 The Cleansing Quality of Water

The Quantity of Water that Always Remains Clean

The Case of a Small Quantity of Water, the Water with a Dead Body in it and its use by a Man to Wash His Dirty Hand in it

The Case of a Well and Things that May Fall in It (Fatwa best explains Ahadith 2-12 as well as the following chapter.)

A Well near a Cesspool

Taking Wudu’ With Water from Which Animals, Beasts and Birds Have Drunk

Taking Wudu’ with the Water from Which a Woman during Her Hayd (menses), People After Having Carnal Relations, a Jew, a Christian or a Person Hostile toward ’A’immah Has Drunk (Fatwa best explains Ahadith 4-6 of this chapter.)

A Man Places His Hand in the Water before Washing, the Limit of Washing Hands Because of Carnal Relations, Urination, Feces and Sleeping

Mixing of Rain Water with Urine, with Water Used for Taking Ghusl (bath) Because of Carnal Relations, Touching of One’s Cloth with Water Used for Washing Because of Urine

Water of Bath Houses and Water Heated by the Sun’s Rays

Places Not Desirable to Use as a Lavatory

Expressions to Say When Entering a Lavatory and When Coming Out

Draining Urine, Washing and If One Does Not Find Water

The Quantity of Water Required for Wudu’, Showers and One Who Is Excessive in the Use of Water for Wudu’

Brushing One’s Teeth

Rinsing One’s Mouth and Nostrils

Description of Wudu’

The Area of the Face and Hands to be Washed for Wudu’

Wiping of Head and Feet

Wiping Over the Shoes

Bandages and Wounds

Facing Doubts about Wudu’ Forgetting or Mixing Proper Order

Matters that Invalidate or Do not Invalidate Wudu’

One’s Stepping over Feces or Other Such Things

Certain Fluid, Which Is Other than Urine and Semen

Kinds of Ghusl (bath)

Matters Covered by Ghusl (bath)

Necessity of Ghusl (bath) on Friday

Description of Ghusl (bath), Wudu’ Before or Thereafter and a Man’s Ghusl (bath) in an Improper Place, Expressions to Say During Taking Ghusl (bath) and Moving a Ring During Ghusl (bath)

Reason Necessitating Ghusl (bath) for Men and Women

Wet Dreams of Men and Women

Finding Fluid Coming Out after Ghusl (bath)

One after Carnal Relations Eats, Drinks, Reads, Enters a Masjid, Dyes Hair, Uses Fragrance and So On

One after Carnal Relation Sweats in His Clothes, Clothes Touch His Wet Body

Semen or Al-Madhiy Comes in Contact with One’s Clothes or Body

Urine Comes in Contact with One’s Clothes or Body

Urine of Animals and Their Dung

Clothes Come in Contact with Blood and Pus

Dogs Touching Clothes, Body and So On

Description of Tayammum

When Tayammum Is Necessary and Finding Water Thereafter

One’s having Little Water on a Journey but Is Afraid of Facing Thirst

One’s Experiencing Carnal Relations and Having Only Ice

Taking Tayammum with Clay

Bandages, Injuries, One’s Suffering from Smallpox and or Experiencing Carnal Relations

Rare Ahadith about Wudu’

Chapters on Hayd (menses)

Minimum and Maximum Duration of Hayd

Women’s Experiencing Hayd After or Before Their Date of Hayd

Women Observe Yellowish Blood Before or After Hayd (menses)

First Time Hayd (menses)

Examining if Hayd (menses) has Ended or Not

Taking Ghusl (bath) Because of Hayd and the Kind of Water Needed

Women Find Blood after Sexual Relation

Comprehensive Instructions About Hayd (menses) and Istihadah (irregular menses)

Signs for Differentiating Between Blood of Hayd and Istihadah

Differentiating Among Blood of Hayd, Virginity or a Wound

Pregnant Woman Finds Blood

Blood Because of Childbirth

Blood Discharge after a Woman’s Experiencing Discharge-Free Period after Childbirth and Blood Discharge before Birth or after Childbirth

Matters Necessary for Women during Hayd at the Times of Salah (prayer)

Women Find Hayd Blood after the Coming of the Time for a Salah (Prayer) Before Performing It Or Become Clean Before the Coming of the Time for a Salah (Prayer) But Are Too Lazy for Ghusl (bath)

Women Feel Hayd during Salah (Prayer)

