آتَمُّ بِكَ وَ قَالَ الْآخَرُ لَا بَلْ أَنَا كُنْتُ آتَمُّ بِكَ فَلْيَسْتَأْنِفَا-
He-asws said: ‘A man and a woman. When two men pray, one of them says, ‘I shall be your prayer leader’, and the other ones say, ‘But, I shall be your prayer leader’, both their Salat(s) are complete; and when one of them says, ‘I shall complete with you’, and the other says, ‘No, but I shall complete with you’, let them both resume’’.
وَ لَا يَجُوزُ أَنْ يَؤُمَّ وَلَدُ الزِّنَا وَ لَا بَأْسَ أَنْ يَؤُمَّ صَاحِبُ التَّيَمُّمِ الْمُتَوَضِّئِينَ وَ لَا يَؤُمُّ صَاحِبُ الْفَالِجِ الْأَصِحَّاءَ وَ لَا يَؤُمُّ الْأَعْرَابِيُّ الْمُهَاجِرَ وَ إِذَا صَلَّيْتَ بِقَوْمٍ فَاخْتَصَصْتَ نَفْسَكَ بِالدُّعَاءِ دُونَهُمْ فَقَدْ خُنْتَ الْقَوْمَ-
And it is not allowed for a bastard to lead, and there is no problem if a performer of Tayammum were to lead the Wud’u performers, and one with facial paralysis cannot lead the healthy, nor can a Bedouin lead the emigrants; and when you were to pray Salat (leading) a people, if you specialise yourself with the supplication apart from them, then you have offended the group.
فَإِذَا صَلَّى الْإِمَامُ رَكْعَةً أَوْ رَكْعَتَيْنِ فَأَصَابَهُ رُعَافٌ فَإِنَّهُ يَتَقَدَّمُ وَ يُتِمُّ بِهِمُ الصَّلَاةَ فَإِذَا تَمَّتْ صَلَاةُ الْقَوْمِ أَوْمَأَ إِلَيْهِمْ فَلْيُسَلِّمُوا وَ يَقُومُ هُوَ فَيُتِمُّ بَقِيَّةَ صَلَاتِهِ
When the prayer leader prays a Cycle or two Cycles and he is afflicted by nose bleed, he should go forward and complete the Salat with them. When Salat of the group is complete, he will gesture to them, so they would perform Salat and he will stand and complete remainder of his Salat.
فَإِنْ خَرَجَ قَوْمٌ مِنْ خُرَاسَانَ أَوْ مِنْ بَعْضِ الْجِبَالِ وَ كَانَ يَؤُمُّهُمْ شَخْصٌ فَلَمَّا صَارُوا إِلَى الْكُوفَةِ أُخْبِرُوا أَنَّهُ يَهُودِيٌّ فَلَيْسَ عَلَيْهِمْ إِعَادَةُ شَيْءٍ مِنْ صَلَاتِهِمْ
There emerged a group from Khurasan, or from one of the mountains, and a person had led them (in Salat). When they came to Al-Kufa they were informed that he is a Jew. There isn’t upon them to repeat anything from their Salat.
وَ لَا يَجُوزُ أَنْ تَؤُمَّ الْقَوْمَ وَ أَنْتَ مُتَوَشِّحٌ وَ إِذَا كُنْتَ خَلْفَ الْإِمَامِ فِي الصَّفِّ الثَّانِي وَ وَجَدْتَ فِي الصَّفِّ الْأَوَّلِ خَلَلًا فَلَا بَأْسَ أَنْ تَمْشِيَ إِلَيْهِ فَتُتِمَّهُ
And it is not allowed for you to lead the group while you are mantled; and when you were to be behind the prayer leader in the second row and you find a gap in the first row, there is no problem if you were to walk to it and complete it.
وَ إِذَا كُنْتَ إِمَاماً فَعَلَيْكَ أَنْ تَقْرَأَ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ وَ عَلَى الَّذِينَ خَلْفَكَ أَنْ يُسَبِّحُوا يَقُولُوا سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ
And when you were a prayer leader, upon you is to recite in the first two Cycles, and upon those who were behind you to glorify 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!’
وَ إِذَا كُنْتَ فِي الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ فَعَلَيْكَ أَنْ تُسَبِّحَ مِثْلَ تَسْبِيحِ الْقَوْمِ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ وَ عَلَى الَّذِينَ خَلْفَكَ أَنْ يَقْرَءُوا فَاتِحَةَ الْكِتَابِ
And when you were to be in the last two Cycles, upon you is to glorify like glorification of the group in the first two Cycles, and upon those behind you is they should recite Surah Al-Fatiha.
وَ رُوِيَ أَنَّ عَلَى الْقَوْمِ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ أَنْ يَسْتَمِعُوا إِلَى قِرَاءَةِ الْإِمَامِ وَ إِذَا كَانَ فِي صَلَاةٍ لَا يُجْهَرُ فِيهَا سَبَّحُوا وَ عَلَيْهِمْ فِي الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ أَنْ يُسَبِّحُوا وَ هَذَا أَحَبُّ إِلَيَ.
And it is reported that in the first two Cycles, it is upon the group to listen to recitation of the prayer leader, and when it is a Salat having no loudness in it (Al-Zohr and Al-Asr), they should glorify, and in the last two Cycles it is upon them to be glorifying, and this is more beloved to me’’.[210]
باب 85 حكم النساء في الصلاة
CHAPTER 85 – RULING ABOUT THE WOMEN REGARDING THE SALAT
1- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: إِذَا حَاضَتِ الْجَارِيَةُ فَلَا تُصَلِّي إِلَّا بِخِمَارٍ.
