Volume 86
Part 1 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
أبواب القصر و أسبابه و أحكامه
CHAPTERS ON THE SHORTENING AND ITS CAUSES AND ITS RULINGS
باب 91 وجوب قصر الصلاة في السفر و علله و شرائطه و أحكامه
CHAPTER 91 – OBLIGATION OF SHORTENING THE SALAT DURING THE TRAVELLING, AND ITS REASONS, AND ITS CONDITIONS, AND ITS RULINGS
الآيات النساء وَ إِذا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَقْصُرُوا مِنَ الصَّلاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا إِنَّ الْكافِرِينَ كانُوا لَكُمْ عَدُوًّا مُبِيناً
The Verses – (Surah) Al Nisaa: And when you go forth in the land, so there isn’t any blame on you if you shorten from the Salat if you fear of being distressed by those who are committing Kufr; surely the Kafirs would always be your clear enemies [4:101].
1- الْكَشِّيُّ فِي الرِّجَالِ، عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ حَكِيمٍ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ ع عَنِ النَّبِيِّ ص قَالَ: التَّقْصِيرُ يَجِبُ فِي بَرِيدَيْنِ.
Al Kashi in (the book) ‘Al Rijal’ – from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from someone else, from our companions, from Muhammad Bin Hakeem and someone else, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, from his-asws father-asws, from the Prophet-saww, he-saww said: ‘The shortening (of the Salat) is obligatory in two ‘Bareed(s) (46km)’’.[1]
2- تُحَفُ الْعُقُولِ، عَنِ الرِّضَا ع فِي كِتَابِهِ إِلَى الْمَأْمُونِ قَالَ وَ التَّقْصِيرُ فِي أَرْبَعَةِ فَرَاسِخَ بَرِيدٌ ذَاهِباً وَ بَرِيدٌ جَائِياً اثْنَا عَشَرَ مِيلًا وَ إِذَا قَصَّرْتَ أَفْطَرْتَ.
(The book) ‘Tuhaf Al Uqoul’ –
‘From Al-Reza-asws in his letter to Al-Mamoun, said: ‘And the shortening (of the Salat) is in four Farsakh’s (23km), a ‘Bareed’ (23km) going and a ‘Bareed’ coming, twelve (Arabic) miles (approx. 24 km); and when you shorten, you break fast (don’t fast)’’.[2]
3- الْمُقْنِعَةُ، قَالَ الصَّادِقُ ع وَيْلٌ لِهَؤُلَاءِ الْقَوْمِ الَّذِينَ يُتِمُّونَ الصَّلَاةَ بِعَرَفَاتٍ أَ مَا يَخَافُونَ اللَّهَ
(The book) ‘Al Muqnie’ –
‘Al-Sadiq-asws said: ‘Woe to these people, the ones who are praying complete Salat(s) at Arafaat! Are they not fearing Allah-azwj?’
فَقِيلَ لَهُ وَ هُوَ سَفَرٌ
It was said to him-asws, ‘And it is a journey?’
قَالَ وَ أَيُّ سَفَرٍ أَشَدُّ مِنْهُ.
He-asws said: ‘And which journey is severer than it?’’[3]
4- الْمُقْنِعُ، سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ رَجُلٍ أَتَى سُوقاً يَتَسَوَّقُ بِهَا وَ هِيَ مِنْ مَنْزِلِهِ عَلَى أَرْبَعِ فَرَاسِخَ فَإِنْ هُوَ أَتَاهَا عَلَى الدَّابَّةِ أَتَاهَا فِي بَعْضِ يَوْمٍ وَ إِنْ رَكِبَ السُّفُنَ لَمْ يَأْتِهَا فِي يَوْمٍ
(The book) ‘Al Muqnie’ –
‘Abu Abdullah-asws was asked about a man who goes to a market to trade at it, and from his house it is upon a distance of four Farsakh’s (23km). If he goes to upon a riding animal, he would get to it in part of a day, and if he sails in the ship, he would not get to it in a day.
قَالَ يُتِمُّ الرَّاكِبُ الَّذِي يَرْجِعُ مِنْ يَوْمِهِ صَوْماً وَ يُقَصِّرُ صَاحِبُ السُّفُنِ.
He-asws said: ‘The rider who returns from his day will complete the fast, and one sailing the ship will shorten (Salat, and not fast)’’.[4]
Explanation –
وَ احْتَجُّوا عَلَى ذَلِكَ بِصَحِيحَةِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ التَّقْصِيرِ فَقَالَ بَرِيدٌ ذَاهِبٌ وَ بَرِيدٌ جَاءٍ وَ كَانَ رَسُولُ اللَّهِ ص إِذَا أَتَى ذُبَاباً قَصَّرَ وَ ذُبَابٌ عَلَى بَرِيدٍ وَ إِنَّمَا فَعَلَ ذَلِكَ لِأَنَّهُ إِذَا رَجَعَ كَانَ سَفَرُهُ بَرِيدَيْنِ ثَمَانِيَةَ فَرَاسِخَ.
And they are arguing upon that by a correct (Hadeeth) by Zurara (in Al Faqeeh) who said, ‘I asked Abu Ja’far-asws about the shortening. He-asws said: ‘A ‘Bareed’ (23km) going and a ‘Bareed (23km) coming, and it was so, whenever Rasool-Allah-saww came to (a place called) ‘Zubaba’, shortened (Salat), and ‘Zubaba’ is upon a ‘Bareed’ (23 km), and rather he-saww did that when he-saww returned. His-saww journey was of two ‘Bareed(s)’, eight Farsakh(s) (46km)’’.
وَ يُؤَيِّدُهُ مُرْسَلَةُ صَفْوَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ خَرَجَ مِنْ بَغْدَادَ يُرِيدُ أَنْ يَلْحَقَ رَجُلًا عَلَى رَأْسِ مِيلٍ فَلَمْ يَزَلْ يَتْبَعُهُ حَتَّى بَلَغَ النَّهْرَوَانَ وَ هِيَ أَرْبَعَةُ فَرَاسِخَ مِنْ بَغْدَادَ أَ يُفْطِرُ إِذَا أَرَادَ الرُّجُوعَ وَ يُقَصِّرُ
And it is supported by a ‘Mursal Hadeeth’ by Safwan (in Al-Faqeeh), who said, ‘I asked Abu Abdullah-asws about a man who goes out from Baghdad intending to catch up with a man upon a distance of a (Arabic) mile. He does not cease to pursue him until he reaches Al-Nahrwan, and it is four Farsakh(s) (23km) from Baghdad. Should he break (the fast) when he intends the return and shorten (Salat)?’
قَالَ لَا يُقَصِّرُ وَ لَا يُفْطِرُ لِأَنَّهُ خَرَجَ مِنْ مَنْزِلِهِ وَ لَيْسَ يُرِيدُ السَّفَرَ ثَمَانِيَةَ فَرَاسِخَ إِنَّمَا خَرَجَ يُرِيدُ أَنْ يَلْحَقَ صَاحِبَهُ فِي بَعْضِ الطَّرِيقِ فَتَمَادَى بِهِ الْمَسِيرُ إِلَى الْمَوْضِعِ الَّذِي بَلَغَهُ
He-asws said: ‘He should neither shorten (Salat) nor break (the fast) because he had gone out from his house and he did not intend the journey of eight Farsakh(s) (46 km). But rather he had gone out to catch up with his companion in one of the roads, and the journey got extended with him up to the place which he reached.
وَ لَوْ أَنَّهُ خَرَجَ مِنْ مَنْزِلِهِ يُرِيدُ النَّهْرَوَانَ ذَاهِباً وَ جَائِياً لَكَانَ عَلَيْهِ أَنْ يَنْوِيَ مِنَ اللَّيْلِ سَفَراً وَ الْإِفْطَارَ فَإِنْ هُوَ أَصْبَحَ وَ لَمْ يَنْوِ السَّفَرَ فَبَدَا لَهُ مِنْ بَعْدُ أَنْ يُصْبِحَ فِي السَّفَرِ قَصَّرَ وَ لَمْ يُفْطِرْ يَوْمَهُ ذَلِكَ.
And had he gone out from his house intending Al-Nahrwan, going and coming, it would have been upon him to intend a journey from the night (before), and the breaking (of fast). But, he came to the morning and did not intend the journey. Thus, there was a change of decision for him from afterwards to be travelling in the morning. So he should shorten (the Salat) and not break (the fast) for that day of his’’.
رُوِيَ أَنَّ النَّبِيَ ص كَانَ إِذَا سَافَرَ فَرْسَخاً قَصَّرَ الصَّلَاةَ.
It is reported that the Prophet-saww that whenever he-saww travelled one Farsakh, he-saww shortened (the Salat)’’.
و عَنْ أَنَسٍ كَانَ رَسُولُ اللَّهِ ص إِذَا خَرَجَ ثَلَاثَةَ أَمْيَالٍ أَوْ ثَلَاثَةَ فَرَاسِخَ صَلَّى رَكْعَتَيْنِ.
And from Anas (a well-known fabricator), ‘It was so, whenever Rasool-Allah-saww went out three (Arabic) miles or three Farsakh(s), prayed two Cycles Salat’’.
رُوِيَ عَنْ عَلِيٍّ ع أَنَّهُ خَرَجَ إِلَى النُّخَيْلَةِ فَصَلَّى بِهِمُ الظُّهْرَ رَكْعَتَيْنِ ثُمَّ رَجَعَ مِنْ يَوْمِهِ.
It is reported from Ali-asws, he-asws went out to Al-Nukheyla and he-asws prayed Al-Zohr at it of two Cycles, then he-asws returned from his-asws same day’’.
رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَا تَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ أَنْ تُسَافِرَ مَسِيرَةَ يَوْمٍ وَ لَيْلَةٍ لَيْسَ مَعَهَا حُرْمَةٌ.
It is reported from the Prophet-saww having said: ‘It is not Permissible for a woman who believes in Allah-azwj and the last Day, that she travels a distance of a day and a night, not having a sanctimonious one (Mahram) with her’’.
وَ أَمَّا الْمِيلُ فَقَدْ رَوَى الصَّدُوقُ مُرْسَلًا عَنِ الصَّادِقِ ع أَنَّهُ أَلْفٌ وَ خَمْسُ مِائَةِ ذِرَاعٍ.
And as for the ‘(Arabic) mile’, it is reported by Al-Sadouq (in Al-Faqeeh) with an unbroken chain, from Al-Sadiq-asws it is one thousand and five hundred cubits’’.
أَنَّ فِي الْكَافِي رُوِيَ أَنَّهُ ثَلَاثَةُ آلَافٍ وَ خَمْسُ مِائَةٍ.
In (the book) ‘Al-Kafi’ it is reported that it is of three thousand and five hundred (cubits)’’.
5- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع سِتَّةٌ لَا يُقَصِّرُونَ الصَّلَاةَ الْجُبَاةُ الَّذِينَ يَدُورُونَ فِي جِبَايَتِهِمْ وَ التَّاجِرُ الَّذِي يَدُورُ فِي تِجَارَتِهِ مِنْ سُوقٍ إِلَى سُوقٍ وَ الْأَمِيرُ الَّذِي يَدُورُ فِي إِمَارَتِهِ وَ الرَّاعِي الَّذِي يَطْلُبُ مَوَاضِعَ الْقَطْرِ وَ مَنْبِتَ الشَّجَرِ وَ الرَّجُلُ يَخْرُجُ فِي طَلَبِ الصَّيْدِ يُرِيدُ لَهْوَ الدُّنْيَا وَ الْمُحَارِبُ الَّذِي يَقْطَعُ الطَّرِيقَ.
Tafseer of Ali Bin Ibrahim – from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Six (persons) should not be shortening the Salat – The tax collectors who go around regarding their collection rounds; and the trader who goes around regarding his trading from a market to a market; and the Emir (governor) who goes around in his emirate; and the shepherd who sees places of the drops (water) and growth of trees; and the man going out in seeking the prey (hunting) intend sport of the world by it; and the warrior who cuts the road (bandit)’’.[5]
6- الْخِصَالُ، جَعْفَرُ بْنُ عَلِيِّ بْنِ الْحَسَنِ الْكُوفِيُّ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: سَبْعَةٌ لَا يُقَصِّرُونَ الصَّلَاةَ الْجَابِي الَّذِي يَدُورُ فِي جِبَايَتِهِ ثُمَّ ذَكَرَ نَحْواً مِمَّا مَرَّ إِلَّا أَنَّهُ قَالَ وَ الرَّاعِي وَ الْبَدَوِيُّ الَّذِي يَطْلُبُ وَ الرَّجُلُ الَّذِي يَطْلُبُ الصَّيْدَ يُرِيدُ بِهِ وَ فِي آخِرِهِ يَقْطَعُ السُّبُلَ.
(The book) ‘Al Khisaal’ – Ja’far Bin Ali Bin Al-Hassan Al Kufi, from his grandfather Al-Hassan Bin Ali, from his grandfather Abdullah Bin Al Mugheira, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Seven (persons) should not shorten the Salat – the tax collector who goes around regarding his collection’ – then he-asws mentioned approximate to what had passed (above) except he-asws said: ‘And the shepherd and the Bedouin who seeks’, and ‘the man who seeks the prey (hunting) intend by it’, and in it’s end is (bandit), ‘cuts the way’’.[6]
6 وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسَةٌ يُتِمُّونَ فِي سَفَرٍ كَانُوا أَوْ فِي حَضَرٍ الْمُكَارِي وَ الْكَرِيُّ وَ الْأَشْتَقَانُ وَ هُوَ الْبَرِيدُ وَ الرَّاعِي وَ الْمَلَّاحُ لِأَنَّهُ عَمَلُهُمْ.
And from him, from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al-Husayn Al Sa’dabady, from Ahmad Bin Abu Abdullah Al Narqy, from his father, from Ibn Abu Umeyr raising it to,
‘Abu Abdullah-asws said: ‘Five (persons) should complete (Salat) whether they are in a journey or staying – an usher of riding animals, and the driver of the riding animals, and ‘Al-Ashtaqan’, and he is the mailman, and the shepherd, and the navigator (of a ship) because it is their work’’.[7]
5 وَ مِنْهُ عَنْ أَبِيهِ عَنْ مُوسَى بْنِ جَعْفَرٍ الْكُمُنْدَانِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعَةٌ يَجِبُ عَلَيْهِمُ التَّمَامُ فِي سَفَرٍ كَانُوا أَوْ فِي حَضَرٍ الْمُكَارِي وَ الْكَرِيُّ وَ الْأَشْتَقَانُ وَ الرَّاعِي لِأَنَّهُ عَمَلُهُمْ
And from him, from his father, from Musa Bin Ja’far Al Kumundany, from Ahmad Bin Muhammad Bin Isa, from his father, from Hammad, from Hareyz, from Zurara,
‘From Abu Ja’far-asws having said: ‘Four (persons), the complete (Salat) is obligated upon them whether they are in a journey or staying – an usher of riding animals, and the driver of the riding animals, and ‘Al-Ashtaqan’ (and he is the mailman), and the shepherd, because it is their work’.
قَالَ الصَّدُوقُ ره الْأَشْتَقَانُ الْبَرِيدُ.
Al-Sadouq said, ‘And ‘Al-Ashtaqan’, he is the mailman’’.[8]
تفصيل و تبيين
Detail and clarification (Ahadeeth only)
وَ فِي رِوَايَةِ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُهُ عَنِ الْمَلَّاحِينَ وَ الْأَعْرَابِ هَلْ عَلَيْهِمْ تَقْصِيرٌ قَالَ لَا بُيُوتُهُمْ مَعَهُمْ.
And in a report by Is’haq Bin Ammar (in Al Tahzeeb) who said, ‘I asked him-asws about the navigator (of a ship) and the Bedouin, ‘Is shortening (of the Salat) upon them?’ He-asws said: Their houses are not with them’’.
وَ احْتَجُّوا بِمَا رَوَاهُ الشَّيْخُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُكَارِي إِنْ لَمْ يَسْتَقِرَّ فِي مَنْزِلِهِ إِلَّا خَمْسَةَ أَيَّامٍ وَ أَقَلَّ قَصَّرَ فِي سَفَرِهِ بِالنَّهَارِ وَ أَتَمَّ بِاللَّيْلِ وَ عَلَيْهِ صَوْمُ شَهْرِ رَمَضَانَ وَ إِنْ كَانَ لَهُ مُقَامٌ فِي الْبَلَدِ الَّذِي يَذْهَبُ إِلَيْهِ عَشَرَةَ أَيَّامٍ وَ أَكْثَرَ قَصَّرَ فِي سَفَرِهِ وَ أَفْطَرَ.
And they argue with what is reported by the Sheykh, from Abdullah Bin Sinan (in Al Tahzeeb), from Abu Abdullah-asws having said: ‘The usher of the riding animals, if he does not stay in his house except five days and less, should shorten (Salat) in his journey and (pray) complete at night, and upon him are fasts of the month of Ramazan; and if there is a place for him in the city which he goes to for ten days and more, will shorten in his journey and break (not fast)’’.
وَ مُرْسَلَةُ يُونُسَ أَيْضاً تَدُلُّ عَلَى ذَلِكَ حَيْثُ قَالَ ع أَيُّمَا مُكَارٍ أَقَامَ فِي مَنْزِلِهِ أَوْ فِي الْبَلَدِ الَّذِي يَدْخُلُهُ أَكْثَرَ مِنْ عَشَرَةِ أَيَّامٍ فَعَلَيْهِ التَّقْصِيرُ.
And a ‘Mursal’ Hadeeth by Yunus (in Al Tahzeeb) as well evidencing upon that whereby he-asws said: ‘But rather an usher of riding animals staying in his house or in the city which he enters more than tend day, upon him is the shortening (of the Salat)’’.
7- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يَخْرُجُ مُسَافِراً قَالَ يُقَصِّرُ إِذَا خَرَجَ مِنَ الْبُيُوتِ.
(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from a man,
‘From Abu Abdullah-asws regarding the man going out on a journey. He-asws said: ‘He should shorten (Salat) when he goes out from the houses’’.[9]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُسَافِرُ يُقَصِّرُ حَتَّى يَدْخُلَ الْمِصْرَ.
And from him by this chain from Hammad,
‘From Abu Abdullah-asws having said: ‘The traveller will shorten (Salat) until he enters the city’’.[10]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ عَنْهُ ع قَالَ: إِذَا سُمِعَ الْأَذَانُ أَتَمَّ الْمُسَافِرُ.
And from him, by this chain,
‘From him-asws having said: ‘When the Azaan is heard, the traveller will (pray) complete (Salat)’’.[11]
8- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ: سَمِعْتُ بَعْضَ الزُّرَارِيِّينَ يَسْأَلُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَكُونُ بِالْبَصْرَةِ وَ هُوَ مِنْ أَهْلِ الْكُوفَةِ وَ لَهُ بِالْكُوفَةِ دَارٌ وَ عِيَالٌ فَيَخْرُجُ وَ يَمُرُّ بِالْكُوفَةِ يُرِيدُ مَكَّةَ لِيَتَجَهَّزَ مِنْهَا وَ لَيْسَ مِنْ رَأْيِهِ أَنْ يُقِيمَ أَكْثَرَ مِنْ يَوْمٍ أَوْ يَوْمَيْنِ
(The book) ‘Qurb Al Isnaad’ – from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Ali Bin Ra’aib who said,
‘I heard one of the two Zurara(s) asked Abu Abdullah-asws about the man being in Al-Basra and he us from the people of Al-Kufa, and for him is a house in Al-Kufa and dependants. He goes out a passed by Al-Kufa intending Makkah, to prepare from it, and it isn’t from his view that he will be staying more than a day or two days.
قَالَ يُقِيمُ فِي جَانِبِ الْكُوفَةِ وَ يُقَصِّرُ حَتَّى يَفْرُغَ مِنْ جَهَازِهِ وَ إِنْ هُوَ دَخَلَ مَنْزِلَهُ فَلْيُتِمَّ الصَّلَاةَ.
He-asws said ‘He should stay in a side of Al-Kufa and shorten (Salat) until he is free from his preparation, and if he enters his hour, then let him pray the complete Salat’’.[12]
6 وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَكُونُ بِالْبَصْرَةِ وَ هُوَ مِنْ أَهْلِ الْكُوفَةِ وَ لَهُ بِهَا دَارٌ وَ أَهْلٌ وَ مَنْزِلٌ وَ يَمُرُّ بِهَا وَ إِنَّمَا هُوَ يَخْتَلِفُ لَا يُرِيدُ الْمُقَامَ وَ لَا يَدْرِي مَا يَتَجَهَّزُ يَوْماً أَوْ يَوْمَيْنِ
And from, from Muhammad Bin Al Waleed, from Abdullah Bin Bukeyr who said,
‘I asked Abu Abdullah-asws about the man being in Al-Basra and he is from the people of Al-Kufa, and for him is a house at it, and family, and dwelling, and he passes by it, and rather he is interchanging not intending to stay, and he does not know what (it will take to) prepare, a day or two days’.
قَالَ يُقِيمُ فِي جَانِبِهَا وَ يُقَصِّرُ
He-asws said: ‘He should stay in its side and shorten (Salat)’.
قَالَ قُلْتُ لَهُ فَإِنْ دَخَلَ أَهْلَهُ
He (the narrator) said, ‘I said to him-asws, ‘Supposing he enters to see his family?’
قَالَ عَلَيْهِ التَّمَامُ.
He-asws said: ‘Upon him is (to pray) the complete (Salat)’’.[13]
وَ مِنْهُ عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ الْبَزَّازِ عَنْ أَبِي الْبَخْتَرِيِّ وَهْبٍ الْقُرَشِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ أَنَّ عَلِيّاً ع كَانَ إِذَا خَرَجَ مُسَافِراً لَمْ يُقَصِّرْ مِنَ الصَّلَاةِ حَتَّى يَخْرُجَ مِنِ احْتِلَامِ الْبُيُوتِ وَ إِذَا رَجَعَ لَا يُتِمُّ الصَّلَاةَ حَتَّى يَدْخُلَ احْتِلَامَ الْبُيُوتِ.
And from him, from Al Sindy Bin Muhammad Al Bazzaz, from Abu Al Bakhtary Wahb Al Qureyshi,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘It was so, whenever Ali-asws went out on a journey did no shorten from the Salat until he-asws exited from the (areas of) inhabited houses, and when he-asws returned, would not pray complete (Salat) until he-asws entered the (areas of) inhabited houses’’.[14]
تبيين وَ يَدُلُّ عَلَى مَذْهَبِ الْمُرْتَضَى وَ ابْنِ الْجُنَيْدِ فِي الْعَوْدِ صَحِيحَةُ الْعِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَزَالُ الْمُسَافِرُ مُقَصِّراً حَتَّى يَدْخُلَ بَيْتَهُ.
Clarification (Ahadeeth only) – And it evidence’s upon the doctrine of Al-Murtaza, and Ibn Al-Jundab in ‘Al-Oud’, a correct (hadeeth) by Al-Ays Bin Al-Qasim (in Al Tahzeeb), from Abu Abdullah-asws having said: ‘The traveller will not cease shortening (Salat) until he enters his house’’.
6 وَ فِي مُوَثَّقَةِ إِسْحَاقَ بْنِ عَمَّارٍ حَتَّى يَدْخُلَ أَهْلَهُ.
And in a trusted (Hadeeth) by Is’haq Bin Ammar (in Al Tahzeeb): ‘Until he enters to (be with) his family’’.
9- كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْمُكَارِينَ الَّذِينَ يَخْتَلِفُونَ إِلَى النِّيلِ هَلْ عَلَيْهِمْ تَمَامُ الصَّلَاةِ
(The book) ‘Kitab Al Masaail’ – By his chain,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the ushers of riding animals, those who are interchanging to the (river) Nile, ‘Is it upon them (to pray) the complete Salat?’
قَالَ إِذَا كَانَ مُخْتَلَفَهُمْ فَلْيَصُومُوا وَ لْيُتِمُّوا الصَّلَاةَ إِلَّا أَنْ يَجِدَّ بِهِمُ السَّيْرُ فَلْيُفْطِرُوا وَ لْيُقَصِّرُوا.
He-asws said: ‘When they were interchanging (coming and going), let them fast and let them pray the complete Salat, except if the journey is tiring with them then let them break (not fast) and let them shorten (the Salat)’’.[15]
بيان: وَ اسْتَدَلَّ بِمَا رَوَاهُ عَنْ عِمْرَانَ الْأَشْعَرِيِّ عَنْ بَعْضِ أَصْحَابِنَا يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: الْجَمَّالُ وَ الْمُكَارِي إِذَا جَدَّ بِهِمَا السَّيْرُ فَلْيُقَصِّرَا بَيْنَ الْمَنْزِلَيْنِ وَ لْيُتِمَّا فِي الْمَنْزِلِ.
Explanation (Hadeeth only) – And it evidence’s with what is reported from Imran Al-Ash’ary, from one of our companions (in Al Tahzeeb) raising it to Abu Abdullah-asws having said: ‘The cameleer, and the driver of the riding animals, when the journey is tiring with them, let them shorten (the Salat) between the two stops, and let them pray complete (Salat) in the stops’’.
10- الْمَحَاسِنُ، عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَتَصَيَّدُ الْيَوْمَ وَ الْيَوْمَيْنِ وَ الثَّلَاثَةَ أَ يُقَصِّرُ الصَّلَاةَ
(The book) ‘Al Mahasin’ – from one of his companions, from Ali Bin Asbaat, from Abdullah Bin Bukeyr who said,
‘I asked Abu Abdullah-asws about the man hunting for the day, and the two days, and the three, ‘Should he shorten the Salat?’
قَالَ لَا إِلَّا أَنْ يُشَيِّعَ الرَّجُلُ أَخَاهُ فِي الدِّينِ وَ إِنَّ الْمُتَصَيِّدَ لَهْواً بَاطِلٌ لَا يُقَصِّرُ الصَّلَاةَ فِيهِ
He-asws said: ‘No, except if the man is escorting his brother in religion, and that the hunting for sport is a falsehood, he cannot shorten the Salat during it’.
وَ قَالَ يُقَصِّرُ الصَّلَاةَ إِذَا شَيَّعَ أَخَاهُ.
And he-asws said: ‘He should shorten the Salat when he is escorting his brother (in religion)’’.[16]
بيان: وَ هُوَ قَوِيٌّ لِمَا رَوَاهُ الشَّيْخُ عَنْ بَعْضِ أَهْلِ الْعَسْكَرِ قَالَ: خَرَجَ عَنْ أَبِي الْحَسَنِ ع أَنَّ صَاحِبَ الصَّيْدِ يُقَصِّرُ مَا دَامَ عَلَى الْجَادَّةِ فَإِذَا عَدَلَ أَتَمَّ فَإِذَا رَجَعَ إِلَيْهَا قَصَّرَ.
Explanation (Hadeeth only) – And it is strong due to what is reported by the Sheykh (in Al Tahzeeb) from one of the people of Al-Askar who said, ‘It has emerged from Abu Al-Hassan-asws: ‘The hunter should shorten (the Salat) for as long as he is upon the main road. When he diverts, he should pray complete. When he returns to it, he should shorten’’.
11- الْمُقْنِعُ، رُوِيَ لَيْسَ عَلَى صَاحِبِ الصَّيْدِ تَقْصِيرٌ ثَلَاثَةَ أَيَّامٍ فَإِذَا جَازَ ثَلَاثَةَ أَيَّامٍ فَعَلَيْهِ التَّقْصِيرُ.
(The book) ‘Al Muqnie’ –
‘It is reported: ‘It isn’t upon the hunter to shorten (Salat) for three days. When he exceeds three days, upon him is the shortening (of the Salat)’’.[17]
بيان: وَ يُؤَيِّدُهُ مَا رَوَاهُ الشَّيْخُ فِي الصَّحِيحِ عَنْ عَبْدِ اللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَتَصَيَّدُ فَقَالَ إِنْ كَانَ يَدُورُ حَوْلَهُ فَلَا يُقَصِّرُ وَ إِنْ كَانَ تَجَاوَزَ الْوَقْتَ فَلْيُقَصِّرْ
Explanation (Hadeeth) only – And it is supported by what is reported by the Sheykh (in Al Tahzeeb), in the correct (Hadeeth), from Abdullah who said, ‘I asked Abu Abdullah-asws about the man hunting. He-asws said: ‘If he was going around it, there is no shortening (of the Salat), and if he was exceeding the time, let him shorten’.
وَ رَوَاهُ الصَّدُوقُ أَيْضاً فِي الصَّحِيحِ عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْهُ ع.
And it is reported by Al-Sadouq as well in the correct (Hadeeth in Al Faqeeh), from Ays Bin Al-Qasim, from him-asws.
12- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الرَّجُلِ يَخْرُجُ إِلَى الضَّيْعَةِ فَيُقِيمُ الْيَوْمَ وَ الْيَوْمَيْنِ وَ الثَّلَاثَةَ يُتِمُّ أَوْ يُقَصِّرُ
(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 the man going out to the estate, so he stays for the day and the two days and the three, ‘Should he pray complete (Salat) or shorten?’
قَالَ يُتِمُّ فِيهَا.
He-asws said: ‘He should pray complete in it’’.[18]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الرَّجُلِ يُرِيدُ السَّفَرَ إِلَى ضِيَاعِهِ فِي كَمْ يُقَصِّرُ
And from him, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Al Bazanty who said,
‘I asked Al-Reza-asws about the man intending the journey to his estate, ‘In how many (days) should he shorten (the Salat)?’
قَالَ [فِي] ثَلَاثَةٍ.
He-asws said: ‘In three (days)’’.[19]
بيان: فَمِنْهَا صَحِيحَةُ ابْنِ بَزِيعٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُقَصِّرُ فِي ضَيْعَتِهِ فَقَالَ لَا بَأْسَ مَا لَمْ يَنْوِ مُقَامَ عَشَرَةِ أَيَّامٍ إِلَّا أَنْ يَكُونَ لَهُ فِيهَا مَنْزِلٌ يَسْتَوْطِنُهُ
Explanation (Ahadeeth only) – From these is a correct (Hadeeth) by Ibn Bazie (in Al Tahzeeb), from Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about the man shortening (Salat) in his estate. He-asws said: ‘There is no problem for as long as he does not intend staying for ten days, except if there happens to be a dwelling for him, he can make it a home’.
فَقُلْتُ مَا الِاسْتِيطَانُ
I said: ‘What is ‘Making it a home’?’
فَقَالَ أَنْ يَكُونَ لَهُ مَنْزِلٌ يُقِيمُ فِيهِ سِتَّةَ أَشْهُرٍ.
He-asws said: ‘If there happens to be a dwelling for him, he can stay in it for six months’’.
وَ مِنْهَا مُوَثَّقَةُ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يَخْرُجُ فِي سَفَرٍ فَيَمُرُّ بِقَرْيَةٍ لَهُ أَوْ دَارٍ فَيَنْزِلُ فِيهَا قَالَ يُتِمُّ الصَّلَاةَ وَ لَوْ لَمْ يَكُنْ لَهُ إِلَّا نَخْلَةٌ وَاحِدَةٌ فَلَا يُقَصِّرُ وَ لْيَصُمْ إِذَا حَضَرَهُ الصَّوْمُ وَ هُوَ فِيهَا.
And from these is a trusted (Hadeeth) by Ammar (in Al Tahzeeb), from Abu Abdullah-asws regarding the man going out in a journey, and he passes by a town of his, or a house, so he descends in it. He-asws said: ‘He should pray complete Salat, and even if there does not happen to be for him except one date tree, he should not shorten, and let him fast when the fast presents while he is in it’’.
وَ بِهَذَا صَرَّحَ الصَّدُوقُ فِي الْفَقِيهِ حَيْثُ قَالَ بَعْدَ إِيرَادِ صَحِيحَةِ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ سَافَرَ مِنْ أَرْضٍ إِلَى أَرْضٍ وَ إِنَّمَا نَزَلَ قُرَاهُ وَ ضَيْعَتَهُ قَالَ إِذَا نَزَلْتَ قُرَاكَ وَ ضَيْعَتَكَ فَأَتِمَّ الصَّلَاةَ وَ إِذَا كُنْتَ فِي غَيْرِ أَرْضِكَ فَقَصِّرْ.
And by this is explicit (Hadeeth) by Al-Sadouq in ‘Al Faqeeh’ whereby he said after referring to a correct (Hadeeth) by Ismail Bin Al-Fazl who said, ‘I asked Abu Abdullah-asws about the man travelling from a land to a land, and rather he descends in his town and his estate. He-asws said: ‘When you descend in your town and your estate, then pray the complete Salat, and when you were in other than your land, shorten’’.
وَ مِنَ الْأَخْبَارِ مَا يَدُلُّ عَلَى مُطْلَقِ الِاسْتِيطَانِ كَصَحِيحَةِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع الرَّجُلُ يَتَّخِذُ الْمَنْزِلَ فَيَمُرُّ بِهِ أَ يُتِمُّ أَوْ يُقَصِّرُ
And from the reports what evidence upon the absolute settlement (making it a home), is like the correct (Hadeeth) by Ali Bin Yaqteen (in Al Tahzeeb) who said, ‘I said to Abu Al-Hassan-asws, ‘The man takes the dwelling, so he passes by it, ‘Show he pray complete or shorten?’
قَالَ كُلُّ مَنْزِلٍ لَا تَسْتَوْطِنُهُ فَلَيْسَ لَكَ بِمَنْزِلٍ وَ لَيْسَ لَكَ أَنْ تُتِمَّ فِيهِ.
He-asws said: ‘Every dwelling you do not make it a home, it isn’t a dwelling for you, and it isn’t for you to pray complete (Salat) in it’’.
وَ صَحِيحَةُ الْحُسَيْنِ بْنِ عَلِيٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الْأَوَّلَ ع عَنْ رَجُلٍ يَمُرُّ بِبَعْضِ الْأَمْصَارِ وَ لَهُ بِالْمِصْرِ دَارٌ وَ لَيْسَ الْمِصْرُ وَطَنَهُ أَ يُتِمُّ صَلَاتَهُ أَمْ يُقَصِّرُ
And in a correct (Hadeeth) by Al-Husayn Bin Ali (in Al Tahzeeb) who said, ‘I asked Abu Al-Hassan-asws the 1st about a man passing by one of the cities and for him is a house in the city, and the city isn’t his homeland, ‘Should his Salat be complete or shortened?’
قَالَ يُقَصِّرُ الصَّلَاةَ وَ الضِّيَاعُ مِثْلُ ذَلِكَ إِذَا مَرَّ بِهَا.
He-asws said: ‘He should shorten the Salat, and the estate is similar to that when he passes by it’’.
13- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ حَرِيزِ بْنِ عَبْدِ اللَّهِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع أَ رَأَيْتَ مَنْ قَدِمَ بَلَدَهُ مَتَى يَنْبَغِي لَهُ أَنْ يَكُونَ مُقَصِّراً وَ مَتَى يَنْبَغِي أَنْ يُتِمَّ
(The book) ‘Al Saraair’ – copying from the book of Hareyz Bin Abdullah who said,
‘I said to Abu Ja’far-asws, ‘What is your view of the one who arrives in his city, when is it befitting for him to be shortening (the Salat), and when it is befitting for him to pray complete?’
قَالَ إِذَا دَخَلْتَ أَرْضاً فَأَيْقَنْتَ أَنَّ لَكَ فِيهَا مُقَامَ عَشَرَةِ أَيَّامٍ فَأَتِمَّ الصَّلَاةَ فَإِنْ لَمْ تَدْرِ مَا مُقَامُكَ بِهَا تَقُولُ غَداً أَخْرُجُ وَ بَعْدَ غَدٍ فَقَصِّرْ مَا بَيْنَكَ وَ بَيْنَ أَنْ يَمْضِيَ شَهْرٌ فَإِذَا تَمَّ شَهْرٌ فَأَتِمَّ الصَّلَاةَ وَ إِنْ أَرَدْتَ أَنْ تَخْرُجَ مِنْ سَاعَتِكَ فَأَتِمَ.
He-asws said: ‘When you enter a land and you are certain that for you is staying in it for ten days, the pray the complete Salat. If you don’t know what your stay is going to be in it, saying, ‘I shall go out tomorrow’, and ‘day after tomorrow’, then shorten for as long as between you and going is a month. When a month is complete, then shorten the Salat; and if you intend to go out from your time (immediately), then pray complete’’.[20]
وَ لَعَلَّ مُسْتَنَدَهَ مَا رَوَاهُ الشَّيْخُ فِي الْحَسَنِ عَنْ أَبِي أَيُّوبَ قَالَ: سَأَلَ مُحَمَّدُ بْنُ مُسْلِمٍ أَبَا جَعْفَرٍ ع عَنِ الْمُسَافِرِ إِنْ حَدَّثَ نَفْسَهُ بِإِقَامَةِ عَشَرَةِ أَيَّامٍ قَالَ فَلْيُتِمَّ الصَّلَاةَ فَإِنْ لَمْ يَدْرِ مَا يُقِيمُ يَوْماً أَوْ أَكْثَرَ فَلْيَعُدَّ ثَلَاثِينَ يَوْماً ثُمَّ لْيُتِمَّ وَ إِنْ أَقَامَ يَوْماً أَوْ صَلَاةً وَاحِدَةً
And it’s attribution is what is reported by the Sheykh in the good (Hadeeth) from Abu Ayoub (in Al Kafi), who said,
‘Muhammad Bin Muslim asked Abu Ja’far-asws about the traveller if he discusses with himself with staying for ten days. He-asws said: ‘Let him pray the complete Salat. If he does not know how long he will be staying for, one day or more, let him count thirty days then let him pray complete, and even if he stays for one day or for one Salat’’.
فَقَالَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ بَلَغَنِي أَنَّكَ قُلْتَ خَمْساً
Muhammad Bin Muslim said to him, ‘It has reached me that you-asws had said five (days)!’
قَالَ قَدْ قُلْتُ ذَلِكَ
He-asws said: ‘I-asws had said that’.
قَالَ أَبُو أَيُّوبَ فَقُلْتُ أَنَا جُعِلْتُ فِدَاكَ يَكُونُ أَقَلَّ مِنْ خَمْسَةِ أَيَّامٍ
Abu Ayoub said, ‘I said, ‘May I be sacrificed for you-asws! Can I be less than five days?’
قَالَ لَا.
He-asws said: ‘No!’’[21]
أَنَّهُ مَحْمُولٌ عَلَى مَا إِذَا كَانَ بِمَكَّةَ أَوِ الْمَدِينَةِ لِلْحَسَنِ كَالصَّحِيحِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ الْمُسَافِرِ يَقْدَمُ الْأَرْضَ
It is carried upon what, when he was at Makkah or Al-Median, of Al-Hassan like the correct (Hadeeth) from Muhammad Bin Muslim (in Al Tahzeeb) who said, ‘I asked him-asws about the traveller arriving in the land.
فَقَالَ إِنْ حَدَّثَتْهُ نَفْسُهُ أَنْ يُقِيمَ عَشْراً فَلْيُتِمَّ وَ إِنْ قَالَ الْيَوْمَ أَخْرُجُ أَوْ غَداً أَخْرُجُ وَ لَا يَدْرِي فَلْيُقَصِّرْ مَا بَيْنَهُ وَ بَيْنَ شَهْرٍ فَإِنْ مَضَى شَهْرٌ فَلْيُتِمَّ وَ لَا يُتِمَّ فِي أَقَلَّ مِنْ عَشَرَةٍ إِلَّا بِمَكَّةَ وَ الْمَدِينَةِ وَ إِنْ أَقَامَ بِمَكَّةَ وَ الْمَدِينَةِ خَمْساً فَلْيُتِمَّ.
He-asws said: ‘If he discusses with himself that he will be staying ten days, and even if he says, ‘Today I shall go out’, or ‘Tomorrow I shall go out’, and he does not know, let him shorten (Salat) what is between it and a month. If a month passes by, let him pray complete, and he cannot pray complete in less than ten (days) except in Makkah and Al-Medina, and even if stays in Makkah and Medina for five (days), he should pray complete’’.[22]
14- فِقْهُ الرِّضَا، قَالَ ع إِنْ نَوَيْتَ الْمُقَامَ عَشَرَةَ أَيَّامٍ وَ صَلَّيْتَ صَلَاةً وَاحِدَةً بِتَمَامٍ ثُمَّ بَدَا لَكَ فِي الْمُقَامِ وَ أَرَدْتَ الْخُرُوجَ فَأَتِمَّ وَ إِنْ بَدَا لَكَ فِي الْمُقَامِ بَعْدَ مَا نَوَيْتَ الْمُقَامَ عَشَرَةَ أَيَّامٍ وَ تَمَمْتَ الصَّلَاةَ وَ الصَّوْمَ.
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘If you intend staying for ten days and you have prayed (at least) one Salat with completeness, then there is a change of decision for you regarding the staying and you intend to go out, pray complete salat, and even if there is a change of decision for you regarding the staying after having intended to stay for ten days and you have prayed (complete) Salat and fasted’’.[23]
15- فِقْهُ الرِّضَا، قَالَ ع فَإِنْ فَاتَتْكَ الصَّلَاةُ فِي السَّفَرِ فَذَكَرْتَهَا فِي الْحَضَرِ فَاقْضِ صَلَاةَ السَّفَرِ رَكْعَتَيْنِ كَمَا فَاتَتْكَ وَ إِنْ فَاتَتْكَ فِي الْحَضَرِ فَذَكَرْتَهَا فِي السَّفَرِ فَاقْضِهَا أَرْبَعَ رَكَعَاتٍ صَلَاةَ الْحَضَرِ كَمَا فَاتَتْكَ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘If you miss a Salat during the journey and you remember it during the staying, the fulfil Salat of the journey as two Cycles just as it was missed by you; and if you miss (a Salat) during the staying and you remember it during the journey, then fulfil it as four Cycles, Salat of the staying just as you had missed it.
وَ إِنْ خَرَجْتَ مِنْ مَنْزِلِكَ وَ قَدْ دَخَلَ عَلَيْكَ وَقْتُ الصَّلَاةِ وَ لَمْ تُصَلِّ حَتَّى خَرَجْتَ فَعَلَيْكَ التَّقْصِيرُ وَ إِنْ دَخَلَ عَلَيْكَ وَقْتُ الصَّلَاةِ وَ أَنْتَ فِي السَّفَرِ وَ لَمْ تُصَلِّ حَتَّى تَدْخُلَ أَهْلَكَ فَعَلَيْكَ التَّمَامُ إِلَّا أَنْ يَكُونَ قَدْ فَاتَكَ الْوَقْتُ فَتُصَلِّيَ مَا فَاتَكَ مِنْ صَلَاةِ الْحَضَرِ فِي السَّفَرِ وَ صَلَاةِ السَّفَرِ فِي الْحَضَرِ.
And if you go out from your house and the time of a Salat has entered upon you and you do not pray until it goes out, upon you is the shortening; and it the time of a Salat enters upon you while you are in the journey and you do not pray until you enter to your family, upon you is the complete (Salat) except if you had missed out the timing. So, you should pray what you had missed from the Salat of staying during that journey, and Salat of the journey during the staying’’.[24]
فَفِي صَحِيحَةِ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَدْخُلُ عَلَيَّ وَقْتُ الصَّلَاةِ وَ أَنَا فِي السَّفَرِ فَلَا أُصَلِّي حَتَّى أَدْخُلَ أَهْلِي
In a correct (Hadeeth) by Ismail Bin Jabir who said,
‘I said to Abu Abdullah-asws, ‘The time of a Salat enters unto me while I am in a journey, so I don’t pray until I enter to see my family’.
فَقَالَ صَلِّ وَ أَتِمَّ الصَّلَاةَ
He-asws said: ‘Pray and complete the Salat (not shortening)’.
قُلْتُ فَدَخَلَ عَلَيَّ وَقْتُ الصَّلَاةِ وَ أَنَا فِي أَهْلِي أُرِيدُ السَّفَرَ فَلَا أُصَلِّي حَتَّى أَخْرُجَ
I said, ‘The time of a Salat enters unto me while I am among my family intending the journey, but I don’t pray until I go out’.
فَقَالَ صَلِّ وَ قَصِّرْ فَإِنْ لَمْ تَفْعَلْ فَقَدْ خَالَفْتَ وَ اللَّهِ رَسُولَ اللَّهِ ص.
He-asws said: ‘Pray and shorten. If you don’t do so, then by Allah-azwj, you would have opposed Rasool-Allah-saww’’.[25]
وَ فِي صَحِيحَةِ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَدْخُلُ مِنْ سَفَرِهِ وَ قَدْ دَخَلَ وَقْتُ الصَّلَاةِ وَ هُوَ فِي الطَّرِيقِ فَقَالَ يُصَلِّي رَكْعَتَيْنِ وَ إِنْ خَرَجَ إِلَى سَفَرِهِ وَ قَدْ دَخَلَ وَقْتُ الصَّلَاةِ فَلْيُصَلِّ أَرْبَعاً.
In a correct (Hadeeth) by Muhammad Bin Muslim (in Al Tahzeeb), said,
‘I asked Abu Abdullah-asws about the man entering into his journey and the time of a Salat had already entered while he is in the road. He-asws said: ‘He should pray two Cycles and if he had gone out to his journey and the times of a Salat had entered, let him pray four (complete)’’.[26]
وَ فِي مُوَثَّقَةِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الرَّجُلِ إِذَا زَالَتِ الشَّمْسُ وَ هُوَ فِي مَنْزِلِهِ ثُمَّ يَخْرُجُ فِي سَفَرٍ قَالَ يَبْدَأُ بِالزَّوَالِ فَيُصَلِّيهَا ثُمَّ يُصَلِّي الْأُولَى بِتَقْصِيرِ رَكْعَتَيْنِ لِأَنَّهُ خَرَجَ مِنْ مَنْزِلِهِ قَبْلَ أَنْ يَحْضُرَ الْأُولَى
And in a trusted (Hadeeth) by Ammar (in Al Tahzeeb),
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the man when the sun declines (midday) and he is in his house, then he goes out in a journey. He-asws said: ‘He should begin with the midday. He should pray it, then pray the foremost (Al-Zohr) with shortening, as two Cycles, because he had gone out from his house before the foremost had presented’.
وَ سُئِلَ فَإِنْ خَرَجَ بَعْدَ مَا حَضَرَتِ الْأُولَى
And he-asws was asked, ‘Supposing he goes out after the foremost (Al-Zohr) had presented?’
قَالَ يُصَلِّي الْأُولَى أَرْبَعَ رَكَعَاتٍ ثُمَّ يُصَلِّي بَعْدُ النَّوَافِلَ ثَمَانَ رَكَعَاتٍ لِأَنَّهُ خَرَجَ مِنْ مَنْزِلِهِ بَعْدَ مَا حَضَرَتِ الْأُولَى.
He-asws said: ‘He should pray the foremost (Al-Zohr) as four Cycle, then pray the optional eight Cycles afterwards, because he had gone out from his house after the foremost (Al-Zohr) had presented’’.[27]
وَ عَنْ بَشِيرٍ النَّبَّالِ قَالَ: خَرَجْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع حَتَّى أَتَيْنَا الشَّجَرَةَ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا نَبَّالُ
And from Bashir Al Nabbal having said (in Al Tahzeeb),
‘I went out with Abu Abdullah-asws until we came to a tree. Abu Abdullah-asws said to me: ‘O Nabbal!’
فَقُلْتُ لَبَّيْكَ
I said, ‘At your-asws service!’
قَالَ إِنَّهُ لَمْ يَجِبْ عَلَى أَحَدٍ مِنْ أَهْلِ هَذَا الْعَسْكَرِ أَنْ يُصَلِّيَ أَرْبَعاً غَيْرِي وَ غَيْرَكَ وَ ذَلِكَ أَنَّهُ دَخَلَ وَقْتُ الصَّلَاةِ قَبْلَ أَنْ نَخْرُجَ.
He-asws said: ‘Surely it is not obligated upon anyone from the people of this encampment to pray four (Cycles) apart from me-asws and you, and that is because the time of Salat had entered before we had gone out’’.[28]
وَ يُؤَيِّدُهُ فِي الرُّجُوعِ صَحِيحَةُ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا كَانَ فِي سَفَرٍ فَدَخَلَ عَلَيْهِ وَقْتُ الصَّلَاةِ قَبْلَ أَنْ يَدْخُلَ أَهْلَهُ فَسَارَ حَتَّى يَدْخُلَ أَهْلَهُ فَإِنْ شَاءَ قَصَّرَ وَ إِنْ شَاءَ أَتَمَّ وَ الْإِتْمَامُ أَحَبُّ إِلَيَّ.
And it is supported regarding the return a correct (Hadeeth) by Mansour (in Al Tahzeeb) who said,
‘I heard Abu Abdullah-asws saying: ‘When he was in a journey and the time of a Salat enters unto him before he enters to his family, so he travels until he enters to his family, if he desires, he can shorten (Salat) and if he desires, he can pray complete, and the complete is more beloved to me’’.[29]
وَ أَيَّدَهُ بِمَا رَوَاهُ فِي الْمُوَثَّقِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ فِي الرَّجُلِ يَقْدَمُ مِنْ سَفَرِهِ فِي وَقْتِ الصَّلَاةِ فَقَالَ إِنْ كَانَ لَا يَخَافُ الْفَوْتَ فَلْيُتِمَّ وَ إِنْ كَانَ يَخَافُ خُرُوجَ الْوَقْتِ فَلْيُقَصِّرْ.
And it is supported by what is reported in the trusted (Hadeeth in Al Tahzeeb), from Is’haq Bin Ammar who said,
‘I heard Abu Al-Hassan-asws saying regarding the man arriving from his journey during the time of a Salat. He-asws said: ‘If had not feared the missing out, let him pray complete, and if he had fear the lapsing of the time, let him shorten’’.[30]
16- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ فِي رَجُلٍ مُسَافِرٍ نَسِيَ الظُّهْرَ وَ الْعَصْرَ فِي السَّفَرِ حَتَّى دَخَلَ أَهْلَهُ قَالَ يُصَلِّي أَرْبَعَ رَكَعَاتٍ
(The book) ‘Al Saraair’ – copying from the book of Jameel Bin Darraj, from Zurara,
‘From one of the two (5th or 6th Imam-asws) having said regarding a man travelling forgetting to pray Al-Zohr and Al-Asr during the journey until he enters to (be with) his family. He-asws said: ‘He should pray four Cycles (complete)’.
وَ قَالَ لِمَنْ نَسِيَ صَلَاةَ الظُّهْرِ أَوِ الْعَصْرِ وَ هُوَ مُقِيمٌ حَتَّى يَخْرُجَ قَالَ يُصَلِّي أَرْبَعَ رَكَعَاتٍ فِي سَفَرِهِ
And he-asws said for the one who forgets Al-Zohr or Al-Asr while he is staying until he goes out. He-asws said: ‘He should pray four Cycles (complete) during his journey’.
وَ قَالَ إِذَا دَخَلَ عَلَى الرَّجُلِ وَقْتُ صَلَاةٍ وَ هُوَ مُقِيمٌ ثُمَّ سَافَرَ صَلَّى تِلْكَ الصَّلَاةَ الَّتِي دَخَلَ وَقْتُهَا عَلَيْهِ وَ هُوَ مُقِيمٌ أَرْبَعَ رَكَعَاتٍ فِي سَفَرِهِ.
And he-asws said: ‘When time of a Salat enters unto a man while he is staying, then he travels, should pray that Salat which its time had entered upon him while he was staying, as four Cycles (complete) during his journey’’.[31]
وَ يَدُلُّ عَلَى الْأَوَّلِ مَا رَوَاهُ الشَّيْخُ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ سُئِلَ عَنْ رَجُلٍ دَخَلَ وَقْتُ الصَّلَاةِ وَ هُوَ فِي السَّفَرِ فَأَخَّرَ الصَّلَاةَ حَتَّى قَدِمَ فَنَسِيَ حِينَ قَدِمَ إِلَى أَهْلِهِ أَنْ يُصَلِّيَهَا حَتَّى ذَهَبَ وَقْتُهَا قَالَ يُصَلِّيهَا رَكْعَتَيْنِ صَلَاةَ الْمُسَافِرِ لِأَنَّ الْوَقْتَ دَخَلَ وَ هُوَ مُسَافِرٌ كَانَ يَنْبَغِي أَنْ يُصَلِّيَهَا عِنْدَ ذَلِكَ ..
And it evidence’s upon the first what is reported by the Sheykh, from Musa Bin Bakr, from Zurara,
‘From Abu Ja’far-asws having been asked about a man the time of a Salat enters unto him while he is in the journey, so he delays the Salat until he arrives. He forgets to pray it when he arrives to his family until its time is gone. He-asws said: ‘He should pray it as two Cycles (shortening), a Salat of the traveller, because the time had entered while he was a traveller. It would have befitting if he had prayed it during that’’.[32]
17- الْعَيَّاشِيُّ، عَنْ حَرِيزٍ قَالَ قَالَ زُرَارَةُ وَ مُحَمَّدُ بْنُ مُسْلِمٍ قُلْنَا لِأَبِي جَعْفَرٍ ع مَا تَقُولُ فِي الصَّلَاةِ فِي السَّفَرِ كَيْفَ هِيَ وَ كَمْ هِيَ
Al Ayyashi – from Hareyz who said, ‘Zurara and Muhammad Bin Muslim said,
‘We said to Abu Ja’far-asws, ‘What are you-asws saying regarding the Salat during the journey, how is it, and how much is it?’
قَالَ إِنَّ اللَّهَ يَقُولُ إِذا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَقْصُرُوا مِنَ الصَّلاةِ فَصَارَ التَّقْصِيرُ فِي السَّفَرِ وَاجِباً كَوُجُوبِ التَّمَامِ فِي الْحَضَرِ
He-asws said: ‘Allah-azwj Says: And when you go forth in the land, so there isn’t any blame on you if you shorten from the Salat [4:101]. So, the shortening came to be in the journey as being obligatory like obligation of praying the complete during the staying’.
قَالا قُلْنَا إِنَّمَا قَالَ اللَّهُ عَزَّ وَ جَلَ فَلَيْسَ عَلَيْكُمْ جُناحٌ وَ لَمْ يَقُلْ افْعَلُوا فَكَيْفَ أَوْجَبَ ذَلِكَ كَمَا أَوْجَبَ التَّمَامَ فِي الْحَضَرِ
They said, ‘But rather, Allah-azwj Mighty and Majestic Said: there isn’t any blame on you, and did not Say: “Do it!” So how can that be obligated like what praying the complete is obligated during the staying?’
قَالَ أَ وَ لَيْسَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي الصَّفَا وَ الْمَرْوَةِ- فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلا جُناحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِما أَ لَا تَرَى أَنَّ الطَّوَافَ بِهِمَا وَاجِبٌ مَفْرُوضٌ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ ذَكَرَهُ فِي كِتَابِهِ وَ صَنَعَهُ نَبِيُّهُ وَ كَذَلِكَ التَّقْصِيرُ فِي السَّفَرِ شَيْءٌ صَنَعَهُ النَّبِيُّ ص وَ ذَكَرَهُ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ
He-asws said: ‘And hasn’t Allah-azwj Mighty and Majestic Said regarding Al Safa and Al Marwa: so whoever performs Hajj of the House or Umrah, there is no blame on him if he goes does Tawaaf of both of them; [2:158]? Don’t you see that the Tawaaf of them both is obligated imposition, because Allah-azwj Mighty and Majestic has Mentioned it in His-azwj Book and His‑azwj Prophet-saww had done it; and like that is the shortening (of the Salat during the journey, a thing which the Prophet-saww done it, and Allah-azwj Mighty and Majestic has Mentioned it in His-azwj Book’.
قَالا قُلْنَا فَمَنْ صَلَّى فِي السَّفَرِ أَرْبَعاً أَ يُعِيدُ أَمْ لَا
The both said, ‘So the one who prays four during the journey, should he repeat or not?’
قَالَ إِنْ كَانَ قَدْ قُرِئَتْ عَلَيْهِ آيَةُ التَّقْصِيرِ وَ فُسِّرَتْ لَهُ فَصَلَّى أَرْبَعاً أَعَادَ وَ إِنْ لَمْ يَكُنْ قُرِئَتْ عَلَيْهِ وَ لَمْ يَعْلَمْهَا فَلَا إِعَادَةَ عَلَيْهِ
He-asws said: ‘If the Verse of the shortening (2:158) had been recited to him and interpreted for him, so he (still) prayed four, he should repeat, and if it had not been recited to him and he did not know it, the repeating is not upon him.
وَ الصَّلَاةُ فِي السَّفَرِ كُلُّهَا الْفَرِيضَةُ رَكْعَتَانِ كُلُّ صَلَاةٍ إِلَّا الْمَغْرِبَ فَإِنَّهَا ثَلَاثٌ لَيْسَ فِيهَا تَقْصِيرٌ تَرَكَهَا رَسُولُ اللَّهِ ص فِي السَّفَرِ وَ الْحَضَرِ ثَلَاثَ رَكَعَاتٍ.
And the Salat during the journey, all of these are obligated as two Cycles except Al-Maghrib, for it is of three (Cycles). There isn’t any shortening in it. Rasool-Allah-saww had left it during the journey and the staying as three Cycles’’.[33]
دَعَائِمُ الْإِسْلَامِ، عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ إِلَى قَوْلِهِ وَ كَذَلِكَ التَّقْصِيرُ فِي السَّفَرِ ذَكَرَهُ اللَّهُ هَكَذَا فِي كِتَابِهِ وَ قَدْ صَنَعَهُ رَسُولُ اللَّهِ.
(The book) ‘Da’aim Al Islam’ –
‘From Abu Ja’far-asws, similar to it up to his-asws words: ‘And like that is the shortening (of the Salat) during the journey. Allah-azwj Mentioned it like that in His-azwj Book, and Rasool-Allah‑saww had done it’’.[34]
بيان وَ الْأَوَّلُ أَقْوَى لِصَحِيحَةِ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى وَ هُوَ مُسَافِرٌ فَأَتَمَّ الصَّلَاةَ قَالَ إِنْ كَانَ فِي وَقْتٍ فَلْيُعِدْ وَ إِنْ كَانَ الْوَقْتُ قَدْ مَضَى فَلَا.
Explanation (Ahadeeth only) – And the first is stronger due to a correct (Hadeeth) by Ays bin Al-Qasim (in Al-Kafi), from Abu Abdullah-asws, he said, ‘I asked him-asws about a man who prays while he is in a journey, the complete Salat. He-asws said: ‘If he was within time, let him repeat, and if the time had gone past, then no’’.
وَ أَمَّا صَحِيحَةُ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ عَنْ رَجُلٍ يَنْسَى فَيُصَلِّي فِي السَّفَرِ أَرْبَعَ رَكَعَاتٍ قَالَ إِنْ ذَكَرَ فِي ذَلِكَ الْيَوْمِ فَلْيُعِدْ وَ إِنْ لَمْ يَذْكُرْ حَتَّى يَمْضِيَ الْيَوْمُ فَلَا إِعَادَةَ عَلَيْهِ.
And as for a correct (Hadeeth) by Abu Baseer who said, ‘I asked about a man who forgets, so he prays four Cycles during the journey. He-asws said: ‘If he remembered during that day, let him repeat, and if he did not remember until the day had gone past, repeating is not upon him’’.
وَ رَوَى الشَّيْخُ فِي الصَّحِيحِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَتَيْتَ بَلَداً وَ أَزْمَعْتَ الْمُقَامَ عَشَرَةً فَأَتِمَّ الصَّلَاةَ فَإِنْ تَرَكَهُ جَاهِلًا فَلَيْسَ عَلَيْهِ الْإِعَادَةُ.
And it is reported by the Sheykh in the correct (Hadeeth) from Mansour Bin Hazim (in Al Tahzeeb), from Abu Abdullah-asws having said: ‘When you come to a city and determined the staying for ten (days), pray the complete Salat. If it is neglected out of ignorance, the repetition isn’t upon him’’.
18- كِتَابُ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنْ خَرَجَ الرَّجُلُ مُسَافِراً وَ قَدْ دَخَلَ وَقْتُ الصَّلَاةِ كَمْ يُصَلِّي
The book of Muhammad Bin Al Musanna Al Hazramy, from Ja’far Bin Muhammad Shureyh, from Dareej, from Al Muhariby who said,
‘I said to Abu Abdullah-asws, ‘The man goes out as a traveller and the time of a Salat enters, how many (Cycles) should be pray?’
قَالَ أَرْبَعاً
He-asws said: ‘Four (Cycles)!’
قَالَ قُلْتُ وَ إِنْ دَخَلَ وَقْتُ الصَّلَاةِ وَ هُوَ فِي السَّفَرِ
He (the narrator) said, ‘I said, ‘And if the time of a Salat enters while he is in the journey?’
قَالَ يُصَلِّي رَكْعَتَيْنِ قَبْلَ أَنْ يَدْخُلَ أَهْلَهُ وَ إِنْ دَخَلَ الْمِصْرَ فَلْيُصَلِّ أَرْبَعاً.
He-asws said: ‘He should pray two Cycles before he enters to see his family, and if he enters the city, let him pray four (Cycles)’’.[35]
19- كِتَابُ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ: قَالَ لِي أَتِمَّ الصَّلَاةَ فِي الْحَرَمَيْنِ مَكَّةَ وَ الْمَدِينَةِ.
The book of Abdullah Bin Yahya Al Kahily, from Sama’at Bin Mihran,
‘From Al-Abd Al Salih-asws (7th Imam-asws), he (the narrator) said, ‘He-asws said to me: ‘Pray the complete Salat in the Sanctuaries of Makkah and Al-Medina’’.[36]
20- الْعِلَلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَمْدَانَ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ يَرْفَعُهُ إِلَى مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ لِأَيِّ عِلَّةٍ تُصَلَّى الْمَغْرِبُ فِي السَّفَرِ وَ الْحَضَرِ ثَلَاثَ رَكَعَاتٍ وَ سَائِرُ الصَّلَوَاتِ رَكْعَتَيْنِ
(The book) ‘Al Ilal’ – from Ali Bin Hatim, from Al Qasim Bin Muhammad, from Hamdan Bin Al-Husayn, from Al-Hassan Bin Ibrahim raising it to Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘For which reason is Al-Maghrib (Salat) to be prayed as three Cycles (complete) during the journey and the staying, while rest of the Salat(s) (are prayed as) two Cycles?’
قَالَ لِأَنَّ رَسُولَ اللَّهِ ص فُرِضَ عَلَيْهِ الصَّلَاةُ مَثْنَى مَثْنَى وَ أَضَافَ إِلَيْهَا رَسُولُ اللَّهِ ص رَكْعَتَيْنِ ثُمَّ نَقَصَ عَنِ الْمَغْرِبِ رَكْعَةً ثُمَّ وَضَعَ رَسُولُ اللَّهِ ص رَكْعَتَيْنِ فِي السَّفَرِ وَ تَرَكَ الْمَغْرِبَ وَ قَالَ إِنِّي أَسْتَحْيِي أَنْ أَنْقُصَ مِنْهَا مَرَّتَيْنِ فَلِذَلِكَ الْعِلَّةِ تُصَلَّى ثَلَاثَ رَكَعَاتٍ فِي الْحَضَرِ وَ السَّفَرِ.
He-asws said: ‘Because Rasool-Allah-saww, the Salat had been Imposed upon him-saww as double, double (Cycles), and Rasool-Allah-saww added two Cycles to these, then he-saww reduced a Cycle from Al-Maghrib. Then Rasool-Allah-saww placed two Cycles during the journey and left out Al-Maghrib, and said: ‘I-saww am embarrassed from reducing twice from it. So that is the reason it is prayed as three Cycles during the staying and the travelling’’.[37]
21- الْعِلَلُ، وَ الْعُيُونُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ فِي عِلَلِ الْفَضْلِ بْنِ شَاذَانَ عَنِ الرِّضَا ع فَإِنْ قَالَ فَلِمَ وَجَبَتِ الْجُمُعَةُ عَلَى مَنْ يَكُونُ عَلَى فَرْسَخَيْنِ لَا أَكْثَرَ مِنْ ذَلِكَ
(The books) ‘Al Ilal’, and ‘Al Uyoun’ – from Abdul Wahid Bin Ubdous, from Ali Bin Muhammad Bin Quteyba in ‘Ilal’ of Al Fazl Bin Shazan,
‘From Al-Reza-asws (in argumentation): ‘If he says, ‘Why is the Friday Salat obligated upon the one being upon two Farsakh’s (12 km), not more than that?’
قِيلَ لِأَنَّ مَا يُقَصَّرُ فِيهِ الصَّلَاةُ بَرِيدَانِ ذَاهِباً أَوْ بَرِيدٌ ذَاهِباً وَ جَائِياً وَ الْبَرِيدُ أَرْبَعَةُ فَرَاسِخَ فَوَجَبَتِ الْجُمُعَةُ عَلَى مَنْ هُوَ عَلَى نِصْفِ الْبَرِيدِ الَّذِي يَجِبُ فِيهِ التَّقْصِيرُ وَ ذَلِكَ أَنَّهُ يَجِيءُ فَرْسَخَيْنِ وَ يَذْهَبُ فَرْسَخَيْنِ فَذَلِكَ أَرْبَعَةُ فَرَاسِخَ وَ هُوَ نِصْفُ طَرِيقِ الْمُسَافِرِ
It will be said, ‘Because what the Salat is shortened in are two Bareeds (46 km) – a Bareed (23km) going, or a Bareed (23 km) going and coming, and the Bareed is of four Farsakh’s (23 km). So, the Friday Salat is obligated upon the one who as upon half the Bareed in which the shortening is obligated it, and that is because he would come two Farsakh’s and go two Farsakh’s, so that would be four Farsakh’s, and it is half the road of the traveller’.