Women Must Make-up-for Fasting Because of Hayd but Not Salah (Prayer) 

Women’s Reading the Holy Quran During Hayd or Child-birth 

Women during Hayd Can Pick up Things from a Masjid but Must Not Leave Anything Therein

Women’s Hayd (menses) Stops, Comes Again and the Time of Menopause

Women’s Using Medicine to Have Hayd (menses) after It Stops 

Using Dye during Hayd (menses) 

Washing Clothes of Women during Hayd 

Women During Hayd Pick up Prayer Rug or Water 

Causes of Death and that Believing People May Die by any Manner of Dying 

The Reward for a Person Suffering from Illness 

Another Section on the Same Subject 

The Limits of Complaints 

A Patient’s Giving Permission to His Visitors 

How Often a Patient Should Be Visited, How Long the Duration of Visitation Should Be and Complete Visit 

The Limit of a Sudden Death 

The Virtue (Reward) of Visiting a Patient 

Dictations to a Dying Person

Difficulty in Dying (If Dying Becomes Difficult and the Agony of Death Intense) 

Facing the Dying Person Toward Qiblah

A Believing Person Is Not Caused to Die Against His Will

Things that Believers and Unbelievers See in Dying Conditions

Taking out of the Souls of Believing and Unbelievers

Burial Should Take Place Immediately

Rare Ahadith

Women during Hayd Nurse a Patient (The following chapters are about rules of washing a dead body for burial, shrouding and other matters of burial, and are best explained in the form of fatwa. Consult current fatwa about them.)

Washing a Dead Body

Hunut (Rubbing Camphor) on a Dead Body and Shrouding

Shrouding a Deceased Women

Undesirability of Perfuming the Shroud or Warming Water for Washing Dead Bodies

The Desirable Pieces of Shroud and the Undesirable Ones

The Amount of Water Needed for Ghusl (bath) of a Deceased Person

The Two Fresh Al-Jaridah (Twigs of Palm Tree)

Persons Dead Without Shower Due to Carnal Relations Hayd or Child Birth Reasons

Chapter 26- Dead Woman with a Baby Moving Inside Her

Cutting of Nails and Hairs of Dead Person Undesirable

Things Coming Out of a Dead Body after Ghusl (bath)

