Volume 85
Part 2 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 87 أحكام الشك و السهو
CHAPTER 87 – RULINGS ABOUT THE DOUBT AND THE OMISSION
1- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا تُعَادُ الصَّلَاةُ إِلَّا مِنْ خَمْسَةٍ الطَّهُورِ وَ الْوَقْتِ وَ الْقِبْلَةِ وَ الرُّكُوعِ وَ السُّجُودِ
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Hammad, from Hareyz, from Zurara,
‘From Abu Ja’far-asws having said: ‘Do not repeat Salat except from five (matters) – the cleanliness, and the timing, and the Qiblah, and the Ruk’u, and the Sajdah’.
ثُمَّ قَالَ الْقِرَاءَةُ سُنَّةٌ وَ التَّشَهُّدُ سُنَّةٌ وَ التَّكْبِيرُ سُنَّةٌ وَ لَا تَنْقُضُ السُّنَّةُ الْفَرِيضَةَ.
Then he-asws said: ‘The recitation is Sunnah, and the Tashahhud is Sunnah, and the Takbeer is Sunnah, and the Sunnah cannot break the Obligatory’’.[1]
بيان وَ احْتُجَّ لِلْمَشْهُورِ بِصَحِيحَةِ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَنْسَى أَنْ يَرْكَعَ حَتَّى يَسْجُدَ وَ يَقُومَ قَالَ يَسْتَقْبِلُ.
Explanation (Ahadeeth) only – And he argued for the well known by a correct (Hadeeth) by Rifa’at (in Al Tahzeeb), from Abu Abdullah-asws, he said, ‘I asked him-asws about the man who forgets to do Ruk’u until he does Sajdah and he stands. He-asws said: ‘He should resume’’.
وَ صَحِيحَةِ أَبِي بَصِيرٍ قَالَ: إِذَا أَيْقَنَ الرَّجُلُ أَنَّهُ تَرَكَ رَكْعَةً مِنَ الصَّلَاةِ وَ قَدْ سَجَدَ سَجْدَتَيْنِ وَ تَرَكَ الرُّكُوعَ اسْتَأْنَفَ الصَّلَاةَ.
And a correct (Hadeeth) by Abu Baseer (in Al Tahzeeb) who said, ‘When the man is certain that he has left out one Cycle from the Salat and he has prostrated two Sajdah(s) and neglected the Ruk’u, he should resume the Salat’’.
وَ مُوَثَّقَةِ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَنْسَى أَنْ يَرْكَعَ قَالَ يَسْتَقْبِلُ حَتَّى يَضَعَ كُلَّ شَيْءٍ مِنْ ذَلِكَ مَوْضِعَهُ.
And a trusted (Hadeeth) by Is’haq Bin Ammar (in Al Tahzeeb), from Abu Ibrahim-asws, he said, ‘I asked him-asws about the man who forgets to do Ruk’u. He-asws said: ‘He should resume until he has placed all thing from that place’’.
وَ خَبَرِ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ أَنْ يَرْكَعَ قَالَ عَلَيْهِ الْإِعَادَةُ.
And Hadeeth by Abu Baseer (Al Tahzeeb), from Abu Ja’far-asws, he said, ‘I asked him-asws about a man who forgets to do Ruk’u. He-asws said: ‘Upon him is the repeating’’.
وَ اسْتَدَلَّ عَلَى التَّلْفِيقِ بِمَا رَوَاهُ الصَّدُوقُ فِي الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي رَجُلٍ شَكَّ بَعْدَ مَا سَجَدَ أَنَّهُ لَمْ يَرْكَعْ قَالَ يَمْضِي فِي صَلَاتِهِ حَتَّى يَسْتَيْقِنَ أَنَّهُ لَمْ يَرْكَعْ فَإِنِ اسْتَيْقَنَ أَنَّهُ لَمْ يَرْكَعْ فَلْيُلْقِ السَّجْدَتَيْنِ اللَّتَيْنِ لَا رُكُوعَ لَهُمَا وَ يَبْنِي عَلَى صَلَاتِهِ عَلَى التَّمَامِ
And it evidence’s upon ‘Al Talfeyq’ with what is reported by Al Sadouq in the correct (Hadeeth) from Muhammad Bin Muslim (in Al Tahzeeb), from Abu Ja’far-asws regarding a man who doubts after having done Sajdah he did not do Ruk’u. He-asws said: ‘He should continue in his Salat until he is certain he had not done Ruk’u. If he is certain he did not do Ruk’u let him do the two Sajdah(s), those there is no Ruk’u for them and he should build upon his Salat upon the completeness.
وَ إِنْ كَانَ لَمْ يَسْتَيْقِنْ إِلَّا مِنْ بَعْدِ مَا فَرَغَ وَ انْصَرَفَ فَلْيَقُمْ وَ لْيُصَلِّ رَكْعَةً وَ سَجْدَتَيْنِ وَ لَا شَيْءَ عَلَيْهِ.
And if he were not certain except after having been free and left, let him stand and pray a Cycle and two Sajdah(s), and there is nothing upon him’’.
وَ صَحِيحَةُ الْعِيصِ بْنِ الْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ نَسِيَ رَكْعَةً فِي صَلَاتِهِ حَتَّى فَرَغَ مِنْهَا ثُمَّ ذَكَرَ أَنَّهُ لَمْ يَرْكَعْ قَالَ يَقُومُ فَيَرْكَعُ وَ يَسْجُدُ سَجْدَتَيِ السَّهْوِ.
And a correct (Hadeeth) by Al Ays Bin Al Qasim (Al Tahzeeb) who said, ‘I asked Abu Abdullah-asws about a man who forgets a Cycle in his Salat until he is free from it, then he remembers that he had not done Ruk’u. He-asws said: ‘He should pray a Cycle and prostrate a Sajdah of omission’’.
لَكِنْ قَدْ يُفْهَمُ مِنْ فَحَاوِي الْأَخْبَارِ مَا يُؤَيِّدُ الْمَشْهُورَ كَرِوَايَةِ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ الرُّكُوعَ وَ السُّجُودَ وَ الْقِرَاءَةُ سُنَّةٌ فَمَنْ تَرَكَ الْقِرَاءَةَ مُتَعَمِّداً أَعَادَ الصَّلَاةَ وَ مَنْ نَسِيَ الْقِرَاءَةَ فَقَدْ تَمَّتْ صَلَاتُهُ وَ لَا شَيْءَ عَلَيْهِ.
But it can be understood from contents of the Ahadeeth what supports the well known like report by Muhammad Bin Muslim (in Al Kafi), from one of the two (5th or 6th Imam-asws) having said: ‘Allah-azwj Mighty and Majestic Obligated the Ruk’u, and the Sajdah, and the recitation is Sunnah. The one who neglects the recitation deliberately should repeat the Salat, and the one who forgets the recitation, his Salat is complete and there is nothing upon him’’.
وَ مُوَثَّقَةِ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي صَلَّيْتُ الْمَكْتُوبَةَ فَنَسِيتُ أَنْ أَقْرَأَ فِي صَلَاتِي كُلِّهَا فَقَالَ أَ لَيْسَ قَدْ أَتْمَمْتَ الرُّكُوعَ وَ السُّجُودَ قُلْتُ بَلَى قَالَ فَقَدْ تَمَّتْ صَلَاتُكَ إِذَا كُنْتَ نَاسِياً.
And a trusted (Hadeeth) by Mansour Bin Hazim who said, ‘I said to Abu Abdullah-asws, ‘I have prayed the Prescribed (Salat) but forgot to recite in my Salat, all of it’. He-asws said: ‘Hadn’t you completed the Ruk’u, and the Sajdah?’ I said, ‘Yes’. He-asws said: ‘Your Salat is complete when you had forgotten’’.
2- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي رَجُلٍ شَكَّ بَعْدَ مَا سَجَدَ أَنَّهُ لَمْ يَرْكَعْ قَالَ يَمْضِي عَلَى شَكِّهِ حَتَّى يَسْتَيْقِنَ وَ لَا شَيْءَ عَلَيْهِ وَ إِنِ اسْتَيْقَنَ لَمْ يَعْتَدَّ بِالسَّجْدَتَيْنِ اللَّتَيْنِ لَا رَكْعَةَ مَعَهُمَا وَ يُتِمُّ مَا بَقِيَ عَلَيْهِ مِنْ صَلَاتِهِ وَ لَا سَهْوَ عَلَيْهِ.
(The book) ‘Al Saraair’ – Copying from the book of Al-Hassan Bin Mahboub, from Al A’ala, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws regarding a man doubting after having done Sajdah, that he had not done Ruk’u. He-asws said: ‘He should continue upon his doubt until he is certain, and there is nothing upon him; and if he is certain he cannot count with the two Sajdah(s) which he had not Ruk’u with them, and he should complete whatever remains upon him of his Salat, and there is no (Sajdah of) omission upon him’’.[2]
3- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ رَجُلٍ صَلَّى رَكْعَةً ثُمَّ ذَكَرَ فِي الثَّانِيَةِ وَ هُوَ رَاكِعٌ أَنَّهُ تَرَكَ سَجْدَةً فِي الْأُولَى
(The book) ‘Qurb Al Isnaad’ – from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty who said,
‘I asked Al-Reza-asws about a man who prays one Cycle, then he remembers in the second while he is doing Ruk’u and he had neglected a Sajdah in the first (Cycle).
فَقَالَ كَانَ أَبُو الْحَسَنِ ع يَقُولُ إِذَا تَرَكْتَ السَّجْدَةَ فِي الرَّكْعَةِ الْأُولَى وَ لَمْ تَدْرِ وَاحِدَةً هِيَ أَوِ اثْنَتَيْنِ اسْتَقْبَلْتَ الصَّلَاةَ حَتَّى تَصِحَّ لَكَ الِاثْنَتَانِ وَ إِنْ كَانَ فِي الثَّالِثِ وَ الرَّابِعِ وَ تَرَكْتَ سَجْدَةً بَعْدَ أَنْ تَكُونَ قَدْ حَفِظْتَ الرُّكُوعَ وَ السُّجُودَ أَعَدْتَ السَّجْدَةَ.
He-asws said: ‘Abu Al-Hassan-asws had said, ‘When you neglect the Sajdah in the first Cycles and you don’t know whether it is one or two, resume the Salat until it the two are correct for you; and if it was in the third or the fourth, and you neglect a Sajdah after having preserved the Ruk’u and the Sajdah, repeat the Sajdah’’.[3]
بيان: أما الرجوع إلى السجدة فَتَدُلُّ عَلَيْهِ أَخْبَارٌ مِنْهَا صَحِيحَةُ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ نَسِيَ أَنْ يَسْجُدَ وَاحِدَةً فَذَكَرَهَا وَ هُوَ قَائِمٌ قَالَ يَسْجُدُهَا إِذَا ذَكَرَهَا وَ لَمْ يَرْكَعْ فَإِنْ كَانَ قَدْ رَكَعَ فَلْيَمْضِ عَلَى صَلَاتِهِ فَإِذَا انْصَرَفَ قَضَاهَا وَحْدَهَا وَ لَيْسَ عَلَيْهِ سَهْوٌ.
Explanation (Ahadeeth only) – As for returning to the Sajdah, Ahadeeth evidence upon it, from these is a correct (Hadeeth) by Abu Baseer (Al-Faqeeh) having said, ‘I asked Abu Abdullah-asws about a man forgetting to do one Sajdah, then he remembers it while he is standing. He-asws said: ‘He should do its Sajdah when he remembers it and not do Ruk’u. It he had done Ruk’u, let him continue upon his Salat. When he finishes, he should fulfil it alone, and there isn’t any (Sajdah of) omission upon him’’.
وَ احْتَجَّ فِي الْمُخْتَلَفِ لِابْنِ أَبِي عَقِيلٍ بِمَا رَوَاهُ الشَّيْخُ بِسَنَدٍ فِيهِ إِرْسَالٌ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الْمَاضِيَ ع فِي الرَّجُلِ يَنْسَى السَّجْدَةَ مِنْ صَلَاتِهِ قَالَ إِذَا ذَكَرَهَا قَبْلَ رُكُوعِهِ سَجَدَهَا وَ بَنَى عَلَى صَلَاتِهِ ثُمَّ يَسْجُدُ سَجْدَتَيِ السَّهْوِ بَعْدَ انْصِرَافِهِ وَ إِنْ ذَكَرَهَا بَعْدَ رُكُوعِهِ أَعَادَ الصَّلَاةَ وَ نِسْيَانُ السَّجْدَةِ فِي الْأُولَيَيْنِ وَ الْأَخِيرَتَيْنِ سَوَاءٌ.
And he argued in ‘Al-Mukhtalif’ of Ibn Abu Aqeel with what is reported by the Sheykh, by his chain having transmission in it, from Moalla Bin Khuneys who said, ‘I asked Abu Al-Hassan Al-Maazy-asws regarding the man who forgets the Sajdah from his Salat. He-asws said: ‘When he remembers it before his Ruk’u, he should prostrate it and build upon his Salat, then he should do Sajdah, two Sajdah(s) of omission after his finishing; and if he remembers it after his Ruk’u, he should repeat the Salat and the Sajdah, and forgetting the Sajdah in the first two Cycles and the last two Cycles is the same’’.
وَ اسْتَدَلُّوا عَلَى الْمَشْهُورِ بِرِوَايَةِ سُفْيَانِ بْنِ السِّمْطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَسْجُدُ سَجْدَتَيِ السَّهْوِ فِي كُلِّ زِيَادَةٍ تَدْخُلُ عَلَيْكَ وَ نُقْصَانٍ.
And they evidence’s upon the well known by a report by Sufyan Bin Al-Simt (Al Tahzeeb), from Abu Abdullah-asws having said: ‘You should prostrate two Sajdah(s) of the omission in every increase and deficiency entering upon you’’.
وَ رَوَى الشَّيْخُ فِي الْمُوَثَّقِ عَنْ عَمَّارٍ السَّابَاطِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الرَّجُلِ يَنْسَى الرُّكُوعَ أَوْ يَنْسَى سَجْدَةً هَلْ عَلَيْهِ سَجْدَةُ السَّهْوِ قَالَ لَا قَدْ أَتَمَّ الصَّلَاةَ.
And it is reported by the Sheykh in the trusted (Hadeeth) from Ammar Al-Sabaty (in Al Tahzeeb), from Abu Abdullah-asws, he (the narrator) said, ‘He was asked about the man forgetting the Ruk’u or forgets a Sajdah, ‘Is the Sajdah of omission upon him?’ He-asws said: ‘No! He has completed the Salat’’.
4- الْمَحَاسِنُ، عَنْ أَبِيهِ رَفَعَهُ عَنْ جَعْفَرِ بْنِ بَشِيرٍ وَ عَنْ مُحَمَّدِ [بْنِ] الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ قَالَ: سُئِلَ أَحَدُهُمْ عَنْ رَجُلٍ ذَكَرَ أَنَّهُ لَمْ يَسْجُدْ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ إِلَّا سَجْدَةً سَجْدَةً وَ هُوَ فِي التَّشَهُّدِ الْأَوَّلِ
(The book) ‘Al-Mahasin’ – from his father raising it from Ja’far Bin Bashir, and from Muhammad Bin Al-Husayn, from Ja’far Bin Bashir who said, ‘One of them-asws was asked about a man who remembers that he had not done a Sajdah in the first two Cycles, except one Sajdah, one Sajdah, while he is in the first Tashahhud.
قَالَ فَلْيَسْجُدْهَا ثُمَّ لْيَنْهَضْ وَ إِذَا ذَكَرَهُ وَ هُوَ فِي التَّشَهُّدِ الثَّانِي قَبْلَ أَنْ يُسَلِّمَ فَلْيَسْجُدْهَا ثُمَّ يُسَلِّمُ وَ يَسْجُدُ سَجْدَتَيِ السَّهْوِ.
He-asws said: ‘Let him do its Sajdah, then let him get up, and when he remembers it while he is in the second Tashahhud before he performs Salaam. Let him do its Sajdah, then do Salaam, and prostrate two Sajdah(s) of the omission’’.[4]
بيان: وَ يَدُلُّ عَلَيْهِ صَحِيحَةُ ابْنِ سِنَانٍ قَالَ: إِذَا نَسِيتَ شَيْئاً مِنَ الصَّلَاةِ رُكُوعاً أَوْ سُجُوداً أَوْ تَكْبِيراً فَاقْضِ الَّذِي فَاتَكَ سَهْواً.
Explanation (Ahadeeth only) – And it evidence’s upon him a correct (Hadeeth) by Ibn Sinan (in Al Tahzeeb), he-asws said: ‘When you forget something from the Salat, its Ruk’u, or Sajdah, or exclaim Takbeer, he should fulfil that which he had missed out by omission’’.
وَ رِوَايَةُ حَكَمِ بْنِ حُكَيْمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ نَسِيَ رَكْعَةً أَوْ سَجْدَةً أَوْ شَيْئاً مِنْهَا ثُمَّ يَذْكُرُ بَعْدَ ذَلِكَ قَالَ يَقْضِي ذَلِكَ بِعَيْنِهِ قُلْتُ أَ يُعِيدُ الصَّلَاةَ فَقَالَ لَا.
And a report by Hakam Bin Hukeym (in Al Istibsar), from Abu Abdullah-asws regarding a man who forgets a Ruk’u or a Sajdah or anything from it, then he remembers after that. He-asws said: ‘He should fulfil that exactly’. I said, ‘Should he repeat the Salat?’ He-asws said: ‘No’’.
5- فِقْهُ الرِّضَا، قَالَ ع إِنْ نَسِيتَ التَّشَهُّدَ فِي الرَّكْعَةِ الثَّانِيَةِ وَ ذَكَرْتَ فِي الثَّالِثَةِ فَأَرْسِلْ نَفْسَكَ وَ تَشَهَّدْ مَا لَمْ تَرْكَعْ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘If you forget the Tashahhud in the second Cycle and remembered in the third, then pause yourself and do Tashahhud for as long as you have not done Ruk’u.
فَإِنْ ذَكَرْتَ بَعْدَ مَا رَكَعْتَ فَامْضِ فِي صَلَاتِكَ فَإِذَا سَلَّمْتَ سَجَدْتَ سَجْدَتَيِ السَّهْوِ فَتَشَهَّدْتَ فِيهِمَا مَا قَدْ فَاتَكَ وَ إِنْ نَسِيتَ التَّشَهُّدَ وَ التَّسْلِيمَ وَ ذَكَرْتَ وَ قَدْ فَارَقْتَ الصَّلَاةَ فَاسْتَقْبِلِ الْقِبْلَةَ قَائِماً كُنْتَ أَمْ قَاعِداً وَ تَشَهَّدُ وَ تُسَلِّمُ.
If you remembered after having done Ruk’u, then continue in your Salat. When you have performed Salat, prostrate two Sajdah(s) of the omission. Testify in these two what was missed out by you. And if you forget the Tashahhud and the Salaam, and you remembered after have already finished the Salat, then face the Qiblah, whether you were standing or sitting, and perform Tashahhud and Salaam’’.[5]
إيضاح وَ اسْتُدِلَّ لِلْمَشْهُورِ بِمَا رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع فِي الرَّجُلِ يَفْرُغُ مِنْ صَلَاتِهِ وَ قَدْ نَسِيَ التَّشَهُّدَ حَتَّى يَنْصَرِفَ فَقَالَ إِنْ كَانَ قَرِيباً رَجَعَ إِلَى مَكَانِهِ فَيَتَشَهَّدُ وَ إِلَّا طَلَبَ مَكَاناً نَظِيفاً فَيَتَشَهَّدُ فِيهِ.
Clarification (Ahadeeth only) – And it evidence’s for the well known with what is reported by the Sheykh in the correct (Hadeeth) from Muhammad Bin Muslim (Al Tahzeeb), from one of the two (5th or 6th Imam-asws) regarding the man being free from his Salat and he had forgotten the Tashahhud until he leaves. He-asws said: ‘If he was nearby to his place, he should perform Tashahhud or else seek a clean place, so he can perform Tashahhud in it’’.
وَ فِي الضَّعِيفِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا قُمْتَ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ وَ لَمْ تَتَشَهَّدْ فَذَكَرْتَ قَبْلَ أَنْ تَرْكَعَ فَاقْعُدْ فَتَشَهَّدْ وَ إِنْ لَمْ تَذْكُرْ حَتَّى تَرْكَعَ فَامْضِ فِي صَلَاتِكَ كَمَا أَنْتَ فَإِذَا انْصَرَفْتَ سَجَدْتَ سَجْدَتَيِ السَّهْوِ لَا رُكُوعَ فِيهِمَا ثُمَّ تَشَهَّدِ التَّشَهُّدَ الَّذِي فَاتَكَ.
And in the weak (Hadeeth) from Ali Bin Abu Hamza (Al Tahzeeb) who said, ‘Abu Abdullah-asws said: ‘When you stand in the two first Cycles and had not performed Tashahhud, then you remember before he does Ruk’u, be seated and perform Tashahhud, and if you do not remember until you do Ruk’u, continue in your Salat just as you are. When you finish, prostrate two Sajdah(s) of the omission having no Ruk’u in it, then testify the Tashahhud which you had missed out’’.
قَالَ وَ كَذَا رِوَايَةُ الْحَلَبِيِّ عَنْهُ ع إِذَا نَسِيتَ مِنْ صَلَاتِكَ فَذَكَرْتَ قَبْلَ أَنْ تُسَلِّمَ أَوْ بَعْدَ مَا تُسَلِّمُ أَوْ تَكَلَّمْتَ فَانْظُرِ الَّذِي كَانَ نَقَصَ مِنْ صَلَاتِكَ فَأَتِمَّهُ.
He said, ‘And like is a report of Al Halby, from him-asws, ‘When you forget from your Salat, so you remember before you perform Salaam, or after having performed Salaam, or you talk, then look at that which was deficient from your Salat, then complete it’’.
6- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَذْكُرُ أَنَّ عَلَيْهِ السَّجْدَةَ يُرِيدُ أَنْ يَقْضِيَهَا وَ هُوَ رَاكِعٌ فِي بَعْضِ صَلَاتِهِ كَيْفَ يَصْنَعُ
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man remembering that upon him is the Sajdah he wants to fulfil, while he is doing Ruk’u in one of his Salat(s), ‘How should he deal with it?’
قَالَ يَمْضِي فِي صَلَاتِهِ فَإِذَا فَرَغَ سَجَدَهَا.
He-asws said: ‘He should continue in his Salat. When he is free, he should fulfil it’’.[6]
7- قُرْبُ الْإِسْنَادِ، بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ تَرَكَ التَّشَهُّدَ حَتَّى سَلَّمَ كَيْفَ يَصْنَعُ
(The book) ‘Qurb Al Isnaad’ – by the chain,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the man neglecting the Tashahhud until he has performed Salaam, ‘How should he deal with it?’
قَالَ إِنْ ذَكَرَ قَبْلَ أَنْ يُسَلِّمَ فَلْيَتَشَهَّدْ وَ عَلَيْهِ سَجْدَتَا السَّهْوِ وَ إِنْ ذَكَرَ أَنَّهُ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَوْ بِسْمِ اللَّهِ أَجْزَأَهُ فِي صَلَاتِهِ وَ إِنْ لَمْ يَتَكَلَّمْ بِقَلِيلٍ وَ لَا كَثِيرٍ حَتَّى يُسَلِّمَ أَعَادَ الصَّلَاةَ.
He-asws said: ‘If he remembers before he has performed Salaam, let him do the Tashahhud and upon him are two Sajdah(s) of the omission; and if he remembers he had said, ‘I testify that there is no god except Allah-azwj’, or, ‘In the Name of Allah-azwj’, it would suffice him regarding his Salat, and if he had not spoken, neither a little nor more until he performs Salaam, he should repeat the Salat’’.[7]
بيان رَوَى الشَّيْخُ بِسَنَدَيْنِ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنْ نَسِيَ الرَّجُلُ التَّشَهُّدَ فِي الصَّلَاةِ فَذَكَرَ أَنَّهُ قَالَ بِسْمِ اللَّهِ فَقَطْ فَقَدْ جَازَتْ صَلَاتُهُ وَ إِنْ لَمْ يَذْكُرْ شَيْئاً مِنَ التَّشَهُّدِ أَعَادَ الصَّلَاةَ.
Explanation (Hadeeth only) – It is reported by the Sheykh (in Al Tahzeeb) by two chains from Ammar Al-Sabaty, from Abu Abdullah-asws having said: ‘If the man forgets the Tashahhud in the Salat, then he remembers that he had said, ‘In the Name of Allah-azwj’, only, his Salat is allowed, and if he does not remember anything from the Tashahhud, will repeat the Salat’’.
8- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، بِسَنَدَيْهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَسْهُو فِي السَّجْدَةِ الْأَخِيرَةِ مِنَ الْفَرِيضَةِ قَالَ يُسَلِّمُ ثُمَّ يَسْجُدُهَا وَ فِي النَّافِلَةِ مِثْلُ ذَلِكَ.
(The books) ‘Qurb Al Isnaad’, and ‘Kitab Al Masaail’ – by their chains,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the man making an omission regarding the last Sajdah from the obligatory (Salat). He-asws said: ‘He should perform Salaam, then prostrate it, and regarding the optional (Salat), similar to that’’.[8]
9- الْهِدَايَةُ، قَالَ الصَّادِقُ ع إِنْ شَكَكْتَ أَنَّكَ لَمْ تُؤَذِّنْ وَ قَدْ أَقَمْتَ فَامْضِ وَ إِنْ شَكَكْتَ فِي الْإِقَامَةِ بَعْدَ مَا كَبَّرْتَ فَامْضِ وَ إِنْ شَكَكْتَ فِي الْقِرَاءَةِ بَعْدَ مَا رَكَعْتَ فَامْضِ وَ إِنْ شَكَكْتَ فِي الرُّكُوعِ بَعْدَ مَا سَجَدْتَ فَامْضِ وَ كُلُّ شَيْءٍ تَشُكُّ فِيهِ وَ قَدْ دَخَلَتْ فِي حَالٍ أُخْرَى فَامْضِ وَ لَا تَلْتَفِتْ إِلَى الشَّكِّ إِلَّا أَنْ تَسْتَيْقِنَ.
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said: ‘If you doubt you had not proclaimed Azaan and had proclaimed Iqama, then continue; and if you doubt regarding the Iqama after having exclaimed Takbeer, then continue; and if you doubt regarding the recitation after having done Ruk’u, then continue; and if you doubt regarding the Ruk’u after having done Sajdah, then continue, and every thing you doubt in and you have already entered into another state, then continue, and do not turn to the doubt except if you are certain’’.[9]
تفصيل و تبيين
Detail and clarification (Ahadeeth only) –
اعلم أن الظاهر أن هذا الخبر اختصار من صحيحة زرارة التي رواها الشيخ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ شَكَّ فِي الْأَذَانِ وَ قَدْ دَخَلَ فِي الْإِقَامَةِ قَالَ يَمْضِي
Know that the apparent is that this Hadeeth is an abridged (version) from a correct (Hadeeth) by Zurara which is reported by the Shekh (in Al Tahzeeb) who said, ‘I said to Abu Abdullah-asws, ‘A man doubt regarding the Azaan and he has already entered into the Iqama’. He-asws said: ‘He should continue’.
قُلْتُ رَجُلٌ شَكَّ فِي الْأَذَانِ وَ الْإِقَامَةِ وَ قَدْ كَبَّرَ قَالَ يَمْضِي قُلْتُ رَجُلٌ شَكَّ فِي التَّكْبِيرِ وَ قَدْ قَرَأَ قَالَ يَمْضِي قُلْتُ شَكَّ فِي الْقِرَاءَةِ وَ قَدْ رَكَعَ قَالَ يَمْضِي قُلْتُ شَكَّ فِي الرُّكُوعِ وَ قَدْ سَجَدَ قَالَ يَمْضِي عَلَى صَلَاتِهِ
I said, ‘A man doubts regarding the Azaan and the Iqama, and he has already exclaimed Takbeer (to start Salat)’. He-asws said: ‘He should continue’. I said, ‘A man doubts regarding the Takbeer and he has already recited’. He-asws said: ‘He should continue’. I said, ‘He doubts regarding the recitation and he is doing Ruk’u?’ He-asws said: ‘He should continue’. I said, ‘He doubts regarding the Ruk’u and he is doing Sajdah?’ He-asws said: ‘He should continue upon his Salat’.
ثُمَّ قَالَ يَا زُرَارَةُ إِذَا خَرَجْتَ مِنْ شَيْءٍ ثُمَّ دَخَلْتَ فِي غَيْرِهِ فَشَكُّكَ لَيْسَ بِشَيْءٍ.
Then he-asws said: ‘O Zurara! When you exit from something then enter into something else, then your doubt isn’t with anything (of no consequence)’’.
وَ لَعَلَّ الْأَخِيرَ أَقْوَى لِلْمُوَثَّقِ كَالصَّحِيحِ بِأَبَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ أَهْوَى إِلَى السُّجُودِ فَلَمْ يَدْرِ أَ رَكَعَ أَمْ لَمْ يَرْكَعْ قَالَ قَدْ رَكَعَ.
And perhaps the last one is stronger for the trusting like the correct (Hadeeth) by Aban (Al Tahzeeb) who said, ‘I said to Abu Abdullah-asws, ‘A man swoops to the Sajdah but does not know whether he has done Ruk’u or not’. He-asws said: ‘He has done Ruk’u’’.
وَ اسْتُدِلَّ عَلَى الْأَوَّلِ بِصَحِيحَةِ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنْ شَكَّ فِي الرُّكُوعِ بَعْدَ مَا سَجَدَ فَلْيَمْضِ وَ إِنْ شَكَّ فِي السُّجُودِ بَعْدَ مَا قَامَ فَلْيَمْضِ كُلُّ شَيْءٍ شَكَّ فِيهِ مِمَّا قَدْ جَاوَزَهُ وَ دَخَلَ فِي غَيْرِهِ فَلْيَمْضِ عَلَيْهِ.
And it evidence’s upon the first with a correct (Hadeeth) by Ismail Bin Jabir (in Al Tahzeeb) who said, ‘Abu Abdullah-asws said: ‘If he doubts regarding the Ruk’u after doing Sajdah, let him continue, and if he doubts regarding the Sajdah after standing, let him continue. Every thing he doubts in from what he has gone past it and entered into something else, let him continue upon it’’.
وَ رُوِيَ فِي الصَّحِيحِ عَنْ عِمْرَانَ الْحَلَبِيِّ قَالَ: قُلْتُ الرَّجُلُ يَشُكُّ وَ هُوَ قَائِمٌ فَلَا يَدْرِي أَ رَكَعَ أَمْ لَا قَالَ فَلْيَرْكَعْ.
And it is reported in the correct (Hadeeth) from Imran Al Halby (in Al Tahzeeb), he said, ‘I said, ‘The man doubts while he is standing, not knowing whether he has done Ruk’u or not’. He-asws said: ‘Let him do Ruk’u’’.
وَ يُحْتَمَلُ عُدْمُ الْعَوْدِ لِمَا رُوِيَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَسْتَتِمُّ قَائِماً فَلَا أَدْرِي أَ رَكَعْتُ أَمْ لَا قَالَ بَلَى قَدْ رَكَعْتَ فَامْضِ فِي صَلَاتِكَ إِنَّمَا ذَلِكَ مِنَ الشَّيْطَانِ.
And it is possible there will be no repeating due to what is reported from Al-Fuzeyl Bin Yasaar (in Al Tahzeeb) who said, ‘I said to Abu Abdullah-asws, ‘Shall I remain standing and I don’t know whether I had done Ruk’u or not?’ He-asws said: ‘Yes, you have done Ruk’u, so continue in your Salat. But rather, that (doubt) is from the Satan-la’’.
لِخَبَرِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ وَ وَصَفَهُ الْأَكْثَرُ بِالصِّحَّةِ لَكِنْ فِي طَرِيقِهِ أَبَانٌ وَ هُوَ وَ إِنْ كَانَ مُوَثَّقاً لَكِنْ فِيهِ إِجْمَاعُ الْعِصَابَةِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ رَفَعَ رَأْسَهُ مِنَ السُّجُودِ فَشَكَّ قَبْلَ أَنْ يَسْتَوِيَ جَالِساً فَلَمْ يَدْرِ أَ سَجَدَ أَمْ لَمْ يَسْجُدْ قَالَ يَسْجُدُ
Due to a Hadeeth (in Al Tahzeeb) by Abdul Rahman son of Abu Abdullah-asws, and it has been frequently described as being correct (Hadeeth), but in his way (narrator) is Aban, and although he is trustworthy but in it is consensus of the prejudice, he said, ‘I said to Abu Abdullah-asws, ‘A man raises his head from the Sajdah, so he doubts before he sits upright. He does not know whether he has done Sajdah or not’. He-asws said: ‘He should do Sajdah’.
قُلْتُ فَرَجُلٌ نَهَضَ مِنْ سُجُودِهِ فَشَكَّ قَبْلَ أَنْ يَسْتَوِيَ قَائِماً فَلَمْ يَدْرِ أَ سَجَدَ أَمْ لَمْ يَسْجُدْ قَالَ يَسْجُدُ.
I said, ‘A man gets up from his Sajdah, and he doubts before he sits upright. He does not know whether he has done Sajdah or not’. He-asws said: ‘He should do Sajdah’’.
وَ رُبَّمَا يُسْتَدَلُّ لِلْعَوْدِ إِلَى السُّجُودِ بِحَسَنَةِ الْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ رَجُلٍ سَهَا فَلَمْ يَدْرِ سَجْدَةً سَجَدَ أَمْ ثِنْتَيْنِ قَالَ يَسْجُدُ أُخْرَى وَ لَيْسَ عَلَيْهِ بَعْدَ انْقِضَاءِ الصَّلَاةِ سَجْدَتَا السَّهْوِ.
And perhaps it evidence’s for the repeating to the Sajdah by a good (Hadeeth) by Al Halby (Al Tahzeeb) who said, ‘Abu Abdullah-asws was asked about a man who forgets, so he does not know whether he has prostrated one Sajdah or two. He-asws said: ‘He should do another Sajdah and it isn’t upon him after termination of the Salat, to do two Sajdah(s) of the omission’’.
وَ الْأَوَّلُ أَقْوَى لِصَحِيحَةِ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى فَذَكَرَ أَنَّهُ زَادَ سَجْدَةً فَقَالَ لَا يُعِيدُ الصَّلَاةَ مِنْ سَجْدَةٍ وَ يُعِيدُهَا مِنْ رَكْعَةٍ.
And the first is stronger for a correct (Hadeeth) by Mansour Bin Hazim (in Al Tahzeeb), from Abu Abdullah-asws, he said, ‘I asked him-asws about a man praying Salat, and he remembers that is has increased by a Sajdah. He-asws said: ‘He should not repeat the Salat due to a Sajdah, and repeat it from a Cycle’’.
وَ مُوَثَّقَةِ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ شَكَّ فَلَمْ يَدْرِ أَ سَجَدَ ثِنْتَيْنِ أَمْ وَاحِدَةً فَسَجَدَ أُخْرَى ثُمَّ اسْتَيْقَنَ أَنَّهُ قَدْ زَادَ سَجْدَةً فَقَالَ لَا وَ اللَّهِ لَا يُفْسِدُ الصَّلَاةَ زِيَادَةُ سَجْدَةٍ
And a trusted (Hadeeth) by Ubeyd Bin Zurara (in Al Tahzeeb) who said, ‘I asked Abu Abdullah-asws about a man who doubts. He does not know whether he has done two Sajdah(s) or one. So he does another Sajdah, then he is certain that he has done an additional Sajdah. He-asws said: ‘No, by Allah-azwj, and additional Sajdah does not spoil the Salat!’
وَ قَالَ لَا يُعِيدُ صَلَاتَهُ مِنْ سَجْدَةٍ وَ يُعِيدُهَا مِنْ رَكْعَةٍ.
And he-asws said: ‘He should not repeat his Salat due to a Sajdah, and he should repeat it from a Cycle’’.
10- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَكُونُ السَّهْوُ فِي خَمْسٍ فِي الْوَتْرِ وَ الْجُمُعَةِ وَ الرَّكْعَتَيْنِ الْأُولَيَيْنِ مِنْ كُلِّ صَلَاةٍ وَ فِي الصُّبْحِ وَ فِي الْمَغْرِبِ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer and Muhammad Bin Muslim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws: ‘The omission cannot be in five – in Al-Witr (Salat), and the Friday (Salat), and the first two Cycles of every Salat, and in the morning (Salat), and in Al-Maghrib’’.[10]
11- قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنِ الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي الْفَجْرَ فَلَا يَدْرِي أَ رَكْعَةً صَلَّى أَوْ رَكْعَتَيْنِ قَالَ يُعِيدُ
(The book) ‘Qurb Al Isnaad’ – from Muhammad Bin Khalid Al Tayalisy, from Al A’ala,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the man praying Al-Fajr, and he does not know whether he has prayed one Cycle or two Cycles. He-asws said: ‘He should repeat’.
فَقَالَ لَهُ بَعْضُ أَصْحَابِنَا وَ أَنَا حَاضِرٌ وَ الْمَغْرِبُ قَالَ وَ الْمَغْرِبُ
One of our companions said to him-asws while I was present, ‘And Al-Maghrib?’ He-asws said: ‘And Al-Maghrib’.
قُلْتُ لَهُ أَنَا وَ الْوَتْرُ قَالَ نَعَمْ وَ الْوَتْرُ وَ الْجُمُعَةُ.
I said to him-asws, ‘And Al-Witr?’ He-asws said: ‘Yes, and Al-Witr and the Friday (Salat(s)’’.[11]
بيان رَوَى الشَّيْخُ ره الْخَبَرَ الْأَخِيرَ عَنِ العَلَاءِ بِسَنَدٍ صَحِيحٍ هَكَذَا قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَشُكُّ فِي الْفَجْرِ قَالَ يُعِيدُ قُلْتُ وَ الْمَغْرِبُ قَالَ نَعَمْ وَ الْوَتْرُ وَ الْجُمُعَةُ مِنْ غَيْرِ أَنْ أَسْأَلَهُ.
Explanation (Hadeeth only) – It is reported by the Sheykh, another Hadeeth from Al A’ala, by a correct chain (in Al Tahzeeb), like this – He said, ‘I asked him-asws about the man who doubts in Al Fajr (Salat). He-asws said: ‘He should repeat’. I said, ‘And Al Maghrib?’ He-asws said: ‘Yes, and Al Witr, and the Friday’, from without me having asked him-asws’’.
وَ يُؤَيِّدُهُ مَا رَوَاهُ الشَّيْخُ عَنِ الْفُضَيْلِ قَالَ: سَأَلْتُهُ عَنِ السَّهْوِ فَقَالَ فِي صَلَاةِ الْمَغْرِبِ إِذَا لَمْ تَحْفَظْ مَا بَيْنَ الثُّلُثِ إِلَى الْأَرْبَعِ فَأَعِدْ صَلَاتَكَ.
And it is supported by what is reported by the Sheykh from Al Fuzeyl (in Al Tahzeeb) who said, ‘I asked him-asws about the omission. He-asws said regarding Al Maghrib Salat: ‘When you have not preserved what is between a third to a quarter, then repeat your Salat’’.
12- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَقُومُ فِي صَلَاتِهِ فَلَا يَدْرِي صَلَّى شَيْئاً أَمْ لَا كَيْفَ يَصْنَعُ قَالَ يَسْتَقْبِلُ الصَّلَاةَ.
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan, from his grandfather,
Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the man standing in his salat, and he does not know whether he has prayed something or not, ‘How should he deal with it?’ He-asws said: ‘He should resume the Salat’’.[12]
و يدل على المشهور أخبار صحيحة كثيرة وَ عَلَى الْبِنَاءِ عَلَى الْأَقَلِّ صَحِيحَةُ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الرَّجُلِ لَا يَدْرِي كَمْ صَلَّى وَاحِدَةً أَوِ اثْنَتَيْنِ أَمْ ثَلَاثاً قَالَ ع يَبْنِي عَلَى الْجَزْمِ وَ يَسْجُدُ سَجْدَتَيِ السَّهْوِ وَ يَتَشَهَّدُ تَشَهُّداً خَفِيفاً.
And upon the well know a lot of correct Ahadeeth evidence upon it, and it is at lease built upon a correct (Hadeeth) by Ali Bin Yaqteen (in Al Tahzeeb) who said, ‘I asked Abu Al-Hassan-asws about the man who does not know how much he has prayed, one or two or three. He-asws said: ‘He should build upon the certainty and prostrate two Sajdah(s) of the omission, and testify a light Tashahhud’’.
13- قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنِ الْعَلَاءِ بْنِ رَزِينٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ صَلَّى رَكْعَتَيْنِ وَ شَكَّ فِي الثَّالِثَةِ قَالَ يَبْنِي عَلَى الْيَقِينِ إِذَا فَرَغَ تَشَهَّدَ وَ قَامَ قَائِماً وَ صَلَّى رَكْعَةً بِفَاتِحَةِ الْكِتَابِ.