فَإِنْ قَالَ فَلِمَ قُصِّرَتِ الصَّلَاةُ فِي السَّفَرِ
If he says, ‘Why is the Salat shortened during the journey?’
قِيلَ لِأَنَّ الصَّلَاةَ الْمَفْرُوضَةَ أَوَّلًا إِنَّمَا هِيَ عَشْرُ رَكَعَاتٍ وَ السَّبْعُ إِنَّمَا زِيدَتْ فِيهَا بَعْدُ فَخَفَّفَ اللَّهُ عَنْهُ تِلْكَ الزِّيَادَةَ لِمَوْضِعِ سَفَرِهِ وَ تَعَبِهِ وَ نَصَبِهِ وَ اشْتِغَالِهِ بِأَمْرِ نَفْسِهِ وَ ظَعْنِهِ وَ إِقَامَتِهِ لِئَلَّا يَشْتَغِلَ عَمَّا لَا بُدَّ لَهُ مِنْ مَعِيشَتِهِ رَحْمَةً مِنَ اللَّهِ تَعَالَى وَ تَعَطُّفاً عَلَيْهِ إِلَّا صَلَاةَ الْمَغْرِبِ فَإِنَّهَا لَمْ تُقَصَّرْ لِأَنَّهَا صَلَاةٌ مُقَصَّرَةٌ فِي الْأَصْلِ
It will be said, ‘Because firstly the Salat is obligatory. But rather it is of ten Cycles, and the seven were rather increased in it afterwards. Allah-azwj Lightened that increased from him-saww due to the place of his-saww journey, and his-saww tiredness, and his-saww toil, and his-saww pre-occupation by the matters of his-saww self, and his-saww thirst, and his-saww standing at night being pre-occupied from what there is no escape for him-asws from his-saww livelihood, as Mercy from Allah-azwj the Exalted, and as reverence upon him-asws, except Al-Maghrib Salat, for it is no shortened because it is a shortened Salat in the original’.
فَإِنْ قَالَ فَلِمَ وَجَبَ التَّقْصِيرُ فِي ثَمَانِيَةِ فَرَاسِخَ- لَا أَقَلَّ مِنْ ذَلِكَ وَ لَا أَكْثَرَ
If he says, ‘Why is the shortening obligated in eight Farsakh’s, neither less than that nor more?’
قِيلَ لِأَنَّ ثَمَانِيَةَ فَرَاسِخَ مَسِيرَةُ يَوْمٍ لِلْعَامَّةِ وَ الْقَوَافِلِ وَ الْأَثْقَالِ فَوَجَبَ التَّقْصِيرُ فِي مَسِيرَةِ يَوْمٍ
It will be said, ‘Because eight Farsakh’s is travel distance of a day for the general public, and the caravans, and the goods, so the shortening is obligated during a travel distance of a day’.
فَإِنْ قَالَ فَلِمَ وَجَبَ التَّقْصِيرُ فِي مَسِيرَةِ يَوْمٍ
If he says, ‘Why is the shortening obligated in travel distance of a day?’
قِيلَ لِأَنَّهُ لَوْ لَمْ يَجِبْ فِي مَسِيرَةِ يَوْمٍ لَمَا وَجَبَ فِي مَسِيرَةِ سَنَةٍ وَ ذَلِكَ أَنَّ كُلَّ يَوْمٍ يَكُونُ بَعْدَ هَذَا الْيَوْمِ فَإِنَّمَا هُوَ نَظِيرُ هَذَا الْيَوْمِ فَلَوْ لَمْ يَجِبْ فِي هَذَا الْيَوْمِ لَمَا وَجَبَ فِي نَظِيرِهِ إِذْ كَانَ نَظِيرُهُ مِثْلَهُ لَا فَرْقَ بَيْنَهُمَا
It will be said, ‘Because, if it was not obligated in travel distance of a day, it could not be obligated in travel distance of a year, and that is because every day happening to be after this day, rather it is a peer of this day. If it is not obligated during this day, it cannot be obligated in its peer, when its peer was like it, there being no difference between the two’.
فَإِنْ قَالَ قَدْ يَخْتَلِفُ السَّيْرُ وَ ذَلِكَ أَنَّ سَيْرَ الْبَقَرِ إِنَّمَا هُوَ أَرْبَعَةُ فَرَاسِخَ وَ سَيْرَ الْفَرَسِ عشرين [عِشْرُونَ] فَرْسَخاً فَلِمَ جَعَلْتَ أَنْتَ مَسِيرَةَ يَوْمٍ ثَمَانِيَةَ فَرَاسِخَ
If he says, ‘The travelling is difference, and that, travel of the cow is rather of four Farsakh’s, and travel of the horse is of twenty Farsakh’s. So why are you-asws making travel of a day as being of eight Farsakh’s?’
قِيلَ لِأَنَّ ثَمَانِيَةَ فَرَاسِخَ هِيَ مَسِيرُ الْجَمَّالِ وَ الْقَوَافِلِ وَ هُوَ السَّيْرُ الَّذِي يَسِيرُهُ الْجَمَّالُونَ وَ الْمُكَارُونَ
It will be said: ‘Because eight Farsakh’s, it is a travel of the cameleer and the caravan, and it is the travel who travels with the cameleers and the caravans’.
فَإِنْ قَالَ فَلِمَ تُرِكَ تَطَوُّعُ النَّهَارِ وَ لَا يُتْرَكُ تَطَوُّعُ اللَّيْلِ
If he says, ‘Why has voluntary (optional Salats) of the day being neglected while voluntary (optional Salats) of the night are not neglected?’
قِيلَ لِأَنَّ كُلَّ صَلَاةٍ لَا تَقْصِيرَ فِيهَا فَلَا تَقْصِيرَ فِي تَطَوُّعِهَا وَ ذَلِكَ أَنَّ الْمَغْرِبَ لَا تَقْصِيرَ فِيهَا فَلَا تَقْصِيرَ فِيمَا بَعْدَهَا مِنَ التَّطَوُّعِ وَ كَذَلِكَ الْغَدَاةُ لَا تَقْصِيرَ فِيمَا قَبْلَهَا مِنَ التَّطَوُّعِ
It will be said: ‘Because every Salat having not shortening in it, there is no shortening in its optional. Al-Maghrib has not shortening in it there is no shortening in what is after it from the optional Salat(s), and like what is the morning. There is no shortening in what is before it from the optional’.
فَإِنْ قَالَ فَمَا بَالُ الْعَتَمَةِ مُقَصَّرَةً وَ لَيْسَ تُتْرَكُ رَكْعَتَاهَا
If he says, ‘So what is the matter the ‘Al-Atma’ (Al-Isha) is shortened and it’s Cycles aren’t neglected?’
قِيلَ إِنَّ تِلْكَ الرَّكْعَتَيْنِ لَيْسَتَا مِنَ الْخَمْسِينَ فَإِنَّمَا هِيَ زِيَادَةٌ فِي الْخَمْسِينَ تَطَوُّعاً وَ لْيُتِمَّ بِهَا بَدَلَ كُلِّ رَكْعَةٍ مِنَ الْفَرِيضَةِ رَكْعَتَيْنِ مِنَ النَّوَافِلِ
It will be said, ‘Those two Cycles aren’t from the fifty. Rather these are an increase in the fifty, voluntary, and let him complete with these instead of every Cycle from the Obligatory, two Cycles of the optional’.
فَإِنْ قَالَ فَلِمَ جَازَ لِلْمُسَافِرِ وَ الْمَرِيضِ أَنْ يُصَلِّيَا صَلَاةَ اللَّيْلِ فِي أَوَّلِ اللَّيْلِ
If he says, ‘Why is it allowed for the traveller and the sick to pray the night Salat in the beginning of a night?’
قِيلَ لِاشْتِغَالِهِ وَ ضَعْفِهِ لِيُحْرِزَ صَلَاتَهُ فَيَسْتَرِيحَ الْمَرِيضُ فِي وَقْتِ رَاحَتِهِ وَ يَشْتَغِلَ الْمُسَافِرُ بِأَشْغَالِهِ وَ ارْتِحَالِهِ وَ سَفَرِهِ.
It will be said, ‘Due to his pre-occupation and his weakness to guard his Salat, so the sick one can rest during time of his rest, and the traveller can be pre-occupied with his pre-occupation and his departure, and his journey’’.[38]
22- الْعُيُونُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ فِيمَا كَتَبَ الرِّضَا ع لِلْمَأْمُونِ التَّقْصِيرُ فِي ثَمَانِيَةِ فَرَاسِخَ وَ مَا زَادَ وَ إِذَا قَصَّرْتَ أَفْطَرْتَ.
(The book) ‘Al Uyoun’ – By the previous chain,
‘Among what Al-Reza-asws wrote for Al-Mamoun: ‘The shortening is in eight Farsakh’s and what is more, and when you shorten you break (do not fast)’’.[39]
23- قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنِ ابْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُشَيِّعُ إِلَى الْقَادِسِيَّةِ أَ يُقَصِّرُ
(The book) ‘Qurb Al Isnaad’ – from Muhammad Bin Al Waleed, from Ibn Bukeyr who said,
‘I asked Abu Abdullah-asws about the man who escorts (someone) to Al-Qadisiyyah, ‘Should he shorten (Salat)?’
قَالَ كَمْ هِيَ
He-asws said: ‘How much (distance) is it?’
قَالَ قُلْتُ الَّتِي رَأَيْتَ
He (the narrator) said, ‘I said, ‘That which you-asws are viewing (being 15 Arabic miles)’.
قَالَ نَعَمْ يُقَصِّرُ.
He-asws said: ‘Yes, he should shorten (Salat)’’.[40]
24- الْخِصَالُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَهْدَى إِلَيَّ وَ إِلَى أُمَّتِي هَدِيَّةً لَمْ يُهْدِهَا إِلَى أَحَدٍ مِنَ الْأُمَمِ كَرَامَةً مِنَ اللَّهِ لَنَا
(The book) ‘Al Khisaal’ – from his father, from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Gifted a gift to me-saww and to my-saww community He-azwj had not Gifted it to anyone from the communities (before), as a prestige for us from Allah‑azwj’.
قَالُوا وَ مَا ذَاكَ يَا رَسُولَ اللَّهِ
They said, ‘And what is that, O Rasool-Allah-saww?’
قَالَ الْإِفْطَارُ فِي السَّفَرِ وَ التَّقْصِيرُ فِي الصَّلَاةِ فَمَنْ لَمْ يَفْعَلْ ذَلِكَ فَقَدْ رَدَّ عَلَى اللَّهِ عَزَّ وَ جَلَّ هَدِيَّتَهُ.
He-asws said: ‘The breaking of fast (not fasting) during the journey and the shortening in the Salat! The one who does not do that, he has returned to Allah-azwj Mighty and Majestic His-azwj Gift’’.[41]
25- الْخِصَالُ، وَ الْمَجَالِسُ، لِلصَّدُوقِ بِسَنَدٍ تَكَرَّرَ ذِكْرُهُ فِي خَبَرِ نَفَرٍ مِنَ الْيَهُودِ جَاءُوا إِلَى النَّبِيِّ ص قَالَ أَعْطَانِي اللَّهُ الرُّخْصَةَ لِأُمَّتِي عِنْدَ الْأَمْرَاضِ وَ السَّفَرِ.
(The books) ‘Al Khisaal’ and ‘Al Majaalis’ of Al Sadouq, by a chain who mentioned is repeated in a Hadeeth,
‘A number of Jews came to the Prophet-saww. He-saww said: ‘Allah-azwj has Given me the allowance for my-saww community during the illnesses and the journey’’.[42]
26- الْخِصَالُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْهَيْثَمِ وَ خَمْسَةٍ أُخْرَى مِنْ مَشَايِخِهِ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنِ الصَّادِقِ ع قَالَ: التَّقْصِيرُ فِي ثَمَانِيَةِ فَرَاسِخَ وَ هُوَ بَرِيدَانِ وَ إِذَا قَصَّرْتَ أَفْطَرْتَ وَ مَنْ لَمْ يُقَصِّرْ فِي السَّفَرِ لَمْ تُجْزِ صَلَاتُهُ لِأَنَّهُ قَدْ زَادَ فِي فَرْضِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Khisal’ – from Ahmad Bin Muhammad Bin Al Haysam and five others from his elders, from Ahmad Bin Yahya Bin Zakariya, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from Abu Muawiya, from Al A’mash,
‘From Al-Sadiq-asws having said: ‘The shortening is in eight Farsakh’s (23 km), and it is two ‘Bareeds’, and when should shorten, you should not fast, and the one who does not shorten during the journey, his Salat is not allowed because he has increased in the obligations of Allah-azwj Mighty and Majestic’’.[43]
27- الْعُيُونُ، بِالْأَسَانِيدِ الثَّلَاثَةِ الْمُتَقَدِّمِ ذِكْرُهَا فِي صَدْرِ الْكِتَابِ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع عَنِ الصَّادِقِ ع قَالَ سُئِلَ أَبِي عَنِ الصَّلَاةِ فِي السَّفَرِ فَذَكَرَ أَنَّ أَبَاهُ ع كَانَ يُقَصِّرُ الصَّلَاةَ فِي السَّفَرِ.
(The book) ‘Al Uyoun’ – by the three preceding chains he mentioned in the beginning of the book,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Al-Sadiq-asws having said: ‘My-asws father‑asws was asked about the Salat during the journey. He-asws mentioned that his-asws father had shortened the Salat during the journey’’.[44]
28- الْعُيُونُ، عَنْ تَمِيمِ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ رَجَاءِ بْنِ أَبِي الضَّحَّاكِ قَالَ: كَانَ الرِّضَا ع فِي طَرِيقِ خُرَاسَانَ يُصَلِّي فَرَائِضَهُ رَكْعَتَيْنِ رَكْعَتَيْنِ إِلَّا الْمَغْرِبَ فَإِنَّهُ كَانَ يُصَلِّيهَا ثَلَاثاً وَ لَا يَدَعُ نَافِلَتَهَا وَ لَا يَدَعُ صَلَاةَ اللَّيْلِ وَ الشَّفْعَ وَ الْوَتْرَ وَ رَكْعَتَيِ الْفَجْرِ فِي سَفَرٍ وَ لَا حَضَرٍ وَ كَانَ لَا يُصَلِّي مِنْ نَوَافِلِ النَّهَارِ فِي السَّفَرِ شَيْئاً
(The book) ‘Al Uyoun’ – from Tameem Bin Abdullah Al Qureyshi, from his father, from Ahmad Bin Ali Al Ansari, from Raja’a Bin Abu Al Zahhak who said,
‘Al-Reza-asws was in a road of Khurasan praying his-asws obligatory Salat as two Cycles except Al-Maghrib, for he-asws had prayed it as three (Cycles), and he-asws neither neglected its optional nor left the night Salat and Al-Shaf’a and Al-Witr, and two Cycles of Al-Fajr in a journey, nor in staying, and he-asws did not pray anything from optional (Salat-s) of the day during the journey.
وَ كَانَ يَقُولُ بَعْدَ كُلِّ صَلَاةٍ يُقَصِّرُهَا سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ ثَلَاثِينَ مَرَّةً وَ يَقُولُ هَذَا لِتَمَامِ الصَّلَاةِ
And Rasool-Allah-saww was saying after a Salat he-saww had shortened: ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj, and Allah-azwj is Greatest’, thirteen times, and he-saww said this to complete the Salat.
وَ مَا رَأَيْتُهُ صَلَّى الضُّحَى فِي سَفَرٍ وَ لَا حَضَرٍ وَ كَانَ لَا يَصُومُ فِي السَّفَرِ شَيْئاً وَ كَانَ إِذَا أَقَامَ بِبَلْدَةٍ عَشَرَةَ أَيَّامٍ صَائِماً لَا يُفْطِرُ فَإِذَا جَنَّ اللَّيْلُ بَدَأَ بِالصَّلَاةِ قَبْلَ الْإِفْطَارِ.
And I (the narrator) did not see him-asws pray Al Zohar, neither during a journey nor staying; and he-asws did not fast anything during the journey; and it was so whenever he-asws stayed at a city for ten day, he-asws would fast, nor break. When the night shielded, he-asws began with the Salat before the ‘Iftar’ (breaking the fast)’’.[45]
29- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ هَارُونَ بْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنِ الْقَاسِمِ بْنِ جَعْفَرِ بْنِ أَحْمَدَ عَنْ عَبَّادِ بْنِ أَحْمَدَ عَنْ عَمِّهِ عَنْ أَبِيهِ عَنْ جَابِرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْأَعْلَى عَنْ سُوَيْدِ بْنِ غَفَلَةَ
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from Ahmad Bin Haroun Bin Al Salt, from Ibn Uqdah, from Al Qasim Bin Ja’far Bin Ahmad, from Abbad Bin Ahmad, from his uncle, from his father, from Jabir, from Ibrahim Bin Abdul A’ala, from Suweyd Bin Gafalah,
عَنْ عُمَرَ بْنِ الْخَطَّابِ وَ عَنْ أَبِي بَكْرٍ وَ عَنْ عَلِيٍّ ع وَ عَنْ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ قَالَ كُلُّهُمْ قَالَ: إِذَا كُنْتَ مُسَافِراً ثُمَّ مَرَرْتَ بِبَلْدَةٍ تُرِيدُ أَنْ تُقِيمَ بِهَا عَشْراً فَأَتِمَّ الصَّلَاةَ وَ إِنْ كُنْتَ إِنَّمَا تُرِيدُ أَنْ تُقِيمَ بِهَا أَقَلَّ مِنْ عَشَرَةٍ فَقَصِّرْ وَ إِنْ قَدِمْتَ وَ أَنْتَ تَقُولُ أَسِيرُ غَداً أَوْ بَعْدَ غَدٍ حَتَّى تُتِمَّ شَهْراً فَأَكْمِلِ الصَّلَاةَ وَ لَا تُقَصِّرْ فِي أَقَلَّ مِنْ ثَلَاثٍ
‘From Umar Bin Al Khattab, and from Abu Bakr, and from Ali-asws, and from Abdullah Bin Al-Abbas, all of them said, ‘When you travel, then you pass by a city intending to stay at it for ten (days), pray the complete Salat; and if you rather intended to stay at it less than ten (days), shorten; and if you arrived and you were saying, ‘I shall travel (depart) tomorrow or (day) after tomorrow’, until a month is completed, then pray the perfect (complete) Salat and do not shorten in less than three (days)’.
وَ قَالَ سَأَلْتُهُمْ عَنْ صَاحِبِ السَّفِينَةِ أَ يُقَصِّرُ الصَّلَاةَ كُلَّهَا
And he said, ‘I asked them about a sailor in a ship, ‘Should he shorten the Salat, all of them?’
قَالَ نَعَمْ إِذَا كُنْتَ فِي سَفْرٍ مُمْعِنٍ وَ إِنْ سَافَرْتَ فِي رَمَضَانَ فَصُمْ إِنْ شِئْتَ
He said, ‘Yes, when you were on a lengthy journey, and if you travel during Ramazan, then fast if you like’.
وَ كُلُّهُمْ قَالَ إِذَا صَلَّيْتَ فِي السَّفِينَةِ فَأَوْجِبِ الصَّلَاةَ إِلَى الْقِبْلَةِ فَإِنِ اسْتَدَارَتْ فَاثْبُتْ حَيْثُ أَوْجَبَتْ
And all of them said, ‘When you pray in the ship, then it obligates the Salat to the Qiblah. If it rotates, then stay affirmed wherever it had obligated’.
وَ كُلُّهُمْ صَلَّى الْعَصْرَ وَ الْفِجَاجُ مُسْفِرَةٌ فَإِنَّهَا كَانَتْ صَلَاةَ رَسُولِ اللَّهِ ص وَ كُلُّهُمْ قَنَتَ فِي الْفَجْرِ وَ عُثْمَانُ أَيْضاً قَنَتَ فِي الْفَجْرِ.
And all of them prayed Al-Asr and travelled the mountain ranges (shortening Salat), for it was a Salat of Rasool-Allah-saww, and all of them performed Qunout in Al-Fajr (Salat), and Usman as well performed Qunout in Al-Fajr (Salat)’’.[46]
30- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ وَ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ الْجَبَلِيِّ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع عَنْ قَوْمٍ خَرَجُوا فِي سَفَرٍ لَهُمْ فَلَمَّا انْتَهَوْا إِلَى الْمَوْضِعِ الَّذِي يَجِبُ عَلَيْهِمْ فِيهِ التَّقْصِيرُ قَصَّرُوا فَلَمَّا أَنْ صَارُوا عَلَى رَأْسِ فَرْسَخَيْنِ أَوْ ثَلَاثَةٍ أَوْ أَرْبَعَةِ فَرَاسِخَ تَخَلَّفَ عَنْهُمْ رَجُلٌ لَا يَسْتَقِيمُ لَهُمُ السَّفَرُ إِلَّا بِمَجِيئِهِ إِلَيْهِمْ فَأَقَامُوا عَلَى ذَلِكَ أَيَّاماً- لَا يَدْرُونَ هَلْ يَمْضُونَ فِي سَفَرِهِمْ أَوْ يَنْصَرِفُونَ هَلْ يَنْبَغِي لَهُمْ أَنْ يُتِمُّوا الصَّلَاةَ أَوْ يُقِيمُوا عَلَى تَقْصِيرِهِمْ
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, and from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al-Husayn Al Sa’adabady, from Al Barqy, from Muhammad Bin Ali Al Kufi, from Muhammad Bin Aslam Al Jabaly, from Sabbah Al Haza’a, from Is’haq Bin Ammar who said,
‘I asked Abu Al-Hassan Musa Bin Ja’far-asws about a group going out in a journey. When they end up to the place which the shortening is obligated upon them, then shorten. When they come to the top of two Farsakh’s, or three, or four Farsakh’s, a man from them stays back from them, the journey is no longer straight for them except by his coming to them. So they stay upon that for days, not knowing whether they should continue in their journey or disperse. ‘Is it befitting for them to pray the complete Salat or to be staying upon their shortening?’
فَقَالَ إِنْ كَانُوا بَلَغُوا مَسِيرَةَ أَرْبَعَةِ فَرَاسِخَ فَلْيُقِيمُوا عَلَى تَقْصِيرِهِمْ أَقَامُوا أَمِ انْصَرَفُوا وَ إِنْ سَارُوا أَقَلَّ مِنْ أَرْبَعَةِ فَرَاسِخَ فَلْيُتِمُّوا الصَّلَاةَ مَا أَقَامُوا فَإِذَا مَضَوْا فَلْيُقَصِّرُوا
He-asws said: ‘If they had reached a travel distance of four Farsakh’s, let them stay upon their shortening (of Salat), whether they stay or leave; and if they had travelled less than four Farsakh’s, let them pray the complete Salat for as long as they say. When they continue, let them shorten’.
ثُمَّ قَالَ ع وَ هَلْ تَدْرِي كَيْفَ صَارَتْ هَكَذَا
Then he-asws said: ‘And do you know how it came to be like this?’
قُلْتُ لَا أَدْرِي
I said, ‘I don’t know’.
قَالَ لِأَنَّ التَّقْصِيرَ فِي بَرِيدَيْنِ وَ لَا يَكُونُ التَّقْصِيرُ فِي أَقَلَّ مِنْ ذَلِكَ فَلَمَّا كَانُوا قَدْ سَارُوا بَرِيداً وَ أَرَادُوا أَنْ يَنْصَرِفُوا بَرِيداً كَانُوا قَدْ سَارُوا سَفَرَ التَّقْصِيرِ وَ إِنْ كَانُوا قَدْ سَارُوا أَقَلَّ مِنْ ذَلِكَ لَمْ يَكُنْ لَهُمْ إِلَّا إِتْمَامُ الصَّلَاةِ
He-asws said: ‘Because the shortening is in two ‘Bareeds’ and the shortening cannot happen in less than that. When they had travelled a ‘Bareed’ and intended to leave for a ‘Bareed’, they would have travelled a journey of the shortening; and if they had travelled less than that, it cannot be for them except to pray the complete Salat’’.
قُلْتُ أَ لَيْسَ قَدْ بَلَغُوا الْمَوْضِعَ الَّذِي لَا يَسْمَعُونَ فِيهِ أَذَانَ مِصْرِهِمُ الَّذِي خَرَجُوا مِنْهُ
I said, ‘Hadn’t they reached the place which they could not hear the Azaan of their city which they had emerged from?’
قَالَ بَلَى إِنَّمَا قَصَّرُوا فِي ذَلِكَ الْمَوْضِعِ لِأَنَّهُمْ لَمْ يَشُكُّوا فِي سَيْرِهِمْ وَ إِنَّ السَّيْرَ سَيَجِدُّ بِهِمْ فِي السَّفَرِ فَلَمَّا جَاءَتِ الْعِلَّةُ فِي مُقَامِهِمْ دُونَ الْبَرِيدِ صَارُوا هَكَذَا.
He-asws said: ‘Yes, but rather they should shorten (Salat) in that place because they did not face hardship in their travel, and even if the travel was strenuous with them in the journey. When the reason came regarding their staying less than the ‘Bareed’, they came to be like this’’.[47]
31- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خِيَارُكُمُ الَّذِينَ إِذَا سَافَرُوا قَصَّرُوا وَ أَفْطَرُوا.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Bin Yahya Al Ash’ary, from Ahmad Bin Hilal, from Isa Bin Abdullah, from his father, from his grandfather,
‘From Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘Best of you are those who when they travel, they shorten and do not fast’’.[48]
وَ مِنْهُ عَنِ ابْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ صَلَّى فِي سَفَرٍ أَرْبَعَ رَكَعَاتٍ مُتَعَمِّداً فَأَنَا إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْهُ بَرِيءٌ.
And from him, from Ibn Al Waleed, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ash’ary, raising it to,
‘Abu Abdullah-asws said: ‘One who deliberately prays four Cycles during a journey, so I disavow from him to Allah-azwj Mighty and Majestic’’.[49]
32- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: قَالَ بَعْضُ أَصْحَابِنَا لِأَبِي عَبْدِ اللَّهِ ع مَا بَالُ صَلَاةِ الْمَغْرِبِ لَمْ يُقَصِّرْ فِيهَا رَسُولُ اللَّهِ ص فِي السَّفَرِ وَ الْحَضَرِ مَعَ نَافِلَتِهَا
(The book) ‘Al Mahasin’ – from his father, from Al Abbas Bin Marouf, from Ali Bin Mahziyar who said,
‘One of our companions said to Abu Abdullah-asws, ‘What is the matter Al-Maghrib Salat, Rasool-Allah-saww did not shorten in it during the journey and the staying, along with its optional (Salat(s))?’
قَالَ ع لِأَنَّ الصَّلَاةَ كَانَتْ رَكْعَتَيْنِ رَكْعَتَيْنِ فَأَضَافَ رَسُولُ اللَّهِ ص إِلَى كُلِّ رَكْعَتَيْنِ رَكْعَتَيْنِ وَ وَضَعَهَا عَنِ الْمُسَافِرِ وَ أَقَرَّ الْمَغْرِبَ عَلَى وَجْهِهَا فِي السَّفَرِ وَ الْحَضَرِ وَ لَمْ يُقَصِّرْ فِي رَكْعَتَيِ الْفَجْرِ أَنْ يَكُونَ تَمَامُ الصَّلَاةِ سَبْعَ عَشْرَةَ رَكْعَةً فِي السَّفَرِ وَ الْحَضَرِ.
He-asws said: ‘Because the Salat used to be two Cycles, two Cycles. Rasool-Allah-saww added two Cycles, two Cycles to each, and dropped it from the traveller, and settled Al-Maghrib upon its aspect during the journey and the staying, and did not shorten in the two Cycles of Al-Fajr, for the complete Salat to be of seventeen Cycles during the journey (including six optional Cycles of Al-Maghrib) and the staying’’.[50]
33- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ الصَّلَاةُ فِي السَّفَرِ رَكْعَتَانِ بِالنَّهَارِ لَيْسَ قَبْلَهُمَا وَ لَا بَعْدَهُمَا شَيْءٌ.
(The book) ‘Al Mahasin’ – from Muhammad Bin Khalid Al Ash’ary, from Ibrahim Bin Muhammad Al Ash’ary, from Huzeyfa Bin Mansour who said,
‘I heard Abu Ja’far-asws saying: ‘The Salat during the journey is of two Cycles at daytime. There isn’t anything (from optional Salat(s)) before it nor after it’’.[51]
34- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ سَافَرَ فَعَلَيْهِ التَّقْصِيرُ وَ الْإِفْطَارُ غَيْرَ الْمَلَّاحِ فَإِنَّهُ فِي بَيْتِهِ وَ هُوَ يَتَرَدَّدُ حَيْثُ شَاءَ.
(The book) ‘Al Mahasin’ – from his father, from Suleyman Al Ja’fari, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘One who travels, the shortening (of Salat) is upon him, and the breaking (not fasting), apart from the navigator (of a ship) for he is in his house and he roams (sails) wherever he desires to’’.[52]
وَ مِنْهُ عَنْ أَبِيهِ عَنِ الْجَعْفَرِيِّ عَنْ مُوسَى بْنِ حَمْزَةَ بْنِ بَزِيعٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع جُعِلْتُ فِدَاكَ إِنَّ لِي ضَيْعَةً دُونَ بَغْدَادَ فَأُقِيمُ فِي تِلْكَ الضَّيْعَةِ أُقَصِّرُ أَمْ أُتِمُّ
And from him, from his father, from Al Ja’far, from Musa Bin Hamza Bin Bazie who said,
‘I said to Abu Al-Hassan-asws, ‘May I be sacrificed for you-asws! There is an estate for me besides Baghdad, so I stay in that estate. Shall I shorten (Salat) or pray complete?’
قَالَ إِنْ لَمْ تَنْوِ الْمُقَامَ عَشْراً فَقَصِّرْ.
He-asws said: ‘If he did not intend to stay ten (days), he should shorten’’.[53]
35- فِقْهُ الرِّضَا، قَالَ ع اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ فَرْضَ السَّفَرِ رَكْعَتَانِ إِلَّا الْغَدَاةَ فَإِنَّ رَسُولَ اللَّهِ ص تَرَكَهَا عَلَى حَالِهَا فِي السَّفَرِ وَ الْحَضَرِ وَ أَضَافَ إِلَى الْمَغْرِبِ رَكْعَةً
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Know, may Allah-azwj Mercy you, that Allah-azwj has Imposed two Cycles of the journey except the morning, for Rasool-Allah-saww had left it upon its state in the journey and the staying, and added a Cycle to Al-Maghrib.
وَ قَدْ يُسْتَحَبُّ أَنْ لَا تُتْرَكَ نَافِلَةُ الْمَغْرِبِ وَ هِيَ أَرْبَعُ رَكَعَاتٍ فِي السَّفَرِ وَ لَا فِي الْحَضَرِ وَ رَكْعَتَانِ بَعْدَ الْعِشَاءِ الْآخِرَةِ مِنْ جُلُوسٍ وَ ثَمَانُ رَكَعَاتٍ صَلَاةُ اللَّيْلِ وَ الْوَتْرُ وَ رَكْعَتَا الْفَجْرِ
And it is recommended that you should not neglect the optional of Al-Maghrib Salat, and it is four Cycles during the journey, nor during the staying, and two Cycles after Al-Isha the last from sitting, and eight Cycles Salat of the night, and Al-Witr, and two Cycles of Al-Fajr.
فَإِنْ لَمْ تَقْدِرْ عَلَى صَلَاةِ اللَّيْلِ قَضَيْتَهَا فِي الْوَقْتِ الَّذِي يُمْكِنُكَ مِنْ لَيْلٍ أَوْ نَهَارٍ وَ مَنْ سَافَرَ فَالتَّقْصِيرُ عَلَيْهِ وَاجِبٌ إِذَا كَانَ سَفَرُهُ ثَمَانِيَةَ فَرَاسِخَ أَوْ بَرِيدَيْنِ وَ هُوَ أَرْبَعَةٌ وَ عِشْرُونَ مِيلًا
If you are not able upon the night Salat, then fulfil it during the time which you are able, from a night or day, and the one who travels, the shortening is obligated upon him when his journey is of eight Farsakh’s or two Bareeds, and it is of twenty-four (Arabic) miles.
فَإِنْ كَانَ سَفَرُكَ بَرِيداً وَاحِداً وَ أَرَدْتَ أَنْ تَرْجِعَ مِنْ يَوْمِكَ قَصَّرْتَ لِأَنَّهُ ذَهَابُكَ وَ مَجِيئُكَ بَرِيدَانِ وَ إِنْ عَزَمْتَ عَلَى الْمُقَامِ وَ كَانَ مُدَّةُ سَفَرِكَ بَرِيداً وَاحِداً ثُمَّ تَجَدَّدَ لَكَ فِيهِ الرُّجُوعُ مِنْ يَوْمِكَ وَ أَقَمْتَ فَلَا تُقَصِّرْ وَ إِنْ كَانَ أَكْثَرَ مِنْ بَرِيدٍ فَالتَّقْصِيرُ وَاجِبٌ إِذَا غَابَ عَنْكَ أَذَانُ مِصْرِكَ
If your journey were one Bareed and you intend to return from your same day, shorten (Salat) because your going and your coming are two Bareeds; and if you are determined upon the staying and the term of your journey is one Bareed, then it is tiring for you returning during your same day, and you stay over, there is no shortening, and if it was more than a Bareed, the shortening is obligatory when Azaan of your city is absent from you (cannot be heard).
وَ إِنْ كُنْتَ مُسَافِراً فَدَخَلْتَ مَنْزِلَ أَخِيكَ أَتْمَمْتَ الصَّلَاةَ وَ الصَّوْمَ مَا دُمْتَ عِنْدَهُ لِأَنَّ مَنْزِلَ أَخِيكَ مِثْلُ مَنْزِلِكَ وَ إِنْ دَخَلْتَ مَدِينَةً فَعَزَمْتَ عَلَى الْقِيَامِ فِيهَا يَوْماً أَوْ يَوْمَيْنِ فَدَافَعَتْكَ الْأَيَّامُ وَ أَنْتَ فِي كُلِّ يَوْمٍ تَقُولُ أَخْرُجُ الْيَوْمَ أَوْ غَداً أَفْطَرْتَ وَ قَصَّرْتَ وَ لَوْ كَانَ ثَلَاثِينَ يَوْماً وَ إِنْ عَزَمْتَ عَلَى الْمُقَامِ بِهَا حِينَ تَدْخُلُ مُدَّةَ عَشَرَةِ أَيَّامٍ أَتْمَمْتَ وَقْتَ دُخُولِكَ
And if you were travelling and you enter a house of your brother, pray the complete Salat and fast for as long as you are with him, because a house of your brother is like your house; and if you enter a city and you had determined upon the staying in it for a day or two days, and the days keep pushing you (to stay) and you are saying during every day, ‘I shall go out today or tomorrow’, do not fast and shorten (Salat), and even if these were thirty days; and if you are determined upon the staying at it for ten days when you enter, pray complete Salat at the time of your entry.
وَ السَّفَرُ الَّذِي يَجِبُ فِيهِ التَّقْصِيرُ فِي الصَّوْمِ وَ الصَّلَاةِ هُوَ سَفَرٌ فِي الطَّاعَةِ مِثْلُ الْحَجِّ وَ الْغَزْوِ وَ الزِّيَارَةِ وَ قَصْدِ الصَّدِيقِ وَ الْأَخِ وَ حُضُورِ الْمَشَاهِدِ وَ قَصْدِ أَخِيكَ لِقَضَاءِ حَقِّهِ وَ الْخُرُوجِ إِلَى ضَيْعَتِكَ أَوْ مَالٍ تَخَافُ تَلَفَهُ أَوْ مَتْجَرٍ لَا بُدَّ مِنْهُ فَإِذَا سَافَرْتَ فِي هَذِهِ الْوُجُوهِ وَجَبَ عَلَيْكَ التَّقْصِيرُ وَ إِنْ كَانَ غَيْرُ هَذِهِ الْوُجُوهِ وَجَبَ عَلَيْكَ الْإِتْمَامُ
And the journey in which the shortening is obligated regarding the fasting and the Salat, it is a journey in the obedience (of Allah-azwj) like the Hajj, and the military expedition, and the Ziyarah, and aiming to go to the friend, and the brother, and attend the Monuments, and aiming to your brother to fulfil his right, and the going out to your estate, or weal you fear is destruction, or trade there is no escape from. So, when you travel regarding these aspects, the shortening is obligated upon you, and if it was other than these aspects, the completion is obligated upon you.
وَ إِذَا بَلَغْتَ مَوْضِعَ قَصْدِكَ مِنَ الْحَجِّ وَ الزِّيَارَةِ وَ الْمَشَاهِدِ وَ غَيْرِ ذَلِكَ مِمَّا قَدْ بَيَّنْتُهُ لَكَ فَقَدْ سَقَطَ عَنْكَ السَّفَرُ وَ وَجَبَ عَلَيْكَ الْإِتْمَامُ
And if you reach the place of your purpose, from the Hajj, and the Ziarat, and the Monuments, and other than that from what I-asws have clarified to you, the (rules of the) journey are dropped from you and the completion is obligated upon you’.
وَ قَدْ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ فِي أَرْبَعِ مَوَاضِعَ لَا يَجِبُ أَنْ تُقَصِّرَ إِذَا قَصَدْتَ مَكَّةَ وَ الْمَدِينَةَ وَ مَسْجِدَ الْكُوفَةِ وَ الْحِيرَةِ وَ سَائِرَ الْأَسْفَارِ الَّتِي لَيْسَتْ بِطَاعَةٍ مِثْلَ طَلَبِ الصَّيْدِ وَ النُّزْهَةِ وَ مُعَاوَنَةِ الظَّالِمِ وَ كَذَلِكَ الْمَلَّاحُ وَ الْفَلَّاحُ وَ الْمُكَارِي فَلَا تَقْصِيرَ فِي الصَّلَاةِ وَ لَا فِي الصَّوْمِ
And it is reported from the Scholar (Imam-asws) having said: ‘In four places it is not obligatory to shorten (Salat) – when you aim for Makkah and Al-Medina, and Masjid Al-Kufa, and the enclosure (of Imam Husayn-asws), while rest of the journeys which aren’t in obedience (of Allah‑azwj), like the hunting, and the recreation, and assisting the oppressor, and like that is the navigator (seaman), and the farmer, and the cameleer, there is no shortening in the Salat nor in the fasting.
وَ إِنْ سَافَرْتَ إِلَى مَوْضِعٍ مِقْدَارَ أَرْبَعِ فَرَاسِخَ وَ لَمْ تُرِدِ الرُّجُوعَ مِنْ يَوْمِكَ فَأَنْتَ بِالْخِيَارِ فَإِنْ شِئْتَ تَمَمْتَ وَ إِنْ شِئْتَ قَصَّرْتَ وَ إِنْ كَانَ سَفَرُكَ دُونَ أَرْبَعِ فَرَاسِخَ فَالتَّمَامُ عَلَيْكَ وَاجِبٌ
And if you travel to a place a distance of four Farsakh’s and you don’t intend the return from your same day, you are with the choice, if you like you pray complete and if you like you shorten; and if your journey was less than four Farsakh’s, then the completion is obligated upon you.
فَإِذَا دَخَلْتَ بَلَداً وَ نَوَيْتَ الْمُقَامَ بِهَا عَشَرَةَ أَيَّامٍ فَأَتِمَّ الصَّلَاةَ وَ الصَّوْمَ وَ إِنْ نَوَيْتَ أَقَلَّ مِنْ عَشَرَةِ أَيَّامٍ فَعَلَيْكَ التَّقْصِيرُ وَ إِنْ لَمْ تَدْرِ مَا مُقَامُكَ بِهَا تَقُولُ أَخْرُجُ الْيَوْمَ وَ غَداً فَعَلَيْكَ أَنْ تُقَصِّرَ إِلَى أَنْ يَمْضِيَ ثَلَاثُونَ يَوْماً ثُمَّ تُتِمَّ بَعْدَ ذَلِكَ وَ لَوْ صَلَاةً وَاحِدَةً
When you enter a city and intend the staying at it for ten days, then complete the Salat and the fasting, and if you had intended less than ten days, upon you is the shortening; and if you don’t know what your stay at it would be, so you are saying, ‘I shall go out today’, and tomorrow’, upon you is to shorten up to the expiry of thirty days, then you pray complete after that, and even if it were one Salat.
وَ مَتَى وَجَبَ عَلَيْكَ التَّقْصِيرُ فِي الصَّلَاةِ أَوِ التَّمَامُ لَزِمَكَ فِي الصَّوْمِ مِثْلُهُ وَ إِنْ دَخَلْتَ قَرْيَةً وَ لَكَ بِهَا حِصَّةٌ فَأَتِمَّ الصَّلَاةَ وَ إِنْ خَرَجْتَ مِنْ مَنْزِلِكَ فَقَصِّرْ إِلَى أَنْ تَعُودَ إِلَيْهِ
And when the shortening is obligated upon you in the Salat or the completion necessitates you regarding the fasting, similar to it, and if you enter a town and there is a portion (dwelling) for you at it, pray the compete Salat; and if you go out from your house, then shorten until you return to it.
وَ اعْلَمْ أَنَّ الْمُتَمِّمَ فِي السَّفَرِ كَالْمُقَصِّرِ فِي الْحَضَرِ وَ لَا يَحِلُّ التَّمَامُ فِي السَّفَرِ إِلَّا لِمَنْ كَانَ سَفَرُهُ لِلَّهِ عَزَّ وَ جَلَّ مَعْصِيَةً أَوْ سَفَراً إِلَى صَيْدٍ
And know that the completer during the journey is like the shortener during the staying, and the completeness is not Permissible during the journey except for the one whose journey was in disobedience to Allah-azwj Mighty and Majestic, or a journey to hunt.
وَ مَنْ خَرَجَ إِلَى صَيْدٍ فَعَلَيْهِ التَّمَامُ إِذَا كَانَ صَيْدُهُ بَطَراً وَ شَرَهاً وَ إِذَا كَانَ صَيْدُهُ لِلتِّجَارَةِ فَعَلَيْهِ التَّمَامُ فِي الصَّلَاةِ وَ التَّقْصِيرُ فِي الصَّوْمِ وَ إِذَا كَانَ صَيْدُهُ اضْطِرَاراً لِيَعُودَ بِهِ عَلَى عِيَالِهِ فَعَلَيْهِ التَّقْصِيرُ فِي الصَّلَاةِ وَ الصَّوْمِ
The one who goes out to hunt, upon him is the completeness when his hunting was for frivolities and vanity (for sport); and when his hunting was for the trading, upon him is the completeness regarding the Salat, and the shortening in the fasting; and when his hunting was out of desperation to return with it to his dependants, upon him is the shortening in the Salat and the fasting.
وَ لَوْ أَنَّ مُسَافِراً مِمَّنْ يَجِبُ عَلَيْهِ مَالٌ مِنْ طَرِيقِهِ إِلَى الصَّيْدِ لَوَجَبَ عَلَيْهِ التَّمَامُ لِطَلَبِ الصَّيْدِ فَإِنْ رَجَعَ بِصَيْدِهِ إِلَى الطَّرِيقِ فَعَلَيْهِ فِي رُجُوعِهِ التَّقْصِيرُ
And if a traveller was from the ones, wealth was obligated upon him from his way to the hunting, the completion is obligated upon him to seek the prey. If he returned with his prey to the road, upon him is the shortening during his return.
وَ إِنْ كُنْتَ صَلَّيْتَ فِي السَّفَرِ صَلَاةً تَامَّةً فَذَكَرْتَهَا وَ أَنْتَ فِي وَقْتِهَا فَعَلَيْكَ الْإِعَادَةُ وَ إِنْ ذَكَرْتَهَا بَعْدَ خُرُوجِ الْوَقْتِ فَلَا شَيْءَ عَلَيْكَ وَ إِنْ أَتْمَمْتَهَا بِجَهَالَةٍ فَلَيْسَ عَلَيْكَ فِيمَا مَضَى شَيْءٌ وَ لَا إِعَادَةَ عَلَيْكَ إِلَّا أَنْ تَكُونَ قَدْ سَمِعْتَ بِالْحَدِيثِ
And if you had prayed a complete Salat during the journey, then you remembered it while you are within its timing, upon you is the repeating; and if you had remembered it after expiry of the time, there is nothing upon you; and if you had completed it due to ignorance, there isn’t anything upon you in what has passed nor is there repeating upon you except if you happened to have heard the Hadeeth.
وَ إِنْ قَصَّرْتَ فِي قَرْيَتِكَ نَاسِياً ثُمَّ ذَكَرْتَ وَ أَنْتَ فِي وَقْتِهَا أَوْ فِي غَيْرِ وَقْتِهَا فَعَلَيْكَ قَضَاءُ مَا فَاتَكَ مِنْهَا
And you had shortened in your town out of forgetfulness, then you remembered while you were within its timing or in other than its timing, upon you is making up (Qaza) of what you had missed out from it’.
وَ رُوِيَ أَنَّ مَنْ صَامَ فِي مَرَضِهِ أَوْ فِي سَفَرِهِ أَوْ أَتَمَّ الصَّلَاةَ فَعَلَيْهِ الْقَضَاءُ إِلَّا أَنْ يَكُونَ جَاهِلًا فِيهِ فَلَيْسَ عَلَيْهِ شَيْءٌ.
And it is reported that the one who fasts during his illness, or during his journey, or prays the complete Salat, upon him is the making up (Qaza) except if he happens to be ignorant regarding it, so there wouldn’t be anything upon him’’.[54]
36- الْعَيَّاشِيُّ، عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ- قَالَ الْبَاغِي طَالِبُ الصَّيْدِ وَ الْعَادِي السَّارِقُ لَيْسَ لَهُمَا أَنْ يُقَصِّرَا مِنَ الصَّلَاةِ وَ لَيْسَ لَهُمَا إِذَا اضْطُرَّا إِلَى الْمَيْتَةِ أَنْ يَأْكُلَاهَا وَ لَا يَحِلُّ لَهُمَا مَا يَحِلُّ لِلنَّاسِ إِذَا اضْطُرُّوا.
Al Ayyashi – from Hammad Bin Usman,
‘From Abu Abdullah-asws regarding His-azwj Words: But the one who is desperate, without coveting nor transgressing [2:173]. He-asws said: ‘The transgressor is seeker of the prey (hunter), and the habitual thief. There isn’t for them to be shortening from the Salat, and it isn’t for them when they are desperate to (consume) the dead that they can eat it, nor is it Permissible for them what is Permissible for the people when they are desperate’’.[55]
37- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ قَالَ قَالَ عَلِيٌّ ع جَاءَتِ الْخَضَارِمَةُ إِلَى رَسُولِ اللَّهِ ص فَقَالُوا يَا رَسُولَ اللَّهِ ص إِنَّا لَا نَزَالُ نَنْفُرُ أَبَداً فَكَيْفَ نَصْنَعُ بِالصَّلَاةِ
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘Al-Khazarima (a Syrian tribe) came to Rasool-Allah-saww. They said, ‘O Rasool-Allah-saww! we are continually on the move, so how should we deal with the Salat?’
فَقَالَ سَبِّحُوا ثَلَاثَ تَسْبِيحَاتٍ رُكُوعاً وَ ثَلَاثَ تَسْبِيحَاتٍ سُجُوداً.
He-saww said: ‘Glorify three glorifications as Ruk’u, and three glorifications as Sajdah’’.[56]
بيان: أي لا تقصروا في كيفية الصلاة أيضا كما لا تقصرون في الكمية و يمكن أن يكون تجويزا للتخفيف فالمراد بالتسبيحات الصغريات.
Explanation – I.e. do not be shortening in the method of the Salat as well just as you cannot shorten in the quantity, and it is possible that it could be an allowance for the lightening, so the intent with the glorifications would be the lessening.
38- كِتَابُ صِفِّينَ، لِنَصْرِ بْنِ مُزَاحِمٍ عَنْ عُمَرَ بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع قَالَ: خَرَجَ عَلِيٌّ ع وَ هُوَ يُرِيدُ صِفِّينَ حَتَّى إِذَا قَطَعَ النَّهْرَ أَمَرَ مُنَادِيَهُ فَنَادَى بِالصَّلَاةِ
(The book) ‘Kitab Siffeen’ of Nazr Bin Muzahim, from Umar Bin Khalid,
‘Zayd son of Ali (Bin Al-Husayn-asws), from his forefathers-asws having said: ‘Ali-asws went out and he-asws was intending Siffeen, until when he-asws had cut across the river, he-asws instructed his‑asws caller, so he called for the Salat’.
قَالَ فَتَقَدَّمَ فَصَلَّى رَكْعَتَيْنِ حَتَّى إِذَا قَضَى الصَّلَاةَ أَقْبَلَ عَلَيْنَا فَقَالَ يَا أَيُّهَا النَّاسُ أَلَا مَنْ كَانَ مُشَيِّعاً أَوْ مُقِيماً فَلْيُتِمَّ فَإِنَّا قَوْمٌ عَلَى سَفَرٍ وَ مَنْ صَحِبَنَا فَلَا يَصُمِ الْمَفْرُوضَ وَ الصَّلَاةُ رَكْعَتَانِ.
He said, ‘He-asws went ahead and prayed two Cycles until when he-asws had fulfilled the Salat, he faced towards us and said: ‘O you people! Indeed, the one who was walking or staying, let him pray complete for we are group upon a journey and the one who accompanies us, should not fast the obligatory (fasts), and pray the Salat as two Cycles’’.[57]
39- كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ بَعْضُ أَصْحَابِنَا عَنْ طَلَبِ الصَّيْدِ وَ قَالَ لَهُ إِنِّي رَجُلٌ أَلْهُو بِطَلَبِ الصَّيْدِ وَ ضَرْبِ الصَّوَالِجِ وَ أَلْهُو بِلَعِبِ الشِّطْرَنْجِ
The book of Zayd Bin Al Narsy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘One of our companions asked about seeking the prey (hunting), and said to him-asws, ‘I am a man of fun with the hunting, and training horses, and have fun with playing the chess’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَمَّا الصَّيْدُ فَإِنَّهُ مُبْتَغًى بَاطِلٌ وَ إِنَّمَا أَحَلَّ اللَّهُ الصَّيْدَ لِمَنِ اضْطُرَّ إِلَى الصَّيْدِ فَلَيْسَ الْمُضْطَرُّ إِلَى طَلَبِهِ سَعْيُهُ فِيهِ بَاطِلًا وَ يَجِبُ عَلَيْهِ التَّقْصِيرُ فِي الصَّلَاةِ وَ الصِّيَامِ جَمِيعاً إِذَا كَانَ مُضْطَرّاً إِلَى أَكْلِهِ
He (the narrator) said, ‘Abu Abdullah-asws said: ‘As for the hunting, it is seeking of falsehood, and rather Allah-azwj has Permitted the hunting for the one who is desperate to the hunting. He isn’t the desperate one striving in it for falsehood, and it obligates upon him the shortening in the Salat and the fasting altogether when he was desperate to eating it.
وَ إِنْ كَانَ مِمَّنْ يَطْلُبُهُ لِلتِّجَارَةِ وَ لَيْسَتْ لَهُ حِرْفَةٌ إِلَّا مِنْ طَلَبِ الصَّيْدِ فَإِنَّ سَعْيَهُ حَقٌّ وَ عَلَيْهِ التَّمَامُ فِي الصَّلَاةِ وَ الصِّيَامِ لِأَنَّ ذَلِكَ تِجَارَتُهُ فَهُوَ بِمَنْزِلَةِ صَاحِبِ الدَّوْرِ الَّذِي يَدُورُ الْأَسْوَاقَ فِي طَلَبِ التِّجَارَةِ أَوْ كَالْمُكَارِي وَ الْمَلَّاحِ
And if he was from the ones seeking it for the trading and there wasn’t any craft for him except from the hunting, his striving is true and upon him is the completeness in the Salat and the fasting, because that is his trade, so he is at the status of travelling trader who goes around the markets in seeking the trade, or like the cameleer and the navigator.
وَ مَنْ طَلَبَهُ لَاهِياً وَ أَشِراً وَ بَطِراً فَإِنَّ سَعْيَهُ ذَلِكَ سَعْيٌ بَاطِلٌ وَ سَفَرٌ بَاطِلٌ وَ عَلَيْهِ التَّمَامُ فِي الصَّلَاةِ وَ الصِّيَامِ وَ إِنَّ الْمُؤْمِنَ لَفِي شُغُلٍ عَنْ ذَلِكَ شَغَلَهُ طَلَبُ الْآخِرَةِ عَنِ الْمَلَاهِي الْحَدِيثَ.
And the one who seeks it for sport, and frivolity and vanity, that striking of his is a false striving, and a false journey, and upon him is the completeness in the Salat and the fasting; and the Momin is in a pre-occupation from that. Seeking the Hereafter pre-occupies him from the sports (entertainment)’ – the Hadeeth’’.[58]
40- كِتَابُ الْغَايَاتِ، عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خِيَارُ أُمَّتِيَ الَّذِينَ إِذَا سَافَرُوا قَصَّرُوا وَ أَفْطَرُوا.
(The book) ‘Kitab Al Gayaat’ –
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Best of my community are those when they travel, they shorten (the Salat) and do not fast’’.[59]
41- دَعَائِمُ الْإِسْلَامِ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَنْ قَصَّرَ الصَّلَاةَ فِي السَّفَرِ وَ أَفْطَرَ فَقَدْ قَبِلَ تَخْفِيفَ اللَّهِ وَ كَمَلَتْ صَلَاتُهُ.
(The book) ‘Da’aim Al Islam’ –
‘From Ali-asws having said: ‘One who shortens the Salat during the journey and does not fast, so he has accepted the Lightening by Allah-azwj and his Salat is perfect’’.[60]
وَ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّ رَسُولَ اللَّهِ ص نَهَى أَنْ تَتِمَّ الصَّلَاةُ فِي السَّفَرِ.
And from him-asws, may the Salawaat of Allah-azwj upon him-asws: ‘Rasool-Allah-saww prohibited from praying the complete Salat during the journey’’.[61]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ أَنَّهُ قَالَ: أَنَا بَرِيءٌ مِمَّنْ يُصَلِّي فِي السَّفَرِ أَرْبَعاً.
And from Ja’far-asws Bin Muhammad-asws having said: ‘I-asws disavow from the ones who pray four (Cycles) during the journey’’.[62]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: مَنْ صَلَّى أَرْبَعاً فِي السَّفَرِ أَعَادَ إِلَّا أَنْ يَكُونَ لَمْ تُقْرَأِ الْآيَةُ عَلَيْهِ وَ لَمْ يَعْلَمْهَا فَلَا إِعَادَةَ عَلَيْهِ يَعْنِي بِالْآيَةِ آيَةَ الْقَصْرِ.
And from Abu Ja’far Muhammad-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon him‑asws, said: ‘The one who prays four (Cycles) during the journey should repeat except if the Verse had not been recited until him and he did not know of it, so there would be no repeating upon him’ – meaning by the Verse, the Verse of the shortening (4:101)’’.[63]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: الْفَرْضُ عَلَى الْمُسَافِرِ مِنَ الصَّلَاةِ رَكْعَتَانِ فِي كُلِّ صَلَاةٍ إِلَّا الْمَغْرِبَ فَإِنَّهَا غَيْرُ مَقْصُورَةٍ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘The obligation of the Salat upon the traveller is of two Cycles regarding every Salat except Al-Maghrib, for it is not shortened’’.[64]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ أَنَّهُ قَالَ: لَيْسَ فِي السَّفَرِ فِي النَّهَارِ صَلَاةٌ إِلَّا الْفَرِيضَةُ وَ لَكَ فِيهِ أَنْ تُصَلِّيَ إِنْ شِئْتَ مِنْ أَوَّلِ اللَّيْلِ إِلَى آخِرِهِ وَ لَا تَدَعْ أَنْ تَقْضِيَ نَافِلَةَ النَّهَارِ فِي اللَّيْلِ.
And from Abu Ja’far Bin Muhammad-asws Bin Ali-asws having said: ‘During the journey there isn’t any Salat during the day except the obligatory, and for you in it is that you should pray, if you so desire, from beginning of the night up to its end, and not leave fulfilment of optional (Salats) of the daytime during the night’’.[65]
وَ عَنْهُ ع أَنَّهُ قَالَ: إِذَا خَرَجَ الْمُسَافِرُ إِلَى سَفَرٍ يُقَصَّرُ فِي مِثْلِهِ الصَّلَاةُ قَصَّرَ وَ أَفْطَرَ إِذَا خَرَجَ مِنْ مِصْرِهِ أَوْ قَرْيَتِهِ.
And from him-asws having said: ‘When the traveller goes out to a journey, he should shorten in similar to it a shortened Salat and not fast, when he goes out from his city or his town’’.[66]
وَ عَنْهُ ع أَنَّهُ قَالَ: تُقَصَّرُ الصَّلَاةُ فِي بَرِيدَيْنِ ذَاهِباً وَ رَاجِعاً يَعْنِي إِذَا كَانَ خَارِجاً إِلَى سَفَرٍ مَسِيرَةَ بَرِيدٍ وَ هُوَ يُرِيدُ الرُّجُوعَ قَصَّرَ وَ إِنْ كَانَ يُرِيدُ الْإِقَامَةَ لَمْ يُقَصِّرْ حَتَّى تَكُونَ الْمَسَافَةُ بَرِيدَيْنِ.
And from him-asws having said: ‘The Salat is to be shortened in two Bareeds, going and returning, meaning when he goes out to a journey a travel distance of a Bareed and he intends to return, he should shorten, and it he intends to stay, will not shorten until the travel distance happens to be of two Bareeds’’.[67]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ تِسْعَةٌ لَا يُقَصِّرُونَ الصَّلَاةَ الْأَمِيرُ يَدُورُ فِي إِمَارَتِهِ وَ الْجَابِي يَدُورُ فِي جِبَايَتِهِ وَ صَاحِبُ الصَّيْدِ وَ الْمُحَارِبُ يَعْنِي قَاطِعَ الطَّرِيقِ وَ الْبَاغِي عَلَى الْمُسْلِمِينَ وَ السَّارِقُ وَ أَمْثَالُهُمْ وَ التَّاجِرُ يَدُورُ فِي تِجَارَتِهِ وَ الْبَدَوِيُّ يَدُورُ فِي طَلَبِ الْقَطْرِ وَ الزَّرَّاعُ
And from Ali-asws having said: ‘I-asws heard Rasool-Allah-saww saying: ‘Nine will not be shortening the Salat – the Emir (governor) going around in his emirate, and the tax collector going around regarding his collections, and the hunter, and the bandit, and the rebel against the Muslims, and the thief and their like, and the trader going around regarding his trade, and the Bedouin going around in seeking the drops (rain) and the vegetation.
فَكُلُّ هَؤُلَاءِ الْمُرَادُ فِيهِمْ إِذَا كَانُوا يَدُورُونَ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ- لَا يَجِدُّونَ فِي السَّفَرِ.
So, all of them, the intended regarding them is when they were going around from a place to a place, they are not getting tired in the journey (a journey of occupation)’’.[68]
وَ كَذَلِكَ رَوَيْنَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ فِي الْمُكَارِي وَ الْمَلَّاحِ وَ هُوَ النُّوتِيُّ لَا يُقَصِّرَانِ لِأَنَّ ذَلِكَ دَأْبُهُمَا
And like that we are reporting from Ja’far-asws Bin Muhammad-asws having said: ‘Regarding the cameleer, and the navigator and he is the boatman, will not be shortening because that is their riding animal’.
وَ كَذَلِكَ الْمُسَافِرُ إِلَى أَرَضِينَ لَهُ بَعْضُهَا قَرِيبٌ مِنْ بَعْضٍ فَيَكُونُ يَوْماً هَاهُنَا وَ يَوْماً هَاهُنَا فَقَالَ ع فِي هَذَا أَيْضاً إِنَّهُ لَا يُقَصِّرُ
And like that, the traveller to a land of his, one of it is nearby to another, so he would be over here for a day and over there for a day, he-asws said regarding this as well: ‘He will not shorten’.
وَ كَذَلِكَ قَالَ فِي الْمُسَافِرِ يَنْزِلُ فِي بَعْضِ أَسْفَارِهِ عَلَى أَهْلِهِ لَا يُقَصِّرُ.
And like that he-asws said regarding the traveller descending in one of his journeys, to see his family, will not shorten’’.[69]
وَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا أَنَّهُمَا قَالا إِذَا نَزَلَ الْمُسَافِرُ مَكَاناً يَنْوِي فِيهِ مُقَامَ عَشَرَةِ أَيَّامٍ صَامَ وَ أَتَمَّ الصَّلَاةَ وَ إِنْ نَوَى مُقَامَ أَقَلَّ مِنْ ذَلِكَ قَصَّرَ وَ أَفْطَرَ وَ هُوَ فِي حَالِ الْمُسَافِرِ وَ إِنْ لَمْ يَنْوِ شَيْئاً وَ قَالَ الْيَوْمَ أَخْرُجُ وَ غَداً أَخْرُجُ قَصَّرَ مَا بَيْنَهُ وَ بَيْنَ شَهْرٍ ثُمَّ أَتَمَ
And from Abu Ja’far-asws and Abu Abdullah-asws, may the Salawaat of Allah-azwj be upon them‑asws, they-asws both said: ‘When the traveller descends in a place intending staying in it for ten days will fast and pray the complete Salat; and if he intends to stay less than that, will shorten (Salat) and not fast, and he is in a state of a traveller; and if he intends something and says, ‘I shall go out today’, and ‘I shall go out tomorrow’, will shorten (salat) what is between it and a month, then he will pray complete’.
وَ قَالَ لَا يَنْبَغِي لِلْمُسَافِرِ أَنْ يُصَلِّيَ بِمُقِيمٍ وَ لَا يَأْتَمَّ بِهِ فَإِنْ فَعَلَ فَأَمَّ الْمُقِيمِينَ سَلَّمَ مِنْ رَكْعَتَيْنِ وَ أَتَمُّوا هُمْ وَ إِنِ ائْتَمَّ بِمُقِيمٍ انْصَرَفَ مِنْ رَكْعَتَيْنِ.
And he-asws said: ‘It is not befitting for the traveller to pray leading a resident, nor complete a Salat with him. If he does so, the resident will perform Salaam from two Cycles and they will complete (the Salat), and if he (the traveller) is led by a resident, he should leave from two Cycles’’.[70]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ أَنَّهُ قَالَ: مَنْ نَسِيَ صَلَاةً فِي السَّفَرِ فَذَكَرَهَا فِي الْحَضَرِ قَضَى صَلَاةَ مُسَافِرٍ وَ إِنْ نَسِيَ صَلَاةً فِي الْحَضَرِ فَذَكَرَهَا فِي السَّفَرِ قَضَاهَا صَلَاةَ مُقِيمٍ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘One who forgets a Salat during the journey, so he remembers it during the staying, should fulfil Salat of a traveller; and if he forgets a Salat during the staying, so he remembers it during the journey, should fulfil it as a Salat of a resident’’.[71]
وَ عَنْ رَسُولِ اللَّهِ ص وَ عَنْ عَلِيٍّ وَ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ وَ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُمْ رَخَّصُوا لِلْمُسَافِرِ أَنْ يُصَلِّيَ النَّافِلَةَ عَلَى دَابَّتِهِ أَوْ بَعِيرِهِ حَيْثُمَا تَوَجَّهَ لِلْقِبْلَةِ أَوْ لِغَيْرِ الْقِبْلَةِ وَ تَكُونُ صَلَاتُهُ إِيمَاءً وَ يَجْعَلُ السُّجُودَ أَخْفَضَ مِنَ الرُّكُوعِ
And from Rasool-Allah-saww, and from Ali-asws, and Muhammad-asws Bin Ali-asws Bin Al-Husayn‑asws, and Ja’far-asws Bin Muhammad-asws, they-asws allowed for the traveller to pray the optional (Salat) upon his riding animal or his camel wherever it may be headed, towards the Qiblah or other than the Qiblah, and his Salat would be in gestures, and he should make the Sajdah to be lower than the Ruk’u.
فَإِذَا كَانَتِ الْفَرِيضَةُ لَمْ يُصَلِّ إِلَّا عَلَى الْأَرْضِ مُتَوَجِّهاً إِلَى الْقِبْلَةِ وَ الْعَامَّةُ أَيْضاً عَلَى هَذَا وَ قَالُوا فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ فِي هَذَا نَزَلَ أَيْ فِي صَلَاةِ النَّافِلَةِ عَلَى الدَّابَّةِ حَيْثُمَا تَوَجَّهَتْ.
So, when the obligatory happens, he should not pray except upon the ground facing towards the Qiblah, and the general Muslims as well are upon this, and they said regarding Words of Allah-azwj Mighty and Majestic: therefore wherever you turn to, so there would be the Face of Allah [2:115] was Revealed regarding this, i.e. regarding the optional Salat prayed upon the riding animal wherever it may be headed’’.[72]
وَ رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مَنْ صَلَّى فِي السَّفِينَةِ وَ هِيَ تَدُورُ فَلْيَتَوَجَّهْ إِلَى الْقِبْلَةِ فَإِنْ دَارَتْ بِهِ دَارَ إِلَى الْقِبْلَةِ بِوَجْهِهِ وَ إِنْ لَمْ يَسْتَطِعْ أَنْ يُصَلِّيَ قَائِماً صَلَّى جَالِساً وَ يَسْجُدُ إِنْ شَاءَ عَلَى الزِّفْتِ.