Washing of Persons of opposite Gender

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) قَالَ إِذَا نَسِيتَ صَلاَةً أَوْ صَلَّيْتَهَا بِغَيْرِ وُضُوءٍ وَكَانَ عَلَيْكَ قَضَاءُ صَلَوَاتٍ فَابْدَأْ بِأَوَّلِهِنَّ فَأَذِّنْ لَهَا وَأَقِمْ ثُمَّ صَلِّهَا ثُمَّ صَلِّ مَا بَعْدَهَا بِإِقَامَةٍ إِقَامَةٍ لِكُلِّ صَلاَةٍ وَقَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ الْسَّلام) وَإِنْ كُنْتَ قَدْ صَلَّيْتَ الظُّهْرَ وَقَدْ فَاتَتْكَ الْغَدَاةُ فَذَكَرْتَهَا فَصَلِّ الْغَدَاةَ أَيَّ سَاعَةٍ ذَكَرْتَهَا وَلَوْ بَعْدَ الْعَصْرِ وَمَتَى مَا ذَكَرْتَ صَلاَةً فَاتَتْكَ صَلَّيْتَهَا وَقَالَ إِنْ نَسِيتَ الظُّهْرَ حَتَّى صَلَّيْتَ الْعَصْرَ فَذَكَرْتَهَا وَأَنْتَ فِي الصَّلاَةِ أَوْ بَعْدَ فَرَاغِكَ فَانْوِهَا الأولَى ثُمَّ صَلِّ الْعَصْرَ فَإِنَّمَا هِيَ أَرْبَعٌ مَكَانَ أَرْبَعٍ فَإِنْ ذَكَرْتَ أَنَّكَ لَمْ تُصَلِّ الأولَى وَأَنْتَ فِي صَلاَةِ الْعَصْرِ وَقَدْ صَلَّيْتَ مِنْهَا رَكْعَتَيْنِ فَانْوِهَا الأولَى ثُمَّ صَلِّ الرَّكْعَتَيْنِ الْبَاقِيَتَيْنِ وَقُمْ فَصَلِّ الْعَصْرَ وَإِنْ كُنْتَ قَدْ ذَكَرْتَ أَنَّكَ لَمْ تُصَلِّ الْعَصْرَ حَتَّى دَخَلَ وَقْتُ الْمَغْرِبِ وَلَمْ تَخَفْ فَوْتَهَا فَصَلِّ الْعَصْرَ ثُمَّ صَلِّ الْمَغْرِبَ وَإِنْ كُنْتَ قَدْ صَلَّيْتَ الْمَغْرِبَ فَقُمْ فَصَلِّ الْعَصْرَ وَإِنْ كُنْتَ قَدْ صَلَّيْتَ مِنَ الْمَغْرِبِ رَكْعَتَيْنِ ثُمَّ ذَكَرْتَ الْعَصْرَ فَانْوِهَا الْعَصْرَ ثُمَّ قُمْ فَأَتِمَّهَا رَكْعَتَيْنِ ثُمَّ سَلِّمْ ثُمَّ تُصَلِّي الْمَغْرِبَ فَإِنْ كُنْتَ قَدْ صَلَّيْتَ الْعِشَاءَ الآخِرَةَ وَنَسِيتَ الْمَغْرِبَ فَقُمْ فَصَلِّ الْمَغْرِبَ وَإِنْ كُنْتَ ذَكَرْتَهَا وَقَدْ صَلَّيْتَ مِنَ الْعِشَاءِ الآخِرَةِ رَكْعَتَيْنِ أَوْ قُمْتَ فِي الثَّالِثَةِ فَانْوِهَا الْمَغْرِبَ ثُمَّ سَلِّمْ ثُمَّ قُمْ فَصَلِّ الْعِشَاءَ الآخِرَةَ وَإِنْ كُنْتَ قَدْ نَسِيتَ الْعِشَاءَ الآخِرَةَ حَتَّى صَلَّيْتَ الْفَجْرَ فَصَلِّ الْعِشَاءَ الآخِرَةَ وَإِنْ كُنْتَ ذَكَرْتَهَا وَأَنْتَ فِي رَكْعَةِ الأولَى أَوْ فِي الثَّانِيَةِ مِنَ الْغَدَاةِ فَانْوِهَا الْعِشَاءَ ثُمَّ قُمْ فَصَلِّ الْغَدَاةَ وَأَذِّنْ وَأَقِمْ وَإِنْ كَانَتِ الْمَغْرِبُ وَالْعِشَاءُ الآخِرَةُ قَدْ فَاتَتَاكَ جَمِيعاً فَابْدَأْ بِهِمَا قَبْلَ أَنْ تُصَلِّيَ الْغَدَاةَ ابْدَأْ بِالْمَغْرِبِ ثُمَّ الْعِشَاءِ الآخِرَةِ فَإِنْ خَشِيتَ أَنْ تَفُوتَكَ الْغَدَاةُ إِنْ بَدَأْتَ بِهِمَا فَابْدَأْ بِالْمَغْرِبِ ثُمَّ بِالْغَدَاةِ ثُمَّ صَلِّ الْعِشَاءَ فَإِنْ خَشِيتَ أَنْ تَفُوتَكَ الْغَدَاةُ إِنْ بَدَأْتَ بِالْمَغْرِبِ فَصَلِّ الْغَدَاةَ ثُمَّ صَلِّ الْمَغْرِبَ وَالْعِشَاءَ ابْدَأْ بِأَوَّلِهِمَا لأَنَّهُمَا جَمِيعاً قَضَاءٌ أَيَّهُمَا ذَكَرْتَ فَلاَ تُصَلِّهِمَا إِلاَّ بَعْدَ شُعَاعِ الشَّمْسِ قَالَ قُلْتُ لِمَ ذَاكَ قَالَ لأَنَّكَ لَسْتَ تَخَافُ فَوْتَهَا.