(The book) ‘Qurb Al Isnaad’ – from Al Sindy Bin Muhammad, from Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws, from Ali-asws having said: ‘When the girl menstruates (becomes an adult), she should not pray except with a veil’’.[211]
بيان: المراد بالجارية الصبية الحرة و حيضها كناية عن بلوغها لتلازمهما في تلك البلاد غالبا و لكونه من علاماته.
Explanation – The intent with the (word) ‘Al-Jariya’ is the young free girl, and her menstruation is a metaphor about her puberty for these two to be necessitated in that city mostly, and for it to be from its sings.
2- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ تَؤُمُّ النِّسَاءَ مَا حَدُّ رَفْعِ صَوْتِهَا بِالْقِرَاءَةِ
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan,
‘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 raising her voice with the recitation?’
قَالَ قَدْرُ مَا تُسْمَعُ
He-asws said: ‘According to what can be heard’.
قَالَ وَ سَأَلْتُهُ عَنِ النِّسَاءِ هَلْ عَلَيْهِنَّ الْجَهْرُ بِالْقِرَاءَةِ فِي الْفَرِيضَةِ وَ النَّافِلَةِ
He (the narrator) said, ‘And I asked him-asws about the women, ‘Is it upon them to be loud with the recitation in the obligatory and the optional (Salat)?’
قَالَ لَا إِلَّا أَنْ تَكُونَ امْرَأَةٌ تَؤُمُّ النِّسَاءَ فَتَجْهَرُ بِقَدْرِ مَا تُسْمَعُ قِرَاءَتُهَا
He-asws said: ‘No, except if a woman were to lead the women, so she would be loud in accordance to what her recitation can be heard’.
وَ سَأَلْتُهُ عَنِ النِّسَاءِ هَلْ عَلَيْهِنَّ افْتِتَاحُ الصَّلَاةِ وَ التَّشَهُّدُ وَ الْقُنُوتُ وَ الْقَوْلُ فِي صَلَاةِ الزَّوَالِ وَ صَلَاةِ اللَّيْلِ مَا عَلَى الرِّجَالِ
And I asked him-asws about the women, ‘Is it upon them to begin the Salat, and (perform) the Tashahhud, and the Qunout, and the words during the midday Salat and the night Salat, what is upon the men?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ النِّسَاءِ هَلْ عَلَى مَنْ عَرَفَ مِنْهُنَّ صَلَاةَ النَّافِلَةِ وَ صَلَاةَ اللَّيْلِ وَ صَلَاةَ الزَّوَالِ وَ الْكُسُوفِ مَا عَلَى الرِّجَالِ
And I asked him-asws about the women, ‘Is it upon the one from them who recognises (adult) to (perform) the optional Salat, and the night Salat, and the midday Salat, and the eclipse (Salat), what is upon the men?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَكُونُ فِي صَلَاةِ الْفَرِيضَةِ وَ وَلَدُهَا إِلَى جَنْبِهَا فَيَبْكِي وَ هِيَ قَاعِدَةٌ هَلْ يَصْلُحُ لَهَا أَنْ تَتَنَاوَلَهُ فَتُقْعِدَهُ فِي حَجْرِهَا وَ تُسْكِتَهُ وَ تُرْضِعَهُ
And I asked him-asws about the woman being is the obligatory Salat and her child is to her sides, so he cries and she is seated, ‘Is it correct for her to take him and sit him in her lap, and calm him, and satisfy him?’
قَالَ لَا بَأْسَ
He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الدِّيبَاجِ هَلْ يَصْلُحُ لُبْسُهُ لِلنِّسَاءِ
And I asked him-asws about the brocade, ‘Is it correct for it to be worn by the women?’
قَالَ لَا بَأْسَ
He-asws said: ‘There is no problem’.
وَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْعَاصِيَةِ لِزَوْجِهَا هَلْ لَهَا صَلَاةٌ وَ مَا حَالُهَا
And I asked him-asws about the woman disobedient to her husband, ‘Is there any Salat for her and what is her state?’
قَالَ لَا تَزَالُ عَاصِيَةً حَتَّى يَرْضَى عَنْهَا.
He-asws said: ‘She will not cease to be (classified as) disobedient until he is satisfied from her’’.[212]
3- الْخِصَالُ، فِيمَا أَوْصَى بِهِ النَّبِيُّ ص عَلِيّاً يَا عَلِيُّ لَيْسَ عَلَى النِّسَاءِ جُمُعَةٌ وَ لَا جَمَاعَةٌ وَ لَا أَذَانٌ وَ لَا إِقَامَةٌ.
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww bequeathed to Ali-asws with: ‘O Ali-asws! There isn’t upon the women, neither Friday Salat, nor congregational (Salat), nor Azaan, nor Iqama’’.[213]
وَ مِنْهُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ السُّكَّرِيِّ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْجَوْهَرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ أَبِيهِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنِ الْبَاقِرِ ع قَالَ: لَيْسَ عَلَى النِّسَاءِ أَذَانٌ وَ لَا إِقَامَةٌ وَ لَا جُمُعَةٌ وَ لَا جَمَاعَةٌ وَ إِذَا قَامَتْ فِي صَلَاتِهَا ضَمَّتْ رِجْلَيْهَا وَ وَضَعَتْ يَدَيْهَا عَلَى صَدْرِهَا وَ تَضَعُ يَدَيْهَا فِي رُكُوعِهَا عَلَى فَخِذَيْهَا وَ تَجْلِسُ إِذَا أَرَادَتِ السُّجُودَ وَ سَجَدَتْ لَاطِئَةً بِالْأَرْضِ
And from him, from Ahmad Bin Al-Hassan Al Qattan, from Al-Hassan Bin Ali Al Sukary, from Muhammad Bin Zakariya Al Jowhary, from Ja’far Bin Muhammad Bin Umarah, from his father, from Jabir Al Ja’far Al Jufy,
‘From Al-Baqir-asws having said: ‘There isn’t upon the women, neither Azaan, nor Iqama, nor Friday Salat, nor congregational Salat; when she stands in her Salat, she would combine her legs and place her hands upon her chest, and in her Ruk’u she would places her hands upon her thighs and be seated when she intends the Sajdah, and she would do Sajdah flattening her hands with the ground.