(The book) ‘Qurb Al Isnaad’ – from Muhammad Bin Khalid Al Tayalisy, from Al A’la Bin Razeyn who said,
‘I said to Abu Abdullah-asws, ‘A man prays two Cycles and doubts regarding the third. He-asws said: ‘He should build upon the certainty. When he is free, he should perform Tashahhud and stand straight, and pray one Cycles with Surah Al Fatiha’’.[13]
14- مَعَانِي الْأَخْبَارِ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنِ ابْنِ عُقْدَةَ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ عَلَيْهِ رَجُلٌ فَسَأَلَهُ عَنْ رَجُلٍ لَمْ يَدْرِ وَاحِدَةً صَلَّى أَوِ اثْنَتَيْنِ فَقَالَ لَهُ يُعِيدُ الصَّلَاةَ
(The book) ‘Ma’any Al Akhbar’ – from Ahmad Bin Al-Hassan Al Qattan, from Ibn Uqdah, from Al Munzir Bin Muhammad, from Ja’far Bin Suleyman, from Abdullah Bin Al Fazl Al Hashimy who said,
‘I was in the presence of Abu Abdullah-asws, and a man entered to see him-asws. He asked him-asws about a man who did not know whether he had prayed one (Cycle) or two. He-asws said to him: ‘He should repeat the Salat’.
He said to him-asws, ‘So where is (what about) what is reported that the understanding one does not repeat the Salat?’
فَقَالَ لَهُ فَأَيْنَ مَا رُوِيَ أَنَّ الْفَقِيهَ لَا يُعِيدُ الصَّلَاةَ قَالَ إِنَّمَا ذَاكَ فِي الثَّلَاثِ وَ الْأَرْبَعِ.
He-asws said: ‘But rather, that is regarding the third and the fourth (Cycle)’’.[14]
15- الْهِدَايَةُ، قَالَ الصَّادِقُ ع لِعَمَّارِ بْنِ مُوسَى يَا عَمَّارُ أَجْمَعُ لَكَ السَّهْوَ كُلَّهُ فِي كَلِمَتَيْنِ مَتَى مَا شَكَكْتَ فَخُذْ بِالْأَكْثَرِ فَإِذَا سَلَّمْتَ فَأَتِمَّ مَا ظَنَنْتَ أَنَّكَ نَقَصْتَ.
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said to Ammar Bin Musa: ‘O Ammar! I-asws have gathered for you the omission, all of it in two phrases – when you doubt, then take with the more, and when you are certain then complete what you thought you had been deficient in’’.[15]
بيان و تفصيل
Explanation and detail (Ahadeeth only)
أقول: وَ اسْتَدَلَّ الشَّيْخُ عَلَيْهِ بِمَا رَوَاهُ فِي الْحَسَنِ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: قُلْتُ لَهُ رَجُلٌ لَا يَدْرِي أَ وَاحِدَةً صَلَّى أَمِ اثْنَتَيْنِ قَالَ يُعِيدُ
I (Majlisi) am saying, ‘And the Sheykh evidenced upon it with what is reported in the good (Hadeeth) from Zurara (in Al Tahzeeb), from one of the two (5th or 6th Imam-asws. He said, ‘I said to him-asws, ‘A man does not know it is one (Cycle) he has prayed or two!’ He-asws said: ‘He should repeat’.
قُلْتُ رَجُلٌ لَا يَدْرِي أَ ثِنْتَيْنِ صَلَّى أَمْ ثَلَاثاً
I said, ‘A man does not know whether he has prayed two (Cycles) or three!’
قَالَ إِنْ دَخَلَهُ الشَّكُّ بَعْدَ دُخُولِهِ فِي الثَّالِثَةِ يَمْضِي فِي الثَّالِثَةِ ثُمَّ صَلَّى الْأُخْرَى وَ لَا شَيْءَ عَلَيْهِ وَ يُسَلِّمُ.
He-asws said: ‘If the doubt enters him after his entering into the third, he should continue in the third, then pray another (Cycle), and there is nothing upon him, and he should perform Salaam’’.
وَ أَمَّا مَا رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ لَمْ يَدْرِ رَكْعَتَيْنِ صَلَّى أَمْ ثَلَاثاً قَالَ يُعِيدُ
And as for what is reported by the Sheykh in his correct (Hadeeth), from Ubeyd in Zurara (in Al Tahzeeb), from Abu Abdullah-asws, he said, ‘I asked him-asws about a man who does not know whether he has prayed two Cycle or three. He-asws said: ‘He should repeat’.
قُلْتُ أَ لَيْسَ يُقَالُ لَا يُعِيدُ الصَّلَاةَ فَقِيهٌ
I said, ‘Isn’t it said an understanding one does not repeat the Salat?’
فَقَالَ إِنَّمَا ذَلِكَ فِي الثَّلَاثِ وَ الْأَرْبَعِ.
He-asws said: ‘But rather that is regarding the third and the fourth (Cycle)’’.
وَ يَدُلُّ عَلَى الْمَشْهُورِ رِوَايَاتٌ مِنْهَا مَا رَوَاهُ الْكُلَيْنِيُ وَ الشَّيْخُ فِي الْحَسَنِ بِإِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا لَمْ تَدْرِ أَ ثِنْتَيْنِ صَلَّيْتَ أَمْ أَرْبَعاً وَ لَمْ يَذْهَبْ وَهْمُكَ إِلَى شَيْءٍ فَتَشَهَّدْ وَ سَلِّمْ ثُمَّ صَلِّ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ تَقْرَأُ فِيهِمَا بِأُمِّ الْقُرْآنِ ثُمَّ تَشَهَّدْ وَ سَلِّمْ فَإِنْ كُنْتَ إِنَّمَا صَلَّيْتَ رَكْعَتَيْنِ كَانَتَا هَاتَانِ تَمَامَ الْأَرْبَعِ وَ إِنْ كُنْتَ صَلَّيْتَ أَرْبَعاً كَانَتَا هَاتَانِ نَافِلَةً
And it is evidenced upon the well-known reports, from these is what is reported by Al Kulayni (in Al Kafi), and the Sheykh (in Al Tahzeeb), in the good (Hadeeth) by Ibrahim Bin Hashim, from Al Halby, from Abu Abdullah-asws having said: ‘When you don’t know whether you have prayed two (Cycles) or four and your imagination does not go to anything, then perform Tashahhud and Salaam, then pray two Cycles and four Sajdah(s) reciting in them with Surah Al Fatiha, then perform Tashahhud and Salaam. Thus if you had rather prayed two Cycles, these two would complete the four, and if you had prayed four, these two would be optional.
وَ إِنْ كُنْتَ لَا تَدْرِي ثَلَاثاً صَلَّيْتَ أَمْ أَرْبَعاً وَ لَمْ يَذْهَبْ وَهْمُكَ إِلَى شَيْءٍ فَسَلِّمْ ثُمَّ صَلِّ رَكْعَتَيْنِ وَ أَنْتَ جَالِسٌ تَقْرَأُ فِيهِمَا بِأُمِّ الْكِتَابِ وَ إِنْ ذَهَبَ وَهْمُكَ إِلَى الثَّلَاثِ فَقُمْ فَصَلِّ الرَّكْعَةَ الرَّابِعَةَ وَ لَا تَسْجُدْ سَجْدَتَيِ السَّهْوِ فَإِنْ ذَهَبَ وَهْمُكَ إِلَى الْأَرْبَعِ فَتَشَهَّدْ وَ سَلِّمْ ثُمَّ اسْجُدْ سَجْدَتَيِ السَّهْوِ.
And if you didn’t know whether you have prayed three or four and your imagination to anything, then perform Salaam, then pray two Cycle while you are seated, reciting in these Surah Al Fatiha; and if your imagination goes to the three, then stand and pray the fourth Cycle and do not prostrate two Sajdah(s) of the omission. If your imagination goes to the four, then perform Tashahhud and Salaam, then prostrate two Sajdah(s) of the omission’’.
وَ اسْتَدَلَّ لَهُ بِمَا رَوَاهُ الشَّيْخُ بِسَنَدٍ فِيهِ ضَعْفٌ عَلَى الْمَشْهُورِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا ذَهَبَ وَهْمُكَ إِلَى التَّمَامِ أَبَداً فِي كُلِّ صَلَاةٍ فَاسْجُدْ سَجْدَتَيْنِ بِغَيْرِ رُكُوعٍ أَ فَهِمْتَ قُلْتُ نَعَمْ.
And the evidence for it is with what is reported by the Sheykh (in Al Tahzeeb) – by a chain wherein is weakness upon the well-known from Is’haq Bin Ammar who said, ‘Abu Abdullah-asws said: ‘When your imagination goes to the completeness for ever in every Salat, then prostrate two Sajdah(s) without any Ruk’u. Do you understand?’ I said, ‘Yes’’.
وَ مِنْهَا مَا رَوَيَاهُ فِي الْمُوَثَّقِ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى فَلَمْ يَدْرِ أَ فِي الثَّالِثَةِ هُوَ أَمْ فِي الرَّابِعَةِ
And from these is what is reported in the trusted (Hadeeth) from Abu Baseer (in Al Tahzeeb and Al Kafi), he said, ‘I asked him-asws about a man who prays but does not know whether he is in the third (Cycle) or in the fourth’.
قَالَ فَمَا ذَهَبَ وَهْمُهُ إِلَيْهِ إِنْ رَأَى أَنَّهُ فِي الثَّالِثَةِ وَ فِي قَلْبِهِ مِنَ الرَّابِعَةِ شَيْءٌ سَلَّمَ بَيْنَهُ وَ بَيْنَ نَفْسِهِ ثُمَّ صَلَّى رَكْعَتَيْنِ يَقْرَأُ فِيهِمَا بِفَاتِحَةِ الْكِتَابِ.
He-asws said: ‘Whatever his imagination goes to. If he view he is in the third and in his heart is something from the fourth, he should perform Salaam between him and his soul, then pray two Cycles reciting in these with (Surah) Al Fatiha’’.
وَ رَوَى الْكُلَيْنِيُّ عَنْ زُرَارَةَ بِسَنَدَيْنِ أَحَدُهُمَا مِنَ الْحِسَانِ عَنْ أَحَدِهِمَا ع قَالَ: وَ إِذَا لَمْ يَدْرِ فِي ثَلَاثٍ هُوَ أَوْ فِي أَرْبَعٍ وَ قَدْ أَحْرَزَ الثَّلَاثَ قَامَ فَأَضَافَ إِلَيْهَا أُخْرَى وَ لَا شَيْءَ عَلَيْهِ.
And it is reported by Al Kulayni, from Zurara (in Al Kafi), from Zurara by two chains, one of them is from Al Hisan from one of the two (5th or 6th Imam-asws) having said: ‘And if he does not know whether he is in a third (Cycle) or he is in a fourth, and he has preserved the three, he should stand and add another to it, and there is nothing upon him’’.
لَكِنْ يُؤَيِّدُ الصَّدُوقَ هُنَا مَا رَوَاهُ فِي الْكَافِي بِسَنَدٍ حَسَنٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: إِنَّمَا السَّهْوُ بَيْنَ الثَّلَاثِ وَ الْأَرْبَعِ وَ فِي الِاثْنَتَيْنِ وَ الْأَرْبَعِ بِتِلْكَ الْمَنْزِلَةِ وَ مَنْ سَهَا فَلَمْ يَدْرِ ثَلَاثاً صَلَّى أَمْ أَرْبَعاً وَ اعْتَدَلَ شَكُّهُ
But Al Sadouq supported over here what is reported in Al Kafi by a good chain, from Muhammad Bin Muslim, who said, ‘But rather the omission is between the three and the four, and in the two and the four being at that status, and the one who forgets so he does not know whether he has prayed three or four and moderates his doubt.
قَالَ يَقُومُ فَيُتِمُّ ثُمَّ يَجْلِسُ فَيَتَشَهَّدُ وَ يُسَلِّمُ وَ يُصَلِّي رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ وَ هُوَ جَالِسٌ فَإِنْ كَانَ أَكْثَرُ وَهْمِهِ إِلَى الْأَرْبَعِ تَشَهَّدَ وَ سَلَّمَ ثُمَّ قَرَأَ فَاتِحَةَ الْكِتَابِ وَ رَكَعَ وَ سَجَدَ ثُمَّ قَرَأَ فَسَجَدَ سَجْدَتَيْنِ وَ تَشَهَّدَ وَ سَلَّمَ
He-asws said: ‘He should stand and complete, then be seated and perform Tashahhud and Salaam, and he should pray two Cycles and four Sajdah(s) while he is seated. If most of his imagination was to the four, he should perform Tashahhud and Salaam, then recite Surah Al Fatiha and do Ruk’u and Sajdah, then recite. He should prostrate two Sajdah(s) and perform Tashahhud and Salaam.
وَ إِنْ كَانَ أَكْثَرُ وَهْمِهِ الثِّنْتَيْنِ نَهَضَ فَصَلَّى رَكْعَتَيْنِ وَ تَشَهَّدَ وَ سَلَّمَ.
And his imagination was to more, he should get up, pray two Cycles and perform Tashahhud and Salaam’’.
وَ إِنْ كَانَ فِيهِ كَلَامٌ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: قُلْتُ لَهُ مَنْ لَمْ يَدْرِ فِي أَرْبَعٍ هُوَ أَوْ ثِنْتَيْنِ وَ قَدْ أَحْرَزَ الثِّنْتَيْنِ
And even though there is speech (arguments regarding it), from Zurara, from one of the two (5th or 6th Imam-asws), he said, ‘I said to him-asws, ‘One who does not know whether he is in (Cycle) four, or he is in two, and he has preserved the two’.
قَالَ يَرْكَعُ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ وَ هُوَ قَائِمٌ بِفَاتِحَةِ الْكِتَابِ وَ يَتَشَهَّدُ وَ لَا شَيْءَ عَلَيْهِ وَ إِذَا لَمْ يَدْرِ فِي ثَلَاثٍ هُوَ أَوْ فِي أَرْبَعٍ وَ قَدْ أَحْرَزَ الثَّلَاثَ قَامَ فَأَضَافَ إِلَيْهَا أُخْرَى وَ لَا شَيْءَ عَلَيْهِ
He-asws said: ‘He should pray two Cycles and four Sajdah(s), and he is standing with Surah Al Fatiha, and perform Tashahhud, and there is nothing upon him; and when he does not know whether he is in three, or he is in four, and he has preserved the three, he should stand and add another to it, and there is nothing upon him.
وَ لَا يَنْقُضُ الْيَقِينَ بِالشَّكِّ وَ لَا يُدْخِلِ الشَّكَّ فِي الْيَقِينِ وَ لَا يَخْلِطْ أَحَدَهُمَا بِالْآخَرِ وَ لَكِنَّهُ يَنْقُضُ الشَّكَّ بِالْيَقِينِ وَ يَتِمُّ عَلَى الْيَقِينِ فَيَبْنِي عَلَيْهِ وَ لَا يَعْتَدُّ بِالشَّكِّ فِي حَالٍ مِنَ الْحَالاتِ.
And the certainty cannot be broken by the doubt, nor can the doubt enter into the certainty, nor can one of them mingle with the other, but the doubt is broken by the certainty, and he should complete upon the certainty and build upon it, and he cannot count with the doubtful in any situation from the situations’’.
وَ رَوَى الشَّيْخُ فِي الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ لَا يَدْرِي صَلَّى رَكْعَتَيْنِ أَمْ أَرْبَعاً قَالَ يُعِيدُ.
And it is reported by the Sheykh in the correct (Hadeeth), from Muhammad Bin Muslim who said, ‘I asked him-asws about the man not knowing whether he has prayed two Cycles or four. He-asws said: ‘He should repeat’’.
وَ رَوَى الشَّيْخُ فِي الصَّحِيحِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا لَمْ تَدْرِ أَرْبَعاً صَلَّيْتَ أَمْ رَكْعَتَيْنِ فَقُمْ وَ ارْكَعْ رَكْعَتَيْنِ ثُمَّ سَلِّمْ وَ اسْجُدْ سَجْدَتَيْنِ وَ أَنْتَ جَالِسٌ ثُمَّ سَلِّمْ بَعْدَهُمَا.
And it is reported by the Sheykh in the correct (Hadeeth), from Abu Baseer (in Al Tahzeeb), from Abu Abdullah-asws having said: ‘When you don’t know whether you have prayed four or two Cycles, so stand and pray two Cycles, then perform Salaam, and prostrate two Sajdah(s) (of the omission) while you are seated, then perform Salaam after it’’.
رَوَى مُسْلِمٌ فِي صَحِيحِهِ بِإِسْنَادِهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ قَالَ سَمِعْتُ النَّبِيَّ ص يَقُولُ إِذَا سَهَا أَحَدُكُمْ فِي صَلَاتِهِ فَلَمْ يَدْرِ وَاحِدَةً صَلَّى أَوْ ثِنْتَيْنِ فَلْيَبْنِ عَلَى وَاحِدَةٍ وَ إِنْ لَمْ يَدْرِ ثِنْتَيْنِ صَلَّى أَوْ ثَلَاثاً فَلْيَبْنِ عَلَى ثِنْتَيْنِ وَ إِنْ لَمْ يَدْرِ ثَلَاثاً صَلَّى أَوْ أَرْبَعاً فَلْيَبْنِ عَلَى ثَلَاثٍ وَ لْيَسْجُدْ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ.
It is reported by Muslim in his ‘Saheeh’ (non-Shia source), by his chain from Abdul Rahman Bin Awf who said, ‘I heard the Prophet-saww saying: ‘Whenever of you forgets in his Salat so he does not know whether he has prayed one (Cycle) or two, let him build upon one; and if he does not know whether he has prayed two or three, let him build upon two; and if he does not know whether he has prayed three or four, let him build upon three and let prostrate two Sajdah(s) before he performs Salaam’’.
حُجَّةُ الْمَشْهُورِ مَا رَوَاهُ الشَّيْخُ وَ الْكُلَيْنِيُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رَجُلٍ صَلَّى فَلَمْ يَدْرِ اثْنَتَيْنِ صَلَّى أَمْ ثَلَاثاً أَمْ أَرْبَعاً قَالَ يَقُومُ فَيُصَلِّي رَكْعَتَيْنِ مِنْ قِيَامٍ وَ يُسَلِّمُ ثُمَّ يُصَلِّي رَكْعَتَيْنِ مِنْ جُلُوسٍ وَ يُسَلِّمُ فَإِنْ كَانَتْ أَرْبَعَ رَكَعَاتٍ كَانَتِ الرَّكَعَاتُ نَافِلَةً وَ إِلَّا تَمَّتِ الْأَرْبَعُ.
And argument for the well-known is what is reported by the Sheykh (in Al Tahzeeb) and Al Kulayni (in Al Kafi), from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions, from Abu Abdullah-asws regarding a man who prays but does not know whether he has prayed two or three or four (Cycles). He-asws said: ‘He should stand and pray two Cycles from standing, and perform Salaam, then pray two Cycles from sitting and perform Salaam. If it had been four Cycles, the Cycle would be optional, or else it would complete the four’’.
أَنَّهُ قَدْ رَوَى الصَّدُوقُ فِي الصَّحِيحِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ لَا يَدْرِي أَ ثِنْتَيْنِ صَلَّى أَمْ ثَلَاثاً أَمْ أَرْبَعاً فَقَالَ يُصَلِّي رَكْعَةً مِنْ قِيَامٍ ثُمَّ يُسَلِّمُ ثُمَّ يُصَلِّي رَكْعَتَيْنِ وَ هُوَ جَالِسٌ.
It has been reported by Al-Sadouq in the correct (Hadeeth), from Abdul Rahman Bin Al-Hajjaj, from Abu Ibrahim-asws, he said, ‘I said to Abu Abdullah-asws, ‘A man does not know whether he has prayed two or three or four. He-asws said: ‘He should pray one Cycle from standing, then perform Salaam, then he should pray two Cycles while seated’’.
16- الْمَحَاسِنُ، عَنْ أَبِيهِ وَ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُكَيْرِ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ رَجُلٌ شَكَّ وَ لَمْ يَدْرِ أَرْبَعاً صَلَّى أَمِ اثْنَتَيْنِ وَ هُوَ قَاعِدٌ
(The book) ‘Al Mahasin’ – from his father and Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ibn Uzina, from Bukeyr Bin Ayn,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘A man doubt and does not know whether he has prayed four (cycles) or two, and he is seated’.
قَالَ يَرْكَعُ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ وَ يُسَلِّمُ ثُمَّ يَسْجُدُ سَجْدَتَيْنِ وَ هُوَ جَالِسٌ.
He-asws said: ‘He should pray two Cycles and do four Sajdah(s), and perform Salaam, then he should prostrate two Sajdah(s) (of the omission) while he is seated’’.[16]
17- الْإِحْتِجَاجُ، فِيمَا كَتَبَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ وَ قَدْ مَرَّ بِأَسَانِيدِهِ إِلَى الْقَائِمِ ع يَسْأَلُهُ عَنْ رَجُلٍ صَلَّى الظُّهْرَ وَ دَخَلَ فِي صَلَاةِ الْعَصْرِ فَلَمَّا أَنْ صَلَّى مِنْ صَلَاتِهِ الْعَصْرَ رَكْعَتَيْنِ اسْتَيْقَنَ أَنَّهُ صَلَّى الظُّهْرَ رَكْعَتَيْنِ كَيْفَ يَصْنَعُ
(The book) ‘Al-Ihtijaj’ – Among what Abdullah Bin Ja’far Al-Himeyri had written to Al-Qaim-ajfj, and it has already passed by its chains, he asked him-ajfj about a man praying Al-Zohr and enters into Al-Asr Salat. When he has prayed two Cycles of Al-Asr, he is certain that he had only prayed two Cycles of Al-Zohr. What should he do.
فَأَجَابَ إِنْ كَانَ قَدْ أَحْدَثَ بَيْنَ الصَّلَاتَيْنِ حَادِثَةً تُقْطَعُ بِهَا الصَّلَاةُ أَعَادَ الصَّلَاتَيْنِ وَ إِذَا لَمْ يَكُنْ أَحْدَثَ حَادِثَةً جَعَلَ الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ تَتِمَّةً لِصَلَاةِ الظُّهْرِ وَ صَلَّى الْعَصْرَ بَعْدَ ذَلِكَ.
He-ajfj answered: ‘If an even had occurred between the two Salat(s) the Salat being cut by it, he should repeat the two Salat(s), and there did not happen any occurrence of even, he should make the two the last two Cycles he has prayed as completion of Al-Zohr Salat, and pray Al-Asr after that’’.[17]
18- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ حَرِيزِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ ع كَانَ الَّذِي فَرَضَ اللَّهُ عَلَى الْعِبَادِ مِنَ الصَّلَاةِ عَشْراً فَزَادَ رَسُولُ اللَّهِ ص سَبْعاً وَ فِيهِنَّ السَّهْوُ وَ لَيْسَ فِيهِنَّ قِرَاءَةٌ فَمَنْ شَكَّ فِي الْأُولَيَيْنِ أَعَادَ حَتَّى يَحْفَظَ وَ يَكُونَ عَلَى يَقِينٍ وَ مَنْ شَكَّ فِي الْأَخِيرَتَيْنِ عَمِلَ بِالْوَهْمِ.
(The book) ‘Al Saraair’ – copying from the book of Hareyz Bin Abdullah who said, ‘Zurara said,
‘Abu Ja’far-asws said: ‘That from the Salat which Allah-azwj Obligated upon the servants are ten (Cycles). Rasool-Allah-saww increased seven, and in these is the omission there isn’t any recitation in these. So, the one who doubts in the first two will repeat until he preserves and comes to be upon certainty, and the one who doubts in the last two will work with the imagination’’.[18]
قَالَ وَ قَالَ زُرَارَةُ عَنْ أَبِي جَعْفَرٍ ع إِذَا جَاءَ يَقِينٌ بَعْدَ حَائِلٍ قَضَاهُ وَ مَضَى عَلَى الْيَقِينِ وَ يَقْضِي الْحَائِلَ وَ الشَّكَّ جَمِيعاً فَإِنْ شَكَّ فِي الظُّهْرِ فِيمَا بَيْنَهُ وَ بَيْنَ أَنْ يُصَلِّيَ الْعَصْرَ قَضَاهَا وَ إِنْ دَخَلَهُ الشَّكُّ بَعْدَ أَنْ يُصَلِّيَ الْعَصْرَ فَقَدْ مَضَتْ إِلَّا أَنْ يَسْتَيْقِنَ لِأَنَّ الْعَصْرَ حَائِلٌ فِيمَا بَيْنَهُ وَ بَيْنَ الظُّهْرِ فَلَا يَدَعُ الْحَائِلَ لِمَا كَانَ مِنَ الشَّكِّ إِلَّا بِيَقِينٍ.
He said, ‘And Zurara said,
‘From Abu Ja’far-asws: ‘When certainty comes after an impediment, fulfil it and continue upon the certainty and fulfil the impediment and the doubt together. If the doubt is in Al-Zohr regarding what is between him and him praying Al-Asr, fulfil it, and if the doubt enters after he has prayed Al-Asr, so it has expired except if he is certain because Al-Asr is an impediment in what is between him and Al-Zohr, therefore do not leave the impediment to what had happened except with certainty’’.[19]
بيان: وَ بِهِ خَبَرٌ حَسَنُ السَّنَدِ عَنْ زُرَارَةَ وَ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ مَتَى اسْتَيْقَنْتَ أَوْ شَكَكْتَ فِي وَقْتِ صَلَاةٍ أَنَّكَ لَمْ تُصَلِّهَا أَوْ فِي وَقْتِ فَوْتِهَا صَلَّيْتَهَا وَ إِنْ شَكَكْتَ بَعْدَ مَا خَرَجَ وَقْتُ الْفَوْتِ فَقَدْ حَالَ حَائِلٌ فَلَا إِعَادَةَ عَلَيْكَ
Explanation (Hadeeth only) – And with it is a Hadeeth of good chain, from Zurara and Al-Fazl, from Abu Ja’far-asws: ‘When you were certain or doubtful regarding timing of a Salat you have not prayed it yet, or regarding timing of its being missed out, pray it; and if you were to doubt after the missed timing has gone so the impediment is a barrier, so there is no repeating upon you’.
أَوْرَدَهُ الْكُلَيْنِيُ وَ الشَّيْخُ فِي التَّهْذِيبِ.
It is reported by Al-Kulayni (in Al Kafi), and the Sheykh in Al Tahzeeb’’.
19- قُرْبُ الْإِسْنَادِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ دَخَلَ فِي صَلَاتِهِ فَنَسِيَ أَنْ يُكَبِّرَ حَتَّى رَكَعَ فَذَكَرَ حِينَ رَكَعَ هَلْ يُجْزِيهِ ذَلِكَ وَ إِنْ كَانَ قَدْ صَلَّى رَكْعَةً أَوْ ثِنْتَيْنِ وَ هَلْ يَعْتَدُّ بِمَا صَلَّى
(The book) ‘Qurb Al Isnaad’ – By the previous chain,
‘From Ali son of Ja’far-asws, he said, ‘I asked him-asws about a man who entered into his Salat and he forgets to exclaim Takbeer until he perform Ruk’u. He remembers when he is performing Ruk’u, ‘Is that allowed for him, and if he had prayed one Cycle or two, and can he count with what he has prayed?’
قَالَ يَعْتَدُّ بِمَا يَفْتَتِحُ بِهِ مِنَ التَّكْبِيرِ
He-asws said: ‘He can count with what he had begun with from the Takbeer’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ رَكَعَ وَ سَجَدَ وَ لَمْ يَدْرِ هَلْ كَبَّرَ أَوْ قَالَ شَيْئاً فِي رُكُوعِهِ وَ سُجُودِهِ هَلْ يَعْتَدُّ بِتِلْكَ الرَّكْعَةِ وَ السَّجْدَةِ
He said, ‘And I asked him-asws about a man doing Ruk’u and Sajdah, and he does not know whether he has exclaimed Takbeer or said anything in his Ruk’u and his Sajdah, ‘Can he count with that Cycle and the Sajdah?’
قَالَ إِذَا شَكَّ فَلْيَمْضِ فِي صَلَاتِهِ
He-asws said: ‘When he doubts, let him continue in his Salat’’.[20]
20- قُرْبُ الْإِسْنَادِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ افْتَتَحَ الصَّلَاةَ فَقَرَأَ سُورَةً قَبْلَ فَاتِحَةِ الْكِتَابِ ثُمَّ ذَكَرَ بَعْدَ مَا فَرَغَ مِنَ السُّورَةِ قَالَ يَمْضِي فِي صَلَاتِهِ وَ يَقْرَأُ فَاتِحَةَ الْكِتَابِ فِيمَا يَسْتَقْبِلُ
(The book) ‘Qurb Al Isnaad’ – By the previous chain,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about a man who begins the Salat, so he recites a Surah before Surah Al-Fatiha, then he remembers after having been free from the Surah. He-asws said: ‘He should continue in his Salat and recites Surah Al-Fatiha in the future he faces’.
قَالَ وَ سَأَلْتُهُ ع عَنْ رَجُلٍ كَانَ فِي صَلَاتِهِ فَقَرَأَ سُورَةً قَبْلَ فَاتِحَةِ الْكِتَابِ هَلْ يُجْزِيهِ ذَلِكَ إِذَا كَانَ خَطَأً قَالَ نَعَمْ.
He said, ‘And I asked him-asws about a man who was in his Salat so he recited a Surah before Surah Al-Fatiha, ‘Is that allowed for him when he was mistaken?’ He-asws said: ‘Yes’’.[21]
21- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، بِسَنَدَيْهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ ع عَنِ الرَّجُلِ يُخْطِئُ فِي قِرَاءَتِهِ هَلْ يَصْلُحُ لَهُ أَنْ يُنْصِتَ سَاعَةً وَ يَتَذَكَّرَ قَالَ لَا بَأْسَ
(The books) ‘Qurb Al Isnaad’ and ‘Kitab Al Masaail’, by their chains,
‘From Ali son of Ja’far-asws, he said, ‘I asked him-asws about the man erring in his recitation, ‘Is it correct for him to be silent for a while and recall?’ He-asws said: ‘There is no problem’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ يُخْطِئُ فِي التَّشَهُّدِ وَ الْقُنُوتِ هَلْ يَصْلُحُ لَهُ أَنْ يُرَدِّدَ حَتَّى يَتَذَكَّرَ وَ يُنْصِتَ سَاعَةً وَ يَتَذَكَّرَ
He said, ‘And I asked him-asws about a man erring in the Tashahhud and the Qunout, ‘Is it correct for him to hesitate until he remembers, and be silent for a while and remember?’
قَالَ لَا بَأْسَ أَنْ يُرَدِّدَ وَ يُنْصِتَ سَاعَةً حَتَّى يَذْكُرَ وَ لَيْسَ فِي الْقُنُوتِ سَهْوٌ وَ لَا فِي التَّشَهُّدِ.
He-asws said: ‘There is no problem if he hesitates and is silent for a while until he remembers, and there isn’t omission in Qunout nor in Tashahhud’’.[22]
22- قُرْبُ الْإِسْنَادِ، بِسَنَدِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ سَهَا فَبَنَى عَلَى مَا صَلَّى كَيْفَ يَصْنَعُ أَ يَفْتَتِحُ صَلَاتَهُ أَمْ يَقُومُ وَ يُكَبِّرُ وَ يَقْرَأُ وَ هَلْ عَلَيْهِ أَذَانٌ وَ إِقَامَةٌ وَ إِنْ كَانَ قَدْ سَهَا فِي الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ وَ قَدْ فَرَغَ مِنْ قِرَاءَتِهِ هَلْ عَلَيْهِ قِرَاءَةٌ أَوْ تَسْبِيحٌ أَوْ تَكْبِيرٌ
(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 a man making an omission, so he builds upon what he had prayed, ‘What should he do? Should he begin his Salat or stand and exclaim Takbeer, and recite? And it is upon him to proclaim Azaan and Iqama? And if he had omitted in the last two Cycles, and he is free from his recitation, is it upon him to recite, or glorify, or exclaim Takbeer?’
قَالَ يَبْنِي عَلَى مَا صَلَّى فَإِنْ كَانَ قَدْ فَرَغَ مِنَ الْقِرَاءَةِ فَلَيْسَ عَلَيْهِ قِرَاءَةٌ وَ لَا أَذَانٌ وَ لَا إِقَامَةٌ.
He-asws said: ‘He should build upon what he had prayed. If he was free from the recitation, there isn’t any recitation upon him, nor Azaan nor Iqama’’.[23]
23- كِتَابُ الْمَسَائِلِ، بِسَنَدِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَسْهُو فَيَبْنِي عَلَى مَا ظَنَّ كَيْفَ يَصْنَعُ أَ يَفْتَتِحُ الصَّلَاةَ أَمْ يَقُومُ فَيُكَبِّرُ وَ يَقْرَأُ وَ هَلْ عَلَيْهِ أَذَانٌ وَ إِقَامَةٌ وَ إِنْ كَانَ قَدْ سَهَا فِي الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ وَ قَدْ فَرَغَ مِنْ قِرَاءَتِهِ هَلْ عَلَيْهِ أَنْ يُسَبِّحَ أَوْ يُكَبِّرَ
(The book) ‘Kitab Al Masaail’ – by his chain,
‘Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the man omitting (something), so he builds upon what he thinks, ‘What should he do? Should he begin the Salat or stand, exclaim Takbeer, and recite? And is there upon him to proclaim Azaan and Iqama? And if he had omitted in the last two Cycles and he is free from his recitation, is it upon him to glorify, or exclaim Takbeer?’
قَالَ يَبْنِي عَلَى مَا كَانَ صَلَّى إِنْ كَانَ قَدْ فَرَغَ مِنَ الْقِرَاءَةِ فَلَيْسَ عَلَيْهِ قِرَاءَةٌ وَ لَيْسَ عَلَيْهِ أَذَانٌ وَ لَا إِقَامَةٌ وَ لَا سَهْوٌ عَلَيْهِ.
He-asws said: ‘He should build upon what he had prayed. If he was free from the recitation, there isn’t any recitation upon him, and there isn’t any Azaan or Iqama upon him, nor any (Sajdah of) omission upon him’’.[24]
24- قُرْبُ الْإِسْنَادِ، بِالسَّنَدِ الْمُتَقَدِّمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَمَّنْ تَرَكَ قِرَاءَةَ أُمِّ الْقُرْآنِ قَالَ إِنْ كَانَ مُتَعَمِّداً فَلَا صَلَاةَ لَهُ وَ إِنْ كَانَ نَاسِياً فَلَا بَأْسَ.
(The book) ‘Qurb Al Isnaad’ – by the previous chain,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the one who neglects to recite or the Quran. He-asws said: ‘If it was deliberate, there is no Salat for him, and if it was forgetfulness, there is no problem’’.[25]
25- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ فِي رَجُلٍ دَخَلَ مَعَ الْإِمَامِ فِي صَلَاتِهِ وَ قَدْ سَبَقَهُ الْإِمَامُ بِرَكْعَةٍ فَخَرَجَ مَعَ الْإِمَامِ فَذَكَرَ أَنَّهُ فَاتَتْهُ رَكْعَةٌ
(The book) ‘Al Mahasin’ – from his father, from Yunus, from Muawiya Bin wahb, from Ubeyd Bin Zurara,
‘From Abu Abdullah-asws regarding a man entering to be with the prayer leader in his Salat and the prayer leader has preceded him by one Cycle. He exits (from the Salat) with the prayer leader. Then he remembers that he has missed out one Cycle’.
قَالَ يُعِيدُ رَكْعَةً وَاحِدَةً.
He-asws said: ‘He should repeat the Salat’’.[26]
26- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُصَلِّي الْغَدَاةَ رَكْعَةً وَ يَتَشَهَّدُ ثُمَّ يَنْصَرِفُ وَ يَذْهَبُ وَ يَجِيءُ ثُمَّ يَذْكُرُ بَعْدُ أَنَّهُ إِنَّمَا صَلَّى رَكْعَةً قَالَ يُضِيفُ إِلَيْهَا رَكْعَةً.
(The book) ‘Al Saraair’ – copying from the book ‘Al Nawadir’ of Muhammad Bin Ali Bin Mahboub Bin Al Husayn, from Safwan Bin Yahya, and Yaqoub Bin Yazeed, from Ibn Abu Umeyr, altogether from Abdullah Bin Bukeyr, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws about the man who prays the morning (Salat), one Cycle and he performs Tashahhud, then he leaved and goes and come, then he remembers afterwards that rather, he had only prayed one Cycle. He-asws said: ‘He should add one Cycle to it’’.[27]
تبيين وَ يَدُلُّ عَلَى الْمَشْهُورِ صَحِيحَةُ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الْبَاقِرِ ع فِي رَجُلٍ صَلَّى رَكْعَتَيْنِ مِنَ الْمَكْتُوبَةِ فَسَلَّمَ وَ هُوَ يَرَى أَنَّهُ قَدْ أَتَمَّ الصَّلَاةَ وَ تَكَلَّمَ ثُمَّ ذَكَرَ أَنَّهُ لَمْ يُصَلِّ غَيْرَ رَكْعَتَيْنِ فَقَالَ يُتِمُّ مَا بَقِيَ مِنْ صَلَاتِهِ وَ لَا شَيْءَ عَلَيْهِ.
Clarification (Ahadeeth) only – And it evidence’s upon the well known a correct (Hadeeth) by Muhammad Bin Muslim (in Al Tahzeeb), from Al-Baqir-asws regarding a man who prays two Cycles of the Prescribed (Salat). He performs Salat and he view that he has completed the Salat, and he talks, then he remembers that he had not prayed apart from two Cycles. He-asws said: ‘He should complete what remains upon him from his Salat and there is nothing upon him’’.
وَ صَحِيحَةٌ أُخْرَى عَلَى الظَّاهِرِ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ دَخَلَ مَعَ الْإِمَامِ فِي صَلَاتِهِ وَ قَدْ سَبَقَهُ بِرَكْعَةٍ فَلَمَّا فَرَغَ الْإِمَامُ خَرَجَ مَعَ النَّاسِ ثُمَّ ذَكَرَ أَنَّهُ فَاتَتْهُ رَكْعَةٌ
And in another correct (Hadeeth) upon the apparent, from one of the two (5th or 6th Imam-asws) (in Al Tahzeeb), he said, ‘I asked him-asws about a man entering to be with the prayer leader in his Salat and he has already preceded him by one Cycle. When the prayer leader is free, he exits with the people. Then he remembers that one Cycle had been missed out by him.
قَالَ يُعِيدُ رَكْعَةً وَاحِدَةً يَجُوزُ لَهُ ذَلِكَ إِذَا لَمْ يُحَوِّلْ وَجْهَهُ عَنِ الْقِبْلَةِ فَإِذَا حَوَّلَ وَجْهَهُ فَعَلَيْهِ أَنْ يَسْتَقْبِلَ اسْتِقْبَالًا.
He-asws said: ‘He should repeat one Cycles, that is sufficient for him when he did not turn his face away from the Qiblah. When he does turn his face away, upon him is to resume anew’’.
وَ صَحِيحَةُ عَلِيِّ بْنِ النُّعْمَانِ الرَّازِيِ قَالَ: كُنْتُ مَعَ أَصْحَابٍ لِي فِي سَفَرٍ وَ أَنَا إِمَامُهُمْ فَصَلَّيْتُ بِهِمُ الْمَغْرِبَ فَسَلَّمْتُ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ فَقَالَ أَصْحَابِي إِنَّمَا صَلَّيْتَ بِنَا رَكْعَتَيْنِ
And a correct (Hadeeth in Al Tahzeeb) by Ali Bin Al Numan Al Razy who said, ‘I was with companions of mine in a journey and I was their prayer leader. I prayed with them Al-Maghrib (Salat). I performed Salat in the first two Cycles. My companions said, ‘But rather you prayed two Cycles with us (instead of three)!’
فَكَلَّمْتُهُمْ وَ كَلَّمُونِي فَقَالُوا أَمَّا نَحْنُ فَنُعِيدُ وَ قُلْتُ وَ لَكِنِّي لَا أُعِيدُ وَ أُتِمُّ بِرَكْعَةٍ وَ أَتْمَمْتُ رَكْعَةً ثُمَّ سِرْنَا
I spoke to them and they spoke to me. They said, ‘As for us, we shall repeat’, while I said, ‘But I will not repeat and I shall complete with one Cycle’, and I did complete a Cycle, then we travelled.
فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَذَكَرْتُ لَهُ الَّذِي كَانَ مِنْ أَمْرِنَا فَقَالَ أَنْتَ كُنْتَ أَصْوَبَ مِنْهُمْ فِعْلًا إِنَّمَا يُعِيدُ مَنْ لَا يَدْرِي مَا صَلَّى.