And we are reporting from Ja’far-asws Bin Muhammad-asws having said: ‘One who prays in the ship and it rotates, let him divert to the Qiblah. If it rotates with him, he should rotate to the Qiblah with it, and if he is no able to pray standing, he should pray seated and do Sajdah upon the asphalt’’.[73]
وَ عَنْهُ ع أَنَّهُ نَهَى عَنِ الصَّلَاةِ عَلَى جَادَّةِ الطَّرِيقِ.
And from him-asws having prohibited from the Salat being prayed upon middle of the main road’’.[74]
وَ عَنْهُ ع أَنَّهُ قَالَ فِي الْغَرِيقِ وَ حائض [خَائِضِ] الْمَاءِ يُصَلِّيَانِ إِيمَاءً وَ كَذَلِكَ الْعُرْيَانُ إِذَا لَمْ يَجِدْ ثَوْباً يُصَلِّي فِيهِ صَلَّى جَالِساً وَ يُومِئُ إِيمَاءً.
And from him-asws having said regarding the drowning one and one who is immersed the water, they should pray with gestures, and like that is the naked, when he cannot find a cloth to be praying in it, he should pray seated and indicate with gestures’’.[75]
وَ قَدْ وَرَدَ فِي عِدَّةِ رِوَايَاتٍ كَصَحِيحَةِ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَقْضِي صَلَاةَ النَّهَارِ بِاللَّيْلِ فِي السَّفَرِ
And it is reported in a number of reports like a correct (Hadeeth) by Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘Can I fulfil Salat of the day at night during the journey?’
فَقَالَ نَعَمْ
He-asws said: ‘Yes’.
فَقَالَ لَهُ إِسْمَاعِيلُ بْنُ جَابِرٍ أَقْضِي صَلَاةَ النَّهَارِ بِاللَّيْلِ فِي السَّفَرِ
Ismail Bin Jabir said to him-asws, ‘Can I fulfil the daytime Salat at night during the journey?’
فَقَالَ لَا
He-asws said: ‘No’.
فَقَالَ إِنَّكَ قُلْتَ نَعَمْ
He said, ‘You-asws had said ‘Yes’!’
فَقَالَ إِنَّ ذَلِكَ يُطِيقُ وَ أَنْتَ لَا تُطِيقُ.
He-asws said: ‘That one can endure, and you cannot endure’’.[76]
42- الْهِدَايَةُ، الْحَدُّ الَّذِي يُوجِبُ التَّقْصِيرَ عَلَى الْمُسَافِرِ أَنْ يَكُونَ سَفَرُهُ ثَمَانِيَةَ فَرَاسِخَ فَإِذَا كَانَ سَفَرُهُ أَرْبَعَةَ فَرَاسِخَ وَ لَمْ يُرِدِ الرُّجُوعَ مِنْ يَوْمِهِ فَهُوَ بِالْخِيَارِ فَإِنْ شَاءَ أَتَمَّ وَ إِنْ شَاءَ قَصَّرَ وَ إِنْ أَرَادَ الرُّجُوعَ مِنْ يَوْمِهِ فَالتَّقْصِيرُ عَلَيْهِ وَاجِبٌ
(The book) ‘Al Hidaya’ –
‘The limit which obligates the shortening (of Salat) upon the traveller is him being in his journey of eight Farsakh’s. When his journey was of four Farsakh’s and he does not intend to return on his very day, he is with the choice. If he so desires, he can pray complete, and if he so desires, he can shorten; and if he intends to return from his very day, the shortening is obligated upon him.
وَ الْمُتِمُّ فِي السَّفَرِ كَالْمُقَصِّرِ فِي الْحَضَرِ قَالَ النَّبِيُّ ص مَنْ صَلَّى فِي السَّفَرِ أَرْبَعاً مُتَعَمِّداً فَأَنَا إِلَى اللَّهِ مِنْهُ بَرِيءٌ
And the completer during the journey is like the shortener during the staying. The Prophet‑saww said: ‘One who deliberately prays four Cycles during the journey, I-saww disavow from him to Allah-azwj!’
وَ لَا يَحِلُّ التَّمَامُ فِي السَّفَرِ إِلَّا لِمَنْ كَانَ سَفَرُهُ لِلَّهِ عَزَّ وَ جَلَّ مَعْصِيَةً أَوْ سَفَراً إِلَى صَيْدٍ يَكُونُ بَطَراً أَوْ أَشَراً
And praying the complete (Salat) is not Permissible during the journey except for the one whose journey was disobedience to Allah-azwj Mighty and Majestic, or a journey to hunt for play and sport.
فَأَمَّا الَّذِي يَجِبُ عَلَيْهِ الْإِتْمَامُ فِي الصَّلَاةِ وَ الصَّوْمِ فِي السَّفَرِ فَالْمُكَارِي وَ الْكَرِيُّ وَ الْبَرِيدُ وَ الرَّاعِي وَ الْمَلَّاحُ لِأَنَّهُ عَمَلُهُمْ وَ صَاحِبُ الصَّيْدِ إِنْ كَانَ صَيْدُهُ مَا يَقُوتُ بِهِ عِيَالَهُ فَعَلَيْهِ التَّقْصِيرُ فِي الصَّلَاةِ وَ الصَّوْمِ.
As for the one it obligates upon him being complete in the Salat and the fasting during the journey, is the usher of a riding animal and the driver (cameleer), and the navigator, because it is their work; and the hunter, if his hunt was for what he can feed his dependants, upon him is the shortening in the Salat and the fasting’’.[77]
43- الْخِصَالُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ مُوسَى الْمَرْوَزِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ يُفْسِدْنَ الْقَلْبَ وَ يُنْبِتْنَ النِّفَاقَ فِي الْقَلْبِ كَمَا يُنْبِتُ الْمَاءُ الشَّجَرَ اللَّهْوُ وَ الْبَذَاءُ وَ إِتْيَانُ بَابِ السُّلْطَانِ وَ طَلَبُ الصَّيْدِ.
(The book) ‘Al Khisaal’ – from his father, from Ahmad Bin Idress, from Muhammad Bin Ahmad, from Al-Hassan Bin Ali Bin Abu Usman, from Musa Al Marouzy,
‘From Abu Al-Hassan-asws the 1st having said: ‘Rasool-Allah-saww said: ‘Four corrupt the heart and build the hypocrisy in the heart just as the water builds the tree – amusements, and the obscenities, and going to the door of a ruler, and seeking the prey (hunting for sport)’’.[78]
باب 2 مواضع التخيير
CHAPTER 92 – THE PLACES OF CHOICE
1- كَامِلُ الزِّيَارَةِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ قَالَ: سَأَلْتُ أَيُّوبَ بْنَ نُوحٍ عَنْ تَقْصِيرِ الصَّلَوَاتِ فِي هَذِهِ الْمَشَاهِدِ- مَكَّةَ وَ الْمَدِينَةِ وَ الْكُوفَةِ وَ قَبْرِ الْحُسَيْنِ الْأَرْبَعَةِ وَ الَّذِي رُوِيَ فِيهَا
(The book) ‘Kaamil Al Ziyaraat’ – from his father, from Sa’ad Bin Abdullah who said,
‘I asked Ayoub Bin Nuh about shortening the Salat in these Monuments – Makkah, and Al-Medina, and Al-Kufa, and grave of Al-Husayn-asws, the four (places), and that which is reported regarding these.
فَقَالَ أَنَا أُقَصِّرُ وَ كَانَ صَفْوَانُ يُقَصِّرُ وَ ابْنُ أَبِي عُمَيْرٍ وَ جَمِيعُ أَصْحَابِنَا يُقَصِّرُونَ.
He-asws said: ‘I-asws shorten, and Safwan shortens, and Ibn Umeyr, and entirety of our companions shorten (in these places)’’.[79]
وَ مِنْهُ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الْحَسَنِ بْنِ مَتِّيلٍ عَنْ سَهْلِ بْنِ زِيَادٍ الْآدَمِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي شِبْلٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَزُورُ قَبْرَ الْحُسَيْنِ
And from him, from his father and Muhammad Bin Al-Hassan Bi Al Waleed, from Al-Hassan Bin Matteel, from Sahl Bin Ziyar Al Adamy, from Muhammad Bin Abdullah, from Salih Bin Uqba, from Abu Shibl who said,
‘I said to Abu Abdullah-asws, ‘I visit the grave of Al-Husayn-asws’.
قَالَ زُرِ الطَّيِّبَ وَ أَتِمَّ الصَّلَاةَ عِنْدَهُ
He-asws said: ‘Visiting is good, and pray the complete Salat at it’.
قُلْتُ أُتِمُّ الصَّلَاةَ عِنْدَهُ
I said, ‘Complete the Salat at it?’
قَالَ أَتِمَّ
He-asws said: ‘Complete’.
قُلْتُ بَعْضُ أَصْحَابِنَا يَرْوِي التَّقْصِيرَ
I said, ‘Some of our companions are reported the shortening!’
قَالَ إِنَّمَا يَفْعَلُ ذَلِكَ الضَّعَفَةُ.
He-asws said: ‘But rather the weak ones do that’’.[80]
وَ عَنْهُ عَنْ أَبِي عَبْدِ الرَّحْمَنِ مُحَمَّدِ بْنِ أَحْمَدَ الْعَسْكَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا يُقَالُ لَهُ حُسَيْنٌ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَتِمُّ الصَّلَاةُ فِي ثَلَاثَةِ مَوَاطِنَ فِي الْمَسْجِدِ الْحَرَامِ وَ مَسْجِدِ الرَّسُولِ ص وَ عِنْدَ قَبْرِ الْحُسَيْنِ ع.
And from him, from Abu Abdullah Rahman Muhammad Bin Ahmad Al Askari, from Al-Hassan Bin Ali Bin Mahziyar, from his father, from Ali Bin Al-Hassan Bin Saeed, from Ibrahim Bin Abu Al Bilad, from a man from our companions call Husayn,
‘From Abu Abdullah-asws: ‘Pray the complete Salat in three places – in the Sacred Masjid (Makkah), and Masjid of the Rasool-saww (Medina) and at the grave of Al-Husayn-asws’’.[81]
وَ مِنْهُ عَنْ أَبِيهِ وَ أَخِيهِ وَ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ الْمَلِكِ الْقُمِّيِّ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ عَبْدِ الْحَمِيدِ خَادِمِ إِسْمَاعِيلَ بْنِ جَعْفَرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَتِمُّ الصَّلَاةُ فِي أَرْبَعَةِ مَوَاطِنَ فِي الْمَسْجِدِ الْحَرَامِ وَ مَسْجِدِ الرَّسُولِ ص وَ مَسْجِدِ الْكُوفَةِ وَ حَرَمِ الْحُسَيْنِ ع.
And from him, from his father and his brother and Ali Bin Al-Husayn, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Abdul Malik Al Qummi, from Ismail Bin Jabir,
‘From Abdul Hameed, servant of Ismail son of Ja’far-asws, from Abu Abdullah-asws having said: ‘Pray the complete Salat in four places – in the Sacred Masjid (Makkah), and Masjid of the Rasool-saww (Medina), and Masjid Al-Kufa, and Sanctuary (Shrine) of Al-Husayn-asws’’.[82]
2- الْكَامِلُ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنَ الْأَمْرِ الْمَذْخُورِ إِتْمَامُ الصَّلَاةِ فِي أَرْبَعَةِ مَوَاطِنَ- بِمَكَّةَ وَ الْمَدِينَةِ وَ مَسْجِدِ الْكُوفَةِ وَ الحير [الْحِيرَةِ].
(The book) ‘Al Kamil’ – from Muhammad Bin Abdullah Bin Ja’far Al Himeyri, from his father, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Hammad Bin Isa, from one of our companions,
‘From Abu Abdullah-asws having said: ‘From the treasured matters is praying the complete Salat in four places – At (Sacred Masjid) Makkah, and (Sacred Masjid) Al-Medina, and Masjid Al-Kufa, and the Holy enclosure (of Al-Husayn-asws)’’.[83]
قَالَ ابْنُ قُولَوَيْهِ وَ زَادَهُ الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ الْمُغِيرَةِ عَقِيبَ هَذَا الْحَدِيثِ فِي هَذَا الْبَابِ بِمَا أَخْبَرَهُ بِهِ حَيْدَرُ بْنُ مُحَمَّدِ بْنِ نُعَيْمٍ السَّمَرْقَنْدِيُّ بِإِجَازَتِهِ بِخَطِّهِ اجْتِيَازَهُ عَلَيْنَا لِلْحَجِّ عَنْ أَبِي النَّضْرِ مُحَمَّدِ بْنِ مَسْعُودٍ الْعَيَّاشِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ وَ عَلِيِّ بْنِ مَهْزِيَارَ وَ أَبِي عَلِيِّ بْنِ رَاشِدٍ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى
Ibn Al Qawlawiya said, ‘And this Hadeeth was increased by Al-Husayn Bin Ahmad Bin Al Mugheira in this chapter with what was informed with by Hayday Bin Muhammad Bin Nueym Al Samarqandy, by his authorisation in his handwriting authorising to us for the Hajj, from Abu Al Nazr Muhammad Bin Masoud Al Ayyashi, from Ali Bin Muhammad, from Muhammad Bin Ahmad, from Al-Hassan Bin Ali Bin Al Numan, from Muhammad Bin Khalid Al Barqy, and Ali Bin Mahziyar, and Abu Ali Bin Rashid, altogether from Hammad Bin Isa,
عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مِنْ مَخْزُونِ عِلْمِ اللَّهِ الْإِتْمَامُ فِي أَرْبَعَةِ مَوَاطِنَ حَرَمِ اللَّهِ وَ حَرَمِ رَسُولِهِ وَ حَرَمِ أَمِيرِ الْمُؤْمِنِينَ وَ حَرَمِ الْحُسَيْنِ ع.
‘From Abu Abdullah-asws having said: ‘From the treasured Knowledge of Allah-azwj is praying the complete Salat in four places – the Sanctuary of Allah-azwj, and sanctuary of His-azwj Rasool-saww, and sanctuary of Amir Al-Momineen-asws, and sanctuary of Al-Husayn-asws’’.[84]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ هَمَّامِ بْنِ سُهَيْلٍ عَنِ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ حَمْدَانَ الْمَدَائِنِيِّ عَنْ زِيَادٍ الْقَنْدِيِّ قَالَ قَالَ أَبُو الْحَسَنِ مُوسَى ع أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي أَتِمَّ الصَّلَاةَ فِي الْحَرَمَيْنِ وَ بِالْكُوفَةِ وَ عِنْدَ قَبْرِ الْحُسَيْنِ.
And from him, from Muhammad Bin Hammam Bin Suheyl, from Al Fazary, from Muhammad Bin Hamdan Al Madainy, from Ziyad Al Qundy who said,
‘Abu Al-Hassan Musa-asws said: ‘I-asws love for you what I-asws love for myself-asws – praying the complete Salat in the two Sanctuaries, and at Al-Kufa, and by the grave of Al-Husayn-asws’’.[85]
الْمُتَهَجِّدُ، عَنْ زِيَادٍ الْقَنْدِيِ مِثْلَهُ وَ فِيهِ بَعْدَ قَوْلِهِ مَا أُحِبُّ لِنَفْسِي وَ أَكْرَهُ لَكَ مَا أَكْرَهُ لِنَفْسِي.
(The book) ‘Al Mutahajjid’ – from Ziyad Al Qandy,
‘Similar to it, and in it after his-asws words: ‘What I-asws love for myself-asws, and I-asws dislike for you-asws what I-asws dislike for myself-asws’’.[86]
3- الْكَامِلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ الْقَزْوِينِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْأَسَدِيِ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ الصَّحَّافِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَمْرِو بْنِ مَرْزُوقٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الصَّلَاةِ فِي الْحَرَمَيْنِ وَ عِنْدَ قَبْرِ الْحُسَيْنِ ع قَالَ أَتِمَّ الصَّلَاةَ فِيهَا.
(The book) ‘Al-Kamil’ – from Ali Bin Hatim Al Qazwiny, from Muhammad Bin Abu Abdullah Al Asady, from Al Qasim Bin Al Rabie Al Sahhaf, from Amro Bin Usman, from Amro Bin Marzouq who said,
‘I asked Abu Al-Hassan-asws about praying the Salat in the two Sanctuaries and by the grave of Al-Husayn-asws. He-asws said: ‘Pray the complete Salat in these’’.[87]
وَ مِنْهُ عَنِ الْكُلَيْنِيِ وَ جَمَاعَةِ مَشَايِخِهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ تَتِمُّ الصَّلَاةُ فِي الْمَسْجِدِ الْحَرَامِ وَ مَسْجِدِ الرَّسُولِ وَ مَسْجِدِ الْكُوفَةِ وَ حَرَمِ الْحُسَيْنِ ع.
And from him, from Al Kulayni (in Al Kafi) and a group of elders, from Muhammad Al Attar, from Muhammad Bin Al-Husayn, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour,
‘From the one who heard Abu Abdullah-asws saying: ‘Pray the complete Salat in the Sacred Masjid, and Masjid of the Rasool-saww, and Masjid of Al-Kufa, and sanctuary (Shrine) of Al-Husayn-asws’’.[88]
الْمُتَهَجِّدُ، عَنْ حُذَيْفَةَ مِثْلَهُ ثُمَّ قَالَ وَ فِي خَبَرٍ آخَرَ فِي حَرَمِ اللَّهِ وَ حَرَمِ رَسُولِهِ وَ حَرَمِ أَمِيرِ الْمُؤْمِنِينَ وَ حَرَمِ الْحُسَيْنِ.
(The book) ‘Al Mutahajjid’ – from Huzeyfa,
‘Similar to it, then he said, ‘And in another Hadeeth: ‘In the Sanctuary of Allah-azwj, and sanctuary of the Rasool-saww, and sanctuary of Amir Al-Momineen-asws, and sanctuary of Al-Husayn-asws’’.[89]
4- الْكَامِلُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ الْمُغِيرَةِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ فَائِدٍ الْخَيَّاطِ عَنْ أَبِي الْحَسَنِ الْمَاضِي ع قَالَ: سَأَلْتُهُ عَنِ الصَّلَاةِ فِي الْحَرَمَيْنِ فَقَالَ أَتِمَّ وَ لَوْ مَرَرْتَ بِهِ مَارّاً.
(The book) ‘Al Kamil’ – from Al-Husayn Bin Ahmad Bin Al Mugheira, from Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Ali Bin Ismail, from Muhammad Bin Amro, from Fa’id Al Khayyat,
‘From Abu Al-Hassan Al Maazy (7th Imam-asws), he (the narrator) said, ‘I asked about the Salat in the two Sanctuaries. He-asws said: ‘Pray complete and even if you pass by it repeatedly’’.[90]
وَ مِنْهُ بِالْإِسْنَادِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ أَبِي زَاهِرٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الزَّيَّاتِ عَنْ حُسَيْنِ بْنِ عِمْرَانَ عَنْ عِمْرَانَ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع أُقَصِّرُ فِي مَسْجِدِ الْحَرَامِ أَوْ أُتِمُّ
And from him, by the chain from Ahmad Bin Idrees, from Ahmad Bin Abu Zahir, from Muhammad Bin Al-Husayn Al Zayyat, from Husayn Bin Imran, from Imran who said,
‘I said to Abu Al-Hassan-asws, ‘Shall I shorten (Salat) in the Sacred Masjid or pray complete?’
قَالَ إِنْ قَصَّرْتَ فَلَكَ وَ إِنْ أَتْمَمْتَ فَهُوَ خَيْرٌ وَ زِيَادَةٌ فِي الْخَيْرِ خَيْرٌ.
He-asws said: ‘If you shorten it is for you, and if you pray complete it is better, and increasing in the good (deed) is better’’.[91]
وَ مِنْهُ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: سَأَلْتُ الْعَبْدَ الصَّالِحَ عَنْ زِيَارَةِ قَبْرِ الْحُسَيْنِ ع فَقَالَ مَا أُحِبُّ لَكَ تَرْكَهُ
And from him, from his father and Muhammad Bin Al-Hassan Bin Al Waleed, from Al-Husayn Bin Al-Hassan Bin Aban, from Al-Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,
‘I asked Al-Abd Al-Salih (7th Imam-asws) about visiting the grave of Al-Husayn-asws. He-asws said: ‘I-asws don’t like you neglecting it’.
قُلْتُ مَا تَرَى فِي الصَّلَاةِ عِنْدَهُ وَ أَنَا مُقَصِّرٌ
I said, ‘What is your view regarding praying the Salat at it, and I shorten?’
قَالَ صَلِّ فِي الْمَسْجِدِ الْحَرَامِ مَا شِئْتَ تَطَوُّعاً وَ فِي مَسْجِدِ الرَّسُولِ مَا شِئْتَ تَطَوُّعاً وَ عِنْدَ قَبْرِ الْحُسَيْنِ فَإِنِّي أُحِبُّ ذَلِكَ
He-asws said: ‘Pray in the Sacred Masjid whatever you desire voluntary (optional), and in the sacred Masjid of the Rasool-saww whatever you desire voluntary (optional), and by the grave of Al-Husayn-asws, for I-asws love that’’.
قَالَ وَ سَأَلْتُهُ عَنِ الصَّلَاةِ بِالنَّهَارِ عِنْدَ قَبْرِ الْحُسَيْنِ وَ مَشْهَدِ النَّبِيِّ ص تَطَوُّعاً وَ فِي مَسْجِدِ الْكُوفَةِ فَقَالَ نَعَمْ مَا قَدَرْتَ عَلَيْهِ.
He (the narrator) said, ‘And I asked him-asws about the Salat at daytime by the grave of Al-Husayn-asws, and Monument of the Prophet-saww voluntary (optional), and in the Masjid of Al-Kufa. He-asws said: ‘Yes, whatever you are able upon’’.[92]
وَ مِنْهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ عُبَيْدِ اللَّهِ بْنِ نَهِيكٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ التَّطَوُّعِ عِنْدَ قَبْرِ الْحُسَيْنِ ع وَ بِمَكَّةَ وَ الْمَدِينَةِ وَ أَنَا مُقَصِّرٌ
And from him, from Ja’far Bin Muhammad Bin Ibrahim, from Ubeydullah Bin Naheyk, from Ibn Abu Umeyr,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about the voluntary (optional Salat) by the grave of Al-Husayn-asws, and at Makkah, and Al-Madina, and I shorten’.
قَالَ تَطَوَّعْ عِنْدَهُ وَ أَنْتَ مُقَصِّرٌ مَا شِئْتَ وَ فِي الْمَسْجِدِ الْحَرَامِ وَ فِي مَسْجِدِ الرَّسُولِ وَ فِي مَشَاهِدِ النَّبِيِّ فَإِنَّهُ خَيْرٌ.
He-asws said: ‘Pray voluntary (optional Salat) at it and you are shorting, whatever you desire to, and in the Sacred Masjid, and in Masjid of the Rasool-saww, and the in the Monument of the Prophet-saww, for it is better’’.[93]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ التَّطَوُّعِ عِنْدَ قَبْرِ الْحُسَيْنِ وَ مَشَاهِدِ النَّبِيِّ ص وَ الْحَرَمَيْنِ وَ التَّطَوُّعِ فِيهِنَّ بِالصَّلَاةِ وَ نَحْنُ مُقَصِّرُونَ قَالَ نَعَمْ تَطَوَّعْ مَا قَدَرْتَ عَلَيْهِ فَهُوَ خَيْرٌ.
And from him, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Ismail, from Safwan, from Is’haq Bin Ammar,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about the voluntary (optional Salat) prayed by the grave of Al-Husayn-asws, and Monuments of the Prophet-saww, and the two Sanctuaries, and the voluntary (optional) in these with the Salat and we are shortening. He‑asws said: ‘Yes, pray voluntary whatever you are able upon, for it is good’’.[94]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع جُعِلْتُ فِدَاكَ أَتَنَفَّلُ فِي الْحَرَمَيْنِ وَ عِنْدَ قَبْرِ الْحُسَيْنِ بْنِ عَلِيٍّ وَ أَنَا أُقَصِّرُ
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Safwan, from Is’haq Bin Ammar who said,
‘I said to Abu Al-Hassan-asws, ‘May I be sacrificed for you-asws! Shall I pray optional Salat in the two Sanctuaries, and by the grave of Al-Husayn-asws Bin Ali-asws while I am shortening?’
قَالَ نَعَمْ مَا قَدَرْتَ عَلَيْهِ.
He-asws said: ‘Yes, whatever you are able upon’’.[95]
وَ مِنْهُ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ الْبَطَائِنِيِّ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: سَأَلْتُهُ عَنِ التَّطَوُّعِ عِنْدَ قَبْرِ الْحُسَيْنِ وَ مَشَاهِدِ النَّبِيِّ ص وَ الْحَرَمَيْنِ فِي الصَّلَاةِ وَ نَحْنُ مُقَصِّرٌ قَالَ نَعَمْ تَطَوَّعْ مَا قَدَرْتَ عَلَيْهِ.
And from him, from his father, and Muhammad Bin Al-Hassan, from Al-Husayn Bin Al-Hassan Bin Aban, from Al-Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza Al Batainy,
‘From Abu Ibrahim-asws (7th Imam-asws), he (the narrator) said, ‘I asked him about the voluntary (optional) Salat by the grave of Al-Husayn-asws, and Monuments of the Prophet-saww, and the two Sanctuaries while we are shortening. He-asws said: ‘Yes, volunteer whatever you are able upon’’.[96]
5- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع- مَكَّةُ وَ الْمَدِينَةُ كَسَائِرِ الْبُلْدَانِ
(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan, from Al-Husayn Bin Al-Hassan Bin Aban, from Al-Husayn Bin Seed, from Hammad Bin Isa, from Muawiya Bin Wahb who said,
‘I said to Abu Abdullah-asws, ‘Makkah and Al-Medina is like rest of the cities?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ رَوَى عَنْكَ بَعْضُ أَصْحَابِنَا أَنَّكَ قُلْتَ لَهُمْ أَتِمُّوا بِالْمَدِينَةِ لِخَمْسٍ
I said, ‘It is reported from you by one of our companions you-asws had said to them: ‘Pray complete Salat at Al-Medina for five (daily Salat)’!’
فَقَالَ إِنَّ أَصْحَابَكُمْ هَؤُلَاءِ كَانُوا يَقْدَمُونَ فَيَخْرُجُونَ مِنَ الْمَسْجِدِ عِنْدَ الصَّلَاةِ فَكَرِهْتُ ذَلِكَ لَهُمْ فَلِهَذَا قُلْتُهُ.
He-asws said: ‘These companions of you were arriving and exiting from the Masjid at the Salat, so I-asws disliked that for them. For this (reason) I-asws said it’’.[97]
6- الْكَامِلُ، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع فِي وَصْفِ زِيَارَةِ الْحُسَيْنِ ع إِلَى أَنْ قَالَ ثُمَّ اجْعَلِ الْقَبْرَ بَيْنَ يَدَيْكَ وَ صَلِّ مَا بَدَا لَكَ وَ كُلَّمَا دَخَلْتَ الْحَائِرَ فَسَلِّمْ ثُمَّ امْشِ حَتَّى تَضَعَ يَدَيْكَ وَ خَدَّيْكَ جَمِيعاً عَلَى الْقَبْرِ فَإِذَا أَرَدْتَ أَنْ تَخْرُجَ فَاصْنَعْ مِثْلَ ذَلِكَ وَ لَا تُقَصِّرْ عِنْدَهُ مِنَ الصَّلَاةِ مَا أَقَمْتَ الْحَدِيثَ.
(The book) ‘Al Kamil’ – from Al-Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from one of our companions,
‘From Abu Abdullah-asws in describing visitation of Al-Husayn-asws, up to he-asws said: ‘Then make the grave to be in front of you and pray (Salat) whatever comes to you, and every time you enter the Holy enclosure, greet, then walk until you place your hand and your cheek together upon the grave. When you intend to go out, then do similar to that and do not shorten at it from the Salat(s) for as long as you stay’ – the Hadeeth’’.[98]
وَ مِنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ يَعْقُوبَ الْكِسَائِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الصَّلَاةِ فِي الْحَائِرِ قَالَ لَيْسَ الصَّلَاةُ إِلَّا الْفَرْضَ بِالتَّقْصِيرِ وَ لَا يُصَلَّى النَّوَافِلُ.
And from him, from Ali Bin Muhammad Bin Yaqoub Al Kisaie, from Ali Bin Al-Hassan Bin Fazzal, from Amro Bin Saeed, from Musaddiq Bin Sadaqa, from Ammar Bin Musa who said,
‘I asked Abu Abdullah-asws about praying the Salat in the Holy enclosure. He-asws said: ‘There isn’t the Salat except the obligatory with the shortening, and do not pray the optional’’.[99]
7- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ: سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ع عَنْ إِتْمَامِ الصَّلَاةِ فِي الْحَرَمَيْنِ- مَكَّةَ وَ الْمَدِينَةِ قَالَ أَتِمَّ الصَّلَاةَ وَ لَوْ صَلَاةً وَاحِدَةً.
(The book) ‘Qurb Al Isnaad’ – from Al-Hassan Bin Ali Bin Al Numan, from Usman Bin Isa who said,
‘I asked Abu Al-Hassan Musa-asws about praying the complete Salat in the two Sanctuaries – Makkah and Al-Medina. He-asws said: ‘Pray the complete the Salat, and even if it is one Salat’’.[100]
وَ مِنْهُ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَالِحِ بْنِ عَبْدِ اللَّهِ الْخَثْعَمِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ مُوسَى ع أَسْأَلُهُ عَنِ الصَّلَاةِ فِي الْمَسْجِدَيْنِ أُقَصِّرُ أَوْ أُتِمُّ
And from him, from Abdullah Bin Aamir, from Abdul Rahman Bin Abu Najran, from Salih Bin Abdullah Al Khas’amy who said,
‘I wrote to Abu Al-Hassan Musa-asws asking him about the Salat regarding the two Masjids, ‘Should I shorten or pray the complete Salat?’
فَكَتَبَ إِلَيَّ أَيَّ ذَلِكَ فَعَلْتَ فَلَا بَأْسَ
He-asws wrote to me: ‘Whichever of that you do, there is no problem’.
قَالَ وَ كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنْ خَصِيٍّ لِي فِي سِنِّ رَجُلٍ مُدْرِكٍ يَحِلُّ لِلْمَرْأَةِ أَنْ يَرَاهَا وَ تَكْشِفَ بَيْنَ يَدَيْهِ
He (the narrator) said, ‘And I wrote to him-asws asking him-asws about a eunuch of mine, in age he is an adult man. ‘Is it Permissible for the woman that he sees her and she uncovers in front of him?’
قَالَ فَلَمْ يُجِبْنِي فِيهَا
He (the narrator) said, ‘He-asws did not answer me regarding it’.
قَالَ فَسَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْهَا مُشَافَهَةً فَأَجَابَنِي بِمِثْلِ مَا أَجَابَنِي أَبُوهُ إِلَّا أَنَّهُ قَالَ فِي الصَّلَاةِ قَصِّرْ.
He (the narrator) said, ‘I asked Abu Al-Hassan Al-Reza-asws orally about it. He-asws answered me with similar to what his-asws father-asws had answered me, except he-asws said: ‘In the Salat, he should shorten’’.[101]
8- الْعُيُونُ، عَنْ جَعْفَرِ بْنِ نُعَيْمِ بْنِ شَاذَانَ عَنْ عَمِّهِ مُحَمَّدِ بْنِ شَاذَانَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الصَّلَاةِ بِمَكَّةَ وَ الْمَدِينَةِ تَقْصِيرٌ أَوْ تَمَامٌ
(The book) ‘Al Uyoun’ – from Ja’far Bin Nueym Bin Shazan, from his uncle Muhammad Bin Shazan, from Al Fazl Bin Shazan, from Muhammad Bin Ismail Bin Bazie who said,
‘I asked Al-Reza-asws about the Salat at Makkah (city) and Al-Medina (city), ‘Is it shortened or completed?’
فَقَالَ قَصِّرْ مَا لَمْ تَعْزِمْ عَلَى مُقَامِ عَشَرَةٍ.
He-asws said: ‘Shortened for as long as you are not determined upon staying for ten (days)’’.[102]
9- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ وَ أَبِي عَلِيِّ بْنِ رَاشِدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنْ مَخْزُونِ عِلْمِ اللَّهِ عَزَّ وَ جَلَّ الْإِتْمَامُ فِي أَرْبَعَةِ مَوَاطِنَ- حَرَمِ اللَّهِ عَزَّ وَ جَلَّ وَ حَرَمِ رَسُولِهِ ص وَ حَرَمِ أَمِيرِ الْمُؤْمِنِينَ وَ حَرَمِ الْحُسَيْنِ ع.
(The book) ‘Al Khisaal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Al-Hassan Bin Ali Bin Al Numan, from Muhammad Bin Khalid Al Barqy, from Ali Bin Mahziyar and Abu Ali Bin Rashid, from Hammad Bin Isa,
‘From Abu Abdullah-asws having said: ‘From the treasured Knowledge of Allah-azwj Mighty and Majestic is praying the complete Salat in four places – Sanctuary of Allah-azwj Mighty and Majestic, and sanctuary of His-azwj Rasool-saww, and sanctuary of Amir Al-Momineen-asws, and sanctuary (Holy enclosure) of Al-Husayn-asws’’.[103]
10- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ قَدِمَ مَكَّةَ قَبْلَ التَّرْوِيَةِ بِأَيَّامٍ كَيْفَ يُصَلِّي إِذَا كَانَ وَحْدَهُ أَوْ مَعَ إِمَامٍ فَيُتِمُّ أَوْ يُقَصِّرُ
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws (7th Imam-asws), he said, ‘I asked him-asws about a man arriving at Makkah a few days before Al-Tarwiya (8th Zulhijja). ‘How should he pray when he was alone, or with a prayer leader? Should he pray complete or shorten?’
قَالَ يُقَصِّرُ إِلَّا أَنْ يُقِيمَ عَشَرَةَ أَيَّامٍ قَبْلَ التَّرْوِيَةِ
He-asws said: ‘He should shorten except if he stays ten days before Al-Tarwiya’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ كَيْفَ يُصَلِّي بِأَصْحَابِهِ بِمِنًى أَ يُقَصِّرُ أَمْ يُتِمُّ
He (the narrator) said, ‘And I asked him-asws about the man, ‘How should he pray with his companions at Mina, should he shorten or pray complete?’
قَالَ إِنْ كَانَ مِنْ أَهْلِ مَكَّةَ أَتَمَّ وَ إِنْ كَانَ مُسَافِراً قَصَّرَ عَلَى كُلِّ حَالٍ مَعَ الْإِمَامِ أَوْ غَيْرِهِ.
He-asws said: ‘If he was from the inhabitants of Makkah, he should pray complete, and if he was a traveller, he should shorten upon all situations, with the prayer leader or other?’’[104]
Below are comments from Al-Majalisi which are of no benefit, hence struck off.
تنقيح و توضيح
Revision and clarification
اعلم أن الأصحاب اختلفوا في حكم الصلاة في المواطن الأربعة حرم الله و حرم رسوله و مسجد الكوفة و حائر الحسين ع فذهب الأكثر إلى أن المسافر مخير بين الإتمام و القصر و إن الإتمام أفضل
Know that the companions have differed regarding ruling of the Salat prayed in the four places – the Sanctuary of Allah-azwj, and sanctuary of His-azwj Rasool-saww, and Masjid Al-Kufa, and Holy enclosure of Al-Husayn-asws. Most have gone to (the conclusion) that the traveller is with a choice between praying complete and the shortening, and praying the complete is better.
و قال الصدوق يقصر ما لم ينو المقام عشرة و الأفضل أن ينوي المقام بها ليوقع صلاته تماما كما مر.
And Al Sadouq said, ‘He should shorten for as long as he does not intend to stay for ten (days), and the better is that he should intend the staying at it in order to his Salat to occur as complete, as has passed’.
و قال السيد المرتضى لا يقصر في مكة و مسجد النبي ص و مشاهد الأئمة القائمين مقامه ص
And the Seyyd Al Murtaza said, ‘He should not shorten in Makkah and Masjid of the Prophet-saww, and Monuments (Shrines) of the Imams-asws, the ones standing in his-saww position’.
و هذه العبارة تفيد منع التقصير و عموم الحكم في مشاهد الأئمة و نحوه قال ابن الجنيد و الأول أظهر لما مر من الأخبار الكثيرة الدالة على الإتمام جمعا بينها و بين ما ورد في التقصير و التخيير.
This statement indicates the prohibition of shortening (the Salat) and the general ruling regarding Shrines of the Imams-asws and similar places. Ibn al-Junayd said, ‘The former view is more apparent due to the abundance of numerous reports indicating the performance of complete Salat, combined with what has been mentioned regarding shortening (the Salat) and the choice (of shortening or praying the complete Salat).
وَ يَدُلُّ عَلَيْهِ صَحِيحَةُ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: كَتَبْتُ إِلَى أَبِي جَعْفَرٍ الثَّانِي ع الرِّوَايَةُ قَدِ اخْتَلَفَتْ عَنْ آبَائِكَ فِي الْإِتْمَامِ وَ التَّقْصِيرِ لِلصَّلَاةِ فِي الْحَرَمَيْنِ- وَ مِنْهَا أَنْ يَأْمُرَ بِأَنْ يُتِمَّ الصَّلَاةَ وَ لَوْ صَلَاةً وَاحِدَةً وَ مِنْهَا أَنْ يَأْمُرَ أَنْ يُقَصِّرَ الصَّلَاةَ مَا لَمْ يَنْوِ مُقَامَ عَشَرَةِ أَيَّامٍ
And it is evidenced upon by a correct (Hadeeth) by Ali Bin Mahziyar (in Al Tahzeeb) who said, ‘I wrote to Abu Ja’far-asws the 2nd, ‘The reports from your-asws forefathers-asws have differed regarding the completing and the shortening of the Salat in the two Sanctuaries – and from these is that he-asws instructed that he should pray the complete Salat and even if it were one Salat; and from these is that he-asws instructed that he should shorten the Salat for as long as he does not intend staying for ten days.
وَ لَمْ أَزَلْ عَلَى الْإِتْمَامِ فِيهِمَا إِلَى أَنْ صَدَرْنَا مِنْ حَجِّنَا فِي عَامِنَا هَذَا فَإِنَّ فُقَهَاءَ أَصْحَابِنَا أَشَارُوا عَلَيَّ بِالتَّقْصِيرِ إِذَا كُنْتُ لَا أَنْوِي مُقَامَ عَشَرَةٍ فَقَدْ ضِقْتُ بِذَلِكَ حَتَّى أَعْرِفَ رَأْيَكَ
And I have not ceased to be upon praying the complete in these two (Sanctuaries) until we arrived from our Hajj in this year of ours. The jurists of our companions indicated to me with shortening the Salat when I do not intend staying for ten (days). I have become constricted due to that until I know your-asws view’.
فَكَتَبَ بِخَطِّهِ قَدْ عَلِمْتَ يَرْحَمُكَ اللَّهُ فَضْلَ الصَّلَاةِ فِي الْحَرَمَيْنِ عَلَى غَيْرِهِمَا فَأَنَا أُحِبُّ لَكَ إِذَا دَخَلْتَهُمَا أَلَّا تُقَصِّرَ وَ تُكْثِرَ فِيهِمَا مِنَ الصَّلَاةِ
He-asws wrote by his-asws handwriting: ‘May Allah-azwj Mercy you! You have known merit of the Salat in the two Sanctuaries upon other (places). I-asws would love it for you when you enter these two not to shorten and frequently pray Salat in these’.
فَقُلْتُ لَهُ بَعْدَ ذَلِكَ بِسَنَتَيْنِ مُشَافَهَةً إِنِّي كَتَبْتُ إِلَيْكَ بِكَذَا فَأَجَبْتَ بِكَذَا
I said to him-asws verbally two years after that, ‘I had written to you-asws with such and such, and you-asws had answered with such and such’.
فَقَالَ نَعَمْ
He-asws said: ‘Yes’.
فَقُلْتُ أَيَّ شَيْءٍ تَعْنِي بِالْحَرَمَيْنِ
I said, ‘Which thing did you-asws mean by ‘the two Sanctuaries’?’
فَقَالَ مَكَّةَ وَ الْمَدِينَةَ وَ مِنًى إِذَا تَوَجَّهْتَ مِنْ مِنًى فَقَصِّرِ الصَّلَاةَ فَإِذَا انْصَرَفْتَ مِنْ عَرَفَاتٍ إِلَى مِنًى وَ زُرْتَ الْبَيْتَ وَ رَجَعْتَ إِلَى مِنًى فَأَتِمَّ الصَّلَاةَ تِلْكَ الثَّلَاثَةَ الْأَيَّامِ وَ قَالَ بِإِصْبَعِهِ ثَلَاثاً.
He-asws said: ‘Makkah and Al-Medina, and Mina. When you are headed from Mina, then shorten the Salat. When you leave from Arafaat to go to Mina and visit the House (Kaaba) and return to Mina, then pray the complete Salat in those three days’. And he-asws gestured ‘three’ with his-asws fingers’’.
و أما حديث أيوب بن نوح فلا ينافي التخيير فإنهم اختاروا هذا الفرد و أما حديث أبي شبل و قوله إنما يفعل ذلك الضعفة فيحتمل أن يكون المراد به الضعفة في الدين الجاهلين بالأحكام أو من له ضعف لا يمكنه الإتمام أو يشق عليه فيختار الأسهل و إن كان مرجوحا
And as for the Hadeeth by Ayoub Bin Nuh, it does not negate the choice, for they have chosen this individually, and as for the Hadeeth by Abu Shibl and his-asws words: ‘But rather the weak ones do that’, it is possible that the intent with it would be the weakness in the religion, the ones ignorant of the ruling, or the one having physical weakness for him not possible for him to pray the complete, or it is harsh upon him so he chooses the ease, and even though it is probable.
و الوجه الأخير يؤيد ما اخترنا و هو أظهر و الأول لا ينافيه إذ يمكن أن يكون الضعف في الدين باعتبار اختيار المرجوح و الأخبار المشتملة على الأمر بالإتمام محمولة على الاستحباب و خبر عمران صريح فيما ذكرنا.
And another aspect supports what we have chosen, and it is more apparent, and the first does not negate it when it is possible that the weakness would be in the religion due to the probable choice, and the Ahadeeth are inclusive upon the orders with praying the complete are carried upon the recommendation, and the Hadeeth by Imran is explicit regarding what we have mentioned.
و أما حديث معاوية بن وهب و إن كان فيه إيماء إلى أن الأمر بالإتمام محمول على التقية
And as for the Hadeeth by Muawiya Bin Wahb, and even though in it is an indication to the order with praying the complete, is carried upon the Taqiyyah (dissimulation).
لَكِنْ يُعَارِضُهُ مَا رَوَاهُ الشَّيْخُ بِسَنَدٍ لَا يَقْصُرُ عَنِ الصَّحِيحِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع إِنَّ هِشَاماً رَوَى عَنْكَ أَنَّكَ أَمَرْتَهُ بِالتَّمَامِ فِي الْحَرَمَيْنِ وَ ذَلِكَ مِنْ أَجْلِ النَّاسِ
But it is contrasted by what is reported by the Sheykh by a chain not short of being correct, from Abdul Rahman Bin Al Hajjaj (in Tahzeeb) who said, ‘I said to Abu Al-Hassan-asws, ‘Hisham has reported from you-asws that you-asws had instructed him with praying the complete Salat in the two Sanctuaries, and that is from reason of the people’.
قَالَ لَا كُنْتُ أَنَا وَ مَنْ مَضَى مِنْ آبَائِي إِذَا وَرَدْنَا مَكَّةَ أَتْمَمْنَا الصَّلَاةَ وَ اسْتَتَرْنَا مِنَ النَّاسِ.
He-asws said: ‘No! I-asws and the ones from my-asws past forefathers-asws, whenever we-asws arrived at Makkah, we prayed complete Salat and we-asws concealed from the people’’.
فإن ظاهره أن ما ورد من الأمر بالتقصير محمول على التقية كما ذكره الفاضل التستري قدس الله سره.
So its apparent is what is reported from the instructions with the shortening carried upon the Taqiyyah (dissimulation) just as is mentioned by the meritorious Al Tustary, may Allah-azwj Sanctify his soul.
وَ رَوَى الشَّيْخُ خَبَرَ مُعَاوِيَةَ بْنِ وَهْبِ بِسَنَدٍ صَحِيحٍ هَكَذَا قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ التَّقْصِيرِ فِي الْحَرَمَيْنِ وَ التَّمَامِ قَالَ لَا تُتِمَّ حَتَّى تُجْمِعَ عَلَى مُقَامِ عَشَرَةِ أَيَّامٍ
And it is reported by the Sheykh a Hadeeth by Muawiya Bin Wahb (in Al Tahzeeb) by a correct chain like this – He said, ‘I asked Abu Abdullah-asws about the shortening (of the Salat) in the two Sanctuaries and the complete. He-asws said: ‘Do not pray complete until you gather (your views) upon staying for ten days’.
فَقُلْتُ إِنَّ أَصْحَابَنَا رَوَوْا عَنْكَ أَنَّكَ أَمَرْتَهُمْ بِالتَّمَامِ
I said, ‘Our companions are reporting from you-asws that you-asws had instructed them with praying the complete!’
فَقَالَ إِنَّ أَصْحَابَكَ كَانُوا يَدْخُلُونَ الْمَسْجِدَ فَيُصَلُّونَ وَ يَأْخُذُونَ نِعَالَهُمْ وَ يَخْرُجُونَ وَ النَّاسُ يَسْتَقْبِلُونَهُمْ يَدْخُلُونَ الْمَسْجِدَ لِلصَّلَاةِ فَأَمَرْتُهُمْ بِالتَّمَامِ.
He-asws said: ‘Your companions were entering the Masjid and praying and they were taking their slippers and exiting, while the people were welcoming them entering the Masjid for the Salat, therefore I-asws instructed them with praying the complete’’.
ثم قال فالوجه في هذا الخبر أنه لا يجب التمام إلا على من أجمع على مقام عشرة أيام و متى لم يجمع على ذلك كان مخيرا بين الإتمام و التقصير و يكون قوله لمن كان يخرج عند الصلاة من المسجد و لا يصلي مع الناس أمرا على الوجوب و لا يجوز تركه لمن هذا سبيله لأن فيه رفعا للتقية و إغراء للنفس و تشنيعا على المذهب.
Then he said: ‘The aspect in this Hadeeth is that the praying the complete is not obligated except upon the one who gathers (his views) upon staying for ten days, and when he does not gather upon that, he would have the choice between the complete and the deficient, and his-asws words for the ones who were exiting from the Masjid at the Salat and not praying with the people is an instruction upon the obligation, and it is not allowed to neglect it whose way was this, because in it is a raising for the Taqiyyah (dissimulation), and appealing to the soul (desires) and disgrace upon the doctrine.
و أما خبر العلل فيمكن حمله على أن المراد أنهما كسائر البلدان في جواز القصر بالمعنى الأعم و أما الخمس المذكور فيه فليس المراد به خصوص الخمس بل الأصحاب سألوه عن الخمس فأجابهم بذلك.
As for the Hadeeth in ‘Al Ilal’, it is possible to carry it upon the intent of ‘these two (Sanctuaries) are like rest of the cities’ in allowance of the shortening (of the Salat) with the general meaning, and as for the ‘five’ mentioned in it, the intent with it isn’t the five (daily Salat(s)), but the companions had asked him-asws about the five, so he-asws had answered them with that.
و أما حديث عبد الرحمن فيحتاج إلى شرح و بيان قوله و ذلك من أجل الناس يمكن أن يقرأ بتشديد اللام أي كان هشام من أجل الناس و أعظمهم و هو لا يكذب عليك أو ليس ممن تتقي منهم أو بالتخفيف و هو أظهر أي كان يقول هشام إن الأمر بالإتمام للتقية من المخالفين.
And as for Hadeeth by Abdul Rahman, it is needy to a commentary and explanation of his words, and that is, ‘from reason of the people and their reverence’, and it is ‘he is not lying upon you-asws’, or he isn’t from the ones fearing from them, or with the lightening, and it is more apparent, i.e. Hisham was saying that the instructions with praying the complete is for the Taqiyyah from the adversaries.
أو يكون استفهاما أي هل أمرته بذلك للتقية فقال ع لا ليس ذلك للتقية بل أنا و آبائي كنا إذا وردنا مكة أتممنا الصلاة مع استتارنا عن الناس أيضا لا أن الاستتار كان لأجل الإتمام بل الإتمام أوفق لما ذهب إليه أكثرهم من التخيير في السفر مطلقا مع أفضلية الإتمام.
Or its understanding would be, i.e. did he-asws instruct him with that for the Taqiyyah? He-asws said: ‘No, that isn’t for the Taqiyyah, but I-asws and my-asws forefathers-asws, whenever we-asws arrived at Makkah, we prayed the complete Salat with our-asws concealing from the people as well, not that the concealing was for the reason of praying the complete, but praying the complete was more in line to what most of them have gone to, from the choice being in the journey absolutely with the superiority of praying the complete.
و يمكن أن يكون الاستتار لئلا يحتجوا على الشيعة بفعلهم ع أو لئلا يصير سببا لرسوخهم في الباطل أو لئلا يصير سببا لمزيد تشنيعهم على الأئمة لأن الفرق بين المواضع كان أغرب عندهم من الحكم بالتقصير مطلقا لأن هذا القول موجود بينهم
And it is possible that the concealing would perhaps be they-asws were arguing upon the Shias with their-asws actions, or perhaps it would be a cause for their being immersed in the falsehood, or perhaps it would become a cause for increase of their disgrace upon the Imam-asws, because the difference between the places was more unusual in their-asws view than the rulings of the shortening absolutely because this word exists between them.
و لعله لأحد هذه الوجوه قالوا إنه من الأمر المذخور مع أنه يحتمل أن يكون المراد أنه حجب عنهم هذا العلم هكذا حقق المقام و لا تصغ إلى ما ذهب إليه بعض الأوهام.
And perhaps for one of these aspects, they-asws said it was from the treasured matters, along with that it is possible the intent could be that this knowledge is veiled from them. Thus the context is established and you should not listen to what some of their imaginations are going to.
و أما خبر الساباطي و الخثعمي و ابن بزيع فمع ضعف أسانيدها قابلة للتأويل و تأويل الصدوق رحمه الله مع بعده لا يجري في كثير منها و اشتهار الحكم بين القدماء و المتأخرين مما يؤيد العمل به.
And as for the Hadeeth by Al Sabaty and Al Khas’amy and Ibn Bazie, their chains are with weakness, open to the interpretation, and interpretation by Al Sadouq, may Allah-azwj Mercy him, is with its far-fetched-ness does not flow in most of these, and the well-known ruling between the ancient ones and the latter ones, from what supports the acting with it.
و ينبغي التنبيه لأمور الأول المستفاد من الأخبار الكثيرة جواز الإتمام في مكة و المدينة و إن وقعت الصلاة خارج المسجد و هو المشهور بين الأصحاب
It is necessary to point out that the primary point derived from the numerous reports is the permissibility of performing the complete Salat in Mecca and Al-Medina, even if the Salat takes place outside the Masjid, which is the well-known view among the companions.
و خص ابن إدريس الحكم بالمسجدين أخذا بالمتيقن المجمع عليه و من رأينا كلامه إنما صرح بالخلاف بين البلدين و ظاهر بعض الأخبار شمول الحكم لمجموع الحرمين و هما أعم من البلدين.
Ibn Idris, in particular, singled out the ruling for both Masjids based on what is well-established and agreed upon. From his statements, we can infer that he acknowledged the difference between the two cities, but some reports indicate that the ruling applies to the entirety of the two Sanctuaries, which is more general than just the two cities.
و الأصحاب استدلوا على البلدين بتلك الأخبار و ربما يومئ كلام بعضهم إلى كون المراد بالبلدين مجموع الحرمين و قال في البيان و في المعتبر الحرمان كمسجديهما بخلاف الكوفة مع أن عبارة المعتبر كعبارات سائر الأصحاب.
The companions used those reports as evidence for both cities, and perhaps some of them implied that what is meant by ‘the two cities’ is the combination of the two Sanctuaries. And he said in ‘Al Bayan’ and in ‘Al Motabar’, ‘The two Sanctuaries is like their Masjids unlike Al-Kufa, along with that the expression in ‘Al Motabar’ is like rest of the companions.
و قال الشيخ في النهاية و يستحب الإتمام في أربعة مواطن في السفر بمكة و المدينة و مسجد الكوفة و الحائر على ساكنه السلام
And the Sheykh said in ‘Al Nihaya’, ‘And it is recommended to pray the complete Salat in four places during the journey – Makkah, and Al-Medina, and Masjid Al-Kufa, and the Holy enclosure (of Al-Husayn-asws, may the greetings be upon their dwellers.
و قد رويت رواية بلفظة أخرى و هو أن يتم الصلاة في حرم الله و في حرم رسوله و في حرم أمير المؤمنين ع و في حرم الحسين ع فعلى هذه الرواية جاز الإتمام خارج المسجد بالكوفة و على الرواية الأولى لم يجز إلا في نفس المسجد انتهى.
And a report has been reported with other wording, and it is, ‘Complete the Salat in the Sanctuary of Allah-azwj, and in sanctuary of His-azwj Rasool-saww, and sanctuary of Amir Al-Momineen-asws, and in sanctuary of Al-Husayn-asws’. Based upon this report, it is allowed to pray the complete Salat outside the Masjid at Al-Kufa, and based upon the first report it is not allowed except in the Masjid itself’ – end.
و كأنهم حملوا الحرم على البلد أو أطلقوا البلد على الحرم مجازا و الأول أظهر و ظاهر عبارة الشيخ في التهذيب عموم الحرمين حيث قال و يستحب إتمام الصلاة في الحرمين فإن فيه فضلا كثيرا
And it is as if they carried the Sanctuary upon the city, or linked the city upon the Sanctuary metaphorically, and the first is more apparent, and the apparent of the statement of the Sheykh in Al Tahzeeb generalises the two Sanctuaries whereby he said, ‘And it is recommended to pray the complete Salat in the two Sanctuaries, for there are a lot of merits in this’.
ثم قال و من حصل بعرفات فلا يجوز له الإتمام على حال و قد ورد في بعض الروايات الإتمام في خصوص منى و نقل في الدروس عن ابن الجنيد أنه قال روي عن أبي جعفر ع الإتمام في الثلاثة الأيام بمنى للحاج و أرى ذلك إذا نوى مقام خمسة أيام أولها أيام منى قال الشهيد و هو شاذ.
Then he said, ‘And one who arrives at Arafaat, it is not allowed for him to pray the complete Salat upon any situation’. And it has been referred in one of the reports, praying the complete Salat is in particular at Mina; and it has been transmitted in ‘Al Durous’ from Ibn Al Juneyd having said, ‘It is reported from Abu Ja’far-asws to pray the complete Salat in the three days at Mina for the pilgrim’, and I am reporting that is when he intends to stay for five days, it’s first being days of Mina. Al Shaheed said, ‘And it is an anomaly’.
أقول لعله أشار بهذه الرواية إلى صحيحة علي بن مهزيار المتقدمة و ظاهرها أن خصوص منى داخل في الحكم و لعله لكونها من توابع مكة و يمكن أن يكون لدخلوها في الحرم و يكون المعتبر مطلق الحرم فالمراد بمكة و المدينة حرمهما بحذف المضاف أو تسمية للكل باسم الجزء الأشرف.
I am saying perhaps he indicated with this report to a previous correct (Hadeeth) by Ali Bin Mahziyar, and it’s apparent is that specialisation of Mina is included in the ruling, and perhaps due to it being from an offshoot of Makkah, and it is possible that it could be due to it being included in the Sanctuary, and the reliable is the absolute Sanctuary. Thus the intent with ‘Makkah and Al-Medina’ are their Sanctuaries, either due to omission of the addition or naming of the whole by naming the part is nobler.
فإن قيل فالمشعر أيضا من الحرم
If it is said, ‘The Monuments (at Muzdalifa) are also from the Sanctuary?’
قلنا يمكن أن يكون عدم ذكر المشعر لأن ما يقع فيه ثلاث صلاة يقصر في واحدة منهن و هذه يدخل وقتها قبل دخول الحرم فلذا لا يتمها اعتبارا بحال الوجوب كما مر كذا خطر بالبال في توجيه الخبر لكن الظاهر من الخبر عدم العموم و بالجملة الحكم في غير البلدين مشكل و لعل الأظهر فيها القصر لاحتمال كون المراد بالحرمين البلدين
We say, ‘It is possible that the Monuments are not being mentioned because of what occurs in it, three Salat(s) being shortened in one of these, and this, its time enters before entering the Sanctuary. For that (reason) it is not completed in consideration of obligation, as was suggested in the narration’s interpretation. This thought crossed the mind in directing the narration that way, but it seems that the narration lacks generality. In general, the ruling for places other than the two holy cities is complex (problematic), and it appears more likely that shortening is allowed there because it is possible that what is meant by ‘the two sanctuaries’ refers to the two cities.
فَقَدْ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: مَكَّةُ حَرَمُ اللَّهِ وَ حَرَمُ رَسُولِهِ وَ حَرَمُ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْمَدِينَةُ حَرَمُ اللَّهِ وَ حَرَمُ رَسُولِهِ وَ حَرَمُ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْكُوفَةُ حَرَمُ اللَّهِ وَ حَرَمُ رَسُولِهِ وَ حَرَمُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع.
It has been reported (in Al Tahzeeb) from Al Sadiq-asws having said: ‘Makkah is a Sanctuary of Allah-azwj, and sanctuary of His-azwj Rasool-saww, and sanctuary of Ali Bin Abu Talib-asws; and Al-Medina is a Sanctuary of Allah-azwj, and sanctuary of His-azwj Rasool-saww, and sanctuary of Ali Bin Abu Talib-asws; and Al-Kufa is a Sanctuary of Allah-azwj, and sanctuary of His-azwj Rasool-saww, and sanctuary of Ali Bin Abu Talib-asws’.
و الظاهر شمول الحكم لمجموع البلدين و عدم اختصاصه بالمسجدين و التخصيص في بعض الأخبار بالمسجدين لشرافتهما و لشيوع وقوع الصلاة فيهما
And the apparent is that the ruling is inclusive of the two cities and not specifically with the two Masjids, and the specification in some of the Ahadeeth with the two Masjid is due to their nobilities, and due to the prevalence of the Salat(s) occurring in them.
و أما التفصيل الوارد في خبر علي بن جعفر في الصلاة بمنى بأنه إن كان من أهل مكة أتم و إلا فلا فالحكم في غير أهل مكة يدل على شمول حكم التخيير لمجموع الحرم
And as for the detail referred in a Hadeeth by Ali son of Ja’far-asws regarding the Salat at Mina, if he was from the people of Makkah he should pray complete, or else, no. So the ruling regarding other than the people of Makkah evidence’s upon inclusiveness of ruling of the choice for the whole Sanctuary.
و أما حكم أهل مكة فيمكن أن يكون للتقية كما يظهر من الأخبار أن المخالفين لم يكونوا يعدون الذهاب إلى عرفات سفرا أو يكون مبنيا على القول باشتراط رجوع اليوم و حمله على من لم يذهب إلى عرفات بعيد
And as for the ruling of the people of Makkah, it is possible that it could be for the Taqiyyah like what appears from the Ahadeeth. The adversaries are not counting the going to Arafaat as being a journey, or it could be built upon the word with condition of returning in the day, and carrying it upon the one who did not go to Arafaat, is far-fetched.
و الأظهر عندي حمله على الأيام التي يكون بمنى بعد الرجوع عن مكة فإنه لما رجع إلى مكة للزيارة انقطع سفره و بعد العود لا يقصد مسافة لأنه لا يتعدى عن منى فيتم بخلاف غير أهل مكة فإنه مسافر ذهابا و عودا فتفطن.
And the more apparent in my view is carrying it upon the day which he happens to be a Mina after the return from Makkah, for when he returns to Makkah for the visitation (of the Kaaba), his journey is termination, and after the return they do not cover a distance because he had not exceeded from Mina so he would pray complete, apart from the people of Makkah, for he is a traveller going and returning. So discern.
الثاني ذكر الشيخ أنه إذا ثبت الحكم في الحرمين من غير اختصاص بالمسجد يكون الحكم كذلك في الكوفة لعدم القائل بالفصل و خص الحكم بن إدريس بالمسجد أخذا بالمتيقن و الروايات ورد بعضها بلفظ حرم أمير المؤمنين ع و حرم الحسين ع و بعضها بالكوفة و في الأول إجمال و قد مر أن الكوفة حرم علي بن أبي طالب ع.
The second is mentioned by the Sheykh that when the ruling is proven regarding the two Sanctuaries from without specification with the Masjid, the ruling would be like that regarding Al-Kufa due to the absence of the speaker with the merit, and Al Hakam Bin Idrees specified the ruling with the Masjid taking with the certainty and the reports, some of these referring with wording of the sanctuary of Amir Al-Momineen-asws and sanctuary of Al-Husayn, and some of these with Al-Kufa; and in the first there is generality, and it has passed that Al-Kufa is sanctuary of Ali Bin Abu Talib-asws.
و الظاهر أن النجف على ساكنه السلام غير داخل في الكوفة و الشيخ في المبسوط عدى الحكم إليه أيضا حيث قال و يستحب الإتمام في أربعة مواطن في السفر بمكة و المدينة و مسجد الكوفة و الحائر على ساكنه السلام
And the apparent is that Al Najaf, may the greetings be upon its dwellers, is not included in Al-Kufa; and the Sheykh in ‘Al Mabsout) related the ruling to it as well whereby he said, ‘And it is recommended to pray the complete Salat in four places – in the journey of Makkah, and Al-Medina, and Masjid Al-Kufa, and the Holy enclosure (of Al-Husayn-asws), may the greetings be upon its dwellers.
و قد روي الإتمام في حرم الله و حرم الرسول و حرم أمير المؤمنين و حرم الحسين ع فعلى هذه الرواية يجوز الإتمام خارج مسجد الكوفة و بالنجف انتهى.
And it has been reported to pray the complete Salat in the Sanctuary of Allah-azwj, and sanctuary of the Rasool-saww, and sanctuary of Amir Al-Momineen-asws, and sanctuary of Al-Husayn-asws. So based upon this, the reports allows praying the complete outside Masjid of Al-Kufa, and at Al Najaf’ – end.
و كأنه نظر إلى أن حرم أمير المؤمنين ع ما صار محترما بسببه و احترام الغري به ع أكثر من غيره و لا يخلو من وجه و يومئ إليه بعض الأخبار و الأحوط في غير المسجد اختيار القصر.
It as if he considered that the sanctuary of Amir Al-Momineen-asws became sacred by his-asws cause, and reverence of Al Ghary due to him-asws more than from something else, nor is it devoid of its aspects and some of the Ahadeeth indicate to it, and the safer in other than the Masjid is choosing the shortening.
و قال المحقق في المعتبر ينبغي تنزيل حرم أمير المؤمنين ع على مسجد الكوفة خاصة أخذا بالمتيقن و أما الحائر فظاهر أكثر الأصحاب اختصاص الحكم به.
And the researcher said in ‘Al Motabar’, ‘It is befitting for the sanctity of Amir Al-Momineen-asws be extended to Masjid Al-Kufa specifically taking with the certain; and as for the Holy enclosure (of Al-Husayn-asws), most of the companions specify the ruling with it.
و حكى في الذكرى عن الشيخ نجيب الدين يحيى بن سعيد أنه حكم في كتاب له في السفر بالتخيير في البلدان الأربعة حتى الحائر المقدس لورود الحديث بحرم الحسين ع و قدر بخمسة فراسخ و بأربعة و بفرسخ قال و الكل حرم و إن تفاوتت في الفضيلة
And he narrated in ‘Al Zikra’ from the Sheykh, Najeeb Al Deen Yahya Bin Saeed, he ruled in a book of his regarding the journey with the choice in the four cities to the extent the Holy enclosure (of Al-Husayn-asws) due to the Ahadeeth referring to sanctuary of Al-Husayn-asws, and a measurement of five Farsakh(s), and with four, and with one Farsakh. He said, ‘And all are sacred and even if there is a difference in the merit’.
و هو غير بعيد لِمَا رَوَاهُ الشَّيْخُ وَ الْكُلَيْنِيُ بِسَنَدٍ فِيهِ ضَعْفٌ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَتَيْتَ أَبَا عَبْدِ اللَّهِ ع فَاغْتَسِلْ عَلَى شَاطِئِ الْفُرَاتِ وَ الْبَسْ ثِيَابَكَ الطَّاهِرَةَ ثُمَّ امْشِ حَافِياً فَإِنَّكَ فِي حَرَمٍ مِنْ حَرَمِ اللَّهِ وَ حَرَمِ رَسُولِهِ الْخَبَرَ.
And it is far-fetched due to what is reported by the Sheykh (in Al Tahzeeb) and Al Kulayni (in Al Kafi) by a chain having weakness in it, from Abu Abdullah-asws having said: ‘When you go to Abu Abdullah-asws (Al-Husayn-asws), wash upon the backs of the Euphrates and wear your clean clothes, then walk barefoot, for you are in a sanctuary from the Sanctuary of Allah-azwj and sanctuary of His-azwj Rasool-saww’ – the Hadeeth’’.