وَ إِذَا رَفَعَتْ رَأْسَهَا مِنَ السُّجُودِ جَلَسَتْ ثُمَّ نَهَضَتْ إِلَى الْقِيَامِ وَ إِذَا قَعَدَتْ لِلتَّشَهُّدِ رَفَعَتْ رِجْلَيْهَا وَ ضَمَّتْ فَخِذَيْهَا وَ إِذَا سَبَّحَتْ عَقَدَتْ عَلَى الْأَنَامِلِ لِأَنَّهُنَّ مَسْئُولَاتٌ
And when she raises her head from the Sajdah, she would be seated, then get up to the standing, and when she sits for the Tashahhud she would raise her legs and combine her things, and when she glorifies she should press her fingers (not separate) because these are to be questioned.
وَ إِذَا كَانَتْ لَهَا إِلَى اللَّهِ حَاجَةٌ صَعِدَتْ فَوْقَ بَيْتِهَا وَ صَلَّتْ رَكْعَتَيْنِ وَ كَشَفَتْ رَأْسَهَا إِلَى السَّمَاءِ فَإِنَّهَا إِذَا فَعَلَتْ ذَلِكَ اسْتَجَابَ اللَّهُ لَهَا وَ لَمْ يُخَيِّبْهَا
And when there were to be a need for her to Allah-azwj, she should ascend above her house and pray two Cycles and uncover her head to the sky, for when she does that, Allah-azwj will Respond to her and not disappoint her.
وَ إِذَا أَرَادَتِ المَرْأَةُ الْحَاجَةَ وَ هِيَ فِي صَلَاتِهَا صَفَّقَتْ بِيَدَيْهَا وَ الرَّجُلُ يُومِئُ بِرَأْسِهِ وَ هُوَ فِي صَلَاتِهِ وَ يُشِيرُ بِيَدِهِ وَ يُسَبِّحُ
And whenever the woman wants the need while she is in her Salat, she should clasp her hands while the man would gesture with his head while he is in his Salat and indicate with his hand and glorify.
وَ لَا يَجُوزُ لِلْمَرْأَةِ أَنْ تُصَلِّيَ بِغَيْرِ خِمَارٍ إِلَّا أَنْ تَكُونَ أَمَةً فَإِنَّهَا تُصَلِّي بِغَيْرِ خِمَارٍ مَكْشُوفَةَ الرَّأْسِ وَ يَجُوزُ لِلْمَرْأَةِ لُبْسُ الدِّيبَاجِ وَ الْحَرِيرِ فِي غَيْرِ صَلَاةٍ وَ إِحْرَامٍ وَ حُرِّمَ ذَلِكَ عَلَى الرِّجَالِ إِلَّا فِي الْجِهَادِ
And it is not allowed for the woman to pray Salat without a scarf except she happens to be a slave girl for she can pray without a scarf, uncovered of the head; and it is allowed for the women to wear the brocade and the silk in other than the Salat and Ihram, while that is prohibited unto the men except in Jihad.
وَ يَجُوزُ أَنْ تَتَخَتَّمَ بِالذَّهَبِ وَ تُصَلِّيَ فِيهِ وَ حُرِّمَ ذَلِكَ عَلَى الرِّجَالِ وَ إِذَا صَلَّتِ الْمَرْأَةُ وَحْدَهَا مَعَ الرَّجُلِ قَامَتْ خَلْفَهُ وَ لَا تَقُمْ بِجَنْبِهِ.
And it is allowed for her to wear a ring of gold and pray in it, while that is prohibited unto the man; and when the woman prays alone with the man, she should stand behind him and not stand by his side’’.[214]
4- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عِيسَى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ الْمَرْأَةُ عَلَيْهَا أَذَانٌ وَ إِقَامَةٌ
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Ismail, from Isa Bin Muhammad, from Muhammad Bin Abu Umeyr, from Hammad, from Hareyz, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘The woman, is it upon her (to recite) Azaan and Iqama?’
فَقَالَ إِنْ كَانَتْ تَسْمَعُ أَذَانَ الْقَبِيلَةِ فَلَيْسَ عَلَيْهَا شَيْءٌ وَ إِلَّا فَلَيْسَ عَلَيْهَا أَكْثَرُ مِنَ الشَّهَادَتَيْنِ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ لِلرِّجَالِ أَقِيمُوا الصَّلاةَ وَ قَالَ لِلنِّسَاءِ وَ أَقِمْنَ الصَّلاةَ وَ آتِينَ الزَّكاةَ وَ أَطِعْنَ اللَّهَ وَ رَسُولَهُ
He-asws said: ‘If she were to hear Azaan of the tribe, so there isn’t anything upon her, or else there isn’t upon her any more than the two testimonies because Allah-azwj Blessed and Exalted Said to the men: And establish the Salat and give the Zakat [2:43], and Said to the women: and establish the Salat and give the Zakat, and obey Allah and His Rasool. [33:33]’.