I came to Abu Abdullah-asws and mentioned to him which happened from our matter. He-asws said: ‘You-asws were more correct than them in action. But rather, he will repeat, the one who does not know what he had prayed’’.
27- الْمُقْنِعُ، فَإِنِ اسْتَيْقَنْتَ أَنَّكَ صَلَّيْتَ خَمْساً فَأَعِدِ الصَّلَاةَ.
(The book) ‘Al Muqnie’ –
‘If you are certain that you have prayed five (Cycles), repeat the Salat’’.[28]
وَ رُوِيَ فِيمَنِ اسْتَيْقَنَ أَنَّهُ صَلَّى خَمْساً إِنْ كَانَ جَلَسَ فِي الرَّابِعَةِ فَصَلَاةُ الظُّهْرِ لَهُ تَامَّةٌ فَلْيَقُمْ وَ لْيُضِفْ إِلَى الرَّكْعَةِ الْخَامِسَةِ رَكْعَةً فَتَكُونُ الرَّكْعَتَانِ نَافِلَةً وَ لَا شَيْءَ عَلَيْهِ.
And it is reported regarding the one who is certain that he had prayed five (Cycles): ‘If he was seated in the fourth, so Al-Zohr Salat is complete for him, so let him stand and let him add to the fifth Cycle so it would become two Cycles of (optional Salat), and there is nothing upon him’’.[29]
وَ رُوِيَ أَنَّهُ مَنِ اسْتَيْقَنَ أَنَّهُ صَلَّى سِتّاً فَلْيُعِدِ الصَّلَاةَ.
And it is reported: ‘The one who is certain that he had prayed six (Cycles), let him repeat the Salat’’.[30]
تبيين وَ حَسَنَةُ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا اسْتَيْقَنَ أَنَّهُ زَادَ فِي الصَّلَاةِ الْمَكْتُوبَةِ رَكْعَةً لَمْ يَعْتَدَّ بِهَا وَ اسْتَقْبَلَ الصَّلَاةَ اسْتِقْبَالًا إِذَا اسْتَيْقَنَ يَقِيناً.
Clarification (Ahadeeth only) – And a good (Hadeeth) by Zurara (in Al Tahzeeb) from Abu Ja’far-asws having said: ‘When he is certain that has increased in the Prescribed Salat by one Cycle, he should not count with it, and he should resume the Salat anew when he is convinced with certainty’’.
وَ حُجَّةُ الْقَوْلِ الثَّانِي صَحِيحَةُ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى خَمْساً فَقَالَ إِنْ كَانَ جَلَسَ فِي الرَّكْعَةِ قَدْرَ التَّشَهُّدِ فَقَدْ تَمَّتْ صَلَاتُهُ.
And an argument of the second word is a correct (Hadeeth) by Zurara (in Al Tahzeeb), from Abu Ja’far-asws, he said, ‘I asked him-asws about a man who prays five (Cycles). He-asws said: ‘If he was seated in the Cycle a measurement of performing the Tashahhud, so his Salat is complete’’.
وَ رَوَى الصَّدُوقُ فِي الصَّحِيحِ مِثْلَهُ عَنْ جَمِيلٍ عَنِ الصَّادِقِ ع.
And it is reported by Al-Sadouq in the correct (Hadeeth) – similar to it from Jameel (in Al-Faqeeh), from Al-Sadiq-asws’.
وَ رِوَايَةُ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ رَجُلٍ اسْتَيْقَنَ بَعْدَ مَا صَلَّى الظُّهْرَ أَنَّهُ صَلَّى خَمْساً قَالَ وَ كَيْفَ اسْتَيْقَنَ قُلْتُ عَلِمَ
And a report by Muhammad Bin Muslim (in Al Tahzeeb), said, ‘I asked Abu Ja’far-asws about a man who is certain after having prayed Al-Zohr that he had prayed five (Cycles instead of four). He-asws said: ‘And how was he certain?’ I said, ‘He knew’.
قَالَ إِنْ كَانَ عَلِمَ أَنَّهُ جَلَسَ فِي الرَّابِعَةِ فَصَلَاةُ الظُّهْرِ تَامَّةٌ وَ لْيَقُمْ فَلْيُضِفْ إِلَى الرَّكْعَةِ الْخَامِسَةِ رَكْعَةً وَ سَجْدَتَيْنِ فَيَكُونَانِ رَكْعَتَيْنِ نَافِلَةً وَ لَا شَيْءَ عَلَيْهِ.
He-asws said: ‘If he had known when he was seated in the fourth, Al-Zohr Salat is complete, and let him stand and add to the fifth Cycle and two Sajdah(s), so these would be two Cycles of optional (Salat), and there is nothing upon him’’.
وَ رَوَى فِي الْفَقِيهِ فِي الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى الظُّهْرَ خَمْساً
And it is reported in ‘Al-Faqeeh’ in the correct (Hadeeth) by Muhammad Bin Muslim, from Abu Abdullah-asws, he said, ‘I asked him-asws about a man who prays five (Cycles) in Al-Zohr (instead of four).
فَقَالَ إِنْ كَانَ لَا يَدْرِي جَلَسَ فِي الرَّابِعَةِ أَمْ لَمْ يَجْلِسْ فَلْيَجْعَلْ أَرْبَعَ رَكَعَاتٍ مِنْهَا الظُّهْرَ وَ يَجْلِسُ وَ يَتَشَهَّدُ ثُمَّ يُصَلِّي وَ هُوَ جَالِسٌ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ فَيُضِيفُهَا إِلَى الْخَامِسَةِ فَتَكُونُ نَافِلَةً.
He-asws said: ‘If he didn’t know whether he had sat in the fourth or did not sit, let him make four Cycles from these as being Al-Zohr, and he should sit and perform Tashahhud, then he should pray two Cycles while he is seated and do four Sajdah(s), so he can add it to the fifth to be optional (Salat)’’.
أقول رَوَى مُسْلِمٌ فِي صَحِيحِهِ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّ رَسُولَ اللَّهِ ص صَلَّى الظُّهْرَ خَمْساً فَقِيلَ لَهُ أَ زِيدَ فِي الصَّلَاةِ فَقَالَ وَ مَا ذَاكَ قَالُوا صَلَّيْتَ خَمْساً فَسَجَدَ سَجْدَتَيْنِ بَعْدَ مَا سَلَّمَ.
I (Majlisi) am saying, ‘It is reported by Muslim in his ‘Saheeh’ (a non-Shia source), from Abdullah Bin Masoud that Rasool-Allah-saww prayed five Cycles of Al-Zohr. It was said to him-saww, ‘Is there an addition in the Salat?’ He-saww said: ‘And what is that?’ They said, ‘You-saww prayed five (cycles)!’ He-saww prostrated two Sajdah(s) after having performed Salaam’’.
و أما الرواية التي أشار إليها الصدوق فَالَّذِي فِيمَا عِنْدَنَا مِنَ الْكُتُبِ مَا رَوَاهُ الشَّيْخُ بِسَنَدٍ فِيهِ ضَعْفٌ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ صَلَّى الْعَصْرَ سِتَّ رَكَعَاتٍ أَوْ خَمْسَ رَكَعَاتٍ
And as for the report which Al Sadouq has indicated to among what is in our possession from the books, is what is reported by the Sheykh (in Al Tahzeeb) by a chain wherein is weakness, from Zayd Al-Shahham who said, ‘I asked him-asws about the man who prays six or five Cycles in Al-Asr.
قَالَ إِنِ اسْتَيْقَنَ أَنَّهُ صَلَّى خَمْساً أَوْ سِتّاً فَلْيُعِدْ وَ لَا اخْتِصَاصَ لَهَا بِالسِّتِّ.
He-asws said: ‘If he is certain he has prayed five or six, let him repeat, and there is no exclusivity for it with the six’’.
28- الْمُقْنِعُ، إِنْ لَمْ تَدْرِ أَرْبَعاً صَلَّيْتَ أَمْ خَمْساً أَوْ زِدْتَ أَوْ نَقَصْتَ فَتَشَهَّدْ وَ سَلِّمْ وَ صَلِّ رَكْعَتَيْنِ بِأَرْبَعِ سَجَدَاتٍ وَ أَنْتَ جَالِسٌ بَعْدَ تَسْلِيمِكَ.
(The book) ‘Al Muqnie’ –
‘If you don’t know whether you have prayed four or five (Cycles), or increased or reduced, perform Tashahhud and Salaam and pray two Cycles with four Sajdah(s) while you are seated after your having performed Salaam’’.[31]
وَ فِي حَدِيثٍ آخَرَ يَسْجُدُ سَجْدَتَيْنِ بِغَيْرِ رُكُوعٍ وَ لَا قِرَاءَةٍ.
And in another Hadeeth: ‘He should prostrate two Sajdah(s) with neither Ruk’u nor recitation’’.[32]
فِقْهُ الرِّضَا ع، مِثْلَهُ وَ زَادَ فِي آخِرِهِ وَ تَشَهَّدُ فِيهِمَا تَشَهُّداً خَفِيفاً.
(The book) ‘Fiqh Al-Reza-asws’ – similar to it, and there is an increase in its end: ‘And perform Tashahhud in these with a light Tashahhud’’.[33]
بيان: وَ يَدُلُّ عَلَى الْمَشْهُورِ فِي الْمَقَامَيْنِ رِوَايَاتٌ مِنْهَا صَحِيحَةُ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا لَمْ تَدْرِ أَرْبَعاً صَلَّيْتَ أَمْ خَمْساً فَاسْجُدْ سَجْدَتَيِ السَّهْوِ بَعْدَ تَسْلِيمِكَ ثُمَّ سَلِّمْ بَعْدَهُمَا.
Explanation (Ahadeeth only) – And it evidences upon the well known in the two contexts of the narrations. From these is a correct (Hadeeth) by Abdullah Bin Sinan (Al Tahzeeb), from Abu Abdullah-asws having said: ‘When you don’t know whether you have prayed four or five, prostrate two Sajdah(s) of the omission after your Salaam, then perform Salaam after that’’.
وَ مِنْهَا صَحِيحَةُ الْحَلَبِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا لَمْ تَدْرِ خَمْساً صَلَّيْتَ أَمْ أَرْبَعاً أَمْ نَقَصْتَ أَمْ زِدْتَ فَتَشَهَّدْ وَ سَلِّمْ وَ اسْجُدِ السَّجْدَتَيْنِ بِغَيْرِ رُكُوعٍ وَ لَا قِرَاءَةٍ تَشَهَّدُ فِيهِمَا تَشَهُّداً خَفِيفاً.
And from these is a correct (Hadeeth) by Al Halby (in Al Tahzeeb), from Abu Abdullah-asws having said: ‘When you don’t know whether you have prayed five or four, or reduced or added, so perform Tashahhud and salaam and prostrate two Sajdah(s) without Ruk’u nor recitation, performing Tashahhud in these, a light Tashahhud’’.
وَ احْتُجَّ لِلْمَشْهُورِ بِرِوَايَةِ صَفْوَانَ عَنْ أَبِي الْحَسَنِ ع قَالَ: إِذَا كُنْتَ لَا تَدْرِي كَمْ صَلَّيْتَ وَ لَمْ يَقَعْ وَهْمُكَ عَلَى شَيْءٍ فَأَعِدِ الصَّلَاةَ.
And an argument for the well-known is by a report of Safwan (in Al-Kafi), from Abu Al-Hassan‑asws having said: ‘When you don’t know how much you have prayed and your imagination does not fall upon anything, then repeat the Salat’’.
وَ مَا مَرَّ مِنْ رِوَايَةِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَسْهُو فَيَبْنِي عَلَى مَا ظَنَّ.
And what has passed from a report by Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the man omitting, he should build upon what he thinks (as being correct)’’.
29- فِقْهُ الرِّضَا، قَالَ ع إِذَا سَهَوْتَ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ فَلَمْ تَعْلَمْ رَكْعَةً صَلَّيْتَ أَمْ رَكْعَتَيْنِ أَعِدِ الصَّلَاةَ وَ إِنْ سَهَوْتَ فِيمَا بَيْنَهُ وَ بَيْنَ اثْنَتَيْنِ أَوْ ثَلَاثٍ أَوْ أَرْبَعٍ أَوْ خَمْسٍ تَبْنِي عَلَى الْأَقَلِّ وَ تَسْجُدُ بَعْدَ ذَلِكَ سَجْدَتَيِ السَّهْوِ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘When you omit in the first two Cycles and you don’t know whether you have prayed once Cycle or two Cycles, he should repeat the Salat; and if you omit in what is between it and the two, or three, or four, or five, you should build upon the least and do Sajdah after that, to Sajdah(s) of the omission’.
وَ قَدْ رُوِيَ أَنَّ الْفَقِيهَ لَا يُعِيدُ الصَّلَاةَ وَ كُلُّ سَهْوٍ بَعْدَ الْخُرُوجِ مِنَ الصَّلَاةِ فَلَيْسَ بِشَيْءٍ وَ لَا إِعَادَةَ فِيهِ لِأَنَّكَ قَدْ خَرَجْتَ عَلَى يَقِينٍ وَ الشَّكُّ لَا يَنْقُضُ الْيَقِينَ
And it has been reported that the understanding one does not repeat the Salat, and every omission after the exiting from the Salat isn’t with anything (of no consequence) and there is no repeating regarding it because you had exited upon certainty and the doubt cannot break the certainty.
وَ إِنْ شَكَكْتَ فِي أَذَانِكَ وَ قَدْ أَقَمْتَ الصَّلَاةَ فَامْضِ وَ إِنْ شَكَكْتَ فِي الْإِقَامَةِ بَعْدَ مَا كَبَّرْتَ فَامْضِ وَ إِنْ شَكَكْتَ فِي الْقِرَاءَةِ بَعْدَ مَا رَكَعْتَ فَامْضِ وَ إِنْ شَكَكْتَ فِي الرُّكُوعِ بَعْدَ مَا سَجَدْتَ فَامْضِ وَ كُلُّ شَيْءٍ تَشُكُّ فِيهِ وَ قَدْ دَخَلْتَ فِي حَالَةٍ أُخْرَى فَامْضِ وَ لَا تَلْتَفِتْ إِلَى الشَّكِّ إِلَّا أَنْ تَسْتَيْقِنَ
And if you doubt regarding your Azaan and you have established the Salat, continue, and if you doubt regarding the Iqama after having exclaimed Takbeer, continue, and if you doubt regarding the recitation after having performed Ruk’u, continue, and if you doubt regarding the Ruk’u after having done Sajdah, continue, and all things you doubt in and you have already entered into another situation, continue, and do not turn to the doubt except if you are certain.
فَإِنَّكَ إِذَا اسْتَيْقَنْتَ أَنَّكَ تَرَكْتَ الْأَذَانَ وَ الْإِقَامَةَ ثُمَّ ذَكَرْتَ فَلَا بَأْسَ بِتَرْكِ الْأَذَانِ وَ تُصَلِّي عَلَى النَّبِيِّ ص ثُمَّ قُلْ قَدْ قَامَتِ الصَّلَاةُ قَدْ قَامَتِ الصَّلَاةُ
When you were certain that you have neglected the Azaan and the Iqama, then you remembered, there is no problem with neglecting the Azaan, and you should send Salawaat upon the Prophet-saww, then say, ‘The Salat has been established! The Salat has been established!’
وَ إِنِ اسْتَيْقَنْتَ أَنَّكَ لَمْ تُكَبِّرْ تَكْبِيرَةَ الِافْتِتَاحِ فَأَعِدْ صَلَاتَكَ وَ كَيْفَ لَكَ أَنْ تَسْتَيْقِنَ وَ قَدْ نَرْوِي عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ الْإِنْسَانُ لَا يَنْسَى تَكْبِيرَةَ الِافْتِتَاحِ
And if you are certain you did not except the opening Takbeer, then repeat your Salat, and how can there be certainty for you and we are reporting from Abu Abdullah-asws as having said: ‘The human being does not forget the opening Takbeer’.
فَإِنْ نَسِيتَ الْقِرَاءَةَ فِي صَلَاتِكَ كُلِّهَا ثُمَّ ذَكَرْتَ فَلَيْسَ عَلَيْكَ شَيْءٌ إِذَا أَتْمَمْتَ الرُّكُوعَ وَ السُّجُودَ وَ إِنْ نَسِيتَ الْحَمْدَ حَتَّى قَرَأْتَ السُّورَةَ ثُمَّ ذَكَرْتَ قَبْلَ أَنْ تَرْكَعَ فَاقْرَأِ الْحَمْدَ وَ أَعِدِ السُّورَةَ وَ إِنْ رَكَعْتَ فَامْضِ عَلَى حَالَتِكَ.
If you had forgotten the recitation in your Salat, all of it, then you remembered, there is nothing upon you when you have completed the Ruk’u and the Sajdah; and if you forgot (Surah) Al Hamd until you recited (another) Surah, then you remembered before doing Ruk’u, then recite (Surah) Al Hamd and repeat the (other) Surah; and if you have done Ruk’u, then continue upon your situation’’.[34]
30- كِتَابُ مُحَمَّدِ بْنِ الْمُثَنَّى، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَنْسَى أَنْ يُكَبِّرَ حَتَّى يَقْرَأَ قَالَ يُكَبِّرُ.
The book of Muhammad Bin Al Musanna, from Ja’far Bin Muhammad Bin Shureyh, from Zareeh Al Muhariby who said,
‘I said to Abu Abdullah-asws, ‘The man forgets to exclaim (the opening) Takbeer until he recites’. He-asws said: ‘He should exclaim Takbeer’’.[35]
31- فِقْهُ الرِّضَا، قَالَ ع وَ إِنْ نَسِيتَ الرُّكُوعَ بَعْدَ مَا سَجَدْتَ مِنَ الرَّكْعَةِ الْأُولَى فَأَعِدْ صَلَاتَكَ لِأَنَّهُ إِذَا لَمْ تَصِحَّ لَكَ الرَّكْعَةُ الْأُولَى لَمْ تَصِحَّ صَلَاتُكَ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘And if you forget the Ruk’u after having done Sajdah from the first Ruk’u, then repeat your Salat, because when the first Cycle is no correct for you, your Salat is no correct for you.
وَ إِنْ كَانَ الرُّكُوعُ مِنَ الرَّكْعَةِ الثَّانِيَةِ أَوِ الثَّالِثَةِ فَاحْذَفِ السَّجْدَتَيْنِ وَ اجْعَلْهَا أَعْنِي الثَّانِيَةَ الْأُولَى وَ الثَّالِثَةَ ثَانِيَةً وَ الرَّابِعَةَ ثَالِثَةً
And if the Ruk’u was from the second Cycle or the third, then take (with) the two Sajdah(s) and make it, I-asws mean, the second as the first, and the third as second, and the fourth as third.
وَ إِنْ نَسِيتَ السَّجْدَةَ مِنَ الرَّكْعَةِ الْأُولَى ثُمَّ ذَكَرْتَ فِي الثَّانِيَةِ مِنْ قَبْلِ أَنْ تُرْفَعَ فَأَرْسِلْ نَفْسَكَ وَ اسْجُدْهَا ثُمَّ قُمْ إِلَى الثَّانِيَةِ وَ أَعِدِ الْقِرَاءَةَ فَإِنْ ذَكَرْتَهَا بَعْدَ مَا رَكَعْتَ فَاقْضِهَا فِي الرَّكْعَةِ الثَّالِثَةِ-
And if you forget the Sajdah from the first Cycle, then you remembered in the second from before you do Ruk’u, then send (swoop) yourself and prostrate it, then stand to the second (Cycle) and repeat the recitation. If you remember it after having done Ruk’u, continue in the third Cycle.
وَ إِنْ نَسِيتَ السَّجْدَتَيْنِ جَمِيعاً مِنَ الرَّكْعَةِ الْأُولَى فَأَعِدْ صَلَاتَكَ فَإِنَّهُ لَا تَثْبُتُ صَلَاتُكَ مَا لَمْ تَثْبُتِ الْأَوْلَى وَ إِنْ نَسِيتَ سَجْدَةً مِنَ الرَّكْعَةِ الثَّانِيَةِ وَ ذَكَرْتَهَا فِي الثَّالِثَةِ قَبْلَ الرُّكُوعِ فَأَرْسِلْ نَفْسَكَ وَ اسْجُدْهَا فَإِنْ ذَكَرْتَ بَعْدَ الرُّكُوعِ فَاقْضِهَا فِي الرَّكْعَةِ الرَّابِعَةِ
And if you forget the two Sajdah(s) together from the first Cycle, repeat your Salat for your Salat is not proven for as long as your first Cycle is not proven; and if you forget a Sajdah from the second Cycle and you remember it in the third before the Ruk’u, then swoop yourself and prostrate it, but if you remember it after the Ruk’u, then fulfil it in the fourth Cycle.
وَ إِنْ كَانَتِ السَّجْدَتَانِ مِنَ الرَّكْعَةِ الثَّالِثَةِ وَ ذَكَرْتَهَا فِي الرَّابِعَةِ فَأَرْسِلْ نَفْسَكَ وَ اسْجُدْهُمَا مَا لَمْ تَرْكَعْ فَإِنْ ذَكَرْتَهُمَا بَعْدَ الرُّكُوعِ فَامْضِ فِي صَلَاتِكَ وَ اسْجُدْهُمَا بَعْدَ التَّسْلِيمِ
And if the two Sajdah(s) were from the third Cycle and you remember it in the fourth, then swoop yourself and prostrate it for as long as you have nor performed Ruk’u. But if you remember it after the Ruk’u, then continue in your Salat and prostrate it after the Salaam.
وَ إِنْ شَكَكْتَ فِي الرَّكْعَةِ الْأُولَى وَ الثَّانِيَةِ فَأَعِدْ صَلَاتَكَ وَ إِنْ شَكَكْتَ مَرَّةً أُخْرَى فِيهِمَا وَ كَانَ أَكْثَرُ وَهْمِكَ إِلَى الثَّانِيَةِ فَابْنِ عَلَيْهَا وَ اجْعَلْهَا ثَانِيَةً فَإِذَا سَلَّمْتَ صَلَّيْتَ رَكْعَتَيْنِ مِنْ قُعُودٍ بِأُمِّ الْكِتَابِ
And you doubt regarding the first Cycle, then repeat your Salat, and if you doubt a second time in it and your imagination was more to the third, then build upon it and make it a second. When you have performed Salaam, you have prayed two Cycles from sitting with Surah Al Fatiha.
وَ إِنْ ذَهَبَ وَهْمُكَ إِلَى الْأُولَى جَعَلْتَهَا الْأُولَى وَ تَشَهَّدْتَ فِي كُلِّ رَكْعَةٍ وَ إِنِ اسْتَيْقَنْتَ بَعْدَ مَا سَلَّمْتَ أَنَّ الَّتِي بَنَيْتَ عَلَيْهَا وَاحِدَةً كَانَتْ ثَانِيَةً وَ زِدْتَ فِي صَلَاتِكَ رَكْعَةً لَمْ يَكُنْ عَلَيْكَ شَيْءٌ لِأَنَّ التَّشَهُّدَ حَائِلٌ بَيْنَ الرَّابِعَةِ وَ الْخَامِسَةِ
And if your imagination goes to the first, make it as the first and perform Tashahhud in every Cycle, and if you are certain after having performed Salat that which you had built upon was one, it would be a second, and you can increase a Cycle in your Salat, there will not be anything upon you, because the Tashahhud is a barrier between the fourth and the fifth.
وَ إِنِ اعْتَدَلَ وَهْمُكَ فَأَنْتَ بِالْخِيَارِ إِنْ شِئْتَ صَلَّيْتَ رَكْعَةً مِنْ قِيَامٍ وَ إِلَّا رَكْعَتَيْنِ وَ أَنْتَ جَالِسٌ وَ إِنْ شَكَكْتَ فَلَمْ تَدْرِ اثْنَتَيْنِ صَلَّيْتَ أَمْ ثَلَاثاً وَ ذَهَبَ وَهْمُكَ إِلَى الثَّالِثَةِ فَأَضِفْ إِلَيْهَا الرَّابِعَةَ فَإِذَا سَلَّمْتَ صَلَّيْتَ رَكْعَةً بِالْحَمْدِ وَحْدَهَا وَ إِنْ ذَهَبَ وَهْمُكَ إِلَى الْأَقَلِّ فَابْنِ عَلَيْهِ وَ تَشَهَّدْ فِي كُلِّ رَكْعَةٍ ثُمَّ اسْجُدْ سَجْدَتَيِ السَّهْوِ بَعْدَ التَّسْلِيمِ
And if your imagine is balanced, then you are with the choice, if you like you can pray one Cycle from standing, or else two Cycle while you are seated; and if you doubt but do not know whether you have prayed two or three and your imagination goes to the three, then add the fourth to it. When you have performed Salaam, pray one Cycle with Surah Al-Hamd alone; and if your imagination goes to the least, then build upon it and perform Tashahhud in every Cycle, then prostrate two Sajdah(s) of the omission after the Salaam.
وَ إِنِ اعْتَدَلَ وَهْمُكَ فَأَنْتَ بِالْخِيَارِ فَإِنْ شِئْتَ بَنَيْتَ عَلَى الْأَقَلِّ وَ تَشَهَّدْتَ فِي كُلِّ رَكْعَةٍ وَ إِنْ شِئْتَ بَنَيْتَ عَلَى الْأَكْثَرِ وَ عَمِلْتَ مَا وَصَفْنَاهُ لَكَ
And if your imagination is balanced, then you are with the choice. If you like you build upon the least and perform Tashahhud in every Cycle, and if you like you can build upon the mot and do what we have described to you.
وَ إِنْ شَكَكْتَ فَلَمْ تَدْرِ ثَلَاثاً صَلَّيْتَ أَمْ أَرْبَعاً وَ ذَهَبَ وَهْمُكَ إِلَى الثَّالِثَةِ فَأَضِفْ إِلَيْهَا رَكْعَةً مِنْ قِيَامٍ وَ إِنِ اعْتَدَلَ وَهْمُكَ فَصَلِّ رَكْعَتَيْنِ وَ أَنْتَ جَالِسٌ
And if you doubt but do not know whether you have prayed three of four and your imagination goes to the third, then add a Cycle to it from standing; and if your imagination is balanced, then pray two Cycle while you are seated.
وَ إِنْ شَكَكْتَ فَلَمْ تَدْرِ اثْنَتَيْنِ صَلَّيْتَ أَمْ ثَلَاثاً أَمْ أَرْبَعاً صَلَّيْتَ رَكْعَةً مِنْ قِيَامٍ وَ رَكْعَتَيْنِ وَ أَنْتَ جَالِسٌ وَ كَذَلِكَ إِنْ شَكَكْتَ فَلَمْ تَدْرِ أَ وَاحِدَةً صَلَّيْتَ أَمِ اثْنَتَيْنِ أَمْ ثَلَاثاً أَمْ أَرْبَعاً صَلَّيْتَ رَكْعَةً مِنْ قِيَامٍ وَ رَكْعَتَيْنِ وَ أَنْتَ جَالِسٌ
And if you doubt but do not know whether you have prayed two or three or four, pray once Cycle from standing and two Cycles while you are seated; and like that if you doubt so you don’t know whether you have prayed one, or two, or three, or four, pray one Cycle from standing and two Cycles while you are seated.
وَ إِنْ ذَهَبَ وَهْمُكَ إِلَى وَاحِدَةٍ فَاجْعَلْهَا وَاحِدَةً وَ تَشَهَّدْ فِي كُلِّ رَكْعَةٍ وَ إِنْ شَكَكْتَ فِي الثَّانِيَةِ أَوِ الرَّابِعَةِ فَصَلِّ رَكْعَتَيْنِ مِنْ قِيَامٍ بِالْحَمْدِ وَ إِنْ ذَهَبَ وَهْمُكَ إِلَى الْأَقَلِّ أَوْ أَكْثَرَ فَعَلْتَ مَا بَيَّنْتُ لَكَ فِيمَا تَقَدَّمَ
And if your imagination goes to one, then make it as one and perform Tashahhud in every Cycle; and if you doubt regarding the second or the fourth, then pray two Cycles from standing with (Surah) Al Hamd; and if your imagination goes to the less or more, do what I-asws have explained to you previously.
وَ إِنْ نَسِيتَ الْقُنُوتَ حَتَّى تَرْكَعَ فَاقْنُتْ بَعْدَ رَفْعِكَ مِنَ الرُّكُوعِ وَ إِنْ ذَكَرْتَهُ بَعْدَ مَا سَجَدْتَ فَاقْنُتْ بَعْدَ التَّسْلِيمِ وَ إِنْ ذَكَرْتَ وَ أَنْتَ تَمْشِي فِي طَرِيقِكَ فَاسْتَقْبِلِ الْقِبْلَةَ وَ اقْنُتْ
And if you forget the Qunout until you do Ruk’u, then perform Qunout after raising your hands from the Ruk’u; and when you remember it after having done Sajdah, then do Qunout after the Salaam, and if you remember while you are walking in your road, face the Qiblah and perform Qunout.
وَ إِنْ نَسِيتَ فَلَمْ تَدْرِ أَ رَكْعَةً رَكَعْتَ أَمْ ثِنْتَيْنِ فَإِنْ كَانَتِ الْأُولَيَيْنِ مِنَ الْفَرِيضَةِ فَأَعِدْ وَ إِنْ شَكَكْتَ فِي الْمَغْرِبِ فَأَعِدْ وَ إِنْ شَكَكْتَ فِي الْفَجْرِ فَأَعِدْ وَ إِنْ شَكَكْتَ فِيهِمَا فَأَعِدْهُمَا
And if you forget so you don’t know whether you have prayed one Cycle or two, so if you were in the first two from the obligatory, repeat; and if you doubt in Al Maghrib, repeat; and if you doubt in Al-Fajr, repeat; and if you doubt in these two, then repeat them.
وَ إِذَا لَمْ تَدْرِ اثْنَتَيْنِ صَلَّيْتَ أَمْ أَرْبَعاً وَ لَمْ يَذْهَبْ وَهْمُكَ إِلَى شَيْءٍ فَتَشَهَّدُ ثُمَّ تُصَلِّي رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ تَقْرَأُ فِيهِمَا بِأُمِّ الْكِتَابِ ثُمَّ تَشَهَّدُ وَ تُسَلِّمُ فَإِنْ كُنْتَ صَلَّيْتَ رَكْعَتَيْنِ كَانَتَا هَاتَانِ تَمَاماً لِلْأَرْبَعِ وَ إِنْ كُنْتَ صَلَّيْتَ أَرْبَعاً كَانَتَا هَاتَانِ نَافِلَةً
And when you don’t know whether you have prayed two or four and your imagination does not go to anything, then perform Tashahhud, then pray two Cycles and four Sajdah(s), reciting in these (Surah) Al Fatiha, then perform Tashahhud and Salaam. Thus, if you had prayed two Cycle, these two would complete the fourth, and if you had prayed four, these would be (counted as) optional (Salat).
وَ إِنْ لَمْ تَدْرِ أَ ثَلَاثاً صَلَّيْتَ أَمْ أَرْبَعاً وَ لَمْ يَذْهَبْ وَهْمُكَ إِلَى شَيْءٍ فَسَلِّمْ ثُمَّ صَلِّ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ وَ أَنْتَ جَالِسٌ تَقْرَأُ فِيهِمَا بِأُمِّ الْقُرْآنِ وَ إِنْ ذَهَبَ وَهْمُكَ إِلَى الثَّالِثَةِ فَقُمْ فَصَلِّ الرَّكْعَةَ الرَّابِعَةَ وَ لَا تَسْجُدْ سَجْدَتَيِ السَّهْوِ فَإِنْ ذَهَبَ وَهْمُكَ إِلَى أَرْبَعٍ فَتَشَهَّدْ وَ سَلِّمْ وَ اسْجُدْ سَجْدَتَيِ السَّهْوِ
And if you don’t know whether you have prayed three or four and your imagination does not go to anything, then perform Salaam, then pray two Cycles and four Sajdah(s) while you are seated regarding in these Surah Al Hamd; and if your imagination goes to the three, then stand, pray the fourth Cycle and do not prostrate the Sajdah of omission. If your imagination goes to four, then perform Tashahhud and Salaam, and prostrate two Sajdah(s) of the omission.
وَ كُنْتُ يَوْماً عِنْدَ الْعَالِمِ ع وَ رَجُلٌ سَأَلَهُ عَنْ رَجُلٍ سَهَا فَسَلَّمَ فِي رَكْعَتَيْنِ مِنَ الْمَكْتُوبَةِ ثُمَّ ذَكَرَ أَنَّهُ لَمْ يُتِمَّ صَلَاتَهُ قَالَ فَلْيُتِمَّهَا وَ يَسْجُدُ سَجْدَتَيِ السَّهْوِ
And one day I was in the presence of the Scholar-asws and a man asked him-asws about a man making an omission, so he performed Salaam in the two Cycles of the Prescribed, then he remembered that he had not completed his Salat. He-asws said: ‘Let him complete it and prostrate two Sajdah(s) of the omission.
وَ قَالَ إِنَّ رَسُولَ اللَّهِ ص صَلَّى يَوْماً الظُّهْرَ فَسَلَّمَ فِي رَكْعَتَيْنِ فَقَالَ ذُو الْيَدَيْنِ يَا رَسُولَ اللَّهِ ص أُمِرْتَ بِتَقْصِيرِ الصَّلَاةِ أَمْ نَسِيتَ فَقَالَ رَسُولُ اللَّهِ ص لِلْقَوْمِ صَدَقَ ذُو الْيَدَيْنِ فَقَالُوا نَعَمْ يَا رَسُولَ اللَّهِ ص لَمْ تُصَلِّ إِلَّا رَكْعَتَيْنِ فَقَامَ فَصَلَّى إِلَيْهِمَا رَكْعَتَيْنِ ثُمَّ سَلَّمَ وَ سَجَدَ سَجْدَتَيِ السَّهْوِ
And he-asws said: ‘One day Rasool-Allah-saww prayed Al-Zohr. He-saww performed Salaam in the two Cycles. Zul Yadayn said to him-saww, ‘O Rasool-Allah-saww! Did you-saww order with shortening the Salat or did you-saww forget?’ Rasool-Allah-saww said to the group: ‘Does Zul Yadayn speak the truth?’ They said, ‘Yes, O Rasool-Allah-saww! You-saww did not pray except two Cycles’. He-saww stood up and prayed two Cycles to them, then performed Salaam and prostrated two Sajdah(s) of the omission.
وَ سُئِلَ عَنْ رَجُلٍ سَهَا فَلَمْ يَدْرِ أَ سَجَدَ سَجْدَةً أَمْ ثِنْتَيْنِ فَقَالَ يَسْجُدُ أُخْرَى وَ لَيْسَ عَلَيْهِ سَجْدَتَا السَّهْوِ
And he-asws was asked about a man omitting so he did not whether he had prostrated one Sajdah or two. He-asws said: ‘He should to another Sajdah and there isn’t upon him two Sajdah(s) of the omission’.
وَ قَالَ تَقُولُ فِي سَجْدَتَيِ السَّهْوِ بِسْمِ اللَّهِ وَ بِاللَّهِ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ سَلَّمَ
And he-asws said: ‘You should say in the two Sajdah(s), ‘In the Name of Allah-azwj, and by Allah‑azwj. May Allah-azwj Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww, and greetings!’
وَ سَمِعْتُهُ مَرَّةً أُخْرَى يَقُولُ بِسْمِ اللَّهِ وَ بِاللَّهِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
And I heard him-asws another time saying, ‘In the Name of Allah-azwj, and by Allah-azwj. The greetings be upon you-saww O you Prophet-saww, and Mercy of Allah-azwj and His-azwj Blessings!’’
وَ قَالَ إِذَا قُمْتَ مِنَ الرَّكْعَتَيْنِ مِنَ الظُّهْرِ أَوْ غَيْرِهَا وَ نَسِيتَ وَ لَمْ تَشَهَّدْ فِيهِمَا فَذَكَرْتَ ذَلِكَ فِي الرَّكْعَةِ الثَّالِثَةِ قَبْلَ أَنْ تَرْكَعَ فَاجْلِسْ وَ تَشَهَّدْ ثُمَّ قُمْ فَأَتِمَّ صَلَاتَكَ وَ إِنْ أَنْتَ لَمْ تَذْكُرْ حَتَّى رَكَعْتَ فَامْضِ فِي صَلَاتِكَ حَتَّى إِذَا فَرَغْتَ فَاسْجُدْ سَجْدَتَيِ السَّهْوِ بَعْدَ مَا تُسَلِّمُ قَبْلَ أَنْ تَتَكَلَّمَ
And he-asws said: ‘When you stand from the two Cycles of Al-Zohr or other, and you forget and do not perform Tashahhud in these, then you remember that in the third Cycle before you do Ruk’u, be seated and perform Tashahhud, then stand and complete your Salat; and if you don’t remember until you had done Ruk’u, continue in your Salat until when you are free, then prostrate two prostration of the omission after having performed Salaam before you talk.
وَ إِنْ فَاتَكَ شَيْءٌ مِنْ صَلَاتِكَ مِثْلُ الرُّكُوعِ وَ السُّجُودِ وَ التَّكْبِيرِ ثُمَّ ذَكَرْتَ ذَلِكَ فَاقْضِ الَّذِي فَاتَكَ
And if you missed out something from your Salat, like the Ruk’u and the Sajdah and the Takbeer, then you remember that, fulfil that which you had missed out’.
وَ عَنِ الرَّجُلِ صَلَّى الظُّهْرَ أَوِ الْعَصْرَ فَأَحْدَثَ حِينَ جَلَسَ فِي الرَّابِعَةِ قَالَ إِنْ كَانَ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَلَا يُعِيدُ صَلَاتَهُ وَ إِنْ لَمْ يَكُنْ تَشَهَّدَ قَبْلَ أَنْ يُحْدِثَ فَلْيُعِدْ
And from the man who prays Al-Zohr or Al-Asr, and he breaks Wud’u when he is seated in the fourth. He-asws said: ‘If he had said, ‘I testify that there is no god except Allah-azwj, and Muhammad-saww is Rasool-saww of Allah-azwj’, he should not repeat his Salat; and if he had not testified before he breaks Wud’u, let him repeat’.
وَ عَنْ رَجُلٍ لَمْ يَدْرِ رَكَعَ أَمْ لَمْ يَرْكَعْ قَالَ يَرْكَعُ ثُمَّ يَسْجُدُ سَجْدَتَيِ السَّهْوِ
And from a man who does not know whether he has performed Ruk’u or not. He-asws said: ‘He should perform Ruk’u, then prostrate two Sajdah(s) of the omission’.
وَ عَنْ رَجُلٍ نَسِيَ الظُّهْرَ حَتَّى صَلَّى الْعَصْرَ قَالَ يَجْعَلُ صَلَاةَ الْعَصْرِ الَّتِي صَلَّى الظُّهْرَ ثُمَّ يُصَلِّي الْعَصْرَ بَعْدَ ذَلِكَ.
And from a man who forgets Al-Zohr until he has prayed Al-Asr. He-asws said: ‘He should make Al-Asr Salat which he has prayed as being Al-Zohr, then he should pray Al-Asr after that’’.[36]
توضيح سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ صَلَّى رَسُولُ اللَّهِ ص ثُمَّ سَلَّمَ فِي رَكْعَتَيْنِ فَسَأَلَهُ مَنْ خَلْفَهُ يَا رَسُولَ اللَّهِ أَ حَدَثَ فِي الصَّلَاةِ شَيْءٌ قَالَ وَ مَا ذَاكَ قَالُوا إِنَّمَا صَلَّيْتَ بِنَا رَكْعَتَيْنِ قَالَ أَ كَذَلِكَ يَا ذَا الْيَدَيْنِ وَ كَانَ يُدْعَى ذَا الشِّمَالَيْنِ فَقَالَ نَعَمْ فَبَنَى عَلَى صَلَاتِهِ فَأَتَمَّ الصَّلَاةَ أَرْبَعاً
Clarification (Ahadeeth only) – I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww prayed, then he-saww performed Salaam in the two Cycles. The one behind him-asws asked, ‘O Rasool-Allah-saww! Has something new occurred regarding the Salat?’ He-saww said: ‘And what is that?’ They said, ‘But rather, you-saww prayed two Cycles with us (instead of four)’. He-saww said: ‘Is it like that, O Zul Yadayn?’, and he was called ‘Zul Shimaleyn’. He said, ‘Yes’. So Rasool-Allah-saww built upon his-saww Salat and completed the Salat as four (Cycles)’.
وَ قَالَ ع إِنَّ اللَّهَ هُوَ الَّذِي أَنْسَاهُ رَحْمَةً لِلْأُمَّةِ أَ لَا تَرَى لَوْ أَنَّ رَجُلًا صَنَعَ هَذَا لَعُيِّرَ وَ قِيلَ مَا تُقْبَلُ صَلَاتُكَ فَمَنْ دَخَلَ عَلَيْهِ الْيَوْمَ ذَلِكَ قَالَ قَدْ سَنَّ رَسُولُ اللَّهِ ص وَ صَارَتْ أُسْوَةً وَ سَجَدَ سَجْدَتَيْنِ لِمَكَانِ الْكَلَامِ.