وَ بِسَنَدٍ مُرْسَلٍ عَنْهُ ع قَالَ: حَرَمُ الْحُسَيْنِ ع فَرْسَخٌ فِي فَرْسَخٍ مِنْ أَرْبَعِ جَوَانِبِ الْقَبْرِ.
And by an unbroken chain (in Al Tahzeeb) from him-asws having said: ‘Sanctuary of Al-Husayn-asws is one Farsakh (5.75km) by one Farsakh from four sides of the grave’’.
وَ بِسَنَدٍ ضَعِيفٍ آخَرَ عَنْهُ ع قَالَ: حَرِيمُ قَبْرِ الْحُسَيْنِ ع خَمْسَةُ فَرَاسِخَ مِنْ أَرْبَعَةِ جَوَانِبِهِ.
And by another weak chain (in Al Tahzeeb), from him-asws having said: ‘Sanctuary of the grave of Al-Husayn-asws is of five Farsakh(s) from four of its sides’’.
و الأحوط إيقاع الصلاة في الحائر و إذا أوقعها في غيره فيختار القصر.
And the prudence is to perform the Salat in the enclosure, and when it is performed elsewhere, he should choose the shortening.
و أما حد الحائر فقال ابن إدريس المراد به ما دار سور المشهد و المسجد عليه دون ما دار سور البلد عليه لأن ذلك هو الحائر حقيقة لأن الحائر في لسان العرب الموضع المطمئن الذي يحار فيه الماء
As for the boundary of the Holy enclosure, Ibn Idrees said, ‘The intended with it is what walls of the Shrine and the Masjid rotate upon, besides walls of the city, because is the real Holy enclosure, because ‘Al Haair’ (enclosure) in the language of the Arabs is the reassured place which the water is retained.
و قد ذكر ذلك شيخنا المفيد في الإرشاد لما ذكر من قتل مع الحسين من أهله و الحائر يحيط بهم إلا العباس رحمة الله عليه فإنه قتل على المسناة
And that is mentioned by our Sheykh Al Mufeed in ‘Al Irshaad’ when he mentioned the ones from his-asws family killed with Al-Husayn-asws, ‘And the enclosure surround them except Al Abbas-as, may Allah-azwj Mercy him-as, for he-as was killed upon the water barrier.
و احتج عليه بالاحتياط لأنه المجمع عليه و ذكر الشهيدان في هذا الموضع حار الماء لما أمر المتوكل بإطلاقه على قبر الحسين ع ليعفيه فكان لا يبلغه انتهى.
And he argued upon it with the precaution because it is agreed upon, and the two Shaheeds mention in this subject the hot water Al Mutawakkil had ordered it with being poured upon the grave of Al-Husayn-asws in order to (deluge) destroy it so it cannot be reached.
و أقول ذهب بعضهم إلى أن الحائر مجموع الصحن المقدس و بعضهم إلى أنه القبة السامية و بعضهم إلى أنه الروضة المقدسة و ما أحاط به من العمارات القديمة من الرواق و المقتل و الخزانة و غيرها و الأظهر عندي أنه مجموع الصحن القديم لا ما تجدد منه في الدولة العلية الصفوية شيد الله أركانهم.
And I am saying that some of them went to (the conclusion) that the enclosure is the entire Holy courtyard, and some of them wen to that it was the sublime dome, and some of them went to that it was the Holy garden and what is surrounded by the ancient buildings, from the hallway, and the battlefield, and the treasury and other such, while the more apparent in my view is that it is the entire ancient courtyard, not what was renewed in the Alawite government of the Safavid (dynasty), may Allah-azwj Strengthen their pillars.
و الذي ظهر لي من القرائن و سمعت من مشايخ تلك البلاد الشريفة أنه لم يتغير الصحن من جهة القبلة و لا من اليمين و لا من الشمال بل إنما زيد من خلاف جهة القبلة و كل ما انخفض من الصحن و ما دخل فيه من العمارات فهو الصحن القديم
And that which is apparent to me from the evidence and I heard from elders of that noble city is that the courtyard has not changed from direction of the Qiblah, neither from the right nor from the left. But rather, the additions are different from direction of the Qiblah, and all what structure built from the courtyard and what has been included in it is the ancient courtyard.
و ما ارتفع منه فهو خارج عنه و لعلهم إنما تركوه كذلك ليمتاز القديم عن الجديد و التعليل المنقول عن ابن إدريس ره منطبق على هذا و في شموله لحجرات الصحن من الجهات الثلاثة إشكال.
And what has been elevated from it is considered outside of it. Perhaps they have left it like this to distinguish the old from the new. The explanation attributed to Ibn Idrees seems to be applicable in this context. The inclusiveness of the chambers of the courtyard from three directions is problematic.
وَ يَدُلُّ عَلَى أَنَّ سَعَةَ الْحَائِرِ أَكْثَرُ مِنَ الرَّوْضَةِ الْمُقَدَّسَةِ وَ الْعِمَارَاتِ الْمُتَّصِلَةِ بِهَا مِنَ الْجِهَاتِ الثَّلَاثَةِ مَا رَوَاهُ ابْنُ قُولَوَيْهِ بِسَنَدٍ حَسَنٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا دَخَلْتَ الْحَيْرَ وَ فِي بَعْضِ النُّسَخِ الْحَائِرَ فَقُلْ وَ ذَكَرَ الدُّعَاءَ
And it evidence’s upon that the vastness of the enclosure is more than the Holy garden and the structures connected with it from the three directions, is what is reported by Ibn Qawlawiya (in Kaamil Al Ziyaraat) by a good chain from Al-Hassan Bin Atiya, from Abu Abdullah-asws having said: ‘When you enter Al Hira (and in one of the copies it is the enclosure ‘Al Haair’), then say’ – (and he-asws mentioned the supplication).
ثُمَّ تَمْشِي قَلِيلًا وَ تُكَبِّرُ سَبْعَ تَكْبِيرَاتٍ ثُمَّ تَقُومُ بِحِيَالِ الْقَبْرِ وَ تَقُولُ إِلَى أَنْ قَالَ ثُمَّ تَمْشِي قَلِيلًا وَ تَقُولُ إِلَى قَوْلِهِ وَ تَرْفَعُ يَدَيْكَ وَ تَضَعُهُمَا عَلَى الْقَبْرِ.
The you should walk a little and exclaim seven Takbeer(s), the stand parallel to the grave and say’ – up to he-asws said: ‘Then walk a little and say’ – up to his-asws words: ‘And raised your hand and place them upon the grave’’.
وَ عَنْ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي وَصْفِ زِيَارَتِهِ حَتَّى تَصِيرَ إِلَى بَابِ الْحَائِرِ أَوِ الْحَيْرِ ثُمَّ قُلْ إِلَى أَنْ قَالَ ثُمَّ اخْطُ عَشْرَ خُطًا ثُمَّ قِفْ فَكَبِّرْ ثَلَاثِينَ تَكْبِيرَةً ثُمَّ امْشِ حَتَّى تَأْتِيَهُ مِنْ قِبَلِ وَجْهِهِ.
And from Suweyr Bin Abu Fakhta (in Kamil Al Ziyaraat), from Abu Abdullah-asws in description of visiting him-asws: ‘Until you come to a door of the enclosure or Al Hayr, then say’ – up to he-asws said: ‘Then take ten steps, then pause and exclaim Takbeer, thirty Takbeer(s), then walk until you go to him-asws from the direction of his-asws front’.
وَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِ بِسَنَدٍ مُعْتَبَرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي وَصْفِ زِيَارَةِ الْحُسَيْنِ ع ثُمَّ ادْخُلِ الْحَيْرَ أَوِ الْحَائِرَ وَ قُلْ إِلَى قَوْلِهِ ثُمَّ امْشِ قَلِيلًا وَ قُلْ إِلَى قَوْلِهِ ثُمَّ امْشِ وَ قَصِّرْ خُطَاكَ حَتَّى تَسْتَقْبِلَ الْقَبْرَ ثُمَّ تَدْنُو قَلِيلًا مِنَ الْقَبْرِ وَ تَقُولُ إِلَى آخِرِ الْخَبَرِ.
And from Abu Hamza Al Sumali (in Al Kafi) by a reliable chain, from Abu Abdullah-asws in description of visitation of Al-Husayn-asws: ‘Then enter ‘Al Hayr’ or ‘Al Haair’ and say, ‘Up to his-asws words: ‘then walk a little and say’, up to his-asws words: ‘then walk and take short steps until you face the grave, then go nearer a little from the grave and say’, up to end of the Hadeeth’’.
فهذه الأخبار و غيرها مما سيأتي في كتاب المزار إن شاء الله تعالى تدل على نوع سعة في الحائر.
So these Ahadeeth and others are from what I shall come with in the book of Shrines (volume 101), if Allah-azwj the Exalted so Desires, evidencing upon description of vastness in the enclosure.
الثالث الظاهر أن الحكم بالتخيير للمسافر إنما وقع في الصلاة خاصة في النصوص و فتاوي الأصحاب و أما الصوم فلا يشرع في هذه الأماكن للأدلة على وجوب الإفطار على المسافر من غير معارض
The third, it is apparent that the ruling with the choice for the traveller, rather occurs regarding the Salat particularly, in the texts and verdicts of the companions; as for the fasting, it is not recommended in these places because of the evidence indicating the obligation to break the fast for the traveller without contradiction.
و قد يقال إن مفهوم صحيحة معاوية بن وهب حيث قال فيها إذا قصرت أفطرت يقتضي جواز الصوم مضافا إلى موثقة عثمان بن عيسى قال سألت أبا الحسن ع عن إتمام الصلاة و الصيام في الحرمين قال أتمهما و لو صلاة واحدة.
It may be said that the correct interpretation of Muawiya ibn Wahb’s correct (Hadeeth), whereby he-asws said, ‘If you shorten (the Salat), you break the fast,’ implies the permissibility of fasting as additional to a trusted (Hadeeth) by Usman Bin Isa (in Al Tahzeeb), he said, ‘I asked Abu Al-Hassan-asws about completing the Salat and the fasting in the two Sanctuaries. He-asws said: ‘Complete them, and even if it was one Salat’.
و الجواب عن الأول أنه يمكن أن يكون المراد به القصر على الحتم كما هو الغالب فيه مع أن في عمومه للقوم كلاما و على تقدير ثبوته يشكل تخصيص الآية و الأخبار الكثيرة به مع خلو سائر الأخبار الواردة في التخيير عن ذكر الصوم.
The answer to the first point is that what is meant by it can be the obligation of shortening (the Salat), as is commonly implied, although there is a discussion among people regarding its generality. Considering its substantiation, it constitutes a specification of the Verse and numerous Ahadeeth regarding it, while leaving out all other reports related to choice without mentioning fasting.
و أما موثقة عثمان ففي النسخ التي عندنا أتمها و هو يدل على نفي الصوم و يؤيده قوله و لو صلاة واحدة و إنها قد مرت برواية الحميري و لم يكن فيها ذكر الصوم أصلا مع أنه لا يعلم قائل به أيضا.
And as for the trusted (Hadeeth) by Usman, in the copy which is with us, he should pray complete, and it evidence’s upon negation of the fasting, and it is supported by his-asws words: ‘And even if it was one Salat’, and it has already passed in the report by Al Himeyri, and there does not happen to by any mention in it of the fasting originally, along with it no speaker with it is known as well.
الرابع صرح المحقق في المعتبر بأنه لا يعتبر في الصلاة الواقعة في هذه الأماكن التعرض لنية القصر أو الإتمام و أنه لا يتعين أحدهما بالنسبة إليه فيجوز لمن نوى الإتمام القصر و لمن نوى التقصير الإتمام و هو حسن.
The fourth point is that the meticulous researcher in Al Motabar explicitly stated that there is no need to declare the intention for shortening or completing the Salat in the Salat(s) performed in these places. Neither of them is obligatory, so it is permissible for someone who intends to complete the Salat to shorten it and for someone who intends to shorten it to complete it, and this is considered good.
الخامس الأظهر جواز فعل النافلة الساقطة في السفر في هذه الأماكن كما صرح في الذكرى للتحريص و الترغيب على كثرة الصلاة فيها و لما مر من الأخبار و الظاهر عدم الفرق بين اختياره القصر أو الإتمام.
The fifth point, it appears permissible to perform voluntary Salats, including the missed ones, while traveling in these places. This is based on what has been mentioned in Al Zikra to encourage and motivate the multiplication of Salat(s) prayed in these places, along with what is found in the reports. There is no clear distinction in these sources regarding the choice of shortening or completing the Salat.
السادس الأظهر جواز الإتمام في هذه الأماكن و إن كانت الذمة مشغولة بواجب و نقل العلامة عن والده المنع و هو ضعيف.
The sixth point is more apparent that it is permissible to perform complete Salat in these places, even if the supplication is engaged with an obligation, and the Allama transmitted from his father, and it is weak.
السابع الظاهر بقاء التخيير في قضاء ما فاتته في هذه الأمكنة و إن لم يقض فيها لعموم من فاتته فريضة فليقضها كما فاتته و يحتمل تعيين القصر و هو أحوط كما مر و الظاهر عدم التخيير في القضاء فيها إذا فاتته في غيرها.
The seventh point is that the option of choosing between shortening and completing the Salat remains for making up missed Salat(s) in these places. If one did not make up the missed obligatory Salat(s) in these places, they should make them up just as they missed them. It is also possible to specify shortening the Salat, which is the safer option as mentioned earlier. The apparent view is that there is no choice between shortening and completing the Salat when making up missed Salat(s) in these places if they were missed in other places.
الثامن لو ضاق الوقت إلا عن أربع فقيل بوجوب القصر فيهما لتقع الصلاتان في الوقت و قيل بجواز الإتمام في العصر لعموم من أدرك ركعة و قيل بجواز الإتيان بالعصر تماما في الوقت و قضاء الظهر و الأول أحوط بل أظهر.
The eighth point is that if the time is constrained except for the last four Cycles of Salat, it was suggested that it is obligatory to shorten the Salat in those four Cycles so that both Salat(s) can be performed within the time. Some have stated that it is permissible to complete the Salat in the afternoon (Asr) for anyone who catches at least one Cycle. Others have suggested that it is permissible to perform the entire Al Asr Salat within its time frame, and make up for the missed Al Zohr Salat later. The first opinion is the safer, but it is more apparent.
التاسع ألحق ابن الجنيد و المرتضى بهذه الأماكن جميع مشاهد الأئمة ع كما عرفت قال في الذكرى و لم نقف لهما على مأخذ في ذلك و القياس عندنا باطل.
The ninth, Ibn Al Juneyd and Al Murtaza linked with these places entirety of the Monuments (Shrines) of the Imams-asws like what is known, he said in ‘Al Zikra’ and we do not pause to them upon taking regarding that, and the analogy is invalid in our view.
أقول قد مر في فقه الرضا ع إيماء إليه و لا يمكن التعويل عليه في ذلك.
I am saying, ‘It has passed in ‘Al Fiqh Al-Reza-asws’ gesturing to It, and it is not possible to interpret upon it regarding that’.
العاشر رَوَى الشَّيْخُ رِوَايَةَ ابْنِ بَزِيعٍ الْمَنْقُولَ عَنِ الْعُيُونِ بِسَنَدٍ صَحِيحٍ ثُمَّ رَوَى بِسَنَدٍ ضَعِيفٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ قَالَ: سَأَلْتُ الرِّضَا ع فَقُلْتُ إِنَّ أَصْحَابَنَا اخْتَلَفُوا فِي الْحَرَمَيْنِ فَبَعْضُهُمْ يُقَصِّرُ وَ بَعْضُهُمْ يُتِمُّ وَ أَنَا مِمَّنْ يُتِمُّ عَلَى رِوَايَةٍ قَدْ رَوَاهَا أَصْحَابُنَا فِي التَّمَامِ وَ ذَكَرْتُ عَبْدَ اللَّهِ بْنَ جُنْدَبٍ أَنَّهُ كَانَ يُتِمُّ
The tenth, it is reported by the Sheykh in a report by Ibn Bazie, the transmitted from Al Uyoun by a correct chain, then it is reported by a weak chain from Ali Bin Hadeed (in Al Tahzeeb) who said, ‘I asked Al-Reza-asws. I said, ‘Our companions are differing regarding the two Sanctuaries. Some of them are shortening (Salat) and some of them are praying complete, and I am from the ones who pray complete based upon a report which our companions have reported regarding praying the complete, and Abdullah Bin Jundab mentioned that he used to pray complete’.
فَقَالَ رَحِمَ اللَّهُ ابْنَ جُنْدَبٍ
He-asws said: ‘May Allah-azwj Mercy Ibn Jundab!’
ثُمَّ قَالَ لَا يَكُونُ الْإِتْمَامُ إِلَّا أَنْ تُجْمِعَ عَلَى إِقَامَةِ عَشَرَةِ أَيَّامٍ وَ صَلِّ النَّوَافِلَ مَا شِئْتَ
Then he-asws said: ‘The complete (Salat) cannot take place except if you were to gather (your views) upon staying for ten days, and pray the option what you desire to’.
قَالَ ابْنُ حَدِيدٍ وَ كَانَ مَحَبَّتِي أَنْ يَأْمُرَنِي بِالْإِتْمَامِ.
Ibn Jundab said, ‘My wish was for him-asws to instruct me with praying the complete Salat’’.
ثم أولهما بوجهين أحدهما أنه ع نفى الإتمام على سبيل الحتم و الوجوب كما مر.
Then the first of the two is with two aspects. He-asws negated praying the complete Salat based upon the way of necessity and the obligation, like what has passed.
ثم قال و يحتمل هذان الخبران وجها آخر و هو المعتمد عندي و هو أن من حصل بالحرمين ينبغي له أن يعزم على مقام عشرة أيام و يتم الصلاة فيهما و إن كان يعلم أنه لا يقيم أو يكون في عزمه الخروج من الغد
Then he said, ‘And it is possible these two Ahadeeth have another aspect, and it is reliable in my view, and it is that the one who arrives at the two Sanctuaries, it is befitting for him to determine upon staying tend and pray the complete Salat in these and even if knows that he will not be staying, or there would be in his determination to be going out the next day.
و يكون هذا مما يختص به هذان الموضعان و يتميزان به عن سائر البلاد لأن سائر المواضع متى عزم الإنسان فيها على المقام عشرة أيام وجب عليه الإتمام و متى كان دون ذلك وجب عليه التقصير.
And this would be from what these two places are specialised with and distinguished with from rest of the cities, because rest of the place, when the person determines to stay in it for ten days, it is obligated upon him to pray the complete, and when it was less than that, the shortening is obligated upon him.
وَ الَّذِي يَكْشِفُ عَنْ هَذَا الْمَعْنَى مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْحُضَيْنِيِّ قَالَ: اسْتَأْمَرْتُ أَبَا جَعْفَرٍ ع فِي الْإِتْمَامِ وَ التَّقْصِيرِ قَالَ إِذَا دَخَلْتَ الْحَرَمَيْنِ فَانْوِ عَشَرَةَ أَيَّامٍ وَ أَتِمَّ الصَّلَاةَ
And that which uncovers from this meaning is what is reported by Muhammad Bin Ahmad Bin Yahya, from Muhammad Bin Abdul Jabbar, from Ali Bin Mahziyar, from Muhammad Bin Ibrahim Al Khuzeymi who said, ‘I sought instruction of Abu Ja’far-asws regarding praying the complete Salat and the shortening. He-asws said: ‘When you enter the two Sanctuaries, then intend (to stay) ten days and pray the complete Salat’.
فَقُلْتُ لَهُ إِنِّي أَقْدَمُ مَكَّةَ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ أَوْ يَوْمَيْنِ أَوْ ثَلَاثَةٍ قَالَ انْوِ مُقَامَ عَشَرَةِ أَيَّامٍ وَ أَتِمَّ الصَّلَاةَ.
I said to him-asws, ‘I Supposing I arrive at Makkah before Al Taqiyya (8th Zulhijjah), by one day, or two days, or three?’ He-asws said: ‘Intend staying for ten days and pray the complete Salat’’.
و أقول هذا غريب إذ ظاهر كلامه قدس سره أنه يعزم على إقامة العشرة و إن علم الخروج قبل ذلك و لا يخفى أن هذا العلم ينافي ذلك العزم إلا أن يقال أراد بالعزم محض الإخطار بالبال و لا يخفى ما فيه.
And I am saying this is strange, when the apparent of his speech, may his soul be sanctified, he should determine upon staying the ten days, and even if he known of the going out before that, and this knowledge does not negate that determination, except it is said he intended with the knowledge purely an occurrence of thought, and it is not hidden what is in it.
و أما الخبر فيمكن أن يكون المراد به العزم على العشرة متفرقا قبل الخروج إلى عرفات و بعده و يكون هذا من خصائص هذا الموضع أو العزم على الإقامة في مكة و نواحيها إلى عرفات و يمكن أن لا يكون هذا من الخصائص و إن كان خلاف المشهور كما عرفت سابقا و يمكن حمل كلام الشيخ على أحد هذين المعنيين و إن كان بعيدا.
As for the Hadeeth, it is possible that what is meant by ‘determination’ is to stay for ten days separately before leaving for Arafaat and after it, and this could be one of the unique characteristics of this place. Alternatively, it may mean to determine to stay in Mecca and its surroundings until Arafaat, and this may not be a unique characteristic, even though it contradicts the commonly held view, as I explained earlier. It is also possible to interpret the words of the Sheykh in either of these two senses, although it may be far-fetched.
فائدة غريبة
Strange benefit
قال في الذكرى قال الشيخ فرض السفر لا يسمى قصرا لأن فرض المسافر مخالف لفرض الحاضر و يشكل بقوله تعالى فَلَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَقْصُرُوا مِنَ الصَّلاةِ و بعض الأصحاب سماها بذلك قيل و هو نزاع لفظي.
He said in ‘Al Zikra’, ‘The Sheykh said, ‘The obligation of (shortening during) the journey cannot be named as ‘shortening’ because obligation of the traveller is opposite to obligation of the resident, and it is problematic due to Words of the Exalted: so there isn’t any blame on you if you shorten from the Salat [4:101], and some of the companions named it with that. It is said it is a verbal dispute.
أقول لعل الشيخ إنما منع من التسمية بذلك لئلا يتوهم المخالفون أن الصلاة المقصورة ناقصة في الفضل أو منع من التسمية به مع قصد هذا المعنى.
I am saying, perhaps the Sheykh rather refused from naming with that lest the adversaries accuse him that the shortened Salat is deficient in the merit, or he refused from naming with it with aiming for this meaning’’.
باب 93 صلاة الخوف و أقسامها و أحكامها
CHAPTER 93 – SALAT OF THE FEAR AND ITS TYPES, AND ITS RULINGS
الآيات البقرة فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً فَإِذا أَمِنْتُمْ فَاذْكُرُوا اللَّهَ كَما عَلَّمَكُمْ ما لَمْ تَكُونُوا تَعْلَمُونَ
The Verses – (Surah) Al Baqarah: But if you are fearing, then (perform your Salat) on foot or riding; So when you are secure, then remember Allah, as He has Taught you what you did not happen to be knowing [2:239]
النساء وَ إِذا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَقْصُرُوا مِنَ الصَّلاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا إِنَّ الْكافِرِينَ كانُوا لَكُمْ عَدُوًّا مُبِيناً
(Surah) Al Nisaa: And when you go forth in the land, so there isn’t any blame on you if you shorten from the Salat if you fear of being distressed by those who are committing Kufr; surely the Kafirs would always be your clear enemies [4:101]
وَ إِذا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاةَ فَلْتَقُمْ طائِفَةٌ مِنْهُمْ مَعَكَ وَ لْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذا سَجَدُوا فَلْيَكُونُوا مِنْ وَرائِكُمْ وَ لْتَأْتِ طائِفَةٌ أُخْرى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَ لْيَأْخُذُوا حِذْرَهُمْ وَ أَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَ أَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً واحِدَةً وَ لا جُناحَ عَلَيْكُمْ إِنْ كانَ بِكُمْ أَذىً مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضى أَنْ تَضَعُوا أَسْلِحَتَكُمْ وَ خُذُوا حِذْرَكُمْ إِنَّ اللَّهَ أَعَدَّ لِلْكافِرِينَ عَذاباً مُهِيناً-
And when you (O Rasool) are among them, so establish the Salat for them, and let a group of them stand with you, and let them take their weapons. So when they have performed Sajda, let them happen to be behind you, and let another group come, who have not prayed yet, so let them pray Salat with you, and let them take their precaution and their weapons. Those who are committing Kufr would love it if you were neglectful from your weapons and your belongings so they could attack upon you with a united attack. And there is no blame upon you if there was harm with you from rain or if you were sick, that you place down your weapons, and take your precautions; Surely Allah has Prepared for the Kafirs a humiliating Punishment [4:102]
فَإِذا قَضَيْتُمُ الصَّلاةَ فَاذْكُرُوا اللَّهَ قِياماً وَ قُعُوداً وَ عَلى جُنُوبِكُمْ فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلاةَ إِنَّ الصَّلاةَ كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً
So when you have fulfilled the Salat, then mention Allah standing and sitting, and upon your sides. But when you are secure, then establish the Salat. Surely the Salat was always a timed Ordinance for the Momineen [4:103].
تفسير
Interpretation (Ahadeeth only)
و يروى أن عليا ع صلى ليلة الهرير خمس صلوات بالإيماء و قيل بالتكبير.
And it is reported that Ali-asws had prayed on ‘Laylat Al Hareer’ (in battle of Al Siffeen), five Salats by the gesturing, and it is said, with the exclamation of Takbeer(s).
وأن النبي ص صلى ليلة الأحزاب إيماء.
And the Prophet-saww had prayed on the night of (battle of) Al Ahzaab gesturing.
الحديث القدسي يا موسى اذكرني فإن ذكري على كل حال حسن.
The Holy Hadeeth (from Allah-azwj): “O Musa-as! Do my Zikr, for doing My-azwj Zikr upon all situations is excellent!”
1- الْمُقْنِعُ، سُئِلَ الصَّادِقُ ع عَنِ الصَّلَاةِ فِي الْحَرْبِ فَقَالَ يَقُومُ الْإِمَامُ قَائِماً وَ يَجِيءُ طَائِفَةٌ مِنْ أَصْحَابِهِ يَقُومُونَ خَلْفَهُ وَ طَائِفَةٌ بِإِزَاءِ الْعَدُوِّ فَيُصَلِّي بِهِمُ الْإِمَامُ رَكْعَةً ثُمَّ يَقُومُ وَ يَقُومُونَ مَعَهُ وَ يَثْبُتُ قَائِماً وَ يُصَلُّونَ هُمُ الرَّكْعَةَ الثَّانِيَةَ ثُمَّ يُسَلِّمُ بَعْضُهُمْ عَلَى بَعْضٍ
(The book) ‘Al Muqnie’ –
‘Al Sadiq-asws was asked about the Salat during the battle. He-asws said: ‘The prayer leader should stand straight and a group from his companions should come and stand behind him, and a group should be facing the enemy. The prayer leader would pray one Cycle Salat with them, then he would stand, and they should be standing with him, and he would be affirmed standing and they would be praying the second Cycle, then they would greet unto each other.
ثُمَّ يَنْصَرِفُونَ فَيَقُومُونَ مَكَانَ أَصْحَابِهِمْ بِإِزَاءِ الْعَدُوِّ وَ يَجِيءُ الْآخَرُونَ فَيَقُومُونَ خَلْفَ الْإِمَامِ فَيُصَلِّي بِهِمُ الرَّكْعَةَ الثَّانِيَةَ ثُمَّ يَجْلِسُ الْإِمَامُ فَيَقُومُونَ وَ يُصَلُّونَ رَكْعَةً أُخْرَى- ثُمَّ يُسَلِّمُ عَلَيْهِمْ فَيَنْصَرِفُونَ بِتَسْلِيمَةٍ
Then they would leave and they would be standing in place of their companions facing the enemy, and the other would come and stand behind the prayer leader. He will pray the second Cycle with them. Then the prayer leader will be seated, and they would be standing and praying the other Cycle. Then he would greet unto them and they would disperse with a Salaam.
وَ إِذَا كُنْتَ فِي الْمُطَارَدَةِ فَصَلِّ صَلَاتَكَ إِيمَاءً وَ إِنْ كُنْتَ تَسْتَأْنِفُ فَسَبِّحِ اللَّهَ وَ احْمَدْهُ وَ هَلِّلْهُ وَ كَبِّرْهُ يَقُومُ كُلُّ تَحْمِيدَةٍ وَ تَسْبِيحَةٍ وَ تَهْلِيلَةٍ وَ تَكْبِيرَةٍ مَكَانَ رَكْعَةٍ.
And when you were in the pursuit, then pray your Salat in gestures, and if you were resuming, then glorify Allah-azwj, and praise Him-azwj, and extoll His-azwj Oneness, and exclaim His-azwj Greatness. Every Praise, and Glorification, and extollations of Oneness, and exclamation of Greatness would stand in place of a Cycle (of Salat)’’.[105]
2- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً فَهِيَ رُخْصَةٌ بَعْدَ الْعَزِيمَةِ لِلْخَائِفِ أَنْ يُصَلِّيَ رَاكِباً وَ رَاجِلًا وَ صَلَاةُ الْخَوْفِ عَلَى ثَلَاثَةِ وُجُوهٍ
Tafseer Ali Bin Ibrahim –
But if you are fearing, then (perform your Salat) on foot or riding; [2:239] – it is an allowance for the fearing one after the determination to pray riding and walking.
قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى- وَ إِذا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاةَ فَلْتَقُمْ طائِفَةٌ مِنْهُمْ مَعَكَ وَ لْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذا سَجَدُوا فَلْيَكُونُوا مِنْ وَرائِكُمْ وَ لْتَأْتِ طائِفَةٌ أُخْرى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَ لْيَأْخُذُوا حِذْرَهُمْ وَ أَسْلِحَتَهُمْ فَهَذَا وَجْهٌ
And the Salat of fear is based upon three aspects – Allah-azwj Blessed and Exalted Said: And when you (O Rasool) are among them, so establish the Salat for them, and let a group of them stand with you, and let them take their weapons. So when they have performed Sajda, let them happen to be behind you, and let another group come, who have not prayed yet, so let them pray Salat with you, and let them take their precaution and their weapons. [4:102]. So this is an aspect.
وَ الْوَجْهُ الثَّانِي مِنْ صَلَاةِ الْخَوْفِ فَهُوَ الَّذِي يَخَافُ اللُّصُوصَ وَ السِّبَاعَ فِي السَّفَرِ فَإِنَّهُ يَتَوَجَّهُ إِلَى الْقِبْلَةِ وَ يَفْتَتِحُ الصَّلَاةَ وَ يَمُرُّ عَلَى وَجْهِهِ الَّذِي هُوَ فِيهِ فَإِذَا فَرَغَ مِنَ الْقِرَاءَةِ وَ أَرَادَ أَنْ يَرْكَعَ وَ يَسْجُدَ وَلَّى وَجْهَهُ إِلَى الْقِبْلَةِ إِنْ قَدَرَ عَلَيْهِ وَ إِنْ لَمْ يَقْدِرْ عَلَيْهِ رَكَعَ وَ سَجَدَ حَيْثُمَا تَوَجَّهَ وَ إِنْ كَانَ رَاكِباً يُومِئُ إِيمَاءً بِرَأْسِهِ
And the second aspect from the Salat of fear, he is the one who fears the thieves and the wild animals during the journey, so he diverts towards the Qiblah and begins the Salat, and he keeps on passing upon the direction which he is in. When he is free from the recitation and intends to do Ruk’u and Sajdah, should turn his face towards the Qiblah, if he is able upon it, and if he is not able upon it, he should do Ruk’u and Sajdah wherever he may be headed; and if were riding, he should indicate by gesturing with his head and the face.
وَ الْوَجْهُ الثَّالِثُ مِنْ صَلَاةِ الْخَوْفِ صَلَاةُ الْمُجَادَلَةِ وَ هِيَ الْمُضَارَبَةُ فِي الْحَرْبِ إِذَا لَمْ يَقْدِرْ أَنْ يَنْزِلَ وَ يُصَلِّيَ يُكَبِّرُ لِكُلِّ رَكْعَةٍ تَكْبِيرَةً وَ صَلَّى وَ هُوَ رَاكِبٌ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ع صَلَّى وَ أَصْحَابَهُ خَمْسَ صَلَوَاتٍ بِصِفِّينَ عَلَى ظَهْرِ الدَّوَابِّ لِكُلِّ رَكْعَةٍ تَكْبِيرَةً وَ صَلَّى وَ هُوَ رَاكِبٌ حَيْثُمَا تَوَجَّهُوا.
And the third aspect from the Salat of fear is Salat of the quarrelling, and it is the striker during the war. When he is not able to descend and pray, he should exclaim Takbeer, one Takbeer for each Cycle, and he should pray while he is riding, from Amir Al Momineen-asws and his-asws companions had prayed five Salat(s) at (battle of) Siffeen on the backs of the animals, one Takbeer for every Cycles, and while riding he can pray wherever he may be headed’’.[106] (not a Hadeeth)
وَ فِي صَحِيحَةِ الْفُضَلَاءِ عَنْ أَبِي جَعْفَرٍ ع فَإِذَا كَانَتِ الْمُسَايَفَةُ وَ الْمُعَانَقَةُ وَ تَلَاحُمُ الْقِتَالِ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ع لَيْلَةَ صِفِّينَ وَ هِيَ لَيْلَةُ الْهَرِيرِ لَمْ تَكُنْ صَلَاتُهُمُ الظُّهْرُ وَ الْمَغْرِبُ وَ الْعِشَاءُ عِنْدَ وَقْتِ كُلِّ صَلَاةٍ إِلَّا بِالتَّكْبِيرِ وَ التَّهْلِيلِ وَ التَّسْبِيحِ وَ التَّحْمِيدِ وَ الدُّعَاءِ فَكَانَتْ تِلْكَ صَلَاتَهُمْ لَمْ يَأْمُرْهُمْ بِإِعَادَةِ الصَّلَاةِ.
And in a correct Hadeeth by Al Fuzla’a (in Al Tahzeeb),
‘From Abu Ja’far-asws: ‘When the sword fight, and the wrestling takes place, for Amir Al Momineen-asws, on the night of (battle of) Siffeen, and it is ‘Laylat Al Hareer’, their Salat(s) of Al Zohr, and Al Maghrib, and Al Isha did not happen at the timing of every Salat except with the exclamation of Greatness, and the extollations of Oneness, and the praising, and the supplication. These Salats, he-asws did not instruct them with repeating the Salat’’.[107]
وَ فِي صَحِيحَةِ الْحَلَبِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صَلَاةُ الزَّحْفِ عَلَى الظَّهْرِ إِيمَاءٌ بِرَأْسِكَ وَ تَكْبِيرٌ وَ الْمُسَايَفَةُ تَكْبِيرٌ بِغَيْرِ إِيمَاءٍ وَ الْمُطَارَدَةُ إِيمَاءٌ يُصَلِّي كُلُّ رَجُلٍ عَلَى حِيَالِهِ.
And in the correct (Hadeeth) by Al Halby (Al Tahzeeb),
‘From Abu Abdullah-asws having said: ‘Salat of the battle march upon the backs (of animals) is gesturing by your head, and exclaiming Takbeer, and swordfight as exclamation of Takbeer without gesturing, and the pursuit with gestures. Every man prays upon his situation’’.[108]
3- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ عُمَرَ الْحَافِظِ عَنْ أَحْمَدَ بْنِ عَبْدِ الْعَزِيزِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ صَالِحٍ عَنْ شُعَيْبِ بْنِ رَاشِدٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا كَانَتْ صَلَاةُ الْقَوْمِ يَوْمَ الْهَرِيرِ إِلَّا تَكْبِيراً عِنْدَ مَوَاقِيتِ الصَّلَاةِ.
(The book) ‘Majaalis’ of Al Sadouq – from Muhammad Bin Umar Al Hafiz, from Ahmad Bin Abdul Aziz, from Abdul Rahman Bin Salih, from Shueyb Bin Rashid, from Jabir,
‘From Abu Ja’far-asws having said: ‘The Salat of the people on the day (night) of Al Hareer (during battle of Siffeen) wasn’t except exclamation of Takbeer at the timings of the Salat’’.[109]
4- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي قَوْلِهِ تَعَالَى وَ إِذا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاةَ فَلْتَقُمْ طائِفَةٌ مِنْهُمْ مَعَكَ الْآيَةَ فَإِنَّهَا نَزَلَتْ لَمَّا خَرَجَ رَسُولُ اللَّهِ ص إِلَى الْحُدَيْبِيَةِ يُرِيدُ مَكَّةَ فَلَمَّا وَقَعَ الْخَبَرُ إِلَى قُرَيْشٍ بَعَثُوا خَالِدَ بْنَ الْوَلِيدِ فِي مِائَتَيْ فَارِسٍ لِيَسْتَقْبِلَ رَسُولَ اللَّهِ ص فَكَانَ يُعَارِضُ رَسُولَ اللَّهِ ص عَلَى الْجِبَالِ
Tafseer Ali Bin Ibrahim –
‘Regarding Words of the Exalted: And when you (O Rasool) are among them, so establish the Salat for them, and let a group of them stand with you, [4:102] – the Verse. It was Revealed when Rasool-Allah-saww went out to (battle of) Al Hudaybiya intending Makkah. When the news was raised to Quraysh, they dispatched Khalid Bin Al Waleed among two hundred horsemen in order to face Rasool-Allah-saww. He opposed Rasool-Allah-saww upon a mountain.
فَلَمَّا كَانَ فِي بَعْضِ الطَّرِيقِ وَ حَضَرَتْ صَلَاةُ الظُّهْرِ أَذَّنَ بِلَالٌ وَ صَلَّى رَسُولُ اللَّهِ ص بِالنَّاسِ فَقَالَ خَالِدُ بْنُ الْوَلِيدِ لَوْ كُنَّا حَمَلْنَا عَلَيْهِمْ وَ هُمْ فِي الصَّلَاةِ لَأَصَبْنَاهُمْ فَإِنَّهُمْ لَا يَقْطَعُونَ الصَّلَاةَ وَ لَكِنْ تَجِيءُ لَهُمُ الْآنَ صَلَاةٌ أُخْرَى هِيَ أَحَبُّ إِلَيْهِمْ مِنْ ضِيَاءِ أَبْصَارِهِمْ فَإِذَا دَخَلُوا فِيهَا حَمَلْنَا عَلَيْهِمْ
When he-saww was in one of the roads and Al Zohr Salat presented, Bilal-ra proclaimed Azaan, and Rasool-Allah-saww prayed with the people. Khalid Bin Al Waleed said, ‘If we were to attack upon them while they are in the Salat, we will strike them down, for they will not be termination the Salat, but now another Salat will come for them, it is more beloved to them than illumination of their sights. When they enter into it, we shall attack upon them!’
فَنَزَلَ جَبْرَئِيلُ ع بِصَلَاةِ الْخَوْفِ بِهَذِهِ الْآيَةِ- وَ إِذا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاةَ فَلْتَقُمْ طائِفَةٌ مِنْهُمْ مَعَكَ إِلَى قَوْلِهِ مَيْلَةً واحِدَةً
Jibraeel-as descended with the Salat of fear with this Verse: And when you (O Rasool) are among them, so establish the Salat for them, and let a group of them stand with you, – up to His-azwj Words: a united attack. [4:102].
فَفَرَّقَ رَسُولُ اللَّهِ ص أَصْحَابَهُ فِرْقَتَيْنِ فَوَقَفَ بَعْضُهُمْ تُجَاهَ الْعَدُوِّ وَ قَدْ أَخَذُوا سِلَاحَهُمْ وَ فِرْقَةٌ صَلَّوْا مَعَ رَسُولِ اللَّهِ ص قَائِماً وَ مَرُّوا فَوَقَفُوا مَوَاقِفَ أَصْحَابِهِمْ وَ جَاءَ أُولَئِكَ الَّذِينَ لَمْ يُصَلُّوا فَصَلَّى بِهِمْ رَسُولُ اللَّهِ ص الرَّكْعَةَ الثَّانِيَةَ وَ هِيَ لَهُمُ الْأُولَى وَ قَعَدَ رَسُولُ اللَّهِ ص وَ قَامَ أَصْحَابُهُ فَصَلَّوْا هُمُ الرَّكْعَةَ الثَّانِيَةَ وَ سَلَّمَ عَلَيْهِمْ.
Rasool-Allah-saww separated his-saww companions into two segments. He-saww paused some of them to face the enemy, and they had taken their weapons, and a group prayed Salat with Rasool-Allah-saww standing, and they were instructed so they paused in place of their companions, and they came, those who had not prayed, so Rasool-Allah-saww prayed the second Cycle, and it is the foremost for them, and Rasool-Allah-saww was seated and his-saww companions stood and they prayed the second Cycles, and he-saww greeted unto them’’.[110]
5- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، بِسَنَدَيْهِمَا عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ صَلَاةِ الْخَوْفِ كَيْفَ هِيَ
(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 Salat of fear, ‘How is it (performed)?’
قَالَ يَقُومُ الْإِمَامُ فَيُصَلِّي بِبَعْضِ أَصْحَابِهِ رَكْعَةً وَ يَقُومُ فِي الثَّانِيَةِ وَ يَقُومُ أَصْحَابُهُ فَيُصَلُّونَ الثَّانِيَةَ وَ يُخَفِّفُونَ وَ يَنْصَرِفُونَ وَ يَأْتِي أَصْحَابُهُمُ الْبَاقُونَ فَيُصَلُّونَ مَعَهُ الثَّانِيَةَ فَإِذَا قَعَدَ فِي التَّشَهُّدِ قَامُوا فَصَلَّوُا الثَّانِيَةَ لِأَنْفُسِهِمْ ثُمَّ يَقْعُدُونَ فَيَتَشَهَّدُونَ مَعَهُ ثُمَّ يُسَلِّمُ وَ يَنْصَرِفُونَ مَعَهُ
He-asws said: ‘The prayer leader would stand and pray one Cycle with some of his companions, and he would stand regarding the second and his companions would stand and pray the second, and they would be lightening and leaving, and the rest of their companions would come and pray the second Cycle with him. When he is seated in the Tashahhud, they would stand and pray the second (Cycle), then they would be seated and perform Tashahhud with him, then he would perform Salaam and they would leave with him’.
وَ سَأَلْتُهُ عَنْ صَلَاةِ الْمَغْرِبِ فِي الْخَوْفِ كَيْفَ هِيَ
And I asked him about Al Maghrib Salat during the fear, ‘How is it (performed)?’
قَالَ يَقُومُ الْإِمَامُ بِبَعْضِ أَصْحَابِهِ فَيُصَلِّي بِهِمْ رَكْعَةً ثُمَّ يَقُومُ فِي الثَّانِيَةِ وَ يَقُومُونَ فَيُصَلُّونَ لِأَنْفُسِهِمْ رَكْعَتَيْنِ وَ يُخَفِّفُونَ وَ يَنْصَرِفُونَ وَ يَأْتِي أَصْحَابُهُ الْبَاقُونَ فَيُصَلُّونَ مَعَهُ الثَّانِيَةَ ثُمَّ يَقُومُ بِهِمْ فِي الثَّالِثَةِ فَيُصَلِّي بِهِمْ فَتَكُونُ لِلْإِمَامِ الثَّالِثَةُ وَ لِلْقَوْمِ الثَّانِيَةُ
He-asws said: ‘The prayer leader would stand some of his companions and he would pray one Cycle with them. Then he would stand regarding the second and they will stand and pray two Cycles for themselves, and they will be lightening and leaving, and the rest of his companions will come and they would pray the second Cycle with him. Then he would stand with them regarding the second and he would pray with them. So it would be the third Cycle for the prayer leader and the second for the group.
ثُمَّ يَقْعُدُونَ فَيَتَشَهَّدُ وَ يَتَشَهَّدُونَ مَعَهُ ثُمَّ يَقُومُ أَصْحَابُهُ وَ الْإِمَامُ قَاعِدٌ فَيُصَلُّونَ الثَّالِثَةَ وَ يَتَشَهَّدُونَ مَعَهُ ثُمَّ يُسَلِّمُ وَ يُسَلِّمُونَ.
Then they would be seated and he would perform Tashahhud, and they would perform Tashahhud with him, then his companions would stand and the prayer leader would be seated, so they would pray the third and perform Tashahhud with him, then he would perform Salaam and they would be performing Salaam’’.[111]
6- فِقْهُ الرِّضَا، قَالَ ع إِنْ كُنْتَ فِي حَرْبٍ هِيَ لِلَّهِ رِضًا وَ حَضَرَتِ الصَّلَاةُ فَصَلِّ عَلَى مَا أَمْكَنَكَ عَلَى ظَهْرِ دَابَّتِكَ وَ إِلَّا تُومِئُ إِيمَاءً أَوْ تُكَبِّرُ وَ تُهَلِّلُ.
(The book) ‘Fiqh Al Reza-asws’ – He-asws said: ‘If you were in a war it being Satisfaction for Allah-azwj and the Salat presented, then pray upon what you are capable, upon the back of your animal, or else indicate by gestures, or exclaim Takbeer and extol Oneness’’.[112]
وَ رُوِيَ أَنَّهُ فَاتَ النَّاسَ مَعَ عَلِيٍّ ع يَوْمَ صِفِّينَ صَلَاةُ الظُّهْرِ وَ الْمَغْرِبِ وَ الْعِشَاءِ فَأَمَرَهُمْ عَلِيٌّ فَكَبَّرُوا وَ هَلَّلُوا وَ سَبَّحُوا ثُمَّ قَرَأَ هَذِهِ الْآيَةَ فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً- فَأَمَرَهُمْ عَلِيٌّ ع فَصَنَعُوا ذَلِكَ رِجَالًا أَوْ رُكْبَاناً
And it is reported that on the day of (battle of) Siffeen, with Ali-asws the people missed out Salat Al Zohr, and Al Maghrib, and Al Isha. Ali-asws instructed them so they exclaimed Takbeer, and they extolled Oneness, and they glorified (Allah-azwj). Then he-asws recited this Verse: But if you are fearing, then (perform your Salat) on foot or riding; [2:239]. Ali-asws instructed them, so they did that while walking or riding.
فَإِنْ كُنْتَ مَعَ الْإِمَامِ فَعَلَى الْإِمَامِ أَنْ يُصَلِّيَ بِطَائِفَةٍ رَكْعَةً وَ تَقِفُ الطَّائِفَةُ الْأُخْرَى بِإِزَاءِ الْعَدُوِّ ثُمَّ يَقُومُ وَ يَخْرُجُونَ فَيُقِيمُونَ مَوْقِفَ أَصْحَابِهِمْ بِإِزَاءِ الْعَدُوِّ وَ تَجِيءُ طَائِفَةٌ أُخْرَى فَتَقِفُ خَلْفَ الْإِمَامِ وَ يُصَلِّي بِهِمُ الرَّكْعَةَ الثَّانِيَةَ
If you were with the prayer leader, it is upon the prayer leader to pray one Cycle with a group while the other group would stand facing the enemy. Then he would stand and they will go out and stand in the pausing of their companions facing the enemy, and the other group would come and stand behind the prayer leader, and he would pray the second Cycle with them.
فَيُصَلُّونَهَا وَ يَتَشَهَّدُونَ وَ يُسَلِّمُ الْإِمَامُ وَ يُسَلِّمُونَ بِتَسْلِيمِهِ فَيَكُونُ لِلطَّائِفَةِ الْأُولَى تَكْبِيرَةُ الِافْتِتَاحِ وَ لِلطَّائِفَةِ الْأُخْرَى التَّسْلِيمُ وَ إِنْ كَانَ صَلَاةُ الْمَغْرِبِ يُصَلِّي بِالطَّائِفَةِ الْأُولَى رَكْعَةً وَ بِالطَّائِفَةِ الثَّانِيَةِ رَكْعَتَيْنِ
He would pray it and they will be performing Tashahhud, and the prayer leader would perform Salaam and they will perform Salat at his Salaam, so it would be the first group the opening Takbeer, and for the second group, the Salaam; and if it were to be Al Maghrib Salat, he would pray one Cycle with the first group and two Cycles with the second group.
وَ إِذَا تَعَرَّضَ لَكَ سَبُعٌ وَ خِفْتَ أَنْ تَفُوتَ الصَّلَاةَ فَاسْتَقْبِلِ الْقِبْلَةَ وَ صَلِّ صَلَاتَكَ بِالْإِيمَاءِ فَإِنْ خَشِيتَ السَّبُعَ يَعْرِضُ لَكَ فَدُرْ مَعَهُ كَيْفَ مَا دَارَ وَ صَلِّ بِالْإِيمَاءِ كَيْفَ مَا يُمْكِنُكَ
And when a wild animal confronts you and you fear missing the Salat, then face the Qiblah and pray your Salat by the gesturing. If you fear the wild animal confronting you, then rotate with it however it rotates and pray with the gestures however you are able to.
وَ إِذَا كُنْتَ تَمْشِي مُتَفَزِّعَةً مِنْ هَزِيمَةٍ أَوْ مِنْ لِصٍّ أَوْ ذَاعِرٍ أَوْ مَخَافَةً فِي الطَّرِيقِ وَ حَضَرَتِ الصَّلَاةُ اسْتَفْتَحْتَ الصَّلَاةَ تُجَاهَ الْقِبْلَةِ بِالتَّكْبِيرِ ثُمَّ تَمْضِي فِي مَشْيَتِكَ حَيْثُ شِئْتَ وَ إِذَا حَضَرَ الرُّكُوعُ رَكَعْتَ تُجَاهَ الْقِبْلَةِ إِنْ أَمْكَنَكَ وَ أَنْتَ تَمْشِي وَ كَذَلِكَ السُّجُودُ سَجَدْتَ تُجَاهَ الْقِبْلَةِ أَوْ حَيْثُ أَمْكَنَكَ ثُمَّ قُمْتَ
And when you were walking panicking from the defeat, or from a thief, or trembling, or fearing in the road, and the Salat presents, begin the Salat facing the Qiblah with the Takbeer, then continue in your walking wherever you so desire to; and when the Ruk’u presents, then do the Ruk’u facing the Qiblah if you are able, while you are walking, and like that is the Sajdah. Do the Sajdah facing the Qiblah or wherever you are able to, then stand.
فَإِذَا حَضَرَ التَّشَهُّدُ جَلَسْتَ تُجَاهَ الْقِبْلَةِ بِمِقْدَارِ مَا تَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ تَمَّتْ صَلَاتُكَ هَذِهِ مُطْلَقَةٌ لِلْمُضْطَرِّ فِي حَالِ الضَّرُورَةِ
When the Tashahhud presents, be seated facing the Qiblah a measurement of what you can say, ‘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’. When you do that, so your Salat is completed. This is absolute for the one desperate in a state of necessity.
وَ إِنْ كُنْتَ فِي الْمُطَارَدَةِ مَعَ الْعَدُوِّ فَصَلِّ صَلَاتَكَ إِيمَاءً وَ إِلَّا فَسَبِّحْ وَ احْمَدْهُ وَ هَلِّلْهُ وَ كَبِّرْهُ تَقُومُ كُلُّ تَسْبِيحَةٍ وَ تَهْلِيلَةٍ وَ تَكْبِيرَةٍ مَكَانَ رَكْعَةٍ عِنْدَ الضَّرُورَةِ وَ إِنَّمَا جُعِلَ ذَلِكَ لِلْمُضْطَرِّ لِمَنْ لَا يُمْكِنُهُ أَنْ يَأْتِيَ بِالرُّكُوعِ وَ السُّجُودِ.
And if you were in the pursuit with the enemy, pray your Salat in gestures or else glorify, and praise Him-azwj, and extol His-azwj Oneness, and exclaim His-azwj Greatness. Each glorification, and extollations, and exclamation be in place of a Cycle, during the necessity, and that has been made for the desperate, for the one who is not able to perform the Ruk’u and the Sajdah’’.[113]
7- الْعَيَّاشِيُّ، عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فَرَضَ اللَّهُ عَلَى الْمُقِيمِ خَمْسَ صَلَوَاتٍ وَ فَرَضَ عَلَى الْمُسَافِرِ رَكْعَتَيْنِ وَ فَرَضَ عَلَى الْخَائِفِ رَكْعَةً وَ هُوَ قَوْلُ اللَّهِ لَا جُنَاحَ عَلَيْكُمْ أَنْ تَقْصُرُوا مِنَ الصَّلاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا يَقُولُ مِنَ الرَّكْعَتَيْنِ فَتَصِيرُ رَكْعَةً.
Al Ayyashi – from Ibrahim Bin Umar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has Imposed five Salat(s) upon the resident, and Imposed two Cycles (of Salat) upon the traveller, and Imposed one Cycles upon the fearful, and it is the Word of Allah-azwj: so there isn’t any blame on you if you shorten from the Salat if you fear of being distressed by those who are committing Kufr; [4:101]. He-azwj is Saying, from the two Cycles it has become one’’.[114]
8- الْعَيَّاشِيُّ، عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع فِي صَلَاةِ الْمَغْرِبِ فِي الْخَوْفِ قَالَ يَجْعَلُ أَصْحَابَهُ طَائِفَتَيْنِ بِإِزَاءِ الْعَدُوِّ وَاحِدَةً وَ الْأُخْرَى خَلْفَهُ فَيُصَلِّي بِهِمْ
Al Ayyashi – from Aban Bin Taghlub,
‘From Ja’far Bin Muhammad-asws regarding Al Maghrib Salat during the fear. He-asws said: ‘He should make his companions as two groups – one facing the enemy and other behind him, so he prays with them.
ثُمَّ يَنْصِبُ قَائِماً وَ يُصَلُّونَ هُمْ تَمَامَ رَكْعَتَيْنِ ثُمَّ يُسَلِّمُ بَعْضُهُمْ عَلَى بَعْضٍ ثُمَّ تَأْتِي الطَّائِفَةُ الْأُخْرَى فَيُصَلِّي بِهِمْ رَكْعَتَيْنِ وَ يُصَلُّونَ هُمْ رَكْعَةً فَيَكُونُ لِلْأَوَّلِينَ قِرَاءَةٌ وَ لِلْآخَرِينَ قِرَاءَةٌ.
Then he should stand straight and they would pray two complete Cycles behind him, then they would greet unto each other. Then the other group would come and he would pray two Cycles with them, and they would pray once Cycle. So it would be recitation for the first two, and recitation for the latter two’’.[115]
9- الْعَيَّاشِيُّ، عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا حَضَرَتِ الصَّلَاةُ فِي الْخَوْفِ فَرَّقَهُمُ الْإِمَامُ فِرْقَتَيْنِ فِرْقَةً مُقْبِلَةً عَلَى عَدُوِّهِمْ وَ فِرْقَةً خَلْفَهُ كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى
(The book) ‘Al Ayyashi’ – from Zurara and Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘When the Salat presents during the fear, the prayer leader should separate them into two group – a group facing against the enemy and a group (praying) behind him just as Allah-azwj Blessed and Exalted has Said.
فَيُكَبِّرُ بِهِمْ ثُمَّ يُصَلِّي بِهِمْ رَكْعَةً ثُمَّ يَقُومُ بَعْدَ مَا يَرْفَعُ رَأْسَهُ مِنَ السُّجُودِ فَيَتَمَثَّلُ قَائِماً وَ يَقُومُ الَّذِينَ صَلَّوْا خَلْفَهُ رَكْعَةً فَيُصَلِّي كُلُّ إِنْسَانٍ مِنْهُمْ لِنَفْسِهِ رَكْعَةً ثُمَّ يُسَلِّمُ بَعْضُهُمْ عَلَى بَعْضٍ
He will exclaim Takbeer with them, then pray one Cycle with them. Then he would stand after having raised his head from the Sajdah and stand straight, and those who had prayed one Cycle behind him, each person from them would pray one Cycle for himself, then they would greet unto each other.
ثُمَّ يَذْهَبُونَ إِلَى أَصْحَابِهِمْ فَيَقُومُونَ مَقَامَهُمْ وَ يَجِيءُ الْآخَرُونَ وَ الْإِمَامُ قَائِمٌ فَيُكَبِّرُونَ وَ يَدْخُلُونَ فِي الصَّلَاةِ خَلْفَهُ فَيُصَلِّي بِهِمْ رَكْعَةً ثُمَّ يُسَلِّمُ
Then they would go to their companion and stand in their places, and the others would come while the prayer leader is standing. They would exclaim Takbeer and entering into the Salat behind him. He will pray one Cycle with them, then perform Salat.
فَيَكُونُ لِلْأَوَّلِينَ اسْتِفْتَاحُ الصَّلَاةِ بِالتَّكْبِيرِ وَ لِلْآخَرِينَ التَّسْلِيمُ مَعَ الْإِمَامِ
For the first ones would be beginning of the Salat with the Takbeer, and for the latter ones would be the Salaam with the prayer leader.
فَإِذَا سَلَّمَ الْإِمَامُ قَامَ كُلُّ إِنْسَانٍ مِنَ الطَّائِفَةِ الْأَخِيرَةِ فَيُصَلِّي لِنَفْسِهِ رَكْعَةً وَاحِدَةً فَتَمَّتْ لِلْإِمَامِ رَكْعَتَانِ وَ لِكُلِّ إِنْسَانٍ مِنَ الْقَوْمِ رَكْعَتَانِ وَاحِدَةٌ فِي جَمَاعَةٍ وَ الْأُخْرَى وُحْدَاناً
When the prayer leader performs Salat, every person from the latter group should stand and pray one Cycle for himself. So the prayer leader will complete the two Cycles, and for every person from the group would be two Cycles – one in congregation and the other individually.
وَ إِذَا كَانَ الْخَوْفُ أَشَدَّ مِنْ ذَلِكَ مِثْلُ الْمُضَارَبَةِ وَ الْمُنَاوَشَةِ وَ الْمُعَانَقَةِ وَ تَلَاحُمِ الْقِتَالِ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ع لَيْلَةَ صِفِّينَ وَ هِيَ لَيْلَةُ الْهَرِيرِ لَمْ يَكُنْ صَلَّى بِهِمُ الظُّهْرَ وَ الْعَصْرَ وَ الْمَغْرِبَ وَ الْعِشَاءَ عِنْدَ وَقْتِ كُلِّ صَلَاةٍ إِلَّا بِالتَّهْلِيلِ وَ التَّسْبِيحِ وَ التَّحْمِيدِ وَ الدُّعَاءِ فَكَانَتْ تِلْكَ صَلَاتَهُمْ لَمْ يَأْمُرْهُمْ بِإِعَادَةِ الصَّلَاةِ
And when the fear were to be severer than that, like the swordfight, and the jostling, and the wrestling, and the close combat of the battle, so on a night of (battle of) Siffeen, and it is ‘Laylat Al Hareer’, Amir Al Momineen-asws had not prayed Salat with them, Al Zohr, and Al Asr, and Al Maghrib, and Al Isha at the timing of each Salat except by extolling the Oneness, and the glorifying, and the praising, and the supplication. So that was their Salat. He-asws did not instruct them with repeating the Salat.
وَ إِذَا كَانَتِ الْمَغْرِبُ فِي الْخَوْفِ فَرَّقَهُمْ فِرْقَتَيْنِ فَصَلَّى بِفِرْقَةٍ رَكْعَتَيْنِ ثُمَّ جَلَسَ ثُمَّ أَشَارَ إِلَيْهِمْ بِيَدِهِ فَقَامَ كُلُّ إِنْسَانٍ مِنْهُمْ فَصَلَّى رَكْعَةً ثُمَّ سَلَّمُوا وَ قَامُوا مَقَامَ أَصْحَابِهِمْ
And when it was Al Maghrib during the fear, he would separate them into two groups. He would pray two Cycles with a group, then be seated, then indicate to them by his hand. So every person from them would stand and pray one Cycle, then they would perform Salat and stand in place of their companions.
وَ جَاءَتِ الطَّائِفَةُ الْأُخْرَى فَكَبَّرُوا وَ دَخَلُوا فِي الصَّلَاةِ وَ قَامَ الْإِمَامُ فَصَلَّى بِهِمْ رَكْعَةً ثُمَّ سَلَّمَ ثُمَّ قَامَ كُلُّ إِنْسَانٍ مِنْهُمْ فَصَلَّى رَكْعَةً فَشَفَعَهَا بِالَّتِي صَلَّى مَعَ الْإِمَامِ
And the other group would come and exclaim Takbeer and enter into the Salat, and the prayer leader would stand and pray one Cycle with them. Then he would perform Salaam, then every person from them would stand and pray a Cycle, so it would be even with that which is prayed with the prayer leader.
ثُمَّ قَامَ فَصَلَّى رَكْعَةً لَيْسَ فِيهَا قِرَاءَةٌ فَتَمَّتْ لِلْإِمَامِ ثَلَاثُ رَكَعَاتٍ وَ لِلْأَوَّلِينَ ثَلَاثُ رَكَعَاتٍ ركعتين [رَكْعَتَانِ] فِي جَمَاعَةٍ وَ رَكْعَةٌ وُحْدَاناً وَ لِلْآخَرِينَ ثَلَاثُ رَكَعَاتٍ رَكْعَةٌ جَمَاعَةً وَ ركعتين [رَكْعَتَانِ] وُحْدَاناً فَصَارَ لِلْأَوَّلِينَ افْتِتَاحُ التَّكْبِيرِ وَ افْتِتَاحُ الصَّلَاةِ وَ لِلْآخَرِينَ التَّسْلِيمُ.
Then he would stand and pray one Cycles, not having recitation in it. So the prayer leader will complete three Cycles, and for the first ones would be three Cycles, two in congregation and one Cycle prayed individually, and for the latter ones would be three Cycles, one Cycle in congregation and two Cycles prayed individually. So the first ones would be the opening Takbeer and beginning of the Salat, and for the latter ones would be the Salaam’’.[116]
10- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: فَاتَ النَّاسَ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع يَوْمَ صِفِّينَ صَلَاةُ الظُّهْرِ وَ الْعَصْرِ وَ الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ فَأَمَرَهُمْ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ ع فَكَبَّرُوا وَ هَلَّلُوا وَ سَبَّحُوا رِجَالًا وَ رُكْبَاناً لِقَوْلِ اللَّهِ فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً فَأَمَرَهُمْ عَلِيٌّ فَصَنَعُوا ذَلِكَ.
Al Ayyashi – from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws) having said: ‘On the day of Siffeen, the people missed with Amir Al Momineen-asws, Al Zohr Salat, and Al Asr, and Al Maghrib, and Al Isha the last. Ali Amir Al Momineen-asws instructed them, so they exclaimed Takbeer, and extolled Oneness, and glorified while on foot and riding, due to Words of Allah-azwj: But if you are fearing, then (perform your Salat) on foot or riding; [2:239]. Ali-asws had instructed them, so they did that’’.[117]
وَ مِنْهُ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ صَلَاةُ الْمُوَاقَفَةِ
And from him, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws: ‘Salat ‘Al Muwaqafa’ (standing in the battlefield)’.
فَقَالَ إِذَا لَمْ تَكُنِ انْتَصَفْتَ مِنْ عَدُوِّكَ صَلَّيْتَ إِيمَاءً رَاجِلًا كُنْتَ أَوْ رُكْبَاناً فَإِنَّ اللَّهَ يَقُولُ فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً-
He-asws said: ‘When you have not prevailed over your enemy, pray by gestures, whether you were on foot or riding, for Allah-azwj Says: if you are fearing, then (perform your Salat) on foot or riding; [2:239].
تَقُولُ فِي الرُّكُوعِ لَكَ رَكَعْتُ وَ أَنْتَ رَبِّي وَ فِي السُّجُودِ لَكَ سَجَدْتُ وَ أَنْتَ رَبِّي أَيْنَمَا تَوَجَّهَتْ بِكَ دَابَّتُكَ غَيْرَ أَنَّكَ تَوَجَّهُ حِينَ تُكَبِّرُ أَوَّلَ تَكْبِيرَةٍ.
You should say in the Ruk’u: ‘I am bowing to You-azwj and You-azwj are my Lord-azwj!’ And in your Sajdah, ‘I am prostrating to You-azwj and You-azwj are my Lord-azwj!’, wherever your animal may be headed with you, you divert (to the Qiblah) when you exclaim Takbeer, the first Takbeer’’.[118]
وَ مِنْهُ عَنْ أَبَانِ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فَاتَ أَمِيرَ الْمُؤْمِنِينَ ع وَ النَّاسَ يَوْماً بِصِفِّينَ صَلَاةُ الظُّهْرِ وَ الْعَصْرِ وَ الْمَغْرِبِ وَ الْعِشَاءِ فَأَمَرَهُمْ أَمِيرُ الْمُؤْمِنِينَ ع أَنْ يُسَبِّحُوا وَ يُكَبِّرُوا وَ يُهَلِّلُوا قَالَ وَ قَالَ اللَّهُ فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً فَأَمَرَهُمْ عَلِيٌّ ع فَصَنَعُوا ذَلِكَ رُكْبَاناً وَ رِجَالًا.
And from him, from Aban Bin Mansour,
‘From Abu Abdullah-asws having said: ‘On a day in (battle of) Siffeen, Amir Al Momineen-asws and the people missed Salat Al Zohr, and Al Asr, and Al Maghrib, and Al Isha. Amir Al Momineen-asws instructed them to be glorifying, and exclaiming Takbeer, and extolling Oneness (of Allah-azwj). He-asws said: ‘And Allah-azwj Says: if you are fearing, then (perform your Salat) on foot or riding; [2:239]’. Ali-asws instructed them, so they did that riding, and on foot’’.[119]
وَ رَوَاهُ الْحَلَبِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فَاتَ النَّاسَ الصَّلَاةُ مَعَ عَلِيٍّ يَوْمَ صِفِّينَ إِلَى آخِرِهِ.
