 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 الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ بُرَيْدِ بْنِ ضَمْرَةَ اللَّيْثِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ الْسَّلام) عَنِ الرَّجُلِ يَشْتَغِلُ عَنِ الزَّوَالِ أَ يُعَجِّلُ مِنْ أَوَّلِ النَّهَارِ فَقَالَ نَعَمْ إِذَا عَلِمَ أَنَّهُ يَشْتَغِلُ فَيُعَجِّلُهَا فِي صَدْرِ النَّهَارِ كُلَّهَا.

1. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from Burayd Damrah al-Laythiy from Muhammad ibn Muslim who has said the following: “I once asked abu Ja’far (a.s.), about a man who becomes busy at noontime; can he perform in the beginning of the day? He (the Imam) said, ’Yes, he can do so if he knows that he becomes busy, thus he can do them all early on.’” 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ لَمَّا كَانَ يَوْمُ فَتْحِ مَكَّةَ ضُرِبَتْ عَلَى رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) خَيْمَةٌ سَوْدَاءُ مِنْ شَعْرٍ بِالأبْطَحِ ثُمَّ أَفَاضَ عَلَيْهِ الْمَاءَ مِنْ جَفْنَةٍ يُرَى فِيهَا أَثَرُ الْعَجِينِ ثُمَّ تَحَرَّى الْقِبْلَةَ ضُحًى فَرَكَعَ ثَمَانِيَ رَكَعَاتٍ لَمْ يَرْكَعْهَا رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) قَبْلَ ذَلِكَ وَلاَ بَعْدُ.

2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from Mu‘awiyah ibn Wahab who has said the following: “On the day of conquest of Makkah a black tent, made of wool, was pitched for the Messenger of Allah in al-Abtah. Water from a bowl was poured on it to remove marks of dough. The direction of al- Qiblah (al-Ka’bah) was marked in midday. The Messenger of Allah performed eight Rak’at which he never thereafter or before had done.” 

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) اقْضِ مَا فَاتَكَ مِنْ صَلاَةِ النَّهَارِ بِالنَّهَارِ وَمَا فَاتَكَ مِنْ صَلاَةِ اللَّيْلِ بِاللَّيْلِ قُلْتُ أَقْضِي وَتْرَيْنِ فِي لَيْلَةٍ فَقَالَ نَعَمِ اقْضِ وَتْراً أَبَداً.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ’Abd Allah (a.s.), has said, ’Perform the compensatory prayer for whatever of Salah (prayer) is missed during the day in day time and what is missed during the night in night time.’ I then asked, ’Can I perform the compensatory prayer for two al-Witr in one night?’ He (the Imam) said, ‘Yes, perform the compensatory prayer for al-Witr all the time.’” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ قَالَ سَأَلَ إِسْمَاعِيلُ بْنُ جَابِرٍ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) فَقَالَ أَصْلَحَكَ الله إِنَّ عَلَيَّ نَوَافِلَ كَثِيرَةً فَكَيْفَ أَصْنَعُ فَقَالَ اقْضِهَا فَقَالَ لَهُ إِنَّهَا أَكْثَرُ مِنْ ذَلِكَ قَالَ اقْضِهَا قُلْتُ لاَ أُحْصِيهَا قَالَ تَوَخَّ قَالَ مُرَازِمٌ وَكُنْتُ مَرِضْتُ أَرْبَعَةَ أَشْهُرٍ لَمْ أَتَنَفَّلْ فِيهَا قُلْتُ أَصْلَحَكَ الله وَجُعِلْتُ فِدَاكَ مَرِضْتُ أَرْبَعَةَ أَشْهُرٍ لَمْ أُصَلِّ نَافِلَةً فَقَالَ لَيْسَ عَلَيْكَ قَضَاءٌ إِنَّ الْمَرِيضَ لَيْسَ كَالصَّحِيحِ كُلُّ مَا غَلَبَ الله عَلَيْهِ فَالله أَوْلَى بِالْعُذْرِ فِيهِ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Murazim who has said the following: “’Isma’il ibn Jabir once asked abu ‘Abd Allah (a.s.), saying, ‘I pray to Allah to keep you well, there is a great deal of optional Salah (prayer) upon me. What should I do?’ He (the Imam) said, ’Perform the compensatory prayer for them.’ He said, ‘They are of a great number.’ He (the Imam) said, ’Perform the compensatory prayer for them.’ He said, ‘I cannot count them.’ He (the Imam) said, ‘Try to perform them.’ Murazim has said, ‘I fell ill for four months in which I could not perform optional Salah (prayer). I said, ’I pray to Allah to keep you well, I pray to Allah to keep my soul in service for your cause, I fell ill for four months and I could not perform any optional Salah (prayer).’ He (the Imam) said, ‘There is no compensatory prayer for them upon you; one suffering from illness is not like one in good health. Whoever is overpowered by Allah, for him Allah is the first to pardon.’” 