And he-asws said: ‘Allah-azwj! He-azwj is the One-azwj Who Caused him-saww to forget as a Mercy for the community. Don’t you see if a man were to do this he would be faulted and it would be said, ‘Your Salat is not Accepted’. So the one that enters upon him today would say, ‘Rasool-Allah-saww has conducted it (as Sunnah), and it has become an exemplar, and he-saww prostrated two Sajdah(s) in place of the speech’’.
وَ يُعَارِضُهَا صَحِيحَةُ زُرَارَةَ عَنِ الْبَاقِرِ ع فِي رَجُلٍ يَسْهُو فِي الرَّكْعَتَيْنِ وَ يَتَكَلَّمُ فَقَالَ يُتِمُّ مَا بَقِيَ مِنْ صَلَاتِهِ تَكَلَّمَ أَمْ لَمْ يَتَكَلَّمْ وَ لَا شَيْءَ عَلَيْهِ.
And it is contrasted by a correct (Hadeeth) by Zurara (in Al Tahzeeb), from Al-Baqir-asws regarding a man who omits in the two Cycles and talks. He-asws said: ‘He should complete what remains from his Salat, whether he talks or does not talk, and there is nothing upon him’’.
وَ يُعَارِضُهَا مُوَثَّقَةُ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع هَلْ سَجَدَ رَسُولُ اللَّهِ ص سَجْدَتَيِ السَّهْوِ قَطُّ قَالَ لَا وَ لَا يَسْجُدُهُمَا فَقِيهٌ.
And it is contrasted by a trusted (Hadeeth) by Zurara (in Al Tahzeeb) who said, ‘I asked Abu Ja’far-asws, ‘Did Rasool-Allah-saww prostrate two Sajdah(s) of the omission at all?’ He-asws said: ‘No, nor does an understanding one prostrates these’’.
وَ أَمَّا الذِّكْرُ فِي سَجْدَتَيِ السَّهْوِ فَرَوَى الصَّدُوقُ فِي الصَّحِيحِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: تَقُولُ فِي سَجْدَتَيِ السَّهْوِ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ
And as for the Zikr (to be done) in two Sajdah(s) of the omission, it is reported by Al-Sadouq in the correct (Hadeeth in Al Faqeeh), from Al Halby, from Abu Abdullah-asws having said: ‘You should say in two Sajdah(s) of the omission, ‘In the Name of Allah-azwj, and by Allah-azwj, and may Allah-azwj Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww!’
وَ قَالَ وَ سَمِعْتُهُ مَرَّةً أُخْرَى يَقُولُ بِسْمِ اللَّهِ وَ بِاللَّهِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.
And he said, ‘And I heard him-asws another time saying, ‘He should say, ‘In the Name of Allah-azwj, and by Allah-azwj. The greetings be upon you-saww O Prophet-saww, and Mercy of Allah-azwj and His-azwj Blessings’’.
وَ رَوَى الشَّيْخُ فِي الصَّحِيحِ عَنْهُ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي سَجْدَتَيِ السَّهْوِ إِلَى آخِرِ مَا نَقَلَ الصَّدُوقُ وَ لَكِنْ فِيهِ وَ السَّلَامُ بِإِضَافَةِ الْعَاطِفِ.
And it is reported by the Sheykh in the correct (Hadeeth) from him (in Al Tahzeeb) who said, ‘I heard Abu Abdullah-asws saying in two Sajdah(s) of the omission’ – up to end of what Al Sadouq transmitted, but in it is: ‘And the greetings’ as additional attachment’.
وَ احْتَجُّوا بِمَا رَوَاهُ الصَّدُوقُ فِي الْمُوَثَّقِ عَنْ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ سَجْدَتَيِ السَّهْوِ هَلْ فِيهِمَا تَسْبِيحٌ أَوْ تَكْبِيرٌ
And they argue with what is reported by Al-Sadouq in the trusted (Hadeeth) from Ammar (in Al Faqeeh), from Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about two Sajdah(s) of the omission, ‘Is there glorification in these or Takbeer?’
فَقَالَ لَا إِنَّمَا هُمَا سَجْدَتَانِ فَقَطْ فَإِنْ كَانَ الَّذِي سَهَا هُوَ الْإِمَامَ كَبَّرَ إِذَا سَجَدَ وَ إِذَا رَفَعَ رَأْسَهُ لِيَعْلَمَ مَنْ خَلْفَهُ أَنَّهُ قَدْ سَهَا وَ لَيْسَ عَلَيْهِ أَنْ يُسَبِّحَ فِيهِمَا وَ لَا فِيهِمَا تَشَهُّدٌ بَعْدَ السَّجْدَتَيْنِ.
He-asws said: ‘No! But rather, these are two Sajdah(s) only. If the one who had omitted was the prayer leader, he should exclaim Takbeer when he does Sajdah, and when he raises his head let him know the ones behind him that he had omitted, and it isn’t upon him that he glorifies in these nor is there any Tashahhud after the two Sajdah(s)’’.
هَذَا الْمَضْمُونُ وَرَدَ فِي رِوَايَةِ الْحَلَبِيِ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ أَنْ يُصَلِّيَ الْأُولَى حَتَّى صَلَّى الْعَصْرَ قَالَ فَلْيَجْعَلْ صَلَاتَهُ الَّتِي صَلَّى الْأُولَى ثُمَّ لْيَسْتَأْنِفِ الْعَصْرَ.
This subject has been referred in a report by Al Halby (Al Tahzeeb) who said, ‘I asked him-asws about a man who forgets he has prayed the first (Al-Zohr) until he prays Al-Asr. He-asws said: ‘Let him make his Salat which he has prayed as being the first (Al-Zohr), then let him resume Al-Asr’’.
وَ فِي صَحِيحَةِ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنْ نَسِيتَ الظُّهْرَ حَتَّى صَلَّيْتَ الْعَصْرَ فَذَكَرْتَهَا وَ أَنْتَ فِي الصَّلَاةِ أَوْ بَعْدَ فَرَاغِكَ مِنْهَا فَانْوِهَا الْأُولَى ثُمَّ صَلِّ الْعَصْرَ فَإِنَّمَا هِيَ أَرْبَعٌ مَكَانَ أَرْبَعٍ.
And in a correct (Hadeeth) by Zurara (in Al Tahzeeb), from Abu Ja’far-asws having said: ‘If you forget Al-Zohr until you have prayed Al-Asr, then you remember it while you are in the Salat or after your being free from it, intend it as the first (Al-Zohr) then pray Al-Asr, for rather it is our (Cycles) in place of four’’.
وَ احْتَجُّوا بِرِوَايَةِ مِنْهَالٍ الْقَصَّابِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَسْهُو فِي الصَّلَاةِ وَ أَنَا خَلْفَ الْإِمَامِ قَالَ فَإِذَا سَلَّمَ فَاسْجُدْ سَجْدَتَيْنِ وَ لَا تَهُبَّ.
And they are arguing by a report of Minhal Al-Qassab (in Al Tahzeeb) who said, ‘I said to Abu Abdullah-asws, ‘I omit in the Salat while I am behind the prayer leader’. He-asws said: ‘When he performs Salat, then prostrate two Sajdah(s) and do not rush’’.
وَ عَنْ عَمَّارٍ السَّابَاطِيِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ السَّهْوِ مَا يَجِبُ فِيهِ سَجْدَتَا السَّهْوِ فَقَالَ إِذَا أَرَدْتَ أَنْ تَقْعُدَ فَقُمْتَ وَ إِذَا أَرَدْتَ أَنْ تَقُومَ فَقَعَدْتَ أَوْ أَرَدْتَ أَنْ تَقْرَأَ فَسَبَّحْتَ أَوْ أَرَدْتَ أَنْ تُسَبِّحَ فَقَرَأْتَ فَعَلَيْكَ سَجْدَتَا السَّهْوِ.
And from Ammar Al-Sabaty (in Al Tahzeeb) who said, ‘I asked Abu Abdullah-asws about the omission what obligates the two Sajdah(s) of omission in it. He-asws said: ‘When you want to sit, you stand up, and when you want to stand you sit down, or you want to recite so you glorify (instead), or you want to glorify but you recite, so upon you are two Sajdah(s) of the omission’’.
وَ بِمَا رَوَاهُ الْكُلَيْنِيُ فِي الصَّحِيحِ عَلَى الظَّاهِرِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَسْهُو فَيَقُومُ فِي مَوْضِعِ قُعُودٍ أَوْ يَقْعُدُ فِي حَالِ قِيَامٍ قَالَ يَسْجُدُ سَجْدَتَيْنِ بَعْدَ التَّسْلِيمِ وَ هُمَا الْمُرْغِمَتَانِ يُرْغِمَانِ الشَّيْطَانَ.
And with what is reported by Al-Kulayni (Al-Kafi) in the correct (Hadeeth) upon the apparent, from Muawiya Bin Ammar who said, ‘I asked him-asws about the man who omits, so he stands in place of sitting, or sit in a situation of standing. He-asws said: ‘He should prostrate two Sajdah(s) after the Salaam, and these two are nose-rubbers (breakers of pride), rubbing the nose of Satan-la’’.
وَ عُورِضَتْ هَذِهِ الرِّوَايَاتُ بِمَا فِي مُوَثَّقَةِ سَمَاعَةَ مَنْ حَفِظَ سَهْوَهُ فَأَتَمَّهُ فَلَيْسَ عَلَيْهِ سَجْدَتَا السَّهْوِ.
And I presented these reports with what is in the trusted (Hadeeth in Al Tahzeeb) by Sama’at: ‘One who memorises his omission, so he completes it, it isn’t him to do two Sajdah(s) of the omission’’.
احْتَجُّوا بِرِوَايَةِ سُفْيَانَ بْنِ السِّمْطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَسْجُدُ سَجْدَتَيِ السَّهْوِ لِكُلِّ زِيَادَةٍ تَدْخُلُ عَلَيْكَ أَوْ نُقْصَانٍ.
They are arguing by a report of Sufyan Bin Al-Simt (in Al Tahzeeb), from Abu Abdullah-asws having said: ‘You should prostrate two Sajdah(s) of the omission for every increase entering upon you or reduction’’.
وَ احْتَجَّ الْأَوَّلُونَ بِصَحِيحَةِ الْفُضَيْلِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنِ السَّهْوِ فَقَالَ مَنْ يَحْفَظْ سَهْوَهُ فَأَتَمَّهُ فَلَيْسَ عَلَيْهِ سَجْدَتَا السَّهْوِ إِنَّمَا السَّهْوُ عَلَى مَنْ لَمْ يَدْرِ أَ زَادَ فِي صَلَاتِهِ أَمْ نَقَصَ.
And the former ones argued by a correct (Hadeeth) by Al-Fuzeyl (in Al Faqeeh), he asked Abu Abdullah-asws about the omission. He-asws said: ‘One who memorises his omission, so he completes it, there isn’t upon him two Sajdah(s) of the omission. But rather, the omission is upon the one who does not know whether he has increases in his Salat or reduced’’.
وَ قَرِيبٌ مِنْهُ مُوَثَّقَةُ سَمَاعَةَ وَ قَدْ مَرَّ قُرْبُ هَذَا الِاحْتِمَالِ فِي صَحِيحَةِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا لَمْ تَدْرِ أَرْبَعاً صَلَّيْتَ أَمْ خَمْساً أَمْ نَقَصْتَ أَمْ زِدْتَ فَتَشَهَّدْ وَ سَلِّمْ وَ اسْجُدْ سَجْدَتَيْنِ بِغَيْرِ رُكُوعٍ وَ لَا قِرَاءَةٍ تَتَشَهَّدُ فِيهِمَا تَشَهُّداً خَفِيفاً.
And near to is a trusted (Hadeeth) by Sama’at, and it has passes near to this possibility in a correct (Hadeeth in Al Faqeeh) by Al Halby, from Abu Abdullah-asws having said: ‘When you don’t know whether you have prayed four or five, or reduced or increased, so perform Tashahhud and Salaam and prostrate two Sajdah(s) with neither Ruk’u nor recitation, performing Tashahhud in these, a light Tashahhud’’.
وَ يَدُلُّ عَلَيْهِ خَبَرُ عَمَّارٍ السَّابَاطِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يَنْسَى سَجْدَتَيِ السَّهْوِ قَالَ يَسْجُدُهُمَا مَتَى ذَكَرَ.
And it is evidenced upon by a Hadeeth by Ammar Al Sabaty, from Abu Abdullah-asws regarding the man who forgets doing the two Sajdah(s) of omission. He-asws said: ‘He should prostrate these whenever he remembers’’.
وَ رِوَايَةٌ أُخْرَى مِنْهُ عَنْهُ ع عَنِ الرَّجُلِ يَسْهُو فِي صَلَاتِهِ فَلَا يَذْكُرُ ذَلِكَ حَتَّى صَلَّى الْفَجْرَ كَيْفَ يَصْنَعُ قَالَ لَا يَسْجُدْ سَجْدَتَيِ السَّهْوِ حَتَّى تَطْلُعَ الشَّمْسُ وَ يَذْهَبَ شُعَاعُهَا.
And another is reported from him (in Al Tahzeeb), from him-asws about the man omitting in his Salat, so he does not remember that until he has prayed Al Fajr. What should he do?’ He-asws said: ‘He should not do the two Sajdah(s) of omission until the sun emerges and it’s raises are gone’’.
32- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا شَكَّ بَعْدَ مَا صَلَّى فَلَمْ يَدْرِ ثَلَاثاً صَلَّى أَوْ أَرْبَعاً وَ كَانَ يَقِينُهُ حِينَ انْصَرَفَ أَنَّهُ قَدْ أَتَمَّ لَمْ يُعِدْ وَ كَانَ حِينَ انْصَرَفَ أَقْرَبَ مِنْهُ إِلَى الْحِفْظِ مِنْهُ بَعْدَ ذَلِكَ.
(The book) ‘Al Sarair’ – copying from the book ‘Al Nawadir’ of Muhammad Bin Ali Bin Mahboub, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘When he doubts after having prayed but does not know whether he has prayed three, or four (Cycles), and his certainty was when he finished that he had completed, will not repeat, and it was so when he finished, he was closer to the memorising from him than after that’’.[37]
33- السَّرَائِرُ، نَقْلًا مِنَ النَّوَادِرِ لِابْنِ مَحْبُوبٍ أَيْضاً عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ: ذَكَرْتُ لِأَبِي عَبْدِ اللَّهِ ع السَّهْوَ فَقَالَ وَ يَنْفَلِتُ مِنْ ذَلِكَ أَحَدٌ رُبَّمَا أَقْعَدْتُ الْخَادِمَ خَلْفِي يَحْفَظُ عَلَيَّ صَلَاتِي.
(The book) ‘Al Saraair’ – copying from ‘Al Nawadir’ of Ibn Mahboub as well, from Hammad, from Rabie Al Fuzeyl who said,
‘I mentioned the omission to Abu Abdullah-asws. He-asws said: ‘And can anyone escape from that? Sometimes I-asws make the servant to sit behind me-asws guarding my-asws Salat upon me’’.[38]
بيان: لعله محمول على أنه ع كان يفعل ذلك لتعليم الناس و ظاهره موافق لمذهب الصدوق و يدل على استحباب تعيين أحد لمن خاف السهو أو الشك و على جواز الاعتماد على الغير حتى في الأوليين.
Explanation – Perhaps it is carried upon that he-asws used to do that to teach the people, and its apparent is compatible of the doctrine of Al-Sadouq, and it evidence’s upon recommendation of being assisted by someone for the one who fears the omission, or the doubt, and the allowance of relying upon someone else, even in the first two (Cycles).
34- السَّرَائِرُ، مِنَ الْكِتَابِ الْمَذْكُورِ عَنِ الْعَبَّاسِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ الرَّجُلُ يَسْهُو عَنِ الْقِرَاءَةِ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ فَيَذْكُرُ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ أَنَّهُ لَمْ يَقْرَأْ قَالَ أَتَمَّ الرُّكُوعَ وَ السُّجُودَ
(The book) ‘Al Saraair’ – from the mentioned book, from Al Abbas, from Hammad Bin Isa, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘The man omits from the recitation in the first two Cycles, then he remembers in the last two Cycles he had not recited. He-asws said: ‘He should complete the Ruk’u and the Sajdah’.
قُلْتُ نَعَمْ قَالَ إِنِّي أَكْرَهُ أَنْ أَجْعَلَ آخِرَ صَلَاتِي أَوَّلَهَا.
I said, ‘Yes’. He-asws said: ‘I-asws dislike to make end of my-asws Salat as its beginning’’.[39]
35- فَلَاحُ السَّائِلِ، عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع السَّهْوَ فِي الْمَغْرِبِ فَقَالَ صَلِّهَا بِقُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يَا أَيُّهَا الْكَافِرُونَ فَفَعَلْتُ ذَلِكَ فَذَهَبَ ذَلِكَ عَنِّي.
(The book) ‘Falah Al Saail’ – From Muhammad Bin Abu Umeyr, from Umar Bin Yazeed who said,
‘I complained to Abu Abdullah-asws about the omission in Al Maghrib (Salat). He-asws said: ‘Pray it with (Surahs) Al Tawheed and Al Kafiroun’. I did that, and that (forgetfulness) went away from me’’.[40]
36- الْمُقْنِعُ، إِذَا لَمْ تَدْرِ وَاحِدَةً صَلَّيْتَ أَمِ اثْنَتَيْنِ فَأَعِدِ الصَّلَاةَ
(The book) ‘Al Muqnie’ –
‘When you don’t know whether you have prayed one (Cycle) or two, repeat the Salat’.
وَ رُوِيَ ابْنِ عَلَى رَكْعَةٍ وَ إِذَا شَكَكْتَ فِي الْفَجْرِ فَأَعِدْ وَ إِذَا شَكَكْتَ فِي الْمَغْرِبِ فَأَعِدْ
And it is reported b Ibn Ala Rak’a, ‘And when you doubt regarding Al-Fajr, repeat, and when you doubt regarding Al-Maghrib, repeat’.
وَ رُوِيَ إِذَا شَكَكْتَ فِي الْمَغْرِبِ وَ لَمْ تَدْرِ وَاحِدَةً صَلَّيْتَ أَمِ اثْنَتَيْنِ فَسَلِّمْ ثُمَّ قُمْ فَصَلِّ رَكْعَةً وَ إِنْ شَكَكْتَ فِي الْمَغْرِبِ فَلَمْ تَدْرِ فِي ثَلَاثٍ أَنْتَ أَمْ فِي أَرْبَعٍ وَ قَدْ أَحْرَزْتَ الِاثْنَتَيْنِ فِي نَفْسِكَ وَ أَنْتَ فِي شَكٍّ مِنَ الثَّلَاثِ وَ الْأَرْبَعِ فَأَضِفْ إِلَيْهَا رَكْعَةً أُخْرَى وَ لَا تَعْتَدَّ بِالشَّكِّ فَإِنْ ذَهَبَ وَهْمُكَ إِلَى الثَّالِثَةِ فَسَلِّمْ وَ صَلِّ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ
And it reported, ‘When you doubt regarding Al-Maghrib and you don’t know whether you have prayed one or two, then perform Salat, then stand and pray one Cycle; and if you doubt regarding Al-Maghrib but do not know you are in third or fourth and you have preserved the two within yourself and you are in doubt from the third and the fourth, then add another Cycle to it and do not count with the doubt. If your imagination goes to the third, perform Salat and pray two Cycle and four Sajdah(s)’.
وَ سُئِلَ الصَّادِقُ ع عَمَّنْ لَا يَدْرِي اثْنَتَيْنِ صَلَّى أَمْ ثَلَاثاً قَالَ يُعِيدُ الصَّلَاةَ قِيلَ وَ أَيْنَ مَا رُوِيَ عَنْ رَسُولِ اللَّهِ ص الْفَقِيهُ لَا يُعِيدُ الصَّلَاةَ قَالَ إِنَّمَا ذَلِكَ فِي الثَّلَاثِ وَ الْأَرْبَعِ
And Al-Sadiq-asws was asked about the one who does not know whether he has prayed two (Cycles) or three. He-asws said: ‘He should repeat the Salat’. It was said, ‘And where is what is being reported from Rasool-Allah-saww that the understanding ones does not repeat the Salat?’ He-asws said: ‘But rather, that is regarding the three and the four’.
وَ رُوِيَ عَنْ بَعْضِهِمْ يَبْنِي عَلَى الَّذِي ذَهَبَ وَهْمُهُ إِلَيْهِ وَ يَسْجُدُ سَجْدَتَيِ السَّهْوِ وَ يَتَشَهَّدُ لَهُمَا تَشَهُّداً خَفِيفاً فَإِنْ لَمْ تَدْرِ اثْنَتَيْنِ صَلَّيْتَ أَمْ أَرْبَعاً فَأَعِدِ الصَّلَاةَ
And it is reported from one of them-asws: ‘He should build upon which his imagination goes to, and he should prostrate two Sajdah(s) of the omission, and perform Tashahhud for them both, a light Tashahhud. If you don’t know whether you have prayed two or four, repeat the Salat’.
وَ رُوِيَ سَلِّمْ ثُمَّ قُمْ فَصَلِّ رَكْعَتَيْنِ وَ لَا تَتَكَلَّمْ وَ تَقْرَأُ فِيهِمَا بِأُمِّ الْكِتَابِ فَإِنْ كُنْتَ صَلَّيْتَ أَرْبَعَ رَكَعَاتٍ كَانَتَا هَاتَانِ نَافِلَةً وَ إِنْ كُنْتَ صَلَّيْتَ رَكْعَتَيْنِ كَانَتَا تَمَامَ الْأَرْبَعِ رَكَعَاتٍ وَ إِنْ تَكَلَّمْتَ فَاسْجُدْ سَجْدَتَيِ السَّهْوِ
And it is reported: ‘Perform Salaam, then stand and pray two Cycles and don’t talk, and recite in these with Surah Al Hamd. So, if you had prayed two Cycles, these two would be (counted as) optional, and if you had prayed two Cycles, these would complete the fourth, and if you talk, then prostrate two Sajdah(s) of the omission.
وَ إِنْ لَمْ تَدْرِ ثَلَاثاً صَلَّيْتَ أَمْ أَرْبَعاً وَ ذَهَبَ وَهْمُكَ إِلَى الثَّالِثَةِ فَأَضِفْ إِلَيْهَا الرَّابِعَةَ وَ إِنْ ذَهَبَ وَهْمُكَ إِلَى الرَّابِعَةِ فَتَشَهَّدْ وَ سَلِّمْ وَ اسْجُدْ سَجْدَتَيِ السَّهْوِ
And if you don’t know whether you have prayed three or four, and your imagination goes to the three, add the fourth to it; and if your imagination goes to the fourth, perform Tashahhud and Salaam, and prostrate two Sajdah(s) of the omission’.
وَ رَوَى أَبُو بَصِيرٍ إِنْ كَانَ ذَهَبَ وَهْمُكَ إِلَى الرَّابِعَةِ فَصَلِّ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ جَالِساً فَإِنْ كُنْتَ صَلَّيْتَ ثَلَاثاً كَانَتَا هَاتَانِ تَمَامَ الْأَرْبَعِ وَ إِنْ كُنْتَ صَلَّيْتَ أَرْبَعاً كَانَتَا هَاتَانِ نَافِلَةً وَ كَذَلِكَ إِنْ لَمْ تَدْرِ زِدْتَ أَمْ نَقَصْتَ
And it is reported by Abu Baseer: ‘If your imagination goes to the fourth, pray two Cycles and four Sajdah(s) seated. Thus, if you had prayed three, these two would complete the four, and if you had prayed four, these two would be option, and like that if you don’t know whether you have increased or decreased’.
وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ مُسْلِمٍ إِنْ ذَهَبَ وَهْمُكَ إِلَى الثَّالِثَةِ فَصَلِّ رَكْعَةً وَ اسْجُدْ سَجْدَتَيِ السَّهْوِ بِغَيْرِ قِرَاءَةٍ وَ إِنِ اعْتَدَلَ وَهْمُكَ فَأَنْتَ بِالْخِيَارِ إِنْ شِئْتَ صَلَّيْتَ رَكْعَةً مِنْ قِيَامٍ وَ إِلَّا رَكْعَتَيْنِ مِنْ جُلُوسٍ
And in a report by Muhammad Bin Muslim, ‘If your imagination goes to the third, pray once Cycle and prostrate two Sajdah(s) of the omission without recitation; and if your imagination is balanced, then you are with the choice, if you like you can pray a Cycle from standing, or else two Cycles from sitting.
وَ إِنْ ذَهَبَ وَهْمُكَ مَرَّةً إِلَى ثَلَاثٍ وَ مَرَّةً إِلَى أَرْبَعٍ فَتَشَهَّدْ وَ سَلِّمْ وَ صَلِّ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ وَ أَنْتَ قَاعِدٌ تَقْرَأُ فِيهِمَا بِأُمِّ الْقُرْآنِ وَ إِنْ لَمْ تَدْرِ كَمْ صَلَّيْتَ وَ لَمْ يَذْهَبْ وَهْمُكَ إِلَى شَيْءٍ فَأَعِدِ الصَّلَاةَ وَ إِنْ صَلَّيْتَ رَكْعَتَيْنِ ثُمَّ قُمْتَ فَذَهَبْتَ فِي حَاجَةٍ لَكَ فَأَعِدِ الصَّلَاةَ وَ لَا تَبْنِ عَلَى رَكْعَتَيْنِ
And if your imagination goes to three at times, and to four at time, perform Tashahhud and Salaam and pray two Cycles and four Sajdah(s) while you are seated, reciting in these with Surah Al Fatiha; and if you don’t know how many you have prayed and your imagination does not go to anything, repeat the Salat; and if you have prayed two Cycles, then you stand and go regarding a need of yours, then repeat the Salat and do not build upon two Cycles’.
وَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ع مَا بَالُ رَسُولِ اللَّهِ ص صَلَّى رَكْعَتَيْنِ وَ بَنَى عَلَيْهِمَا فَقَالَ إِنَّ رَسُولَ اللَّهِ ص لَمْ يَقُمْ مِنْ مَجْلِسِهِ
And it was said to Abu Abdullah-asws, ‘What is the matter Rasool-Allah-saww prayed two Cycles and had built upon these?’ He-asws said: ‘Rasool-Allah-saww had not stood from his seat’.
وَ إِنْ صَلَّيْتَ رَكْعَتَيْنِ مِنَ الْمَكْتُوبَةِ ثُمَّ نَسِيتَ فَقُمْتَ قَبْلَ أَنْ تَجْلِسَ فِيهِمَا فَاجْلِسْ مَا لَمْ تَرْكَعْ فَإِنْ لَمْ تَذْكُرْ حَتَّى رَكَعْتَ فَامْضِ فِي صَلَاتِكَ فَإِذَا سَلَّمْتَ سَجَدْتَ سَجْدَتَيِ السَّهْوِ
And if you prayed two Cycles from the Prescribed, then you forgot so you stood up before you sat down in these, then be seated for as long as you did not do Ruk’u. If you don’t remember until you have done Ruk’u, then continue in your Salat. When you have performed Salaam, prostrate two Sajdah(s) of the omission’.
فِي رِوَايَةِ الْفُضَيْلِ بْنِ يَسَارٍ وَ فِي رِوَايَةِ زُرَارَةَ لَيْسَ عَلَيْكَ شَيْءٌ فَإِنْ تَكَلَّمْتَ فِي صَلَاتِكَ نَاسِياً فَقُلْتَ أَقِيمُوا صُفُوفَكُمْ فَأَتِمَّ صَلَاتَكَ وَ اسْجُدْ سَجْدَتَيِ السَّهْوِ وَ إِنْ تَكَلَّمْتَ فِي صِلَاتِكَ مُتَعَمِّداً فَأَعِدِ الصَّلَاةَ
In a report by Al-Fuzeyl Bin Yasaar, and in a report by Zurara, ‘There isn’t anything upon you. If you were to talk in your Salat in forgetfulness so you say, ‘Straighten your rows!’, your Salat is complete, and prostrate two Sajdah(s) of the omission; and if you talk in your Salat deliberated, repeat the Salat.
وَ إِنْ رَفَعْتَ رَأْسَكَ مِنَ السَّجْدَةِ الثَّانِيَةِ فِي الرَّكْعَةِ الرَّابِعَةِ فَأَحْدَثْتَ فَإِنْ كُنْتَ قُلْتَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَقَدْ مَضَتْ صَلَاتُكَ
And if you raise your head from the second Sajdah in the fourth Cycle, so you break Wud’u, if you had said, ‘I testify there is no god except Allah-azwj and Muhammad-saww is Rasool-saww of Allah-saww’, your Salat has ended (completed)’.
وَ فِي حَدِيثٍ آخَرَ أَمَّا صَلَاتُكَ فَقَدْ مَضَتْ وَ إِنَّمَا التَّشَهُّدُ سُنَّةٌ فِي الصَّلَاةِ فَتَوَضَّأْ ثُمَّ عُدْ إِلَى مَجْلِسِكَ فَتَشَهَّدْ وَ إِنْ نَسِيتَ التَّسْلِيمَ خَلْفَ الْإِمَامِ أَجْزَأَكَ تَسْلِيمُ الْإِمَامِ
And in another Hadeeth: ‘As for your Salat, it has ended (completed), and rather the Tashahhud is Sunnah in the Salat. Therefore, perform Wud’u, then return to your seat and perform Tashahhud; and if you had forgotten the Salaam behind the prayer leader, the Salaam performed by the prayer leader will suffice you.
وَ اعْلَمْ أَنَّ السَّهْوَ الَّذِي يَجِبُ فِيهِ سَجْدَتَا السَّهْوِ إِذَا سَهَوْتَ فِي الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ وَ اعْلَمْ أَنَّهُ لَا سَهْوَ فِي النَّافِلَةِ وَ إِذَا سَجَدْتَ سَجْدَتَيِ السَّهْوِ فَقُلْ فِيهِمَا بِسْمِ اللَّهِ وَ بِاللَّهِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.
And know that the omission in which two Sajdah(s) of the omission are obligated is when you omit in the last two Cycles; and know that there is no omission in the optional; and when you prostrate the two Sajdah(s) of the omission, then say in these, ‘In the Name of Allah-azwj, and by Allah-azwj! The greeting be unto you-saww O Prophet-saww, and Mercy of Allah-azwj and His-azwj Blessings!’’[41]
إيضاح أقول رَوَى الشَّيْخُ فِي الْمُوَثَّقِ عَنْ عَمَّارٍ السَّابَاطِيِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ شَكَّ فِي الْمَغْرِبِ فَلَمْ يَدْرِ رَكْعَتَيْنِ صَلَّى أَمْ ثَلَاثَةً قَالَ يُسَلِّمُ ثُمَّ يَقُومُ فَيُضِيفُ إِلَيْهَا رَكْعَةً ثُمَّ قَالَ هَذَا وَ اللَّهِ مِمَّا لَا يُقْضَى أَبَداً.
Clarification (Ahadeeth only) – I (Majlisi) am saying, ‘It is reported by the Sheykh in the trusted (Hadeeth) from Ammar Al Sabaty (in Al Tahzeeb), who said, ‘I said to Abu Abdullah-asws, ‘A man doubts in Al Maghrib, so he does not know whether he has prayed two Cycles or three’. He-asws said: ‘He should perform Salat, then stand and add a Cycle to it’. Then he-asws said: ‘By Allah-azwj, this is from what will not be fulfilled, ever!’’
لَكِنْ يُنَافِيهِ مَا رَوَى الشَّيْخُ بِسَنَدٍ آخَرَ عَنْ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ لَمْ يَدْرِ صَلَّى الْفَجْرَ رَكْعَتَيْنِ أَوْ رَكْعَةً قَالَ يَتَشَهَّدُ وَ يَنْصَرِفُ ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَةً فَإِنْ كَانَ صَلَّى رَكْعَتَيْنِ كَانَتْ هَذِهِ تَطَوُّعاً وَ إِنْ كَانَ صَلَّى رَكْعَةً كَانَتْ هَذِهِ تَمَامَ الصَّلَاةِ.
But it is negated by what is reported by the Sheykh by another chain from Ammar (in Al Tahzeeb) who said, ‘I asked Abu Abdullah-asws about a man who does not know whether he has prayed two Cycles of Al Fajr or one Cycle. He-asws said: ‘He should perform Tashahhud and finish. Then he should stand and pray one Cycle. Thus, if he had pray two Cycles, this would be voluntary, and if he had prayed one Cycle, this would complete the Salat’.
قُلْتُ فَصَلَّى الْمَغْرِبَ فَلَمْ يَدْرِ ثِنْتَيْنِ صَلَّى أَمْ ثَلَاثاً قَالَ يَتَشَهَّدُ وَ يَنْصَرِفُ ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَةً فَإِنْ كَانَ صَلَّى ثَلَاثاً كَانَتْ هَذِهِ تَطَوُّعاً وَ إِنْ كَانَ صَلَّى اثْنَتَيْنِ كَانَتْ هَذِهِ تَمَامَ الصَّلَاةِ وَ هَذَا وَ اللَّهِ مِمَّا لَا يُقْضَى أَبَداً.
I said, ‘He prays Al-Maghrib but he does not know whether he has prayed two or three’. He‑asws said: ‘He should perform Tashahhud and finish, then he should stand and pray one Cycle. Thus if he had prayed three, this would be voluntary, and if he had prayed the two, this would complete the Salat, and this, by Allah-azwj, will not be fulfilled, ever!’’
وَ لَعَلَّهُ لِرِوَايَةِ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع إِذَا ذَهَبَ وَهْمُكَ إِلَى التَّمَامِ أَبَداً فِي كُلِّ صَلَاةٍ فَاسْجُدْ سَجْدَتَيْنِ بِغَيْرِ رُكُوعٍ.
And perhaps it is for a reported by Is’haq Bin Ammar, from Abu Abdullah-asws: ‘When your imagination goes to the complete except in every Salat, then prostrate two Sajdah(s) (of omission, without Ruk’u’’.
37- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا قَالَ الْعَبْدُ فِي التَّشَهُّدِ الْأَخِيرِ وَ هُوَ جَالِسٌ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ- وَ أَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ ثُمَّ أَحْدَثَ حَدَثاً فَقَدْ تَمَّتْ صَلَاتُهُ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa, from Al Qasim Bin Yahya, from his grandfather Al Hassan, from Abu Baseer and Muhammad Bin Muslim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘When the servant says in the last Tashahhud while he is seated, ‘I testify there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww: And the Hour is coming, there is no doubt in it, and that Allah will Resurrect the ones in the graves [22:7]. then his Wud’u breaks, his Salat is complete’’.[42]
38- مِشْكَاةُ الْأَنْوَارِ، عَنِ السَّكُونِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا خِفْتَ حَدِيثَ النَّفْسِ فِي الصَّلَاةِ فَاطْعُنْ فَخِذَكَ الْيُسْرَى بِيَدِكَ الْيُمْنَى ثُمَّ قُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ.
(The book) ‘Mishkat Al Anwaar’ – from Al Sakuni who said,
‘Abu Abdullah-asws said: ‘When you fear discussion with the self during the Salat, then stab your left thigh with your right hand, then say, ‘In the Name of Allah-azwj, and by Allah-azwj! I rely upon Allah-azwj. I seek Refuge with Allah-azwj the Hearing, the Knowing, from the Pelted Satan-la’’.[43]
39- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا أَنَّهُ قَالَ: مَنْ سَهَا عَنْ تَكْبِيرَةِ الْإِحْرَامِ أَعَادَ الصَّلَاةَ.
(The book) ‘Da’aim Al-Islam’ – We are reporting from Ja’far-asws Bin Muhammad-asws, from his‑asws father-asws, may the Salawaat of Allah-azwj be upon them-asws, having said: ‘One who omits the Takbeer of consecration should repeat the Salat’’.[44]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ أَنَّهُ قَالَ: فِيمَنْ شَكَّ فِي الرُّكُوعِ وَ هُوَ فِي الصَّلَاةِ قَالَ يَرْكَعُ وَ يَسْجُدُ سَجْدَتَيِ السَّهْوِ.
And from Ja’far-asws Bin Muhammad-asws having said regarding the one who doubts in the Ruk’u while he is in the Salat. He-asws said: ‘He should perform Ruk’u and prostrate two Sajdah(s) of the omission’’.[45]
وَ عَنْهُ ع أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يُصَلِّي فَيَشُكُّ فِي وَاحِدَةٍ هُوَ أَوْ فِي اثْنَتَيْنِ قَالَ إِنْ كَانَ جَلَسَ وَ تَشَهَّدَ فَالتَّشَهُّدُ حَائِلٌ إِلَّا أَنْ يَسْتَيْقِنَ أَنَّهُ لَمْ يُصَلِّ غَيْرَ وَاحِدَةٍ فَيَقُومُ فَيُصَلِّي ثَانِيَةً وَ إِنْ لَمْ يَكُنْ جَلَسَ لِلتَّشَهُّدِ بَنَى عَلَى الْيَقِينِ وَ عَلَيْهِ فِي ذَلِكَ كُلِّهِ سَجْدَتَا السَّهْوِ
And from him-asws having been asked about the man praying Salat, so he doubts whether he is in the first (Cycle) or the second, he-asws said: ‘If he was seated and performing Tashahhud, then the Tashahhud is a barrier except if he is certain that he did not pray other than one, so he should stand and pray the second; and if he did not happen to be sitting for the Tashahhud, he should build upon the certainty and upon him, regarding all of that, are two Sajdah(s) of the omission.
وَ إِنْ شَكَّ فَلَمْ يَدْرِ اثْنَتَيْنِ صَلَّى أَمْ ثَلَاثاً بَنَى عَلَى الْيَقِينِ مِمَّا يَذْهَبُ وَهْمُهُ إِلَيْهِ وَ إِنْ شَكَّ وَ لَمْ يَدْرِ أَ ثَلَاثاً صَلَّى أَمْ أَرْبَعاً فَإِنَّهُ يُصَلِّي رَكْعَتَيْنِ جَالِساً بَعْدَ أَنْ يُسَلِّمَ فَإِنْ كَانَ قَدْ صَلَّى ثَلَاثاً كَانَتَا هَاتَانِ الرَّكْعَتَانِ اللَّتَانِ صَلَّاهُمَا جَالِساً مَقَامَ رَكْعَةٍ وَ أَتَمَّ الصَّلَاةَ أَرْبَعاً وَ إِنْ كَانَ قَدْ صَلَّى أَرْبَعاً كَانَتَا نَافِلَةً لَهُ
And if he doubts so he does not know whether he has prayed two or three, he should build upon the certainty from what his imagination goes to; and if he doubts and does not know whether he has prayed three or four, he should pray two Cycles seated after having done Salaam. Thus, if he had prayed three, these two Cycles, the ones he had prayed seated would be in place of a Cycle (standing) and complete the Salat as four, and if he had prayed four, these two would be optional (Salat) for him.
وَ إِنْ شَكَّ فَلَمْ يَدْرِ اثْنَتَيْنِ صَلَّى أَمْ أَرْبَعاً سَلَّمَ وَ صَلَّى رَكْعَتَيْنِ يَقْرَأُ فِيهِمَا بِفَاتِحَةِ الْكِتَابِ فَإِنْ كَانَ إِنَّمَا صَلَّى رَكْعَتَيْنِ كَانَتَا تَمَامَ صَلَاتِهِ وَ إِنْ كَانَ قَدْ صَلَّى أَرْبَعاً كَانَتَا نَافِلَةً لَهُ وَ عَلَيْهِ فِي كُلِّ شَيْءٍ مِنْ هَذَا أَنْ يَسْجُدَ سَجْدَتَيِ السَّهْوِ بَعْدَ السَّلَامِ وَ يَتَشَهَّدُ بَعْدَهُمَا تَشَهُّداً خَفِيفاً وَ يُسَلِّمُ
And if he doubts, so he does not know whether he has prayed two or four, he should perform Salaam and pray two Cycles reciting in these with Surah Al-Fatiha. Thus, if he had rather prayed two Cycle, these two would complete his Salat, and if he had prayed four, these would be an optional (Salat) for him, and upon him regarding every thing from this is he should prostrate two Sajdah(s) of the omission after doing the Salaam, and he should perform Tashahhud after these two, a light Tashahhud and Salaam.
وَ مَنْ سَهَا عَنِ الرُّكُوعِ حَتَّى يَسْجُدَ أَعَادَ الصَّلَاةَ وَ مَنْ سَهَا عَنِ السُّجُودِ سَجَدَ بَعْدَ مَا يُسَلِّمُ حِينَ يَذْكُرُ وَ إِنْ سَهَا عَنِ التَّشَهُّدِ سَجَدَ سَجْدَتَيِ السَّهْوِ
And one who omits the Ruk’u until he performs Sajdah should repeat the Salat; and the one who omits the Sajdah should do Sajdah after having performed Salaam when he does remember; and if he had omitted the Tashahhud, he should prostrate two Sajdah(s) of the omission.