And it is reported by Al Halby,
‘From Abu Abdullah-asws having said: ‘The people missed the Salat with Ali-asws on a day of Siffeen’ – up to its end’’.[120]
وَ مِنْهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَعَالَى فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً كَيْفَ يَفْعَلُ وَ مَا يَقُولُ وَ مَنْ يَخَافُ سَبُعاً وَ لِصّاً كَيْفَ يُصَلِّي
And from him,
‘From Abdul Rahman son of Abu Abdullah-asws, from Abu Abdullah-asws, he said, ‘I asked him-asws about Words of Allah-azwj the Exalted: if you are fearing, then (perform your Salat) on foot or riding; [2:239], ‘How should he do it, and what should he say, and one who fears a wild animal and a thief, how should he pray Salat?’
قَالَ يُكَبِّرُ وَ يُومِئُ إِيمَاءً بِرَأْسِهِ.
He-asws said: ‘He should exclaim Takbeer and indicates gestured by his head’’.[121]
وَ مِنْهُ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي صَلَاةِ الزَّحْفِ قَالَ تَكْبِيرٌ وَ تَهْلِيلٌ يَقُولُ اللَّهُ أَكْبَرُ يَقُولُ اللَّهُ فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً.
And from him, from Abdul Rahman,
‘From Abu Abdullah-asws regarding Salat of the battle. He-asws said: ‘Exclamation of Takbeer, and extolling Oneness. He should say, ‘Allah-azwj is Greatest!’ Allah-azwj Says: if you are fearing, then (perform your Salat) on foot or riding; [2:239]’’.[122]
11- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَلْقَاهُ السَّبُعُ وَ قَدْ حَضَرَتِ الصَّلَاةُ فَلَا يَسْتَطِيعُ الْمَشْيَ مَخَافَةَ السَّبُعِ وَ إِنْ قَامَ يُصَلِّي خَافَ فِي رُكُوعِهِ أَوْ سُجُودِهِ وَ السَّبُعُ أَمَامَهُ عَلَى غَيْرِ الْقِبْلَةِ فَإِنْ تَوَجَّهَ الرَّجُلُ أَمَامَ الْقِبْلَةِ خَافَ أَنْ يَثِبَ عَلَيْهِ الْأَسَدُ كَيْفَ يَصْنَعُ
(The book) ‘Kitab Al Masaail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man faced by the lion and the Salat has presented, so he is not capable of walking, fearing the lion, and if he stands to pray he would fear in his Ruk’u and his Sajdah while the wild animal is in front of him, towards other than the Qiblah. If the man divers towards the Qiblah, he fears the lion might pounce upon him. What should he do?’
قَالَ يَسْتَقْبِلُ الْأَسَدَ وَ يُصَلِّي وَ يُومِئُ إِيمَاءً بِرَأْسِهِ وَ هُوَ قَائِمٌ وَ إِنْ كَانَ الْأَسَدُ عَلَى غَيْرِ الْقِبْلَةِ.
He-asws said: ‘He should face the lion and pray and indicate with his head gestures while he is standing, and even if the lion was upon (a direction) other than the Qiblah’’.[123]
12- كِتَابُ صِفِّينَ، لِنَصْرِ بْنِ مُزَاحِمٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فِي بَعْضِ أَيَّامِ صِفِّينَ وَ حَضَّ أَصْحَابَهُ عَلَى الْقِتَالِ وَ سَاقَ الْحَدِيثَ الطَّوِيلَ إِلَى قَوْلِهِ فَاقْتَتَلُوا مِنْ حِينَ طَلَعَتِ الشَّمْسُ حَتَّى غَابَ الشَّفَقُ وَ مَا كَانَتْ صَلَاةُ الْقَوْمِ إِلَّا تَكْبِيراً.
(The book) ‘Kitab Siffeen’ of Nazr Bin Muzahim, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Amir Al Momineen-asws addressed in one of the days of Siffeen and urged his-asws companions upon the battling’ – and he-asws continued the lengthy Hadeeth up to his-asws words: ‘They battle from when the sun emerged until the twilight disappeared, and Salat of the people wasn’t except exclamations of Takbeer’’.[124]
وَ مِنْهُ عَنْ عَبْدِ الْعَزِيزِ بْنِ سِيَاهٍ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ قَالَ: اقْتَتَلَ النَّاسُ فِي صِفِّينَ مِنْ لَدُنِ اعْتِدَالِ النَّهَارِ إِلَى صَلَاةِ الْمَغْرِبِ مَا كَانَ صَلَاةُ الْقَوْمِ إِلَّا التَّكْبِيرَ عِنْدَ مَوَاقِيتِ الصَّلَاةِ.
And from him, from Abdul Aziz Bin Siyah, from Habeeb Bin Abu Sabit who said,
‘The people battled in (battle of) Siffeen from the beginning of the day up to Al Maghrib Salat. The Salat of the people wasn’t except the Takbeer at the timings of the Salat’’.[125]
وَ مِنْهُ عَنْ نُمَيْرِ بْنِ وَعْلَةَ عَنِ الشَّعْبِيِ فِي وَصْفِ بَعْضِ مَوَاقِفِ صِفِّينَ إِلَى أَنْ قَالَ وَ اقْتَتَلَ النَّاسُ قِتَالًا شَدِيداً بَعْدَ الْمَغْرِبِ فَمَا صَلَّى كَثِيرٌ مِنَ النَّاسِ إِلَّا إِيمَاءً.
And from him, from Numeyr Bin Waila, from Al Sha’by,
‘In description of one of the pausing(s) at (battle of) Siffeen, up to he said, ‘The people battled a severe battle after Al Maghrib. Most of the people did not pray except by gestures’’.[126] (not a Hadeeth)
وَ مِنْهُ عَنْ رَجُلٍ عَنْ مُحَمَّدِ بْنِ عُتْبَةَ الْكِنْدِيِّ عَنْ شَيْخٍ مِنْ حَضْرَمَوْتَ فِي وَصْفِ بَعْضِ مَوَاقِفِ صِفِّينَ قَالَ مَرَّتِ الصَّلَوَاتُ كُلُّهَا وَ لَمْ يُصَلُّوا إِلَّا تَكْبِيراً عِنْدَ مَوَاقِيتِ الصَّلَوَاتِ.
And from him, from a man, from Muhammad Bin Utba Al Kindy, from a Sheykh from Hazramaut,
‘In describing one of the pausing(s) at (battle of) Siffeen. He said, ‘All the Salat(s) passed by and they did not pray except as (exclamations of) Takbeer at timings of the Salat(s)’’.[127]
وَ مِنْهُ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع فِي وَصْفِ لَيْلَةِ الْهَرِيرِ إِلَى قَوْلِهِ وَ كَسَفَتِ الشَّمْسُ وَ ثَارَ الْقَتَامُ وَ ضَلَّتِ الْأَلْوِيَةُ وَ الرَّايَاتُ وَ مَرَّتْ مَوَاقِيتُ أَرْبَعِ صَلَوَاتٍ لَمْ يُسْجَدْ لِلَّهِ فِيهِنَّ إِلَّا تَكْبِيراً.
And from him, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws in describing ‘Laylat Al Hareer’, up to his-asws words: ‘When the sun eclipsed (could not be seen due to too much dust), and the dust arose, and the banners and the flags were lost, and timings of four Salat(s) passed by, they did not do Sajdah to Allah-azwj during these except as (exclamations of) Takbeer’’.[128]
13- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَلْقَاهُ السَّبُعُ وَ قَدْ حَضَرَتِ الصَّلَاةُ فَلَمْ يَسْتَطِعِ الْمَشْيَ مَخَافَةَ السَّبُعِ قَالَ يَسْتَقْبِلُ الْأَسَدَ وَ يُصَلِّي وَ يُومِئُ بِرَأْسِهِ إِيمَاءً وَ هُوَ قَائِمٌ وَ إِنْ كَانَ الْأَسَدُ عَلَى غَيْرِ الْقِبْلَةِ.
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws, said, ‘I asked him-asws about the man faced by the lion and the Salat has presented, so he is not capable of walking fearing the lion. He-asws said: ‘He should face the lion and pray, and gesture with his head gestures while he is standing, and even if the lion was not in direction of the Qiblah’’.[129]
14- مَجْمَعُ الْبَيَانِ، قَالَ: يُرْوَى أَنَّ عَلِيّاً ع صَلَّى لَيْلَةَ الْهَرِيرِ خَمْسَ صَلَوَاتٍ بِالْإِيمَاءِ وَ قِيلَ بِالتَّكْبِيرِ وَ أَنَّ النَّبِيَّ ص صَلَّى يَوْمَ الْأَحْزَابِ إِيمَاءً.
(The book) ‘Majma Al Bayaan’ –
‘He said, ‘It is reported that Ali-asws had prayed on ‘Laylat Al Hareer’, five Salat(s) with the gestures; and it is said, ‘With (exclamations of) Takbeer; and the Prophet-saww had prayed on the day (battle of) Al Ahzaab, gesturing’’.[130]
15- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنْ صَلَاةِ الْخَوْفِ وَ صَلَاةِ السَّفَرِ أَ تُقَصَّرَانِ جَمِيعاً
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far Bin Muhammad-asws having been asked about the Salat of fear, and the Salat of journey, ‘Should they all be shortened?’
قَالَ نَعَمْ وَ صَلَاةُ الْخَوْفِ أَحَقُّ بِالتَّقْصِيرِ مِنْ صَلَاةٍ فِي السَّفَرِ لَيْسَ فِيهَا خَوْفٌ.
He-asws said: ‘Yes, and Salat of the fear is more rightful with the shortening than Salat during the journey hot having fear in it’’.[131]
وَ عَنْهُ عَنْ آبَائِهِ أَنَّ رَسُولَ اللَّهِ ص صَلَّى صَلَاةَ الْخَوْفِ بِأَصْحَابِهِ فِي غَزْوَةِ ذَاتِ الرِّقَاعِ فَفَرَّقَ أَصْحَابَهُ فِرْقَتَيْنِ أَقَامَ فِرْقَةً بِإِزَاءِ الْعَدُوِّ وَ فِرْقَةً خَلْفَهُ وَ كَبَّرَ فَكَبَّرُوا وَ قَرَأَ فَأَنْصَتُوا وَ رَكَعَ فَرَكَعُوا وَ سَجَدَ فَسَجَدُوا
And from him-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww pray the Salat of fear with his-saww companions in the military expedition of ‘Zat Al Riqa’. He-saww separated his-saww companions into two groups, standing a group to face the enemy and a group behind him-saww, and he-saww exclaimed Takbeer and they exclaimed Takbeer, and he-saww recited and they listened, and he-saww did Ruk’u and they did Ruk’u, and he-saww did Sajdah and they did Sajdah.
ثُمَّ اسْتَتَمَّ رَسُولُ اللَّهِ ص قَائِماً وَ صَلَّى الَّذِينَ خَلْفَهُ رَكْعَةً أُخْرَى وَ سَلَّمَ بَعْضُهُمْ عَلَى بَعْضٍ ثُمَّ خَرَجُوا إِلَى مَقَامِ أَصْحَابِهِمْ فَقَامُوا بِإِزَاءِ الْعَدُوِّ وَ جَاءَ أَصْحَابُهُمْ فَقَامُوا خَلْفَ رَسُولِ اللَّهِ ص
Then Rasool-Allah-saww completed standing, and those behind him-saww prayed another Cycle and greeted unto each other. Then they went out to the places of their companions and stood facing the enemy, and their companions came and stood behind Rasool-Allah-saww.
فَكَبَّرَ وَ كَبَّرُوا وَ قَرَأَ فَأَنْصَتُوا وَ رَكَعَ فَرَكَعُوا وَ سَجَدَ فَسَجَدُوا وَ جَلَسَ فَتَشَهَّدَ فَجَلَسُوا ثُمَّ سَلَّمَ فَقَامُوا فَصَلَّوْا لِأَنْفُسِهِمْ رَكْعَةً ثُمَّ سَلَّمَ بَعْضُهُمْ عَلَى بَعْضٍ.
He-saww exclaimed Takbeer and they exclaimed Takbeer, and he-saww recited and they listened, and he-saww did Ruk’u and they did Ruk’u, and he-saww did Sajdah and they did Sajdah. He-saww performed Tashahhud and they sat down, then he-saww performed Salaam so they stood up and prayed one Cycle for themselves, then greeted unto each other’’.[132]
وَ عَنْهُ ع أَنَّهُ وَصَفَ صَلَاةَ الْخَوْفِ هَكَذَا وَ قَالَ إِنْ صَلَّى بِهِمْ صَلَاةَ الْمَغْرِبِ صَلَّى بِالطَّائِفَةِ الْأُولَى رَكْعَةً وَ بِالثَّانِيَةِ رَكْعَتَيْنِ حَتَّى يَجْعَلَ لِكُلِّ فِرْقَةٍ قِرَاءَةً.
And from him-asws having described Salat of the fear like this, and he-asws said: ‘If he were to pray with them Salat Al Maghrib, he should pray a Cycle with the first group, and two Cycles with the second, until he makes a recitation to be for every group’’.[133]
وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ سُئِلَ عَنِ الصَّلَاةِ فِي شِدَّةِ الْخَوْفِ وَ الْجِلَادِ حَيْثُ لَا يُمْكِنُ الرُّكُوعُ وَ السُّجُودُ فَقَالَ يُومِئُونَ عَلَى دَوَابِّهِمْ وَ وُقُوفاً عَلَى أَقْدَامِهِمْ
And from Abu Ja’far-asws having been asked about the Salat during severe fear and the battle whereby doing the Ruk’u and the Sajdah is not possible. He-asws said: ‘They should be gesturing upon their animals and stand upon their feet’.
وَ تَلَا قَوْلَ اللَّهِ فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً فَإِنْ لَمْ يَقْدِرُوا عَلَى الْإِيمَاءِ كَبَّرُوا مَكَانَ كُلِّ رَكْعَةٍ تَكْبِيرَةً.
And he-asws recited: if you are fearing, then (perform your Salat) on foot or riding; [2:239]. If they are not able upon the gesturing, they should exclaim Takbeer in place of each Cycle, one Takbeer’’.[134]
أبواب فضل يوم الجمعة و فضل ليلتها و صلواتهما و آدابهما و أعمال سائر أيام الأسبوع
CHAPTERS ON MERIT OF THE DAY OF FRIDAY, AND MERIT OF ITS NIGHT, AND THEIR SALAT(S), AND THEIR METHOD, AND ACTS OF WORSHIP FOR REST OF THE DAYS OF THE WEEK
باب 94 وجوب صلاة الجمعة و فضلها و شرائطها و آدابها و أحكامها
CHAPTER 94 – OBLIGATION OF THE FRIDAY SALAT, AND ITS MERIT, AND ITS CONDITIONS, AND ITS METHOD, AND ITS RULINGS
الآيات البقرة حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى وَ قُومُوا لِلَّهِ قانِتِينَ
The Verses – (Surah) Al Baqarah: Maintain your Salat(s) and (in particular) the middle Salat, and be standing obedient to Allah [2:238].
الجمعة يا أَيُّهَا الَّذِينَ آمَنُوا إِذا نُودِيَ لِلصَّلاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلى ذِكْرِ اللَّهِ وَ ذَرُوا الْبَيْعَ ذلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ-
(Surah) Al Baqarah: O you those who believe! When there is a call for the Salat on the day of Friday, then hasten to the Zikr of Allah and leave the selling. That would be better for you, if you only knew [62:9].
فَإِذا قُضِيَتِ الصَّلاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَ ابْتَغُوا مِنْ فَضْلِ اللَّهِ وَ اذْكُرُوا اللَّهَ كَثِيراً لَعَلَّكُمْ تُفْلِحُونَ-
But when you have accomplished the Salat, then disperse in the earth and seek from the Grace of Allah, and remember Allah much, that you may be successful [62:10]
وَ إِذا رَأَوْا تِجارَةً أَوْ لَهْواً انْفَضُّوا إِلَيْها وَ تَرَكُوكَ قائِماً قُلْ ما عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجارَةِ وَ اللَّهُ خَيْرُ الرَّازِقِينَ
And when they see trade, or sport, they break (the Salat) to (go) to it, and they leave you standing. Say: ‘Whatever is in the Presence of Allah is better than the sport and the trade, and Allah is the best of the sustainers [62:11]
المنافقون يا أَيُّهَا الَّذِينَ آمَنُوا لا تُلْهِكُمْ أَمْوالُكُمْ وَ لا أَوْلادُكُمْ عَنْ ذِكْرِ اللَّهِ وَ مَنْ يَفْعَلْ ذلِكَ فَأُولئِكَ هُمُ الْخاسِرُونَ
(Surah) Al Munafiqoun: O you those who believe! Neither let you wealth nor your children divert you away from the Zikr of Allah, and one who does that, so those, they would be the losers [63:9].
تفسير
Interpretation (Ahadeeth only)
رَوَاهُ الرَّاوَنْدِيُّ وَ غَيْرُهُ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: السَّعْيُ قَصُّ الشَّارِبِ وَ نَتْفُ الْإِبْطِ وَ تَقْلِيمُ الْأَظْفَارِ وَ الْغُسْلُ وَ التَّطَيُّبُ لِيَوْمِ الْجُمُعَةِ وَ لُبْسُ أَفْضَلِ الثِّيَابِ وَ الذِّكْرُ.
It is reported by Al Rawandy and others, from Abu Ja’far-asws having said: ‘The ‘hastening (in 62:9)’ is trimming the moustache, and plucking the armpits, and clipping the nails, and the bathing, and perfuming for the day of Friday, and wearing best of the clothes and (doing) the Zikr’’.
وَ رُوِيَ عَنْ أَنَسٍ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ فِي قَوْلِهِ فَانْتَشِرُوا الْآيَةَ لَيْسَ لِطَلَبِ دُنْيَا وَ لَكِنْ عِيَادَةُ مَرِيضٍ وَ حُضُورُ جَنَازَةٍ وَ زِيَارَةُ أَخٍ فِي اللَّهِ
And it is reported from Anas (well known fabricator), from the Prophet-saww having said regarding His-azwj Words: then disperse [62:10] – the Verse. It isn’t for seeking world (gains), but it is consoling a sick, and attending a funeral, and visiting a brother for the Sake of Allah-azwj’.
وَ قِيلَ الْمُرَادُ بِهِ طَلَبُ الْعِلْمِ.
And it is said the intent with it is seeking the knowledge’’.
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: الصَّلَاةُ يَوْمَ الْجُمُعَةِ وَ الِانْتِشَارُ يَوْمَ السَّبْتِ.
And it is reported from Abu Abdullah-asws having said: ‘The Salat is on the day of Friday and the dispersing is on the day of Saturday’’.
وَ رَوَى عُمَرُ بْنُ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي لَأَرْكَبُ فِي الْحَاجَةِ الَّتِي كَفَاهَا اللَّهُ مَا أَرْكَبُ فِيهَا إِلَّا الْتِمَاسَ أَنْ يَرَانِيَ اللَّهُ أُضْحِي فِي طَلَبِ الْحَلَالِ
And it is reported by Umar Bin Yazeed, from Abu Abdullah-asws having said: ‘I-asws tend to embark regarding the need which Allah-azwj has Guaranteed. I-asws do not embark regarding it except seeking that Allah-azwj would See me-asws making sacrifices in seeking the Permissible.
أَ مَا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ- فَإِذا قُضِيَتِ الصَّلاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَ ابْتَغُوا مِنْ فَضْلِ اللَّهِ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا دَخَلَ بَيْتاً وَ طَيَّنَ عَلَيْهِ بَابَهُ ثُمَّ قَالَ رِزْقِي يَنْزِلُ عَلَيَّ أَ كَانَ يَكُونُ هَذَا
Have you not heard Words of Allah-azwj Mighty and Majestic: But when you have accomplished the Salat, then disperse in the earth and seek from the Grace of Allah, [62:10]? What is your view if a man were to enter a room and lock its door upon him, then he says, ‘My sustenance will descend unto me’, can this happen?
أَمَا إِنَّهُ أَحَدُ الثَّلَاثَةِ الَّذِينَ لَا يُسْتَجَابُ لَهُمْ
But, he is one of the three, those (supplication) does not get Answered for them’.
قَالَ قُلْتُ مَنْ هَؤُلَاءِ الثَّلَاثَةُ
He (the narrator) said, ‘Who are the three?’
قَالَ رَجُلٌ يَكُونُ عِنْدَهُ الْمَرْأَةُ فَيَدْعُو عَلَيْهَا فَلَا يُسْتَجَابُ لَهُ لِأَنَّ عِصْمَتَهَا فِي يَدِهِ لَوْ شَاءَ أَنْ يُخَلِّيَ سَبِيلَهَا
He-asws said: ‘A man having a wife with him, so he supplicates against her. It will not be Answered for him because her protection is in his hands. If he so desires, he can free her way.
وَ الرَّجُلُ يَكُونُ لَهُ الْحَقُّ عَلَى الرَّجُلِ فَلَا يُشْهِدُ عَلَيْهِ فَيَجْحَدُهُ حَقَّهُ فَيَدْعُو عَلَيْهِ فَلَا يُسْتَجَابُ لَهُ لِأَنَّهُ تَرَكَ مَا أُمِرَ بِهِ
And the man having the right (debt) upon the man, but he does not keep witnesses upon it. He argues for his right and supplicates against him. It is not Answered for him because he had neglected what he had been Commanded with (by Allah-azwj).
وَ الرَّجُلُ يَكُونُ عِنْدَهُ الشَّيْءُ فَيَجْلِسُ فِي بَيْتِهِ وَ لَا يَنْتَشِرُ وَ لَا يَطْلُبُ وَ لَا يَلْتَمِسُ حَتَّى يَأْكُلَهُ ثُمَّ يَدْعُو فَلَا يُسْتَجَابُ لَهُ.
And the man having the thing in his possession, so he sits in his house and does not disperse (in the land) nor does he seek, and he does not earn until he consumes it, then he supplicates. It will not be Answered for him’’.
رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ ذَكَرَ اللَّهَ فِي السُّوقِ مُخْلِصاً عِنْدَ غَفْلَةِ النَّاسِ وَ شُغُلِهِمْ بِمَا فِيهِ كُتِبَ لَهُ أَلْفُ حَسَنَةٍ وَ يَغْفِرُ اللَّهُ لَهُ يَوْمَ الْقِيَامَةِ مَغْفِرَةً لَمْ يَخْطُرْ عَلَى قَلْبِ بَشَرٍ.
It is reported from the Prophet-saww having said: ‘One who does Zikr of Allah-azwj in the market being sincere in presence of heedlessness of the people and their pre-occupation with whatever is in it, a thousand good deeds will be written for him, and (his sins) will be Forgiven for him on the Day of Qiyamah with such forgiveness, it has not occurred upon the heart of any mortal’’.
وَ صَحَّ الْحَدِيثُ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ فَأَحْسَنَ غُسْلَهُ وَ لَبِسَ صَالِحَ ثِيَابِهِ وَ مَسَّ مِنْ طِيبِ بَيْتِهِ أَوْ دُهْنِهِ ثُمَّ لَمْ يُفَرِّقْ بَيْنَ اثْنَيْنِ غَفَرَ اللَّهُ لَهُ بَيْنَهُ وَ بَيْنَ الْجُمُعَةِ الْأُخْرَى وَ زِيَادَةَ ثَلَاثَةِ أَيَّامِ بَعْدَهَا.
And a correct Hadeeth from Abu Zarr-ra, may Allah-azwj be Satisfied with him-ra, said, ‘Rasool-Allah-saww said: ‘One who bathes on the day of Friday and his bathing is excellent, and wears his good clothes, and touches from the perfume of his house or its oils, the does not separate between two, Allah-azwj will Forgive for him between him and the next Friday, and additional three days after it’’.
وَ رَوَى سُلَيْمَانُ التَّمِيمِيُّ عَنِ النَّبِيِّ ص قَالَ: إِنَّ لِلَّهِ عَزَّ وَ جَلَّ فِي كُلِّ جُمُعَةٍ سِتَّ مِائَةِ أَلْفِ عَتِيقٍ مِنَ النَّارِ كُلُّهُمْ قَدِ اسْتَوْجَبَ النَّارَ.
And it is reported by Suleyman Al Tameemi, from the Prophet-saww having said: ‘For Allah-azwj Mighty and Majestic during every Friday there are six hundred thousand liberations from the Fire, all of them having deserved the Fire’’.
وَ قَالَ ره فِي سَبَبِ نُزُولِ الْآيَةِ قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ أَقْبَلَتْ عِيرٌ وَ نَحْنُ نُصَلِّي مَعَ رَسُولِ اللَّهِ ص الْجُمُعَةَ فَانْفَضَّ النَّاسُ إِلَيْهَا فَمَا بَقِيَ غَيْرُ اثْنَيْ عَشَرَ رَجُلًا أَنَا فِيهِمْ فَنَزَلَتْ.
And he (Tabarsee) said regarding the cause of the Revelation of the Verse, ‘Jabir Bin Abdullah said, ‘A caravan arrived while we were praying the Friday Salat with Rasool-Allah-saww. The people rushed towards it. There did not remain apart from twelve men. I was among them. So it was Revealed’’.
(And when they see trade, or sport, they break (the Salat) to (go) to it, and they leave you standing. Say: ‘Whatever is in the Presence of Allah is better than the sport and the trade, and Allah is the best of the sustainers [62:11])
وَ قَالَ الْحَسَنُ وَ أَبُو مَالِكٍ أَصَابَ أَهْلَ الْمَدِينَةِ جُوعٌ وَ غَلَاءُ سِعْرٍ فَقَدِمَ دِحْيَةُ بْنُ خَلِيفَةَ بِتِجَارَةِ زَيْتٍ مِنَ الشَّامِ وَ النَّبِيُّ ص يَخْطُبُ يَوْمَ الْجُمُعَةِ فَلَمَّا رَأَوْهُ قَامُوا إِلَيْهِ بِالْبَقِيعِ خَشْيَةَ أَنْ يُسْبَقُوا إِلَيْهِ فَلَمْ يَبْقَ مَعَ النَّبِيِّ ص إِلَّا رَهْطٌ فَنَزَلَتِ الْآيَةُ
And Al Hassan and Abu Malik said, ‘The people of Medina were afflicted with hunger and high prices. Dihiya Bin Khalifa arrived with trading oil from Syria while the Prophet-saww was addressing on the day of Friday. When they saw him they arose to him at Al Baqie, fearing that they might be preceded to it. There did not remain with the Prophet-saww except a group. So the Verse (62:11) was Revealed.
فَقَالَ ص وَ الَّذِي نَفْسِي بِيَدِهِ لَوْ تَتَابَعْتُمْ حَتَّى لَا يَبْقَى أَحَدٌ لَسَالَ بِكُمُ الْوَادِي نَاراً.
He-saww said: ‘By the One-azwj in Whose Hand is my-saww soul! Had you followed them until there did not remain anyone, the valley would have been flooded with fire with you all!’’
وَ قَالَ الْمُقَاتِلَانِ بَيْنَا رَسُولُ اللَّهِ ص يَخْطُبُ يَوْمَ الْجُمُعَةِ إِذْ قَدِمَ دِحْيَةُ بْنُ خَلِيفَةَ الْكَلْبِيُّ مِنَ الشَّامِ بِتِجَارَةٍ وَ كَانَ إِذَا قَدِمَ لَمْ يَبْقَ بِالْمَدِينَةِ عَاتِقٌ إِلَّا أَتَتْهُ وَ كَانَ يَقْدَمُ إِذَا قَدِمَ بِكُلِّ مَا يَحْتَاجُ إِلَيْهِ مِنْ دَقِيقٍ أَوْ بُرٍّ أَوْ غَيْرِهِ وَ يَنْزِلُ عِنْدَ أَحْجَارِ الزَّيْتِ وَ هُوَ مَكَانٌ فِي سُوقِ الْمَدِينَةِ ثُمَّ يَضْرِبُ بِالطَّبْلِ لِيُؤْذِنَ النَّاسَ بِقُدُومِهِ
And Al Muqatilan said, ‘While Rasool-Allah-saww was addressing on the day of Friday when Dihiya Bin Khalifa Al Kalby arrived from Syria with trade (merchandise), and it was so, whenever he arrived no free person of Al Medina would remain except he would go to him, and whenever he would arrive, he would arrive with all what was needed to, from flour, or wheat, or other such, and he would descend by the rocks of Al Zayt, and it is a place in the market of Al Medina. Then he would beat the drum in order to proclaim to the people of his arrival.
فَيَخْرُجَ إِلَيْهِ النَّاسُ لِيَتَبَايَعُوا مَعَهُ فَقَدِمَ ذَاتَ جُمُعَةٍ وَ كَانَ ذَلِكَ قَبْلَ أَنْ يُسْلِمَ- وَ رَسُولُ اللَّهِ ص قَائِمٌ عَلَى الْمِنْبَرِ يَخْطُبُ
So the people went out to him in order to trade with him. He had arrived on a Friday, and that was before he became a Muslim, and Rasool-Allah (s.aw.) was standing upon the pulpit addressing.
فَخَرَجَ النَّاسُ فَلَمْ يَبْقَ فِي الْمَسْجِدِ إِلَّا اثْنَا عَشَرَ رَجُلًا وَ امْرَأَةً فَقَالَ ص لَوْ لَا هَؤُلَاءِ لَسُوِّمَتْ لَهُمُ الْحِجَارَةُ مِنَ السَّمَاءِ وَ أَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ.
The people went out, and there did not remain in the Masjid except twelve men and a woman. He-saww said: ‘Had it not been for these ones, the stones would have been pelted at them from the sky!’ And the Verse (62:11) was Revealed’’.
تذييل وَ رَوَى الْكُلَيْنِيُّ فِي الْحَسَنِ كَالصَّحِيحِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ أَكْرَمَ بِالْجُمُعَةِ الْمُؤْمِنِينَ فَسَنَّهَا رَسُولُ اللَّهِ ص بِشَارَةً لَهُمْ وَ الْمُنَافِقِينَ تَوْبِيخاً لِلْمُنَافِقِينَ وَ لَا يَنْبَغِي تَرْكُهَا فَمَنْ تَرَكَهَا مُتَعَمِّداً فَلَا صَلَاةَ لَهُ.
Footnote (Hadeeth only) – And it is reported by Al Kulayni (in Al Kafi) in the good (Hadeeth) like the correct, from Abu Ja’far-asws having said: ‘Allah-azwj Honour the Momineen with the Friday (Surah Al Jummah). Rasool-Allah-saww enacted it (as Sunnah) as news for them and for the hypocrites, as a rebuke for the hypocrites, and it is not befitting to neglect it. The one who neglects it deliberately, there is no Salat for him’’.
تفصيل و لنذكر الأحكام المستنبطة من تلك الآيات مجملا
Let us elaborates and mention the rulings extracted from these Verses in a summary (Ahadeeth only)
ورد في الخبر أن الذكر رسول الله ص.
It has been referred in the Hadeeth that ‘Al Zikr’ is Rasool-Allah-saww.
ورد في كثير من الأخبار أن الصلاة رجل و الزكاة رجل و أن العدل رسول الله ص و الإحسان أمير المؤمنين ع و الفحشاء و المنكر و البغي الثلاثة
It has been referred in many of the Ahadeeth that the Salat is a man, and the Zakat is a man, and the justice is Rasool-Allah-saww, and the favour is Amir Al Momineen-asws, and the immorality and the evil are the three rebels.
رواه الشيخ عن عبد الله بن ميمون عن جعفر عن أبيه قال كان رسول الله ص إذا خرج إلى الجمعة قعد على المنبر حتى يفرغ المؤذنون.
It is reported by the Sheykh (in Al Tahzeeb), from Abdullah Bin Maymoun, from Ja’far-asws, from his-asws father-asws having said: ‘Whenever Rasool-Allah-saww went out to the Friday (Salat), would sit upon the pulpit until the proclaimers of the Azaan were free’.
1- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ خَمْساً وَ ثَلَاثِينَ صَلَاةً فِيهَا صَلَاةٌ وَاحِدَةٌ فَرَضَهَا اللَّهُ فِي جَمَاعَةٍ وَ هِيَ الْجُمُعَةُ
(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 Abdul Rahman Bin Abu Najran, and Al Husayn Bin Saeed, from Hammad Bin Isa, from Hareez Bin Abdullah, from Zurara Bin Ayn,
‘From Abu Ja’far-asws having said: ‘But rather Allah-azwj Mighty and Majestic has Obligated from the Friday to the (next) Friday, thirty five Salat(s), wherein is one Salat Allah-azwj has Obligated in congregation, and it is the Friday.
وَ وَضَعَهَا عَنْ تِسْعَةٍ عَنِ الصَّغِيرِ وَ الْكَبِيرِ وَ الْمَجْنُونِ وَ الْمُسَافِرِ وَ الْعَبْدِ وَ الْمَرْأَةِ وَ الْمَرِيضِ وَ الْأَعْمَى وَ مَنْ كَانَ عَلَى رَأْسِ فَرْسَخَيْنِ وَ الْقِرَاءَةُ فِيهَا جِهَارٌ وَ الْغُسْلُ فِيهَا وَاجِبٌ وَ عَلَى الْإِمَامِ فِيهَا قُنُوتَانِ قُنُوتٌ فِي الرَّكْعَةِ الْأُولَى قَبْلَ الرُّكُوعِ وَ فِي الثَّانِيَةِ بَعْدَ الرُّكُوعِ.
And He-azwj Dropped it from nine – from the young, and the old, and the insane, and the traveller, and the slave, and the sick, and the blind, and the one who was further than two Farsakh(s), and recitation in it is aloud, and the bathing during it is obligatory, and upon the prayer leader in it are two Qunout(s) – a Qunout in the first Cycle before the Ruk’u, and in the second after the Ruk’u’’.[135]
مَجَالِسُ الصَّدُوقِ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ إِلَى قَوْلِهِ عَلَى رَأْسِ فَرْسَخَيْنِ.
(The book) ‘Majaalis’ of Al Sadouq – from his father, from Ali Bin Ibrahim, from his father, from Hammad,
‘Up to his-asws words: ‘Further than two Farsakh(s)’’.[136]
الْخِصَالُ، عَنْ أَحْمَدَ بْنِ زِيَادِ بْنِ جَعْفَرٍ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ مِثْلَهُ إِلَى قَوْلِهِ وَ هِيَ الْجُمُعَةُ.
(The book) ‘Al Khisaal’ – from Ahmad Bin Ziyad Bin Ja’far Al Hamdany, from Ali Bin Ibrahim,
‘Similar to it up to his-asws words: ‘And it is the Friday’’.[137]
تبيين وَ صَحِيحَةُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا بَأْسَ بِأَنْ يَتْرُكَ الْجُمُعَةَ فِي الْمَطَرِ.
Clarification (Hadeeth only) – Abdul Rahman son of Abu Abdullah-asws (in Al Tahzeeb), from Abu Abdullah-asws having said: ‘There is no problem if he were to neglect the Friday (Salat) during the rain’’.
2- الْمُعْتَبَرُ، قَالَ الصَّادِقُ ع إِنَّ اللَّهَ فَرَضَ فِي كُلِّ أُسْبُوعٍ خَمْساً وَ ثَلَاثِينَ صَلَاةً مِنْهَا صَلَاةٌ وَاجِبَةٌ عَلَى كُلِّ مُسْلِمٍ أَنْ يَشْهَدَهَا إِلَّا خَمْسَةً الْمَرِيضَ وَ الْمَمْلُوكَ وَ الْمُسَافِرَ وَ الْمَرْأَةَ وَ الصَّبِيَ.
(The book) ‘Al Motabar’ –
‘Al Sadiq-asws said: ‘Allah-azwj has Obligated during every week thirty-five Salat(s), from these there is one Salat obligatory upon every Muslim that he attends it (in congregation) except five – the sick, and the slave, and the traveller, and the woman, and the child’’.[138]
3- الْمُقْنِعَةُ، اعْلَمْ أَنَّ الرِّوَايَةَ جَاءَتْ عَنِ الصَّادِقِينَ ع أَنَّ اللَّهَ جَلَّ جَلَالُهُ فَرَضَ عَلَى عِبَادِهِ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ خَمْساً وَ ثَلَاثِينَ صَلَاةً لَمْ يَفْرِضْ فِيهَا الِاجْتِمَاعَ إِلَّا فِي صَلَاةِ الْجُمُعَةِ خَاصَّةً فَقَالَ جَلَّ مِنْ قَائِلٍ يا أَيُّهَا الَّذِينَ آمَنُوا الْآيَةَ.
(The book) ‘Al Muqnie’ –
‘Know that the report has come from the two truthful ones (5th & 6th Imams-asws) that Allah-azwj, Majestic is His-azwj Majesty, has Obligated upon His-azwj servants, from the Friday to the Friday, thirty-five Salat(s). He-azwj has not Obligated the congregation in these except in the Friday Salat. The Majestic Said from a speaker: O you those who believe! [62:9] – the Verse’’.[139]
وَ قَالَ الصَّادِقُ ع مَنْ تَرَكَ الْجُمُعَةَ ثَلَاثاً مِنْ غَيْرِ عِلَّةٍ طَبَعَ اللَّهُ عَلَى قَلْبِهِ.
And Al Sadiq-asws said: ‘One who neglects the Friday (Salat) thrice from without a reason, Allah-azwj will Seal upon his heart’’.[140]
رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ: حَثَّنَا أَبُو عَبْدِ اللَّهِ ع عَلَى صَلَاةِ الْجُمُعَةِ حَتَّى ظَنَنْتُ أَنَّهُ يُرِيدُ أَنْ نَأْتِيَهُ فَقُلْتُ نَغْدُو عَلَيْكَ
It is reported by Hisham Bin Salim, from Zurara Bin Ayn (in Al Faqeeh) who said,
‘Abu Abdullah-asws urged us upon the Friday Salat until I thought that he-asws wanted us to come to him-asws. I said, ‘Shall we come to you tomorrow?’
فَقَالَ إِنَّمَا عَنَيْتُ ذَلِكَ عِنْدَكُمْ.
He-asws said: ‘But rather I-asws meant that with you all’’.[141]
4- الْمُعْتَبَرُ، قَالَ النَّبِيُّ ص الْجُمُعَةُ حَقٌّ عَلَى كُلِّ مُسْلِمٍ إِلَّا أَرْبَعَةً.
(The book) ‘Al Motabar’ –
‘The Friday (Salat) is a right upon every Muslim except four’’.[142]
وَ قَالَ ص إِنَّ اللَّهَ كَتَبَ عَلَيْكُمُ الْجُمُعَةَ فَرِيضَةً وَاجِبَةً إِلَى يَوْمِ الْقِيَامَةِ.
And he-saww said: ‘Allah-azwj has Written the Friday (Salat) upon you all as an obligatory Imposition up to the Day of Qiyamah’’.[143]
قَالَ وَ قَالَ ص الْجُمُعَةُ وَاجِبَةٌ عَلَى كُلِّ مُسْلِمٍ فِي جَمَاعَةٍ.
He said, ‘And he-saww said: ‘The Friday (Salat) in congregation is obligatory upon every Muslim’’.[144]
5- رِسَالَةُ الْجُمُعَةِ، لِلشَّهِيدِ الثَّانِي فِي وُجُوبِ الْجُمُعَةِ قَالَ قَالَ النَّبِيُّ ص الْجُمُعَةُ حَقٌّ وَاجِبٌ عَلَى كُلِّ مُسْلِمٍ إِلَّا أَرْبَعةً عَبْدٌ مَمْلُوكٌ أَوِ امْرَأَةٌ أَوْ صَبِيٌّ أَوْ مَرِيضٌ.
(The book) ‘Risalat Al Jum’a’ of Al Shaheed Al Saany regarding obligation of the Friday (Salat).
He said, ‘The Prophet-saww said: ‘The Friday (Salat) in a right obligated upon every Muslim except four – an owned slave, or a woman, or a child, or a sick person’’.[145]
قَالَ وَ قَالَ ص مَنْ تَرَكَ ثَلَاثَ جُمَعٍ تَهَاوُناً بِهَا طَبَعَ اللَّهُ عَلَى قَلْبِهِ.
He said, ‘And he-saww said: ‘One who neglects three Fridays (Salat(s)) taking lightly with it, Allah-azwj will Seal upon his heart’’.[146]
وَ فِي حَدِيثٍ آخَرَ مَنْ تَرَكَ ثَلَاثَ جُمَعٍ مُتَعَمِّداً مِنْ غَيْرِ عِلَّةٍ طَبَعَ اللَّهُ عَلَى قَلْبِهِ بِخَاتَمِ النِّفَاقِ.
And in another Hadeeth: ‘One who neglects three Fridays (Salat(s)) deliberately from without a reason, Allah-azwj will Seal upon his heart with the seal of hypocrisy’’.[147]
قَالَ وَ قَالَ ص لَيَنْتَهِيَنَّ أَقْوَامٌ عَنْ وَدْعِهِمُ الْجُمُعَاتِ أَوْ لَيُخْتَمَنَّ عَلَى قُلُوبِهِمْ ثُمَّ لَيَكُونُنَّ مِنَ الْغَافِلِينَ.
He said, ‘And he-saww said: ‘Either people will desist from their leaving the Fridays (Salat(s)) or there will be seals upon their hearts, then they would be from the heedless ones’’.[148]
قَالَ وَ قَالَ النَّبِيُّ ص فِي خُطْبَةٍ طَوِيلَةٍ نَقَلَهَا الْمُخَالِفُ وَ الْمُؤَالِفُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ عَلَيْكُمُ الْجُمُعَةَ فَمَنْ تَرَكَهَا فِي حَيَاتِي أَوْ بَعْدَ مَوْتِي اسْتِخْفَافاً أَوْ جُحُوداً لَهَا فَلَا جَمَعَ اللَّهُ شَمْلَهُ وَ لَا بَارَكَ لَهُ فِي أَمْرِهِ
He said, ‘And the Prophet-saww in a lengthy Hadeeth, the adversaries and the compilers have transmitted it: ‘Allah-azwj Blessed and Exalted has Obligated the Friday (Salat) upon you all. The one neglects it during my-saww lifetime or after my-saww expiry, either taking it lightly or as rejection of it, so may Allah-azwj not Gather his family, nor Bless for him in his affairs!
أَلَا وَ لَا صَلَاةَ لَهُ أَلَا وَ لَا زَكَاةَ لَهُ أَلَا وَ لَا حَجَّ لَهُ أَلَا وَ لَا صَوْمَ لَهُ أَلَا وَ لَا بِرَّ لَهُ حَتَّى يَتُوبَ.
Indeed, and there is no Salat for him! Indeed, and there is no Zakat for him! Indeed, and there is no Hajj for him! Indeed, and there is no fast for him! Indeed, and there is no righteous act for him until he repents!’’[149]
6- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّهُ قَالَ: أَيُّمَا مُسَافِرٍ صَلَّى الْجُمُعَةَ رَغْبَةً فِيهَا وَ حُبّاً لَهَا أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ أَجْرَ مِائَةِ جُمُعَةٍ لِلْمُقِيمِ.
(The book) ‘Majaalis’ of Al Sadouq – from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al Husayn Al Sa’dabadi, from Ahmad Bin Abu Abdullah Al Barqy, from Zur’ah, from Sama’at,
‘From Al Sadiq-asws, from his-asws father-asws having said: ‘Whichever traveller prays the Friday (Salat) be desirous regarding it and love for it, Allah-azwj Mighty and Majestic will Give him Recompense of one hundred Friday (Salat(s)) of the resident’’.[150]
7- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ النِّسَاءِ هَلْ عَلَيْهِنَّ مِنْ صَلَاةِ الْعِيدَيْنِ وَ الْجُمُعَةِ مَا عَلَى الرِّجَالِ قَالَ نَعَمْ.
(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 women, ‘Is it upon them from the Salat of the two Eids, and the Friday, what is upon the men?’ He-asws said: ‘Yes’’.[151]
9- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الزَّوَالِ يَوْمَ الْجُمُعَةِ مَا حَدُّهُ
(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 midday on the day of Friday, what is its limit?’
قَالَ إِذَا قَامَتِ الشَّمْسُ صَلِّ الرَّكْعَتَيْنِ فَإِذَا زَالَتِ الشَّمْسُ صَلِّ الْفَرِيضَةَ وَ إِذَا زَالَتِ الشَّمْسُ قَبْلَ أَنْ تُصَلِّيَ الرَّكْعَتَيْنِ فَلَا تُصَلِّهِمَا وَ ابْدَأْ بِالْفَرِيضَةِ وَ اقْضِ الرَّكْعَتَيْنِ بَعْدَ الْفَرِيضَةِ.
He-asws said: ‘When the sun stands, pray the two Cycles. When the sun declines (begins to), pray the obligatory, and when the sun declines before you pray the two Cycles, do not pray these, and begin with the obligatory and fulfil the two Cycles after the obligatory (Salat)’’.[152]
السَّرَائِرُ، نَقْلًا مِنْ جَامِعِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع مِثْلَهُ إِلَّا أَنَّ فِيهِ فَصَلِّ رَكْعَتَيْنِ فَإِذَا زَالَتْ فَصَلِّ الْفَرِيضَةَ سَاعَةَ تَزُولُ الشَّمْسُ فَإِذَا زَالَتْ قَبْلَ أَنْ تُصَلِّيَ الرَّكْعَتَيْنِ فَلَا تُصَلِّهِمَا إِلَى آخِرِ الْخَبَرِ.
(The book) ‘Al Saraair’, copying from ‘Jamie’ of Al Bazanty –
‘Similar to it, except in it is: ‘Pray two Cycles. When it (sun) declines, pray the obligatory at the time of decline of the sun. When it has declined before you pray the two Cycles, do not pray these’ – up to end of the Hadeeth’’.[153]
10- الْعَيَّاشِيُّ، عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ هَذِهِ الْآيَةِ- إِنَّ الصَّلاةَ كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً فَقَالَ إِنَّ لِلصَّلَاةِ وَقْتاً وَ الْأَمْرُ فِيهِ وَاسِعٌ يُقَدَّمُ مَرَّةً وَ يُؤَخَّرُ مَرَّةً إِلَّا الْجُمُعَةَ فَإِنَّمَا هُوَ وَقْتٌ وَاحِدٌ وَ إِنَّمَا عَنَى اللَّهُ كِتاباً مَوْقُوتاً أَيْ وَاجِباً يَعْنِي بِهَا أَنَّهَا الْفَرِيضَةُ.
Al Ayyashi, from Zurara who said,
‘I asked Abu Ja’far-asws about this Verse: Surely the Salat was always a timed Ordinance for the Momineen [4:103]. He-asws said: ‘For the Salat there is a timing, and Command in it is vast. It can be advanced at times and delayed at times, except the Friday (Salat), for rather it is one timing, and rather Allah-azwj has Meant by a timed Ordinance, i.e. obligatory, meaning by it, it is an Imposition’’.[154]
وَ مِنْهُ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنِ الْعَمْرَكِيِّ عَنِ الْعُبَيْدِيِّ عَنْ يُونُسَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي إِبْرَاهِيمَ ع قَالَ: لِكُلِّ صَلَاةٍ وَقْتَانِ وَ وَقْتُ يَوْمِ الْجُمُعَةِ زَوَالُ الشَّمْسِ.
And from him, from Ja’far Bin Ahmad, from Al Amraky, from Al Ubeydi, from Yunus,
‘From Ali son of Ja’far-asws, from Abu Ibrahim-asws having said: ‘For every Salat there are two timings, and one timing for the day of Friday, decline of the sun (midday)’’.[155]
11- الْبَصَائِرُ، لِلصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنَ الْأَشْيَاءِ أَشْيَاءَ ضَيِّقَةً وَ لَيْسَ تَجْرِي إِلَّا عَلَى وَجْهٍ وَاحِدٍ مِنْهَا وَقْتُ الْجُمُعَةِ لَيْسَ لِوَقْتِهَا إِلَّا حَدٌّ وَاحِدٌ حِينَ تَزُولُ الشَّمْسُ وَ مِنَ الْأَشْيَاءِ مُوَسَّعَةٌ تَجْرِي عَلَى وُجُوهٍ كَثِيرَةٍ.
(The book) ‘Al Basaair’ of Al Saffar – from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Ibn Muskan, from Abdul A’ala Bin Ayn,
‘From Abu Abdullah-asws having said: ‘From the things there are restricted things, and these don’t flow except upon one aspect. From these is timing of the Friday (Salat). There isn’t any timing for it except one limit, when the sun declines; and from the things there are capacious things flowing upon many aspects’’.[156]
الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ مِثْلَهُ وَ فِيهِ أَشْيَاءُ مُضَيَّقَةٌ.
(The book) ‘Al Mahasin’ – from Ali Bin Nu’man,
‘Similar to it, and in it: ‘Restricted things’’.[157]
12- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع تُصَلَّى الْجُمُعَةُ وَقْتَ الزَّوَالِ.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘The Friday Salat is to be pray at the time of the decline (of the sun – midday)’’.[158]
تبيين رُوِيَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَقْتُ الْجُمُعَةِ إِذَا زَالَتْ وَ بَعْدَهُ بِسَاعَةٍ ..
Clarification (Ahadeeth only) – It is reported from Abu Ja’far-asws having said: ‘The timing of the Friday (Salat) is when (the sun) declines and after it by an hour’’.
و قَدْ رُوِيَ أَنَّ مَنْ فَاتَهُ الْخُطْبَتَانِ صَلَّى رَكْعَتَيْنِ.
And it has been reported: ‘The one who misses the two sermons should pray two Cycles (of Salat)’’.
13- الْمُقْنِعُ، وَ إِنْ صَلَّيْتَ الظُّهْرَ مَعَ الْإِمَامِ يَوْمَ الْجُمُعَةِ بِخُطْبَةٍ صَلَّيْتَ رَكْعَتَيْنِ وَ إِنْ صَلَّيْتَ بِغَيْرِ خُطْبَةٍ صَلَّيْتَهَا أَرْبَعاً بِتَسْلِيمَةٍ وَاحِدَةٍ
(The book) ‘Al Muqnie’ –
‘And if you pray Al Zohr with the prayer leader on the day of Friday with a sermon, you should pray two Cycles, and if you have prayed without a sermon you should pray it as four with one Salaam.
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا كَلَامَ وَ الْإِمَامُ يَخْطُبُ يَوْمَ الْجُمُعَةِ وَ لَا الْتِفَاتَ إِلَّا كَمَا تَحِلُّ فِي الصَّلَاةِ وَ إِنَّمَا جُعِلَتِ الصَّلَاةُ يَوْمَ الْجُمُعَةِ رَكْعَتَيْنِ مِنْ أَجْلِ الْخُطْبَتَيْنِ جُعِلَتَا مَكَانَ الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ وَ هِيَ صَلَاةٌ حَتَّى يَنْزِلَ الْإِمَامُ.
Amir Al Momineen-asws said: ‘There should be no talking while the prayer leader is addressing on the day of Friday, nor turning around except like what is permissible during the Salat; and rather the Salat on the day of Friday has been made as two Cycle for the reason of the two sermons. These two have been made to be in place of the two last Cycles, and it is a Salat until the prayer leaders descends (from the pulpit)’’.[159]
بيان وَ رَوَى الشَّيْخُ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا جُعِلَتِ الْجُمُعَةُ رَكْعَتَيْنِ مِنْ أَجْلِ الْخُطْبَتَيْنِ فَهِيَ صَلَاةٌ حَتَّى يَنْزِلَ الْإِمَامُ.
Explanation (Ahadeeth only) – And it is reported by the Sheykh in the correct (Hadeeth), from Abu Abdullah-asws having said: ‘But rather the Friday (Salat) has been made as two Cycles for the reason of the two sermons, for it is a Salat until the prayer leader descends’’.
14- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ لَا بَأْسَ أَنْ يَتَخَطَّى الرَّجُلُ يَوْمَ الْجُمُعَةِ إِلَى مَجْلِسِهِ حَيْثُ كَانَ فَإِذَا خَرَجَ الْإِمَامُ فَلَا يتخطان [يَتَخَطَّيَنَ] أَحَدٌ رِقَابَ النَّاسِ وَ لْيَجْلِسْ حَيْثُ تَيَسَّرَ إِلَّا مَنْ جَلَسَ عَلَى الْأَبْوَابِ وَ مَنَعَ النَّاسَ أَنْ يَمْضُوا إِلَى السَّعَةِ فَلَا حُرْمَةَ لَهُ أَنْ يَتَخَطَّاهُ.
(The book) ‘Qurb Al Isnaad’ – from Al Sindy Bin Muhammad, from Abu Al Bakhtari,
‘From Al Sadiq-asws, from his-asws father-asws: ‘Ali-asws had said: ‘On the day of Friday there is no problem if the man were to take steps (going forward) to his seat wherever it may be. When the prayer leader goes out, he should not take steps (moving forwards over) any necks of the people, and let him be seated wherever is easy, except the one who sits at the doors and prevents the people from passing to the spaces. There is no sanctity for him if one were to step over him’’.[160]
بيان: رَوَاهُ الْجُمْهُورُ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ لِلَّذِي يَتَخَطَّى النَّاسَ رَأَيْتُكَ آنَيْتَ وَ آذَيْتَ أَيْ أَخَّرْتَ الْمَجِيءَ.
Explanation (Hadeeth only) – It is reported by the general Muslims (non Shias), from the Prophet-saww having said to the one stepping over the people: ‘I-saww saw you being egoistic, and you came closer, i.e. delayed the coming’’.
15- الْعِلَلُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُورٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ عَنْ عَمِّهِ عَبْدِ اللَّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قُمْتَ إِلَى الصَّلَاةِ إِنْ شَاءَ اللَّهُ تَعَالَى فَأْتِهَا سَعْياً وَ لْيَكُنْ عَلَيْكَ السَّكِينَةُ وَ الْوَقَارُ فَمَا أَدْرَكْتَ فَصَلِّ وَ مَا سُبِقْتَ بِهِ فَأَتِمَّهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- يا أَيُّهَا الَّذِينَ آمَنُوا إِذا نُودِيَ لِلصَّلاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلى ذِكْرِ اللَّهِ وَ مَعْنَى قَوْلِهِ فَاسْعَوْا هُوَ الِانْكِفَاتُ.
(The book) ‘Al Ilal’ – from Ja’far Bin Muhammad Bin Masrour, from Al Husayn Bin Muhammad Bin Aamir, from his uncle Abdullah, from Ibn Abu Umeyr, from Hammad, from Al Halby,
‘From Abu Abdullah-asws having said: ‘When you stand to the Salat, if Allah-azwj so Desires, then come to it hastening, and let there be calmness and the dignity upon you. Whatever you attain (with the congregation), then pray, and whatever you have been preceded by, then Allah-azwj Mighty and Majestic Says: O you those who believe! When there is a call for the Salat on the day of Friday, then hasten to the Zikr of Allah [62:9], and the meaning of His-azwj Words: then hasten, it is the moderate walking’’.[161]
16- كِتَابُ الْعَرُوسِ، لِلشَّيْخِ الْفَقِيهِ جَعْفَرِ بْنِ أَحْمَدَ الْقُمِّيِّ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: تَجِبُ الْجُمُعَةُ عَلَى سَبْعَةِ نَفَرٍ مِنَ الْمُؤْمِنِينَ وَ لَا تَجِبُ عَلَى أَقَلَّ مِنْهُمْ الْإِمَامُ وَ قَاضِيهِ وَ الْمُدَّعِي حَقّاً وَ الْمُدَّعَى عَلَيْهِ وَ الشَّاهِدَانِ وَ الَّذِي يَضْرِبُ الْحُدُودَ بَيْنَ يَدَيِ الْإِمَامِ.
(The book) ‘Kitab Al Arous’ of the Sheykh, the jurist Ja’far Bin Ahmad Al Qummi, may Allah-azwj Mercy him, by his chain,
‘From Abu Ja’far-asws having said: ‘The Friday (Salat) is obligated upon seven persons from the Momineen and it is no obligated upon less than them: – the Imam-asws, and his-asws judge, and a true claimant, and the defendant, and the two witnesses, and the one who strikes the legal penalty in front of the Imam-asws’’.[162]
بيان: رَوَاهُ مُحَمَّدُ بْنُ مُسْلِمٍ رَاوِي هَذَا الْحَدِيثِ فِي الصَّحِيحِ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنْ أُنَاسٍ فِي قَرْيَةٍ هَلْ يُصَلُّونَ الْجُمُعَةَ جَمَاعَةً قَالَ نَعَمْ يُصَلُّونَ أَرْبَعاً إِذَا لَمْ يَكُنْ فِيهِمْ مَنْ يَخْطُبُ.
Explanation – It is reported by Muhammad Bin Muslim, reporter of this Hadeeth in the correct (Al Tahzeeb), from one of the two (5th or 6th Imam-asws), he said, ‘I asked him-asws about some people in a town, ‘Should they be praying the Friday Salat in congregation?’ He-asws said: ‘Yes, they should be praying four (Cycles) when there does not happen to be among them someone who can address (two sermons)’’.
17- الْعَرُوسُ، بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَيْسَ تَكُونُ جُمُعَةٌ إِلَّا بِخُطْبَةٍ وَ إِذَا كَانَ بَيْنَ الْجَمَاعَتَيْنِ فِي الْجُمُعَةِ ثَلَاثَةُ أَمْيَالٍ فَلَا بَأْسَ أَنْ يُجَمِّعَ هَؤُلَاءِ وَ هَؤُلَاءِ.
(The book) ‘Al Arous’ – by his chain,
‘From Abu Ja’far-asws having said: ‘A Friday (Salat) cannot take place except with a sermon, and when there were to be three (Arabic) miles between the two communities regarding the Friday (Salat), there is no problem if these ones and those ones gather (as one congregation)’’.[163]
بيان رَوَى الشَّيْخُ هَذَا الْخَبَرَ بِسَنَدٍ حَسَنٍ بِإِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَكُونُ بَيْنَ الْجَمَاعَتَيْنِ ثَلَاثَةُ أَمْيَالٍ يَعْنِي لَا تَكُونُ جُمُعَةٌ إِلَّا فِيمَا بَيْنَهُ وَ بَيْنَ ثَلَاثَةِ أَمْيَالٍ فَإِذَا كَانَ بَيْنَ الْجَمَاعَتَيْنِ فِي الْجُمُعَةِ ثَلَاثَةُ أَمْيَالٍ فَلَا بَأْسَ أَنْ يُجَمِّعَ هَؤُلَاءِ وَ يُجَمِّعَ هَؤُلَاءِ.
Explanation (Ahadeeth only) – This Hadeeth is reported by the Sheykh (in Al Tahzeeb) by a good chain by Ibrahim Bin Hashim, from Muhammad Bin Muslim, from Abu Ja’far-asws having said: ‘There should be thee (Arabic) miles between the two congregations, meaning a congregation cannot take place except there are three (Arabic) miles between them. When there were to be three (Arabic) miles between the two congregations, there is no problem for these ones to gather (separately) and those ones to gather (separately)’’.
وَ مِنْهُ بِإِسْنَادِهِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ عَلِيٍّ ع قَالَ: إِذَا قَالَ الرَّجُلُ يَوْمَ الْجُمُعَةِ صَهْ فَلَا صَلَاةَ لَهُ.
And from him, by his chain from Al Asbagh Bin Nubata, from Ali-asws having said: ‘When the man says ‘Sah’ (talks) on the day of Friday, there is no Salat for him’’.
وَ مِنْهُ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنِ الْكَلَامِ يَوْمَ الْجُمُعَةِ وَ الْإِمَامُ يَخْطُبُ فَمَنْ فَعَلَ ذَلِكَ فَقَدْ لَغَى وَ مَنْ لَغَى فَلَا جُمُعَةَ لَهُ.
And from him, by his chain from Al Sadiq-asws having said: ‘Rasool-Allah-saww had forbidden from the talking on the day of Friday while the prayer leader is addressing. The one who does that, so he has overridden (the sermon), and one who overrides, there is no Friday (Salat) for him’’.
18- أَقُولُ وَجَدْتُ فِي أَصْلٍ قَدِيمٍ مِنْ أُصُولِ أَصْحَابِنَا مَرْفُوعاً عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَنْ تَرَكَ الْجُمُعَةَ ثَلَاثاً مُتَتَابِعَةً لِغَيْرِ عِلَّةٍ كُتِبَ مُنَافِقاً.
I am saying,
‘And I found in an ancient original from the originals of our companions raising from Amir Al Momineen-asws having said: ‘One who deliberately neglects the Friday (Salat) thrice without a reason will be written as a hypocrite’’.[164]
وَ قَالَ ع تُؤْتَى الْجُمُعَةُ وَ لَوْ حَبْواً.
And he-asws said: ‘Go to the Friday (Salat) even if you have to crawl’’.[165]
19- مَجَالِسُ الصَّدُوقِ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ نَاتَانَةَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي زِيَادٍ النَّهْدِيِّ عَنِ ابْنِ بُكَيْرٍ قَالَ قَالَ الصَّادِقُ ع مَا مِنْ قَدَمٍ سَعَتْ إِلَى الْجُمُعَةِ إِلَّا حَرَّمَ اللَّهُ جَسَدَهَا عَلَى النَّارِ.
(The book) ‘Majaalis’ of Al Sadouq – from Al Husayn Bin Ibrahim Bin Natanah, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ziyad Al Nahdy, from Ibn Bukeyr who said,
‘Al Sadiq-asws: ‘There is no foot striving to the Friday (Salat) except Allah-azwj will Prohibit its body unto the Fire’’.[166]
(The book) ‘Al Majaalis’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nast Al Bazanty, from Mufazzal Bin Umar, from Jabir Bin Yazeed,
‘From Abu Ja’far Al Baqir-asws having said: ‘When it was the time when Allah-azwj Blessed and Exalted Send the (acts of) worship of the days, He-azwj Introduces these to the creatures by its name and Adorned it.
20- الْمَجَالِسُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ: إِذَا كَانَ حِينٌ يَبْعَثُ اللَّهُ تَبَارَكَ وَ تَعَالَى الْعِبَادَاتِ بِالْأَيَّامِ يَعْرِفُهَا الْخَلَائِقُ بِاسْمِهَا وَ حِلْيَتِهَا يَقْدُمُهَا يَوْمُ الْجُمُعَةِ لَهُ نُورٌ سَاطِعٌ تَتْبَعُهُ سَائِرُ الْأَيَّامِ كَأَنَّهَا عَرُوسٌ كَرِيمَةٌ ذَاتُ وَقَارٍ تُهْدَى إِلَى ذِي حِلْمٍ وَ يَسَارٍ ثُمَّ يَكُونُ يَوْمُ الْجُمُعَةِ شَاهِداً وَ حَافِظاً لِمَنْ سَارَعَ إِلَى الْجُمُعَةِ ثُمَّ يَدْخُلُ الْمُؤْمِنُونَ الْجَنَّةَ عَلَى قَدْرِ سَبْقِهِمْ إِلَى الْجُمُعَةِ.
He-azwj Advanced the day of Friday having shining Noor for it, followed by rest of the day. It was as if it was an honourable bride with dignity being guided to one with forbearance and righteousness. Then the day of Friday will become a witness and a protector for the one who hasten to the Friday (Salat). Then the Momineen will enter the Paradise in accordance with their preceding to the Friday Salat’’.[167]
كِتَابُ الْعَرُوسِ، بِإِسْنَادِهِ عَنْ جَابِرٍ مِثْلَهُ إِلَّا أَنَّ فِيهِ بِأَسْمَائِهَا وَ فِيهِ إِلَى ذِي حِلْمٍ وَ شَأْنٍ ثُمَّ يَكُونُ يَوْمُ الْجُمُعَةِ شَاهِداً لِمَنْ حَافَظَ وَ سَارَعَ.
(The book) ‘Kitab Al Urous’ by his chain, from Jabir,
‘Similar to it, except that in it is, ‘By their names’, and in it is up to, ‘one with forbearance and glory, then the day of Friday will be a witness for the one who preserved and hastened’’.[168]
21- الْمَجَالِسُ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ نَاتَانَةَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: صَلَاةُ الْجُمُعَةِ فَرِيضَةٌ وَ الِاجْتِمَاعُ إِلَيْهَا فَرِيضَةٌ مَعَ الْإِمَامِ فَإِنْ تَرَكَ رَجُلٌ مِنْ غَيْرِ عِلَّةٍ ثَلَاثَ جُمَعٍ فَقَدْ تَرَكَ ثَلَاثَ فَرَائِضَ وَ لَا يَدَعُ ثَلَاثَ فَرَائِضَ مِنْ غَيْرِ عِلَّةٍ إِلَّا مُنَافِقٌ
(The book) ‘Al Majaalis’ – from Al Husayn Bin Ibrahim Bin Natanah, from Ali Bin Ibrahim, from his father, from Hammad, from Hareez, from Zurara,
‘From Abu Ja’far-asws having said: ‘The Friday Salat is obligatory, and the gathering to it with the prayer leader is obligatory. If a man were to neglect from without a reason for three Fridays, so he has neglected three obligations, and no one will neglect three obligations without a reason except a hypocrite’.
وَ قَالَ ع مَنْ تَرَكَ الْجَمَاعَةَ رَغْبَةً عَنْهَا وَ عَنْ جَمَاعَةِ الْمُسْلِمِينَ مِنْ غَيْرِ عِلَّةٍ فَلَا صَلَاةَ لَهُ.