قَالَ ثُمَّ قَالَ إِذَا قَامَتِ الْمَرْأَةُ فِي الصَّلَاةِ جَمَعَتْ بَيْنَ قَدَمَيْهَا وَ لَا تُفَرِّجُ بَيْنَهُمَا وَ تَضُمُّ يَدَيْهَا إِلَى صَدْرِهَا لِمَكَانِ ثَدْيَيْهَا فَإِذَا رَكَعَتْ وَضَعَتْ يَدَيْهَا فَوْقَ رُكْبَتَيْهَا عَلَى فَخِذَيْهَا لِئَلَّا تُطَأْطِئَ كَثِيراً فَتَرْتَفِعَ عَجِيزَتُهَا
He (the narrator) said, ‘He-asws said: ‘When the woman stands in the Salat, she should gather her feet and do have space between the two, and press her hands to her chest at the place of her breasts. When she performs Ruk’u, she should place her hands above her knees upon her things lets she stoops a lot so her backsides would be raised.
وَ إِذَا جَلَسَتْ فَعَلَى أَلْيَتَيْهَا لَيْسَ كَمَا يَقْعُدُ الرَّجُلُ وَ إِذَا سَقَطَتْ إِلَى السُّجُودِ بَدَأَتْ بِالْقُعُودِ بِالرُّكْبَتَيْنِ قَبْلَ الْيَدَيْنِ ثُمَّ تَسْجُدُ لَاطِئَةً بِالْأَرْضِ فَإِذَا كَانَتْ فِي جُلُوسٍ ضَمَّتْ فَخِذَيْهَا وَ رَفَعَتْ رُكْبَتَيْهَا مِنَ الْأَرْضِ وَ إِذَا نَهَضَتِ انْسَلَّتِ انْسِلَالًا لَا تَرْفَعُ عَجِيزَتَهَا أَوَّلًا.
And when she sits, it should be upon her backsides, not as what the man sits, and when she falls to the Sajdah she should begin with the sitting with the two knees before the hands, then do Sajdah flat with the ground. When she was to be in sitting, she should press together her thighs, and raise her knees from the ground, and when she gets up, she should pull herself up slowly not raising her backsides first’’.[215]
5- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَمَانِيَةٌ لَا تُقْبَلُ لَهُمْ صَلَاةٌ الْعَبْدُ الْآبِقُ حَتَّى يَرْجِعَ إِلَى مَوْلَاهُ وَ النَّاشِزُ عَنْ زَوْجِهَا وَ هُوَ عَلَيْهَا سَاخِطٌ وَ مَانِعُ الزَّكَاةِ وَ تَارِكُ الْوُضُوءِ وَ الْجَارِيَةُ الْمُدْرِكَةُ تُصَلِّي بِغَيْرِ خِمَارٍ وَ إِمَامُ قَوْمٍ يُصَلِّي بِهِمْ وَ هُمْ لَهُ كَارِهُونَ وَ الزِّنِّينُ
(The book) ‘Ma’any Al Akhbaar’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Muhammad Bin Yahya Al Attar and Ahmad Bin Idrees, both together from Muhammad Bin Ahmad Al Ashary, from Ahmad Bin Muhammad, from one of our companions raising it to,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘Eight (persons), Salat is not Accepted for them – the absconding slave until he returns to his master, and the wife disassociating from her husband and he is angry upon her, and prevented of Zakat, and neglecter of the Wud’u, and an adult girl pray Salat without a scarf, and a prayer leader of a group praying with them while they are disliking him, and ‘Al-Zaneen’.
قَالُوا يَا رَسُولَ اللَّهِ وَ مَا الزِّنِّينُ
They said, ‘O Rasool-Allah-saww, and what is ‘Al-Zaneen’?’
قَالَ الرَّجُلُ يُدَافِعُ الْغَائِطَ وَ الْبَوْلَ وَ السَّكْرَانُ فَهَؤُلَاءِ ثَمَانِيَةٌ لَا تُقْبَلُ لَهُمْ صَلَاةٌ.
He-saww said: ‘A man pushing out the faeces and the urine; and the intoxicated. So, these are eight, Salat is not Accepted for them’’.[216]
6- فِقْهُ الرِّضَا، قَالَ ع الْمَرْأَةُ إِذَا قَامَتْ إِلَى صَلَاتِهَا ضَمَّتْ رِجْلَيْهَا وَ وَضَعَتْ يَدَيْهَا عَلَى صَدْرِهَا لِمَكَانِ ثَدْيَيْهَا فَإِذَا رَكَعَتْ وَضَعَتْ يَدَيْهَا عَلَى فَخِذَيْهَا وَ لَا تَتَطَأْطَأُ كَثِيراً لِأَنْ لَا تُرْفَعَ عَجِيزَتُهَا
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘When the woman stands to her Salat, she should combine her legs and place her hands upon her chest at place of her breasts. When she performs Ruk’u, she should place her hands upon her things and not stoop a lot, lest her backsides be raised.
فَإِذَا سَجَدَتْ جَلَسَتْ ثُمَّ سَجَدَتْ لَاطِئَةً بِالْأَرْضِ فَإِذَا أَرَادَتِ النُّهُوضَ تَقُومُ مِنْ غَيْرِ أَنْ تَرْفَعَ عَجِيزَتَهَا فَإِذَا قَعَدَتْ بِالتَّشَهُّدِ رَفَعَتْ رِجْلَيْهَا وَ ضَمَّتْ فَخِذَيْهَا.