وَ مَنْ سَهَا عَنِ التَّسْلِيمِ أَجْزَأَهُ تَسْلِيمُ التَّشَهُّدِ إِذَا قَالَ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ.
And one who omits the Salaam, the Salaam of the Tashahhud will suffice him when he says, ‘The greeting be upon you, O Prophet-saww, and Mercy of Allah-azwj and His-azwj Blessings! The greeting be upon us and upon the righteous servants’’.[46]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مَنْ سَهَا عَنِ الْقِرَاءَةِ فِي بَعْضِ الصَّلَاةِ قَرَأَ فِيمَا بَقِيَ مِنْهَا وَ أَجْزَأَهُ ذَلِكَ فَإِنْ نَسِيَ الْقِرَاءَةَ فِيهَا كُلَّهَا وَ أَتَمَّ الرُّكُوعَ وَ السُّجُودَ وَ التَّكْبِيرَ لَمْ تَكُنْ عَلَيْهِ إِعَادَةٌ فَإِنْ تَرَكَ الْقِرَاءَةَ عَامِداً أَعَادَ الصَّلَاةَ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘One who omits from the recitation in one of the Salat(s) should recite in whatever remains from it and that will suffice him. If he forgets the recitation in it, all of it, and completes the Ruk’u and the Sajdah and the Takbeer, there will not be repeating upon him. If he neglects the recitation deliberately, he should repeat the Salat’’.[47]
وَ عَنْهُ ع أَنَّهُ قَالَ: مَنْ نَسِيَ أَنْ يَجْلِسَ فِي التَّشَهُّدِ الْأَوَّلِ وَ قَامَ فِي الثَّالِثَةِ فَذَكَرَ أَنَّهُ لَمْ يَجْلِسْ قَبْلَ أَنْ يَرْكَعَ جَلَسَ فَتَشَهَّدَ فَإِذَا سَلَّمَ سَجَدَ سَجْدَتَيِ السَّهْوِ وَ إِنْ لَمْ يَذْكُرْ إِلَّا بَعْدَ أَنْ رَكَعَ مَضَى فِي صَلَاتِهِ وَ سَجَدَ سَجْدَتَيِ السَّهْوِ بَعْدَ السَّلَامِ.
And from him-asws having said: ‘One who forgets to sit in the first Tashahhud and stands in the third (Cycle), then he remembers that he had not sat before he does Ruk’u, should sit to perform Tashahhud. When he performs Salaam, he should prostrate two Sajdah(s) of the omission, and if he does not remember except after having done Ruk’u, he should continue in his Salat and prostrate two Sajdah(s) of the omission after the Salaam’’.[48]
وَ عَنْهُ ع أَنَّهُ سُئِلَ عَنِ الْمُصَلِّي يَسْهُو فَيُسَلِّمُ مِنْ رَكْعَتَيْنِ يَرَى أَنَّهُ قَدْ أَكْمَلَ الصَّلَاةَ فَقَالَ إِنَّ رَسُولَ اللَّهِ ص صَلَّى بِالنَّاسِ فَسَلَّمَ مِنْ رَكْعَتَيْنِ فَقَالَ لَهُ ذُو الْيَدَيْنِ لَمَّا انْصَرَفَ أَ قَصُرَتِ الصَّلَاةُ أَمْ نَسِيتَ يَا رَسُولَ اللَّهِ
And from him-asws having been asked about the praying one making omission, so he performs Salaam from two Cycles viewing that he has perfected the Salat. He-asws said: ‘Rasool-Allah‑saww prayed with the people and he-saww performed Salaam from two Cycles. Zul Yadayn asked him‑asws when he-saww finished: ‘Did you-saww shorten the Salat or did you-saww forget, O Rasool-Allah-saww?’
قَالَ وَ مَا ذَلِكَ قَالَ إِنَّمَا صَلَّيْتَ رَكْعَتَيْنِ
He-saww said: ‘And what is that?’ He said, ‘But rather you-saww prayed two Cycles!’
فَقَالَ رَسُولُ اللَّهِ ص لِلنَّاسِ أَ حَقّاً مَا قَالَ ذُو الْيَدَيْنِ قَالُوا بَلَى يَا رَسُولَ اللَّهِ
Rasool-Allah-saww said to the people: ‘Is it true what Zul Yadayn says?’ They said, ‘Yes, O Rasool-Allah-saww!’
فَصَلَّى رَسُولُ اللَّهِ ص رَكْعَتَيْنِ ثُمَّ سَلَّمَ ثُمَّ سَجَدَ سَجْدَتَيِ السَّهْوِ وَ تَشَهَّدَ تَشَهُّداً خَفِيفاً وَ سَلَّمَ.
So Rasool-Allah-saww prayed two Cycle, then performed Salaam, then prostrated two Sajdah(s) of the omission, and testified a light Tashahhud and Salaam’’.[49]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ فِيمَنْ نَسِيَ فَزَادَ فِي صَلَاتِهِ قَالَ إِنْ كَانَ جَلَسَ فِي الرَّابِعَةِ وَ تَشَهَّدَ فَقَدْ تَمَّتْ صَلَاتُهُ وَ يَسْجُدُ سَجْدَتَيِ السَّهْوِ وَ إِنْ لَمْ يَجْلِسْ فِي الرَّابِعَةِ اسْتَقْبَلَ الصَّلَاةَ.
And from Abu Ja’far Muhammad Bin Ali-asws having said regarding the one who forgets, so he increases in the Salat. He-asws said: ‘If he was seated in the fourth and performs Tashahhud, his Salat is completed, and he should prostrate two Sajdah(s) of the omission; and if he had not sat in the fourth, he should resume the Salat’’.[50]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ أَنَّهُ قَالَ: مَنْ سَهَا فَلَمْ يَدْرِ أَ زَادَ فِي صَلَاتِهِ أَمْ نَقَصَ مِنْهَا سَجَدَ سَجْدَتَيِ السَّهْوِ.
And from Ja’far Bin Muhammad-asws having said: ‘One who makes omission so he does not know whether he has increased in his Salat or decreased from it, should prostrate two Sajdah(s) of the omission’’.[51]
وَ عَنْهُ ع أَنَّهُ قَالَ: مَنْ شَكَّ فِي شَيْءٍ مِنْ صَلَاتِهِ بَعْدَ أَنْ خَرَجَ مِنْهُ مَضَى فِي صَلَاتِهِ إِذَا شَكَّ فِي التَّكْبِيرِ بَعْدَ مَا رَكَعَ مَضَى وَ إِنْ شَكَّ فِي الرُّكُوعِ بَعْدَ مَا سَجَدَ مَضَى وَ إِنْ شَكَّ فِي السُّجُودِ بَعْدَ مَا قَامَ أَوْ جَلَسَ لِلتَّشَهُّدِ مَضَى
And from him-asws having said: ‘One who doubts regarding something from his Salat after having exited from it should continue in his Salat. When he doubts regarding the Takbeer after having performed Ruk’u should continue; and if he doubts regarding the Ruk’u after having performed Sajdah should continue; and if he doubts regarding the Sajdah after having stood up or sits for the Tashahhud should continue.
وَ إِنْ شَكَّ فِي شَيْءٍ مِنَ الصَّلَاةِ بَعْدَ أَنْ سَلَّمَ مِنْهَا لَمْ يَكُنْ عَلَيْهِ إِعَادَةٌ وَ هَذَا كُلُّهُ إِذَا شَكَّ وَ لَمْ يَتَيَقَّنْ فَأَمَّا إِنْ تَيَقَّنَ لَمْ يَمْضِ عَلَى الْخَطَاءِ.
And if he doubts regarding something from the Salat after having performed Salaam from it, repeating will not be upon him, and this, all of it is when he doubts and is not certain. As for if he is certain, he should not continue upon the error’’.[52]
وَ عَنْهُ ع أَنَّهُ سُئِلَ عَمَّنْ سَهَا خَلْفَ الْإِمَامِ قَالَ لَا شَيْءَ عَلَيْهِ الْإِمَامُ يَحْمِلُ عَنْهُ
And from him-asws having been asked about the one who makes omission behind the prayer leader. He-asws said: ‘There is nothing upon him. The prayer leader carries on his behalf’.
وَ سُئِلَ عَنِ السَّهْوِ فِي النَّافِلَةِ قَالَ لَا شَيْءَ عَلَيْهِ لِأَنَّهُ يَتَطَوَّعُ فِي النَّافِلَةِ بِرَكْعَةٍ أَوْ بِسَجْدَةٍ أَوْ بِمَا شَاءَ.
And he-asws was asked about the omission in the optional (Salat). He-asws said: ‘There is nothing upon him because he is volunteering regarding the Optional (Salat) by a Cycle or Sajdah or with whatever he so desires’’.[53]
وَ عَنْ عَلِيٍّ ع أَنَّ رَجُلًا مِنَ الْأَنْصَارِ أَتَى رَسُولَ اللَّهِ فَقَالَ يَا رَسُولَ اللَّهِ أَشْكُو إِلَيْكَ مَا أَلْقَى مِنَ الْوَسْوَسَةِ فِي صَلَاتِي حَتَّى إِنِّي مَا أَعْقَلُ مَا صَلَّيْتُ مِنْ زِيَادَةٍ وَ لَا نُقْصَانٍ
And from Ali-asws: ‘A man from the Helpers came to Rasool-Allah-saww. He said, ‘O Rasool-Allah‑saww! I complain to you-saww of what I face from the insinuation during my Salat to the extent that I have no understanding of what I have prayed, from an increase or a decrease!’
فَقَالَ رَسُولُ اللَّهِ ص إِذَا قُمْتَ فِي الصَّلَاةِ فَاطْعُنْ فِي فَخِذِكَ الْيُسْرَى بِإِصْبَعِكَ الْيُمْنَى الْمُسَبِّحَةِ ثُمَّ قُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ فَإِنَّ ذَلِكَ يَزْجُرُهُ وَ يَطْرُدُهُ.
Rasool-Allah-saww said: ‘When you stand in the Salat, then stab in your left thigh with your finger of the right hand, then say, ‘In the Name of Allah-azwj and by Allah-azwj! I rely upon Allah-azwj. I seek Refuge with Allah-azwj the Hearing, the Knowing, from the Pelted Satan-la!’ That will rebuke him-la and expel him-la’’.[54]
وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَشُكُّ فِي صَلَاتِهِ قَالَ يُعِيدُ
And from Abu Ja’far-asws having been asked about the man who doubts in his Salat. He-asws said: ‘He should repeat’.
قِيلَ فَإِنَّهُ يَكْثُرُ ذَلِكَ عَلَيْهِ كُلَّمَا أَعَادَ شَكَّ
It was said, ‘That is more upon him every time he repeats, he doubts’.
قَالَ يَمْضِي فِي شَكِّهِ
He-asws said: ‘He should continue in his doubt’.
وَ قَالَ لَا تُعَوِّدُوا الْخَبِيثَ مِنْ أَنْفُسِكُمْ نَقْضَ الصَّلَاةِ فَتُطْمِعُوهُ فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ لَمْ يَعُدْ إِلَيْهِ.
And he-asws said: ‘Do not let the wicked (Satan-la) get used to it from yourselves breaking the Salat for you will make him-la covet it. When he-la does that, (doubt) will not return to him’’.
بيان: كثير مما ذكر يخالف ما مر محمول على التقية و قد علم مما مر فلا نطيل الكلام بالتعرض لها.
Explanation – Much of what is mentioned contradicts what has passed carrying upon the Taqiyya (dissimulation), and it is known from what has passed, so we will not prolong the speech by objecting to it.
40- الْمُقْنِعُ، وَ اعْلَمْ أَنَّهُ لَا سَهْوَ عَلَى مَنْ خَلْفَ الْإِمَامِ وَ هُوَ أَنْ يُسَلِّمَ قَبْلَ أَنْ يُسَلِّمَ الْإِمَامُ أَوْ يَسْهُوَ فَيَتَشَهَّدَ وَ يُسَلِّمَ قَبْلَ أَنْ يُسَلِّمَ الْإِمَامُ
(The book) ‘Al Muqnie’ –
‘And know that there is no omission upon the one behind the prayer leader, and he if he performs Salaam before the prayer leader performs Salaam, or he omits so he performs Tashahhud and Salaam before the prayer leader performs Salaam’.
وَ سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الْإِمَامِ يُصَلِّي بِأَرْبَعَةِ أَنْفُسٍ أَوْ بِخَمْسَةٍ فَيُسَبِّحُ اثْنَانِ عَلَى أَنَّهُمْ صَلَّوْا ثَلَاثاً وَ يُسَبِّحُ ثَلَاثَةٌ عَلَى أَنَّهُمْ صَلَّوْا أَرْبَعاً يَقُولُ هَؤُلَاءِ قُومُوا وَ يَقُولُ هَؤُلَاءِ اقْعُدُوا وَ الْإِمَامُ مَائِلٌ مَعَ أَحَدِهِمَا أَوْ مُعْتَدِلُ الْوَهْمِ فَمَا يَجِبُ عَلَيْهِمْ
And Abu Abdullah-asws was asked about the prayer leader praying with four persons or with five. Two of the glorify based upon that they had prayed three (Cycles), and three glorify based upon that they had prayed four. These ones say, ‘Stand!’ And those ones say, ‘Be seated!’, and the prayer leader inclines with one of them or balances the imagination. What is obligated upon them?’
قَالَ لَيْسَ عَلَى الْإِمَامِ سَهْوٌ إِذَا حَفِظَ عَلَيْهِ مَنْ خَلْفَهُ سَهْوَهُ بِإِيقَانٍ مِنْهُمْ وَ لَيْسَ عَلَى مَنْ خَلْفَ الْإِمَامِ سَهْوٌ إِذَا لَمْ يَسْهُ الْإِمَامُ وَ لَا سَهْوَ فِي السَّهْوِ
He-asws said: ‘There isn’t any omission upon the prayer leader when the ones behind him memorise his omission with certainty from them; and there isn’t any omission upon the ones behind the prayer leader when the prayer leader does not omit; nor is there any omission in the (performance of the) omission.
وَ لَيْسَ فِي الْمَغْرِبِ وَ لَا فِي الْفَجْرِ سَهْوٌ وَ لَا فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ مِنْ كُلِّ صَلَاةٍ سَهْوٌ وَ لَا سَهْوَ فِي نَافِلَةٍ وَ إِنِ اخْتُلِفَ عَلَى الْإِمَامِ مَنْ خَلْفَهُ فَعَلَيْهِ وَ عَلَيْهِمْ فِي الِاحْتِيَاطِ الْإِعَادَةُ وَ الْأَخْذُ بِالْجَزْمِ.
And there is neither any omission in Al-Maghrib nor in Al-Fajr, nor is there any omission in the first two Cycles from every Salat, nor omission in an optional Salat; and if the ones behind him differ upon the prayer leader, upon him and upon them is the precautionary repeating and the taking with the decisiveness’’.[55]
تحقيق و تبيين
Research and the clarification (Ahadeeth only)
اعْلَمْ أَنَّهُ رَوَى الْكُلَيْنِيُّ بِسَنَدٍ حَسَنٍ كَالصَّحِيحِ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ عَلَى الْإِمَامِ سَهْوٌ وَ لَا عَلَى مَنْ خَلْفَ الْإِمَامِ سَهْوٌ وَ لَا عَلَى السَّهْوِ سَهْوٌ وَ لَا عَلَى الْإِعَادَةِ إِعَادَةٌ.
Know that it is reported by Al-Kulayni (in Al-Kafi) by a good chain like the correct, from Hafs Bin Al Bakhtari, from Abu Abdullah-asws having said: ‘There isn’t any omission upon the prayer leader, nor any omission upon the one behind him, nor is there any omission upon the omission, nor any repetition upon the repeating’’.
وَ الشَّيْخُ فِي الصَّحِيحِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يُصَلِّي خَلْفَ الْإِمَامِ لَا يَدْرِي كَمْ صَلَّى عَلَيْهِ سَهْوٌ قَالَ لَا.
And the Sheykh in the correct (Hadeeth), from Ali son of Ja’far-asws, from his brother-asws Musa‑asws, he said, ‘I asked him-asws about a man praying behind the prayer leader. He does not know how much he has prayed. ‘Is there omission upon him?’ He-asws said: ‘No’’.
وَ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنِ الرِّضَا ع قَالَ: الْإِمَامُ يَحْمِلُ أَوْهَامَ مَنْ خَلْفَهُ إِلَّا تَكْبِيرَةَ الِافْتِتَاحِ.
And by his chain from Muhammad Bin Sahl, from Reza-asws having said: ‘The prayer leader carries delusions of the ones behind him, except the opening Takbeer’’.
وَ رَوَى الشَّيْخُ وَ الْكُلَيْنِيُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْإِمَامِ يُصَلِّي بِأَرْبَعَةِ أَنْفُسٍ إِلَى آخِرِ مَا مَرَّ بِرِوَايَةِ الْمُقْنِعِ.
And it is reported by the Sheykh (in Al Tahzeeb) and Al-Kulayni (in Al-Kafi) – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, from Abu Abdullah-asws, he said, ‘I asked him-asws about the prayer leader praying with four persons’ – up to end of what has passed by a report in ‘Al-Muqnie’’.
الفصل الأول في بيان حكم شك الإمام و المأموم
The first detail in explanation of rulings of doubt by the prayer leader and the one praying behind him (Ahadeeth only)
وَ رُبَّمَا يُؤْنَسُ لِهَذَا الْحُكْمِ بِمَا رُوِيَ عَنِ الصَّادِقِ ع فِي الرَّجُلِ يَتَّكِلُ عَلَى عَدَدِ صَاحِبَتِهِ فِي الطَّوَافِ أَ يُجْزِيهِ عَنْهَا وَ عَنِ الصَّبِيِّ فَقَالَ نَعَمْ أَ لَا تَرَى أَنَّكَ تَأْتَمُّ بِالْإِمَامِ إِذَا صَلَّيْتَ خَلْفَهُ فَهُوَ مِثْلُهُ.
And perhaps he is comforted by the ruling with what is reported (in Al Faqeeh), from Al-Sadiq‑asws regarding the man relying upon a number of his companion in the Tawaaf (of the Kabah), is he sufficed from it, and about the child. He-asws said: ‘Yes. Do you not see that you are completed by the prayer leader when you pray behind him? It is similar to it’’.[56]
الفصل الثاني في بيان حكم سهو الإمام و المأموم
The second detail in explanation of rulings of omission by the prayer leader and the one praying behind him (Ahadeeth only)
فَمِنْهَا مَا رَوَاهُ الشَّيْخُ فِي الْمُوَثَّقِ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَنْسَى وَ هُوَ خَلْفَ الْإِمَامِ أَنْ يُسَبِّحَ فِي السُّجُودِ أَوْ فِي الرُّكُوعِ أَوْ نَسِيَ أَنْ يَقُولَ شَيْئاً بَيْنَ السَّجْدَتَيْنِ فَقَالَ لَيْسَ عَلَيْهِ شَيْءٌ.
From it is what is reported by the Sheykh in the trusted (Hadeeth in al Tahzeeb), from Ammar Al-Sabaty, from Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the man while he is behind the prayer leader forgets to glorify in the Sajdah, or in the Ruk’u, or forget to say something between the two Sajdah(s). He-asws said: ‘There isn’t anything upon him’’.[57]
وَ بِهَذَا الْإِسْنَادِ عَنْ عَمَّارٍ عَنْهُ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ سَهَا خَلْفَ الْإِمَامِ بَعْدَ مَا افْتَتَحَ الصَّلَاةَ فَلَمْ يَقُلْ شَيْئاً وَ لَمْ يُكَبِّرْ وَ لَمْ يُسَبِّحْ وَ لَمْ يَتَشَهَّدْ حَتَّى يُسَلِّمَ فَقَالَ جَازَتْ صَلَاتُهُ وَ لَيْسَ عَلَيْهِ إِذَا سَهَا خَلْفَ الْإِمَامِ سَجْدَتَا السَّهْوِ لِأَنَّ الْإِمَامَ ضَامِنٌ لِصَلَاةِ مَنْ خَلْفَهُ.
And by this chain (in Al Tahzeeb) – from Ammar, from him-asws, he said, ‘I asked him-asws about a man omitting behind the prayer leader after having begun the Salat, so he does not say something, and does not exclaim Takbeer, and does not glorify, and does not perform Tashahhud until he performs Salaam. He-asws said: ‘His Salat is allowed and when he makes an omission behind the prayer leader, there isn’t upon him two Sajdah(s) of the omission, because the prayer leader is responsible for Salat of the one behind him’’.[58]
وَ رُوِيَ أَيْضاً فِي الْمُوَثَّقِ عَنْ عَمَّارٍ عَنْهُ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَدْخُلُ مَعَ الْإِمَامِ وَ قَدْ سَبَقَهُ الْإِمَامُ بِرَكْعَةٍ أَوْ أَكْثَرَ فَسَهَا الْإِمَامُ كَيْفَ يَصْنَعُ
And it is reported as well in the trusted (Hadeeth) from Ammar (in Al Tahzeeb), from him-asws, he said, ‘I asked him-asws about the man entering (into the Salat) with the prayer leader and the prayer leader had preceded by one Cycle or more. The prayer leader makes an omission. How would he dealt with it?’
فَقَالَ إِذَا سَلَّمَ الْإِمَامُ فَسَجَدَ سَجْدَتَيِ السَّهْوِ فَلَا يَسْجُدُ الرَّجُلُ الَّذِي دَخَلَ مَعَهُ وَ إِذَا قَامَ وَ بَنَى عَلَى صَلَاتِهِ وَ أَتَمَّهَا وَ سَلَّمَ سَجَدَ الرَّجُلُ سَجْدَتَيِ السَّهْوِ إِلَى أَنْ قَالَ وَ عَنْ رَجُلٍ سَهَا خَلْفَ الْإِمَامِ فَلَمْ يَفْتَتِحِ الصَّلَاةَ قَالَ يُعِيدُ الصَّلَاةَ وَ لَا صَلَاةَ بِغَيْرِ افْتِتَاحٍ.
He-asws said: ‘When the prayer leader performs Salaam, he should prostrate two Sajdah(s) of the omission. The man who had entered (the Salat) with him will not prostrate, and when he stands and builds upon his Salat and completes it and performs Salaam, the man should do two Sajdah(s) of the omission’ – up to he (the narrator) said, ‘And about a man who omits behind the prayer leader, so he does not open the Salat (with Takbeer). He-asws said: ‘He should repeat the Salat, and there is no Salat without opening (Takbeer)’’.[59]
وَ رُوِيَ أَيْضاً فِي الصَّحِيحِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَتَكَلَّمُ نَاسِياً فِي الصَّلَاةِ يَقُولُ أَقِيمُوا صُفُوفَكُمْ قَالَ يُتِمُ صَلَاتَهُ ثُمَّ يَسْجُدُ سَجْدَتَيْنِ فَقُلْتُ سَجْدَتَيِ السَّهْوِ قَبْلَ التَّسْلِيمِ هُمَا أَوْ بَعْدُ قَالَ بَعْدُ.
And it is reported as well in the correct (Hadeeth in Al Tahzeeb), from Abdul Rahman Bin Al-Hajjaj who said, ‘I asked Abu Abdullah-asws about the man who talks out of forgetfulness in the Salat saying, ‘Straighten your rows!’ He-asws said: ‘He should complete his Salat, then prostrate two Sajdah(s)’. I said, ‘Are these two Sajdah(s) of the omission before the Salaam or after?’ He-asws said: ‘After’’.[60]
وَ رُوِيَ أَيْضاً بِسَنَدٍ صَحِيحٍ عَنْ مِنْهَالٍ الْقَصَّابِ وَ هُوَ مَجْهُولٌ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَسْهُو فِي الصَّلَاةِ وَ أَنَا خَلْفَ الْإِمَامِ قَالَ فَقَالَ إِذَا سَلَّمَ فَاسْجُدْ سَجْدَتَيْنِ وَ لَا تَهُبَّ.
And it is reported as well by a correct chain from Minhal Al Qasab (in Al Tahzeeb), and he is unknown. He said, ‘I said to Abu Abdullah-asws, ‘I make an omission in the Salat while I am behind the prayer leader’. He-asws said: ‘When he performs Salaam, then prostrate two Sajdah(s), and do not rush’’.[61]
وَ رَوَى الشَّيْخُ وَ الْكُلَيْنِيُ بِسَنَدٍ مَرْفُوعٍ عَنِ الرِّضَا ع قَالَ: الْإِمَامُ يَحْمِلُ أَوْهَامَ مَنْ خَلْفَهُ إِلَّا تَكْبِيرَةَ الِافْتِتَاحِ.
And it is reported by the Sheykh (in Al Tahzeeb) and Al-Kulayni (in Al-Kafi) raised from Al-Reza‑asws having said: ‘The prayer leader carries delusions of the ones behind him except the opening Takbeer’’.[62]
ثُمَّ إِنَّهُ رَوَى الشَّيْخُ بِسَنَدٍ فِيهِ ضَعْفٌ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَحَدَهُمَا ع عَنْ رَجُلٍ صَلَّى بِقَوْمٍ فَأَخْبَرَهُمْ أَنَّهُ لَمْ يَكُنْ عَلَى وُضُوءٍ قَالَ يُتِمُّ الْقَوْمُ صَلَاتَهُمْ فَإِنَّهُ لَيْسَ عَلَى الْإِمَامِ ضَمَانٌ وَ رَوَاهُ الصَّدُوقُ بِسَنَدٍ صَحِيحٍ.
Then, it is reported by the Sheykh (in Al Tahzeeb) by a chain wherein is weakness, from Zurara who said, ‘I asked one of the two (5th or 6th Imam-asws) about a man who prays with a group. He informs them that he does not happen to be upon Wud’u. He-asws said: ‘The group should complete their Salat, for there is no guarantee upon the prayer leader’. And it is reported by Al-Sadouq by a correct chain (in Al-Faqeeh)’’.[63]
وَ فِي الصَّحِيحِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ يَضْمَنُ الْإِمَامُ صَلَاةَ الْفَرِيضَةِ فَإِنَّ هَؤُلَاءِ يَزْعُمُونَ أَنَّهُ يَضْمَنُ قَالَ لَا يَضْمَنُ أَيَّ شَيْءٍ يَضْمَنُ إِلَّا أَنْ يُصَلِّيَ بِهِمْ جُنُباً أَوْ عَلَى غَيْرِ وُضُوءٍ.
And in the correct (Hadeeth) from Muawiya Bin Wahb (in Al Tahzeeb) who said, ‘I said to Abu Abdullah-asws, ‘Is the prayer leader responsible of the obligatory Salat, for they are alleging that he is responsible’. He-asws said: ‘He is not responsible for anything except he were to pray with them being with sexual impurity or without being upon Wud’u’’.[64]
وَ فِي الصَّحِيحِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ أَ يَضْمَنُ الْإِمَامُ الصَّلَاةَ فَقَالَ لَيْسَ بِضَامِنٍ.
And in the correct (Hadeeth) from Abu Baseer (in Al Tahzeeb), from Abu Abdullah-asws, he said, ‘I said to him-asws, ‘Is the prayer leaders responsible for the Salat?’ He-asws said: ‘He isn’t a guarantor (responsible)’’.[65]
وَ رُوِيَ مُرْسَلًا عَنِ الْحُسَيْنِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سَأَلَهُ رَجُلٌ عَنِ الْقِرَاءَةِ خَلْفَ الْإِمَامِ فَقَالَ لَا إِنَّ الْإِمَامَ ضَامِنٌ لِلْقِرَاءَةِ وَ لَيْسَ يَضْمَنُ الْإِمَامُ صَلَاةَ الَّذِينَ خَلْفَهُ وَ إِنَّمَا يَضْمَنُ الْقِرَاءَةَ.
And it is reported by an unbroken chain from Al-Husayn Bin Bashir (in Al Istibsar), from Abu Abdullah-asws, a man asked him-asws about the recitation behind the prayer leader. He-asws said: ‘No! The prayer leader is responsible for the recitation, and the prayer leader isn’t a guarantor of the Salat of the ones behind him, and rather he is a guarantor of the recitation’’.[66]
وَ ثَانِياً بِمَا رَوَتْهُ الْعَامَّةُ عَنْ عُمَرَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَيْسَ عَلَى مَنْ خَلْفَ الْإِمَامِ سَهْوٌ الْإِمَامُ كَافِيهِ وَ إِنْ سَهَا الْإِمَامُ فَعَلَيْهِ وَ عَلَى مَنْ خَلْفَهُ.
And secondly with what is reported by the general Muslims from Umar, from the Prophet-saww having said: ‘There isn’t any omission upon the one behind the prayer leader. The prayer leader suffices him, and if the prayer leader makes omission, it is upon him and upon the ones behind him’’.[67]
وَ مُعَارِضٌ بِمَا رَوَاهُ عِيسَى بْنُ عَبْدِ اللَّهِ الْهَاشِمِيُّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: الْإِمَامُ ضَامِنٌ.
And it is contrasted with what is reported by Isa Bin Abdullah Al-Hashimy, from his father, from his grandfather, from Ali-asws having said: ‘The prayer leader is responsible’’.[68]
الفصل الثالث في بيان ما يستنبط من الأحكام من قوله ع و لا على السهو سهو في خبر حفص بن البختري و قوله و لا سهو في سهو في مرسلة يونس.
The third detail in explaining what is extracted from the rulings from his-asws words: ‘And there is no omission upon the omission’ in a Hadeeth by Hafs Bin Al Bakhtary, and his-asws words: ‘And there is no omission in an omission’, in ‘Mursil’ Hadeeth by Yunus (Ahadeeth only)
رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ حَكَمِ بْنِ حُكَيْمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ يَنْسَى مِنْ صَلَاتِهِ رَكْعَةً أَوْ سَجْدَةً أَوِ الشَّيْءَ مِنْهَا ثُمَّ يَذْكُرُ بَعْدَ ذَلِكَ قَالَ يَقْضِي ذَلِكَ بِعَيْنِهِ قُلْتُ أَ يُعِيدُ الصَّلَاةَ قَالَ لَا.
It is reported by the Sheykh (in Al Tahzeeb), in the correct (Hadeeth) from Hakam Bin Hukeym who said, ‘I asked Abu Abdullah-asws about a man who forgets a Cycle from his Salat, or a Sajdah, or something from it, then he remembers after that. He-asws said: ‘He should fulfil that specifically’. I said, ‘Should he repeat the Salat?’ He-asws said: ‘No’’.[69]
وَ رَوَاهُ أَيْضاً فِي الصَّحِيحِ عَنِ ابْنِ سِنَانٍ عَنْهُ ع أَنَّهُ قَالَ: إِذَا نَسِيتَ شَيْئاً مِنَ الصَّلَاةِ رُكُوعاً أَوْ سُجُوداً أَوْ تَكْبِيراً ثُمَّ ذَكَرْتَ فَاقْضِ الَّذِي فَاتَكَ سَهْواً.
And it is reported as well in the correct (Hadeeth) from Ibn Sinan (in Al Tahzeeb), from Ibn Sinan, from him-asws having said: ‘When you forget something from the Salat, either a Ruk’u, or a Sajdah, or Takbeer, then you remember, then fulfil that which you had missed out in omission’’.[70]
الفصل الرابع فيما يستنبط من الأحكام من قوله ع و لا على الإعادة إعادة.
The fourth detail regarding what is extracted from the rulings from his-asws words: ‘And there is no repetition upon the repeating’ (Ahadeeth only)
اعلم أنه لا خلاف بين الأصحاب في أن كثرة وقوع الشك و السهو على الإنسان في الجملة موجب لعدم الالتفات إليهما و سقوط بعض أحكامهما وَ تَدُلُّ عَلَيْهِ أَخْبَارٌ كَثِيرَةٌ مِنْهَا مَا رَوَاهُ الْكُلَيْنِيُ وَ الشَّيْخُ بِسَنَدٍ حَسَنٍ لَا يَقْصُرُ عَنِ الصَّحِيحِ عَنْ زُرَارَةَ وَ أَبِي بَصِيرٍ جَمِيعاً
Know that there is no dispute among the scholars that frequent doubt and forgetfulness in general lead to the non-consideration of them and the invalidation of some of their rulings, and a lot of Ahadeeth evidence upon it. From these is what is reported by Al Kulayni (in Al-Kafi) and the Sheykh (in Al Tahzeeb), by a good chain not being deficient from the correct, from Zurara and Abu Baseer together.
قَالا قُلْنَا لَهُ الرَّجُلُ يَشُكُّ كَثِيراً فِي صَلَاتِهِ حَتَّى لَا يَدْرِيَ كَمْ صَلَّى وَ لَا مَا بَقِيَ عَلَيْهِ قَالَ يُعِيدُ
They both said, ‘We said to him-asws, ‘The man doubts a lot in his Salat until he does not know how much he has prayed nor what remains upon him!’ He-asws said: ‘He should repeat’.
قُلْتُ فَإِنَّهُ يَكْثُرُ عَلَيْهِ ذَلِكَ كُلَّمَا أَعَادَ شَكَّ
I said, ‘But that doubting is more upon him every time he repeats!’
قَالَ يَمْضِي فِي شَكِّهِ
He-asws said: ‘He should continue in his doubt’.
ثُمَّ قَالَ لَا تُعَوِّدُوا الْخَبِيثَ مِنْ أَنْفُسِكُمْ نَقْضَ الصَّلَاةِ فَتُطْمِعُوهُ فَإِنَّ الشَّيْطَانَ خَبِيثٌ مُعْتَادٌ لِمَا عُوِّدَ فَلْيَمْضِ أَحَدُكُمْ فِي الْوَهْمِ وَ لَا يُكْثِرَنَّ نَقْضَ الصَّلَاةِ فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ مَرَّاتٍ لَمْ يَعُدْ إِلَيْهِ الشَّكُّ
And he-asws said: ‘Do not let the wicked (Satan-la) get used to it from yourselves breaking the Salat for you will make him-la covet it. The Satan-la is wicked, getting accustomed to what he-la is accustomed to. Let every one of you continue in the delusion and not frequently break the Salat, for when he does that repeatedly, the doubt will not return to him’.
قَالَ زُرَارَةُ ثُمَّ قَالَ إِنَّمَا يُرِيدُ الْخَبِيثُ أَنْ يُطَاعَ فَإِذَا عُصِيَ لَمْ يَعُدْ إِلَى أَحَدِكُمْ.
Zurara said, ‘Then he-asws said: ‘But rather the wicked (Satan-la) wants to be obeyed. So, when he-la is disobeyed, he-la will not return to every one of you’’.[71]
وَ مِنْهَا مَا رَوَاهُ الْكُلَيْنِيُ وَ الشَّيْخُ رَضِيَ اللَّهُ عَنْهُمَا فِي الصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا كَثُرَ عَلَيْكَ السَّهْوُ فَامْضِ عَلَى صَلَاتِكَ فَإِنَّهُ يُوشِكُ أَنْ يَدَعَكَ إِنَّمَا هُوَ الشَّيْطَانُ.
And from it is what is reported by Al-Kulayni (in Al-Kafi), and the Sheykh (in Al Tahzeeb), may Allah-azwj be Satisfied with them, from Muhammad Bin Muslim, from Abu Ja’far-asws having said: ‘When the omissions are frequent upon you, then continue upon your Salat for most likely it (frequency of omissions) will leave you. But rather, it is from the Satan-la’’.[72]
وَ مِنْهَا مَا رَوَاهُ الشَّيْخُ بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ ابْنِ سِنَانٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كَثُرَ عَلَيْكَ السَّهْوُ فَامْضِ فِي صَلَاتِكَ.
And from these is what is reported by the Sheykh (in Al Tahzeeb), by his chain from Al-Husayn Bin Saeed, from Fazalah, from Ibn Sinan, from someone else, from Abu Abdullah-asws having said: ‘When the omissions are frequent upon you, then continue in your Salat’’.[73]
وَ مِنْهَا مَا رَوَاهُ الشَّيْخُ مِنْ كِتَابِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ رَجُلٍ صَالِحٍ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَشُكُّ فَلَا يَدْرِي وَاحِدَةً صَلَّى أَمْ ثِنْتَيْنِ أَوْ ثَلَاثاً أَوْ أَرْبَعاً تَلْتَبِسُ عَلَيْهِ صَلَاتُهُ
And from these is what is reported by the Sheykh (in Al Tahzeeb) from the book of Muhammad Bin Ahmad Bin Yahya, from Muawiya Bin Hukeym, from Abdullah Bin Al Mugheira, from Ali Bin Abu Hamza, from a righteous man who said, ‘I asked him-asws about a man doubting, so he does not know whether he has prayed one or two or three or four. His Salat is confusing upon him.
قَالَ كُلُّ ذَا قَالَ قُلْتُ نَعَمْ
He-asws said: ‘All that?’ I said, ‘Yes’.
قَالَ فَلْيَمْضِ فِي صَلَاتِهِ وَ يَتَعَوَّذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ فَإِنَّهُ يُوشِكُ أَنْ يَذْهَبَ عَنْهُ.
He-asws said: ‘Let him continue in his Salat and seek Refuge with Allah-azwj from the Pelted Satan-la, for it will almost go away from him’’.[74]
وَ مِنْهَا مَا رَوَاهُ الشَّيْخُ ره فِي الْمُوَثَّقِ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يَكْثُرُ عَلَيْهِ الْوَهْمُ فِي الصَّلَاةِ فَيَشُكُّ فِي الرُّكُوعِ فَلَا يَدْرِي رَكَعَ أَمْ لَا وَ يَشُكُّ فِي السُّجُودِ فَلَا يَدْرِي أَ سَجَدَ أَمْ لَا فَقَالَ لَا يَسْجُدُ وَ لَا يَرْكَعُ وَ يَمْضِي فِي صَلَاتِهِ حَتَّى يَسْتَيْقِنَ يَقِيناً.
And from these is what is reported by the Sheykh (in Al Tahzeeb) in a trusted (Hadeeth) from Ammar al Sabaty, from Abu Abdullah-asws regarding a man the delusions are frequent upon him during the Salat, so he doubts regarding the Ruk’u and does not know whether he has performed Ruk’u or no, and he doubts regarding the Sajdah so he does not know whether he has done Sajdah or not. He-asws said: ‘He should neither do Sajdah nor Ruk’u and he should continue in his Salat until he is convinced with certainty’’.[75]
وَ مِنْهَا مَا رَوَاهُ الصَّدُوقُ ره فِي الْفَقِيهِ حَيْثُ قَالَ فِي رِوَايَةِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ أَنَّهُ قَالَ: لَا بَأْسَ أَنْ يَعُدَّ الرَّجُلُ صَلَاتَهُ بِخَاتَمِهِ أَوْ بِحَصًى يَأْخُذُهُ بِيَدِهِ فَيَعُدُّ بِهِ
And from these is what is reported by Al-Sadouq in Al-Faqeeh whereby he said in a reported by Abdullah Bin Al-Mugheira, he-asws said: ‘There is no problem if the man were to count his Salat with his ring or pebbles, taking it in his hand, so he counts (Cycles) with it’.
وَ قَالَ الرِّضَا ع إِذَا كَثُرَ عَلَيْكَ السَّهْوُ فَامْضِ عَلَى صَلَاتِكَ وَ لَا تُعِدْ.
And Al-Reza-asws said: ‘When the omissions are frequent upon you, then continue upon your Salat and do not repeat’’.[76]
وَ مِنْهَا مَا رَوَاهُ الصَّدُوقُ أَيْضاً بِسَنَدِهِ الصَّحِيحِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ أَنَّ الصَّادِقَ ع قَالَ: إِذَا كَانَ الرَّجُلُ مِمَّنْ يَسْهُو فِي كُلِّ ثَلَاثٍ فَهُوَ مِمَّنْ كَثُرَ عَلَيْهِ السَّهْوُ.
And from these is what is reported by Al-Sadouq as well (in Al-Faqeeh) by the correct chain from Ibn Abu Umeyr, from Muhammad Bin Abu Hamza, ‘Al-Sadiq-asws said: ‘When the man was from the ones who make omission during every three (days), so he is from the one the omissions are frequent upon him’’.[77]
41- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ الْعَبَّاسِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا سَهْوَ عَلَى مَنْ أَقَرَّ عَلَى نَفْسِهِ بِسَهْوٍ.