And he-asws said: ‘One who neglects the congregation turning away from it and from a gather of the Muslims from without a reason, there is no Salat for him’’.[169]
الْمَحَاسِنُ، عَنْ أَبِي مُحَمَّدٍ عَنْ حَمَّادٍ مِثْلَهُ إِلَى قَوْلِهِ إِلَّا مُنَافِقٌ.
(The book) ‘Al Mahasin’ – from Abu Muhammad, from Hammad – similar to it up to his-asws words: ‘Hypocrite’’.[170]
22- تَفْسِيرُ الْقُمِّيِ، عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ أَنَّهُ ع سُئِلَ عَنِ الْجُمُعَةِ كَيْفَ يَخْطُبُ الْإِمَامُ
Tafseer Al Qummi – from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Al Husayn Bin Saeed, from Safwan, from Ibn Muskan, from Abu Baseer,
‘He-asws was asked about the Friday (Salat), ‘How should the prayer leader address?’
قَالَ يَخْطُبُ قَائِماً فَإِنَّ اللَّهَ يَقُولُ وَ تَرَكُوكَ قائِماً.
He-asws said: ‘He should address while standing, for Allah-azwj Says: ‘and they leave you standing [62:11]’’.[171]
23- مَجَالِسُ الصَّدُوقِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ الْكَلَامِ يَوْمَ الْجُمُعَةِ وَ الْإِمَامُ يَخْطُبُ فَمَنْ فَعَلَ ذَلِكَ فَقَدْ لَغَى وَ مَنْ لَغَى فَلَا جُمُعَةَ لَهُ.
(The book) ‘Majaalis’ of Al Sadouq – by the previous chain,
‘Among prohibitions by the Prophet-saww, he-saww prohibited from the talking on the day of Friday while the prayer leader is addressing. The one who does that, so he has overridden, and the one who overrides, there is no Friday (Salat) for him’’.[172]
24- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ عَلِيّاً ع كَانَ يَكْرَهُ رَدَّ السَّلَامِ وَ الْإِمَامُ يَخْطُبُ.
(The book) ‘Qurb Al Isnaad’ – from Al Sindy Bin Muhammad, from Abu Al Bakhtary,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws used to dislike reposing to the greeting while the prayer leader was addressing’’.[173]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ عَنْ عَلِيٍّ ع قَالَ: يُكْرَهُ الْكَلَامُ يَوْمَ الْجُمُعَةِ وَ الْإِمَامُ يَخْطُبُ وَ فِي الْفِطْرِ وَ الْأَضْحَى وَ الِاسْتِسْقَاءِ.
And from him, by this chain,
‘From Ali-asws having said: ‘The talking is dislike on the day of Friday while the prayer leader is addressing, and in (Eid) Al Fitr, and (Eid) Al Azha, and ‘Al Istisqa’ (praying for rain)’’.[174]
25- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْإِمَامِ إِذَا خَرَجَ يَوْمَ الْجُمُعَةِ هَلْ يَقْطَعُ خُرُوجُهُ الصَّلَاةَ أَوْ يُصَلِّي النَّاسُ وَ هُوَ يَخْطُبُ
(The book) ‘Qurb Al Isnaad’ –
‘From Abdullah Bin Al Hassan Bin Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the prayer leader when he goes out on the day of Friday, ‘Does his going out cut the Salat or the people praying while he is addressing?’
قَالَ لَا تَصْلُحُ الصَّلَاةُ وَ الْإِمَامُ يَخْطُبُ إِلَّا أَنْ يَكُونَ قَدْ صَلَّى رَكْعَةً فَيُضِيفُ إِلَيْهَا أُخْرَى وَ لَا يُصَلِّي حَتَّى يَفْرُغَ الْإِمَامُ مِنْ خُطْبَتِهِ
He-asws said: ‘The Salat is not correct while the prayer leader is addressing, except if he happens to have already prayed one Cycle so he is adding another to it, and he should not pray Salat until the prayer leader is free from his sermon’.
وَ سَأَلْتُهُ عَنِ الْقِرَاءَةِ فِي الْجُمُعَةِ بِمَا يَقْرَأُ
And I asked him-asws about the recitation (of the Quran) during the Friday (Salat), what should one be reciting with?’
قَالَ ع بِسُورَةِ الْجُمُعَةِ وَ إِذَا جَاءَكَ الْمُنَافِقُونَ وَ إِنْ أَخَذْتَ فِي غَيْرِهَا وَ إِنْ كَانَ قُلْ هُوَ اللَّهُ أَحَدٌ فَاقْطَعْهَا مِنْ أَوَّلِهَا وَ ارْجِعْ إِلَيْهَا
He-asws said: ‘With Surahs Al Jummah, and Al Munafiqoun, and if you were to take in (reciting) others, and even if it was Surah Al Tawheed, cut it from its beginning and return to these’.
وَ سَأَلْتُهُ عَنِ الْقُعُودِ فِي الْعِيدَيْنِ وَ الْجُمُعَةِ وَ الْإِمَامُ يَخْطُبُ كَيْفَ أَصْنَعُ أَسْتَقْبِلُ الْإِمَامَ أَوْ أَسْتَقْبِلُ الْقِبْلَةَ
And I asked him-asws about the sitting posture during the two (Salat(s) of) the two Eid’s and the Friday while the prayer leader is addressing, ‘What should I do? Should I face the prayer leader or face towards the Qiblah?’
قَالَ اسْتَقْبِلِ الْإِمَامَ
He-asws said: ‘Face the prayer leader’.
قَالَ وَ قَالَ أَخِي يَا عَلِيُّ بِمَا تُصَلِّي فِي لَيْلَةِ الْجُمُعَةِ
He said, ‘And my brother-asws (7th Imam-asws) said: ‘O Ali! With what (Surahs) do you pray during the night of Friday (Thursday night)?’
قُلْتُ بِسُورَةِ الْجُمُعَةِ وَ إِذَا جَاءَكَ الْمُنَافِقُونَ
I said, ‘With Surahs Al Jummah and Al Munafiqoun’.
فَقَالَ رَأَيْتُ أَبِي يُصَلِّي فِي لَيْلَةِ الْجُمُعَةِ بِسُورَةِ الْجُمُعَةِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ فِي الْفَجْرِ بِسُورَةِ الْجُمُعَةِ وَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ فِي الْجُمُعَةِ بِسُورَةِ الْجُمُعَةِ وَ إِذَا جَاءَكَ الْمُنَافِقُونَ.
He-asws said: ‘I-asws saw my-asws father-asws praying during the night of Friday (Thursday night) with Surah’s Al Jummah and Al Tawheed, and in Al Fajr (Salat) with Surah’s Al Jummah and Al A’la, and during the Friday with Surah’s Al Jummah and Al Munafiqoun’’.[175]
بيان: وَ لِقَوْلِ أَحَدِهِمَا ع إِذَا صَعِدَ الْإِمَامُ الْمِنْبَرَ يَخْطُبُ فَلَا يُصَلِّي النَّاسُ مَا دَامَ الْإِمَامُ عَلَى الْمِنْبَرِ.
Explanation – And due to words of one of the two (5th or 6th Imam-asws): ‘When the prayer leader ascends the pulpit to address, the people should not pray Salat for as long as the prayer leader is upon the pulpit’.
رواه الجمهور عن عدي بن ثابت عن أبيه عن جده قال كان النبي ص إذا قام على المنبر استقبله أصحابه بوجوههم.
It is reported by the general Muslims (non Shia source), from Uday Bin Sabit, from his father, from his grandfather having said: ‘Whenever the Prophet-saww stood upon the pulpit, his-saww companions faced him with their faces’’.
26- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: يَقْرَأُ فِي لَيْلَةِ الْجُمُعَةِ الْجُمُعَةَ وَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى وَ فِي الْغَدَاةِ الْجُمُعَةَ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ فِي الْجُمُعَةِ الْجُمُعَةَ وَ الْمُنَافِقِينَ وَ الْقُنُوتُ فِي الرَّكْعَةِ الْأُولَى قَبْلَ الرُّكُوعِ.
(The book) ‘Qurb Al Isnaad’ – from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty,
‘From Al-Reza-asws having said: ‘It should be recited during the night of Friday (Thursday night), (Surahs) Jummah, and Al-A’la, and in the morning, Al-Jummah and Al-Tawheed, and during the Friday Salat, Al-Jummah and Al-Munafiqoun; and the Qunout is in the first Cycle before the Ruk’u’’.[176]
27- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، يا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ- قَالَ فِي الْعِيدَيْنِ وَ الْجُمُعَةِ يَغْتَسِلُ وَ يَلْبَسُ ثِيَاباً بِيضاً.
Tafseer Ali Bin Ibrahim – O Children of Adam! Take to your adornments at every Masjid, [7:31], He said, ‘In the two Eid(s) and the Friday (Salat(s)), he should bathe and wear white clothes’’.[177]
28- مَجَالِسُ الصَّدُوقِ، عَنْ أَحْمَدَ بْنِ هاروي [هَارُونَ] الْفَامِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ بُطَّةَ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع النَّاسُ فِي الْجُمُعَةِ عَلَى ثَلَاثَةِ مَنَازِلَ رَجُلٌ شَهِدَهَا بِإِنْصَاتٍ وَ سُكُونٍ قَبْلَ الْإِمَامِ وَ ذَلِكَ كَفَّارَةٌ لِذُنُوبِهِ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ الثَّانِيَةِ وَ زِيَادَةِ ثَلَاثَةِ أَيَّامٍ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها-
(The book) ‘Majaalis’ of Al Sadouq – from Ahmad Bin Harwy Al Faamy, from Muhammad Bin Ja’far Bin Buttah, from Ahmad Bin Is’haq, from Bakr Bin Muhammad,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws: ‘The people are upon three statuses during the Friday (Salat) – a man who attends it with the listening and happens to be before the prayer leaders, and that is an atonement for his sins from the Friday to the second (next) Friday, and additional three days due to Words of Allah‑azwj Mighty and Majestic: One who comes with the good deed, then for him would be ten the likes of it, [6:160].
وَ رَجُلٌ شَهِدَهَا بِلَغَطٍ وَ مَلَقٍ وَ قَلَقٍ فَذَلِكَ حَظُّهُ وَ رَجُلٌ شَهِدَهَا وَ الْإِمَامُ يَخْطُبُ فَقَامَ يُصَلِّي فَقَدْ أَخْطَأَ السُّنَّةَ وَ ذَلِكَ مِمَّنْ إِذَا سَأَلَ اللَّهَ عَزَّ وَ جَلَّ إِنْ شَاءَ أَعْطَاهُ وَ إِنْ شَاءَ حَرَمَهُ.
And a man who attends it with the noise, commotion, and agitation, so that is his share; and a man who attends it while the prayer leader is attending, and he stands and prays Salat. So, he has erred in the Sunnah, and that is from the ones when he asks Allah-azwj Mighty and Majestic, if He-azwj Desires Gives him, and if He-azwj Desires, Deprives him’’.[178]
29- مَجَالِسُ الصَّدُوقِ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع الْقُنُوتُ فِي الْوَتْرِ كَقُنُوتِكَ يَوْمَ الْجُمُعَةِ تَقُولُ فِي دُعَاءِ الْقُنُوتِ-
(The book) ‘Majaalis’ of Al Sadouq – from his father, from Ali Bin Ibrahim, from Hammad, from Hareyz, from Zurara who said,
‘Abu Ja’far-asws said: ‘The Qunout is Al-Witr (Salat) is like your Qunout on the day of Friday. You should say in the supplication of Qunout: –
اللَّهُمَّ تَمَّ نُورُكَ فَهَدَيْتَ فَلَكَ الْحَمْدُ رَبَّنَا وَ بَسَطْتَ يَدَكَ فَأَعْطَيْتَ فَلَكَ الْحَمْدُ رَبَّنَا وَ عَظُمَ حِلْمُكَ فَعَفَوْتَ فَلَكَ الْحَمْدُ
‘O Allah-azwj! You-azwj Completed Your-azwj Noor, so You-azwj Guided. For You-azwj is the Praise! Our Lord-azwj, and You-azwj Extended Your-azwj Hand so You-azwj Gave. For You-azwj is the Praise! Our Lord-azwj, and You-azwj Magnified Your-azwj Forbearance, so You-azwj Pardoned. For You-azwj is the Praise!
رَبَّنَا وَجْهُكَ أَكْرَمُ الْوُجُوهِ وَ جِهَتُكَ خَيْرُ الْجِهَاتِ وَ عَطِيَّتُكَ أَفْضَلُ الْعَطِيَّاتِ وَ أَهْنَؤُهَا،
Our Lord-azwj! You-azwj Face is the most honourable of the faces, and Your-azwj Direction is best of the directions, and Your-azwj Gifts are best of the gifts and their most pleasant!
تُطَاعُ رَبَّنَا فَتَشْكُرُ وَ تُعْصَى رَبَّنَا فَتَغْفِرُ لِمَنْ شِئْتَ تُجِيبُ الْمُضْطَرَّ وَ تَكْشِفُ الضُّرَّ وَ تَشْفِي السَّقِيمَ وَ تُنْجِي مِنَ الْكَرْبِ الْعَظِيمِ- لَا يُجْزِي بِآلَائِكَ أَحَدٌ وَ لَا يُحْصِي نَعْمَاءَكَ قَوْلُ قَائِلٍ
Our Lord-azwj! You-azwj are obeyed, so You-azwj Appreciate, and You-azwj are disobeyed, our Lord-azwj, so You-azwj Forgive to the one You-azwj so Desire to. You-azwj Respond to the desperate, and Remove the harm, and Heal the sick, and Rescue from the mighty distress! Neither can anyone recompense for Your-azwj Favours, nor can words of any speak count Your-azwj bounties!
اللَّهُمَّ إِلَيْكَ رُفِعَتِ الْأَبْصَارُ وَ نُقِلَتِ الْأَقْدَامُ وَ مُدَّتِ الْأَعْنَاقُ وَ رُفِعَتِ الْأَيْدِي وَ دُعِيتَ بِالْأَلْسُنِ وَ تُحُوكِمَ إِلَيْكَ فِي الْأَعْمَالِ
O Allah-azwj! To You-azwj the sights are raised, and the feet transfer, and necks are extended, and the hands are raised, and supplicated by the tongues, and Judgments are referred to You‑azwj regarding the deeds.
رَبَّنَا اغْفِرْ لَنَا وَ ارْحَمْنَا وَ افْتَحْ بَيْنَنَا وَ بَيْنَ خَلْقِكَ بِالْحَقِ وَ أَنْتَ خَيْرُ الْفاتِحِينَ
Our Lord-azwj! Forgive for us, and Mercy us, and Decide between us and Your-azwj creatures with the truth, and You are the best of the deciders’’ [7:89].
اللَّهُمَّ إِنَّا نَشْكُو غَيْبَةَ نَبِيِّنَا وَ شِدَّةَ الزَّمَانِ عَلَيْنَا وَ وُقُوعَ الْفِتَنِ وَ تَظَاهُرَ الْأَعْدَاءِ وَ كَثْرَةَ عَدُوِّنَا وَ قِلَّةَ عَدَدِنَا فَافْرِجْ ذَلِكَ يَا رَبِّ بِفَتْحٍ مِنْكَ تُعَجِّلُهُ وَ نَصْرٍ مِنْكَ تُعِزُّهُ وَ إِمَامِ عَدْلٍ تُظْهِرُهُ إِلَهَ الْحَقِّ رَبَّ الْعَالَمِينَ.
O Allah-azwj! We complain of the absence of our Prophet-saww, and severity of the times upon us, and occurrence of the Fitna (strife), and prevalence of the enemies, and large number of our enemies, and our small numbers. Therefore, Relieve that, O Lord-azwj with a victory from You-azwj Hastening it, and Help from You-azwj Strengthening it, and a just Imam-asws, Prevailing him-la, God-azwj of the truth, Lord-azwj of the worlds’’.[179]
30- الْمُتَهَجِّدُ، وَ جَمَالُ الْأُسْبُوعِ، رَوَى حَرِيزٌ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فِي قُنُوتِكَ يَوْمَ الْجُمُعَةِ تَقُولُ قَبْلَ دُعَائِكَ-
(The books) ‘Al Mutahajjid’ and ‘Jamal Al Usbou’ – It is reported by Hareez, from Zurara,
‘From Abu Ja’far-asws having said: ‘In your Qunout on the day of Friday you should say before your supplication: –
اللَّهُمَّ تَمَّ نُورُكَ إِلَى قَوْلِهِ أَكْرَمُ الْوُجُوهِ وَ جَاهُكَ أَكْرَمُ الْجَاهِ وَ جِهَتُكَ إِلَى قَوْلِهِ فَتَغْفِرُ لِمَنْ شِئْتَ فَلَكَ الْحَمْدُ تُجِيبُ إِلَى قَوْلِهِ وَ تَكْشِفُ الضُّرَّ وَ تُنْجِي مِنَ الْكَرْبِ الْعَظِيمِ وَ تَقْبَلُ التَّوْبَةَ وَ تَشْفِي السَّقِيمَ
‘O Allah-azwj! You-azwj Completed Your-azwj Noor’ – up to his-asws words: ‘The most honourable of faces, and Your-azwj Prestige is most honourable of the prestige, and Your-azwj direction’ – up to his-asws words: ‘You-azwj Forgive for the one You-azwj Desires. To You-azwj is the Praise (and) You‑azwj Respond’ – up to his-asws words: ‘And You-azwj Remove the harm and Rescue from the mighty distress, and You-asws Accept the repentance and Heal the sick’.
وَ فِي بَعْضِ النُّسَخِ السُّقْمَ وَ تَعْفُو عَنِ الذَّنْبِ- لَا يُجْزِي أَحَدٌ بِآلَائِكَ وَ لَا يَبْلُغُ نَعْمَاءَكَ إِلَى قَوْلِهِ بِالْأَلْسُنِ وَ تَقَرَّبَ إِلَيْكَ بِالْأَعْمَالِ إِلَى قَوْلِهِ بَيْنَنا وَ بَيْنَ قَوْمِنا بِالْحَقِ إِلَى قَوْلِهِ إِلَهَ الْحَقِّ آمِينَ.
And in one of the copies: ‘The illnesses, and You-azwj Pardon the sins! Neither can anyone recompense for Your-azwj Favours, nor can anyone reach Your-azwj bounties’ – up to his-asws words – ‘With the tongues and draws closer to You-azwj with the deeds’ – up to his-asws words: ‘between us and our people with the truth’ – up to his-asws words: ‘The God-azwj of truth, Ameen!’’[180]
31- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَكُونُ السَّهْوُ فِي الْجُمُعَةِ
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather, from Abu Baseer, and Muhammad Bin Muslim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The omission cannot take place in the Friday (Salat)’.
وَ قَالَ ع الْقُنُوتُ فِي صَلَاةِ الْجُمُعَةِ قَبْلَ الرُّكُوعِ وَ يَقْرَأُ فِي الْأُولَى الْحَمْدَ وَ الْجُمُعَةَ وَ فِي الثَّانِيَةِ الْحَمْدَ وَ الْمُنَافِقِينَ.
And he-asws said: ‘The Qunout in the Friday Salat is before the Ruk’u, and he should recite in the first (Cycle Surahs) Al-Hamd, and Al-Jummah, and in the second, Al-Hamd and Al-Munafiqeen’’.[181]
32- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي حَدِيثٍ طَوِيلٍ يَقُولُ اقْرَأْ سُورَةَ الْجُمُعَةِ وَ الْمُنَافِقِينَ فَإِنَّ قِرَاءَتَهُمَا سُنَّةٌ يَوْمَ الْجُمُعَةِ فِي الْغَدَاةِ وَ الظُّهْرِ وَ الْعَصْرِ وَ لَا يَنْبَغِي لَكَ أَنْ تَقْرَأَ بِغَيْرِهِمَا فِي صَلَاةِ الظُّهْرِ يَعْنِي يَوْمَ الْجُمُعَةِ إِمَاماً كُنْتَ أَوْ غَيْرَ إِمَامٍ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah Allah, from Yaqoub Bin Yazeed, from Hammad, from Hareez, from Zurara,
‘From Abu Ja’far-asws in a lengthy Hadeeth saying: ‘Recite Surah(s) Al Jummah and Al Munafiqeen, for their recitation on the day of Friday is Sunnah, in the morning, and Al-Zohr, and Al Asr, and it is not befitting for you if you were to recite others in Salat Al-Zohr, meaning on the day of Friday, whether you were a prayer leader or not a prayer leader’’.[182]
33- ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَتَى الْجُمُعَةَ إِيمَاناً وَ احْتِسَاباً اسْتَأْنَفَ الْعَمَلَ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who comes to the Friday (Salat) believing and anticipating, will resume the deeds (i.e., all prior sins are Forgiven)’’.[183]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ قَالا سَمِعْنَا أَبَا جَعْفَرٍ ع يَقُولُ مَنْ تَرَكَ الْجُمُعَةَ ثَلَاثاً مُتَوَالِيَاتٍ بِغَيْرِ عِلَّةٍ طَبَعَ اللَّهُ عَلَى قَلْبِهِ.
And from him, from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Isa Al Yaqteeny, from Al Nazr Bin Suweyd, from Aasim Bin Humeyr, from Abu Baseer, and Muhammad Bin Muslim who both said,
‘We hear Abu Ja’far-asws saying; ‘One who neglects the Friday (Salat) thrice consecutively without a reason, Allah-azwj will Seal upon his heart’’.[184]
34- فِقْهُ الرِّضَا، قَالَ ع اعْلَمْ أَنَّ ثَلَاثَ صَلَوَاتٍ إِذَا حَلَّ وَقْتُهُنَّ يَنْبَغِي لَكَ أَنْ تَبْتَدِئَ بِهِنَّ وَ لَا تُصَلِّ بَيْنَ أَيْدِيهِنَّ نَافِلَةً صَلَاةُ اسْتِقْبَالِ النَّهَارِ وَ هِيَ الْفَجْرُ وَ صَلَاةُ اسْتِقْبَالِ اللَّيْلِ وَ هِيَ الْمَغْرِبُ وَ صَلَاةُ يَوْمِ الْجُمُعَةِ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Know that three Salat(s), when their timings are released, it is befitting for you to begin with these and not pray option before these facing the day, and these are – Al-Fajr, and Salat welcoming the night and it is Al-Maghrib, and Salat on the day of Friday.
وَ اقْنُتْ فِي أَرْبَعِ صَلَوَاتٍ الْفَجْرِ وَ الْمَغْرِبِ وَ الْعَتَمَةِ وَ صَلَاةِ الْجُمُعَةِ وَ الْقُنُوتُ كُلُّهَا قَبْلَ الرُّكُوعِ بَعْدَ الْفَرَاغِ مِنَ الْقِرَاءَةِ وَ وَقْتُ الْجُمُعَةِ زَوَالُ الشَّمْسِ وَ وَقْتُ الظُّهْرِ فِي السَّفَرِ زَوَالُ الشَّمْسِ وَ وَقْتُ الْعَصْرِ يَوْمَ الْجُمُعَةِ فِي الْحَضَرِ نَحْوُ وَقْتِ الظُّهْرِ فِي غَيْرِ يَوْمِ الْجُمُعَةِ
And perform Qunout in four Salat(s) – Al-Fajr, and Al-Maghrib, and Al-Atma (Isha), and the Friday Salat; and the Qunout(s), all of these are before the Ruk’u after being free from the recitation; and timing of the Friday (Salat) is decline of the sun, and timing of Al-Zohr during the journey is decline of the sun, and timing of Al-Asr on the day of Friday during the residence is approximate timing of Al-Zohr in other than the day of Friday’.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع- لَا كَلَامَ وَ الْإِمَامُ يَخْطُبُ يَوْمَ الْجُمُعَةِ وَ لَا الْتِفَاتَ وَ إِنَّمَا جُعِلَتِ الْجُمُعَةُ رَكْعَتَيْنِ مِنْ أَجْلِ الْخُطْبَتَيْنِ جُعِلَتَا مَكَانَ الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ فَهِيَ صَلَاةٌ حَتَّى يَنْزِلَ الْإِمَامُ
And Amir Al-Momineen-asws said: ‘There should be no talking while the prayer leader is addressing on the day of Friday, nor turning around, and rather the Friday (Salat) has been made to be as two Cycles for the reason of the two sermons. These have been made in place of the last two Cycles, so it is a salat until the prayer leader descends (from the pulpit)’.
وَ الَّذِي جَاءَتْ بِهِ الْأَخْبَارُ أَنَّ الْقُنُوتَ فِي صَلَاةِ الْجُمُعَةِ فِي الرَّكْعَةِ الْأُولَى بَعْدَ الْقِرَاءَةِ فَصَحِيحٌ وَ هُوَ لِلْإِمَامِ الَّذِي يُصَلِّي رَكْعَتَيْنِ بَعْدَ الْخُطْبَةِ الَّتِي تَنُوبُ عَنِ الرَّكْعَتَيْنِ فَفِي تِلْكَ الصَّلَاةِ يَكُونُ الْقُنُوتُ فِي الرَّكْعَةِ الْأُولَى بَعْدَ الْقِرَاءَةِ وَ قَبْلَ الرُّكُوعِ
And that which the Ahadeeth have come with is that the Qunout in the Friday is in the first Cycle after the recitation. The correct, and it is for the prayer leader who prays two Cycles after the sermon which are instead of the two Cycles. Thus, in that Salat the Qunout would be in the first Cycle after the recitation and before the Ruk’u’.
وَ أُقْرِنَ بِهَا صَلَاةُ الْعَصْرِ فَلَيْسَ بَيْنَهُمَا نَافِلَةٌ فِي يَوْمِ الْجُمُعَةِ وَ لَا تُصَلِّ يَوْمَ الْجُمُعَةِ بَعْدَ الزَّوَالِ غَيْرَ الْفَرْضَيْنِ وَ النَّوَافِلُ قَبْلَهُمَا أَوْ بَعْدَهُمَا.
And Al-Asr is paired with it, so there isn’t any option (Salat) during the day of Friday, and do not pray Salat on the day of Friday after the midday other than the obligatory, and the optional can be before these or after these (two)’’.[185]
35- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ فِي السَّفَرِ جُمُعَةٌ وَ لَا أَضْحًى وَ لَا فِطْرٌ.
(The book) ‘Al Mahasin’ – from Muhammad Bin Isa Al Yaqteeny, from Muhammad Bin Sinan, from Al A’la Bin Al Fyzeyl who said,
‘There isn’t any Friday (Salat) during the journey, nor (for Eid(s)) of Al Azha nor Fitr’’.[186]
36- السَّرَائِرُ، قَالَ قَالَ الْبَزَنْطِيُّ فِي كِتَابِهِ مَنْ أَرَادَ أَنْ يُصَلِّيَ الْجُمُعَةَ فَإِذَا زَالَتِ الشَّمْسُ قَامَ الْمُؤَذِّنُ فَأَذَّنَ وَ خَطَبَ الْإِمَامُ وَ يُكْثِرُ مِنْ قَوْلِهِ فِي الْخُطْبَةِ وَ أَوْرَدَ دُعَاءً تَرَكْتُ ذِكْرَهُ.
(The book) ‘Al Saraair’ – He said, ‘Al Bazanty said in his book,
‘One who wants to pray the Friday (Salat), so when the sun declines, the Muezzin stands and proclaims Azaan, and the prayer leader addresses and increases from his words in the sermon’, and he referred to a supplication, I neglected to mention it’’.[187] (not a Hadeeth)
37- الْعَيَّاشِيُّ، عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى- وَ هِيَ أَوَّلُ صَلَاةٍ صَلَّاهَا رَسُولُ اللَّهِ ص وَ هِيَ وَسَطُ صَلَاتَيْنِ بِالنَّهَارِ صَلَاةِ الْغَدَاةِ وَ صَلَاةِ الْعَصْرِ- وَ قُومُوا لِلَّهِ قانِتِينَ فِي الصَّلَاةِ الْوُسْطَى
Al Ayyashi, from Zurara,
‘From Abu Ja’far-asws having said: ‘Maintain your Salat(s) and (in particular) the middle Salat, [2:238], and it is the first Salat Rasool-Allah-saww had prayed, and it is middle of the two Salat(s) of daytime – the morning Salat and Al Asr Salat – and be standing obedient to Allah [2:238], in the middle Salat’.
وَ قَالَ نَزَلَتْ هَذِهِ الْآيَةُ يَوْمَ الْجُمُعَةِ وَ رَسُولُ اللَّهِ ص فِي سَفَرٍ فَقَنَتَ فِيهَا وَ تَرَكَهَا عَلَى حَالِهَا فِي السَّفَرِ وَ الْحَضَرِ وَ أَضَافَ لِلْمُقِيمِ رَكْعَتَيْنِ وَ إِنَّمَا وُضِعَتِ الرَّكْعَتَانِ اللَّتَانِ أَضَافَهُمَا يَوْمَ الْجُمُعَةِ لِلْمُقِيمِ لِمَكَانِ الْخُطْبَتَيْنِ مَعَ الْإِمَامِ فَمَنْ صَلَّى الْجُمُعَةَ فِي غَيْرِ الْجَمَاعَةِ فَلْيُصَلِّهَا أَرْبَعاً كَصَلَاةِ الظُّهْرِ فِي سَائِرِ الْأَيَّامِ
And he-asws said: ‘This Verse was Revealed on the day of Friday while Rasool-Allah-saww was in a journey. He-saww performed Qunout in it and left it upon it’s state during the journey and the staying, and added two Cycles for the resident, and rather the two Cycles, those which he-saww had added on the day of Friday for the resident are replaced by the two sermons with the prayer leader. So, the one who prays the Friday (Salat) in other than the congregation, let him pray four (Cycles) like Al-Zohr Salat during rest of the days’.
قَالَ قَوْلُهُ وَ قُومُوا لِلَّهِ قانِتِينَ قَالَ مُطِيعِينَ رَاغِبِينَ.
He (the narrator) said, ‘and be standing obedient to Allah [2:238]’, he-asws said: ‘Obedient, desirous’’.[188]
38- الْعَيَّاشِيُّ، عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُمَا سَأَلَا أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ- حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى قَالَ صَلَاةُ الظُّهْرِ وَ فِيهَا فَرَضَ اللَّهُ الْجُمُعَةَ وَ فِيهَا السَّاعَةُ الَّتِي لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ فَيَسْأَلُ خَيْراً إِلَّا أَعْطَاهُ اللَّهُ إِيَّاهُ.
(The book) ‘Al Ayyashi – from Zurara and Muhammad Bin Muslim,
‘They both asked Abu Ja’far-asws about Words of Allah-azwj: ‘Maintain your Salat(s) and (in particular) the middle Salat, [2:238]. He-asws said ‘Al-Zohr Salat, and in it Allah-azwj has Obligated the Friday (Salat), and in it is the time which no Muslim servant will stand in it and ask Allah-azwj for good except Allah-azwj will Give it to him’’.[189]
39- مَنَاقِبُ ابْنِ شَهْرَآشُوبَ، [تَفْسِيرَا] مُجَاهِدٍ وَ أَبِي يُوسُفَ يَعْقُوبَ بْنِ أَبِي سُفْيَانَ قَالَ ابْنُ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى وَ إِذا رَأَوْا تِجارَةً أَوْ لَهْواً انْفَضُّوا إِلَيْها وَ تَرَكُوكَ قائِماً إِنَّ دِحْيَةَ الْكَلْبِيِّ جَاءَ يَوْمَ الْجُمُعَةِ مِنَ الشَّامِ بِالْمِيرَةِ فَنَزَلَ عِنْدَ أَحْجَارِ الزَّيْتِ ثُمَّ ضَرَبَ بِالطُّبُولِ لِيُؤْذِنَ النَّاسَ بِقُدُومِهِ
(The book) ‘Manaqib’ of Ibn Shehr Ashub, ‘Tafseer of Mujahid (a non-Shia source), and Abu Yunus Yaqoub Bin Abu Sufyan (non-Shia source),
‘Ibn Abbas said regarding Words of the Exalted: Regarding Words of the Exalted: And when they see trade, or sport, they break (the Salat) to (go) to it, and they leave you standing. [62:11], ‘Dihiya Al-Kalby came on the day of Friday from Syria at the conifer tree. He descended by the rocks of Al-Zeyt, then he beat the drum in order to proclaim to the people of his arrival.
فَتَفَرَّقَ النَّاسُ إِلَيْهِ إِلَّا عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ فَاطِمَةُ وَ سَلْمَانُ وَ أَبُو ذَرٍّ وَ الْمِقْدَادُ وَ صُهَيْبٌ وَ تَرَكُوا النَّبِيَّ ص قَائِماً يَخْطُبُ عَلَى الْمِنْبَرِ
The people dispersed to go to him except Ali-asws, and Al-Hassan-asws, and Al-Husayn-asws, and (Syeda) Fatima-asws, and Salman-ra, and Abu Zarr-ra, and Al-Miqdad-ra, and Suheyb, and they left the Prophet-saww standing addressing upon the pulpit.
فَقَالَ النَّبِيُّ ص لَقَدْ نَظَرَ اللَّهُ يَوْمَ الْجُمُعَةِ إِلَى مَسْجِدِي فَلَوْ لَا الْفِئَةُ الَّذِينَ جَلَسُوا فِي مَسْجِدِي لَأُضْرِمَتِ الْمَدِينَةُ عَلَى أَهْلِهَا وَ حُصِبُوا بِالْحِجَارَةِ كَقَوْمِ لُوطٍ وَ نَزَلَ فِيهِمْ رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ الْآيَةَ.
The Prophet-saww said: ‘Allah-azwj has Looked at my-saww Masjid on the day of Friday, so had it not been for the group, those who were seated in my-saww Masjid, Al-Medina would have burned down upon its people, and they would have been pelted with the stones (from the sky) like the people of Lut-as!’ And the Verse: Men whom neither trading nor selling diverts them [24:37] – the Verse’’.[190]
40- الْعَيَّاشِيُّ، عَنِ الْمَحَامِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ قَالَ الْأَرْدِيَةُ فِي الْعِيدَيْنِ وَ الْجُمُعَةِ.
Al Ayyashi, from Al Mahamily,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: ‘Take to your adornments at every Masjid, [7:31], He-asws said: ‘The robes during the two Eid(s) and the Friday (Salat)’’.[191]
41- كِتَابُ الْيَقِينِ، لِلسَّيِّدِ بْنِ طَاوُسٍ عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ هَمَّامِ بْنِ سُهَيْلٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْعَلَوِيِّ عَنْ عِيسَى بْنِ دَاوُدَ النَّجَّارِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع فِي حَدِيثِ الْمِعْرَاجِ قَالَ أَوْحَى اللَّهُ تَعَالَى إِلَيْهِ هَلْ تَدْرِي مَا الدَّرَجَاتُ
(The book) ‘Kitab Al Yaqeen’ of the Seyyid Bin Tawoos, from Muhammad Bin Al Abbas, from Muhammad Bin Hammam Bin Suheyl, from Muhammad Bin Ismail Al Alawy, from Isa Bin Dawood Al Najjar,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws in a Hadeeth of the Ascension, he‑asws said: ‘Allah-azwj the Exalted Revealed to him-saww: “Do you-saww know what are the ranks?’
قُلْتُ أَنْتَ أَعْلَمُ يَا سَيِّدِي
I-saww said: ‘You-azwj are more Knowing, O my-saww Master-azwj!’
قَالَ إِسْبَاغُ الْوُضُوءِ فِي الْمَكْرُوهَاتِ وَ الْمَشْيُ عَلَى الْأَقْدَامِ إِلَى الْجُمُعَاتِ مَعَكَ وَ مَعَ الْأَئِمَّةِ مِنْ وُلْدِكَ وَ انْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ الْخَبَرَ.
He-saww Said: ‘Perfecting the Wud’u during the abhorrence(s), and the walking upon your feet to the congregation with the Imams-asws from your offspring, and awaiting the Salat after the Salat!” – the Hadeeth’’.[192]
42- مَجْمَعُ الْبَيَانِ، عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَعَالَى خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ قَالَ أَيْ خُذُوا ثِيَابَكُمُ الَّتِي تَتَزَيَّنُونَ بِهَا لِلصَّلَاةِ فِي الْجُمُعَاتِ وَ الْأَعْيَادِ.
(The book) ‘Majma Al Bayan’ –
‘From Abu Ja’far-asws regarding Words of Allah-azwj the Exalted: ‘Take to your adornments at every Masjid, [7:31]. He-asws said: ‘I.e., take your clothes which you adorn with, for the Salat in the congregation and the Eid(s)’’.[193]
43- كِتَابُ سُلَيْمِ بْنِ قَيْسٍ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْوَاجِبُ فِي حُكْمِ اللَّهِ وَ حُكْمِ الْإِسْلَامِ عَلَى الْمُسْلِمِينَ بَعْدَ مَا يَمُوتُ إِمَامُهُمْ أَوْ يَقْتُلُ ضَالًّا كَانَ أَوْ مَهْدِيّاً أَنْ لَا يَعْمَلُوا عَمَلًا وَ لَا يُقَدِّمُوا يَداً وَ لَا رِجْلًا قَبْلَ أَنْ يَخْتَارُوا لِأَنْفُسِهِمْ إِمَاماً عَفِيفاً عَالِماً وَرِعاً عَارِفاً بِالْقَضَاءِ وَ السُّنَّةِ يَجْبِي فَيْئَهُمْ وَ يُقِيمُ حَجَّهُمْ وَ جُمُعَتَهُمْ وَ يَجْبِي صَدَقَاتِهِمْ الْخَبَرَ.
The book of Suleym Bin Qays –
‘Amir Al-Momineen-asws said: ‘In the Judgment of Allah-azwj and ruling of Al-Islam the obligatory upon the Muslims after their prayer leader has died or killed, whether he had strayed of was guided, is not to take any action nor advance a hand nor a leg before they choose a prayer leader for themselves (who is) chaste, knowledgeable, devout, recogniser of the judgments and the Sunnah. He should collect their war booty, and establish their Hajj, and their Friday (Salat-s), and collect their charities’ – the Hadeeth’’.[194]
44- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كُلُّ وَاعِظٍ قِبْلَةٌ.
(The book) ‘Nawadir’ of Al Rawandy, by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘Every preacher has a direction’’.[195]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ لَوْ يَعْلَمُ أُمَّتِي مَا لَهُمْ فِيهَا لَضَرَبُوا عَلَيْهَا بِالسِّهَامِ الْأَذَانُ وَ الْغُدُوُّ إِلَى يَوْمِ الْجُمُعَةِ وَ الصَّفُّ الْأَوَّلُ.
And by this chain, he-asws said: ‘Rasool-Allah-saww said: ‘Three matters, had they known what is for them in it, they should have struck with the arrows upon it – the (proclamation of) Azaan, and the going early to the day of Friday (for Salat), and the first row (of a congregational Salat)’’.[196]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ يَسْتَأْنِفُونَ الْعَمَلَ الْمَرِيضُ إِذَا بَرِئَ وَ الْمُشْرِكُ إِذَا أَسْلَمَ وَ الْحَاجُّ إِذَا فَرَغَ وَ الْمُنْصَرِفُ مِنَ الْجُمُعَةِ.
And by this chain, he-asws said: ‘Rasool-Allah-saww said: ‘Four will be resuming the deeds (prior sins been Forgiven) – the sick when he is cured, and the Polytheist when he becomes a Muslim, and the pilgrim of Hajj when he is free (from the Hajj), and the one dispersing from the Friday (Salat)’’.[197]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ اسْتَأْجَرَ أَجِيراً فَلَا يَحْبِسْهُ عَنِ الْجُمُعَةِ- فَيَشْتَرِكَانِ فِي الْأَجْرِ.
And by this chain, he-asws said: ‘Rasool-Allah-saww said: ‘One who hires an employee and does not withhold him from the Friday (Salat), will be participants in the Recompense’’.[198]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع قَالَ رَسُولُ اللَّهِ ص الْإِتْيَانُ إِلَى الْجُمُعَةِ زِيَارَةٌ وَ جَمَالٌ
And by this chain, he-asws said: ‘Ali-asws said: ‘Rasool-Allah-saww said: ‘The going to the Friday (Salat) is a visitation and beauty’.
قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا الْجَمَالُ
It was said, ‘O Amir Al-Momineen-asws, and what is the beauty?’
قَالَ ضَوْءُ الْفَرِيضَةِ.
He-asws said: ‘Illumination of the obligation’’.[199]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع قَالَ رَسُولُ اللَّهِ ص كَيْفَ بِكُمْ إِذَا تَهَيَّأَ أَحَدُكُمْ لِلْجُمُعَةِ كَمَا يَتَهَيَّأُ الْيَهُودُ عَشِيَّةَ الْجُمُعَةِ لِسَبْتِهِمْ.
And by this chain, he-asws said: ‘Ali-asws said: ‘Rasool-Allah-saww said: ‘How will it be with you all when one of you prepares for the Friday (Salat) just as the Jews prepare in the evening of Friday for their Sabbath?’’[200]
وَ بِهَذَا الْإِسْنَادِ قَالَ: سُئِلَ عَلِيٌّ ع عَنْ رَجُلٍ يَكُونُ فِي زِحَامٍ فِي صَلَاةِ الْجُمُعَةِ أَحْدَثَ وَ لَا يَقْدِرُ عَلَى الْخُرُوجِ فَقَالَ يَتَيَمَّمُ وَ يُصَلِّي مَعَهُمْ وَ يُعِيدُ.
And by this chain, he-asws said: ‘Ali-asws was asked about a man being in a crowd in the Friday Salat, his Wud’u breaks and is not able upon the exiting. He-asws said: ‘He should perform Tayammum and pray Salat with them and repeat’’.[201]
وَ بِهَذَا الْإِسْنَادِ قَالَ: نَهَى عَلِيٌّ ع أَنْ يَشْرَبَ الدَّوَاءَ يَوْمَ الْخَمِيسِ مَخَافَةَ أَنْ يَضْعُفَ عَنِ الْجُمُعَةِ.
And by this chain, he-asws said: ‘Ali-asws prohibited from drinking the medicine on the day of Thursday fearing that he might be too weak from (attending) the Friday (Salat)’’.[202]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص التَّهْجِيرُ إِلَى الْجُمُعَةِ حَجُّ فُقَرَاءِ أُمَّتِي.
And by this chain, he-asws said: ‘Rasool-Allah-saww: ‘The displacement to (go) to the Friday (Salat) is a Hajj of the poor of my community’’.[203]
45- مَجَالِسُ ابْنِ الشَّيْخِ، الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنِ التَّلَّعُكْبَرِيِّ عَنِ الْحُكَيْمِيِّ عَنْ سُفْيَانَ بْنِ زِيَادٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي رَافِعٍ مَوْلَى رَسُولِ اللَّهِ ص أَنَّ مَرْوَانَ بْنَ الْحَكَمِ اسْتَخْلَفَ أَبَا هُرَيْرَةَ وَ خَرَجَ إِلَى مَكَّةَ وَ صَلَّى بِنَا أَبُو هُرَيْرَةَ الْجُمُعَةَ فَقَرَأَ بَعْدَ سُورَةِ الْجُمُعَةِ فِي الرَّكْعَةِ الثَّانِيَةِ إِذَا جَاءَكَ الْمُنَافِقُونَ
(The book) ‘Majaalis’ – Ibn Al Sheykh – Al-Husayn Bin Ubeydullah, from Al Tal’ukbary from Al Hukeymi, from Sufyan Bin Ziyad, from Abbad Bin Suheyb, from Ja’far Bin Muhammad, from Abdullah Bin Abu Rafie,
‘A slave of Rasool-Allah-saww, ‘Marwan Bin Al-Haman appointed Abu Hureyra (as caliph) and he went out to Makkah, and Abu Hureyra prayed the Friday (Salat) with us. He recited after Surah Al Jummah in the second Cycle, Al Munafiqoun.
قَالَ عَبْدُ اللَّهِ بْنُ أَبِي رَافِعٍ فَأَدْرَكْتُ أَبَا هُرَيْرَةَ حِينَ انْصَرَفْتُ فَقُلْتُ لَهُ سَمِعْتُكَ تَقْرَأُ سُورَتَيْنِ كَانَ عَلِيٌّ ع يَقْرَؤُهُمَا بِالْكُوفَةِ فَقَالَ أَبُو هُرَيْرَةَ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقْرَأُ بِهِمَا.
Abdullah Bin Abu Rafie said, ‘I met Abu Hureyra when he finished. I said to him, ‘I heard you recited two Surah(s) which Ali-asws used to recite at Al-Kufa!’ Abu Hureyra said, ‘I heard Rasool-Allah-saww recite these two’’.[204]
دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص الْجُمُعَةُ حَجُّ الْمَسَاكِينِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘The Prophet-saww said: ‘The Friday (Salat) is Hajj of the poor ones!’’[205]
46- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تُسَافِرْ فِي يَوْمِ جُمُعَةٍ حَتَّى تَشْهَدَ الصَّلَاةَ إِلَّا فَاصِلًا فِي سَبِيلِ اللَّهِ أَوْ فِي أَمْرٍ تُعْذَرُ بِهِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Do not travel in the day of Friday until have attended the Salat, except separating in the way of Allah-azwj, or regarding a matter you can be excused with’’.[206]
47- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي شَيْبَةَ عَنْ أَبِي مُعَاوِيَةَ الضَّرِيرِ عَنِ الْأَعْمَشِ عَنِ الْمِنْهَالِ بْنِ عُمَرَ عَنْ عَبَّادِ بْنِ عَبْدِ اللَّهِ قَالَ: كَانَ عَلِيٌّ ع يَخْطُبُ عَلَى مِنْبَرٍ مِنْ آجُرٍّ.
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Bin Al Saqafy, from Abdullah Bin Abu Sheyba, from Abu Muawiya Al Zareer, from Al A’mash, from Al Minhal Bin Umar, from Abbad Bin Abdullah who said,
‘Ali-asws used to address upon the pulpit (made) of clay’’.[207]
48- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، قَالَ: كَانَ رَسُولُ اللَّهِ ص يُصَلِّي بِالنَّاسِ يَوْمَ الْجُمُعَةِ وَ دَخَلَتْ مِيرَةٌ وَ بَيْنَ يَدَيْهَا قَوْمٌ يَضْرِبُونَ بِالدُّفُوفِ وَ الْمَلَاهِي فَتَرَكَ النَّاسُ الصَّلَاةَ وَ مَرُّوا يَنْظُرُونَ إِلَيْهِمْ فَأَنْزَلَ اللَّهُ وَ إِذا رَأَوْا تِجارَةً أَوْ لَهْواً انْفَضُّوا إِلَيْها وَ تَرَكُوكَ قائِماً.
Tafseer Ali Bin Ibrahim who said,
‘Rasool-Allah-saww used to pray Salat with the people on the day of Friday and a woman (called Meera) entered and in front of her was a group striking the tambourines and engaging in amusements. The people left the Salat and went to look at them. So Allah-azwj Revealed: And when they see trade, or sport, they break (the Salat) to (go) to it, and they leave you standing. [62:11]’’.[208]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَزَلَتْ وَ إِذا رَأَوْا تِجارَةً أَوْ لَهْواً انْفَضُّوا إِلَيْها وَ تَرَكُوكَ قائِماً قُلْ ما عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجارَةِ يَعْنِي لِلَّذِينَ اتَّقَوْا- وَ اللَّهُ خَيْرُ الرَّازِقِينَ.
Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Ayoub, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘It was Revealed: And when they see trade, or sport, they break (the Salat) to (go) to it, and they leave you standing. Say: ‘Whatever is in the Presence of Allah is better than the sport and the trade, – meaning for those who are pious – and Allah is the best of the sustainers [62:11]’’.[209]
49- كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَسُولُ اللَّهِ ص مِنَ النَّاسِ مَنْ لَا يَأْتِي الْجُمُعَةَ إِلَّا نَزْراً وَ لَا يَذْكُرُ اللَّهَ إِلَّا هَجْراً.
(The book) ‘Kanz Al Karajaky’ –
‘Rasool-Allah-saww said: ‘From the people there is one who does not come for the Friday (Salat) except for the sake of turning up, and do not do Zikr of Allah-azwj except insincerely’’.[210]
50- عُدَّةُ الدَّاعِي، قَالَ الْبَاقِرُ ع أَوَّلُ وَقْتِ يَوْمِ الْجُمُعَةِ سَاعَةُ تَزُولُ الشَّمْسُ إِلَى أَنْ تَمْضِيَ سَاعَةٌ تُحَافِظُ عَلَيْهَا فَإِنَّ رَسُولَ اللَّهِ ص قَالَ- لَا يَسْأَلُ اللَّهَ تَعَالَى فِيهَا خَيْراً إِلَّا أَعْطَاهُ اللَّهُ تَعَالَى.
(The book) ‘Uddat Al Daie’ –
‘Al-Baqir-asws said: ‘The first timing of the day of Friday (for Salat) is an hour from decline of the sun up to an hour going by. You should preserve upon it, for Rasool-Allah-saww said: ‘He will not ask Allah-azwj the Exalted for (something) good, except Allah-azwj the Exalted will Give him’’.[211]
51 جُنَّةُ الْأَمَانِ، عَنِ الرِّضَا ع قَالَ: مَا يَأْمَنُ مَنْ سَافَرَ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلَاةِ أَنْ لَا يَحْفَظَهُ اللَّهُ تَعَالَى فِي سَفَرِهِ وَ لَا يَخْلُفَهُ فِي أَهْلِهِ وَ لَا يَرْزُقَهُ مِنْ فَضْلِهِ.
(The book) ‘Junnat Al Amaan’ –
‘From Al-Reza-asws having said: ‘One who travels on the day of Friday before the Salat is not safe. Allah-azwj the Exalted will neither Protect him in his journey, nor Replace him regarding his family, nor Sustain him from His-azwj Grace’’.[212]
52 الْعُيُونُ، وَ الْعِلَلُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ فِي الْعِلَلِ الَّتِي رَوَاهَا عَنِ الرِّضَا ع قَالَ: فَإِنْ قَالَ فَلِمَ صَارَتْ صَلَاةُ الْجُمُعَةِ إِذَا كَانَتْ مَعَ الْإِمَامِ رَكْعَتَيْنِ وَ إِذَا كَانَتْ بِغَيْرِ إِمَامٍ رَكْعَتَيْنِ وَ رَكْعَتَيْنِ
(The book) ‘Al Uyoun’, and ‘Al Ilal’ – from Abdul Wahid Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan in ‘Al Ilal’ which he reported it,
‘From Al-Reza-asws having said (in argumentation): ‘If he says, ‘Why has the Friday Salat become of two Cycles when it takes place with the prayer leader, and when it takes place without a prayer leader, as two Cycles, two Cycles (four)?’
قِيلَ لِعِلَلٍ شَتَّى مِنْهَا أَنَّ النَّاسَ يَتَخَطَّوْنَ إِلَى الْجُمُعَةِ مِنْ بُعْدٍ فَأَحَبَّ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُخَفِّفَ عَنْهُمْ لِمَوْضِعِ التَّعَبِ الَّذِي صَارُوا إِلَيْهِ
It will be said: ‘For various reasons. From these is that the people will be taking steps to the Friday (Salat) from afar, so Allah-azwj Mighty and Majestic Loved to Lighten from them for the matter of tiredness for coming to it.
وَ مِنْهَا أَنَّ الْإِمَامَ يَحْبِسُهُمْ لِلْخُطْبَةِ وَ هُمْ مُنْتَظِرُونَ لِلصَّلَاةِ وَ مَنِ انْتَظَرَ الصَّلَاةَ فَهُوَ فِي صَلَاةٍ فِي حُكْمِ التَّمَامِ
And from these, the prayer leader will be withholding them for the sermon while they are awaiting for the Salat, and one who awaits the Salat, he is in Salat in the complete ruling.
وَ مِنْهَا أَنَّ الصَّلَاةَ مَعَ الْإِمَامِ أَتَمُّ وَ أَكْمَلُ لِعِلْمِهِ وَ فِقْهِهِ وَ عَدْلِهِ وَ فَضْلِهِ
And from these, the Salat with the prayer leader is more complete and more perfect due to his (prayer leader’s) knowledge, and his understanding, and his justice, and his merit.
وَ مِنْهَا أَنَّ الْجُمُعَةَ عِيدٌ وَ صَلَاةُ الْعِيدِ رَكْعَتَانِ وَ لَمْ يُقَصَّرْ لِمَكَانِ الْخُطْبَتَيْنِ
And from these, the Friday (is a day of) Eid, and Salat of the Eid is of two Cycles, and they will not be deficient due to the place of the two sermons’’.
If he says, ‘Why has the sermon made to be?’
فَإِنْ قَالَ فَلِمَ جُعِلَتِ الْخُطْبَةُ قِيلَ لِأَنَّ الْجُمُعَةَ مَشْهَدٌ عَامٌّ فَأَرَادَ أَنْ يَكُونَ الْإِمَامُ سَبَباً لِمَوْعِظَتِهِمْ وَ تَرْغِيبِهِمْ فِي الطَّاعَةِ وَ تَرْهِيبِهِمْ عَنِ الْمَعْصِيَةِ وَ تَوْقِيفِهِمْ عَلَى مَا أَرَادَ مِنْ مَصْلَحَةِ دِينِهِمْ وَ دُنْيَاهُمْ وَ يُخْبِرُهُمْ بِمَا وَرَدَ عَلَيْهِمْ مِنَ الْآفَاتِ وَ مِنَ الْأَهْوَالِ الَّتِي لَهُمْ فِيهَا الْمَضَرَّةُ وَ الْمَنْفَعَةُ
It will be said, ‘Because the Friday is a general attendance, so He-azwj Wanted the prayer leader as a cause for preaching to them, and incite them to be in the obedience (of Allah-azwj, and frighten them from the disobedience, and pause them upon what He-azwj Wanted from betterment of their religion and their world, and inform them with what calamities are to come upon them, and from the situations which there is harm and the benefit for them.
فَإِنْ قَالَ فَلِمَ جُعِلَتْ خُطْبَتَيْنِ
If he says, ‘Why are two sermons made to be?’
قِيلَ لِأَنْ يَكُونَ وَاحِدَةٌ لِلثَّنَاءِ وَ التَّمْجِيدِ وَ التَّقْدِيسِ لِلَّهِ عَزَّ وَ جَلَّ وَ الْأُخْرَى لِلْحَوَائِجِ وَ الْإِعْذَارِ وَ الْإِنْذَارِ وَ الدُّعَاءِ وَ مَا يُرِيدُ أَنْ يُعَلِّمَهُمْ مِنْ أَمْرِهِ وَ نَهْيِهِ مَا فِيهِ الصَّلَاحُ وَ الْفَسَادُ
It will be said: ‘Because one would be for the praising and glorifying and extolling the Holiness of Allah-azwj Mighty and Majestic, and the other for the needs, and the cautioning, and the warning, and the supplication, and whatever he wants to teach them of His-azwj Commands and His-azwj Prohibition of what is the rectification and the corruption in it’.
فَإِنْ قَالَ فَلِمَ جُعِلَتِ الْخُطْبَةُ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلَاةِ وَ جُعِلَتْ فِي الْعِيدَيْنِ بَعْدَ الصَّلَاةِ
If he says, ‘Why has the sermon made to be on the day of Friday before the Salat, and has been made in the two Eid(s) to be after the Salat?’
قِيلَ لِأَنَّ الْجُمُعَةَ أَمْرٌ دَائِمٌ تَكُونُ فِي الشَّهْرِ مِرَاراً وَ فِي السَّنَةِ كَثِيراً فَإِذَا كَثُرَ ذَلِكَ عَلَى النَّاسِ صَلَّوْا وَ تَرَكُوهُ وَ لَمْ يُقِيمُوا عَلَيْهِ وَ تَفَرَّقُوا عَنْهُ فَجُعِلَتْ قَبْلَ الصَّلَاةِ لِيَحْتَبِسُوا عَلَى الصَّلَاةِ وَ لَا يَتَفَرَّقُوا وَ لَا يَذْهَبُوا
It will be said, ‘Because the Friday is a permanent matter being in the month repeatedly, and many times during the year. When that is a lot upon the people, they will pray and leave it and will not be staying upon it, and they will disperse away from it. Thus, it has been made to be before the Salat for them to be withheld upon the Salat and they will not disperse nor be going away.
وَ أَمَّا الْعِيدَيْنِ فَإِنَّمَا هُوَ فِي السَّنَةِ مَرَّتَيْنِ وَ هُوَ أَعْظَمُ مِنَ الْجُمُعَةِ وَ الزِّحَامُ فِيهِ أَكْثَرُ وَ النَّاسُ فِيهِ أَرْغَبُ فَإِنْ تَفَرَّقَ بَعْضُ النَّاسِ بَقِيَ عَامَّتُهُمْ وَ لَيْسَ هُوَ بِكَثِيرٍ فَيَمَلُّوا وَ يَسْتَخِفُّوا بِهِ
And as for the two Eid(s), rather it is twice during the year, and it is mightier than the Friday, and the crowds in it are more, and the people are more desirous regarding it. So even if some of the people were to disperse, their generality will remain, and it isn’t a lot so they would be getting fed up and taking lightly with it’.
قَالَ الصَّدُوقُ جَاءَ هَذَا الْخَبَرُ هَكَذَا وَ الْخُطْبَتَانِ فِي الْجُمُعَةِ وَ الْعِيدَيْنِ بَعْدَ الصَّلَاةِ لِأَنَّهُمَا بِمَنْزِلَةِ الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ
Al Sadouq said, ‘This Hadeeth has come like this: ‘And the two sermons during the Friday (Salat) and the two Eid(s) is after the Salat, because these two are at the status of the two last Cycles.
وَ أَوَّلُ مَنْ قَدَّمَ الْخُطْبَتَيْنِ عُثْمَانُ لِأَنَّهُ لَمَّا أَحْدَثَ مَا أَحْدَثَ لَمْ يَكُنِ النَّاسُ يَقِفُونَ عَلَى خُطْبَتِهِ وَ يَقُولُونَ مَا نَصْنَعُ بِمَوَاعِظِهِ وَ قَدْ أَحْدَثَ مَا أَحْدَثَ فَقَدَّمَ الْخُطْبَتَيْنِ لِيَقِفَ النَّاسُ انْتِظَاراً لِلصَّلَاةِ فَلَا يَتَفَرَّقُوا عَنْهُ
And the first one to bring forward the two sermons was Usman because of the innovated what he innovated, and the people were not staying for his sermon and they were saying, ‘What will we do with his preaching, and he has innovated what he has innovated!’ Thus he brought forwards the two sermons for him to pause the people awaiting for the Salat, so they would not be dispersing away from him.
فَإِنْ قَالَ فَلِمَ وَجَبَتِ الْجُمُعَةُ عَلَى مَنْ يَكُونُ عَلَى فَرْسَخَيْنِ- لَا أَكْثَرَ مِنْ ذَلِكَ
If he says, ‘Why is the Friday (Salat) obligated upon the one being upon two Farsakh(s), not more than that?’
قِيلَ لِأَنَّ مَا يُقَصَّرُ فِيهِ الصَّلَاةُ بَرِيدَانِ ذَاهِباً أَوْ بَرِيدٌ ذَاهِباً وَ جَائِياً وَ الْبَرِيدُ أَرْبَعَةُ فَرَاسِخَ فَوَجَبَتِ الْجُمُعَةُ عَلَى مَنْ هُوَ عَلَى نِصْفِ الْبَرِيدِ الَّذِي يَجِبُ فِيهِ التَّقْصِيرُ وَ ذَلِكَ أَنَّهُ يَجِيءُ فَرْسَخَيْنِ وَ يَذْهَبُ فَرْسَخَيْنِ فَذَلِكَ أَرْبَعَةُ فَرَاسِخَ وَ هُوَ نِصْفُ طَرِيقِ الْمُسَافِرِ
It will be said, ‘Because of what the Salat will be shortened in are two ‘Bareeds’ going, or a ‘Bareed’ going and coming, and the ‘Bareed’ is of four Farsakh(s). Thus, the Friday (Salat) is obligated upon the one who was upon half the ‘Bareed’ in which the shortening is obligated in, and that is he will be coming two Farsakh(s) and going two Farsakh(s), so that would be four Farsakh(s), and it is half the road of the traveller’.
فَإِنْ قَالَ فَلِمَ زِيدَ فِي صَلَاةِ السُّنَّةِ يَوْمَ الْجُمُعَةِ أَرْبَعُ رَكَعَاتٍ
If he says, ‘Why is there an increase of four Cycles of the Sunnah on the day of Friday?’
قِيلَ تَعْظِيماً لِذَلِكَ الْيَوْمِ وَ تَفْرِقَةً بَيْنَهُ وَ بَيْنَ سَائِرِ الْأَيَّامِ.
It will be said, ‘As reverence of that day, and to differentiate between it and rest of the days’’.[213]
53 كِتَابُ الْعَرُوسِ، لِلشَّيْخِ الْفَقِيهِ أبو [أَبِي] مُحَمَّدٍ جَعْفَرِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ الْقُمِّيِّ بِإِسْنَادِهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فَرَضَ اللَّهُ عَلَى النَّاسِ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ خَمْساً وَ ثَلَاثِينَ صَلَاةً مِنْهَا وَاحِدَةٌ فَرَضَهَا فِي جَمَاعَةٍ وَ هِيَ الْجُمُعَةُ وَ وَضَعَهَا عَنْ تِسْعَةٍ عَنِ الصَّغِيرِ وَ الْكَبِيرِ وَ الْمَجْنُونِ وَ الْمُسَافِرِ وَ الْعَبْدِ وَ الْمَرِيضِ وَ الْمَرْأَةِ وَ الْأَعْمَى وَ مَنْ كَانَ عَلَى رَأْسِ فَرْسَخَيْنِ
(The book) ‘Kitab Al Arous’ of the Sheykh, the jurist Abu Muhammad Ja’far Bin Ahmad Bin Ali Al Qummi, by his chain from Zurara,
‘From Abu Ja’far-asws having said: ‘Allah-azwj has Obligated upon the people, from the Friday to the Friday, thirty-five Salat(s). From these is one He-azwj Obligated it in congregation, and it is the Friday, and Dropped it from nine – from the young, and the old, and the insane, and the traveller, and the slave, and the sick, and the woman, and the blind, and one who were to be upon the top (maximum) of two Farsakh(s)’.
وَ رُوِيَ مَكَانَ الْمَجْنُونِ الْأَعْرَجُ
And it is reported in place of the insane, the lame’.
وَ قَالَ صَلَاةُ يَوْمِ الْجُمُعَةِ فَرِيضَةٌ وَ الِاجْتِمَاعُ إِلَيْهَا فَرِيضَةٌ مَعَ الْإِمَامِ.
And he-asws said: ‘Salat on the day of Friday is an obligation, and the gathering to it is an obligation with the prayer leader’’.[214]
وَ مِنْهُ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَدْرَكْتَ الْإِمَامَ قَبْلَ أَنْ يَرْكَعَ الْآخِرَةَ فَقَدْ أَدْرَكْتَ الصَّلَاةَ وَ إِذَا أَدْرَكْتَ بَعْدَ مَا رَفَعَ رَأْسَهُ فَهِيَ أَرْبَعُ رَكَعَاتٍ بِمَنْزِلَةِ الظُّهْرِ وَ خُصُوصِيَّتُهَا لِلَّذِي أَدْرَكَ الرَّكْعَةَ الْأَخِيرَةَ يُضِيفُ إِلَيْهَا رَكْعَةً أُخْرَى وَ قَدْ تَمَّتْ صَلَاتُهُ وَ لَا يَعْتَبِرُ بِمَا فَاتَهُ مِنْ سَمَاعِ الْخُطْبَتَيْنِ مَكَانَ الرَّكْعَتَيْنِ وَ سَائِرُ الصَّلَوَاتِ إِذَا أَدْرَكَ الرَّكْعَةَ الْأَخِيرَةَ يُضِيفُ إِلَيْهَا ثَلَاثَ رَكَعَاتٍ الَّتِي فَاتَتْهُ.
And from him, by his chain,
‘From Abu Abdullah-asws having said: ‘When you come across the prayer leader before he has performed the last Ruk’u, so you have attained the Salat, and when you have come across after he has raised his head, so it is four Cycles at the status of Al-Zohr, and its speciality is for the one who attains the last Cycle, he will add another Cycles to it, and his Salat is completed, and he will not take account of what he had missed from listening to the two sermons in place of the two Cycles; while rest of the Salat(s), when he attains the last Cycles, he will add three Cycles to it which he had missed’’.[215]
وَ مِنْهُ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ: يَنْبَغِي لَكَ أَنْ تُصَلِّيَ يَوْمَ الْجُمُعَةِ سِتَّ رَكَعَاتٍ فِي صَدْرِ النَّهَارِ وَ سِتَّ رَكَعَاتٍ قَبْلَ الزَّوَالِ وَ رَكْعَتَانِ مَعَ الزَّوَالِ فَإِذَا زَالَتِ الشَّمْسُ صَلَّيْتَ الْفَرِيضَةَ إِنْ كُنْتَ مَعَ الْإِمَامِ رَكْعَتَيْنِ وَ إِنْ كُنْتَ وَحْدَكَ فَأَرْبَعَ رَكَعَاتٍ ثُمَّ تُسَلِّمُ وَ تُصَلِّي بَيْنَ الظُّهْرِ وَ الْعَصْرِ ثَمَانَ رَكَعَاتٍ
And from him, by his chain,
‘From Al-Sadiq-asws having said: ‘It is befitting for you to pray six Cycles on the day of Friday in the beginning of the day, and six Cycles before the midday, and two Cycles at the midday. When the sun declines, you should pray the obligatory, two Cycles if you were to be with the prayer leader, and if you were to be alone, then four Cycles. Then you should perform Salaam, and pray eight Cycles between Al-Zohr and Al-Asr’.