When she does Sajdah, she should be seated, then do Sajdah flat with the ground. When she wants to get up, she should stand from without raising her backsides. When she sits in Tashahhud, she should raise her legs and combine her thighs’’.[217]
7- مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنَ الْمَحَاسِنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَعِظُ أَهْلَهُ وَ نِسَاءَهُ وَ هُوَ يَقُولُ لَهُنَّ لَا تَقُلْنَ فِي سُجُودِكُنَّ أَقَلَّ مِنْ ثَلَاثِ تَسْبِيحَاتٍ فَإِنْ كُنْتُنَّ فَعَلْتُنَّ ذَلِكَ لَمْ يَكُنْ أَحَدٌ أَحْسَنَ عَمَلًا مِنْكُنَ.
(The book) ‘Mishkat Al Anwaar’ – copying from Al Mahasin, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws said advising his-asws wife and his-asws womenfolk, and he-asws was saying to them: ‘Do not be saying in your Sajdah any less than three glorification. If you were to do that, there will not be anyone of more excellent deed than you!’’[218]
8- الذِّكْرَى، عَنِ ابْنِ أَبِي يَعْفُورٍ عَنِ الصَّادِقِ ع قَالَ: إِذَا سَجَدَتِ الْمَرْأَةُ بَسَطَتْ ذِرَاعَيْهَا.
(The book) ‘Al Zikra’ – from Ibn Abu Yafour,
‘From Al-Sadiq-asws having said: ‘When the woman does Sajdah, she should spread out her forearms’’.[219]
وَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: سَأَلْتُهُ عَنْ جُلُوسِ الْمَرْأَةِ فِي الصَّلَاةِ قَالَ تَضُمُّ فَخِذَيْهَا.
And from Abdul Rahman son of Abu Abdullah-asws, he said, ‘I asked him-asws about sitting by the woman in the Salat. He-asws said: ‘She should combine her thighs’’.[220]
وَ رَوَى الْعَامَّةُ عَنْ عَلِيٍّ ع أَنَّ الْمَرْأَةَ لَا تَحْتَفِزُ فِي الصَّلَاةِ.
And it is reported by the general Muslims, from Ali-asws: ‘The woman should not press (her body parts together) in the Salat’’.[221]
وَ رَوَى ابْنُ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: الْمَرْأَةُ إِذَا سَجَدَتْ تَضَمَّمَتْ وَ الرَّجُلُ إِذَا سَجَدَ تَفَتَّحَ.
And it is reported by Ibn Bukeyr, from one of our companions who said, ‘When the woman does Sajdah, she should combine (feet), and when the man does Sajdah, will separate (feet)’’.[222]
باب 86 وقت ما يجبر الطفل على الصلاة و جواز إيقاظ الناس لها
CHAPTER 86 – TIME WHAT THE CHILD CAN BE COMPELLED UPON THE SALAT AND PERMISSION TO AWAKEN THE PEOPLE FOR IT
1- الْخِصَالُ، 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 عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَلِّمُوا صِبْيَانَكُمُ الصَّلَاةَ وَ خُذُوهُمْ بِهَا إِذَا بَلَغُوا ثَمَانَ سِنِينَ.
(The book) ‘Al Khisaal’ – from his brother, 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 Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Teach your children to pray Salat and take it upon them when they reach eight years of age’’.[223]
2- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنِ الصَّدُوقِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ بُنْدَارَ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ فَضَالَةَ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِذَا بَلَغَ الْغُلَامُ ثَلَاثَ سِنِينَ يُقَالُ لَهُ سَبْعَ مَرَّاتٍ قُلْ لَا إِلَهَ إِلَّا اللَّهُ
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from Al-Husayn Bin Ubeydullah, from Al Sadouq, from Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ash’ary, from Musa Bin Ja’far Al Baghdadi, from Ali Bin Ma’bad, from Bundar Bin Hammad, from Abdullah Bin Fazalah,
‘From Abu Abdullah-asws or Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘When the boy reaches three years, it should be said to him, ‘Say, ‘There is no god except Allah-azwj’.
ثُمَّ يُتْرَكُ حَتَّى تَتِمَّ لَهُ ثَلَاثُ سِنِينَ وَ سَبْعَةُ أَشْهُرٍ وَ عِشْرُونَ يَوْماً فَيُقَالَ لَهُ قُلْ مُحَمَّدٌ رَسُولُ اللَّهِ ص سَبْعَ مَرَّاتٍ
Then he would be left alone until three years and seven months and twenty days are complete for him. It should be said to him, ‘Say, ‘Muhammad-saww is Rasool-saww of Allah-saww’, seven times.
ثُمَّ يُتْرَكُ حَتَّى تَتِمَّ لَهُ أَرْبَعُ سِنِينَ ثُمَّ يُقَالُ لَهُ قُلْ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ عَلَى آلِهِ
Then he would be left alone until four year are complete for him, then it should be said to him, ‘Say, ‘May Allah-azwj Send Salawaat upon Muhammad-saww and upon his-saww Progeny-asws’.
ثُمَّ يُتْرَكُ حَتَّى تَتِمَّ لَهُ خَمْسُ سِنِينَ ثُمَّ يُقَالُ لَهُ أَيُّهُمَا يَمِينُكَ وَ أَيُّهُمَا شِمَالُكَ فَإِنْ عَرَفَ ذَلِكَ حُوِّلَ وَجْهُهُ إِلَى الْقِبْلَةِ وَ يُقَالُ لَهُ اسْجُدْ
Then he would be left alone until five years are complete for him. Then it should be said to him, ‘Which of the two is your right hand, and which of the two is your left hand?’ If he recognises that, his face should be diverted towards the Qiblah and it should be said to him, ‘Do Sajdah!’