(The book) ‘Al Saraair’ – Copying from the book ‘Al Nawadir’ of Muhammad Bin Ali Bin Mahboub, from Al Abbas, from Abdullah Bin Al Mugheira, from Sama’at, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘There is no omission upon the one who acknowledges an omission upon him’’.[78]
أبواب القضاء
CHAPTERS ON ‘QAZA’ (MAKING UP)
باب 1 أحكام قضاء الصلوات
CHAPTER 88 – RULINGS ON MAKING UP THE (MISSED) SALAT(S)
الآيات طه فَاعْبُدْنِي وَ أَقِمِ الصَّلاةَ لِذِكْرِي
The Verses – (Surah) Ta ha: Therefore worship Me and establish the Salat for My Zikr [20:14].
الفرقان وَ هُوَ الَّذِي جَعَلَ اللَّيْلَ وَ النَّهارَ خِلْفَةً لِمَنْ أَرادَ أَنْ يَذَّكَّرَ أَوْ أَرادَ شُكُوراً
(Surah) Al Furqan: And He is the One Who Made the night and the day in succession (to each other), for the one who intends to do Zikr or intends gratefulness [25:62].
تفسير
Interpretation (Ahadeeth only)
وَ يَعْضُدُهُ مَا رَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ عَنْ أَنَسٍ أَنَّ النَّبِيَّ ص قَالَ: مَنْ نَسِيَ صَلَاةً فَلْيُصَلِّهَا إِذَا ذَكَرَهَا لَا كَفَّارَةَ لَهَا غَيْرُ ذَلِكَ وَ قَرَأَ أَقِمِ الصَّلاةَ لِذِكْرِي.
And it is supported by what is reported by Muslim in his ‘Saheeh’ (a non-Shia source), from Anas (a well-known fabricator), the Prophet-saww said: ‘One who forgets a Salat, let him pray it when he does remember it. There is no atonement for it apart from that’, and he-asws said: ‘Me and establish the Salat for My Zikr [20:14]’’.
وَ رَوَى الشَّيْخُ وَ الْكُلَيْنِيُ بِسَنَدٍ فِيهِ جَهَالَةٌ عَلَى الْمَشْهُورِ عَنْ زُرَارَةَ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: إِذَا فَاتَتْكَ صَلَاةٌ فَذَكَرْتَهَا فِي وَقْتٍ أُخْرَى فَإِنْ كُنْتَ تَعْلَمُ أَنَّكَ إِذَا صَلَّيْتَ الَّتِي فَاتَتْكَ كُنْتَ مِنَ الْأُخْرَى فِي وَقْتٍ فَابْدَأْ بِالَّتِي فَاتَتْكَ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ أَقِمِ الصَّلاةَ لِذِكْرِي.
And it is reported by the Sheykh (in Al Tahzeeb) and Al-Kulayni (in Al-Kafi) by a chin wherein is an unknown upon the well-known, from Zurara, from Al Baqir-asws having said: ‘When you miss out a Salat, then you remember it during another time, so if you knew when you were to pray that which you had missed out you would be from another (salat) in a timing, then begin with that which you had missed out, for Allah-azwj the Exalted Says: ‘Me and establish the Salat for My Zikr [20:14]’’.
وَ رَوَى الشَّهِيدُ رَحْمَةُ اللَّهِ عَلَيْهِ فِي الذِّكْرَى بِسَنَدِهِ الصَّحِيحِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا دَخَلَ وَقْتُ صَلَاةٍ مَكْتُوبَةٍ فَلَا صَلَاةَ نَافِلَةً حَتَّى يُبْدَأَ بِالْمَكْتُوبَةِ
And it is reported by Al-Shaheed, may Allah-azwj Mercy him, in ‘Al-Zikra’ by the correct chain from Zurara, from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘When time of a Prescribed Salat enters, there is no optional Salat until he begins with the Prescribed’.
قَالَ فَقَدِمْتُ الْكُوفَةَ فَأَخْبَرْتُ الْحَكَمَ بْنَ عُتَيْبَةَ وَ أَصْحَابَهُ فَقَبِلُوا ذَلِكَ مِنِّي فَلَمَّا كَانَ فِي الْقَابِلِ لَقِيتُ أَبَا جَعْفَرٍ ع فَحَدَّثَنِي أَنَّ رَسُولَ اللَّهِ ص عَرَّسَ فِي بَعْضِ أَسْفَارِهِ فَقَالَ مَنْ يَكْلَؤُنَا فَقَالَ بِلَالٌ أَنَا فَنَامَ بِلَالٌ وَ نَامُوا حَتَّى طَلَعَتِ الشَّمْسُ
He (the narrator) said, ‘I arrived at Al-Kufa and informed Al-Hakam Bin Uteyba and his companions. They accepted that from me. When it was in the following year, I met Abu Ja’far‑asws. He-asws narrated to me that Rasool-Allah-saww rested during one of his-saww journeys. He-saww said: ‘Who will guard us?’ Bilal-ra said, ‘I-ra will!’, and they slept until the sun emerged.
فَقَالَ يَا بِلَالُ مَا أَرْقَدَكَ
He-saww said: ‘O Bilal-ra! What made you-ra sleep?’
فَقَالَ يَا رَسُولَ اللَّهِ ص أَخَذَ بِنَفْسِيَ الَّذِي أَخَذَ بِأَنْفَاسِكُمْ
He-ra said, ‘O Rasool-Allah-saww! He-azwj Took my soul the One-azwj Who Took your souls!’
فَقَالَ رَسُولُ اللَّهِ ص قُومُوا فَتَحَوَّلُوا عَنْ مَكَانِكُمُ الَّذِي أَصَابَكُمْ فِيهِ الْغَفْلَةُ
Rasool-Allah-saww said: ‘Arise from your places in which the heedlessness has hit you!’
وَ قَالَ يَا بِلَالُ أَذِّنْ
And he-saww said: ‘O Bilal-ra, proclaim Azaan!’
فَأَذَّنَ فَصَلَّى النَّبِيُّ ص رَكْعَتَيِ الْفَجْرِ وَ أَمَرَ أَصْحَابَهُ فَصَلَّوْا رَكْعَتَيِ الْفَجْرِ ثُمَّ قَامَ فَصَلَّى بِهِمُ الصُّبْحَ ثُمَّ قَالَ مَنْ نَسِيَ شَيْئاً مِنَ الصَّلَاةِ فَلْيُصَلِّهَا إِذَا ذَكَرَهَا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ أَقِمِ الصَّلاةَ لِذِكْرِي
He-ra proclaimed Azaan. The Prophet-saww prayed two Cycles of Al-Fajr and instructed his-saww companions. They prayed two Cycles of Al-Fajr (Salat). Then he-as stood and prayed the morning (Salat) with them, then said: ‘One who forgets something from the Salat, let him pray it when he does remember it, for Allah-azwj Mighty and Majestic Says: ‘and establish the Salat for My Zikr [20:14]’’.
قَالَ زُرَارَةُ فَحَمَلْتُ الْحَدِيثَ إِلَى الْحَكَمِ وَ أَصْحَابِهِ فَقَالَ نَقَضْتَ حَدِيثَكَ الْأَوَّلَ
Zurara said, ‘I carried the Hadeeth to Al-Hakam and his companions. He said, ‘Your Hadeeth breaks (contradicts) the first’.
فَقَدِمْتُ عَلَى أَبِي جَعْفَرٍ ع فَأَخْبَرْتُهُ بِمَا قَالَ الْقَوْمُ فَقَالَ يَا زُرَارَةُ أَ لَا أَخْبَرْتَهُمْ أَنَّهُ قَدْ فَاتَ الْوَقْتَانِ جَمِيعاً وَ أَنَّ ذَلِكَ كَانَ قَضَاءً مِنْ رَسُولِ اللَّهِ ص.
I proceeded to Abu Ja’far-asws and informed him-asws with what the group had said. He-asws said: ‘O Zurara! Didn’t you inform them that he-saww had missed both the timings together, and that was a pay back (Qaza) from Rasool-Allah-saww’’.
وَ فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ قَالَ: إِذَا نَسِيتَهَا ثُمَّ ذَكَرْتَهَا فَصَلِّهَا.
And in Tafseer of Ali Bin Ibrahim (Al-Qummi), he said, ‘When you forget it, then remember it, pray it’’.
وَ رُوِيَ ذَلِكَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَقْضِي صَلَاةَ اللَّيْلِ بِالنَّهَارِ.
And that is reported from Abu Abdullah-asws having said: ‘The night Salat should be made up (Qaza) at daytime’’.
وَ يُؤَيِّدُهُ مَا رَوَاهُ الشَّيْخُ فِي الْمُوَثَّقِ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ هُوَ الَّذِي جَعَلَ اللَّيْلَ وَ النَّهارَ خِلْفَةً الْآيَةَ قَالَ قَضَاءُ صَلَاةِ اللَّيْلِ بِالنَّهَارِ وَ صَلَاةِ النَّهَارِ بِاللَّيْلِ.
And it is supported by what is reported by the Sheykh in the trusted (Hadeeth) from Anbasah Al-Aabid (Al-Tahzeeb) who said, ‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: And He is the One Who Made the night and the day in succession (to each other), [25:62] – the Verse. He-asws said: ‘Make up (Qaza) the night Salat at daytime, and the daytime Salat at night’’.
وَ قَالَ فِي الْفَقِيهِ قَالَ الصَّادِقُ ع كُلَّمَا فَاتَكَ بِاللَّيْلِ فَاقْضِهِ بِالنَّهَارِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى- وَ هُوَ الَّذِي جَعَلَ اللَّيْلَ وَ النَّهارَ خِلْفَةً لِمَنْ أَرادَ أَنْ يَذَّكَّرَ أَوْ أَرادَ شُكُوراً يَعْنِي أَنْ يَقْضِيَ الرَّجُلُ مَا فَاتَهُ بِاللَّيْلِ بِالنَّهَارِ وَ مَا فَاتَهُ بِالنَّهَارِ بِاللَّيْلِ.
And he said in ‘Al-Faqeeh’ – Al-Sadiq-asws said: ‘Every times you miss out (a Salat) at night, pay it back (Qaza) at daytime. Allah-azwj Blessed and Exalted Said: And He is the One Who Made the night and the day in succession (to each other), for the one who intends to do Zikr or intends gratefulness [25:62]. – meaning, the man should make up what he had missed at night, at daytime, and what he had missed at daytime, at night’’.
1- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ يَرْفَعُ الْحَدِيثَ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ رَجُلٍ نَسِيَ صَلَاةً مِنَ الصَّلَوَاتِ الْخَمْسِ لَا يَدْرِي أَيَّتُهَا هِيَ قَالَ يُصَلِّي ثَلَاثَةً وَ أَرْبَعَةً وَ رَكْعَتَيْنِ فَإِنْ كَانَتِ الظُّهْرَ وَ الْعَصْرَ وَ الْعِشَاءَ كَانَ قَدْ صَلَّى وَ إِنْ كَانَتِ الْمَغْرِبَ وَ الْغَدَاةَ فَقَدْ صَلَّى.
(The book) ‘Al Mahasin’ – from his father, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al-Husayn Bin Saeed raising the Hadeeth, said,
‘Abu Abdullah-asws was asked about a man who forgot from the five (daily) Salat(s), not knowing which one it was. He-asws said: ‘He should pray three, and four, and two Cycles. So if it was al Zohr, and Al Asr, and Al Isha, he would have prayed, and it was Al-Maghrib and the morning, he would have prayed’’.[79]
2- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْمَرِيضِ يُغْمَى عَلَيْهِ أَيَّاماً ثُمَّ يُفِيقُ مَا عَلَيْهِ مِنْ قَضَاءِ مَا تَرَكَ مِنَ الصَّلَاةِ
(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 sick having unconsciousness upon him for days. Then he awakens. ‘What is upon him from the making us (Qaza) what he had left out from the Salat(s)?’
قَالَ يَقْضِي صَلَاةَ ذَلِكَ الْيَوْمِ الَّذِي أَفَاقَ فِيهِ.
He-asws said: ‘He should make up Salat of that day in which he had awakened’’.[80]
3- الْعُيُونُ، وَ الْعِلَلُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ فِيمَا رَوَاهُ مِنَ الْعِلَلِ عَنِ الرِّضَا ع فَإِنْ قَالَ فَلِمَ صَارَتِ الْحَائِضُ يَقْضِي الصِّيَامَ لَا الصَّلَاةَ قِيلَ لِعِلَلٍ شَتَّى إِلَى آخِرِ مَا مَرَّ فِي كِتَابِ الطَّهَارَةِ
(The books) ‘Al Uyoun’ and ‘Al Ilal’ – from Abdul Wahid Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan among what he reported from ‘Al Ilal’ –
‘From Al-Reza-asws (in an argumentation): ‘If he says, ‘Whey has the menstruating woman become making up the (missed) fasts, not the (missed) Salat(s)?’, it will be said: ‘For various reasons’ – up to end of what has passed in ‘Kitab Al Tahara’.
ثُمَّ قَالَ فَإِنْ قَالَ فَلِمَ إِذَا مَرِضَ الرَّجُلُ أَوْ سَافَرَ فِي شَهْرِ رَمَضَانَ فَلَمْ يَخْرُجْ مِنْ سَفَرِهِ أَوْ لَمْ يُفِقْ مِنْ مَرَضِهِ حَتَّى يَدْخُلَ عَلَيْهِ شَهْرُ رَمَضَانٍ آخَرُ وَجَبَ عَلَيْهِ الْفِدَاءُ لِلْأَوَّلِ وَ سَقَطَ الْقَضَاءُ
Then he-asws said: ‘If he says, ‘When, when the man falls sick or travels during a month of Ramazan, so he does not come out from his journey or does not awaken from his illness until another month of Ramazan enters upon him, the ransom of the first is obligated upon him and the making up (Qaza) is dropped?’
قِيلَ لِأَنَّ ذَلِكَ الصَّوْمَ إِنَّمَا وَجَبَ عَلَيْهِ فِي تِلْكَ السَّنَةِ فِي هَذَا الشَّهْرِ وَ أَمَّا الَّذِي لَمْ يُفِقْ فَإِنَّهُ لَمَّا مَرَّ عَلَيْهِ السَّنَةُ كُلُّهَا وَ قَدْ غَلَبَ اللَّهُ عَلَيْهِ فَلَمْ يَجْعَلْ لَهُ السَّبِيلَ إِلَى أَدَائِهَا سَقَطَ عَنْهُ وَ كَذَلِكَ كُلُّ مَا غَلَبَ اللَّهُ عَلَيْهِ مِثْلُ الْمُغْمَى عَلَيْهِ يُغْمَى عَلَيْهِ فِي يَوْمٍ وَ لَيْلَةٍ فَلَا يَجِبُ عَلَيْهِ قَضَاءُ الصَّلَوَاتِ كَمَا قَالَ الصَّادِقُ ع كُلُّ مَا غَلَبَ اللَّهُ عَلَى الْعَبْدِ فَهُوَ أَعْذَرُ لَهُ.
It will be said: ‘Because that fasting was rather obligated upon him during that year in this month, and as for which he did not awaken from, when the year passed by upon him, all of it, and Allah-azwj had Overcome upon him, so He-azwj did not Make for him the way to fulfil it, it drops from him, and like it is all what Allah-azwj Overcomes upon, like the one with unconsciousness upon him during a day or a night, making up (Qaza) the Salat is not obligated upon him, just as Al-Sadiq-asws had said: ‘Every times Allah-azwj Overcomes upon the servant (with unconsciousness), it is an excuse for him’’.[81]
4- الذِّكْرَى، عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: سَقَطْتُ عَنْ بَعِيرِي فَانْقَلَبْتُ عَلَى أُمِّ رَأْسِي فَمَكَثْتُ سَبْعَ عَشْرَةَ لَيْلَةً مُغْمًى عَلَيْهِ فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ اقْضِ مَعَ كُلِّ صَلَاةٍ صَلَاةً.
(The book) ‘Al Zikra’ – from Ismail Bin Jabir who said,
‘I fell down from my camel and overturned upon the top of my head. I remained for seventeen nights with unconsciousness upon me. I asked him-asws about that. He-asws said: ‘Make up (Qaza) a Salat with every Salat’’.[82]
5 الْمُقْنِعُ، اعْلَمْ أَنَّ الْمُغْمَى عَلَيْهِ يَقْضِي جَمِيعَ مَا فَاتَهُ مِنَ الصَّلَوَاتِ
(The book) ‘Al Muqnie’ –
‘Know that the unconscious one, upon him is to make up (Qaza) entirety of what was missed out by him from the Salat(s)’.
وَ رُوِيَ لَيْسَ عَلَى الْمُغْمَى عَلَيْهِ أَنْ يَقْضِيَ إِلَّا صَلَاةَ الْيَوْمِ الَّذِي أَفَاقَ فِيهِ وَ اللَّيْلَةِ الَّتِي أَفَاقَ فِيهَا
And it is reported: ‘There isn’t upon the unconscious one that he should make up (Qaza) except Salat of the day in which he awakens, and the night which he awakens in’.
وَ رُوِيَ أَنَّهُ يَقْضِي صَلَاةَ ثَلَاثَةِ أَيَّامٍ
And it is reported that he should make up (Qaza) Salat of three days’.
وَ رُوِيَ أَنَّهُ يَقْضِي الصَّلَاةَ الَّتِي أَفَاقَ فِيهَا فِي وَقْتِهَا.
And it is reported that he should make up (Qaza) the Salat which he had awakened in during its timing’’.[83]
6- رِسَالَةُ الْمُوَاسَعَةِ، فِي الْقَضَاءِ لِلسَّيِّدِ عَلِيِّ بْنِ طَاوُسٍ نَقْلًا مِنْ أَصْلِ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِّ الْمَعْرُوضِ عَلَى الصَّادِقِ ع قَالَ: خَمْسُ صَلَوَاتٍ يُصَلَّيْنَ عَلَى كُلِّ حَالٍ مَتَى ذَكَرَهُ وَ مَتَى أَحَبَّ صَلَاةٌ فَرِيضَةٌ نَسِيَهَا يَقْضِيهَا مَعَ غُرُوبِ الشَّمْسِ وَ طُلُوعِهَا وَ صَلَاةُ رَكْعَتَيِ الْإِحْرَامِ وَ رَكْعَتَيِ الطَّوَافِ وَ الْفَرِيضَةِ وَ كُسُوفِ الشَّمْسِ عِنْدَ طُلُوعِهَا وَ عِنْدَ غُرُوبِهَا.
(The book) ‘Risalat Al Muwasiya’ –
In ‘Al-Qaza’ of the Seyyid Ali Bin Tawoos, from an original of Ubeydullah Bin Ali Al-Halby presented to Al-Sadiq-asws having said: ‘Five Salats should be prayed upon all situation whenever he remembers it and when he likes – an obligatory Salat he had forgotten, he should make up (Qaza) with setting of the sun and its emergence; and Salat of two Cycles of the Ihraam (consecration); and two Cycles of the Tawaaf; and the obligatory; and eclipse of the sun at its emergence and at its setting’’.[84]
وَ مِنْهَا عَنِ الْأَصْلِ الْمَذْكُورِ قَالَ: وَ مَنْ نَامَ أَوْ نَسِيَ أَنْ يُصَلِّيَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ فَإِنِ اسْتَيْقَظَ قَبْلَ الْفَجْرِ بِمِقْدَارِ مَا يُصَلِّيهِمَا جَمِيعاً فَلْيُصَلِّهِمَا وَ إِنِ اسْتَيْقَظَ بَعْدَ الْفَجْرِ فَلْيُصَلِّ الْفَجْرَ ثُمَّ يُصَلِّي الْمَغْرِبَ ثُمَّ الْعِشَاءَ.
And from these is from the mentioned original, he-asws said: ‘And the one who sleeps or forgets, he should pray Al-Maghrib and Al Isha the last. If he awakens before Al-Fajr by a measurement of what he can pray both of these together, let him pray them, and if he awakens after Al-Fajr, let him pray Al-Fajr, then pray Al-Maghrib (missed out), then Al-Isha (missed out)’’.[85]
وَ مِنْهَا نَقْلًا عَنْ كِتَابِ الصَّلَاةِ لِلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ نَسِيَ أَوْ نَامَ عَنِ الصَّلَاةِ حَتَّى دَخَلَ وَقْتُ صَلَاةٍ أُخْرَى فَقَالَ إِنْ كَانَتْ صَلَاةَ الْأُولَى فَلْيَبْدَأْ بِهَا وَ إِنْ كَانَتْ صَلَاةَ الْعَصْرِ فَلْيُصَلِّ الْعِشَاءَ ثُمَّ يُصَلِّي الْعَصْرَ.
And from these copied from ‘Kitab Al Salat’ of Al-Husayn Bin Saeed, from Safwan, from Ays Bin Al Qasim who said,
‘I asked Abu Abdullah-asws about a man who forgets, or sleeps from the Salat until the time for another Salat enters. He-asws said: ‘If it was the first Salat, let him begin with it, and if it was Al-Asr Salat, let him pray Al-Isha, then pray Al-Asr’’.[86]
7- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، قَالَ صَلَاةُ الْحَيْرَةِ عَلَى ثَلَاثَةِ وُجُوهٍ فَوَجْهٌ مِنْهَا هُوَ الرَّجُلُ يَكُونُ فِي مَفَازَةٍ لَا يَعْرِفُ الْقِبْلَةَ يُصَلِّي إِلَى أَرْبَعَةِ جَوَانِبَ
Tafseer of Ali Bin Ibrahim (Al Qummi) –
‘He said, ‘The salat of confusion is based upon three aspects. An aspect from it, he is the man being in a wilderness, not knowing the Qiblah, he should pray to four sides.
وَ الْوَجْهُ الثَّانِي مَنْ فَاتَتْهُ صَلَاةٌ وَ لَمْ يَعْرِفْ أَيُّ صَلَاةٍ هِيَ فَإِنَّهُ يَجِبُ أَنْ يُصَلِّيَ ثَلَاثَ رَكَعَاتٍ وَ أَرْبَعَ رَكَعَاتٍ وَ رَكْعَتَيْنِ فَإِنْ كَانَتِ الَّتِي فَاتَتْهُ الْمَغْرِبَ فَقَدْ قَضَاهَا وَ إِنْ كَانَتِ الْعَتَمَةَ فَقَدْ قَضَاهَا وَ إِنْ كَانَتِ الْفَجْرَ فَقَدْ قَضَاهَا وَ إِنْ كَانَتِ الظُّهْرَ فَقَدْ قَضَاهَا وَ إِنْ كَانَتِ الْعَصْرَ فَقَدْ قَضَاهَا فَقَدْ قَامَتِ الثَّلَاثُ مَقَامَهَا
And the second aspect is one by whom a Salat is missed out and he does not know which Salat it is. It is obligated that he prays three Cycles, and four Cycles, and two Cycles. Thus if that which he had missed was Al-Maghrib, he would have made up for it (Qaza), and if it was Al Isha, he would have made up for it, and if it was Al-Fajr, he would have made up for it, and if it was Al-Zohr, he would have made up for it, and if it was Al-Asr he would have made up for it, so the three (Salats he had prayed) would stand in their places.
وَ مَنْ كَانَ عَلَيْهِ ثَوْبَانِ فَأَصَابَ أَحَدَهُمَا بَوْلٌ أَوْ قَذَرٌ أَوْ جَنَابَةٌ وَ لَمْ يَدْرِ أَيَّ الثَّوْبَيْنِ أَصَابَ الْقَذَرُ فَإِنَّهُ يُصَلِّي فِي هَذَا وَ فِي هَذَا فَإِذَا وَجَدَ الْمَاءَ غَسَلَهُمَا جَمِيعاً.
And the one having two clothes upon him, so one of them is hit by urine, or faeces, or sexual impurity, and he does not know which of the two clothes has been hit by the filth, he should pray in this one and in this one. When he finds the water, he should wash them altogether’’.[87]
8- الْخِصَالُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع أَرْبَعُ صَلَوَاتٍ يُصَلِّيهَا الرَّجُلُ فِي كُلِّ سَاعَةٍ صَلَاةٌ فَاتَتْكَ فَمَتَى ذَكَرْتَهَا أَدَّيْتَهَا وَ صَلَاةُ رَكْعَتَيْ طَوَافِ الْفَرِيضَةِ وَ صَلَاةُ الْكُسُوفِ وَ الصَّلَاةُ عَلَى الْمَيِّتِ هَؤُلَاءِ يُصَلِّيهِنَّ الرَّجُلُ فِي السَّاعَاتِ كُلِّهَا.
(The book) ‘Al Khisaal’ – from his father, from Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘Four Salat(s), the man should pray these during every time – a Salat he had missed, when he remembers it, he should fulfil it; and two Cycles of Salat of the obligatory Salat; and the Prescribed Salat; and the Salat upon the deceased. These, the man should pray in all the timings’’.[88]
9- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يُغْمَى عَلَيْهِ الْيَوْمَ وَ الْيَوْمَيْنِ وَ الثَّلَاثَةَ وَ الْأَرْبَعَةَ وَ أَكْثَرَ مِنْ ذَلِكَ كَمْ يَقْضِي مِنْ صَلَاتِهِ
(The book) ‘Al Khisaal’ – from Muhammad Bin Al Hassan Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ibn Muskan, from Musa Bin Bakr who said,
‘I said to Abu Abdullah-asws, ‘The man has unconsciousness upon him for the day, and the two days, and the three, and the four and more than that. How much would he make up (Qaza) from his Salat(s)?’
فَقَالَ أَ لَا أُخْبِرُكَ بِمَا يَجْمَعُ لَكَ هَذَا وَ أَشْبَاهَهُ كُلُّ مَا غَلَبَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ مِنْ أَمْرٍ فَاللَّهُ أَعْذَرُ لِعَبْدِهِ
He-asws said: ‘Shall I-asws inform you with what will gather for you this and its like? All what Allah-azwj Mighty and Majestic Overcomes upon him of a matter, Allah-azwj will Excuse His-azwj servant’.
وَ زَادَ فِيهِ غَيْرُهُ أَنَّ أَبَا عَبْدِ اللَّهِ ع قَالَ وَ هَذَا مِنَ الْأَبْوَابِ الَّتِي يَفْتَحُ كُلُّ بَابٍ مِنْهَا أَلْفَ بَابٍ.
And others have increased in it, ‘Abu Abdullah-asws said: ‘And this is from the doors which every door opens a thousand doors from it’’.[89]
الْبَصَائِرُ، لِلصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ مِثْلَهُ وَ فِيهِ يَوْماً أَوْ يَوْمَيْنِ أَوْ ثَلَاثَةً أَوْ أَكْثَرَ وَ فِيهِ بِمَا يَنْتَظِمُ هَذَا وَ أَشْبَاهَهُ.
(The book) ‘Al Basaair’ of Al Saffar, from Ahmad Bin Muhammad,
‘Similar to it, and in it is: ‘A day, or two days, or three or more’, and in it is: What systemises this and its like’’.[90]
10- الْعِلَلُ، عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ بُكَيْرٍ وَ فُضَيْلٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالا فِي الرَّجُلِ يَكُونُ فِي بَعْضِ هَذِهِ الْأَهْوَاءِ- الْحَرُورِيَّةِ وَ الْمُرْجِئَةِ وَ الْعُثْمَانِيَّةِ وَ الْقَدَرِيَّةِ وَ ثُمَّ يَتُوبُ وَ يَعْرِفُ هَذَا الْأَمْرَ وَ يَحْسُنُ رَأْيُهُ أَ يُعِيدُ كُلَّ صَلَاةٍ صَلَّاهَا أَوْ صَوْمٍ أَوْ زَكَاةٍ أَوْ حَجٍّ
(The book) ‘Al Ilal’ – from Ibn Al Waleed, from Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al-Husayn Bin Saeed, from Hammad Bin Isa, from Umar Bin Uzina, from Zurara, and Bukeyr, and Muhammad Bin Muslim, and Yazeed Bin Muawiya,
‘From Abu Ja’far-asws and Abu Abdullah-asws, they-asws both said regarding a man being in one of these delusions, the Harouriya, and the Murjiya, and Al Usmaniya, and Al Qadiriya, then he repents and recognises this matter (Al Wilayah) and his views are good, ‘Should he repeat every Salat he had prayed it or fast, or Zakat or Hajj?’
قَالَ لَيْسَ عَلَيْهِ إِعَادَةُ شَيْءٍ مِنْ ذَلِكَ غَيْرَ الزَّكَاةِ فَإِنَّهُ لَا بُدَّ أَنْ يُؤَدِّيَهَا لِأَنَّهُ وَضَعَ الزَّكَاةَ فِي غَيْرِ مَوْضِعِهَا وَ إِنَّمَا مَوْضِعُهَا أَهْلُ الْوَلَايَةِ.
He-asws said: ‘There isn’t upon him to repeat anything from that apart from the Zakat, for there is no escape from paying it, because he had placed the Zakat in other that its (rightful) place, and rather it’s place is people of Al Wilayah’’.[91]
11- فِقْهُ الرِّضَا، قَالَ قَالَ الْعَالِمُ ع لَيْسَ عَلَى الْمَرِيضِ أَنْ يَقْضِيَ الصَّلَاةَ إِذَا أُغْمِيَ عَلَيْهِ إِلَّا الصَّلَاةَ الَّتِي أَفَاقَ فِي وَقْتِهَا
(The book) ‘Fiqh Al-Reza-asws’ –
‘He said, ‘The Scholar-asws said: ‘It isn’t upon the sick to make up (Qaza) the Salat when there is unconsciousness upon him, except the Salat he awaken during its timing’.
وَ قَالَ مَنْ أَجْنَبَ ثُمَّ لَمْ يَغْتَسِلْ حَتَّى يُصَلِّيَ الصَّلَوَاتِ كُلَّهُنَّ فَذَكَرَ بَعْدَ مَا صَلَّى فَعَلَيْهِ الْإِعَادَةُ يُؤَذِّنُ وَ يُقِيمُ ثُمَّ يَفْصِلُ بَيْنَ كُلِّ صَلَاتَيْنِ بِإِقَامَةٍ
And he-asws said: ‘One who comes to be with sexual impurity, then he does not wash until he prays the Salat(s), all of these, then he remembers afterwards what he had prayed, upon him is the repeating. He should proclaim Azaan and Iqama, then distance between every two Salat(s) with an Iqama’.
وَ عَنْ رَجُلٍ أَجْنَبَ فِي رَمَضَانَ فَنَسِيَ أَنْ يَغْتَسِلَ حَتَّى خَرَجَ رَمَضَانُ قَالَ عَلَيْهِ أَنْ يَقْضِيَ الصَّلَاةَ وَ الصَّوْمَ إِذَا ذَكَرَ.
And about a man who comes to be with sexual impurity during (month of) Ramazan. He forgets to wash until the month of Ramazan goes out (finishes). He-asws said: ‘Upon him is to make up (Qaza) the Salat and the fasts when he does remember’’.[92]
12- الْكَشِّيُّ، عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ وَ مُحَمَّدِ بْنِ الْحَسَنِ مَعاً عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ فَارِسٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ يَعْقُوبَ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ: قَالَ سُلَيْمَانُ بْنُ خَالِدٍ لِأَبِي عَبْدِ اللَّهِ ع وَ أَنَا جَالِسٌ إِنِّي مُنْذُ عَرَفْتُ هَذَا الْأَمْرَ أُصَلِّي فِي كُلِّ يَوْمٍ صَلَاتَيْنِ أَقْضِي مَا فَاتَنِي قَبْلَ مَعْرِفَتِي
(The book) ‘Al Kashi’ – from Muhammad Bin Masoud and Muhammad Bin Al Hassan, both together from Ibrahim Bin Muhammad Bin Faris, from Ahmad Bin Al Hassan, from Ali Bin Yaqoub, from Marwan Bin Muslim, from Ammar Al Sabaty who said,
‘Suleyman Bin Khalid said to Abu Abdullah-asws while I was seated, ‘Ever since I have recognised this matter I have been praying two Salat(s) during every day to make up (Qaza) of what I had missed out before my having recognised’.
قَالَ لَا تَفْعَلْ فَإِنَّ الْحَالَ الَّتِي كُنْتَ عَلَيْهَا أَعْظَمُ مِنْ تَرْكِ مَا تَرَكْتَ مِنَ الصَّلَاةِ.
He-asws said: ‘Do not do so, for the state which you had been upon is more grievous that your neglect of what you had neglected from the Salat’’.[93]
13- كِتَابُ الصِّفِّينِ، لِنَصْرِ بْنِ مُزَاحِمٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ إِسْمَاعِيلَ السُّدِّيِ عَنْ عَبْدِ خَيْرٍ الْهَمْدَانِيِّ قَالَ: نَظَرْتُ إِلَى عَمَّارِ بْنِ يَاسِرٍ رُمِيَ رَمْيَةً فَأُغْمِيَ عَلَيْهِ وَ لَمْ يُصَلِّ الظُّهْرَ وَ الْعَصْرَ وَ لَا الْمَغْرِبَ وَ لَا الْعِشَاءَ وَ لَا الْفَجْرَ ثُمَّ أَفَاقَ فَقَضَاهُنَّ جَمِيعاً يَبْدَأُ بِأَوَّلِ شَيْءٍ فَاتَهُ ثُمَّ الَّتِي تَلِيهَا.
(The book) ‘Kitab Al Siffeen’ of Nasr Bin Muzahim, from Amro Bin Shimr, from Ismail Al Study, from Abd Khayr Al Hamdany who said,
‘I looked at Ammar Bin Yasser-ra being shot by an archer, so there was unconsciousness upon him-ra, and he did not pray Al-Zohr and Al-Asr, nor Al-Maghrib, nor Al-Isha, nor Al-Fajr. Then he woke up and made up (Qaza) of all of these beginning with the first thing he had missed out, then which followed it’’.[94]
14- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: الْمَرِيضُ إِذَا ثَقُلَ وَ تَرَكَ الصَّلَاةَ أَيَّاماً أَعَادَ مَا تَرَكَ إِذَا اسْتَطَاعَ الصَّلَاةَ.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws having said: ‘The sick one when he is heavy (sluggish) and neglects the Salat for days, should repeat what he had neglected when he is capable of praying the Salat’’.[95]
وَ عَنْهُ ع أَنَّهُ سُئِلَ عَنْ سَكْرَانَ صَلَّى وَ هُوَ سَكْرَانُ قَالَ يُعِيدُ الصَّلَاةَ.
And from him-asws having been asked about an intoxicated one praying while he is intoxicated. He-asws said: ‘He should repeat the Salat’’.[96]
وَ عَنْهُ ع قَالَ: الْمُغْمَى عَلَيْهِ إِذَا أَفَاقَ قَضَى كُلَّ مَا فَاتَهُ مِنَ الصَّلَاةِ.
And from him-asws having said: ‘The one having unconsciousness upon him, when he awakes should make up (Qaza) of all Salat(s) what he had missed out’’.[97]
باب 89 القضاء عن الميت و الصلاة له و تشريك الغير في ثواب الصلاة
CHAPTER 89 – THE QAZA (MAKING UP) ON BEHALF OF THE DECEASED, AND THE SALAT FOR HIM, AND PARTICIPATION OF OTHERS IN REWARDS OF THE SALAT
1- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّ شَيْءٍ يَلْحَقُ الرَّجُلَ بَعْدَ مَوْتِهِ
(The book) ‘Al Mahasin’ – from his father, from Aban Bin Usman, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘Which thing joins the man after his death?’
قَالَ يَلْحَقُهُ الْحَجُّ عَنْهُ وَ الصَّدَقَةُ عَنْهُ وَ الصَّوْمُ عَنْهُ.
He-asws said: ‘He is joined by the Hajj performed on his behalf, and the charity on his behalf, and the fasting on his behalf’’.[98]
2- فِهْرِسْتُ النَّجَاشِيِّ، وَ فِهْرِسْتُ الشَّيْخِ، عَنْ صَفْوَانَ بْنِ يَحْيَى مَوْلَى بَجِيلَةَ يُكَنَّى أَبَا مُحَمَّدٍ بَيَّاعِ السَّابِرِيِّ أَوْثَقِ أَهْلِ زَمَانِهِ عِنْدَ أَهْلِ الْحَدِيثِ وَ أَعْبَدِهِمْ كَانَ يُصَلِّي كُلَّ يَوْمٍ خَمْسِينَ وَ مِائَةَ رَكْعَةٍ وَ يَصُومُ فِي السَّنَةِ ثَلَاثَةَ أَشْهُرٍ وَ يُخْرِجُ زَكَاةَ مَالِهِ كُلَّ سَنَةٍ ثَلَاثَ مَرَّاتٍ
(The book) ‘Fihrist’ of Al-Najashy, and ‘Fihrist’ of the Sheykh – from Safwan Bin Yahya, a slave of Bajeela titled as Abu Muhammad Baya’a Al Sabiry, most trusted of people of his era in presence of the people of Hadeeth, and their most worshipping. He used to pray one hundred and fifty Cycles of Salat every Thursday, and fast three months during the year, and extract Zakat of his wealth three times every year.
وَ ذَلِكَ أَنَّهُ اشْتَرَكَ هُوَ وَ عَبْدُ اللَّهِ بْنُ جُنْدَبٍ وَ عَلِيُّ بْنُ النُّعْمَانِ فِي بَيْتِ اللَّهِ الْحَرَامِ فَتَعَاقَدُوا جَمِيعاً إِنْ مَاتَ وَاحِدٌ مِنْهُمْ يُصَلِّي مَنْ بَقِيَ بَعْدَهُ صَلَاتَهُ وَ يَصُومُ عَنْهُ وَ يَحُجُّ عَنْهُ وَ يُزَكِّي عَنْهُ مَا دَامَ حَيّاً
And that is because he, and Abdullah Bin Jundab, and Ali Bin Al Numan has had gathered in the Sacred House of Allah-azwj that if one of them were to die, the one remaining after him would pray his Salat(s) after him, and fast on his behalf, and perform Hajj on his behalf, and give Zakat on his behalf for as long as he is alive.
فَمَاتَ صَاحِبَاهُ وَ بَقِيَ صَفْوَانُ بَعْدَهُمَا وَ كَانَ يَفِي لَهُمَا بِذَلِكَ وَ يُصَلِّي لَهُمَا وَ يُزَكِّي عَنْهُمَا وَ يَصُومُ عَنْهُمَا وَ يَحُجُّ عَنْهُمَا وَ كُلُّ شَيْءٍ مِنَ الْبِرِّ وَ الصَّلَاحِ يَفْعَلُهُ لِنَفْسِهِ كَذَلِكَ يَفْعَلُهُ عَنْ صَاحِبَيْهِ.
His two companions died and Safwan remained after them, and he was loyal to them with that, and he prayed Salat for them, and gave Zakat on their behalf, and fasted on their behalf, and performed Hajj on their behalf, and all things from the good things and the righteous acts he did for himself like that he did it on behalf of his companions’’.[99] (Not a Hadeeth)
الْإِخْتِصَاصُ، قَالَ: ذَكَرَ مُحَمَّدُ بْنُ جَعْفَرٍ الْمُؤَدِّبُ أَنَّ صَفْوَانَ بْنَ يَحْيَى كَانَ يُصَلِّي فِي كُلِّ يَوْمٍ خَمْسِينَ وَ مِائَةَ رَكْعَةٍ وَ سَاقَ الْخَبَرَ إِلَى آخِرِهِ.
(The book) ‘Al Ikhtisas’ –
He said, ‘Muhammad Bin Ja’far Al Muwaddib mentioned that Safwan Bin Yahya used to pray one hundred and fifty Cycles of Salat during every day’ – and he continued the report up to its end’’.[100] (Not a Hadeeth)
3- دَعَوَاتُ الرَّاوَنْدِيِّ، عَنِ الصَّادِقِ ع يَكُونُ الرَّجُلُ عَاقّاً لِوَالِدَيْهِ فِي حَيَاتِهِمَا فَيَصُومُ عَنْهُمَا بَعْدَ مَوْتِهِمَا وَ يُصَلِّي وَ يَقْضِي عَنْهُمَا الدَّيْنَ فَلَا يَزَالُ كَذَلِكَ حَتَّى يُكْتَبَ بَارّاً
(The book) ‘Dawaat’ of Al Rawandy –
‘From Al-Sadiq-asws: ‘The man who happens to be disowned (disloyal) to his parents during their lifetime, so he fasts on their behalf after their death, and prays Salat, and pays off the debts on their behalf, so he does not cease to be like that until he is written as being righteous.
وَ يَكُونَ بَارّاً فِي حَيَاتِهِمَا فَإِذَا مَاتَ لَا يَقْضِي دَيْنَهُ وَ لَا يَبَرُّهُ بِوَجْهٍ مِنْ وُجُوهِ الْبِرِّ فَلَا يَزَالُ كَذَلِكَ حَتَّى يُكْتَبَ عَاقّاً.
And he (another) happens to be righteous during their lifetime. When they die, he neither pays off his (father’s) debts, nor do any righteous acts by an aspects from aspects of the righteousness. He does not cease like that until he is written as being disloyal’’.[101]
تبيين و تفصيل
Clarification and detail (Ahadeeth only)
وَ مَا رُوِيَ عَنِ النَّبِيِّ ص إِذَا مَاتَ الْمُؤْمِنُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ.