وَ رُوِيَ يُصَلِّي بَيْنَ الظُّهْرِ وَ الْعَصْرِ سِتَّ رَكَعَاتٍ.
And it is reported, ‘He should pray six Cycles between Al-Zohr and Al-Asr’’.[216]
وَ مِنْهُ بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنْ رَكْعَتَيِ الزَّوَالِ يَوْمَ الْجُمُعَةِ قَبْلَ الْأَذَانِ أَوْ بَعْدَهُ قَالَ قَبْلَ الْأَذَانِ.
And from him, by his chain,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the two Cycles of midday on the day of Friday, it is before the Azaan or after it?’ He-asws said: ‘Before the Azaan’’.[217]
وَ مِنْهُ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ: تُصَلِّي الْعَصْرَ يَوْمَ الْجُمُعَةِ فِي وَقْتِ الظُّهْرِ فِي غَيْرِ يَوْمِ الْجُمُعَةِ
And from him, by his chain,
‘From Al-Sadiq-asws having said: ‘You should pray Al-Asr on the day of Friday during timing of Al-Zohr in other than the day of Friday’.
وَ قَالَ وَقْتُ صَلَاةِ الْجُمُعَةِ سَاعَةُ تَزُولُ الشَّمْسُ وَ وَقْتُهَا فِي السَّفَرِ وَ الْحَضَرِ وَاحِدٌ أَوْ هِيَ فِي الْمُضَيَّقِ وَقْتٌ وَاحِدٌ حِينَ تَزُولُ الشَّمْسُ.
And he-asws said: ‘Timing of the Friday Salat is an hour (from) decline of the sun, and its timing during the journey and the residence is one, or it is in the restriction of one timing, when the sun declines (midday)’’.[218]
وَ مِنْهُ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ أَكْرَمَ الْمُؤْمِنِينَ بِالْجُمُعَةِ فَسَنَّهَا رَسُولُ اللَّهِ ص بِشَارَةً لَهُمْ وَ الْمُنَافِقِينَ تَوْبِيخاً لِلْمُنَافِقِينَ وَ لَا يَنْبَغِي تَرْكُهُمَا فَمَنْ تَرَكَهُمَا مُتَعَمِّداً فَلَا صَلَاةَ لَهُ.
And from him, by his chain,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Honoured the Momineen with the Friday, so Rasool-Allah-saww enacted it (as Sunnah) as glad tidings for them, and (as for) the hypocrites, as a rebuke for them, and it is not befitting to neglect it. The one who neglects it deliberately, there is no Salat for him’’.[219]
54 الْعَرُوسُ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْقُنُوتُ فِي يَوْمِ الْجُمُعَةِ إِذَا كُنْتَ وَحْدَكَ فَفِي الثَّانِيَةِ وَ إِنْ كَانَ الْإِمَامُ فَفِي الرَّكْعَةِ الْأُولَى.
(The book) ‘Al Arous’ – By his chain,
‘From Abu Abdullah-asws having said: ‘The Qunout during the day of Friday, when you were alone, it is in the second (Cycle), and if there was a prayer leader, it is in the first Cycle’’.[220]
وَ رَوَى حَرِيزٌ أَنَّ الْقُنُوتَ يَوْمَ الْجُمُعَةِ قُنُوتَانِ قُنُوتٌ فِي الرَّكْعَةِ الْأُولَى قَبْلَ الرُّكُوعِ وَ قُنُوتٌ فِي الثَّانِيَةِ بَعْدَ الرُّكُوعِ.
And it is reported by Hareez –
‘The Qunout on the day of Friday are two Qunout(s) – a Qunout in the first Cycle before the Ruk’u, and a Qunout in the second, after the Ruk’u’’.[221]
وَ مِنْهُ بِإِسْنَادِهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَقْتُ الظُّهْرِ يَوْمَ الْجُمُعَةِ حِينَ تَزُولُ الشَّمْسُ وَ لْيَجْهَرْ بِالْقِرَاءَةِ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ إِذَا كَانَ وَحْدَهُ وَ يَقْنُتُ.
And from him, by his chain from Zurara,
‘From Abu Ja’far-asws having said: ‘The timing of Al-Zohr on the day of Friday is when the sun decline, and let him be aloud with the recitation in the first two Cycles when he were to be alone and he performs Qunout’’.[222]
وَ قَالَ الْبَاقِرُ ع الرَّجُلُ إِذَا صَلَّى الْجُمُعَةَ أَرْبَعَ رَكَعَاتٍ يَجْهَرُ فِيهَا وَ كَانَ رَسُولُ اللَّهِ ص أَوَّلَ مَا صَلَّى فِي السَّمَاءِ صَلَاةَ الظُّهْرِ يَوْمَ الْجُمُعَةِ جَهَرَ بِهَا.
Al-Baqir-asws said: ‘The man, when he prays the four Cycles of Friday, should be loud in it, and it was so, the first what Rasool-Allah-saww had prayed in the sky was Al-Zohr Salat on the day of Friday, being aloud in it’’.[223]
55 الْعَرُوسُ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَنْبَغِي لِلْإِمَامِ الَّذِي يَخْطُبُ يَوْمَ الْجُمُعَةِ أَنْ يَلْبَسَ عِمَامَةً فِي الشِّتَاءِ وَ الصَّيْفِ وَ يَتَرَدَّى بِبُرْدٍ يَمَنِيَّةٍ أَوْ عِبْرِيٍّ وَ يَخْطُبُ وَ هُوَ قَائِمٌ.
(The book) ‘Al Arous’ – by his chain,
‘From Abu Abdullah-asws having said: ‘It is befitting for the prayer leader who addresses on the day of Friday, to wear a turban in the winter and the summer, and to robe with a Yemeni robe, or a woollen (cloak) and address while he is standing’’.[224]
وَ مِنْهُ بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ: لَيْسَ عَلَى أَهْلِ الْقُرَى جَمَاعَةٌ وَ لَا خُرُوجٌ فِي الْعِيدَيْنِ.
And from him, by his chain,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘There is no congregation upon people of the town nor going out in the two Eid(s)’’.[225]
وَ مِنْهُ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ: لَا جُمُعَةَ إِلَّا فِي مِصْرٍ يُقَامُ فِيهِ الْحُدُودُ.
And from him, by his chain,
‘From Al-Sadiq-asws having said: ‘There is no Friday (Salat) except in a city wherein the legal penalties are established’’.[226]
56 قَالَ عَبْدُ الْحَمِيدِ بْنُ أَبِي الْحَدِيدِ فِي شَرْحِ نَهْجِ الْبَلَاغَةِ لَمَّا سَوَّى رَسُولُ اللَّهِ الصُّفُوفَ بِأُحُدٍ قَامَ فَخَطَبَ النَّاسَ فَقَالَ أَيُّهَا النَّاسُ أُوصِيكُمْ بِمَا أَوْصَانِي بِهِ اللَّهُ فِي كِتَابِهِ مِنَ الْعَمَلِ بِطَاعَتِهِ وَ التَّنَاهِي عَنْ مَحَارِمِهِ
Abdul Hameed Bin Abu Al-Hadeed said in commentary of (the book) ‘Nahj Al-Balagah’, ‘When Rasool-Allah-saww had straightened the rows at Ohad, he-saww stood to address the people. He‑saww said: ‘O you people! I-saww hereby advise you all with what Allah-azwj has Advised me‑asws with in His-azwj Book, from working in His-azwj obedience, and shunning from His-azwj Prohibitions!’
وَ سَاقَ الْخُطْبَةَ إِلَى أَنْ قَالَ وَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَعَلَيْهِ بِالْجُمُعَةِ يَوْمَ الْجُمُعَةِ إِلَّا صَبِيّاً أَوِ امْرَأَةً أَوْ مَرِيضاً أَوْ عَبْداً مَمْلُوكاً وَ مَنِ اسْتَغْنَى بِلَهْوٍ أَوْ تِجَارَةٍ اسْتَغْنَى اللَّهُ عَنْهُ وَ اللَّهُ غَنِيٌّ حَمِيدٌ الْخَبَرَ.
And he-saww continued the sermon up to he-saww said: ‘And the one who were to believe in Allah-azwj and the last Day, upon him is with (praying) the Friday (Salat) on the day of Friday, except a child, or a woman, or a sick man, or an owned slave; and the one who shuns the amusements or trading, Allah-azwj will Make him needless of it, and Allah-azwj is Needless, Praise-worthy!’ – the Hadeeth’’.[227]
57 رِسَالَةُ الْجُمُعَةِ، فِي أَعْمَالِ الْجُمُعَةِ لِلشَّهِيدِ الثَّانِي قَالَ قَالَ النَّبِيُّ ص الْجُمُعَةُ حَجُّ الْمَسَاكِينِ.
(The book) ‘Risalat Al Jummah’ – Regarding the acts of worship of the Friday, of Al Shaheed Al Saany, he said,
‘The Prophet-saww said: ‘The Friday (Salat) is Hajj of the poor’’.[228]
وَ كَانَ سَعِيدُ بْنُ الْمُسَيَّبِ يَقُولُ الْجُمُعَةُ أَحَبُّ إِلَيَّ مِنْ حَجَّةِ تَطَوُّعٍ.
And Saeed Bin Al Musayyab had said, ‘The Friday is more beloved to me than a voluntary Hajj’’.[229]
وَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: يَقْرَأُ فِي الْجُمُعَةِ فِي الرَّكْعَةِ الْأُولَى بِسُورَةِ الْجُمُعَةِ لِيُحَرِّضَ بِهَا الْمُؤْمِنِينَ وَ فِي الثَّانِيَةِ بِسُورَةِ الْمُنَافِقِينَ لِيُفْزِعَ بِهَا الْمُنَافِقِينَ
And from the Prophet-saww having said: ‘Recite in the Friday (Salat) in the first Cycles with Surah Al Jummah in order to incite the Momineen by it, and in the second with Surah Al Munafiqeen in order to panic the hypocrites by it’.
وَ قَالَ مَنْ تَوَضَّأَ يَوْمَ الْجُمُعَةِ فَأَحْسَنَ الْوُضُوءَ ثُمَّ أَتَى الْجُمُعَةَ فَاسْتَمَعَ وَ أَنْصَتَ غُفِرَ لَهُ مَا بَيْنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ وَ زِيَادَةَ ثَلَاثَةِ أَيَّامٍ.
And he-asws said: ‘One who performs Wud’u on the day of Friday, and is excellent in the Wud’u, then comes to the Friday (Salat) and listens, (his sins) will be Forgiven for him what is between the Friday to the Friday, and additional three days’’.[230]
وَ قَالَ ع مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ وَ مَسَّ مِنْ طِيبِ امْرَأَتِهِ إِنْ كَانَ لَهَا وَ لَبِسَ مِنْ صَالِحِ ثِيَابِهِ ثُمَّ لَمْ يَتَخَطَّ رِقَابَ النَّاسِ وَ لَمْ يَلْغُ عِنْدَ الْمَوْعِظَةِ كَانَ كَفَّارَةً لِمَا بَيْنَهُمَا وَ مَنْ لَغَا وَ تَخَطَّى رِقَابَ النَّاسِ كَانَتْ لَهُ طُهْراً
And he-asws said: ‘One who bathes on the day of Friday and touches from a perfume of his wife, if there were to be for her, and wears from his good clothes, then he does not cleave through necks of the people, and does not talk during the preaching, it would be an atonement for what (sins there were) between the two; while the one who does talk and steps ahead on necks of the people it would be (physical) purification (only)’.
وَ قَالَ مَنْ تَكَلَّمَ يَوْمَ الْجُمُعَةِ وَ الْإِمَامُ يَخْطُبُ فَهُوَ كَالْحِمَارِ يَحْمِلُ أَسْفاراً وَ الَّذِي يَقُولُ لَهُ أَنْصِتْ لَا جُمُعَةَ لَهُ
And he-asws said: ‘One who talks on the day of Friday while the prayer leader is address, he is like the donkey carrying books, and the one to whom it is said, ‘Listen (be silent)!’, there is no Friday (Salat) for him’.
وَ قَالَ مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ وَ اسْتَنَّ وَ مَسَّ مِنْ طِيبٍ إِنْ كَانَ عِنْدَهُ وَ لَبِسَ مِنْ أَحْسَنِ ثِيَابِهِ ثُمَّ خَرَجَ يَأْتِي الْمَسْجِدَ وَ لَمْ يَتَخَطَّ رِقَابَ النَّاسِ ثُمَّ يَرْكَعُ مَا شَاءَ اللَّهُ أَنْ يَرْكَعَ وَ أَنْصَتَ إِذَا خَرَجَ الْإِمَامُ كَانَ كَفَّارَةً لِمَا بَيْنَهَا وَ بَيْنَ الْجُمُعَةِ الَّتِي قَبْلَهَا
And he-asws said: ‘One who bathes on the day of Friday and brushes teeth, and touches from perfume if there was with him, and wear from best of his clothes then goes out to come to the Masjid and does not move forward stepping necks of the people, then he (prays) Cycles (of Salat) for as long as Allah-azwj Desires him pray, and listens when the prayer leader comes out, it would be an atonement for (sins) what is between it and the Friday which was before it.
وَ كَانَ لِرَسُولِ اللَّهِ ص بُرْدٌ يَلْبَسُهُ فِي الْعِيدَيْنِ وَ الْجُمُعَةِ سِوَى ثَوْبِ مِهْنَتِهِ.
And there used to be a robe for Rasool-Allah-saww he-saww wore during the two Eid(s) and the Friday, besides clothes of his-saww profession (work clothes)’’.[231]
وَ فِي حَدِيثٍ آخَرَ عَنْهُ ع أَنَّ اللَّهَ وَ مَلَائِكَتَهُ يُصَلُّونَ عَلَى أَصْحَابِ الْعَمَائِمِ يَوْمَ الْجُمُعَةِ.
And in another Hadeeth from him-asws: ‘Allah-azwj and His-azwj Angels are sending Salawaat upon companions (wearers) of the turbans on the day of Friday’’.[232]
وَ قَالَ ع إِذَا كَانَ يَوْمُ الْجُمُعَةِ كَانَ عَلَى بَابٍ مِنْ أَبْوَابِ الْمَسْجِدِ مَلَائِكَةٌ يَكْتُبُونَ الْأَوَّلَ فَالْأَوَّلَ فَإِذَا جَلَسَ الْإِمَامُ طَوَوُا الصُّحُفَ وَ جَاءُوا يَسْتَمِعُونَ الذِّكْرَ
And he-asws said: ‘Whenever it is the day of Friday, Angels tend to be upon a door from doors of the Masjid writing the first (one to come) so the first. When the prayer leader sits, they fold the parchments and come to listen to the Zikr’.
وَ قَالَ ع يَجْلِسُ النَّاسُ مِنَ اللَّهِ يَوْمَ الْقِيَامَةِ عَلَى قَدْرِ رَوَاحِهِمْ إِلَى الْجُمُعَاتِ الْأَوَّلُ وَ الثَّانِي وَ الثَّالِثُ.
And he-asws said: ‘The people will be seated from Allah-azwj (i.e., in honour, prestige, status etc.) on the Day of Qiyamah, in accordance to their going to the Friday (Salat-s), the first, and the second, and the third’’.[233]
وَ قَالَ ع مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ غُسْلَ الْجَنَابَةِ ثُمَّ رَاحَ فَكَأَنَّمَا قَرَّبَ بَدَنَةً وَ مَنْ رَاحَ فِي السَّاعَةِ الثَّانِيَةِ فَكَأَنَّمَا قَرَّبَ بَقَرَةً وَ مَنْ رَاحَ فِي السَّاعَةِ الثَّالِثَةِ فَكَأَنَّمَا قَرَّبَ كَبْشاً وَ مَنْ رَاحَ فِي السَّاعَةِ الرَّابِعَةِ فَكَأَنَّمَا قَرَّبَ دَجَاجَةً وَ مَنْ رَاحَ فِي السَّاعَةِ الْخَامِسَةِ فَكَأَنَّمَا قَرَّبَ بَيْضَةً وَ إِذَا خَرَجَ الْإِمَامُ حَضَرَتِ الْمَلَائِكَةُ يَسْتَمِعُونَ الذِّكْرَ.
And he-asws said: ‘One who washes on the day of Friday (like) washing the sexual impurity then rests it is as if he has offered (made a sacrificial offering) of his body, and one who rests in the second hour it is as if he has offered a cow, and one who rests in the third hour it is as if he has offered a ram, and one who rests during the fourth hour it is as if he has offered a chicken, and the one who rests in the fifth hour it is as if he has offered an egg; and when the prayer leader comes out, the Angels present (attend) listening to the Zikr’’.[234]
وَ عَنِ الْبَاقِرِ ع قَالَ: يَجْلِسُ الْمَلَائِكَةُ يَوْمَ الْجُمُعَةِ عَلَى بَابِ الْمَسْجِدِ فَيَكْتُبُونَ النَّاسَ عَلَى قَدْرِ مَنَازِلِهِمْ الْأَوَّلَ وَ الثَّانِيَ حَتَّى يَخْرُجَ الْإِمَامُ.
And from Al-Baqir-asws having said: ‘On the day of Friday the Angels sit by a door of the Masjid writing the people in accordance to their status, the first, and the second, until the prayer leader comes out’’.[235]
وَ رَوَى عَبْدُ اللَّهِ بْنُ سِنَانٍ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فَضَّلَ اللَّهُ الْجُمُعَةَ عَلَى غَيْرِهَا مِنَ الْأَيَّامِ وَ إِنَّ الْجِنَانَ لَتُزَخْرَفُ وَ تُزَيَّنُ يَوْمَ الْجُمُعَةِ لِمَنْ أَتَاهَا وَ إِنَّكُمْ لَتَتَسَابَقُونَ إِلَى الْجَنَّةِ عَلَى قَدْرِ سَبْقِكُمْ إِلَى الْجُمُعَةِ- وَ إِنَّ أَبْوَابَ السَّمَاءِ لَتُفَتَّحُ لِصُعُودِ أَعْمَالِ الْعِبَادِ.
And it is reported Abdullah Bin Sinan in the correct (Hadeeth),
‘From Abu Abdullah-asws having said: ‘Allah-azwj has Merited the Friday upon the other days, and the Gardens are decorated and adorned on the day of Friday for the one who comes to these, and you (Shias) will be getting first to the Paradise in accordance to your preceding to the Friday (Salat), and doors of the sky are opened for ascent of deeds of the servants’’.[236]
وَ عَنِ النَّبِيِّ ص قَالَ: مَنْ غَسَلَ يَوْمَ الْجُمُعَةِ وَ اغْتَسَلَ ثُمَّ بَكَّرَ وَ ابْتَكَرَ وَ مَشَى وَ لَمْ يَرْكَبْ وَ دَنَا مِنَ الْإِمَامِ وَ اسْتَمَعَ وَ لَمْ يَلْغُ كَانَ لَهُ بِكُلِّ خُطْوَةٍ عَمَلُ سَنَةٍ أَجْرُ صِيَامِهَا وَ قِيَامِهَا.
And from the Prophet-saww having said: ‘One who washes on the day of Friday and bathes, then he goes early and arrives first, and walks and does not ride, and is close to the prayer leader, and listens intently and does not talk, there will be for him for every step taken, (good) deeds of a year Recompense of fasting and standing (for) Salat’’.[237]
وَ فِي حَدِيثٍ آخَرَ عَنْهُ ص مَشْيُكَ إِلَى الْمَسْجِدِ وَ انْصِرَافُكَ إِلَى أَهْلِكَ فِي الْأَجْرِ سَوَاءٌ.
And in another Hadeeth from him-asws: ‘Your walking to the Masjid and your leaving to go to your family are same in the Recompense’’.[238]
وَ عَنْهُ ص أَنَّهُ كَرِهَ الصَّلَاةَ نِصْفَ النَّهَارِ إِلَّا يَوْمَ الْجُمُعَةِ وَ قَالَ إِنَّ جَهَنَّمَ تُسَجَّرُ كُلَّ يَوْمٍ إِلَّا يَوْمَ الْجُمُعَةِ.
And from him-saww having disliked the Salat in midday except on day of Friday, and he-saww said: ‘Hell is filled every day except the day of Friday’’.[239]
وَ عَنْهُ ص إِذَا اشْتَدَّ الْحَرُّ أَبْرِدْ بِالصَّلَاةِ يغير [بِغَيْرِ] الْجُمُعَةِ.
And he-saww said: ‘When the heat intensifies, cool down (delay until it is cooler) with the Salat apart from the Friday (Salat)’’.[240]
وَ عَنْ سَهْلِ بْنِ سَعِيدٍ قَالَ: كُنَّا لَا نُقِيلُ وَ لَا نَتَغَدَّى إِلَّا بَعْدَ الْجُمُعَةِ وَ كُنَّا نُصَلِّي مَعَ النَّبِيِّ ص الْجُمُعَةَ ثُمَّ تَكُونُ الْقَائِلَةُ.
And from Sahl Bin Saeed who said,
‘We neither had an afternoon nap nor lunch except after the Friday Salat, and we were praying the Friday Salat with the Prophet-saww, then we would be taking the nap’’.[241]
وَ عَنِ النَّبِيِّ ص مَنْ سَافَرَ يَوْمَ الْجُمُعَةِ دَعَا عَلَيْهِ مَلَكَاهُ أَنْ لَا يُصَاحَبَ فِي سَفَرِهِ وَ لَا تُقْضَى لَهُ حَاجَةٌ
And from the Prophet-saww: ‘One who travels on the day of Friday his two Angels will supplicate against him that he should neither be accompanied in his journey nor any needs of his be fulfilled’.
وَ جَاءَ رَجُلٌ إِلَى سَعِيدِ بْنِ الْمُسَيَّبِ يَوْمَ الْجُمُعَةِ يُوَدِّعُهُ لِسَفَرٍ فَقَالَ لَا تَعْجَلْ حَتَّى تُصَلِّيَ فَقَالَ أَخَافُ أَنْ تَفُوتَنِي أَصْحَابِي ثُمَّ عَجَّلَ فَكَانَ سَعِيدٌ يَسْأَلُ عَنْهُ حَتَّى قَدِمَ قَوْمٌ فَأَخْبَرُوهُ أَنَّ رِجْلَهُ انْكَسَرَتْ
And a man came to Saeed Bin Al-Musayyab on the day of Friday to bid him farewell for a journey. He said, ‘Do not be hasty until you have prayed (Friday Salat)!’ He said, ‘I fear that I will miss my companions’.
فَقَالَ سَعِيدٌ إِنِّي كُنْتُ لَأَظُنُّ أَنَّهُ سَيُصِيبُهُ ذَلِكَ.
The he hastened. Saeed was asking about him until a group arrived and informed him that his leg had broken. Saeed said, ‘I had thought that would afflict him’’.[242] (not a Hadeeth)
وَ رُوِيَ أَنَّ صَيَّاداً كَانَ يَخْرُجُ فِي الْجُمُعَةِ- لَا يُحْرِجُهُ مَكَانُ الْجُمُعَةِ مِنَ الْخُرُوجِ فَخُسِفَ بِهِ وَ بِبَغْلَتِهِ فَخَرَجَ النَّاسُ وَ قَدْ ذَهَبَتْ بَغْلَتُهُ فِي الْأَرْضِ فَلَمْ يَبْقَ مِنْهَا إِلَّا أُذُنَاهَا وَ ذَنَبُهَا.
And it is reported that Sayyad had gone out (on a journey) during the Friday. The position (status) of the Friday was not a problem for him from the going out. There was submergence with him and his mule. The people came out and his mule was gone into the ground. There did not remain from it except its ears and its tail’’.[243] (not a Hadeeth)
وَ رُوِيَ أَنَّ قَوْماً خَرَجُوا إِلَى سَفَرٍ حِينَ حَضَرَتِ الْجُمُعَةُ فَاضْطَرَمَ عَلَيْهِمْ خِبَاؤُهُمْ نَاراً مِنْ غَيْرِ نَارٍ يَرَوْنَهَا.
And it is reported that a group had gone out to a journey when the Friday had presented. Their dwellings were flared upon them with fire, from a fire they had not seen’’.[244] (not a Hadeeth)
وَ عَنْ سَلْمَانَ الْفَارِسِيِّ ره قَالَ: قَالَ لِي رَسُولُ اللَّهِ ص أَ تَدْرِي مَا يَوْمُ الْجُمُعَةِ قُلْنَا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
And from Salman Al-Farsi-ra, said: ‘Rasool-Allah-saww said to me: ‘Do you know what the day of Friday is?’ We said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’.
قَالَ هُوَ الْيَوْمُ الَّذِي جَمَعَ اللَّهُ فِيهِ بَيْنَ أَبَوَيْكُمْ- لَا يَبْقَى مِنَّا عَبْدٌ فَيُحْسِنُ الْوُضُوءَ ثُمَّ يَأْتِي الْمَسْجِدَ لِجُمُعَةٍ إِلَّا كَانَتْ كَفَّارَةً لِمَا بَيْنَهَا وَ بَيْنَ الْجُمُعَةِ الْأُخْرَى مَا اجْتَنَبَ الْكَبَائِرَ.
He-asws said: ‘It is the day which Allah-azwj Gathers between your forefathers. There will not remain any servant from us who does good Wud’u, then comes to the Masjid for a Friday (Salat), except it would be an atonement for what is between it and the other Friday, for as long as he stays away from the major sins’’.[245]
وَ رُوِيَ عَنِ النَّبِيِّ ص النَّهْيُ عَنِ الِاحْتِبَاءِ وَقْتَ الْخُطْبَةِ قِيلَ وَ الْمَعْنِيُّ فِيهِ أَنَّ الْحَبْوَةَ تَجْلِبُ النَّوْمَ فَتَعْرِضُ طَهَارَتُهُ لِلنَّقْضِ وَ يَمْنَعُ مِنِ اسْتِمَاعِ الْخُطْبَةِ.
And it is reported from the Prophet-saww about the reclining at the time of the sermon. It is said, ‘And the meaning regarding it is that the reclining induces the sleep so his cleanliness will be exposed to the breaking and it would prevent from listening intently to the sermon’’.[246]
وَ عَنْهُ ص قَالَ: إِنَّ لَكُمْ فِي كُلِّ جُمُعَةٍ حَجَّةً وَ عُمْرَةً فَالْحَجَّةُ الْهِجْرَةُ إِلَى الْجُمُعَةِ وَ الْعُمْرَةُ انْتِظَارُ الْعَصْرِ بَعْدَ الْجُمُعَةِ.
And from him-saww having said: ‘There is Hajj and an Umrah for you all during every Friday. The Hajj is the going to the Friday (Salat), and the Umrah is awaiting Al-Asr (Salat) after the Friday (Salat)’’.[247]
وَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَاحَ مِنَّا سَبْعُونَ رَجُلًا إِلَى الْجُمُعَةِ كَانَ كَسَبْعِينَ مِنْ قَوْمِ مُوسَى الَّذِينَ وَفَدُوا إِلَى رَبِّهِمْ وَ أَفْضَلَ.
And from Anas (well known fabricator) who said,
‘Rasool-Allah-saww said: ‘When seven men from us go to the Friday (Salat), it would be like seventy from the people of Musa-as, those who had gone as delegate to their Lord-azwj, and superior’’.[248]
58 الْمَكَارِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع فِيمَا أَوْصَى بِهِ رَسُولُ اللَّهِ ص عَلِيّاً يَا عَلِيُّ لَيْسَ عَلَى النِّسَاءِ جُمُعَةٌ وَ لَا جَمَاعَةٌ وَ لَا أَذَانٌ وَ لَا إِقَامَةٌ وَ لَا تَسْمَعُ الْخُطْبَةَ وَ لَا تَخْرُجُ مِنْ بَيْتِ زَوْجِهَا إِلَّا بِإِذْنِهِ الْخَبَرَ.
(The book) ‘Al Makarim’ –
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws: ‘Among what Rasool-Allah‑saww had advised Ali-asws with: ‘O Ali-asws! There isn’t upon the women, neither Friday (Salat) nor a (Salat in) congregation, nor Azaan, nor Iqama, nor listening to the address, and she should not go out from the house of her husband except by his permission’ – the Hadeeth’’.[249]
59 الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ إِبْرَاهِيمَ بْنِ يَحْيَى الْمَدِينِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا بَأْسَ بِالْخُرُوجِ فِي السَّفَرِ لَيْلَةَ الْجُمُعَةِ.
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Ibrahim Bin Yahya Al Madiny,
‘From Abu Abdullah-asws having said: ‘There is no problem with the going out in the journey on the night of Friday (Thursday night)’’.[250]
60 الْكَشِّيُّ، عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ حَكِيمٍ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ ص فِي الْجُمُعَةِ قَالَ إِذَا اجْتَمَعَ خَمْسَةٌ أَحَدُهُمُ الْإِمَامُ فَلَهُمْ أَنْ يُجَمِّعُوا.
(The book) ‘Al Kashy’ – from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from someone else from our companions, from Muhammad Bin Hakeem, and someone else from Muhammad Bin Muslim,
‘From Muhammad-asws Bin Ali-asws, from his-asws father-asws, from his-asws grandfather-asws, from the Prophet-saww regarding the Friday (Salat). He-saww said: ‘When five gather, one of them being the prayer leader, for them is to (pray Salat) in congregation’’.[251]
61 الْمُعْتَبَرُ، نَقْلًا مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا جُمُعَةَ إِلَّا بِخُطْبَةٍ وَ إِنَّمَا جُعِلَتْ رَكْعَتَيْنِ لِمَكَانِ الْخُطْبَتَيْنِ.
(The book) ‘Al Motabar’ – copying from ‘Jamie’ of Al Bazanty, from Dawood Bin Al Huseyn, from Abu Al Abbas,
‘From Abu Abdullah-asws having said: ‘There is no Friday (Salat) except with the sermon, and rather two Cycles are made in place of the two sermons’’.[252] (recording error)
62 الْمُتَهَجِّدُ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ صَلَاةِ الْجُمُعَةِ قَالَ وَقْتُهَا إِذَا زَالَتِ الشَّمْسُ فَصَلِّ رَكْعَتَيْنِ قَبْلَ الْفَرِيضَةِ فَإِنْ أَبْطَأْتَ حَتَّى يَدْخُلَ الْوَقْتُ هُنَيْئَةً فَابْدَأْ بِالْفَرِيضَةِ وَ دَعِ الرَّكْعَتَيْنِ حَتَّى تُصَلِّيَهُمَا بَعْدَ الْفَرِيضَةِ.
(The book) ‘Al Mutahajjid’ – from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about the Friday Salat. He-asws said: ‘It’s timing is when the sun declines, so pray two Cycles before the obligatory (Salat). If you are delayed a while until the time enters, then begin with the obligatory (Salat) and leave the two Cycles until you pray these two after the obligatory’’.[253]
وَ مِنْهُ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ وَقْتِ الصَّلَاةِ فَقَالَ وَ جَعَلَ لِكُلِّ صَلَاةٍ وَقْتَيْنِ إِلَّا الْجُمُعَةَ فِي السَّفَرِ وَ الْحَضَرِ
And from him, from Ismail Bin Abd Al Khaliq who said,
‘I asked Abu Abdullah-asws about time of the Salat. He-asws said: ‘And two timing have been made for every Salat except for the Friday (Salat), during the journey as well as the residence’.
فَإِنَّهُ ع قَالَ وَقْتُهَا إِذَا زَالَتِ الشَّمْسُ وَ هِيَ فِيمَا سِوَى الْجُمُعَةِ لِكُلِّ صَلَاةٍ وَقْتَانِ
He-asws said: ‘Its timing is when the sun declines, and it is regarding what is besides the Friday. There are two timings for every Salat’.
وَ قَالَ إِيَّاكَ أَنْ تُصَلِّيَ قَبْلَ الزَّوَالِ فَوَ اللَّهِ مَا أُبَالِي بَعْدَ الْعَصْرِ صَلَّيْتُهَا أَوْ قَبْلَ الزَّوَالِ.
And he-asws said: ‘Beware of praying Salat before the decline (of the sun at midday). By Allah‑azwj! I-asws don’t care whether you pray it after Al-Asr or before the midday’’.[254]
وَ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَقْتُ الْجُمُعَةِ سَاعَةُ تَزُولُ الشَّمْسُ إِلَى أَنْ تَمْضِيَ سَاعَةٌ تُحَافِظُ عَلَيْهَا فَإِنَّ رَسُولَ اللَّهِ ص قَالَ- لَا يَسْأَلُ اللَّهَ تَعَالَى عَبْدٌ فِيهَا خَيْراً إِلَّا أَعْطَاهُ اللَّهُ.
And from Hareez, from Zurara,
‘From Abu Ja’far-asws having said: ‘The timing of the Friday (Salat) is an hour of decline of the sun up to the hour passes by. You should preserve upon it, for Rasool-Allah-saww said: ‘Allah‑azwj the Exalted will not be asked by a servant for any good (thing) during it except Allah‑azwj will Give it to him’’.[255]
وَ رَوَى حَرِيزٌ قَالَ سَمِعْتُهُ يَقُولُ أَمَّا أَنَا إِذَا زَالَتِ الشَّمْسُ يَوْمَ الْجُمُعَةِ بَدَأْتُ بِالْفَرِيضَةِ وَ أَخَّرْتُ الرَّكْعَتَيْنِ إِذَا لَمْ أَكُنْ صَلَّيْتُهُمَا.
And it is reported by Hareez who said,
‘I heard him-asws saying: ‘As for I-asws, when the sun declines on the day of Friday, I-asws begin with the obligatory (Salat) and I-asws delay the two (optional) Cycles when I-asws do not happen to have prayed it’’.[256]
وَ مِنْهُ رَوَى ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي لَأُحِبُّ لِلرَّجُلِ أَنْ لَا يَخْرُجَ مِنَ الدُّنْيَا حَتَّى يَتَمَتَّعَ وَ لَوْ مَرَّةً وَ أَنْ يُصَلِّيَ الْجُمُعَةَ فِي جَمَاعَةٍ.
And from him it is reported by Ibn Abu Umeyr, from Hisham,
‘From Abu Abdullah-asws having said: ‘I-asws love it for the man if he does not exit from the world until he does Mut’ah (temporary), and even if once, and if he prays the Friday Salat in congregation’’.[257]
63 الْمُتَهَجِّدُ، عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ السَّاعَةِ الَّتِي يُسْتَجَابُ فِيهَا الدُّعَاءُ يَوْمَ الْجُمُعَةِ قَالَ مَا بَيْنَ فَرَاغِ الْإِمَامِ مِنَ الْخُطْبَةِ إِلَى أَنْ تَسْتَوِيَ الصُّفُوفُ بِالنَّاسِ وَ سَاعَةٌ أُخْرَى مِنْ آخِرِ النَّهَارِ إِلَى غُرُوبِ الشَّمْسِ.
(The book) ‘Al Mutahajjid’ – from Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the time in which the supplication is Answered on the day of Friday. He-asws said: ‘What is between the prayer leader being free from the sermon up to the rows are straightened with the people, and another time is from end of the day up to setting of the sun’’.[258]
64 الْمَجَالِسُ، وَ الْخِصَالُ لِلصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الْبَرْقِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيٍّ ع فِي حَدِيثٍ طَوِيلٍ قَالَ: جَاءَ نَفَرٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَسَأَلَهُ أَعْلَمُهُمْ عَنْ مَسَائِلَ فَكَانَ فِيمَا سَأَلَهُ أَخْبِرْنَا عَنْ سَبْعِ خِصَالٍ أَعْطَاكَ اللَّهُ مِنْ بَيْنِ النَّبِيِّينَ وَ أَعْطَى أُمَّتَكَ مِنْ بَيْنِ الْأُمَمِ
(The books) ‘Al Majaalis’, and ‘Al Khisaal’ of Al Sadouq – from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah Al Barqy, from Ali Bin Al-Husayn Al Barqi, from Abdullah Bin Jabalah, from Al-Hassan Bin Abdullah, from his forefathers,
‘From his grandfather Al-Hassan-asws Bin Ali-asws in a lengthy Hadeeth, he-asws said: ‘A number of Jews came to Rasool-Allah-saww. Their most knowledgeable one asked him-saww (some questions). It was among what he asked him-saww, ‘Inform us about seven characteristics Allah‑azwj has Given you-saww, from between the Prophets-as, and has Given your-saww community, from between the communities’.
فَقَالَ أَعْطَانِي اللَّهُ عَزَّ وَ جَلَّ فَاتِحَةَ الْكِتَابِ وَ الْأَذَانَ وَ الْجَمَاعَةَ فِي الْمَسْجِدِ وَ يَوْمَ الْجُمُعَةِ وَ الصَّلَاةَ عَلَى الْجَنَائِزِ وَ الْإِجْهَارَ فِي ثَلَاثِ صَلَوَاتٍ وَ الرُّخْصَةَ لِأُمَّتِي عِنْدَ الْأَمْرَاضِ وَ السَّفَرِ وَ الشَّفَاعَةَ لِأَصْحَابِ الْكَبَائِرِ مِنْ أُمَّتِي
He-saww said: ‘Allah-azwj Mighty and Majestic Gave me ‘Opening of the Book’ (Surah Al Fatiha), and the Azaan, and the congregating in the Masjid (for Salat), and the day of Friday, and the Salat upon the funeral, and be loud in three Salat(s), and the allowance for my-saww community during the illnesses, and the journey, and the intercession for committers from my-saww community of the major sins’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَمَا جَزَاءُ مَنْ فَعَلَ هَذِهِ الْأَشْيَاءَ
He said, ‘You-saww speak the truth, O Muhammad-saww! What is a Recompense of the one who does these things?’
وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ قَالَ وَ أَمَّا يَوْمُ الْجُمُعَةِ فَيَوْمٌ يَجْمَعُ اللَّهُ فِيهِ الْأَوَّلِينَ وَ الْآخِرِينَ فَمَا مِنْ مُؤْمِنٍ مَشَى فِيهِ إِلَى الْجُمُعَةِ إِلَّا خَفَّفَ اللَّهُ عَلَيْهِ أَهْوَالَ يَوْمِ الْقِيَامَةِ ثُمَّ يُؤْمَرُ بِهِ إِلَى الْجَنَّةِ.
And he continued the Hadeeth up to, he said, ‘He-saww said: ‘And as for the day of Friday, it is a day in which Allah-azwj Gathers the former ones and the latter ones. There is no Momin walking in it to the Friday (Salat) except Allah-azwj will Lighten from him horrors of the Day of Qiyamah, then He-azwj will Command with him to go to the Paradise’’.[259]
65 الصَّحِيفَةُ السَّجَّادِيَّةُ، وَ كَانَ مِنْ دُعَائِهِ ع فِي يَوْمِ الْأَضْحَى وَ يَوْمِ الْجُمُعَةِ- اللَّهُمَّ هَذَا يَوْمٌ مُبَارَكٌ مَيْمُونٌ وَ الْمُسْلِمُونَ فِيهِ مُجْتَمِعُونَ فِي أَقْطَارِ أَرْضِكَ يَشْهَدُ السَّائِلُ مِنْهُمْ وَ الطَّالِبُ وَ الرَّاغِبُ وَ الرَّاهِبُ-
(The book) ‘Al Sahifa Al Sajjadiya’ –
‘And it was from his-asws supplication during the day of (Eid) Al-Azha and the day of Friday: ‘O Allah-azwj! This is an auspicious Blessed day and the Muslims are gathering in it in outskirts of the land. It is attended by the beggar from them, and the seeker, and the desirous, and the fearful!’
إِلَى قَوْلِهِ اللَّهُمَّ إِنَّ هَذَا الْمَقَامَ لِخُلَفَائِكَ وَ أَصْفِيَائِكَ وَ مَوَاضِعَ أُمَنَائِكَ فِي الدَّرَجَةِ الرَّفِيعَةِ الَّتِي اخْتَصَصْتَهُمْ بِهَا قَدِ ابْتَزُّوهَا وَ أَنْتَ الْمُقَدِّرُ لِذَلِكَ
Up to his-asws words: ‘O Allah-azwj! This is the position for Your-azwj Caliphs, and Your-azwj Elites, and places of Your-azwj Trustees in the lofty ranks which You-azwj had Specialised them-asws with. They have embezzled it and You-azwj are the Powerful for that’.
إِلَى قَوْلِهِ- حَتَّى عَادَ صِفْوَتُكَ وَ خُلَفَاؤُكَ مَغْلُوبِينَ مَقْهُورِينَ مُبْتَزِّينَ يَرَوْنَ حُكْمَكَ مُبَدَّلًا وَ كِتَابَكَ مَنْبُوذاً-
Up to his-asws words: ‘Until the return of Your-azwj Elites, and Your-azwj overcome Caliphs, the coerced, embezzled, they will see Your-azwj Judgments replaced and Your-azwj Book discarded’.
إِلَى قَوْلِهِ ع- وَ عَجِّلِ الْفَرَجَ وَ الرَّوْحَ وَ النُّصْرَةَ وَ التَّمْكِينَ وَ التَّأْيِيدَ لَهُمْ- إِلَى آخِرِ الدُّعَاءِ.
Up to his-asws words: ‘And Hasten the relief, and the comfort, and the help, and the enablement, and the support for them-asws’ – up to end of the supplication’’.[260]
بيان: رَوَى الصَّدُوقُ وَ غَيْرُهُ عَنِ النَّبِيِّ ص اللَّهُمَّ ارْحَمْ خُلَفَائِي قِيلَ لَهُ يَا رَسُولَ اللَّهِ وَ مَنْ خُلَفَاؤُكَ قَالَ الَّذِينَ يَأْتُونَ مِنْ بَعْدِي يَرْوُونَ حَدِيثِي وَ سُنَّتِي.
Explanation (Hadeeth only) – It is reported by Al-Sadouq and others, from the Prophet-saww: ‘O Allah-azwj! Mercy my-saww Caliphs!’ It was said to him-saww, ‘O Rasool-Allah-saww, and who are your-saww Caliphs?’ He-saww said: ‘Those who will be coming from after me. They will be reporting my-saww Hadeeth and my-saww Sunnah’’.
66 مَجْمَعُ الْبَيَانِ، قَالَ: أَمَّا أَوَّلُ جُمُعَةٍ جَمَّعَهَا رَسُولُ اللَّهِ ص بِأَصْحَابِهِ فَقِيلَ إِنَّهُ قَدِمَ رَسُولُ اللَّهِ مُهَاجِراً حَتَّى نَزَلَ قُبَا عَلَى بَنِي عَمْرِو بْنِ عَوْفٍ وَ ذَلِكَ يَوْمُ الْإِثْنَيْنِ- لِاثْنَتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ حِينَ الضُّحَى
(The book) ‘Majma Al Bayan’ –
He said, ‘As for the first Friday (Salat) Rasool-Allah-saww had gathered it with his-saww companions, it is said, ‘Rasool-Allah-saww arrived as an emigrant until he-saww descended at Quba to the clan of Amro Bin Awf, and that was on the day Monday of the twelfth night vacant from the month of Rabbi Al-Awwal when it was noon.
فَأَقَامَ بِقُبَا يَوْمَ الْإِثْنَيْنِ وَ الثَّلَاثَاءِ وَ الْأَرْبِعَاءِ وَ الْخَمِيسِ وَ أَسَّسَ مَسْجِدَهُمْ ثُمَّ خَرَجَ مِنْ بَيْنِ أَظْهُرِهِمْ يَوْمَ الْجُمُعَةِ عَامِداً الْمَدِينَةَ فَأَدْرَكَتْهُ صَلَاةُ الْجُمُعَةِ فِي بَنِي سَالِمِ بْنِ عَوْفٍ فِي بَطْنِ وَادٍ لَهُمْ قَدِ اتَّخَذُوا الْيَوْمَ فِي ذَلِكَ الْمَوْضِعِ مَسْجِداً وَ كَانَتْ هَذِهِ الْجُمُعَةُ أَوَّلَ جُمُعَةٍ جَمَّعَهَا رَسُولُ اللَّهِ ص فِي الْإِسْلَامِ
He-saww stayed at Quba on the day of Monday, and the Tuesday, and the Wednesday, and the Thursday, and laid the foundation of their Masjid. Then he-saww went out from their midst on the day of Friday heading to Al Medina. He-saww attained the Friday Salat among the clan of Salim Bin Awf in the belly of a valley of theirs. They had taken a Masjid for them in that place on that day and this Friday (Salat) was the first Friday (Salat) which Rasool-Allah-saww had gathered in Al-Islam.
فَخَطَبَ فِي هَذِهِ الْجُمُعَةِ وَ هِيَ أَوَّلُ خُطْبَةٍ خَطَبَهَا بِالْمَدِينَةِ فِيمَا قِيلَ فَقَالَ ص- الْحَمْدُ لِلَّهِ الَّذِي أَحْمَدُهُ وَ أَسْتَعِينُهُ وَ أَسْتَغْفِرُهُ وَ أَسْتَهْدِيهِ وَ أُومِنُ بِهِ وَ لَا أَكْفُرُهُ وَ أُعَادِي مَنْ يَكْفُرُهُ
He-saww addressed in this Friday, and it is the first sermon he-saww addressed at Al-Medina. Among what he-saww said: ‘The Praise is for Allah-azwj Whom I-azwj praise, and seek His-azwj Assistance, and I-saww seek His-azwj Forgiveness, and I-saww seek His-azwj Guidance, and believe in Him-azwj, and I-saww do not disbelieve Him-azwj, and I-saww am inimical to the one who disbelieves in Him-azwj.
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالْهُدَى وَ النُّورِ وَ الْمَوْعِظَةِ عَلَى فَتْرَةٍ مِنَ الرُّسُلِ وَ قِلَّةٍ مِنَ الْعِلْمِ وَ ضَلَالَةٍ مِنَ النَّاسِ وَ انْقِطَاعٍ مِنَ الزَّمَانِ وَ دُنُوٍّ مِنَ السَّاعَةِ وَ قُرْبٍ مِنَ الْأَجَلِ
And I-saww testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj; and I-saww testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. He-azwj Sent him-saww with the Guidance, and the Noor, and the preaching upon a gap period from the Messengers-as, and lack of knowledge, and straying from the people, and termination from the times, and approach of the Hour, and nearness from the term.
مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ فَقَدْ رَشَدَ وَ مَنْ يَعْصِهِمَا فَقَدْ غَوَى وَ ضَلَّ ضَلالًا بَعِيداً أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّهُ خَيْرُ مَا أَوْصَى بِهِ الْمُسْلِمُ الْمُسْلِمَ أَنْ يَحُضَّهُ عَلَى الْآخِرَةِ وَ أَنْ يَأْمُرَهُ بِتَقْوَى اللَّهِ
One who obeys Allah-azwj and His-azwj Rasool-saww so he has been Guided, and one who disobeys them has deviated and stayed a far straying. I advise you all with fearing Allah-azwj for it is best of what the Muslim can advise a Muslim with is to urge him upon the Hereafter, and to instruct him with fearing Allah-azwj.
فَاحْذَرُوا مَا حَذَّرَكُمُ اللَّهُ مِنْ نَفْسِهِ وَ إِنَّ تَقْوَى اللَّهِ لِمَنْ عَمِلَ بِهِ عَلَى وَجَلٍ وَ مَخَافَةٍ مِنْ رَبِّهِ عَوْنُ صِدْقٍ عَلَى مَا تَبْغُونَ مِنْ أَمْرِ الْآخِرَةِ
Be cautious of what Allah-azwj has Cautioned with from Himself-azwj, and fearing Allah-azwj is for the one who acts with it upon trepidation and fearing from his Lord-azwj being sincere upon seeking from matters of the Hereafter.
وَ مَنْ يُصْلِحِ الَّذِي بَيْنَهُ وَ بَيْنَ اللَّهِ مِنْ أَمْرِهِ فِي السِّرِّ وَ الْعَلَانِيَةِ لَا يَنْوِي بِذَلِكَ إِلَّا وَجْهَ اللَّهِ يَكُنْ لَهُ ذِكْراً فِي عَاجِلِ أَمْرِهِ وَ ذُخْراً فِيمَا بَعْدَ الْمَوْتِ حِينَ يَفْتَقِرُ الْمَرْءُ إِلَى مَا قَدَّمَ وَ مَا كَانَ مِنْ سِوَى ذَلِكَ يَوَدُّ لَوْ أَنَّ بَيْنَها وَ بَيْنَهُ أَمَداً بَعِيداً وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَ اللَّهُ رَؤُفٌ بِالْعِبادِ
And the one who rectifies that which is between him and Allah-azwj from his affairs in the secret and the openly, not intending with that except the Face of Allah-azwj, there will be Zikr for him in his current affairs and treasure in what is after the death when the person will be impoverished (needy) to what he had sent ahead and from besides that. He would love it if between it and him there was a long duration; and Allah Cautions you all Himself; and Allah is Compassionate to the servants [3:30].
وَ الَّذِي صَدَّقَ قَوْلَهُ وَ نَجَّزَ وَعْدَهُ لَا خُلْفَ لِذَلِكَ فَإِنَّهُ يَقُولُ ما يُبَدَّلُ الْقَوْلُ لَدَيَّ وَ ما أَنَا بِظَلَّامٍ لِلْعَبِيدِ
And that which ratifies His-azwj Words and fulfils His-azwj Promise, there is no breaking of that for He-azwj Says: My Word will not change in My Presence, and I am not the least unjust to the servants!” [50:29].
فَاتَّقُوا اللَّهَ فِي عَاجِلِ أَمْرِكُمْ وَ آجِلِهِ فِي السِّرِّ وَ الْعَلَانِيَةِ فَإِنَّهُ مَنْ يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئاتِهِ وَ يُعْظِمْ لَهُ أَجْراً وَ مَنْ يَتَّقِ اللَّهَ فَقَدْ فازَ فَوْزاً عَظِيماً
Therefore fear Allah-azwj in your current affairs and its future, in the secret and the openness, for and one who fears Allah, He would Remove his evil deeds from him and Magnify the Recompense for him [65:5], and one who fears Allah-azwj, so he has succeeded with a mighty success.
وَ إِنَّ تَقْوَى اللَّهِ تُوَقِّي مَقْتَهُ وَ تُوَقِّي عُقُوبَتَهُ وَ تُوَقِّي سَخَطَهُ وَ إِنَّ تَقْوَى اللَّهِ تُبَيِّضُ الْوُجُوهَ وَ تُرْضِي الرَّبَّ وَ تَرْفَعُ الدَّرَجَةَ خُذُوا بِحَظِّكُمْ وَ لَا تُفَرِّطُوا فِي جَنْبِ اللَّهِ فَقَدْ عَلَّمَكُمُ اللَّهُ فِي كِتَابِهِ وَ نَهَجَ لَكُمْ سَبِيلَهُ لِيَعْلَمَ الَّذِينَ صَدَقُوا وَ يَعْلَمَ الْكَاذِبِينَ
And fear of Allah-azwj is fearing His-azwj Detesting, and fearing His-azwj Punishment, and fearing His-azwj Annoyance; and fear of Allah-azwj brightens the faces, and Satisfies the Lord-azwj, and raises the rank. Take your shares and do not exaggerate regarding the Side of Allah-azwj, for Allah-azwj had Taught you all in His-azwj Book, and Paved His-azwj way for you for Him-azwj to Know those who are truthful and He-azwj would Know the liars.
فَأَحْسِنُوا كَمَا أَحْسَنَ اللَّهُ إِلَيْكُمْ وَ عَادُوا أَعْدَاءَهُ- وَ جاهِدُوا فِي اللَّهِ حَقَّ جِهادِهِ هُوَ اجْتَباكُمْ وَ سَمَّاكُمُ الْمُسْلِمِينَ- لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَ يَحْيى مَنْ حَيَّ عَنْ بَيِّنَةٍ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
Therefore be good just as Allah-azwj has been Good to you all, and be inimical to His-azwj enemies, And strive hard in (the Way of) Allah, with a striving which He is Rightful of. He Chose you . . . He named you all as the Muslims [22:78] the ones to be destroyed from a clear proof and to Revive the ones to be revived from a clear proof, [8:42], and there is neither any might nor strength except with Allah-azwj.
فَأَكْثِرُوا ذِكْرَ اللَّهِ وَ اعْمَلُوا لِمَا بَعْدَ الْيَوْمِ فَإِنَّهُ مَنْ يُصْلِحْ مَا بَيْنَهُ وَ بَيْنَ اللَّهِ يَكْفِيهِ اللَّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ ذَلِكَ بِأَنَّ اللَّهَ يَقْضِي عَلَى النَّاسِ وَ لَا يَقْضُونَ عَلَيْهِ وَ يَمْلِكُ مِنَ النَّاسِ وَ لَا يَمْلِكُونَ مِنْهُ اللَّهُ أَكْبَرُ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
Frequent from doing Zikr of Allah-azwj and work for what is after today, for the one who rectifies what is between him and Allah-azwj, Allah-azwj will Suffice him for what is between him and the people. That is because Allah-azwj Decrees upon the people and they cannot decree upon him, and He-azwj is a Controller of the people and they cannot control Him-azwj. Allah-azwj is Greatest, and there is no strength except with Allah-azwj the Exalted, the Magnificent!’
فَلِهَذَا صَارَتِ الْخُطْبَةُ شَرْطاً فِي انْعِقَادِ الْجُمُعَةِ.
For this (reason) the sermon became conditional in establishment of the Friday (Salat)’’.[261]
67 الْمُتَهَجِّدُ، رَوَى جَابِرٌ عَنْ أَبِي جَعْفَرٍ ع قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع يَوْمَ الْجُمُعَةِ فَقَالَ- الْحَمْدُ لِلَّهِ ذِي الْقُدْرَةِ وَ السُّلْطَانِ وَ الرَّأْفَةِ وَ الِامْتِنَانِ أَحْمَدُهُ عَلَى تَتَابُعِ النِّعَمِ وَ أَعُوذُ بِهِ مِنَ الْعَذَابِ وَ النِّقَمِ
(The book) ‘Al Mutahajjid’ – It is reported by Jabir,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws addressed on the day of Friday. He-asws said: ‘The Praise is for Allah-azwj (Who is) with the Power, and the Authority, and the Loftiness, and the Invincibility! I-asws praise Him-azwj upon the springs of bounties and I-asws seek Refuge with Him-azwj from the Punishment and the Vengeance!
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ مُخَالَفَةً لِلْجَاحِدِينَ وَ مُعَانَدَةً لِلْمُبْطِلِينَ وَ إِقْرَاراً بِأَنَّهُ رَبُّ الْعَالَمِينَ
And I-asws testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, in opposition to the rejecters and in hostility to the falsifiers, and accepting that He-azwj is Lord-azwj of the worlds!
وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ قَفَّى بِهِ الْمُرْسَلِينَ وَ خَتَمَ بِهِ النَّبِيِّينَ وَ بَعَثَهُ رَحْمَةً لِلْعَالَمِينَ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَى آلِهِ أَجْمَعِينَ- وَ قَدْ أَوْجَبَ الصَّلَاةَ عَلَيْهِ وَ أَكْرَمَ مَثْوَاهُ لَدَيْهِ وَ أَجْمَلَ إِحْسَانَهُ إِلَيْهِ
And I-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. The Messengers-as stopped with him-saww and the Prophets-as ended with him-saww, and He-azwj had Sent him-saww as Mercy for the worlds. May Allah-azwj Send Salawaat upon him-saww and upon his-saww Progeny-asws in their entirety! And the Salawaat is obligated upon him-saww, and his-saww position is most honourable with Him-azwj, and His-azwj Favours are most beautiful to him-azwj.
أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ الَّذِي هُوَ وَلِيُّ ثَوَابِكُمْ وَ إِلَيْهِ مَرَدُّكُمْ وَ مَآبُكُمْ فَبَادِرُوا بِذَلِكَ قَبْلَ الْمَوْتِ الَّذِي لَا يُنْجِيكُمْ مِنْهُ حِصْنٌ مَنِيعٌ وَ لَا هَرْبٌ سَرِيعٌ فَإِنَّهُ وَارِدٌ نَازِلٌ وَ وَاقِعٌ عَاجِلٌ فَإِنْ تَطَاوَلَ الْأَجَلُ وَ امْتَدَّ الْمَهَلُ فَكُلُّ مَا هُوَ آتٍ قَرِيبٌ وَ مَنْ مَهَّدَ لِنَفْسِهِ فَهُوَ الْمُصِيبُ
I-asws advise you all, servants of Allah-azwj, with fearing Allah-azwj Who is in charge of your Rewards, and to Him-azwj is your return and Your-azwj destination! Therefore rush with that before the death which you will neither be rescued from by an invincible fortress, nor by quickness of fleeing, for it will arrive descending and is a current occurrence. If the terms are prolonged and the respite is extended, so all what is to come is nearby, and the one who paves for himself, he is the correct.
فَتَزَوَّدُوا رَحِمَكُمُ اللَّهُ لِيَوْمِ الْمَمَاتِ وَ احْذَرُوا أَلِيمَ هَوْلِ الْبَيَاتِ فَإِنَّ عِقَابَ اللَّهِ عَظِيمٌ وَ عَذَابَهُ أَلِيمٌ نَارٌ تَلْهَبُ وَ نَفْسٌ تُعَذَّبُ وَ شَرَابٌ مِنْ صَدِيدٍ وَ مَقَامِعُ مِنْ حَدِيدٍ أَعَاذَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ النَّارِ وَ رَزَقَنَا وَ إِيَّاكُمْ مُرَافَقَةَ الْأَبْرَارِ وَ غَفَرَ لَنَا وَ لَكُمْ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
May Allah-azwj Mercy you all! Provide for the day of death and be cautioned of the pain of horrors of the hibernation (purgatory), for the Vengeance of Allah-azwj is mighty, and His-azwj Punishment is painful – inflamed fire, and tormented soul, and drink of pus, and iron rods. May Allah-azwj Shelter us and you all from the Fire and Grace us and you friendship of the righteous, and Forgive for us and you altogether, surely He-azwj is the Forgiving, the Merciful.
إِنَّ أَحْسَنَ الْحَدِيثِ وَ أَبْلَغَ الْمَوْعِظَةِ كِتَابُ اللَّهِ ثُمَّ تَعَوَّذَ بِاللَّهِ وَ قَرَأَ سُورَةَ الْعَصْرِ
The most excellent of the Hadeeth (narration) and furthest reaching of the preaching is the Book of Allah-azwj’. Then he-asws sought Refuge with Allah-azwj and recited Surah Al Asr’.
ثُمَّ قَالَ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِمَّنْ تَسَعُهُمْ رَحْمَتُهُ وَ يَشْمَلُهُمْ عَفْوُهُ وَ رَأْفَتُهُ وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ ثُمَّ جَلَسَ يَسِيراً
Then he-asws said: ‘May Allah-azwj Make us and you from the ones His-azwj is capacious of, and His-azwj Pardon and His-azwj Kindness includes, and I-asws seek Forgiveness of Allah-azwj for me-asws and for you all!’ Then he-asws sat down for a while.
ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي دَنَا فِي عُلُوِّهِ وَ عَلَا فِي دُنُوِّهِ وَ تَوَاضَعَ كُلُّ شَيْءٍ لِجَلَالِهِ وَ اسْتَسْلَمَ كُلُّ شَيْءٍ لِعَظَمَتِهِ وَ خَضَعَ كُلُّ شَيْءٍ لِقُدْرَتِهِ مُقَصِّراً عَنْ كُنْهِ شُكْرِهِ وَ أُومِنُ بِهِ إِذْعَاناً لِرُبُوبِيَّتِهِ وَ أَسْتَعِينُهُ طَالِباً لِعِصْمَتِهِ وَ أَتَوَكَّلُ عَلَيْهِ مُفَوِّضاً إِلَيْهِ
Then he-asws said: ‘The Praise is for Allah-azwj Who is near in His-azwj Loftiness, and Exalted in His-azwj nearness, and all things humble to His-azwj Majesty, and all things submit to His-azwj Magnificence, and all things are subdued to His-azwj Power, being deficient from thanking Him-azwj, and I-asws believe in Him-azwj submitting to His-azwj Lordship-azwj, and I-asws seek His-azwj Assistance seeking His-azwj Protection, and I-asws rely upon Him-azwj, delegating (affairs) to Him-azwj.
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً أَحَداً فَرْداً صَمَداً وَتْراً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً
And I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, One God-azwj, First, Individual, Last, Single. He-azwj neither Took a female companions nor a son!
وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ الْمُصْطَفَى وَ رَسُولُهُ الْمُجْتَبَى وَ أَمِينُهُ الْمُرْتَضَى أَرْسَلَهُ بِالْحَقِّ بَشِيراً وَ نَذِيراً وَ دَاعِياً إِلَيْهِ بِإِذْنِهِ وَ سِراجاً مُنِيراً
And I testify that Muhammad-saww is His-azwj servant, the Chosen, and His-azwj Rasool-saww, the Selected, and His-azwj Trustee the Nominated. He-azwj Sent him-saww with the truth as a giver of glad tidings and a warner, and a caller to Him-azwj by His-azwj Permission and as a radiant lamp.
فَبَلَّغَ الرِّسَالَةَ وَ أَدَّى الْأَمَانَةَ وَ نَصَحَ الْأُمَّةَ وَ عَبَدَ اللَّهَ حَتَّى أَتَاهُ الْيَقِينُ فَصَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي الْأَوَّلِينَ وَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي الْآخِرِينَ وَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَوْمَ الدِّينِ-
He-azwj delivered the Message, and fulfilled the entrustment, and advised the community, and worshipped Allah-azwj until the certainty (death) came to him-saww. May Allah-azwj Send Salawaat upon him-saww and his-saww Progeny-asws among the former ones, and may Allah-azwj Send Salawaat upon him-saww and his-saww Progeny-asws among the latter ones, and may Allah-azwj Send Salawaat upon him-saww and his-saww Progeny-asws on the Day of religion (Qiyamah)!
أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ الْعَمَلِ بِطَاعَتِهِ وَ اجْتِنَابِ مَعْصِيَتِهِ فَإِنَّهُ مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ فَقَدْ فازَ فَوْزاً عَظِيماً- وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ فَقَدْ ضَلَّ ضَلالًا بَعِيداً وَ خَسِرَ خُسْراناً مُبِيناً-
I-asws advise you all, servants of Allah-azwj, with fearing Allah-azwj and working in His-azwj obedience, and shunning disobedience to Him-azwj, for the and one who fears Allah, He would Remove his evil deeds from him and Magnify the Recompense for him [65:5], and one who disobeys Allah-azwj and His-azwj Rasool-saww had strayed a far straying and incurred a manifest loss.
إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ أَفْضَلَ صَلَوَاتِكَ عَلَى أَنْبِيَائِكَ وَ أَوْلِيَائِكَ.
Surely, Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56]. O Allah-azwj! Send Salawaat upon Muhammad-saww Your-saww servant and Your-saww Rasool-saww, the best of Your-saww Salawaat upon Your-saww Prophets-as and Your-saww Guardians-asws!’’[262]
68 الْمُتَهَجِّدُ، رَوَى زَيْدُ بْنُ وَهْبٍ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ- يَوْمَ الْجُمُعَةِ فَقَالَ الْحَمْدُ لِلَّهِ الْوَلِيِّ الْحَمِيدِ الْحَكِيمِ الْمَجِيدِ الْفَعَّالِ لِمَا يُرِيدُ عَلَّامِ الْغُيُوبِ وَ سَتَّارِ الْعُيُوبِ وَ خَالِقِ الْخَلْقِ وَ مُنْزِلِ الْقَطْرِ وَ مُدَبِّرِ الْأَمْرِ وَ رَبِّ السَّمَاوَاتِ وَ الْأَرْضِ وَ الدُّنْيَا وَ الْآخِرَةِ وَارِثِ الْعَالَمِينَ وَ خَيْرِ الْفَاتِحِينَ الَّذِي مِنْ عِظَمِ شَأْنِهِ أَنَّهُ لَا شَيْءَ مِثْلُهُ
(The book) ‘Al Mutahajjid’ – It is reported by Zayd Bin Wahb who said,
‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-saww be upon him-asws, addressed on the day of Friday. He-asws said: ‘The Praise for Allah-azwj, the Guardian, the Praised, the Wise, the Glorious, and Doer of whatever He-azwj Wants, Know of the unseen, and Concealer of the faults, and Creator of the creation, and Descended of the drops (of rain), and Manager of the matters, and Lord-azwj of the skies and the earth, and the world and the Hereafter, Inheritor of the worlds, and best of the Deciders Who from the Magnificence of His-azwj Glory, there is nothing like Him-azwj!
تَوَاضَعَ كُلُّ شَيْءٍ لِعَظَمَتِهِ وَ ذَلَّ كُلُّ شَيْءٍ لِعِزَّتِهِ وَ اسْتَسْلَمَ كُلُّ شَيْءٍ لِقُدْرَتِهِ وَ قَرَّ كُلُّ شَيْءٍ قَرَارَهُ لِهَيْبَتِهِ وَ خَضَعَ كُلُّ شَيْءٍ مِنْ خَلْقِهِ لِمُلْكِهِ وَ رُبُوبِيَّتِهِ الَّذِي يُمْسِكُ السَّماءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ وَ أَنْ تَقُومَ السَّاعَةُ وَ يَحْدُثَ شَيْءٌ إِلَّا بِعِلْمِهِ
All Things humble to His-azwj Magnificence, and all things are disgraced to His-azwj Honour, and all things submit to His-azwj Power, and all things settle in their settlements to His-azwj Prestige, and all things from His-azwj humble to His-azwj Kingdom and His-azwj Lordship-azwj which Withholds the sky from falling upon the earth except by His-azwj Permission, and from the Hour being established, and from any thing to occur except with His-azwj Knowledge.