1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja‘far (a.s.), has said, ‘If you forget to perform Salah (prayer) or perform it without Wudu’ and miss Salah (prayers) which you must perform, begin with what is first. Say Adhan and ’Iqamah, then perform it, thereafter perform what is after this with just ‘Iqamah for every Salah (prayer).’ Abu Ja‘far (a.s.), has said, ‘If you have already performed al-Dhuhr, then remembered that you have missed the morning Salah (prayer), perform the morning Salah (prayer) in whatever hour you remember even if it is after al-‘Asr. Whenever you remember a Salah (prayer) that you have missed, perform it.’ Abu Ja‘far (a.s.), has said, ‘If you forget to perform al-Dhuhr until you perform al-‘Asr, then remember in the middle of Salah (prayer) or after you complete a Salah (prayer) consider it the first one (al-Dhuhr which is missed). Then perform al-‘Asr; it is a four Rak‘at in place of another four Rak‘at. If you remember that you have not performed the first one and you are in the middle of al-‘Asr from which you have performed only two Rak‘at consider it the first (al-Dhuhr), then perform the two remaining Rak‘at. Then stand up and perform al-‘Asr. If you remember that you have not performed al-‘Asr until it is time of al-Maghrib and you are not afraid of running short of its time, perform al-‘Asr, thereafter perform al-Maghrib. If you have performed al-Maghrib, stand up to perform al-‘Asr. If you have performed two Rak‘at of al-Maghrib, then you remember that you have missed al-‘Asr; consider it al-‘Asr then complete it with another two Rak‘at, say Salam and thereafter perform al-Maghrib. If you have performed al-‘Isha’ al-Akhirah, but you have forgotten al-Maghrib, stand up to perform al-Maghrib. If you remember when you have performed two Rak‘at of al-‘Isha’ al-Akhirah or you just have stood up for the third Rak‘at, consider it al-Maghrib then say Salam and thereafter perform al-‘Isha’ al-Akhirah. If you forget al-‘Isha’ al-Akhirah until you perform the morning Salah (prayer), perform al-‘Isha’ al-Akhirah thereafter. If you remember in the first Rak‘at or in the second Rak‘at of the morning Salah (prayer), consider it al-‘Isha’, thereafter perform the morning Salah (prayer), say Adhan and ‘Iqamah. If both al-Maghrib and al-‘Isha’ al-Akhirah are missed, begin with these ones first before the morning Salah (prayer), first al-Maghrib and then al-‘Isha’ al-Akhirah. If you are afraid of the running short of the time of the morning Salah (prayer) if you perform the two first, begin with al-Maghrib, then morning Salah (prayer), then al-‘Isha’. If you are afraid of running short of the time of the morning Salah (prayer), if you begin with al-Maghrib, begin with the morning Salah (prayer) then al-Maghrib and al-‘Isha’. Begin with the first one because it is a Qada’ (make-up for). Start whichever you want. You must not perform except after the rising of sun rays.’ I (the narrator) then asked, ‘Why is that?’ He (the Imam) said, ‘Because you are not afraid of missing them.’” 

2ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ الظُّهْرَ حَتَّى دَخَلَ وَقْتُ الْعَصْرِ قَالَ يَبْدَأُ بِالظُّهْرِ وَكَذَلِكَ الصَّلَوَاتُ تَبْدَأُ بِالَّتِي نَسِيتَ إِلاَّ أَنْ تَخَافَ أَنْ يَخْرُجَ وَقْتُ الصَّلاَةِ فَتَبْدَأُ بِالَّتِي أَنْتَ فِي وَقْتِهَا ثُمَّ تُصَلِّي الَّتِي نَسِيتَ.

2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Sinan from ibn Muskan from abu Basir from who has said the following: “I once asked him (the Imam) (a.s.), about a man who forgets al-Dhuhr until it is time of al-‘Asr. He (the Imam) said, ‘He begins with al-Dhuhr and so also one begins with Salah (prayer) which is forgotten, unless one is afraid of the running short of the time of Salah (prayer), in which case one begins with that for which there is still time, thereafter performs what one has forgotten.’” 