And what is reported from the Prophet-saww: ‘When the Momin dies, his actions are cut off except from three’’.
و هي اما صدقة أجراها في حياته فهي تجرى عليه بعد موته، أو سنة هدى سنها فهي تعمل بها بعد موته، أو ولد صالح يستغفر له
Note – And these are, either charity he flows it during his lifetime so it would flow upon him after his death, or a Sunnah guidance he had enacted so it is being worked with after his death, or a righteous son seeking Forgiveness for him.
بِخَبَرِ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبَاكَ قَالَ لِي مَنْ فَرَّ بِهَا مِنَ الزَّكَاةِ فَعَلَيْهِ أَنْ يُؤَدِّيَهَا
By a report of Zurara (in Al Tahzeeb) who said, ‘I said to Abu Abdullah-asws, ‘Your-asws father-asws had said to me: ‘One who flees from the Zakat, upon him is to pay it’’.
فَقَالَ صَدَقَ أَبِي إِنَّ عَلَيْهِ أَنْ يُؤَدِّيَ مَا وَجَبَ عَلَيْهِ وَ مَا لَمْ يَجِبْ عَلَيْهِ فَلَا شَيْءَ عَلَيْهِ
He-asws said: ‘My-asws father-asws spoke the truth. Upon him is to pay what is obligated upon him and what is not obligated upon him, so there is nothing upon him’.
ثُمَّ قَالَ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا أُغْمِيَ عَلَيْهِ يَوْماً ثُمَّ مَاتَ فَذَهَبَتْ صَلَاتُهُ أَ كَانَ عَلَيْهِ وَ قَدْ مَاتَ أَنْ يُؤَدِّيَهَا
Then he-asws said: ‘What is your view if a man were to have unconsciousness upon him for a day, then he dies, so his Salat is gone. Would it be upon to fulfil it and he has already died?’
فَقُلْتُ لَا
I said, ‘No’.
قَالَ إِلَّا أَنْ يَكُونَ أَفَاقَ مِنْ يَوْمِهِ.
He-asws said: ‘Except if he happened to have awakened on his day’’.
وَ فِي الْفَقِيهِ عَنِ الصَّادِقِ ع أَنَّ الْمَيِّتَ يَفْرَحُ بِالتَّرَحُّمِ وَ الِاسْتِغْفَارِ لَهُ كَمَا يَفْرَحُ الْحَيُّ بِالْهَدِيَّةِ تُهْدَى إِلَيْهِ.
And in ‘Al-Faqeeh’ – ‘From Al-Sadiq-asws: ‘The deceased rejoices with the Mercy and the Forgiveness sought for him just as the living one is joyful with the gift having been gifted to him’’.
وَ فِي الْبُخَارِيِّ وَ غَيْرِهِ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَجُلٌ إِنَّ أُخْتِي نَذَرَتْ أَنْ تَحُجَّ وَ إِنَّهَا مَاتَتْ
And in ‘Al-Bukhari’ (non Shia source) and others, from Ibn Abbas who said, ‘A man said, ‘My sister had vowed that she would perform Hajj and she has died’.
فَقَالَ النَّبِيُّ ص لَوْ كَانَ عَلَيْهَا دَيْنٌ أَ كُنْتَ قَاضِيَهُ
The Prophet-saww said: ‘If there had been a debt upon her, would you have paid it off?’
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ فَاقْضِ دَيْنَ اللَّهِ فَإِنَّهُ أَحَقُّ بِالْقَضَاءِ.
He-saww said: ‘Pay off the debt of Allah-azwj for it is more rightful of being paid off’’.
رَوَى ابْنُ بَابَوَيْهِ عَنِ الصَّادِقِ ع سِتَّةٌ تَلْحَقُ الْمُؤْمِنَ بَعْدَ وَفَاتِهِ وَلَدٌ يَسْتَغْفِرُ لَهُ وَ مُصْحَفٌ يُخَلِّفُهُ وَ غَرْسٌ يَغْرِسُهُ وَ صَدَقَةُ مَاءٍ يُجْرِيهِ وَ قَلِيبٌ يَحْفِرُهُ وَ سُنَّةٌ يُؤْخَذُ بِهَا مِنْ بَعْدِهِ.
It is reported by Ibn Babuwayh (in Al-Faqeeh), from Al-Sadiq-asws: ‘Six will join with the Momin after his death – a son seeking Forgiveness for him, and a Quran he leaves behind, and a plant he plants, and charity of water he flows, and a well he digs, and a Sunnah (good conduct) taken with from after him’’.
إِذْ قَدْ رَوَى ابْنُ بَابَوَيْهِ أَيْضاً عَنِ الصَّادِقِ ع مَنْ عَمِلَ مِنَ الْمُسْلِمِينَ عَنْ مَيِّتٍ عَمَلًا أُضْعِفَ لَهُ أَجْرُهُ وَ نَفَعَ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْمَيِّتَ
It has been reported by Ibn Babuwayh (in Al-Faqeeh) as well, from Al-Sadiq-asws: ‘One from the Muslims who does a deed on behalf of a deceased, his Recompense will be doubled for him, and Allah-azwj Mighty and Majestic will Cause the deceased to benefit by it’.
قَالَ وَ قَالَ ع- يَدْخُلُ عَلَى الْمَيِّتِ فِي قَبْرِهِ الصَّلَاةُ وَ الصَّوْمُ وَ الْحَجُّ وَ الصَّدَقَةُ وَ الْبِرُّ وَ الدُّعَاءُ وَ يُكْتَبُ أَجْرُهُ لِلَّذِي فَعَلَهُ وَ لِلْمَيِّتِ.
He (the narrator) said (in Al-Faqeeh), ‘And he-asws said: ‘There enter unto the deceased in his grave – the Salat, and the Fast, and the Hajj, and the charity, and the act of righteousness, and the supplication, and its Recompense is written for the one who had done it and for the deceased’’.
الْحَدِيثُ الْأَوَّلُ مَا رَوَاهُ الصَّدُوقُ فِي كِتَابِ مَنْ لَا يَحْضُرُهُ الْفَقِيهُ وَ قَدْ ضَمِنَ صِحَّةَ مَا اشْتَمَلَ عَلَيْهِ وَ أَنَّهُ حُجَّةٌ بَيْنَهُ وَ بَيْنَ رَبِّهِ أَنَّ الصَّادِقَ ع سَأَلَهُ عُمَرُ بْنُ يَزِيدَ أَ يُصَلَّى عَنِ الْمَيِّتِ
The first Hadeeth is what is reported by Al-Sadouq in the book ‘Man La Yahzar Al-Faqeeh’, and he has guaranteed the correctness of what he has included, and it is an argument between him and his Lord-azwj: ‘Umar Bin Yazeed asked Al-Sadiq-asws, ‘Can I pray Salat on behalf of the deceased?’
فَقَالَ نَعَمْ حَتَّى إِنَّهُ لَيَكُونُ فِي ضِيقٍ فَيُوَسَّعُ عَلَيْهِ ذَلِكَ الضِّيقُ ثُمَّ يُؤْتَى فَيُقَالُ لَهُ خُفِّفَ عَنْكَ هَذَا الضِّيقُ بِصَلَاةِ فُلَانٍ أَخِيكَ عَنْكَ.
He-asws said: ‘Yes, even if he would happen to in constriction, that constriction would be expanded upon him, then he would be come to and it will be said to him, ‘This constriction has been lightened from you due to Salat by your brother so and so prayed on your behalf’’.
الثَّانِي مَا رَوَاهُ عَلِيُّ بْنُ جَعْفَرٍ فِي مَسَائِلِهِ عَنْ أَخِيهِ مُوسَى ع قَالَ حَدَّثَنِي أَخِي مُوسَى بْنُ جَعْفَرٍ قَالَ: سَأَلْتُ أَبِي جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ أَوْ يَصُومَ عَنْ بَعْضِ مَوْتَاهُ
The second is what is reported by Ali son of Ja’far-asws (in Al-Faqeeh) among his questions, from his brother Musa-asws, he said, ‘My brother-asws Musa Bin Ja’far-asws narrated to me: ‘I-asws asked my-asws father-asws Ja’far-asws Bin Muhammad-asws about the man, ‘Is it correct for him if he prays and fasts on behalf of one of his deceased(s)?’
قَالَ نَعَمْ فَيُصَلِّي مَا أَحَبَّ وَ يَجْعَلُ تِلْكَ لِلْمَيِّتِ فَهُوَ لِلْمَيِّتِ إِذَا جَعَلَ ذَلِكَ لَهُ.
He-asws said: ‘Yes. He can pray whatever he likes and make that for the deceased, so it would be for the deceased when he makes that for him’’.
الثَّالِثُ مِنْ مَسَائِلِهِ أَيْضاً عَنْ أَخِيهِ مُوسَى ع وَ سَأَلَهُ عَنِ الرَّجُلِ هَلْ أن يَصْلُحُ أَنْ يُصَلِّيَ وَ يَصُومَ عَنْ بَعْضِ أَهْلِهِ بَعْدَ مَوْتِهِ
The third is from his questions from his brother-asws Musa-asws, and he asked him-asws about the man, ‘Is it correct for him to pray and fast on behalf of one of his family members are his death?’
فَقَالَ نَعَمْ يُصَلِّي مَا أَحَبَّ وَ يَجْعَلُ ذَلِكَ لِلْمَيِّتِ فَهُوَ لِلْمَيِّتِ إِذَا جَعَلَهُ لَهُ.
He-asws said: ‘Yes, he can pray whatever he like and make that for the deceased, so it would be for the deceased when he makes it for him’’.
الرَّابِعُ مَا رَوَاهُ الشَّيْخُ أَبُو جَعْفَرٍ الطُّوسِيُّ بِإِسْنَادِهِ إِلَى مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يُصَلِّي عَنِ الْمَيِّتِ قَالَ نَعَمْ حَتَّى إِنَّهُ لَيَكُونُ فِي ضِيقٍ فَيُوَسَّعُ عَلَيْهِ ذَلِكَ ثُمَّ يُؤْتَى فَيُقَالُ لَهُ خُفِّفَ عَنْكَ هَذَا الضِّيقُ بِصَلَاةِ فُلَانٍ أَخِيكَ.
The fourth is what is reported by the Sheykh Abu Ja’far Al-Tusi, by his chain to Muhammad Bin Umar Bin Yazeed who said, ‘I said to Abu Abdullah-asws, ‘Can one pray Salat on behalf of the deceased?’ He-asws said: ‘Yes, even if happens to be in constriction, that would be expanded upon him, then he would be come to and it will be said to him, ‘This constriction has been expanded for you due to Salat by you brother so and so’’.
الْخَامِسُ مَا رَوَاهُ بِإِسْنَادِهِ إِلَى عَمَّارِ بْنِ مُوسَى السَّابَاطِيِّ مِنْ كِتَابِ أَصْلِهِ الْمَرْوِيِّ عَنِ الصَّادِقِ ع عَنِ الرَّجُلِ يَكُونُ عَلَيْهِ صَلَاةٌ أَوْ يَكُونُ عَلَيْهِ صَوْمٌ هَلْ يَجُوزُ لَهُ أَنْ يَقْضِيَهُ رَجُلٌ غَيْرُ عَارِفٍ قَالَ لَا يَقْضِيهِ إِلَّا مُسْلِمٌ عَارِفٌ.
The fifth is what is reported by his chain to Ammar Bin Musa Al-Sabaty, from a book it’s original is reported from Al-Sadiq-asws from a (dead) man happening to have (outstanding) Salat upon him, or there happen to be (outstanding) fasts upon him, ‘Is it allowed for him to have it fulfilled by a man who does not know?’ He-asws said: ‘It should not be fulfilled except by a Muslim who knows (the regulations etc.)’’.
السَّادِسُ مَا رَوَاهُ الشَّيْخُ أَيْضاً بِإِسْنَادِهِ إِلَى مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ رِجَالِهِ عَنِ الصَّادِقِ ع فِي الرَّجُلِ يَمُوتُ وَ عَلَيْهِ صَلَاةٌ أَوْ صِيَامٌ قَالَ يَقْضِيهِ أَوْلَى النَّاسِ بِهِ.
The sixth is what is reported by the Sheykh as well by his chain to Muhammad Bin Abu Umeyr, from his men, from Al-Sadiq-asws regarding the man who dies and upon him are (outstanding) Salat of fasts. He-asws said: ‘It should be fulfilled by foremost of the people with him’’.
السَّابِعُ مَا رَوَاهُ الشَّيْخُ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ فِي الْكَافِي بِإِسْنَادِهِ إِلَى ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يَمُوتُ وَ عَلَيْهِ صَلَاةٌ أَوْ صِيَامٌ قَالَ يَقْضِي عَنْهُ أَوْلَى النَّاسِ بِهِ.
The seventh is what is reported by the Sheykh Muhammad Bin Yaqoub Al Kulayni in Al Kafi, by his chain to Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Abu Abdullah-asws regarding the man dying and upon him are (outstanding) Salat(s) and fasts. He-asws said: ‘It should be fulfilled on his behalf by one who is foremost of the people with him’’.
الثامن هذا الحديث بعينه عن حفص بطريق آخر إلى كتابه الذي هو من الأصول.
The eighth is this Hadeeth exactly from Hafs by another way to his book which it is from the originals.
التَّاسِعُ مَا رُوِيَ فِي أَصْلِ هِشَامِ بْنِ سَالِمٍ مِنْ رِجَالِ الصَّادِقِ وَ الْكَاظِمِ ع وَ يَرْوِي عَنْهُ ابْنُ أَبِي عُمَيْرٍ قَالَ هِشَامٌ فِي كِتَابِهِ وَ عَنْهُ ع قَالَ: قُلْتُ يَصِلُ إِلَى الْمَيِّتِ الدُّعَاءُ وَ الصَّدَقَةُ وَ الصَّلَاةُ وَ نَحْوُ هَذَا قَالَ نَعَمْ
The ninth is what is reported in the original of Hisham Bin Salim, from men (narrators) from Al-Sadiq-asws and Al-Kazim-asws, and it is reported from him by Ibn Abu Umeyr who said, ‘Hisham in his book, and from him-asws, he said, ‘I said, ‘Can one pray Salat to (on behalf of) the deceased, the supplication, and the charity, and the Salat, and such as this?’ He-asws said: ‘Yes’.
قُلْتُ أَ وَ يَعْلَمُ مَنْ صَنَعَ ذَلِكَ بِهِ
I said, ‘And does he know who has done that with (for) him?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
ثُمَّ قَالَ يَكُونُ مَسْخُوطاً عَلَيْهِ فَيُرْضَى عَنْهُ.
Then he-asws said: ‘He-azwj could be Wrathful upon him, so He-azwj would be Satisfied with him’’.
الْعَاشِرُ مَا رَوَاهُ عَلِيُّ بْنُ أَبِي حَمْزَةَ فِي أَصْلِهِ وَ هُوَ مِنْ رِجَالِ الصَّادِقِ وَ الْكَاظِمِ ع قَالَ: وَ سَأَلْتُ عَنِ الرَّجُلِ يَحُجُّ وَ يَعْتَمِرُ وَ يُصَلِّي وَ يَصُومُ وَ يَتَصَدَّقُ عَنْ وَالِدَيْهِ وَ ذَوِي قَرَابَتِهِ قَالَ لَا بَأْسَ بِهِ يُؤْجَرُ فِيمَا يَصْنَعُ وَ لَهُ أَجْرٌ آخَرُ بِصِلَتِهِ قَرَابَتَهُ
The tenth is what is reported by Ali Bin Abu Hamza in his original, and he is from men (companions) of Al-Sadiq-asws and Al-Kazim-asws, he said, ‘And I asked about the man who performs Haj, and Umrah, and he prays and fasts, and he donates charity on behalf of his parents and ones with kinship. He-asws said: ‘There is no problem with it. He will be Recompensed regarding what he does and for him would be another Recompense for connecting his kinship’.
قُلْتُ وَ إِنْ كَانَ لَا يَرَى مَا أَرَى وَ هُوَ نَاصِبٌ قَالَ يُخَفَّفُ عَنْهُ بَعْضُ مَا هُوَ فِيهِ.
I said, ‘And even if he was not viewing (believing) what I view (believe) and he is a Nasibi (hostile one)?’ He-asws said: ‘It will be lightened from him part of what he is in’’.
الْحَادِي عَشَرَ مَا رَوَاهُ الْحُسَيْنُ بْنُ الْحَسَنِ الْعَلَوِيُّ الْكَوْكَبِيُّ فِي كِتَابِ الْمَنْسِكِ بِإِسْنَادِهِ إِلَى عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ ع أَحُجُّ وَ أُصَلِّي وَ أَتَصَدَّقُ عَنِ الْأَحْيَاءِ وَ الْأَمْوَاتِ مِنْ قَرَابَتِي وَ أَصْحَابِي
The eleventh is what is reported by Al-Husayn Bin Al-Hassan Al-Alawy Al-Kowkaby in the book ‘Al-Mansik’, by his chain to Ali Bin Abu Hamza who said, ‘I said to Abu Ibrahim-asws, ‘Can I perform Hajj, and pray, and donate charity on behalf of the living and the dead from my relatives and my companions?’
قَالَ نَعَمْ صَدِّقْ عَنْهُ وَ صَلِّ عَنْهُ وَ لَكَ أَجْرٌ آخَرُ بِصَلَاتِكَ إِيَّاهُ.
He-asws said: ‘Yes, donate charity on his behalf and pray Salat on his behalf, and for you will be another Recompense due to your connecting kinship with him’’.
الثَّانِي عَشَرَ مَا رَوَاهُ الْحَسَنُ بْنُ مَحْبُوبٍ فِي كِتَابِ الْمَشِيخَةِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: يَدْخُلُ عَلَى الْمَيِّتِ فِي قَبْرِهِ الصَّلَاةُ وَ الصَّوْمُ وَ الْحَجُّ وَ الصَّدَقَةُ وَ الْبِرُّ وَ الدُّعَاءُ قَالَ وَ يُكْتَبُ أَجْرُهُ لِلَّذِي يَفْعَلُهُ وَ لِلْمَيِّتِ.
Then twelfth is what is reported by Al-Hassan Bin Mahboub in a book of the elders, from Al-Sadiq-asws having said: ‘There enter unto the deceased in his grave – the Salat, and the fast, and the Hajj, and the charity, and the acts of righteousness, and the supplication’. He-asws said: ‘And the Recompense of that which he had done will be written for him and for the deceased’’.
الثَّالِثَ عَشَرَ مَا رَوَاهُ مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ بِطَرِيقٍ آخَرَ عَنِ الْإِمَامِ ع يَدْخُلُ عَلَى الْمَيِّتِ فِي قَبْرِهِ الصَّلَاةُ وَ الصَّوْمُ وَ الْحَجُّ وَ الصَّدَقَةُ وَ الْبِرُّ وَ الدُّعَاءُ قَالَ وَ يُكْتَبُ أَجْرُهُ لِلَّذِي يَفْعَلُهُ وَ لِلْمَيِّتِ.
The thirteenth is what is reported by Muhammad Bin Abu Umeyr, by another way from the Imam-asws: ‘There enter unto the deceased in his grave – the Salat, and the fast, and the Hajj, and the charity, and the act of righteousness, and the supplication’. He said, ‘And its Recompense is written for the one who does it and for the deceased’’.
الرَّابِعَ عَشَرَ مَا رَوَاهُ إِسْحَاقُ بْنُ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ يَدْخُلُ عَلَى الْمَيِّتِ فِي قَبْرِهِ الصَّلَاةُ وَ الصَّوْمُ وَ الْحَجُّ وَ الصَّدَقَةُ وَ الْبِرُّ وَ الدُّعَاءُ قَالَ وَ يُكْتَبُ أَجْرُهُ لِلَّذِي يَفْعَلُهُ وَ لِلْمَيِّتِ.
The fourteenth is what is reported by Is’haq Bin Ammar who said, ‘I heard Abu Abdullah-asws saying: ‘There enter unto the deceased in his grave – the Salat, and the fast, and the Hajj, and the charity, and the act of righteousness, and the supplication’. He-asws said: ‘And its Recompense is written for the one who does it and for the deceased’’.
الْخَامِسَ عَشَرَ رَوَى ابْنُ بَابَوَيْهِ عَنِ الصَّادِقِ ع تَدْخُلُ عَلَى الْمَيِّتِ فِي قَبْرِهِ الصَّلَاةُ وَ الصَّوْمُ وَ الْحَجُّ وَ الصَّدَقَةُ وَ الْعِتْقُ.
The fifteenth is a report by Ibn Babuwayh, from Al-Sadiq-asws: ‘There enter unto the deceased in his grave – the Salat, and the fast, and the Hajj, and the charity, and the freeing of a slave’’.
السَّادِسَ عَشَرَ مَا رَوَاهُ عُمَرُ بْنُ مُحَمَّدِ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الصَّلَاةَ وَ الصَّوْمَ وَ الصَّدَقَةَ وَ الْحَجَّ وَ الْعُمْرَةَ وَ كُلَّ عَمَلٍ صَالِحٍ يَنْفَعُ الْمَيِّتَ حَتَّى إِنَّ الْمَيِّتَ لَيَكُونُ فِي ضِيقٍ فَيُوَسَّعُ عَلَيْهِ وَ يُقَالُ إِنَّ هَذَا بِعَمَلِ ابْنِكَ فُلَانٍ وَ بِعَمَلِ أَخِيكَ فُلَانٍ أَخُوهُ فِي الدِّينِ.
The sixteenth is what is reported by Umar Bin Muhammad Bin Yazeed who said, ‘Abu Abdullah‑asws said: ‘The Salat, and the fast, and the charity, and the Hajj, and the Umra, and every righteous deed benefits the deceased, to the extent that if the deceased happens to be in the constriction, it will be expanded upon him, and it will be said, ‘This is due to the word of your son so and so, and due to the actions of your brother so and so’, his brother in the religion’’.
السَّابِعَ عَشَرَ مَا رَوَاهُ عَلِيُّ بْنُ يَقْطِينٍ وَ كَانَ عَظِيمَ الْقَدْرِ عِنْدَ أَبِي الْحَسَنِ مُوسَى ع لَهُ كِتَابُ الْمَسَائِلِ عَنْهُ قَالَ وَ عَنِ الرَّجُلِ يَتَصَدَّقُ عَنِ الْمَيِّتِ وَ يَصُومُ وَ يُعْتِقُ وَ يُصَلِّي قَالَ كُلُّ ذَلِكَ حَسَنٌ يَدْخُلُ مَنْفَعَتُهُ عَلَى الْمَيِّتِ.
The seventeenth is what is reported by Ali Bin Yaqteen, and he was of might worth in the presence of Abu Al-Hassan Musa-asws. For him is a book of question from him-asws. He said, ‘And about the man who donates in charity on behalf of the deceased, and fasts, and liberates a neck, and prays Salat. He-asws said: ‘That good deed will enter benefits unto the deceased’’.
الثَّامِنَ عَشَرَ مَا رَوَاهُ عَلِيُّ بْنُ إِسْمَاعِيلَ الْمِيثَمِيُّ فِي أَصْلِ كِتَابِهِ قَالَ حَدَّثَنِي كِرْدِينٌ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الصَّدَقَةُ وَ الْحَجُّ وَ الصَّوْمُ يَلْحَقُ الْمَيِّتَ قَالَ نَعَمْ
The eighteenth is what is reported by Ali Bin Ismail Al-Meeshami, from an original of his book. He said, ‘It is narrated to me by Kirdeyn who said, ‘I said to Abu Abdullah-asws, ‘The charity, and the Hajj, and the fast join up with the deceased?’ He-asws said: ‘Yes’.
قَالَ فَقَالَ هَذَا الْقَاضِي خَلْفِي وَ هُوَ لَا يَرَى ذَلِكَ
He (the narrator) said: ‘He-asws said: ‘This judge is behind me-asws, and he does not view that’.
قَالَ قُلْتُ وَ مَا أَنَا وَ ذَا فَوَ اللَّهِ لَوْ أَمَرْتَنِي أَنْ أَضْرِبَ عُنُقَهُ لَضَرَبْتُ عُنُقَهُ
He (the narrator) said, ‘I said, ‘And what am I (to do with) that? By Allah-azwj, if you-asws were to order me to strike his neck off, I will strike off his neck!’
قَالَ فَضَحِكَ
He (the narrator) said, ‘He-asws smiled’.
قَالَ وَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الصَّلَاةِ عَلَى الْمَيِّتِ أَ تَلْحَقُ بِهِ قَالَ نَعَمْ
He (the narrator) said, ‘And I asked Abu Al-Hassan-asws about the Salat upon the deceased, ‘Does it join with him?’ He-asws said: ‘Yes’.
قَالَ وَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع قُلْتُ إِنِّي لَمْ أَتَصَدَّقْ بِصَدَقَةٍ مُذْ مَاتَتْ أُمِّي إِلَّا عَنْهَا قَالَ نَعَمْ
He (the narrator) said, ‘And I asked Abu Abdullah-asws. I said, ‘I have not donated any charity since my mother died, except on her behalf’. He-asws said: ‘Yes’.
قُلْتُ أَ فَتَرَى غَيْرَ ذَلِكَ قَالَ نَعَمْ نِصْفٌ عَنْكَ وَ نِصْفٌ عَنْهَا
I said, ‘Do you-asws view other than that?’ He-asws said: ‘Yes, half from you and half on her behalf’.
قُلْتُ أَ يَلْحَقُ بِهَا قَالَ نَعَمْ.
I said, ‘Does it join with her?’ He-asws said: ‘Yes (it does)’’.
التَّاسِعَ عَشَرَ مَا رَوَاهُ حَمَّادُ بْنُ عُثْمَانَ فِي كِتَابِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الصَّلَاةَ وَ الصَّوْمَ وَ الصَّدَقَةَ وَ الْحَجَّ وَ الْعُمْرَةَ وَ كُلَّ عَمَلٍ صَالِحٍ يَنْفَعُ الْمَيِّتَ حَتَّى إِنَّ الْمَيِّتَ لَيَكُونُ فِي ضِيقٍ فَيُوَسَّعُ عَلَيْهِ وَ يُقَالُ هَذَا بِعَمَلِ ابْنِكَ فُلَانٍ أَوْ بِعَمَلِ أَخِيكَ فُلَانٍ أَخُوهُ فِي الدِّينِ.
The nineteenth is what is reported by Hammad Bin Usman in his book, said, ‘Abu Abdullah-asws said: ‘The Salat, and the fast, and the charity, and the Hajj, and the Umrah, and every righteous deed benefits the deceased to the extent that if the deceased happens to be in constriction, it would be expanded upon him, and it will be said, ‘This is due to the actions of your son so and so’, or, ‘Due to the actions of your brother so and so’, his brother in religion’’.
الْعِشْرُونَ مَا رَوَاهُ عَبْدُ اللَّهِ بْنُ جُنْدَبٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنِ الرَّجُلِ يُرِيدُ أَنْ يَجْعَلَ أَعْمَالَهُ مِنَ الصَّلَاةِ وَ الْبِرِّ وَ الْخَيْرِ أَثْلَاثاً ثُلُثاً لَهُ وَ ثُلُثَيْنِلِأَبَوَيْهِ أَوْ يُفْرِدَهُمَا مِنْ أَعْمَالِهِ بِشَيْءٍ مِمَّا يَتَطَوَّعُ بِهِ وَ إِنْ كَانَ أَحَدُهُمَا حَيّاً وَ الْآخَرُ مَيِّتاً
The twentieth is what is reported by Abdullah Bin Jundab (in Qurb Al-Isnaad) who said, ‘I wrote to Abu Al-Hassan-asws asking him-asws about the man intending to make his deeds, from the Salat, and the act of righteousness, and the good, a third being for himself, and two-third for his parents, or he individualises from his deed with something from what he volunteers with; and if one of them were alive and the other dead.
فَكَتَبَ إِلَيَّ أَمَّا الْمَيِّتُ فَحَسَنٌ جَائِزٌ وَ أَمَّا الْحَيُّ فَلَا إِلَّا الْبِرَّ وَ الصِّلَةَ.
He-asws wrote to me: ‘As for the deceased, a good deed is allowed, and as for the living, so no, except the act of righteousness and connecting the kinship’’.
الْحَادِي وَ الْعِشْرُونَ مَا رَوَاهُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُ أَنَّهُ كَتَبَ إِلَى الْكَاظِمِ ع مِثْلَهُ وَ أَجَابَهُ بِمِثْلِهِ.
And the twenty-first is what is reported by Muhammad Bin Abdullah Bin Ja’far Al-Himeyri, he wrote to Al-Kazim-asws similar to it, and he-asws answered him similar to it’’.
الثَّانِي وَ الْعِشْرُونَ مَا رَوَاهُ أَبَانُ بْنُ عُثْمَانَ عَنْ عَلِيِّ بْنِ مِسْمَعٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أُمِّي هَلَكَتْ وَ لَمْ أَتَصَدَّقْ بِصَدَقَةٍ كَمَا تَقَدَّمَ إِلَى قَوْلِهِ أَ فَيُلْحَقُ ذَلِكَ بِهَا قَالَ نَعَمْ قُلْتُ وَ الْحَجُّ قَالَ نَعَمْ قُلْتُ وَ الصَّلَاةُ قَالَ نَعَمْ
The twenty-second is what is reported by Aban Bin Usman, from Ali Bin Misma’a who said, ‘I said to Abu Abdullah-asws, ‘My mother has died and I have not donated any charity’ – like what has preceded, up to his words, ‘Does that join with her?’ He-asws said: ‘Yes’. I said, ‘And the Hajj?’ He-asws said: ‘Yes’. I said, ‘And the Salat?’ He-asws said: ‘Yes’.
قَالَ ثُمَّ سَأَلْتُ أَبَا الْحَسَنِ ع بَعْدَ ذَلِكَ أَيْضاً عَنِ الصَّوْمِ فَقَالَ نَعَمْ.
He (the narrator) said, ‘Then I asked Abu Al-Hassan-asws after that as well about the fast’. He‑asws said: ‘Yes’’.
الثَّالِثُ وَ الْعِشْرُونَ مَا رَوَاهُ الْكُلَيْنِيُّ بِإِسْنَادِهِ إِلَى مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا يَمْنَعُ الرَّجُلَ مِنْكُمْ أَنْ يَبَرَّ وَالِدَيْهِ حَيَّيْنِ وَ مَيِّتَيْنِ يُصَلِّيَ عَنْهُمَا وَ يَتَصَدَّقَ عَنْهُمَا وَ يَحُجَّ عَنْهُمَا وَ يَصُومَ عَنْهُمَا فَيَكُونَ الَّذِي صَنَعَ لَهُمَا وَ لَهُ مِثْلُ ذَلِكَ فَيَزِيدُهُ اللَّهُ بِبِرِّهِ وَ صَلَاتِهِ خَيْراً كَثِيراً.
The twenty-third is what is reported by Al-Kulayni (in Al-Kafi), by his chain to Muhammad Bin Marwan who said, ‘Abu Abdullah-asws said: ‘What prevents the man from you to do an act of kindness to his parents while they are alive and dead? He can pray Salat on their behalf, and donate charity on their behalf, and perform Hajj on their behalf, and fast on their behalf, so that which he has done for the, and for him similar to that, and Allah-azwj will Increase a lot of good for him due to his act of righteousness and his Salat’’.
الرَّابِعُ وَ الْعِشْرُونَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: الصَّلَاةُ الَّتِي حَصَلَ وَقْتُهَا قَبْلَ أَنْ يَمُوتَ الْمَيِّتُ يَقْضِي عَنْهُ أَوْلَى النَّاسِ بِهِ.
The twenty-fourth is from Abdullah Bin Sinan, from Al-Sadiq-asws having said: ‘The Salat which its time occurs before the deceased had died, should be fulfilled on his behalf by the people foremost with him’’.
ثم ذكر ره عشرة أحاديث تدل بطريق العموم.
Then he mentioned ten Ahadeeth evidencing by the way of the general ways:
الْأَوَّلُ مَا رَوَاهُ عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ عَنِ الصَّادِقِ ع قَالَ: يُقْضَى عَنِ الْمَيِّتِ الْحَجُّ وَ الصَّوْمُ وَ الْعِتْقُ وَ فَعَالُهُ الْحَسَنُ.
The first is what is reported by Abdullah Bin Abu Yafour, from Al-Sadiq-asws having said: ‘The Hajj, and the fast, and the liberation (of a neck) can be fulfilled on behalf of the deceased, and its action is good’’.
الثَّانِي مَا رَوَاهُ صَفْوَانُ بْنُ يَحْيَى وَ كَانَ مِنْ خَوَاصِّ الرِّضَا وَ الْجَوَادِ ع وَ رَوَى عَنْ أَرْبَعِينَ رَجُلًا مِنْ أَصْحَابِ الصَّادِقِ ع قَالَ: يُقْضَى عَنِ الْمَيِّتِ الْحَجُّ وَ الصَّوْمُ وَ الْعِتْقُ وَ فَعَالُهُ الْحَسَنُ.
The second is what is reported by Safwan Bin Yahya, and he was from the special ones of al Reza-asws and Al Jawad-asws, and it is reported from forty men from companions of Al-Sadiq-asws having said: ‘The Hajj, and the fast, and the liberation (of a neck) can be fulfilled on behalf of the deceased, and its action is good’’.
الثَّالِثُ مَا رَوَاهُ مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُقْضَى عَنِ الْمَيِّتِ الْحَجُ وَ الصَّوْمُ وَ الْعِتْقُ وَ فَعَالُهُ الْحَسَنُ.
The third is what is reported by Muhammad Bin Muslim, from Abu Abdullah-asws having said: ‘The Hajj, and the fast, and the liberation (of a neck) can be fulfilled on behalf of the deceased, and its action is good’’.
الرَّابِعُ مَا رَوَاهُ الْعَلَاءُ بْنُ رَزِينٍ فِي كِتَابِهِ وَ هُوَ أَحَدُ رِجَالِ الصَّادِقِ ع قَالَ: يُقْضَى عَنِ الْمَيِّتِ الْحَجُّ وَ الصَّوْمُ وَ الْعِتْقُ وَ فَعَالُهُ الْحَسَنُ.
The fourth is what is reported by Al A’ala Bin Razeyn in his book, and he is one of men (companions) from Al-Sadiq-asws having said: ‘The Hajj, and the fast, and the liberation (of a neck) can be fulfilled on behalf of the deceased, and its action is good’’.
الْخَامِسُ مَا رَوَاهُ الْبَزَنْطِيُّ ره وَ كَانَ مِنْ رِجَالِ الرِّضَا ع قَالَ: يُقْضَى عَنِ الْمَيِّتِ الْحَجُّ وَ الصَّوْمُ وَ الْعِتْقُ وَ فِعْلُهُ الْحَسَنُ.
The fifth is what is reported by Al Bazanty, and he was from the men (companions) of Al-Reza‑asws, he-asws said: ‘The Hajj, and the fast, and the liberation (of a neck) can be fulfilled on behalf of the deceased, and its action is good’’.
السَّادِسُ مَا ذَكَرَهُ صَاحِبُ الْفَاخِرِ مِمَّا أُجْمِعَ عَلَيْهِ وَ صَحَّ مِنْ قَوْلِ الْأَئِمَّةِ ع قَالَ: وَ يُقْضَى عَنِ الْمَيِّتِ أَعْمَالُهُ الْحَسَنَةُ كُلُّهَا.
The sixth is what is mention by author of ‘Al-Fakhir’ from what he had consensus upon, and it is correct from words of the Imams-asws having said: ‘And it can be fulfilled on behalf of the deceased. It’s actions are good deeds, all of them’’.
السَّابِعُ مَا رَوَاهُ ابْنُ بَابَوَيْهِ ره عَنِ الصَّادِقِ ع قَالَ: مَنْ عَمِلَ مِنَ الْمُسْلِمِينَ عَمَلًا صَالِحاً عَنْ مَيِّتٍ أَضْعَفَ اللَّهُ أَجْرَهُ وَ نَفَعَ اللَّهُ بِهِ الْمَيِّتَ.
The seventh is what is reported by Ibn Babuwayh (in Al-Faqeeh), from Al-Sadiq-asws having said: ‘One from the Muslims who does a righteous deed on behalf of a deceased, Allah-azwj will Double his Recompense and Allah-azwj will Benefit the deceased by it’’.
الثَّامِنُ مَا رَوَاهُ عُمَرُ بْنُ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ عَمِلَ مِنَ الْمُؤْمِنِينَ عَنْ مَيِّتٍ عَمَلًا صَالِحاً أَضْعَفَ اللَّهُ أَجْرَهُ وَ يُنَعِّمُ بِذَلِكَ الْمَيِّتَ.
The eighth is what is reported by Umar Bin Yazeed who said, ‘Abu Abdullah-asws said: ‘One from the Momineen who does a righteous deed on behalf of a deceased, Allah-azwj will Double his Recompense and the deceased will be in bliss due to that’’.
التَّاسِعُ مَا رَوَاهُ الْعَلَاءُ بْنُ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُقْضَى عَنِ الْمَيِّتِ الْحَجُّ وَ الصَّوْمُ وَ الْعِتْقُ وَ فَعَالُهُ الْحَسَنُ.
The ninth is what is reported by Al A’ala Bin Razeyn, from Muhammad Bin Muslim, from Abu Abdullah-asws having said: ‘The Hajj, and the fast, and the liberation (of a neck) can be fulfilled on behalf of the deceased, and its action is good’’.
الْعَاشِرُ مَا رَوَاهُ حَمَّادُ بْنُ عُثْمَانَ فِي كِتَابِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ عَمِلَ مِنَ الْمُؤْمِنِينَ عَنْ مَيِّتٍ عَمَلًا صَالِحاً أَضْعَفَ اللَّهُ أَجْرَهُ وَ يُنَعِّمُ بِذَلِكَ الْمَيِّتَ.
The tenth is what is reported by Hammad Bin Usman in his book who said, ‘Abu Abdullah-asws said: ‘One from the Momineen who does a righteous deed on behalf of a deceases, Allah-azwj will Double his Recompense and the deceased will be in bliss due to that’’.
قُلْتُ وَ رَوَى يُونُسُ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنِ الصَّادِقِ ع قَالَ: يُقْضَى عَنِ الْمَيِّتِ الْحَجُّ وَ الصَّوْمُ وَ الْعِتْقُ وَ الْفِعْلُ الْحَسَنُ.
I said, ‘And it is reported by Yunus, from Al-A’ala Bin Razeyn, from Abdullah Bin Abu Yafour, from Al-Sadiq-asws having said: ‘It can be fulfilled on behalf of the deceased – the Hajj, and the fast, and the liberation (of a neck), and the deed is good’’.
وَ مِمَّا يُصْلِحُ هُنَا مَا أَوْرَدَهُ فِي التَّهْذِيبِ بِإِسْنَادِهِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: كَانَ أَبُو عَبْدِ اللَّهِ ع يُصَلِّي عَنْ وَلَدِهِ فِي كُلِّ لَيْلَةٍ رَكْعَتَيْنِ وَ عَنْ وَالِدَيْهِ فِي كُلِّ يَوْمٍ رَكْعَتَيْنِ قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَ لِلْوَلَدِ اللَّيْلُ قَالَ لِأَنَّ الْفِرَاشَ لِلْوَلَدِ
And from what is correct over here is what is reported in Al Tahzeeb by his chain from Umar Bin Yazeed who said, ‘Abu Abdullah-asws used to pray Salat on behalf of his-asws son, two Cycles during every night, and on behalf of his-asws parents, two Cycles every day. I said, ‘May I be sacrificed for you-asws! How come the night came to be for the child?’ He-asws said: ‘Because the bed is for the child’.
قَالَ وَ كَانَ يَقْرَأُ فِيهِمَا الْقَدْرَ وَ الْكَوْثَرَ.
He (the narrator) said, ‘And he-asws used to recited in these (Surahs) Al Qadr and Al Kausar’’.
ثم ذكر ره أن الصلاة دين و كل دين يقضى عن الميت أما أن الصلاة تسمى دينا ففيه أربعة أحاديث.
Then he mentioned the Salat of a debt, and every debt fulfilled (paid back) on behalf of the deceased. As for the Salat, it is named as ‘debt’. There are four Ahadeeth regarding it: –
الْأَوَّلُ مَا رَوَاهُ حَمَّادٌ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع فِي إِخْبَارِهِ عَنْ لُقْمَانَ ع إِذَا جَاءَ وَقْتُ صَلَاةٍ فَلَا تُؤَخِّرْهَا بِشَيْءٍ صَلِّهَا وَ اسْتَرِحْ مِنْهَا فَإِنَّهَا دَيْنٌ.
The first is what is reported by Hammad, from Abu Abdullah Al-Sadiq-asws in his-asws report about Luqman-as: ‘When time of a Salat comes, do not delay it with anything. Pray it and rest from it, for it is a debt’’.