نَحْمَدُهُ عَلَى مَا كَانَ وَ نَسْتَعِينُهُ مِنْ أَمْرِنَا عَلَى مَا يَكُونُ وَ نَسْتَغْفِرُهُ وَ نَسْتَهْدِيهِ
We praise Him-azwj upon what has happened, and we seek His-azwj Assistance from our affairs upon what will be happening, and we seek His-azwj Forgiveness and we seek His-azwj Guidance!
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ مَلِكُ الْمُلُوكِ وَ سَيِّدُ السَّادَاتِ وَ جَبَّارُ السَّمَاوَاتِ وَ الْأَرْضِ- الْوَاحِدُ الْقَهَّارُ الْكَبِيرُ الْمُتَعَالِ ذُو الْجَلَالِ وَ الْإِكْرَامِ دَيَّانُ يَوْمِ الدِّينِ وَ رَبُّ آبَائِنَا الْأَوَّلِينَ
And I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, King of the kings, and Chief of the chiefs, and Subduer of the skies and the earth, the One, the Forceful, the Great, the Lofty with the Majesty and the Honour, Judge of the Day of religion (Qiyamah), and Lord-azwj of our forefathers the former ones!
وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ دَاعِياً إِلَى الْحَقِّ وَ شَاهِداً عَلَى الْخَلْقِ فَبَلَّغَ رِسَالاتِ رَبِّهِ كَمَا أَمَرَهُ لَا مُتَعَدِّياً وَ لَا مُقَصِّراً وَ جَاهَدَ فِي اللَّهِ أَعْدَاءَهُ لَا وَانِياً وَ لَا نَاكِلًا وَ نَصَحَ لَهُ فِي عِبَادِهِ صَابِراً مُحْتَسِباً
And I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. He-azwj Sent him-saww as a caller to the truth, and a witness upon the creatures. He-saww delivered Messages of his-saww Lord-azwj just as He-azwj had Commanded him-as, neither exceeding nor being deficient, and he-saww fought for the Sake of Allah-azwj against His-azwj enemies neither getting weary nor tired, and advised for Him-azwj among His-azwj servants, patiently, anticipating.
وَ قَبَضَهُ اللَّهُ إِلَيْهِ وَ قَدْ رَضِيَ عَمَلَهُ وَ تَقَبَّلَ سَعْيَهُ وَ غَفَرَ ذَنْبَهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
And Allah-azwj Captured him-saww to Him-azwj and was Satisfied with his-saww work, and Accepted his-saww striving, and Forgave his-saww (nation’s) sins. May Allah-azwj Send Salawaat upon him‑saww and his-saww Progeny-asws!
أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ اغْتِنَامِ طَاعَتِهِ مَا اسْتَطَعْتُمْ فِي هَذِهِ الْأَيَّامِ الْخَالِيَةِ الْفَانِيَةِ وَ إِعْدَادِ الْعَمَلِ الصَّالِحِ لِجَلِيلِ مَا يَشْفِي بِهِ عَلَيْكُمُ الْمَوْتُ
I-asws advise you all, servants of Allah-azwj, with fearing Allah-azwj, and take to obeying Him-azwj whatever you are capable of in these days, the vacant, the perishable, and prepare the righteous deeds, the majestic what the death will be a healing upon you due to it.
وَ آمُرُكُمْ بِالرَّفْضِ لِهَذِهِ الدُّنْيَا التَّارِكَةِ لَكُمُ الزَّائِلَةِ عَنْكُمْ وَ إِنْ لَمْ تَكُونُوا تُحِبُّونَ تَرْكَهَا وَ الْمُبْلِيَةِ لِأَجْسَادِكُمْ وَ إِنْ أَحْبَبْتُمْ تَجْدِيدَهَا فَإِنَّمَا مَثَلُكُمْ وَ مَثَلُهَا كَرَكْبٍ سَلَكُوا سَبِيلًا فَكَأَنَّهُمْ قَدْ قَطَعُوهُ وَ أَفْضَوْا إِلَى عِلْمٍ فَكَأَنَّهُمْ قَدْ بَلَغُوهُ
And I-asws am instructing you all with rejecting this world (which is) leaving you, declining from you, and even though you don’t like leaving it the decayer of your bodies, and even if you love its renewal. Rather, your example and its example is like riders travelling on a way, and it is as if they are cutting across it and ventured into knowledge. It is as if they had reached it.
وَ كَمْ عَسَى الْمُجْرِي إِلَى الْغَايَةِ أَنْ يَجْرِيَ إِلَيْهَا حَتَّى يَبْلُغَهَا وَ كَمْ عَسَى أَنْ يَكُونَ بَقَاءُ مَنْ لَهُ يَوْمٌ لَا يَعْدُوهُ وَ طَالِبٌ حَثِيثٌ مِنَ الْمَوْتِ يَحْدُوهُ
And how perhaps is the flow to the peak from flowing to it until one reaches it? And how much perhaps would be the remaining (alive) for the who has a day for him, not exceeding it, and he keeps seeking relentlessly from the death which is chasing him?
فَلَا تَنَافَسُوا فِي عِزِّ الدُّنْيَا وَ فَخْرِهَا وَ لَا تُعْجَبُوا بِزِينَتِهَا وَ نَعِيمِهَا وَ لَا تَجْزَعُوا مِنْ ضَرَّائِهَا وَ بُؤْسِهَا فَإِنَّ عِزَّ الدُّنْيَا وَ فَخْرَهَا إِلَى انْقِطَاعٍ وَ إِنَّ زِينَتَهَا وَ نَعِيمَهَا إِلَى ارْتِجَاعٍ وَ إِنَّ ضَرَّاءَهَا وَ بُؤْسَهَا إِلَى نَفَادٍ وَ كُلُّ مُدَّةٍ مِنْهَا إِلَى مُنْتَهًى وَ كُلُّ حَيٍّ فِيهَا إِلَى بِلًى
Therefore, do not compete regarding honour of the world and its pride, and do not be fascinated by its adornments and its bounties, and do not be alarmed from its harms and its hardships, for honour of the world and its pride is to the termination, and its adornments and its bounties to a reversion, and its harms and its hardship are to a depletion, and all terms from it are to an end-point, and all live in it is to decay.
أَ وَ لَيْسَ لَكُمْ فِي آثَارِ الْأَوَّلِينَ وَ فِي آبَائِكُمُ الْمَاضِينَ مُعْتَبَرٌ وَ بَصِيرَةٌ إِنْ كُنْتُمْ تَعْقِلُونَ أَ وَ لَمْ تَرَوْا إِلَى الْأَمْوَاتِ لَا يَرْجِعُونَ وَ إِلَى الْأَخْلَافِ مِنْكُمْ لَا يَخْلُدُونَ
And isn’t there a lesson for you all and insight in impacts of the former ones and in your past forefathers, if you use your intellect? And are you not looking at the dead that they are not returning and to the replacements from you that they will not be living eternally?
قَالَ اللَّهُ وَ الصِّدْقُ قَوْلُهُ- وَ حَرامٌ عَلى قَرْيَةٍ أَهْلَكْناها أَنَّهُمْ لا يَرْجِعُونَ وَ قَالَ كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ وَ إِنَّما تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيامَةِ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَ أُدْخِلَ الْجَنَّةَ فَقَدْ فازَ وَ مَا الْحَياةُ الدُّنْيا إِلَّا مَتاعُ الْغُرُورِ
Allah-azwj Said, and His-azwj Words are truthful: And it is Prohibited upon a town which We Destroyed, that they will not be returning [21:95]; and Said: Every self shall taste the death, and rather you will be paid fully your Recompense on the Day of Judgement; so the one who is removed far away from the Fire and enters the Paradise he indeed has succeeded; and what is the life of the world except for a deceptive pleasure? [3:185].
أَ وَ لَسْتُمْ تَرَوْنَ إِلَى أَهْلِ الدُّنْيَا وَ هُمْ يُصْبِحُونَ عَلَى أَحْوَالٍ شَتَّى فَمِنْ مَيِّتٍ يُبْكَى وَ مَفْجُوعٍ يُعَزَّى وَ صَرِيعٍ يَتَلَوَّى وَ آخَرَ يُبَشَّرُ وَ يُهَنَّأُ وَ مِنْ عَائِدٍ يَعُودُ وَ آخَرَ بِنَفْسِهِ يَجُودُ وَ طَالِبٍ لِلدُّنْيَا وَ الْمَوْتُ يَطْلُبُهُ وَ غَافِلٍ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ وَ عَلَى أَثَرِ الْمَاضِي مَا يَمْضِي الْبَاقِي
And aren’t you looking at people of the world and they are coming to a morning upon various situations – from a dead being cried upon, and an afflicted being consoled, and an injured squirming (in pain), and another receiving glad tidings and being congratulated, and a returning one is returning, and another is finding his (last) breath, and a seeker of the world and the death is seeking him, and a heedless one not being heedless from, and being upon the tracks of the past ones is what the remaining ones are continuing.
وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ رَبِّ السَّمَاوَاتِ السَّبْعِ وَ رَبِّ الْأَرَضِينَ السَّبْعِ وَ رَبِّ الْعَرْشِ الْعَظِيمِ الَّذِي يَبْقَى وَ يَفْنَى مَا سِوَاهُ وَ إِلَيْهِ مَوْئِلُ الْخَلْقِ وَ مَرْجِعُ الْأُمُورِ وَ هُوَ أَرْحَمُ الرَّاحِمِينَ
And the Praise is for Allah-azwj Lord-azwj of the worlds, and Lord-azwj of the seven skies, and Lord‑azwj of the seven earths, and Lord-azwj of the Magnificent Throne Who will remain alive while whatever is besides Him-azwj will perish, and to Him-azwj is destination of the creatures, and return of the matters, and He-azwj is most Merciful of the merciful ones.
إِنَّ هَذَا يَوْمٌ جَعَلَهُ اللَّهُ لَكُمْ عِيداً وَ هُوَ سَيِّدُ أَيَّامِكُمْ وَ أَفْضَلُ أَعْيَادِكُمْ وَ قَدْ أَمَرَكُمُ اللَّهُ فِي كِتَابِهِ بِالسَّعْيِ فِيهِ إِلَى ذِكْرِهِ فَلْتَعْظُمْ فِيهِ رَغْبَتُكُمْ وَ لْتَخْلُصْ نِيَّتُكُمْ وَ أَكْثِرُوا فِيهِ مِنَ التَّضَرُّعِ إِلَى اللَّهِ وَ الدُّعَاءِ وَ مَسْأَلَةِ الرَّحْمَةِ وَ الْغُفْرَانِ فَإِنَّ اللَّهَ يَسْتَجِيبُ لِكُلِّ مُؤْمِنٍ دُعَاءَهُ وَ يُورِدُ النَّارَ كُلَّ مُسْتَكْبِرٍ عَنْ عِبَادَتِهِ
This day (Friday), Allah-azwj has Made it an Eid for you all, and it is chief of your days, and most superior of your Eid(s), and Allah-azwj has Commanded you in His-azwj Book with the striving regarding it to His-azwj Zikr. Therefore, magnify your desires during it, and purify your intentions, and during it frequent from the beseeching to Allah-azwj and the supplicating, and asking for the Mercy and the Forgiveness, for Allah-azwj will Respond to every Momin of his supplication, and every one too arrogant from worshipping Him-azwj will arrive to the Fire.
وَ قَالَ اللَّهُ تَعَالَى ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي سَيَدْخُلُونَ جَهَنَّمَ داخِرِينَ وَ اعْلَمُوا أَنَّ فِيهِ سَاعَةً مُبَارَكَةً- لَا يَسْأَلُ اللَّهَ فِيهَا عَبْدٌ مُؤْمِنٌ خَيْراً إِلَّا أَعْطَاهُ اللَّهُ-
And Allah-azwj the Exalted Said: “Supplicate to Me, I will Answer you. Surely those who are too arrogant from worshipping Me would be entering Hell disgraced [40:60]; and know that during it there is a Blessed hour, a Momin servant will not ask Allah-azwj during it for (anything) good, except Allah-azwj will Give it to him.
وَ الْجُمُعَةُ وَاجِبَةٌ عَلَى كُلِّ مُؤْمِنٍ إِلَّا الصَّبِيَّ وَ الْمَرْأَةَ وَ الْعَبْدَ وَ الْمَرِيضَ غَفَرَ اللَّهُ لَنَا وَ لَكُمْ سَالِفَ ذُنُوبِنَا وَ عَصَمَنَا وَ إِيَّاكُمْ مِنِ اقْتِرَافِ الذُّنُوبِ بَقِيَّةَ أَعْمَارِنَا
And the Friday (Salat) is obligatory upon every Momin except the young, and the woman, and the slave, and the sick. May Allah-azwj Forgive for us and for you all our past sins, and Protect us and you from indulging in the sins for the remainder of our lifespans.
إِنَّ أَحْسَنَ الْحَدِيثِ وَ أَبْلَغَ الْمَوْعِظَةِ كِتَابُ اللَّهِ الْكَرِيمُ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ إِنَّ اللَّهَ هُوَ السَّمِيعُ الْعَلِيمُ
Surely the most excellent Hadeeth and furthest preaching is the Book of Allah-azwj, the Honourable. I-asws seek Refuge with Allah-azwj the Hearing, the Knowing, from the Pelted Satan‑la. Surely Allah-azwj, He-azwj is the Hearing, the Knowing’.
وَ كَانَ يَقْرَأُ قُلْ هُوَ اللَّهُ أَحَدٌ أَوْ قُلْ يَا أَيُّهَا الْكَافِرُونَ أَوْ أَلْهَاكُمُ التَّكَاثُرُ أَوِ الْعَصْرَ وَ كَانَ مِمَّا يَدُومُ عَلَيْهِ قُلْ هُوَ اللَّهُ أَحَدٌ ثُمَّ يَجْلِسُ جَلْسَةً كَلَا وَ لَا ثُمَّ يَقُومُ فَيَقُولُ
And he-asws used to recite Surah Al-Tawheed, or Surah Al-Kafiroun, or Surah Al-Takasur, or Surah Al-Asr, and it was from what he-asws was constantly upon was Surah Al-Tawheed. Then he-asws would be seated for a while, then arose saying: –
الْحَمْدُ لِلَّهِ نَحْمَدُهُ وَ نَسْتَعِينُهُ وَ نُؤْمِنُ بِهِ وَ نَتَوَكَّلُ عَلَيْهِ وَ نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ آلِهِ وَ سَلَامُهُ وَ مَغْفِرَتُهُ وَ رِضْوَانُهُ
‘The Praise is for Allah-azwj! We praise Him-azwj and seek His-azwj Assistance, and believe in Him‑azwj, and rely upon Him-azwj, and we testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. May the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, and His‑azwj Greeting, and His-azwj Forgiveness, and His-azwj Satisfaction.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ نَبِيِّكَ وَ صَفِيِّكَ صَلَاةً تَامَّةً نَامِيَةً زَاكِيَةً تَرْفَعُ بِهَا دَرَجَتَهُ وَ تُبَيِّنُ بِهَا فَضِيلَتَهُ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ وَ بَارَكْتَ عَلَى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
O Allah-azwj! Send Salawaat upon Muhammad-saww Your-azwj servant, and Your-azwj Rasool-saww, and Your-azwj Prophet-saww, and Your-azwj Elite, a complete Salawaat, Blissful, Pure, Raising his‑saww rank by it, and clarifying His-azwj merit by it; and Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww and Progeny-asws of Muhammad-saww just as You-azwj had Send and Blessed upon Ibrahim-as and progeny of Ibrahim-as, surely You-azwj are Praised, Glorified!
اللَّهُمَّ عَذِّبْ كَفَرَةَ أَهْلِ الْكِتَابِ وَ الْمُشْرِكِينَ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِكَ وَ يَجْحَدُونَ آيَاتِكَ وَ يُكَذِّبُونَ رُسُلَكَ
O Allah-azwj! Punish disbelievers (from) people of the Book, and the Polytheist, those who are hindering from Your-azwj way and are rejecting Your-azwj Signs (Verses) and belying Your-azwj Rasool-saww.
اللَّهُمَّ خَالِفْ بَيْنَ كَلِمَتِهِمْ وَ أَلْقِ الرُّعْبَ فِي قُلُوبِهِمْ وَ أَنْزِلْ عَلَيْهِمْ رِجْزَكَ وَ نَقِمَتَكَ وَ بَأْسَكَ الَّذِي لَا تَرُدُّهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ-
O Allah-azwj! Cause differing between their words, and Cast the awe into their hearts, and Send down Your-azwj pestilence upon them and Your-azwj Prowess which cannot be repelled from the criminal people.
اللَّهُمَّ انْصُرْ جُيُوشَ الْمُسْلِمِينَ وَ سَرَايَاهُمْ وَ مُرَابِطِيهِمْ حَيْثُ كَانُوا فِي مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
O Allah-azwj! Help armies of the Muslims and their battalions and their encampments, wherever they may be in the easts of the earth and its wests, surely You-azwj are Able upon all things!
اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَ الْمُسْلِمِينَ وَ الْمُسْلِمَاتِ وَ لِمَنْ هُوَ لَاحِقٌ بِهِمْ وَ اجْعَلِ التَّقْوَى زَادَهُمْ وَ الْجَنَّةَ مَآبَهُمْ وَ الْإِيمَانَ وَ الْحِكْمَةَ فِي قُلُوبِهِمْ وَ أَوْزِعْهُمْ أَنْ يَشْكُرُوا نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيْهِمْ وَ أَنْ يُوفُوا بِعَهْدِكَ الَّذِي عَاهَدْتَهُمْ عَلَيْهِ إِلَهَ الْحَقِّ وَ خَالِقَ الْخَلْقِ آمِينَ-
O Allah-azwj! Forgive for the believing men and the believing women, and the Muslim men and the Muslim women, and for the one who joins with them, and Make the piety to be their provision, and the Paradise as their destination, and the Eman and the wisdom in their hearts, and Compensate them if they were to thank for Your-azwj bounties which You-azwj have Favoured upon them, and they should fulfil Your-azwj Covenant which You-azwj have Covenanted them upon, O God-azwj of the truth, and Creator of the creation! Ameen!
إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ وَ إِيتاءِ ذِي الْقُرْبى وَ يَنْهى عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ الْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, and Forbids from the immoralities, and the evil, and the tyranny. He Advises you, perhaps you would be mindful [16:90].
اذْكُرُوا اللَّهَ فَإِنَّهُ ذَاكِرٌ لِمَنْ ذَكَرَهُ وَ سَلُوهُ رَحْمَتَهُ وَ فَضْلَهُ فَإِنَّهُ لَا يَخِيبُ عَلَيْهِ دَاعٍ مِنَ الْمُؤْمِنِينَ دَعَاهُ- رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنا عَذابَ النَّارِ.
Mention Allah-azwj, for He-azwj is a Mentioner of the one who mentions Him-azwj, and ask Him‑azwj for Mercy and His-azwj Grace, for He-azwj does not disappoint any supplicant from the Momineen of his supplication. ‘Our Lord! Grant us good in the world and good in the Hereafter, and Save us from the Punishment of the Fire [2:201]!’’[263]
69 الْمُتَهَجِّدُ، وَ جَمَالُ الْأُسْبُوعِ، وَ أَمَّا الْقُنُوتُ فِيهَا فَإِنْ صَلَّى جَمَاعَةً فَفِيهَا قُنُوتَانِ أَحَدُهُمَا فِي الرَّكْعَةِ الْأُولَى قَبْلَ الرُّكُوعِ وَ فِي الثَّانِيَةِ بَعْدَ الرُّكُوعِ وَ إِنْ صَلَّى مُنْفَرِداً فَقُنُوتٌ وَاحِدٌ وَ يُسْتَحَبُّ أَنْ يَقْنُتَ بِهَذَا الدُّعَاءِ-
(The books) ‘Al Mutahajjid’ and ‘Jamaal Al Usbou’ –
‘And as for the Qunout in it (Friday Salat), if it is prayed in congregation, there are two Qunout(s) in it – one of them being in the first Cycles before the Ruk’u, and in the second after the Ruk’u; and if it is prayed individually, it is one Qunout, and it is obligatory that one performs Qunout with this supplication: –
اللَّهُمَّ إِنِّي أَسْأَلُكَ لِي وَ لِوَالِدَيَّ وَ لِوُلْدِي وَ أَهْلِ بَيْتِي وَ إِخْوَانِي الْيَقِينَ وَ الْعَفْوَ وَ الْمُعَافَاةَ وَ الْمَغْفِرَةَ وَ الرَّحْمَةَ وَ الْعَافِيَةَ فِي الدُّنْيَا وَ الْآخِرَةِ.
‘O Allah-azwj! I ask You-azwj for me, and for my parents, and for my children, and my family members, and my brothers for the certainty, and the Pardon, and the Excusing, and the Forgiveness, and the Mercy, and the well-being in the world and the Hereafter!’’[264]
وَ رَوَى أَبُو حَمْزَةَ الثُّمَالِيُّ قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ فِي قُنُوتِ الْجُمُعَةِ كَلِمَاتِ الْفَرَجِ وَ يَقُولُ يَا اللَّهُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ صَلَاةً كَثِيرَةً طَيِّبَةً مُبَارَكَةً
And it is reported by Abu Hamza Al Sumali who said,
‘I heard Abu Ja’far-asws saying in Qunout of the Friday (Salat), words of the relief, and he-asws said: ‘O Allah-azwj Who, there isn’t anything like Him-azwj! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-asws, abundant Salawaat, goodly, Blessed!
اللَّهُمَّ أَعْطِ مُحَمَّداً وَ آلَ مُحَمَّدٍ جَمِيعَ الْخَيْرِ كُلَّهُ وَ اصْرِفْ عَنْ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الشَّرَّ كُلَّهُ
O Allah-azwj! Give Muhammad-saww and Progeny-asws of Muhammad-saww entirety of the goodness, all of it, and Turn the evil away from Muhammad-saww and Progeny-asws of Muhammad-saww, all of it!’
اللَّهُمَّ اغْفِرْ لِي وَ ارْحَمْنِي وَ تُبْ عَلَيَّ وَ عَافِنِي وَ مُنَّ عَلَيَّ بِالْجَنَّةِ طَوْلًا مِنْكَ وَ نَجِّنِي مِنَ النَّارِ وَ اغْفِرْ لِي مَا سَلَفَ مِنْ ذُنُوبِي وَ ارْزُقْنِي الْعِصْمَةَ فِيمَا بَقِيَ مِنْ عُمُرِي أَنْ أَعُودَ فِي شَيْءٍ مِنْ مَعَاصِيكَ أَبَداً حَتَّى تَتَوَفَّانِي وَ أَنْتَ عَنِّي رَاضٍ وَ أَثْبِتْ لِي عِنْدَكَ الشَّهَادَةَ ثُمَّ لَا تُحَوِّلْنِي عَنْهَا أَبَداً بِرَحْمَتِكَ
O Allah-azwj! Forgive for me, and Mercy me, and Turn to me, and Pardon me, and Confer upon me with the Paradise as Leniency from You-azwj, and Rescue me from the Fire, and Forgive for me what has passed from my sins, and Grace me the Protection in what remains from my lifespan from repeating anything from disobedience to You-azwj, ever, until You-azwj Cause me to dies while You-azwj are Satisfied with me, and Affirm the martyrdom for me with You-azwj then do not Transfer me away from it, ever, due to Your-azwj Mercy!
يَا مُقَلِّبَ الْقُلُوبِ وَ الْأَبْصَارِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ وَ طَاعَتِكَ وَ دِينِ رَسُولِكَ وَ ثَبِّتْ قَلْبِي عَلَى الْهُدَى بِرَحْمَتِكَ وَ لَا تُزِغْ قَلْبِي بَعْدَ إِذْ هَدَيْتَنِي وَ هَبْ لِي مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ.
O Turner of the hearts and the sighs! Affirm my heart upon Your-azwj religion and Your-azwj obedience, and religion of Your-azwj Rasool-saww, and Affirm my heart upon the Guidance by Your-azwj Mercy, and do not let my heart to deviate after having Guided me, and Gift to me Mercy from Yourself-azwj, surely You-azwj are the Benefactor!’’[265]
وَ رَوَى مُقَاتِلُ بْنُ مُقَاتِلٍ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ع أَيَّ شَيْءٍ تَقُولُ فِي قُنُوتِ صَلَاةِ الْجُمُعَةِ
And it is reported by Muqatil Bin Muqatil who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘Which thing are you saying in Qunout of the Friday Salat?’
قَالَ قُلْتُ مَا يَقُولُ النَّاسُ
He (the narrator) said, ‘I said, ‘What the people are saying’.
قَالَ لَا تَقُلْ كَمَا يَقُولُونَ وَ لَكِنْ قُلِ اللَّهُمَّ أَصْلِحْ عَبْدَكَ وَ خَلِيفَتَكَ بِمَا أَصْلَحْتَ بِهِ أَنْبِيَاءَكَ وَ رُسُلَكَ وَ حُفَّهُ بِمَلَائِكَتِكَ وَ أَيِّدْهُ بِرُوحِ الْقُدُسِ مِنْ عِنْدِكَ
He-asws said: ‘Do not say like what they are saying, but say, ‘O Allah-azwj! Reconcile Your-azwj servant and Your-azwj Caliph with what You-azwj had Reconcile Your-azwj Prophets-as and Your-azwj Messengers-as, and Surround him-ajfj with Your-azwj Angels, and Assist him-ajfj with the Holy Spirit from You-azwj!
وَ اسْلُكْهُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ رَصَداً يَحْفَظُونَهُ مِنْ كُلِّ سُوءٍ وَ أَبْدِلْهُ مِنْ بَعْدِ خَوْفِهِ أَمْناً يَعْبُدُكَ لَا يُشْرِكُ بِكَ شَيْئاً وَ لَا تَجْعَلْ لِأَحَدٍ مِنْ خَلْقِكَ عَلَى وَلِيِّكَ سُلْطَاناً وَ أْذَنْ لَهُ فِي جِهَادِ عَدُوِّكَ وَ عَدُوِّهِ وَ اجْعَلْنِي مِنْ أَنْصَارِهِ إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ.
And Travel him-ajfj with a guard in front of him-ajfj and behind him-ajfj protecting him-ajfj from every evil, and Assist him-ajfj with security from after his-ajfj fear. He-ajfj will worship You-azwj not associating anything with You-azwj, nor Make any authority for anyone from Your-azwj creatures upon You-azwj Guardian-ajfj Guardian-la (everywhere its la), and Permit for him-ajfj in fighting Your-azwj enemies and his-la his-ajfj enemies, and Make me to be from his-la his-ajfj helpers, surely You-azwj are Able upon all things!’’[266]
وَ رَوَى الْمُعَلَّى بْنُ خُنَيْسٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِيَكُنْ مِنْ قَوْلِكُمْ فِي قُنُوتِ الْجُمُعَةِ- اللَّهُمَّ إِنَّ عَبِيداً مِنْ عِبَادِكَ الصَّالِحِينَ قَامُوا بِكِتَابِكَ وَ سُنَّةِ نَبِيِّكَ ص فَاجْزِهِمْ عَنَّا خَيْرَ الْجَزَاءِ.
And it is reported by Al Moalla Bin Khuneys who said,
‘I heard Abu Abdullah-asws saying: ‘Let it be from your words during Qunout of the Friday (Salat), ‘O Allah-azwj! Indeed, some servants from Your-azwj righteous servants have stood with Your-azwj Book and Sunnah of Your-azwj Prophet-saww, so Recompense them on our behalf best of the Recompense’’.[267]
وَ رَوَى سُلَيْمَانُ بْنُ حَفْصٍ الْمَرْوَزِيُّ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ الرِّضَا يَعْنِي الثَّالِثَ ع قَالَ قَالَ: لَا تَقُلْ فِي صَلَاةِ الْجُمُعَةِ فِي الْقُنُوتِ وَ السَّلَامُ عَلَى الْمُرْسَلِينَ
And it is reported by Suleyman Bin Hafs Al Marouzy,
‘From Abu Al-Hassan Ali Bin Muhammad Al-Reza-asws, meaning the third-asws, he (the narrator) said, ‘He-asws said: ‘Do not say in the Friday Salat in the Qunout, ‘And the greetings be upon the Messengers-as’.
وَ قَالَ سَمِعَ عَلِيُّ بْنُ مُحَمَّدٍ الْقَاشَانِيُّ مَسَائِلَ أَبِي الْحَسَنِ الثَّالِثِ فِي سَنَةِ أَرْبَعٍ وَ ثَلَاثِينَ وَ مِائَتَيْنِ.
And he said, ‘Ali Bin Muhammad Al-Qashany heard question of Abu Al-Hassan-asws the third in the year two hundred and thirty-four’’.[268]
قَالَ الصَّدُوقُ فِي الْفَقِيهِ رُوِيَ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع الْقُنُوتُ كُلُّهُ جِهَارٌ وَ الْقَوْلُ فِي قُنُوتِ الْفَرِيضَةِ فِي الْأَيَّامِ كُلِّهَا إِلَّا فِي الْجُمُعَةِ- اللَّهُمَّ إِنِّي أَسْأَلُكَ لِي وَ لِوَالِدَيَّ إِلَى آخِرِ مَا مَرَّ.
Al Sadouq said in ‘Al Faqeeh’ – It is reported from Zurara who said,
‘Abu Ja’far-asws said: ‘The Qunout, whole of it is with loudness, and the words in Qunout are obligatory in all the days except in the Friday (Salat), ‘O Allah-azwj! I ask You-azwj for me and for my parents’ – up to end of what has passed’’.[269]
70 جَمَالُ الْأُسْبُوعِ، بِإِسْنَادِهِ عَنِ الْكُلَيْنِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْقُنُوتُ قُنُوتُ الْجُمُعَةِ فِي الرَّكْعَةِ الْأُولَى بَعْدَ الْقِرَاءَةِ تَقُولُ فِي الْقُنُوتِ
(The book) ‘Jamaak Al Usbou’ – by his chain from Al Kulayni, from Muhammad Bin Yahya, from Ahmad Bin Muhamad, from Al-Husayn Bin Saeed, from one of our companions, from Sama’at, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘The Qunout, Qunout of the Friday (Salat) is in the first Cycle after the recitation. You should say in the Qunout: –
لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ- لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ- لَا إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَاوَاتِ السَّبْعِ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ رَبُّ الْعَرْشِ الْعَظِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
‘There is no god except Allah-azwj, the Forbearing, the Benevolent! There is no god except Allah-azwj the Exalted, the Magnificent! There is no god except Allah-azwj Lord-azwj of the seven skies and whatever is in these, and whatever is between these, and Lord-azwj of the Magnificent Throne, and the Praise is for Allah-azwj Lord-azwj of the worlds!
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ كَمَا هَدَيْتَنَا بِهِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ كَمَا كَرَّمْتَنَا بِهِ
O Allah-azwj! Send Salawaat upon Muhammad-saww just as You-azwj have Guided us through him‑saww!
اللَّهُمَّ اجْعَلْنَا مِمَّنِ اخْتَرْتَهُ لِدِينِكَ وَ خَلَقْتَهُ لِجَنَّتِكَ
O Allah-azwj! Make us from the one You-azwj have Selected for Your-azwj religion, and Created for Your-azwj Paradise!
اللَّهُمَ لا تُزِغْ قُلُوبَنا بَعْدَ إِذْ هَدَيْتَنا وَ هَبْ لَنا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ.
O Allah-azwj! ‘Our Lord! Do not Let our hearts to deviate after You have Guided us aright, and Grant us Mercy from You; surely You are the Bestower [3:8]’’.[270]
71 دَعَائِمُ الْإِسْلَامِ، رَوَيْنَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنْ عَلِيٍّ أَنَّ رَسُولَ اللَّهِ ص قَالَ: أَرْبَعَةٌ يَسْتَقْبِلُونَ الْعَمَلَ الْمَرِيضُ إِذَا بَرِئَ وَ الْمُشْرِكُ إِذَا أَسْلَمَ وَ الْمُنْصَرِفُ مِنَ الْجُمُعَةِ إِيمَاناً وَ احْتِسَاباً وَ الْحَاجُ.
(The book) ‘Da’aim Al Islam’ – We are reporting,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws: ‘Rasool-Allah-saww having said: ‘Four will be resuming the deeds (prior sins forgiven) – the sick when he recovers, and the Polytheist when he becomes a Muslim, and the one dispersing from the Friday (Salat) with Eman and anticipation, and the pilgrim (of Hajj)’’.[271]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: يُوشِكُ أَحَدُكُمْ أَنْ يَتَبَدَّى حَتَّى لَا يَأْتِيَ الْمَسْجِدَ إِلَّا يَوْمَ الْجُمُعَةِ ثُمَّ يَسْتَأْخِرُ حَتَّى لَا يَأْتِيَ الْجُمُعَةَ إِلَّا مَرَّةً وَ يَدَعَهَا مَرَّةً ثُمَّ يَسْتَأْخِرُ حَتَّى لَا يَأْتِيَهَا فَيَطْبَعُ اللَّهُ عَلَى قَلْبِهِ.
And from Ali-asws having said: ‘One of you may procrastinate until he does not come to the Masjid except on the day of Friday, then he would delay until he does not come to the Friday (Salat) except sometimes, and he would leave it sometimes, then he would delay it until the does not come (at all), so Allah-azwj would Seal upon his heart’’.[272]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: صَلَاةُ الْجُمُعَةِ فَرِيضَةٌ وَ الِاجْتِمَاعُ إِلَيْهَا مَعَ الْإِمَامِ الْعَدْلِ فَرِيضَةٌ فَمَنْ تَرَكَ ثَلَاثَ جُمَعٍ عَلَى هَذَا فَقَدْ تَرَكَ ثَلَاثَ فَرَائِضَ وَ لَا يَتْرُكُ ثَلَاثَ فَرَائِضَ مِنْ غَيْرِ عِلَّةٍ وَ لَا عُذْرٍ إِلَّا مُنَافِقٌ.
And from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘The Friday Salat is an obligation and the gathering to it with the just Imam-asws is necessary. The one who neglects three times gathering upon this, so he has neglected three obligations, and no one would neglect three obligations without any (valid) reason nor excuse, except a hypocrite’’.[273]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَيْسَ عَلَى الْمُسَافِرِ جُمُعَةٌ وَ لَا جَمَاعَةٌ وَ لَا تَشْرِيقٌ إِلَّا فِي مِصْرٍ جَامِعٍ.
And from Ali-asws having said: ‘There isn’t any Friday Salat upon the traveller nor congregation nor ‘Tashreeq’ (Eid Salat-s) except in a city gathering’’.[274]
وَ عَنْ جَعْفَرٍ ع أَنَّهُ قَالَ: أَتَى رَسُولُ اللَّهِ ص بِخَمْسٍ وَ ثَلَاثِينَ صَلَاةً فِي كُلِّ سَبْعَةِ أَيَّامٍ مِنْهَا صَلَاةٌ لَا يَسَعُ أَحَداً أَنْ يَتَخَلَّفَ عَنْهَا إِلَّا خَمْسَةٌ الْمَرْأَةُ وَ الصَّبِيُّ وَ الْمُسَافِرُ وَ الْمَرِيضُ وَ الْمَمْلُوكُ يَعْنِي صَلَاةَ الْجُمُعَةِ مَعَ الْإِمَامِ الْعَدْلِ.
And from Ja’far-asws having said: ‘Rasool-Allah-saww came with thirty-five Salat(s) in every seven days. From these it a Salat, there is no leeway for anyone that he stays behind from it except five – the woman, and the child, and the traveller, and the sick, and the slave – meaning the Friday Salat with the just Imam-asws’’.[275]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: إِذَا شَهِدَتِ الْمَرْأَةُ وَ الْعَبْدُ الْجُمُعَةَ أَجْزَأَتْ عَنْهُمَا مِنْ صَلَاةِ الظُّهْرِ.
And from Ali-asws having said: ‘When woman and the slave attend the Friday (Salat), it would suffice from them from (having to pray) Al-Zohr Salat’’.[276]
وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: تَجِبُ الْجُمُعَةُ عَلَى مَنْ كَانَ مِنْهَا عَلَى فَرْسَخَيْنِ إِذَا كَانَ الْإِمَامُ عَدْلًا.
And from Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘The Friday Salat is obligated upon the one who were to be upon two Farsakh(s) (distance), when there were to be a Just Imam‑asws’’.[277]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: يُجَمِّعُ الْقَوْمُ يَوْمَ الْجُمُعَةِ إِذَا كَانُوا خَمْسَةً فَصَاعِداً وَ إِنْ كَانُوا أَقَلَّ مِنْ خَمْسَةٍ لَمْ يُجَمِّعُوا.
And from Ja’far-asws Bin Muhammad-asws having said: ‘The people should gather on the day of Friday when they were five and more, and if they were less than five, they should not gather’’.[278]
وَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: التَّهْجِيرُ إِلَى الْجُمُعَةِ حَجُّ فُقَرَاءِ أُمَّتِي.
And from Rasool-Allah-saww having said: ‘The fleeing to the Friday Salat is Hajj of poor ones of my-saww community’’.[279]
وَ عَنْ عَلِيٍّ ع أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا نُودِيَ لِلصَّلاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلى ذِكْرِ اللَّهِ قَالَ لَيْسَ السَّعْيُ الِاشْتِدَادَ وَ لَكِنْ يَمْشُونَ إِلَيْهَا مَشْياً.
And from Ali-asws having been asked about Words of Allah-azwj Mighty and Majestic: O you those who believe! When there is a call for the Salat on the day of Friday, then hasten to the Zikr of Allah [62:9], he-asws said: ‘The hastening isn’t the intensely rushing, but walking to it a (moderate) walk’’.[280]
وَ عَنْهُ ع أَنَّهُ كَانَ يَمْشِي إِلَى الْجُمُعَةِ حَافِياً تَعْظِيماً لَهَا وَ يُعَلِّقُ نَعْلَيْهِ بِيَدِهِ الْيُسْرَى وَ يَقُولُ إِنَّهُ مَوْطِنٌ لِلَّهِ وَ هَذَا مِنْهُ ع تَوَاضُعٌ لِلَّهِ جَلَّ وَ عَزَّ- لَا عَلَى أَنَّ ذَلِكَ شَيْءٌ يَجِبُ وَ لَا يُجْزِي غَيْرُهُ وَ لَا بَأْسَ بِالانْتِعَالِ وَ الرُّكُوبِ إِلَى الْجُمُعَةِ.
And from him-asws, he-asws used to walk to the Friday (Salat) barefooted in reverence for it, and he-asws held his-asws slippers in his-asws left hand, and he-asws said: ‘This is a place for Allah-azwj’, and this from him-asws is humbling to Allah-azwj Majestic and Mighty, not based upon that it is an obligatory thing and nothing else is allowed, and there is no problem with wearing the slippers and riding to the Friday Salat’’.[281]
وَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ كَانَ يَشْهَدُ الْجُمُعَةَ مَعَ أَئِمَّةِ الْجَوْرِ تَقِيَّةً وَ لَا يَعْتَدُّ بِهَا وَ يُصَلِّي الظُّهْرَ لِنَفْسِهِ.
And from Ali-asws Bin Al-Husayn-asws, he-asws was attending the Friday (Salat) with the tyrannical leaders out of Taqiyyah (dissimulation), and did not count with it (as valid), and he-asws would Al-Zohr for himself-asws’’.[282]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَا جُمُعَةَ إِلَّا مَعَ إِمَامٍ عَدْلٍ تَقِيٍ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘There is no Friday (Salat) except with a Just Imam-asws, pious’’.[283]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَا يَصْلُحُ الْحُكْمُ وَ لَا الْحُدُودُ وَ لَا الْجُمُعَةُ إِلَّا بِإِمَامٍ عَدْلٍ.
And from Ali-asws having said: ‘Neither the judgment, nor the legal penalty, nor the Friday (Salat) correct except with a just Imam-asws’’.[284]
وَ عَنْهُ ع أَنَّهُ قَالَ: النَّاسُ فِي إِتْيَانِ الْجُمُعَةِ ثَلَاثَةُ رِجَالٍ رَجُلٌ حَضَرَ الْجُمُعَةَ لِلَّغْوِ وَ الْمِرَاءِ فَذَلِكَ حَظُّهُ مِنْهَا
And from him-asws having said: ‘The people in coming to the Friday (Salat) are based upon three men – a man who attends the Friday (Salat) for the vanity and the showing off, so that is his share from it.
وَ رَجُلٌ جَاءَ وَ الْإِمَامُ يَخْطُبُ فَصَلَّى فَإِنْ شَاءَ اللَّهُ أَعْطَاهُ وَ إِنْ شَاءَ حَرَمَهُ
And a man coming while the prayer leader is addressing, so he prays Salat. If Allah-azwj Desires, He-azwj will Give him, and He-azwj Desires, He-azwj will Deprive him.
وَ رَجُلٌ حَضَرَ قَبْلَ خُرُوجِ الْإِمَامِ فَصَلَّى مَا قَضَى لَهُ ثُمَّ جَلَسَ فِي إِنْصَاتٍ وَ سُكُونٍ حَتَّى خَرَجَ الْإِمَامُ إِلَى أَنْ قُضِيَتْ فَهِيَ كَفَّارَةٌ لِمَا بَيْنَهَا وَ بَيْنَ الْجُمُعَةِ الَّتِي تَلِيهَا وَ زِيَادَةُ ثَلَاثَةِ أَيَّامٍ وَ ذَلِكَ لِأَنَّ اللَّهَ يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها.
And a man attending before the prayer leader comes out, so he prays what he has to make up for, then he sits for listening and is calm until the prayer leader comes out, up to he fulfils. It will be an atonement for what is between it and the next Friday, and additional three days, and that is because Allah-azwj Says: One who comes with the good deed, then for him would be ten the likes of it, [6:160]’’.[285]
وَ عَنْهُ ع أَنَّهُ قَالَ: لَأَنْ أَجْلِسَ عَنِ الْجُمُعَةِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْعُدَ حَتَّى إِذَا جَلَسَ الْإِمَامُ جِئْتُ أَتَخَطَّى رِقَابَ النَّاسِ.
And from him-asws having said: ‘If I-asws were to sit back from praying the Friday (Salat) it would be more beloved to me-asws than to come late until the prayer leader has sat down, coming and stepping necks of the people (to move forward by disturbing them)’’.[286]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: إِذَا قَامَ الْإِمَامُ يَخْطُبُ فَقَدْ وَجَبَ عَلَى النَّاسِ الصَّمْتُ.
And from Ja’far Bin Muhammad-asws having said: ‘When the prayer leader stands to address, the silence is obligated upon the people’’.[287]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَا كَلَامَ وَ الْإِمَامُ يَخْطُبُ وَ لَا الِالْتِفَاتُ إِلَّا بِمَا يَحِلُّ فِي الصَّلَاةِ.
And from Ali-asws having said: ‘There should be no talking while the prayer leader is addressing, nor the turning around except with what is Permissible during the Salat’’.[288]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَا كَلَامَ حَتَّى يَفْرُغَ الْإِمَامُ مِنَ الْخُطْبَةِ فَإِذَا فَرَغَ مِنْهَا فَتَكَلَّمْ مَا بَيْنَكَ وَ بَيْنَ افْتِتَاحِ الصَّلَاةِ إِنْ شِئْتَ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘There should be no talking until the prayer leader is free from the sermon. When he is free from it, then speak if you like in what is between you and beginning of the Salat’’.[289]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: يَسْتَقْبِلُ النَّاسُ الْإِمَامَ عِنْدَ الْخُطْبَةِ بِوُجُوهِهِمْ وَ يُصْغُونَ إِلَيْهِ.
And from Ali-asws having said: ‘The people should face the prayer leader at the sermon with their faces and listen to him’’.[290]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: إِنَّمَا جُعِلَتِ الْخُطْبَةُ عِوَضاً مِنَ الرَّكْعَتَيْنِ اللَّتَيْنِ أُسْقِطَتَا مِنْ صَلَاةِ الظُّهْرِ فَهِيَ كَالصَّلَاةِ لَا يَحِلُّ فِيهَا إِلَّا مَا يَحِلُّ فِي الصَّلَاةِ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘But rather the sermon has been made instead of the two Cycles, those which have been dropped from Al-Zohr Salat, so it is like the Salat. It is not Permissible during it except what is Permissible during the Salat’’.[291]
وَ عَنْهُ ع أَنَّهُ قَالَ: يُبْدَأُ بِالْخُطْبَةِ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلَاةِ وَ إِذَا صَعِدَ الْإِمَامُ جَلَسَ وَ أَذَّنَ الْمُؤَذِّنُونَ بَيْنَ يَدَيْهِ فَإِذَا فَرَغُوا مِنَ الْأَذَانِ قَامَ فَخَطَبَ وَ وَعَظَ ثُمَّ جَلَسَ جَلْسَةً خَفِيفَةً
And from him-asws having said: ‘He (prayer leader) should begin the sermon on the day of Friday before the Salat, and when the prayer leader ascends (the pulpit) and sits, the Muezzin should proclaim the Azaan in front of him. When they are free from the Azaan, he should stand and address and preach, then be seated a light sitting.
ثُمَّ قَامَ فَخَطَبَ خُطْبَةً أُخْرَى يَدْعُو فِيهَا ثُمَّ أَقَامَ الْمُؤَذِّنُونَ الصَّلَاةَ وَ نَزَلَ يُصَلِّي الْجُمُعَةَ رَكْعَتَيْنِ يَجْهَرُ فِيهِمَا بِالْقِرَاءَةِ.
Then he should stand and address again supplicating in it. Then the Muezzins should proclaim the Iqama of the Salat and he should descend and pray the Friday Salat of two Cycles, be loud in these with the recitation’’.[292]
وَ عَنْ عَلِيٍّ ع أَنَّهُ كَانَ إِذَا صَعِدَ الْمِنْبَرَ سَلَّمَ عَلَى النَّاسِ.
And from Ali-asws, whenever he-asws ascended the pulpit, greeted unto the people’’.[293]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: وَ يَنْبَغِي لِلْإِمَامِ يَوْمَ الْجُمُعَةِ أَنْ يَتَطَيَّبَ وَ يَلْبَسَ أَحْسَنَ ثِيَابِهِ وَ يَتَعَمَّمَ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘And it is befitting for the prayer leader on the day of Friday that he applies perfume and wears best of his clothes and a turban’’.[294]
وَ عَنْهُ ع السُّنَّةُ أَنْ يُقْرَأَ فِي أَوَّلِ رَكْعَةِ يَوْمِ الْجُمُعَةِ بِسُورَةِ الْجُمُعَةِ وَ الثَّانِيَةِ بِسُورَةِ الْمُنَافِقِينَ.
And from him-asws: ‘The Sunnah is that he should recite in the first Cycle on the day of Friday with Surah Al-Jummah, and the second with Surah Al-Munafiqeen’’.[295]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مَنْ أَدْرَكَ رَكْعَةً مِنْ صَلَاةِ الْجُمُعَةِ يُضِيفُ إِلَيْهَا رَكْعَةً أُخْرَى بَعْدَ انْصِرَافِ الْإِمَامِ وَ إِنْ فَاتَهُ رَكْعَتَانِ مَعاً صَلَّى وَحْدَهُ الظُّهْرَ أَرْبَعاً.
And from Ja’far-asws Bin Muhammad-asws having said: ‘One who attains one Cycle from the Friday Salat, should add another Cycle to it after the prayer leader has finished, and if he misses out two Cycles together, he should pray Al-Zohr alone of four (Cycles)’’.[296]
72 الْهِدَايَةُ، فَرَضَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ خَمْساً وَ ثَلَاثِينَ صَلَاةً وَاحِدَةٌ فَرَضَهَا اللَّهُ عَزَّ وَ جَلَّ فِي جَمَاعَةٍ وَ هُوَ الْجُمُعَةُ وَ وَضَعَهَا عَنْ تِسْعَةٍ عَنِ الصَّغِيرِ وَ الْكَبِيرِ وَ الْمَجْنُونِ وَ الْمُسَافِرِ وَ الْعَبْدِ وَ الْمَرْأَةِ وَ الْمَرِيضِ وَ الْأَعْمَى وَ مَنْ كَانَ عَلَى رَأْسِ فَرْسَخَيْنِ
(The book) ‘Al Hidaya’ –
‘Allah-azwj Mighty and Majestic has Obligated, from the Friday to the Friday, thirty-five Salat(s). One Salat Allah-azwj Mighty and Majestic has Obligated in congregation, and it is the Friday (Salat) and Dropped it from nine (individuals) – the young, and the old, and the insane, and the traveller, and the slave, and the woman, and the sick, and the blind, and one who was on top (over) two Farsakh(s).
وَ الْقِرَاءَةُ فِيهَا جِهَارٌ وَ الْغُسْلُ فِيهَا وَاجِبٌ وَ عَلَى الْإِمَامِ فِيهَا قُنُوتَانِ قُنُوتٌ فِي الرَّكْعَةِ الْأُولَى قَبْلَ الرُّكُوعِ وَ فِي الثَّانِيَةِ بَعْدَ الرُّكُوعِ وَ مَنْ صَلَّاهَا وَحْدَهُ فَلْيُصَلِّهَا أَرْبَعاً كَصَلَاةِ الظُّهْرِ فِي سَائِرِ الْأَيَّامِ
And the recitation in it is aloud, and the washing (bathing) in it is obligatory, and in it (the Salat) to Qunout(s) are upon the prayer leader – a Qunout in the first Cycle before the Ruk’u and in the second after the Ruk’u; and the one who prays it alone, let him pray it like Al-Zohr Salat during rest of the days.
وَ إِذَا اجْتَمَعَ يَوْمَ الْجُمُعَةِ سَبْعَةٌ وَ لَمْ يَخَافُوا أَمَّهُمْ بَعْضُهُمْ وَ خَطَبَهُمْ وَ الْخُطْبَةُ بَعْدَ الصَّلَاةِ لِأَنَّ الْخُطْبَتَيْنِ مَكَانَ الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ
And when seven (people) gather on the day of Friday and they are not fearing, one of them should lead them, and address them; and the sermon is after the Salat because the two sermons are in place of the last two Cycles.
وَ أَوَّلُ مَنْ خَطَبَ قَبْلَ الصَّلَاةِ عُثْمَانُ لِأَنَّهُ لَمَّا أَحْدَثَ مَا أَحْدَثَ لَمْ يَكُنْ يَقِفُ النَّاسُ عَلَى خُطْبَتِهِ فَلِهَذَا قَدَّمَهَا وَ السَّبْعَةُ الَّذِينَ ذَكَرْنَاهُمْ هُمُ الْإِمَامُ وَ الْمُؤَذِّنُ وَ الْقَاضِي وَ الْمُدَّعِي وَ الْمُدَّعَى عَلَيْهِ وَ الشَّاهِدَانِ.
And the first one to address before the Salat was Usman because when he had innovated what he innovated, the people were not pausing upon his sermon. For this reason, he brought these (sermons) forward; and the seven we-asws have mentioned, they are the prayer leader, and the Muezzin, and the judge, and the claimant, and the defendant, and the two witnesses’’.[297]
73 مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنْ كِتَابِ الْمَحَاسِنِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِتْيَانُ الْجُمُعَةِ زِيَارَةٌ وَ جَمَالٌ
(The book) ‘Mishkat Al Anwaar’ – copying from the book ‘Al Mahasin’ who said,
‘Amir Al-Momineen-asws said: ‘Going to the Friday (Salat) is visitation (Ziyarat) and beauty’.
قِيلَ لَهُ وَ مَا الْجَمَالُ
It was said to him-asws, ‘And what is the beauty?’
قَالَ قضوا [اقْضُوا] الْفَرِيضَةَ وَ تَزَاوَرُوا.
He-asws said: ‘Fulfil the obligation and visit each other’’.[298]
وَ قَالَ ع لَكُمْ فِي تَزَاوُرِكُمْ مِثْلُ أَجْرِ الحَاجِّينَ.
And he-asws said: ‘For you all in your visiting each other is like the Rewards of the Hajj pilgrims’’.[299]
74 دَعَائِمُ الْإِسْلَامِ، رَوَيْنَا عَنْ أَهْلِ الْبَيْتِ ع فِي قُنُوتِ الْجُمُعَةِ وُجُوهاً وَ كُلُّهَا حَسَنٌ مِنْهَا أَنْ يَقْنُتَ بَعْدَ الْفَرَاغِ مِنْ قِرَاءَةِ سُورَةِ الْمُنَافِقِينَ فِي الرَّكْعَةِ الثَّانِيَةِ قَبْلَ أَنْ يَرْكَعَ فَيَقُولُ
(The book) ‘Da’aim Al Islam’ –
‘We are reporting from People-asws of the Household regarding Qunout of the Friday (Salat) has aspects, and all of these are good. From these is if one performs Qunout after being free from reciting Surah Al Munafiqeen in the second Cycle before he does Ruk’u, so he says: –
لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ- لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ سُبْحَانَ اللَّهِ رَبِّ السَّمَاوَاتِ السَّبْعِ وَ رَبِّ الْأَرَضِينَ السَّبْعِ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ رَبِّ الْعَرْشِ الْعَظِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
‘There is no god except Allah-azwj the Forbearing, the Benevolent! There is no god except Allah‑azwj the Magnificent! Glory be to Allah-azwj Lord-azwj of the seven skies, and Lord-azwj of the seven earths and whatever is within these, and whatever is between these, and Lord-azwj of the Magnificent Throne, and the Praise is for Allah-azwj Lord-azwj of the worlds!
يَا اللَّهُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَلَى أَئِمَّةِ الْمُؤْمِنِينَ
O Allah-azwj, the One-azwj Who, there isn’t anything like Him-azwj! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww, and upon Imams-asws of the Momineen!
اللَّهُمَّ ثَبِّتْ قَلْبِي عَلَى دِينِكَ وَ دِينِ نَبِيِّكَ وَ لَا تُزِغْ قَلْبِي بَعْدَ إِذْ هَدَيْتَنِي وَ هَبْ لِي مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ
O Allah-azwj! Affirm my heart upon Your-azwj religion and religion of Your-azwj Prophet-saww, and do not let my heart to deviate after having Guided me, and Grant Mercy to me from Yourself‑azwj, surely You-azwj are the Benefactor!
اللَّهُمَّ اجْعَلْنِي مِمَّنْ خَلَقْتَهُ لِجَنَّتِكَ وَ اخْتَرْتَهُ لِدِينِكَ وَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا أَنْتَ أَهْلُهُ وَ هُمْ بِكَ أَهْلُهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ.
O Allah-azwj! Make me from the one You-azwj Created for Your-azwj Paradise and Selected for Your-azwj religion; and Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww like what You-azwj are rightful of, and they-asws are its rightful with You-azwj! May the Salawaat of Allah-azwj be upon them all!’’[300]
75 فَضَائِلُ الْأَشْهُرِ الثَّلَاثَةِ، لِلصَّدُوقِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الرِّضَا عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَنْ أَدْرَكَ شَهْرَ رَمَضَانَ فَلَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ اللَّهُ وَ مَنْ أَدْرَكَ لَيْلَةَ الْقَدْرِ فَلَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ اللَّهُ
(The book) ‘Fazaail Al Ashhar Al Salasa’ of Al Sadouq – from Muhammad Bin Ibrahim Bin Is’haq, from Ahmad Bin Muhammad Al Kufi, from Ali Bin Al-Hassan Bin Fazzal, from his father,
‘From Abu Al-Hassan Al-Reza-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘One who comes across a month of Ramazan but (his sins) are not Forgiven for him, Allah-azwj has Distanced him; and one who comes across Laylat Al Qadr but (his sins) are not Forgiven for him, Allah-azwj has Distanced him.
وَ مَنْ حَضَرَ الْجُمُعَةَ مَعَ الْمُسْلِمِينَ فَلَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ اللَّهُ وَ مَنْ أَدْرَكَ وَالِدَيْهِ أَوْ أَحَدَهُمَا فَلَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ اللَّهُ وَ مَنْ ذُكِرْتُ عِنْدَهُ فَصَلَّى عَلَيَّ فَلَمْ يُغْفَرْ لَهُ فَأَبْعَدَهُ اللَّهُ الْخَبَرَ.
And one who attends the Friday (Salat) with the Muslims but (his sins) are not Forgiven for him, Allah-azwj has Distanced him; and the one who comes across his parents or one of them, but (his sins) are not Forgiven for him, Allah-azwj has Distance him; and the one I-saww am mentioned in his presence, so he sends Salawaat upon me-saww, but (his sins) are not Forgiven for him, Allah-azwj has Distanced him’ – the Hadeeth’’.[301]
76 أَقُولُ وَجَدْتُ فِي أَصْلٍ قَدِيمٍ مِنْ أُصُولِ أَصْحَابِنَا فِي الدُّعَاءِ رَوَى حَمَّادُ بْنُ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْقُنُوتُ فِي آخِرِ كُلِّ صَلَاةٍ إِلَّا فِي يَوْمِ الْجُمُعَةِ
I (Majlisi) am saying, ‘I found in an ancient original of our companions regarding the supplication, ‘It is reported by Hammad Bin Usman, from Zurara,
‘From Abu Abdullah-asws having said: ‘The Qunout is in the end of every Salat except during the day of Friday’.
قَالَ وَ رُوِيَ عَنِ النَّبِيِّ ص النَّهْيُ عَنِ الِاحْتِبَاءِ يَوْمَ الْجُمُعَةِ وَ الْإِمَامُ يَخْطُبُ
He said, ‘And it is reported from the Prophet-saww, the prohibition from the reclining on the day of Friday while the prayer leader is addressing’.
قَالَ وَ تَقُولُ فِي الْقُنُوتِ بَعْدَ كَلِمَاتِ الْفَرَجِ- اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ صَلَاةً كَثِيرَةً زَاكِيَةً طَيِّبَةً مُبَارَكَةً مُتَقَبَّلَةً رَبِّ اغْفِرْ لِي وَ ارْحَمْنِي وَ قِنِي عَذَابَ النَّارِ
He said, ‘And you should be saying in the Qunout after words of the relief, ‘O Allah-azwj! Send Salawaat upon Muhammad-saww and his-saww Progeny-asws, abundant Salawaat, pure, good, Blessed, Accepted. Lord-azwj, Forgive (sins) for me and Mercy me and Save me from Punishment of the Fire!
يَا مُقَلِّبَ الْقُلُوبِ وَ الْأَبْصَارِ ثَبِّتْ قَلْبِي عَلَى طَاعَتِكَ وَ اجْعَلْنِي مِمَّنْ تَرْضَى بِهِ لِدِينِكَ وَ لَا تُزِغْ قَلْبِي بَعْدَ إِذْ هَدَيْتَنِي وَ هَبْ لِي مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ.
O Turner of the hearts and the sights! Affirm my heart upon obedience to You-azwj and Make me from the ones You-azwj are Satisfied with for Your-azwj religion, and do not let my heart deviate when You-azwj have Guided me, and Grant Mercy to me from Yourself-azwj, surely You‑azwj are the Benefactor!’’[302]
[1] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 1
[2] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 2
[3] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 3
[4] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 4
[5] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 5
[6] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 6 a
[7] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 6 b
[8] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 6 c
[9] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 7 a
[10] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 7 b
[11] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 7 c
[12] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 8 a
[13] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 8 b
[14] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 8 c
[15] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 9
[16] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 10
[17] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 11
[18] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 12 a
[19] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 12 b
[20] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 13 a
[21] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 13 b
[22] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 13 c
[23] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 14
[24] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 15 a
[25] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 15 b
[26] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 15 c
[27] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 15 d
[28] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 15 e
[29] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 15 f
[30] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 15 g
[31] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 16 a
[32] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 16 b
[33] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 17 a
[34] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 17 b
[35] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 18
[36] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 19
[37] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 20
[38] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 21
[39] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 22
[40] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 23
[41] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 24
[42] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 25
[43] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 26
[44] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 27
[45] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 28
[46] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 29
[47] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 30
[48] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 31 a
[49] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 31 b
[50] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 32
[51] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 33
[52] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 34 a
[53] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 34 b
[54] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 35
[55] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 36
[56] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 37
[57] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 38
[58] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 39
[59] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 40
[60] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 a
[61] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 b
[62] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 c
[63] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 d
[64] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 e
[65] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 f
[66] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 g
[67] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 h
[68] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 i
[69] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 j
[70] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 k
[71] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 l
[72] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 m
[73] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 n
[74] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 o
[75] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 p
[76] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 41 q
[77] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 42
[78] Bihar Al-Anwaar V 86 – The Book Salat – Ch 91 H 43
[79] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 1 a
[80] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 1 b
[81] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 1 c
[82] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 1 d
[83] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 2 a
[84] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 2 b
[85] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 2 c
[86] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 2 d
[87] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 3 a
[88] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 3 b
[89] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 3 c
[90] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 4 a
[91] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 4 b
[92] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 4 c
[93] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 4 d
[94] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 4 e
[95] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 4 f
[96] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 4 g
[97] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 5 a
[98] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 6 a
[99] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 6 b
[100] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 7 a
[101] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 7 b
[102] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 8
[103] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 9
[104] Bihar Al-Anwaar V 86 – The Book Salat – Ch 92 H 10
[105] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 1
[106] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 2 a
[107] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 2 b
[108] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 2 c
[109] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 3
[110] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 4
[111] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 5
[112] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 6 a
[113] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 6 b
[114] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 7
[115] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 8
[116] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 9
[117] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 10 a
[118] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 10 b
[119] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 10 c
[120] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 10 d
[121] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 10 e
[122] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 10 f
[123] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 11
[124] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 12 a
[125] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 12 b
[126] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 12 c
[127] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 12 d
[128] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 12 e
[129] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 13
[130] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 14
[131] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 15 a
[132] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 15 b
[133] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 15 c
[134] Bihar Al-Anwaar V 86 – The Book Salat – Ch 93 H 15 d
[135] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 1 a
[136] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 1 b
[137] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 1 c
[138] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 2
[139] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 3 a
[140] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 3 b
[141] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 3 c
[142] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 4 a
[143] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 4 b
[144] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 4 c
[145] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 5 a
[146] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 5 b
[147] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 5 c
[148] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 5 d
[149] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 5 e
[150] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 6
[151] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 7
[152] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 8
[153] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 9
[154] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 10 a
[155] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 10 b
[156] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 11 a
[157] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 11 b
[158] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 12
[159] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 13
[160] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 14
[161] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 15
[162] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 16
[163] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 17
[164] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 18 a
[165] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 18 b
[166] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 19
[167] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 20 a
[168] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 20 b
[169] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 21 a
[170] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 21 b
[171] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 22
[172] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 23
[173] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 24 a
[174] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 24 b
[175] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 25
[176] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 26
[177] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 27
[178] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 28
[179] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 29
[180] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 30
[181] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 31
[182] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 32
[183] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 33 a
[184] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 33 b
[185] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 34
[186] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 35
[187] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 36
[188] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 37
[189] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 38
[190] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 39
[191] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 40
[192] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 41
[193] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 42
[194] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 43
[195] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 44 a
[196] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 44 b
[197] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 44 c
[198] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 44 d
[199] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 44 e
[200] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 44 f
[201] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 44 g
[202] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 44 h
[203] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 44 i
[204] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 45 a
[205] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 45 b
[206] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 46
[207] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 47
[208] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 48 a
[209] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 48 b
[210] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 49
[211] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 50
[212] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 51
[213] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 52
[214] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 53 a
[215] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 53 b
[216] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 53 c
[217] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 53 d
[218] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 53 e
[219] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 53 f
[220] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 54 a
[221] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 54 b
[222] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 54 c
[223] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 54 d
[224] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 55 a
[225] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 55 b
[226] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 55 c
[227] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 56
[228] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 1
[229] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 2
[230] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 3
[231] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 4
[232] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 5
[233] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 6
[234] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 7
[235] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 8
[236] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 9
[237] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 10
[238] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 11
[239] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 12
[240] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 13
[241] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 14
[242] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 15
[243] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 16
[244] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 17
[245] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 18
[246] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 19
[247] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 20
[248] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 57 / 21
[249] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 58
[250] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 59
[251] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 60
[252] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 61
[253] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 62 a
[254] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 62 b
[255] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 62 c
[256] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 62 d
[257] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 62 e
[258] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 63
[259] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 64
[260] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 65
[261] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 66
[262] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 67
[263] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 68
[264] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 69 a
[265] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 69 b
[266] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 69 c
[267] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 69 d
[268] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 69 e
[269] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 69 f
[270] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 70
[271] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 1
[272] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 2
[273] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 3
[274] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 4
[275] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 5
[276] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 6
[277] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 7
[278] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 8
[279] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 9
[280] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 10
[281] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 11
[282] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 12
[283] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 13
[284] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 14
[285] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 15
[286] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 16
[287] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 17
[288] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 18
[289] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 19
[290] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 20
[291] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 21
[292] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 22
[293] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 23
[294] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 24
[295] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 25
[296] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 71 / 26
[297] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 72
[298] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 73 a
[299] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 73 b
[300] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 74
[301] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 75
[302] Bihar Al-Anwaar V 86 – The Book Salat – Ch 94 H 76