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) أَنَّهُ سُئِلَ عَنْ رَجُلٍ صَلَّى بِغَيْرِ طَهُورٍ أَوْ نَسِيَ صَلَوَاتٍ لَمْ يُصَلِّهَا أَوْ نَامَ عَنْهَا فَقَالَ يَقْضِيهَا إِذَا ذَكَرَهَا فِي أَيِّ سَاعَةٍ ذَكَرَهَا مِنْ لَيْلٍ أَوْ نَهَارٍ فَإِذَا دَخَلَ وَقْتُ الصَّلاَةِ وَلَمْ يُتِمَّ مَا قَدْ فَاتَهُ فَلْيَقْضِ مَا لَمْ يَتَخَوَّفْ أَنْ يَذْهَبَ وَقْتُ هَذِهِ الصَّلاَةِ الَّتِي قَدْ حَضَرَتْ وَهَذِهِ أَحَقُّ بِوَقْتِهَا فَلْيُصَلِّهَا فَإِذَا قَضَاهَا فَلْيُصَلِّ مَا فَاتَهُ مِمَّا قَدْ مَضَى وَلاَ يَتَطَوَّعْ بِرَكْعَةٍ حَتَّى يَقْضِيَ الْفَرِيضَةَ كُلَّهَا.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ’Udhaynah from Zurarah who has said the following: “Abu Ja’far (a.s.), was once asked about a man who performs Salah (prayer) without Tahur (cleansing) or forgets it (Salah (prayer)) or goes to sleep. He (the Imam) said, ’He performs its Qada’ (compensatory prayer) in whatever hour he remembers during the night or day. If the time for a Salah (prayer) comes and he has not yet completed what he was to perform as Qada’ (compensatory prayer) he completes what he is to do unless is afraid of running short of the time of Salah (prayer) of present time. Such Salah (prayer) is of greater priority in matters of its time thus, he performs it and when this is complete, he performs that which was missed in the past, and he does not perform any optional Salah (prayer) even one Rak’at, until completion of all obligatory ones.’” 

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَمُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) قَالَ إِذَا فَاتَتْكَ صَلاَةٌ فَذَكَرْتَهَا فِي وَقْتِ أُخْرَى فَإِنْ كُنْتَ تَعْلَمُ أَنَّكَ إِذَا صَلَّيْتَ الَّتِي فَاتَتْكَ كُنْتَ مِنَ الأخْرَى فِي وَقْتٍ فَابْدَأْ بِالَّتِي فَاتَتْكَ فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ أَقِمِ الصَّلاةَ لِذِكْرِي وَإِنْ كُنْتَ تَعْلَمُ أَنَّكَ إِذَا صَلَّيْتَ الَّتِي فَاتَتْكَ فَاتَتْكَ الَّتِي بَعْدَهَا فَابْدَأْ بِالَّتِي أَنْتَ فِي وَقْتِهَا فَصَلِّهَا ثُمَّ أَقِمِ الأخْرَى.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id and Muhammad ibn Khalid all from al- Qasim ibn ‘Urwah from ‘Ubayd ibn Zurarah from his father who has said the following: “Abu Ja’far (a.s.), has sad, ’You may miss a Salah (prayer) and remember it in another time. If you think you can perform Qada’ (compensatory prayer) for the one missed when there is still enough time left to perform the present Salah (prayer), begin to do so. Allah, most Majestic, most Glorious, says, “Perform Salah (prayer) to remember (speak of) Me” but if you know that with performing Qada’ (compensatory prayer) for what you have missed, the time for the present one will end, then begin with the present Salah (prayer). Thereafter perform Qada’ (compensatory prayer) for the one missed in the past.’” 

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الأشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنْ رَجُلٍ نَسِيَ صَلاَةً حَتَّى دَخَلَ وَقْتُ صَلاَةٍ أُخْرَى فَقَالَ إِذَا نَسِيَ الصَّلاَةَ أَوْ نَامَ عَنْهَا صَلَّى حِينَ يَذْكُرُهَا فَإِذَا ذَكَرَهَا وَهُوَ فِي صَلاَةٍ بَدَأَ بِالَّتِي نَسِيَ وَإِنْ ذَكَرَهَا مَعَ إِمَامٍ فِي صَلاَةِ الْمَغْرِبِ أَتَمَّهَا بِرَكْعَةٍ ثُمَّ صَلَّى الْمَغْرِبَ ثُمَّ صَلَّى الْعَتَمَةَ بَعْدَهَا وَإِنْ كَانَ صَلَّى الْعَتَمَةَ وَحْدَهُ فَصَلَّى مِنْهَا رَكْعَتَيْنِ ثُمَّ ذَكَرَ أَنَّهُ نَسِيَ الْمَغْرِبَ أَتَمَّهَا بِرَكْعَةٍ فَيَكُونُ صَلاَةُ الْمَغْرِبِ ثَلاَثَ رَكَعَاتٍ ثُمَّ يُصَلِّي الْعَتَمَةَ بَعْدَ ذَلِكَ.