الثَّانِي مَا ذَكَرَهُ ابْنُ بَابَوَيْهِ فِي بَابِ آدَابِ الْمُسَافِرِ إِذَا جَاءَ وَقْتُ صَلَاةٍ فَلَا تُؤَخِّرْهَا لِشَيْءٍ صَلِّهَا وَ اسْتَرِحْ مِنْهَا فَإِنَّهَا دَيْنٌ.
The second is what Ibn Babuwayh mentioned in the chapter of etiquettes of the traveller (Adaab Al Musafir): ‘When time of a Salat come, do not delay it for anything. Pray it, and rest from it, for it is a debt’’.
الثَّالِثُ مَا رَوَاهُ ابْنُ بَابَوَيْهِ فِي كِتَابِ مَعَانِي الْأَخْبَارِ بِإِسْنَادِهِ إِلَى مُحَمَّدِ بْنِ الْحَنَفِيَّةِ فِي حَدِيثِ الْأَذَانِ لَمَّا أُسْرِيَ بِالنَّبِيِّ ص إِلَى قَوْلِهِ ثُمَّ قَالَ حَيَّ عَلَى الصَّلَاةِ قَالَ اللَّهُ جَلَّ جَلَالُهُ فَرَضْتُهَا عَلَى عِبَادِي وَ جَعَلْتُهَا لِي دَيْناً إِذَا رُوِيَ بِفَتْحِ الدَّالِ.
The third is what is reported by Ibn Babuway in the book ‘Ma’any Al Akhbar’, by his chain to Muhammad Bin Al Hanafiya, in a Hadeeth of the Azaan: ‘When there was an ascension with the Prophet-saww’ – up to his-asws words: ‘Then he (Jibraeel-as) said: ‘Hasten to the Salat!’ Allah‑azwj, Majestic is His-azwj Majesty, Said: “I-azwj have Imposed it upon My-azwj servants and Made it to be a debt!” – when it is reported with a (connotation) ‘Fatah’ upon the (letter) ‘Daal’’.
الرَّابِعُ مَا رَوَاهُ حَرِيزُ بْنُ عَبْدِ اللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ رَجُلٌ عَلَيْهِ دَيْنٌ مِنْ صَلَاةٍ قَامَ يَقْضِيهِ فَخَافَ أَنْ يُدْرِكَهُ الصُّبْحُ وَ لَمْ يُصَلِّ صَلَاةَ لَيْلَتِهِ تِلْكَ
The fourth is what is reported by Hareyz Bin Abdullah, from Zurara, from Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘A man has debt upon him of Salat. He stands to fulfil it, but he fears coming across the morning and he has not prayed Salat of that night of his’.
قَالَ يُؤَخِّرُ الْقَضَاءَ وَ يُصَلِّي صَلَاةَ لَيْلَتِهِ تِلْكَ وَ أَمَّا قَضَاءُ الدَّيْنِ عَنِ الْمَيِّتِ فَلِقَضِيَّةِ الْخَثْعَمِيَّةِ لَمَّا سَأَلَتْ رَسُولَ اللَّهِ ص فَقَالَتْ يَا رَسُولَ اللَّهِ ص إِنَّ أَبِي أَدْرَكَتْهُ فَرِيضَةُ الْحَجِّ شَيْخاً زَمِناً لَا يَسْتَطِيعُ أَنْ يَحُجَّ إِنْ حَجَجْتَ عَنْهُ أَ يَنْفَعُهُ ذَلِكَ
He-asws said: ‘He should delay the making up (Qaza) and he should pray Salat of his night; and as for fulfilling the debt upon the deceased, let him fulfil it (like) the woman of Khaysama when she asked Rasool-Allah-saww. She said, ‘O Rasool-Allah-saww! The obligation of performing Hajj came across my father when he as a very old man not capable of performing Hajj. If I were to perform Hajj on his behalf, will that benefit him?’
قَالَ لَهَا أَ رَأَيْتِ لَوْ كَانَ عَلَى أَبِيكِ دَيْنٌ فَقَضَيْتِهِ أَ كَانَ يَنْفَعُهُ ذَلِكَ قَالَتْ نَعَمْ قَالَ فَدَيْنُ اللَّهِ أَحَقُّ بِالْقَضَاءِ.
He-saww said to her: ‘What is your view if there was debt upon you father, so you paid it off, would that benefit him?’ She said, ‘Yes’. He-asws said: ‘The debt of Allah-azwj is more rightful with the paying back’’.
الْحُسَيْنِ بْنِ سَعِيدٍ بِسَنَدِهِ إِلَى مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ أَوْصَى بِمَالِهِ فِي سَبِيلِ اللَّهِ قَالَ أَعْطِهِ لِمَنْ أَوْصَى لَهُ وَ إِنْ كَانَ يَهُودِيّاً أَوْ نَصْرَانِيّاً إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ.
Al-Husayn Bin Saeed, by his chain to Muhammad Bin Muslim who said, ‘I asked Abu Abdullah‑asws about a man bequeathing with his wealth in the way of Allah-azwj. He-asws said: ‘Give it to the one he had bequeathed to, and even if he were a Jew or a Christian. Allah-azwj Mighty and Majestic Says: So, the one who alters it after having heard it, so its sin is upon those who are altering it; [2:181]’’.
وَ ذَكَرَ الْحُسَيْنُ بْنُ سَعِيدٍ فِي حَدِيثٍ آخَرَ عَنِ الصَّادِقِ ع لَوْ أَنَّ رَجُلًا أَوْصَى إِلَيَّ أَنْ أَضَعَ فِي يَهُودِيٍّ أَوْ نَصْرَانِيٍّ لَوَضَعْتُ فِيهِمْ إِنَّ اللَّهَ يَقُولُ فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ الْآيَةَ.
And Al-Husayn Bin Saeed mentioned in another Hadeeth from Al-Sadiq-asws: ‘If a man were to bequeath to me-asws that I-asws place (some money) in a Jew or a Christian, I-asws would place it in them. Allah-azwj Says: So the one who alters it after having heard it, so its sin is upon those who are altering it; [2:181] – the Verse’’.
باب 90 تقديم الفوائت على الحواضر و الترتيب بين الصلوات
CHAPTER 90 – THE ADVANCING OF THE MISSED (SALAT(S) OVER THE PRESENT, AND THE SEQUENCING BETWEEN THE SALAT(S)
1- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ الْمَغْرِبَ حَتَّى دَخَلَ وَقْتُ الْعِشَاءِ الْآخِرَةِ قَالَ يُصَلِّي الْعِشَاءَ ثُمَّ الْمَغْرِبَ
(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 who forgets to pray Al Maghrib until time of the last Al Isha enters. He-asws said: ‘He should pray Al-Isha, then Al-Maghrib’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ الْعِشَاءَ فَذَكَرَ بَعْدَ طُلُوعِ الْفَجْرِ كَيْفَ يَصْنَعُ
And I asked him-asws about a man who forgets Al-Isha (until) the emergence of dawn, ‘How should he deal with it?’
قَالَ يُصَلِّي الْعِشَاءَ ثُمَّ الْفَجْرَ
He-asws said: ‘He should pray Al-Isha, then Al-Fajr’.
وَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ الْفَجْرَ حَتَّى حَضَرَتِ الظُّهْرُ قَالَ يَبْدَأُ بِالظُّهْرِ ثُمَّ يُصَلِّي الْفَجْرَ كَذَلِكَ كُلُّ صَلَاةٍ بَعْدَهَا صَلَاة.
And I asked him-asws about a man who forgets Al-Fajr until Al-Zohr presents. He-asws said: ‘He should begin with Al-Zohr, then he should pray Al-Fajr. Like that is every Salat after it is (another) Salat’’.[102]
بيان: ثُمَّ قَالَ وَ رُوِيَ فِي حَدِيثٍ عَنِ الصَّادِقِ ع فَإِنْ ذَكَرْتَهُمَا يَعْنِي الْمَغْرِبَ وَ الْعِشَاءَ بَعْدَ الصُّبْحِ فَصَلِّ الصُّبْحَ ثُمَّ الْمَغْرِبَ ثُمَّ الْعِشَاءَ قَبْلَ طُلُوعِ الشَّمْسِ فَإِنْ نِمْتَ عَنِ الْغَدَاةِ حَتَّى طَلَعَتِ الشَّمْسُ فَصَلِّ الرَّكْعَتَيْنِ ثُمَّ صَلِّ الْغَدَاةَ.
Explanation (Ahadeeth) only – Then he said, ‘And it is reported in a Hadeeth from Al-Sadiq-asws: ‘If you remember these two, meaning Al-Maghrib and Al-Isha, after the morning, then pray the morning, then Al-Maghrib then Al-Isha, before the sun emerges. If you sleep from the morning until the sun emerges, then pray two Cycles, then pray the morning’’.
2- فِقْهُ الرِّضَا، قَالَ ع سُئِلَ الْعَالِمُ ع عَنْ رَجُلٍ نَامَ وَ نَسِيَ فَلَمْ يُصَلِّ الْمَغْرِبَ وَ الْعِشَاءَ قَالَ إِنِ اسْتَيْقَظَ قَبْلَ الْفَجْرِ بِقَدْرِ مَا يُصَلِّيهِمَا جَمِيعاً يُصَلِّيهِمَا وَ إِنْ خَافَ أَنْ يَفُوتَ إِحْدَاهُمَا فَلْيَبْدَأْ بِالْعِشَاءِ الْآخِرَةِ
(The book) ‘Fiqh Al-Reza-asws’ – He said, ‘The Scholar-asws was asked about a man sleeping he forget, so he does not pray Al-Maghrib and Al-Isha. He-asws said: ‘If he awakens before the dawn by a measurement so he can pray them both together, he should pray them, and if he fears that he might lose one of them, let him begin with Al-Isha the last.
فَإِنِ اسْتَيْقَظَ بَعْدَ الصُّبْحِ فَلْيُصَلِّ الصُّبْحَ ثُمَّ الْمَغْرِبَ ثُمَّ الْعِشَاءَ قَبْلَ طُلُوعِ الشَّمْسِ فَإِنْ خَافَ أَنْ تَطْلُعَ الشَّمْسُ فَتَفُوتَهُ إِحْدَى الصَّلَاتَيْنِ فَلْيُصَلِّ الْمَغْرِبَ وَ يَدَعُ الْعِشَاءَ الْآخِرَةَ حَتَّى تَنْبَسِطَ الشَّمْسُ وَ يَذْهَبَ شُعَاعُهَا
If he awakens after the morning, let him pray the morning, then Al-Maghrib, then Al-Isha before emergence of the sun. If he fears that the sun would emerge so one of the two Salat(s) would be missed by him, let him pray Al-Maghrib and leave Al-Isha the last until the sun extends and its rays are gone.
وَ إِنْ خَافَ أَنْ يُعَجِّلَهُ طُلُوعُ الشَّمْسِ وَ يَذْهَبَ عَنْهُمَا جَمِيعاً فَلْيُؤَخِّرْهُمَا حَتَّى تَطْلُعَ الشَّمْسُ وَ يَذْهَبَ شُعَاعُهَا.
And if he fears that emergence of the sun would hasten and both of these would be gone, let him delay them both until the sun emerges and its rays are gone’’.[103]
3- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مَنْ فَاتَتْهُ صَلَاةٌ حَتَّى دَخَلَ فِي وَقْتِ صَلَاةٍ أُخْرَى فَإِنْ كَانَتْ فِي الْوَقْتِ سَعَةٌ بَدَأَ بِالَّتِي فَاتَتْهُ وَ صَلَّى الَّتِي هُوَ مِنْهَا فِي وَقْتٍ وَ إِنْ لَمْ يَكُنْ فِي الْوَقْتِ إِلَّا مِقْدَارُ مَا يُصَلِّي فِيهِ الَّتِي هُوَ فِي وَقْتِهَا بَدَأَ بِهَا وَ قَضَى بَعْدَهَا الصَّلَاةَ الْفَائِتَةَ.
(The book) ‘Da’aim Al Islam’ –
‘We are reporting from Ja’far-asws Bin Muhammad-asws having said: ‘One by whom a Salat is missed until the time of another Salat enters, if he was in capacity in the time, he should begin with that which he had missed and pray that which he is within time from it; and if he does not happen to be within the time except by a measurement of what he can pray in it which he is in its time, he should begin with it and fulfil after it the missed Salat’’.[104]
وَ عَنْهُ ع أَنَّ رَجُلًا سَأَلَهُ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ ص مَا تَقُولُ فِي رَجُلٍ نَسِيَ صَلَاةَ الظُّهْرِ حَتَّى صَلَّى رَكْعَتَيْنِ مِنَ الْعَصْرِ
And from him-asws, a man asked him-asws, he said, ‘O son-asws of Rasool-Allah-saww! What are you‑asws saying regarding a man who forgets Al-Zohr Salat until he has prayed two Cycles of Al-Asr?’
قَالَ فَلْيَجْعَلْهُمَا لِلظُّهْرِ ثُمَّ يَسْتَأْنِفُ الْعَصْرَ
He-asws said: ‘Let him make these two (Cycles) for Al-Zohr, then resume Al-Asr’.
قَالَ فَإِنْ نَسِيَ الْمَغْرِبَ حَتَّى صَلَّى رَكْعَتَيْنِ مِنَ الْعِشَاءِ
He said, ‘Supposing he forgets Al-Maghrib until he has prayed two Cycles of Al-Isha?’
قَالَ يُتِمُّ صَلَاتَهُ ثُمَّ يُصَلِّي الْمَغْرِبَ بَعْدُ
He-asws said: ‘He should complete his Salat, then he should pray Al-Maghrib afterwards’.
قَالَ لَهُ الرَّجُلُ جُعِلْتُ فِدَاكَ وَ مَا الْفَرْقُ بَيْنَهُمَا
The man said to him-asws, ‘May I be sacrificed for you-asws, and what is the difference between the two?’
قَالَ لِأَنَّ الْعَصْرَ لَيْسَ بَعْدَهَا صَلَاةٌ يَعْنِي لَا يَتَنَفَّلُ بَعْدَهَا وَ الْعِشَاءَ الْآخِرَةَ يُصَلِّي بَعْدَهَا مَا شَاءَ.
He-asws said: ‘Because Al-Asr, there isn’t any Salat after it, meaning there is no optional Salat after it, while Al-Isha the last, he can pray after it whatever he so desires to’’.[105]
وَ عَنْهُ ع أَنَّهُ سُئِلَ عَنْ رَجُلٍ نَسِيَ صَلَاةَ الظُّهْرِ حَتَّى صَلَّى الْعَصْرَ قَالَ يَجْعَلُ الَّتِي صَلَّى الظُّهْرَ وَ يُصَلِّي الْعَصْرَ
From him-asws, he-asws had been asked about a man who forgets Al-Zohr Salat until he had prayed Al-Asr. He-asws said: ‘He should make that which had prayed as being Al-Zohr and he should pray Al-Asr’.
قِيلَ فَإِنْ نَسِيَ الْمَغْرِبَ حَتَّى صَلَّى الْعِشَاءَ الْآخِرَةَ
It was said, ‘Supposing he forgets Al-Maghrib until he has prayed Al-Isha the last?’
قَالَ يُصَلِّي الْمَغْرِبَ ثُمَّ يُصَلِّي الْعِشَاءَ الْآخِرَةَ.
He-asws said: ‘He should pray Al-Maghrib, then he should pray Al-Isha the last’’.[106]
4- الْمُعْتَبَرُ، بِإِسْنَادِهِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قُلْتُ يَفُوتُ الرَّجُلَ الْأُولَى وَ الْعَصْرُ وَ الْمَغْرِبُ وَ يَذْكُرُ عِنْدَ الْعِشَاءِ
(The book) ‘Al Mo’tabar’ – by his chain from Jameel,
‘From Abu Abdullah-asws, I (the narrator) said, ‘The man misses the foremost (Al-Zohr), and Al-Asr, and Al-Maghrib, and he remember at Al-Isha’.
قَالَ يَبْدَأُ بِالْوَقْتِ الَّذِي هُوَ فِيهِ فَإِنَّهُ لَا يَأْمَنُ الْمَوْتَ فَيَكُونُ قَدْ تَرَكَ الْفَرِيضَةَ فِي وَقْتٍ قَدْ دَخَلَ ثُمَّ يَقْضِي مَا فَاتَهُ الْأَوَّلَ فَالْأَوَّلَ.
He-asws said: ‘He should begin with the time which he is in, for there is no safety from the death, for he would happen to have neglected the obligatory during the time it had entered, then he should fulfil what he had missed out, the first, so the first’’.[107]
5- فِقْهُ الرِّضَا، قَالَ ع سُئِلَ الْعَالِمُ ع عَنْ رَجُلٍ نَسِيَ الظُّهْرَ حَتَّى صَلَّى الْعَصْرَ قَالَ يَجْعَلُ صَلَاةَ الْعَصْرِ الَّتِي صَلَّى الظُّهْرَ ثُمَّ يُصَلِّي الْعَصْرَ بَعْدَ ذَلِكَ.
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘The Scholar-asws was asked about a man who forgets Al-Zohr. He-asws said: ‘He should make Al-Asr Salat which he had prayed, as being Al-Zohr, then he should pray Al-Asr after that’’.[108]
6- غِيَاثُ سُلْطَانِ الْوَرَى، عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ رَجُلٌ عَلَيْهِ دَيْنٌ مِنْ صَلَاةٍ قَامَ يَقْضِيهِ فَخَافَ أَنْ يُدْرِكَهُ الصُّبْحُ وَ لَمْ يُصَلِّ صَلَاةَ لَيْلَتِهِ تِلْكَ
(The book) Giyas Sultan Al Wara’ – from Hareyz, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘A man has debt of Salat upon him. He stands to fulfil it but he fears that the morning might come across him and he has not prayed his Salat of that night’.
قَالَ يُؤَخِّرُ الْقَضَاءَ وَ يُصَلِّي صَلَاةَ لَيْلَتِهِ تِلْكَ.
He-asws said: ‘He should delay the fulfilment and he should pray his Salat of that night’’.[109]
وَ مِنْ ذَلِكَ مَا رَوَيْتُهُ مِنْ كِتَابِ الْفَاخِرِ الْمُخْتَصَرِ مِنْ كِتَابِ بَحْرِ الْأَحْكَامِ تَأْلِيفِ أَبِي الْفَضْلِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ سُلَيْمٍ رِوَايَةُ مُحَمَّدِ بْنِ عُمَرَ الَّذِي ذَكَرَ فِي خُطْبَتِهِ أَنَّهُ مَا رُوِيَ فِيهِ إِلَّا مَا أُجْمِعَ عَلَيْهِ وَ صَحَّ مِنْ قَوْلِ الْأَئِمَّةِ ع عِنْدَهُ وَ قَالَ فِيهِ مَا هَذَا لَفْظُهُ وَ الصَّلَوَاتُ الْفَائِتَاتُ يُقْضَيْنَ مَا لَمْ يَدْخُلْ عَلَيْهِ وَقْتُ صَلَاةٍ فَإِذَا دَخَلَ عَلَيْهِ وَقْتُ صَلَاةٍ بَدَأَ بِالَّتِي دَخَلَ وَقْتُهَا وَ قَضَى الْفَائِتَةَ مَتَى أَحَبَّ.
And from that is what is reported from the book ‘Al Fakhir Al Mukhtasar’, from the book ‘Bahr Al Ahkaam’, a compilation of Abu Al Fazl Muhammad Bin Ahmad Bin Suley, a reported by Muhammad Bin Umar who mentioned in his address that it is what is reported in it except what there is consensus upon it,
‘And it is correct from words of the Imams-asws in his view, and he-asws said in it what this is its wording: ‘And the Salats missed out, he should fulfil these for as long as time of (another) Salat has not entered upon him. When time of a Salat does enter upon him, he should begin with which its timing has entered, and fulfil the missed out whenever he likes to’’.[110]
وَ مِنْ ذَلِكَ مَا رَوَيْتُهُ عَنْ عُبَيْدِ اللَّهِ بْنِ عَلِيٍّ الْحَلَبِيِ وَ قِيلَ إِنَّ كِتَابَهُ عُرِضَ عَلَى الصَّادِقِ ع فَاسْتَحْسَنَهُ وَ قَالَ لَيْسَ لِهَؤُلَاءِ يَعْنِي الْمُخَالِفِينَ مِثْلُهُ
And from that is what is reported from Ubeydullah Bin Ali Al Halby,
‘And it is said that his book was presented unto Al-Sadiq-asws. He-asws considered it good and said: ‘There isn’t anything like it for them’ – meaning the adversaries.
قَالَ فِيهِ وَ مَنْ نَامَ أَوْ نَسِيَ أَنْ يُصَلِّيَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ فَإِنِ اسْتَيْقَظَ قَبْلَ الْفَجْرِ بِمِقْدَارِ مَا يُصَلِّيهِمَا جَمِيعاً فَلْيُصَلِّهِمَا وَ إِنِ اسْتَيْقَظَ بَعْدَ الْفَجْرِ فَلْيُصَلِّ الْفَجْرَ ثُمَّ يُصَلِّي الْمَغْرِبَ ثُمَّ الْعِشَاءَ.
He-asws said in it: ‘And the one who sleeps or forgets to pray Al-Maghrib and Al-Isha the last, if he awakens before the dawn by a measurement of what he can pray both of them together, let him pray them, and if he awakens after the dawn, let him pray Al-Fajr, then pray Al-Maghrib, then Al-Isha’’.[111]
وَ مِنْ ذَلِكَ مَا أَرْوِيهِ بِإِسْنَادِي إِلَى مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ مِنْ أَصْلٍ بِخَطِّ جَدِّي أَبِي جَعْفَرٍ الطُّوسِيِّ رِضْوَانُ اللَّهِ عَلَيْهِ فَقَالَ فِي كِتَابِهِ نَوَادِرِ الْمُصَنِّفِ عَنْ عَلِيِّ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ الْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَنَامُ عَنِ الْفَجْرِ حَتَّى تَطْلُعَ الشَّمْسُ وَ هُوَ فِي سَفَرٍ كَيْفَ يَصْنَعُ أَ يَجُوزُ لَهُ أَنْ يَقْضِيَ بِالنَّهَارِ
And from that is what I am reporting by my chain to Muhammad Bin Ali Bin Mahboub, from an original in the handwriting of my grandfather Abu Ja’far Al Tusi, may Allah-azwj be Pleased with him. The author said in his book ‘Nawadir’, from Ali Bin Khalid, from Ahmad Bin Al-Hassan Bin Ali, from Amro Bin Saeed Al Madainy, from Musaddiq Bin Sadaqa, from Ammar Bin Musa,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about a man who sleeps from the dawn until the sun emerges, and he is in a journey, ‘What should he do? Is it allowed for him to fulfil at daytime?’
قَالَ لَا يَقْضِي صَلَاةً نَافِلَةً وَ لَا فَرِيضَةً بِالنَّهَارِ وَ لَا يَجُوزُ لَهُ وَ لَا يَثْبُتُ لَهُ وَ لَكِنْ يُؤَخِّرُهَا فَيَقْضِيهَا بِاللَّيْلِ.
He-asws said: ‘He can neither fulfil an optional nor an obligatory (Salat) at daytime, nor is it allowed for him, nor affirmed for him, but he should delay it and fulfil it at night’’.[112]
وَ مِنْ ذَلِكَ مَا أَرْوِيهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ الْأَهْوَازِيِّ رِضْوَانُ اللَّهِ عَلَيْهِ مِمَّا رَوَاهُ فِي كِتَابِ الصَّلَاةِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ الصَّيْقَلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ نَسِيَ الْأُولَى حَتَّى صَلَّى رَكْعَتَيْنِ مِنَ الْعَصْرِ
And from that is what I am reporting from Al-Husayn Bin Saeed Al Ahwazy, may the Satisfaction of Allah-azwj be upon him, from what is reported in ‘Kitab Al Salat’ from Muhammad Bin Sinan, from Ibn Muskan, from Al-Hassan Bin Ziyad Al Sayqal who said,
‘I asked Abu Abdullah-asws about a man forgetting the foremost (Al-Zohr) until he has prayed two Cycles from Al-Asr’.
قَالَ فَلْيَجْعَلْهُمَا الْأُولَى وَ لْيَسْتَأْنِفِ الْعَصْرَ
He-asws said: ‘Le him make these two Cycles as the foremost (Al-Zohr), and let him resume Al-Asr’.
قُلْتُ فَإِنَّهُ نَسِيَ الْمَغْرِبَ حَتَّى صَلَّى رَكْعَتَيْنِ مِنَ الْعِشَاءِ ثُمَّ ذَكَرَ
I said, ‘But he has forgotten Al-Maghrib until he had prayed Al-Isha, then he remembered!’
قَالَ فَلْيُتِمَّ صَلَاتَهُ ثُمَّ لْيَقْضِ بَعْدُ الْمَغْرِبَ
He-asws said: ‘Let him complete his Salat, then let him fulfil (the missed Salat) after Al-Maghrib’.
قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَتَى نَسِيَ الظُّهْرَ ثُمَّ ذَكَرَ وَ هُوَ فِي الْعَصْرِ يَجْعَلُهَا الْأُولَى ثُمَّ يَسْتَأْنِفُ وَ قُلْتُ لِهَذَا يَقْضِي صَلَاتَهُ بَعْدُ الْمَغْرِبَ
He (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! When he forgot Al-Zohr, then remembered while he was in Al-Asr, he should make it as the foremost (Al-Zohr) then resume, and You-asws have said to this he should fulfil his Salat after Al-Maghrib!’
فَقَالَ لَيْسَ هَذَا مِثْلَ هَذَا إِنَّ الْعَصْرَ لَيْسَ بَعْدَهَا صَلَاةٌ وَ الْعِشَاءُ بَعْدَهَا صَلَاةٌ.
He-asws said: ‘This isn’t like this. Al-Asr (is such), there isn’t any (optional) Salat after it, while Al-Isha (is such), there is (optional) Salat after it’’.[113]
وَ مِنْ ذَلِكَ مَا أَرْوِيهِ أَيْضاً عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ الْمُشَارِ إِلَيْهِ رِضْوَانُ اللَّهِ عَلَيْهِ فِي كِتَابِ الصَّلَاةِ مَا هَذَا لَفْظُهُ صَفْوَانُ عَنْ عِيصِ بْنِ الْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ نَسِيَ أَوْ نَامَ عَنِ الصَّلَاةِ حَتَّى دَخَلَ وَقْتُ صَلَاةٍ أُخْرَى فَقَالَ إِنْ كَانَتْ صَلَاةَ الْأُولَى فَلْيَبْدَأْ بِهَا وَ إِنْ كَانَتْ صَلَاةَ الْعَصْرِ فَلْيُصَلِّ الْعِشَاءَ ثُمَّ يُصَلِّي الْعَصْرَ.
And from that is what I am reporting as well from Al-Husayn Bin Saeed, he, may the Satisfaction of Allah-azwj be upon him, indicated to it in ‘Kitab Al Salat’ what its wording is this – Safwan, from Ays Bin Al Qasim who said,
‘I asked Abu Abdullah-asws about a man who forgets or sleeps from the Salat until time of another Salat enters. He-asws said: ‘If it was the foremost Salat (Al-Zohr), let him begin with it, and if it was Al-Asr Salat, let him pray Al-Isha, then pray Al-Asr’’.[114]
وَ مِنْ ذَلِكَ مَا أَرْوِيهِ أَيْضاً عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ مِنْ كِتَابِ الصَّلَاةِ مَا هَذَا لَفْظُهُ حَدَّثَنَا فَضَالَةُ وَ النَّضْرُ بْنُ سُوَيْدٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنْ نَامَ رَجُلٌ أَوْ نَسِيَ أَنْ يُصَلِّيَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ فَإِنِ اسْتَيْقَظَ قَبْلَ الْفَجْرِ قَدْرَ مَا يُصَلِّيهِمَا كِلْتَيْهِمَا فَلْيُصَلِّهِمَا وَ إِنْ خَافَ أَنْ تَفُوتَهُ إِحْدَاهُمَا فَلْيَبْدَأْ بِالْعِشَاءِ وَ إِنِ اسْتَيْقَظَ بَعْدَ الْفَجْرِ فَلْيُصَلِّ الصُّبْحَ ثُمَّ الْمَغْرِبَ ثُمَّ الْعِشَاءَ قَبْلَ طُلُوعِ الشَّمْسِ.
And from that is what I am reported as well from Al-Husayn Bin Saeed, from ‘Kitab Al Salat’ what its wording it this, ‘It is narrated to us by Fazala and Al Nazr, from Ibn Sinana,
‘From Abu Abdullah-asws having said: ‘If a man sleeps or forgets to pray Al-Maghrib and Al-Isha the last, so if he awaken before the dawn by a measurement of what he can pray both of these, let him pray these, and if he fears that he would miss out one of them, let him begin with Al-Isha, and if he awakens after the dawn, let him pray the morning, then Al-Maghrib, then Al-Isha before emergence of the sun’’.[115]
وَ مِنْ ذَلِكَ مَا أَرْوِيهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ مِنْ كِتَابِ الصَّلَاةِ مَا هَذَا لَفْظُهُ حَمَّادٌ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنْ نَامَ رَجُلٌ وَ لَمْ يُصَلِّ صَلَاةَ الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ أَوْ نَسِيَ فَإِنِ اسْتَيْقَظَ قَبْلَ الْفَجْرِ قَدْرَ مَا يُصَلِّيهِمَا كِلْتَيْهِمَا فَلْيُصَلِّهِمَا وَ إِنْ خَشِيَ أَنْ تَفُوتَ إِحْدَاهُمَا فَلْيَبْدَأْ بِالْعِشَاءِ الْآخِرَةِ
And from that is what I am reporting from Al-Husayn Bin Saeed, from ‘Kitab Al Salaat’ what its wording is, ‘Hammad, from Shueyb, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘If a man sleeps and does not pray Al-Maghrib Salat and Al-Isha the last, or he forgets, so if he awakens before the dawn by a measurement of what can pray both of these, let him pray these, and if he fears that one of them will be missed out by him, let him begin with Al-Isha the last.
وَ إِنِ اسْتَيْقَظَ بَعْدَ الْفَجْرِ فَلْيَبْدَأْ فَلْيُصَلِّ الْفَجْرَ ثُمَّ الْمَغْرِبَ ثُمَّ الْعِشَاءَ الْآخِرَةَ قَبْلَ طُلُوعِ الشَّمْسِ وَ إِنْ خَافَ أَنْ تَطْلُعَ الشَّمْسُ فَتَفُوتَ إِحْدَى الصَّلَاتَيْنِ فَلْيُصَلِّ الْمَغْرِبَ وَ يَدَعُ الْعِشَاءَ الْآخِرَةَ حَتَّى تَطْلُعَ الشَّمْسُ وَ يَذْهَبَ شُعَاعُهَا ثُمَّ لْيُصَلِّهَا.
And if he awakens after the dawn, let him begin praying Al-Fajr, then Al-Maghrib, then Al-Isha the last before emergence of the sun; and if he fears emergence of the sun so one of the two Salat(s) would be missed, let him pray Al-Maghrib and leave Al-Isha the last until the sun has emerged and its rays are gone, then let him pray it’’.[116]
رُوِيَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مَنْ كَانَ فِي صَلَاةٍ ثُمَّ ذَكَرَ صَلَاةً أُخْرَى فَاتَتْهُ أَتَمَّ الَّتِي هُوَ فِيهَا ثُمَّ يَقْضِي مَا فَاتَهُ.
It is reported from Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘One who were in a Salat, then he remembers another Salat he had missed out, he should complete that which he is in, then fulfil what had been missed out’’.[117]
حَدَّثَنَا مَنْصُورُ بْنُ رَامِسٍ حَدَّثَنَا عَلِيُّ بْنُ عُمَرَ الْحَافِظُ الدَّارَقُطْنِيُّ حَدَّثَنَا أَحْمَدُ بْنُ نَصْرِ بْنِ طَالِبٍ الْحَافِظُ حَدَّثَنَا أَبُو ذُهْلٍ عُبَيْدُ بْنُ عَبْدِ الْغَفَّارِ الْعَسْقَلَانِيُّ حَدَّثَنَا أَبُو مُحَمَّدٍ سُلَيْمَانُ الزَّاهِدُ حَدَّثَنَا الْقَاسِمُ بْنُ مَعْنٍ حَدَّثَنَا الْعَلَاءُ بْنُ الْمُسَيَّبِ بْنِ رَافِعٍ حَدَّثَنَا عَطَاءُ بْنُ أَبِي رَبَاحٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَجُلٌ يَا رَسُولَ اللَّهِ ص وَ كَيْفَ أَقْضِي
It is narrated to us by Mansour Bin Ramzy, ‘It is narrated to us by Ali Bin Umar Al Hafiz Al Daraqtuni, ‘It is narrated to us by Ahmad Bin Nasr Bin Talib Al Hafiz, ‘It is narrated to us by Abu Zahl Ubeyd Bin Abdul Gaffar Al Asqalany, ‘It is narrated to us by Abu Muhammad Suleyman Al Zahid, ‘It is narrated to us by Al Qasim Bin Ma’an, ‘It is narrated to us by Al A’ala Bin Al Musayyab Bin Rafie, ‘It is narrated to us by Ata’a Bin Rabah,
‘From Jabir Bin Abdullah-ra having said, ‘A man said, ‘O Rasool-Allah-saww, and how shall I fulfil (missed Salat(s))?’
قَالَ صَلِّ مَعَ كُلِّ صَلَاةٍ مِثْلَهَا
He-saww said: ‘Pray with every Salat, one similar to it’.
قَالَ يَا رَسُولَ اللَّهِ ص قَبْلُ أَمْ بَعْدُ
He said, ‘O Rasool-Allah-saww! Before or after?’
قَالَ قَبْلُ.
He-saww said: ‘Before’’.[118]
7- الْمُقْنِعُ، إِنْ نَسِيتَ الظُّهْرَ حَتَّى غَرَبَتِ الشَّمْسُ وَ قَدْ صَلَّيْتَ الْعَصْرَ فَإِنْ أَمْكَنَكَ أَنْ تُصَلِّيَهَا قَبْلَ أَنْ تَفُوتَكَ الْمَغْرِبُ فَابْدَأْ بِهَا وَ إِلَّا فَصَلِّ الْمَغْرِبَ ثُمَّ صَلِّ بَعْدَهَا الظُّهْرَ
(The book) ‘Al Muqnie’ –
‘If you forget Al-Zohr until the sun sets and you have prayed Al-Asr, so if you are able to pray it before you miss Al-Maghrib, then begin with it, or else pray Al-Maghrib then pray Al-Zohr after it.
وَ إِنْ نَسِيتَ الظُّهْرَ فَذَكَرْتَهَا وَ أَنْتَ تُصَلِّي الْعَصْرَ فَاجْعَلْهَا الظُّهْرَ ثُمَّ صَلِّ الْعَصْرَ بَعْدَ ذَلِكَ فَإِنْ خِفْتَ أَنْ يَفُوتَكَ وَقْتُ الْعَصْرِ فَابْدَأْ بِالْعَصْرِ
And if you forget Al-Zohr, then you remember it while you are praying Al-Asr, make it as being Al-Zohr, then pray Al-Asr after that. But if you fear that you will miss the time of Al-Asr, then begin with Al-Asr.
وَ إِنْ نَسِيتَ الظُّهْرَ وَ الْعَصْرَ فَذَكَرْتَهُمَا عِنْدَ غُرُوبِ الشَّمْسِ فَصَلِّ الظُّهْرَ ثُمَّ صَلِّ الْعَصْرَ إِنْ كُنْتَ لَا تَخَافُ فَوْتَ إِحْدَاهُمَا وَ إِنْ خِفْتَ أَنْ تَفُوتَ إِحْدَاهُمَا فَابْدَأْ بِالْعَصْرِ وَ لَا تُؤَخِّرْهُمَا فَتَكُونَ قَدْ فَاتَتَاكَ جَمِيعاً ثُمَّ تُصَلِّي الْأُولَى بَعْدَ ذَلِكَ عَلَى أَثَرِهَا
And if you forget Al-Zohr and Al-Asr, then you remember these at setting of the sun, pray Al-Zohr then pray Al-Asr if you do not fear missing one of them; and if you fear that you will miss one of them, then begin with Al-Asr and do not delay these for you would have missed them both out. Then pray the foremost (Al-Zohr) after that upon its tracks.
وَ مَتَى فَاتَتْكَ صَلَاةٌ فَصَلِّهَا إِذَا ذَكَرْتَ مَتَى ذَكَرْتَ إِلَّا أَنْ تَذْكُرَهَا فِي وَقْتِ فَرِيضَةٍ فَصَلِّ الَّتِي أَنْتَ فِي وَقْتِهَا ثُمَّ صَلِّ الْفَائِتَةَ
And when you miss out a Salat, pray it when you remember, whenever you remember, except if you were to remember it during a time of an obligatory (Salat), so pray that which you are in its timing, then pray the missed one.
وَ إِنْ نَسِيتَ أَنْ تُصَلِّيَ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ فَذَكَرْتَهُمَا قَبْلَ الْفَجْرِ فَصَلِّهِمَا جَمِيعاً إِنْ كَانَ الْوَقْتُ وَ إِنْ خِفْتَ أَنْ تَفُوتَكَ إِحْدَاهُمَا فَابْدَأْ بِالْعِشَاءِ الْآخِرَةِ
And if you forget to pray Al-Maghrib and Al-Isha the last, then you remember these before the day, then pray them both together, if there was time; and if you fear that you will miss out one of them, then begin with Al-Isha the last.
وَ إِنْ ذَكَرْتَ بَعْدَ الصُّبْحِ فَصَلِّ الصُّبْحَ ثُمَّ الْمَغْرِبَ ثُمَّ الْعِشَاءَ قَبْلَ طُلُوعِ الشَّمْسِ فَإِنْ نِمْتَ عِنْدَ الْغَدَاةِ حَتَّى طَلَعَتِ الشَّمْسُ فَصَلِّ رَكْعَتَيْنِ ثُمَّ صَلِّ الْغَدَاةَ.
And if you remember after the morning, then pray the morning, then Al-Maghrib, then Al-Isha before emergence of the sun. If you sleep in early morning until the sun emerges, then pray two Cycles, then pray the morning (Salat)’’.[119]
[1] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 1
[2] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 2
[3] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 3
[4] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 4
[5] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 5
[6] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 6
[7] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 7
[8] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 8
[9] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 9
[10] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 10
[11] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 11
[12] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 12
[13] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 13
[14] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 14
[15] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 15
[16] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 16
[17] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 17
[18] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 18 a
[19] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 18 b
[20] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 19
[21] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 20
[22] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 21
[23] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 22
[24] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 23
[25] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 24
[26] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 25
[27] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 26
[28] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 27 a
[29] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 27 b
[30] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 27 c
[31] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 28 a
[32] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 28 b
[33] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 28 c
[34] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 29
[35] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 30
[36] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 31
[37] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 32
[38] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 33
[39] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 34
[40] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 35
[41] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 36
[42] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 37
[43] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 38
[44] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 a
[45] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 b
[46] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 c
[47] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 d
[48] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 e
[49] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 f
[50] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 g
[51] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 h
[52] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 i
[53] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 j
[54] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 39 k
[55] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 40
[56] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 1
[57] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 2
[58] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 3
[59] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 4
[60] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 5
[61] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 6
[62] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 7
[63] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 8
[64] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 9
[65] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 10
[66] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 11
[67] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 12
[68] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 13
[69] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 14
[70] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 15
[71] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 16
[72] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 17
[73] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 18
[74] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 19
[75] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 20
[76] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 21
[77] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 Detail H 22
[78] Bihar Al-Anwaar V 85 – The Book Salat – Ch 87 H 41
[79] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 1
[80] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 2
[81] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 3
[82] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 4
[83] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 5
[84] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 6 a
[85] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 6 b
[86] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 6 c
[87] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 7
[88] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 8
[89] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 9 a
[90] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 9 b
[91] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 10
[92] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 11
[93] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 12
[94] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 13
[95] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 14 a
[96] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 14 b
[97] Bihar Al-Anwaar V 85 – The Book Salat – Ch 88 H 14 c
[98] Bihar Al-Anwaar V 85 – The Book Salat – Ch 89 H 1
[99] Bihar Al-Anwaar V 85 – The Book Salat – Ch 89 H 2 a
[100] Bihar Al-Anwaar V 85 – The Book Salat – Ch 89 H 2 b
[101] Bihar Al-Anwaar V 85 – The Book Salat – Ch 89 H 3
[102] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 1
[103] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 2
[104] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 3 a
[105] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 3 b
[106] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 3 c
[107] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 4
[108] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 5
[109] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 6 a
[110] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 6 b
[111] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 6 c
[112] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 6 d
[113] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 6 e
[114] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 6 f
[115] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 6 g
[116] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 6 h
[117] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 6 i
[118] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 6 j
[119] Bihar Al-Anwaar V 85 – The Book Salat – Ch 90 H 7