ثُمَّ يُتْرَكُ حَتَّى يَتِمَّ لَهُ سَبْعُ سِنِينَ فَإِذَا تَمَّ لَهُ سَبْعُ سِنِينَ قِيلَ لَهُ اغْسِلْ وَجْهَكَ وَ كَفَّيْكَ فَإِذَا غَسَلَهُمَا قِيلَ لَهُ صَلِّ
Then he should be left alone until seven years are complete for him. When seven years are complete for him, it should be said to him, ‘Wash your face and your palms!’ When he washed them, it should be said to him, ‘Pray Salat!’
ثُمَّ يُتْرَكُ حَتَّى يَتِمَّ لَهُ تِسْعُ سِنِينَ فَإِذَا تَمَّ لَهُ تِسْعُ سِنِينَ عُلِّمَ الصَّوْمَ وَ ضُرِبَ عَلَيْهِ وَ أُمِرَ بِالصَّلَاةِ وَ ضُرِبَ عَلَيْهَا فَإِذَا تَعَلَّمَ الْوُضُوءَ وَ الصَّلَاةَ غَفَرَ اللَّهُ لِوَالِدَيْهِ.
Then he should be left along until nine years are complete for him. When nine years are complete for him, he should be taught the fasting and be beaten upon it, and ordered with praying the Salat and beaten upon it. When he learns the Wud’u and the Salat, Allah-azwj Forgives (sins) for his parents’’.[224]
3- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْغُلَامِ مَتَى يَجِبُ عَلَيْهِ الصَّوْمُ وَ الصَّلَاةُ
(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 boy, ‘When is it obligated upon him, the fasting and the Salat?’
قَالَ إِذَا رَاهَقَ الْحُلُمَ وَ عَرَفَ الصَّوْمَ وَ الصَّلَاةَ.
He-asws said: ‘When he arrives at puberty and recognises the fasting and the Salat’’.[225]
4- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مُرُوا صِبْيَانَكُمْ بِالصَّلَاةِ إِذَا كَانُوا أَبْنَاءَ سَبْعِ سِنِينَ وَ اضْرِبُوهُمْ إِذَا كَانُوا أَبْنَاءَ تِسْعِ سِنِينَ.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Order your children with praying the Salat when they were seven years old, and beat them when they were to be nine years (if they don’t pray)’’.[226]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع تَجِبُ الصَّلَاةُ عَلَى الصَّبِيِّ إِذَا عَقَلَ وَ الصَّوْمُ إِذَا أَطَاقَ وَ الْحُدُودُ إِذَا احْتَلَمَ.
And by this chain, said,
‘Ali-asws said: ‘The Salat is obligated upon the child when he is of understanding, and the fasting when he can endure, and the legal penalty when he is an adult’’.[227]
بيان: رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مُرُوهُمْ بِالصَّلَاةِ وَ هُمْ أَبْنَاءُ سَبْعٍ وَ اضْرِبُوهُمْ عَلَيْهَا وَ هُمْ أَبْنَاءُ عَشْرٍ.
Explanation (Hadeeth only) – It is reported from the Prophet-saww having said: ‘Order them with praying the Salat while they are seven, and beat them upon it when they are ten!’’
رَوَى الصَّدُوقُ عَنْ عَبْدِ اللَّهِ بْنِ فَضَالَةَ عَنِ الْبَاقِرِ ع إِذَا بَلَغَ الْغُلَامُ ثَلَاثَ سِنِينَ وَ ذَكَرَ مِثْلَ مَا مَرَّ نَقْلًا مِنَ الْمَجَالِسِ.
It is reported by Al-Sadouq (in Al-Faqeeh), from Abdullah Bin Fazalah, from Al-Baqir-asws: ‘When the boy reaches three years’ – and mentioned similar to what has already passed from (the book) ‘Al-Majaalis’’.
5- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: يُؤْمَرُ الصَّبِيُّ بِالصَّلَاةِ إِذَا عَقَلَ وَ بِالصَّوْمِ إِذَا أَطَاقَ.
(The book) ‘Da’aim Al Islam’ – We are reporting,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws father-asws, from Ali-asws having said: ‘The child will be ordered with praying the Salat when he is of understanding, and with the fasting when he can endure’’.[228]
وَ عَنْهُ ع أَنَّهُ قَالَ: إِذَا عَقَلَ الْغُلَامُ وَ قَرَأَ شَيْئاً مِنَ الْقُرْآنِ عُلِّمَ الصَّلَاةَ.
And from him-asws having said: ‘When the boy is of understanding and reads something from the Quran, will be taught the Salat’’.[229]
وَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ كَانَ يَأْمُرُ مَنْ عِنْدَهُ مِنَ الصِّبْيَانِ بِأَنْ يُصَلُّوا الظُّهْرَ وَ الْعَصْرَ فِي وَقْتٍ وَاحِدٍ وَ الْمَغْرِبَ وَ الْعِشَاءَ فِي وَقْتٍ وَاحِدٍ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ هُوَ أَخَفُّ عَلَيْهِمْ وَ أَجْدَرُ أَنْ يُسَارِعُوا إِلَيْهَا وَ لَا يُضَيِّعُوهَا وَ لَا يَنَامُوا عَنْهَا وَ لَا يَشْتَغِلُوا
And from Ali-asws Bin Al-Husayn-asws, he-asws had ordered the children who were with him-asws that they should pray Al-Zohr and Al-Asr in one time, and Al-Maghrib and Al-Isha in one time. It was said to him-asws regarding that. He-asws said: ‘It is lighter upon them and worthier than they hasten to it and do not waste it, nor sleep from it, nor be pre-occupied (from it)’.