5. Al-Husayn ibn Muhammad has narrated from Muhammad al-Ash’ariy from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who has forgotten a Salah (prayer) until the time for next Salah (prayer). He (the Imam) said, ‘If one misses a Salah (prayer) because of forgetting or sleep, he must perform it as soon as he remembers. If he remembers it during performing another Salah (prayer), he begins with that which is forgotten. If he remembers while performing Salah (prayer) of al-Maghrib behind an Imam, he completes it with an additional Rak’at, thereafter performs al-Maghrib and then al-‘Atmah, (al-Tsha 5 al-Akhirah) thereafter. If he is performing al-’Atmah alone and two Rak’at of it are complete when he remembers that he has forgotten al-Maghrib, he completes it with one more Rak’at to finish its three Rak’at for al-Maghrib, then performs al-’Atmah thereafter.’” 

6ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ (عَلَيْهِ الْسَّلام) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ الظُّهْرَ حَتَّى غَرَبَتِ الشَّمْسُ وَقَدْ كَانَ صَلَّى الْعَصْرَ فَقَالَ كَانَ أَبُو جَعْفَرٍ (عَلَيْهِ الْسَّلام) أَوْ كَانَ أَبِي (عَلَيْهِ الْسَّلام) يَقُولُ إِنْ أَمْكَنَهُ أَنْ يُصَلِّيَهَا قَبْلَ أَنْ يَفُوتَهُ الْمَغْرِبُ بَدَأَ بِهَا وَإِلاَّ صَلَّى الْمَغْرِبَ ثُمَّ صَلاَّهَا.

6. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya who has said the following: “I once asked abu al-Hassan (a.s.), about a man who forgets al-Dhuhr until it is sunset and has performed al-‘Asr. He (the Imam) said, ‘Abu Ja’far (a.s.), or my father would say, “If he can perform Qada’ (compensatory prayer) for it before the time for al-Maghrib ends, he must do so, otherwise, he performs al-Maghrib then Qada’ (compensatory prayer) for that which is missed.’” 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنْ رَجُلٍ أَمَّ قَوْماً فِي الْعَصْرِ فَذَكَرَ وَهُوَ يُصَلِّي أَنَّهُ لَمْ يَكُنْ صَلَّى الأولَى قَالَ فَلْيَجْعَلْهَا الأولَى الَّتِي فَاتَتْهُ وَلْيَسْتَأْنِفْ بَعْدُ صَلاَةَ الْعَصْرِ وَقَدْ مَضَى الْقَوْمُ بِصَلاَتِهِمْ.

7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who leads people for al-‘Asr, then he remembers during Salah (prayer) that he has not performed the one before. He (the Imam) said, ‘He considers it (Salah (prayer) he is performing) as the one before which is missed and thereafter perform al-‘Asr again and the people proceed with their Salah (prayer).”’ 

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ أَنْ يُصَلِّيَ الصُّبْحَ حَتَّى طَلَعَتِ الشَّمْسُ قَالَ يُصَلِّيهَا حِينَ يَذْكُرُهَا فَإِنَّ رَسُولَ الله (صلّى اللهُ عَلَيْهِ وَآلِه) رَقَدَ عَنْ صَلاَةِ الْفَجْرِ حَتَّى طَلَعَتِ الشَّمْسُ ثُمَّ صَلاَّهَا حِينَ اسْتَيْقَظَ وَلَكِنَّهُ تَنَحَّى عَنْ مَكَانِهِ ذَلِكَ ثُمَّ صَلَّى.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “I once asked him (the Imam) (a.s.), about a man who forgets to perform the morning Salah (prayer) until it is sunrise. He (the Imam) said, ’He performs it whenever he remembers. The Messenger of Allah remained sleeping during the time for the morning Salah (prayer) until sunrise, then he performed it Qada’ (compensatory prayer) when he woke up but moved away from his place, then performed Salah (prayer).’” 

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الأعْرَجِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) يَقُولُ نَامَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) عَنِ الصُّبْحِ وَالله عَزَّ وَجَلَّ أَنَامَهُ حَتَّى طَلَعَتِ الشَّمْسُ عَلَيْهِ وَكَانَ ذَلِكَ رَحْمَةً مِنْ رَبِّكَ لِلنَّاسِ أَ لاَ تَرَى لَوْ أَنَّ رَجُلاً نَامَ حَتَّى تَطْلُعَ الشَّمْسُ لَعَيَّرَهُ النَّاسُ وَقَالُوا لاَ تَتَوَرَّعُ لِصَلَوَاتِكَ فَصَارَتْ أُسْوَةً وَسُنَّةً فَإِنْ قَالَ رَجُلٌ لِرَجُلٍ نِمْتَ عَنِ الصَّلاَةِ قَالَ قَدْ نَامَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) فَصَارَتْ أُسْوَةً وَرَحْمَةً رَحِمَ الله سُبْحَانَهُ بِهَا هَذِهِ الأمَّةَ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu‘man from Sa‘id al-‘Araj who has said the following: “I once heard abu ’Abd Allah (a.s.), say, ‘The Messenger of Allah remained sleeping during the time of the morning Salah (prayer) and Allah, most Majestic, most Glorious, made him to remain sleeping until sunrise and this was a blessing from Him for the people. Consider, when one remains sleeping until sunrise, people reproach him saying, “You do not avoid sins in matters of Salah (prayer).” This became a Sunnah, tradition and guideline. If one man says to another man, “You remained sleeping during the time of Salah (prayer), he can respond saying, ‘the Messenger of Allah also remained sleeping.’” Thus, it became a Sunnah and guideline and a blessing, which Allah, most Glorious, granted this nation.’” 

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَالْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) فِي قَوْلِ الله تَبَارَكَ اسْمُهُ إِنَّ الصَّلاةَ كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً قَالَ يَعْنِي مَفْرُوضاً وَلَيْسَ يَعْنِي وَقْتَ فَوْتِهَا إِذَا جَازَ ذَلِكَ الْوَقْتُ ثُمَّ صَلاَّهَا لَمْ تَكُنْ صَلاَتُهُ هَذِهِ مُؤَدَّاةً وَلَوْ كَانَ ذَلِكَ لَهَلَكَ سُلَيْمَانُ بْنُ دَاوُدَ (عَلَيْهِما الْسَّلام) حِينَ صَلاَّهَا لِغَيْرِ وَقْتِهَا وَلَكِنَّهُ مَتَى مَا ذَكَرَهَا صَلاَّهَا قَالَ ثُمَّ قَالَ وَمَتَى اسْتَيْقَنْتَ أَوْ شَكَكْتَ فِي وَقْتِهَا أَنَّكَ لَمْ تُصَلِّهَا أَوْ فِي وَقْتِ فَوْتِهَا أَنَّكَ لَمْ تُصَلِّهَا صَلَّيْتَهَا فَإِنْ شَكَكْتَ بَعْدَ مَا خَرَجَ وَقْتُ الْفَوْتِ فَقَدْ دَخَلَ حَائِلٌ فَلاَ إِعَادَةَ عَلَيْكَ مِنْ شَكٍّ حَتَّى تَسْتَيْقِنَ فَإِنِ اسْتَيْقَنْتَ فَعَلَيْكَ أَنْ تُصَلِّيَهَا فِي أَيِّ حَالٍ كُنْتَ.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from Hariz from Zurarah and Fudayl who has said the following: “This is about the words of Allah, most Blessed is whose name, ‘Salah (prayer) was written as obligatory upon people.’ (4:103) Abu Ja’far (a.s.), has said, ‘It means that it was obligatory, not that it is obligatory for a limited time so that if it is performed after the limited time, it does not fulfill the obligation. Had it been so Sulayman son of Dawud would have been destroyed when he performed his Salah (prayer) in a time, which was other than the time of that Salah (prayer). However, he performed when he remembered.’ He (the Imam) then said, ‘If you are certain or have doubts in its time that you did not perform, you must perform it again. If you face a doubt after its time has ended, there has an obstacle come into existence, so a repeat is not required from you because of doubt, unless you are certain. If you become certain you must perform in whatever condition you are.’” 

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) فِي رَجُلٍ نَامَ عَنِ الْعَتَمَةِ فَلَمْ يَقُمْ إِلاَّ بَعْدَ انْتِصَافِ اللَّيْلِ قَالَ يُصَلِّيهَا وَيُصْبِحُ صَائِماً. 

11. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from those who m he has mentioned who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who remains sleeping during the time of al-‘Atmah and does not wake up until after midnight. He (the Imam) said, ‘He performs that Salah (prayer) and remains fasting until the morning.’” 

Al-Kāfi - Volume 3

Book 4, Chapter 12