وَ كَانَ لَا يَأْخُذُهُمْ بِغَيْرِ الصَّلَاةِ الْمَكْتُوبَةِ وَ يَقُولُ إِذَا أَطَاقُوا الصَّلَاةَ فَلَا تُؤَخِّرُوهُمْ عَنِ الْمَكْتُوبَةِ.
And he would not seize them with other than the Prescribed Salat, and he-asws said: ‘When they can endure the Salat, do not delay them from the Prescribed (Salat)’’.[230]
وَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: يُؤْمَرُ الصِّبْيَانُ بِالصَّلَاةِ إِذَا عَقَلُوهَا وَ أَطَاقُوهَا
And from Muhammad Bin Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, having said: ‘Order the children with praying the Salat when they understand it and endure it’.
فَقِيلَ لَهُ وَ مَتَى يَكُونُ ذَلِكَ
It was said to him-asws, ‘And when would that happen?’
قَالَ إِذَا كَانُوا أَبْنَاءَ سِتِّ سِنِينَ.
He-asws said: ‘When they are or six years’’.[231]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: إِنَّا نَأْمُرُ صِبْيَانَنَا بِالصَّلَاةِ وَ الصِّيَامِ مَا أَطَاقُوا مِنْهُ إِذَا كَانُوا أَبْنَاءَ سَبْعِ سِنِينَ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘We order our children with the Salat and the fasting whatever they can endure from it when they were to be seven years old’’.[232]
وَ رُوِيَ عَنْ أَبِيهِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: مُرُوا صِبْيَانَكُمْ بِالصَّلَاةِ إِذَا بَلَغُوا سَبْعَ سِنِينَ وَ اضْرِبُوهُمْ عَلَى تَرْكِهَا إِذَا بَلَغُوا تِسْعاً وَ فَرِّقُوا بَيْنَهُمْ فِي الْمَضَاجِعِ إِذَا بَلَغُوا عَشْراً.
And it is reported from his-asws father-asws, from his-asws forefathers-asws that Rasool-Allah-saww said: ‘Order your children with the Salat when they reach seven years and beat them upon neglecting it when they reach nine (years), and separate between them in the bed when they reach ten’’.[233]
وَ قَدْ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ كَانَ يَأْمُرُ الصَّبِيَّ بِالصَّوْمِ فِي شَهْرِ رَمَضَانَ بَعْضَ النَّهَارِ فَإِذَا رَأَى الْجُوعَ وَ الْعَطَشَ غَلَبَ عَلَيْهِ أَمَرَهُ فَأَفْطَرَ.
And we are reporting from Ja’far-asws Bin Muhammad-asws, he-asws had ordered the child with the fasting in a month of Ramazan, part of the day. When he-asws saw the hunger and the thirst have overcome upon him, he-asws ordered him to break (being a gradual process of discipline)’’.[234]
وَ رُوِّينَا عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ وَ عَنِ الْمَجْنُونِ حَتَّى يُفِيقَ وَ عَنِ الطِّفْلِ حَتَّى يَبْلُغَ.
And we are reporting from Ali-asws, may the Salawaat of Allah-azwj be upon him-asws having said: ‘Rasool-Allah-saww said: ‘The Pen is raised from three – from the sleeping one until he wakes up, and from the insane until he is sane, and from the child until he is an adult’’.[235]
6- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ خَرَجَ يُوقِظُ النَّاسَ لِصَلَاةِ الصُّبْحِ فَضَرَبَهُ ابْنُ مُلْجَمٍ لَعَنَهُ اللَّهُ الْخَبَرَ.
(The book) ‘Qurb Al Isnaad’ – from Al Sindy Bin Muhammad, from Abu Al Bakhtry,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws: ‘Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws came out awakening the people for the morning Salat. Ibn Muljim-la, may Allah-azwj Curse him-la, struck him-asws’ – the Hadeeth’’.[236]
7- التَّهْذِيبُ، بِسَنَدٍ فِيهِ جَهَالَةٌ أَنَّ أَبَا حَبِيبٍ قَالَ لِأَبِي عَبْدِ اللَّهِ ع جَعَلَنِيَ اللَّهُ فِدَاكَ إِنَّ لِي رَحًى أَطْحَنُ فِيهَا فَرُبَّمَا قُمْتُ فِي سَاعَةٍ مِنَ اللَّيْلِ فَأَعْرِفُ مِنَ الرَّحَى أَنَّ الْغُلَامَ قَدْ نَامَ فَأَضْرِبُ الْحَائِطَ لِأُوقِظَهُ
(The book) ‘Al Tahzeeb’ – By a chain where is unknown –
‘Abu Habeeb said to Abu Abdullah-asws, ‘May Allah-azwj Make me sacrificed for you-asws! There is a hand mill for me I grind in. Sometimes I stand up in a time from the night and I recognise from the hand mill that the boy (slave) is sleeping, so can I strike the wall to awaken him?’
فَقَالَ نَعَمْ أَنْتَ فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ تَطْلُبُ رِزْقَهُ.
He-asws said: ‘You are in obedience of Allah-azwj Mighty and Majestic seeking His-azwj sustenance’’.[237]
وَ بِسَنَدٍ آخَرَ فِيهِ إِرْسَالٌ عَنْهُ ع أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَقُومُ مِنْ آخِرِ اللَّيْلِ وَ يَرْفَعُ صَوْتَهُ بِالْقُرْآنِ فَقَالَ يَنْبَغِي لِلرَّجُلِ إِذَا صَلَّى فِي اللَّيْلِ أَنْ يُسْمِعَ أَهْلَهُ لِكَيْ يَقُومَ الْقَائِمُ وَ يَتَحَرَّكَ الْمُتَحَرِّكُ.
And by another chain wherein is transmission,
‘From him-asws having been asked about the man arising at end of the night and raises his voice with the Quran. He-asws said: ‘It is befitting for the man when he prays during the night and he makes his family hear so that the rising one may arise, and the moving one may move’’.[238]
[1] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 1
[2] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 2
[3] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 3
[4] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 4
[5] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 5 a
[6] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 5 b
[7] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 6 a
[8] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 6 b
[9] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 6 c
[10] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 6 d
[11] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 6 e
[12] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 7
[13] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 8
[14] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 9
[15] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 10
[16] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 11 a
[17] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 11 b
[18] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 11 c
[19] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 12
[20] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 13 a
[21] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 13 b
[22] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 14
[23] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 15
[24] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 16 a
[25] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 16 b
[26] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 16 c
[27] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 16 d
[28] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 17
[29] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 18
[30] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 19
[31] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 20
[32] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 21
[33] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 22
[34] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 23
[35] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 24
[36] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 25 a
[37] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 25 b
[38] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 25 c
[39] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 26
[40] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 27
[41] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 28
[42] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 29
[43] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 a
[44] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 b
[45] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 c
[46] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 d
[47] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 e
[48] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 f
[49] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 g
[50] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 h
[51] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 i
[52] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 j
[53] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 k
[54] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 l
[55] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 30 m
[56] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 31
[57] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 32 a
[58] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 32 b
[59] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 32 c
[60] Bihar Al-Anwaar V 85 – The Book Salat – Ch 3 H 32 d
[61] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 1
[62] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 2
[63] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 3
[64] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 4 a
[65] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 4 b
[66] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 5
[67] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 6
[68] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 7 a
[69] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 7 b
[70] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 8 a
[71] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 8 b
[72] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 8 c
[73] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 8 d
[74] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 8 e
[75] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 9
[76] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 10
[77] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 11
[78] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 12
[79] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 13
[80] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 14
[81] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 15
[82] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 16
[83] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 17
[84] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 18 a
[85] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 18 b
[86] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 19
[87] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 20 a
[88] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 21
[89] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 22
[90] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 23 a
[91] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 23 b
[92] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 24
[93] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 25
[94] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 26
[95] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 27 a
[96] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 27 b
[97] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 28
[98] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 29
[99] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 30
[100] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 31
[101] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 32
[102] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 33
[103] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 34
[104] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 35
[105] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 36
[106] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 37
[107] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 38 a
[108] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 38 b
[109] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 39 a
[110] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 39 b
[111] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 40
[112] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 41
[113] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 42
[114] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 43
[115] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 44
[116] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 45
[117] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 46
[118] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 47
[119] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 48
[120] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 49
[121] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 50
[122] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 51
[123] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 52
[124] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 53
[125] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 54
[126] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 55
[127] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 56
[128] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 57
[129] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 58 a
[130] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 58 b
[131] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 58 c
[132] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 59
[133] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 60
[134] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 61
[135] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 62
[136] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 63
[137] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 64 a
[138] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 64 b
[139] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 65
[140] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 66 a
[141] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 66 b
[142] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 66 c
[143] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 66 d
[144] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 67 a
[145] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 67 b
[146] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 67 c
[147] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 67 d
[148] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 68 a
[149] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 68 b
[150] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 68 c
[151] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 69
[152] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 70
[153] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 71
[154] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 72 a
[155] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 72 b
[156] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 73
[157] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 74
[158] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 75 a
[159] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 75 b
[160] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 75 c
[161] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 76 a
[162] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 76 b
[163] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 77
[164] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 78
[165] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 79
[166] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 80 / 1
[167] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 80 / 2
[168] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 80 / 3
[169] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 80 / 4
[170] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 80 / 5
[171] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 81 / 1
[172] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 1
[173] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 2
[174] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 3
[175] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 4
[176] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 5
[177] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 6
[178] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 7
[179] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 8
[180] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 9
[181] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 10
[182] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 11
[183] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 12
[184] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 13
[185] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 14
[186] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 15
[187] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 16
[188] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 17
[189] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 18
[190] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 19
[191] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 20
[192] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 21
[193] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 22
[194] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 23
[195] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 24
[196] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 25
[197] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 26
[198] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 27
[199] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 28
[200] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 29
[201] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 30
[202] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 31
[203] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 82 / 32
[204] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 83 a
[205] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 83 b
[206] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 84
[207] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 85
[208] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 86 a
[209] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 86 b
[210] Bihar Al-Anwaar V 85 – The Book Salat – Ch 84 H 86 c
[211] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 1
[212] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 2
[213] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 3 a
[214] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 3 b
[215] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 4
[216] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 5
[217] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 6
[218] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 7
[219] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 8 a
[220] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 8 b
[221] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 8 c
[222] Bihar Al-Anwaar V 85 – The Book Salat – Ch 85 H 8 d
[223] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 1
[224] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 2
[225] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 3
[226] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 4 a
[227] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 4 b
[228] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 5 a
[229] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 5 b
[230] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 5 c
[231] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 5 d
[232] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 5 e
[233] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 5 f
[234] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 5 g
[235] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 5 h
[236] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 6
[237] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 7 a
[238] Bihar Al-Anwaar V 85 – The Book Salat – Ch 86 H 7 b