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ الله بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ الْسَّلام) أَفْضَلُ قَضَاءِ النَّوَافِلِ قَضَاءُ صَلاَةِ اللَّيْلِ بِاللَّيْلِ وَصَلاَةِ النَّهَارِ بِالنَّهَارِ قُلْتُ فَيَكُونُ وَتْرَانِ فِي لَيْلَةٍ قَالَ لاَ قُلْتُ وَلِمَ تَأْمُرُنِي أَنْ أُوتِرَ وَتْرَيْنِ فِي لَيْلَةٍ فَقَالَ (عَلَيْهِ الْسَّلام) أَحَدُهُمَا قَضَاءٌ.

5. Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad from Ali ibn al-Hakam from Aban ibn ‘Uthman from ’Isma‘il al-Al-Ju‘fiy who has said the following: “Abu Ja’far (a.s.), has said, ‘The best compensatory prayer for a Salah (prayer) missed is the compensatory prayer during the night for what is missed during the night and what is missed during the day is made during the day.’ I then said, ’So there will be two al-Witr in one night.’ He (the Imam) said, ‘No, there will not be two al-Witr.’ I then said, ‘Why then do you instruct me to perform two al-Witr in one night?’ He (the Imam) said, ‘One of them is a compensatory prayer for what is missed.’” 

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنْ رَجُلٍ فَاتَتْهُ صَلاَةُ النَّهَارِ مَتَى يَقْضِيهَا قَالَ مَتَى مَا شَاءَ إِنْ شَاءَ بَعْدَ الْمَغْرِبِ وَإِنْ شَاءَ بَعْدَ الْعِشَاءِ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ’Abd Allah (a.s.), once was asked about a man who has missed performing Salah (prayer) during the day. When is he required to perform the compensatory prayer for such Salah (prayer)? He (the Imam) said, ‘He can do whenever he wants. He can perform them after al-Maghrib or after al-‘Isha.” 

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ تَفُوتُهُ صَلاَةُ النَّهَارِ قَالَ يُصَلِّيهَا إِنْ شَاءَ بَعْدَ الْمَغْرِبِ وَإِنْ شَاءَ بَعْدَ الْعِشَاءِ.

7. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who misses Salah (prayer) to be performed during the day. He (the Imam) said, ‘He can perform them whenever he wants. He can perform them after al-Maghrib or after al-‘Isha’.’” 

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْقُمِّيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ رَفَعَهُ قَالَ مَرَّ أَمِيرُ الْمُؤْمِنِينَ (صلّى اللهُ عَلَيْهِ وَآلِه) بِرَجُلٍ يُصَلِّي الضُّحَى فِي مَسْجِدِ الْكُوفَةِ فَغَمَزَ جَنْبَهُ بِالدِّرَّةِ وَقَالَ نَحَرْتَ صَلاَةَ الأوَّابِينَ نَحَرَكَ الله قَالَ فَأَتْرُكُهَا قَالَ فَقَالَ أَ رَأَيْتَ الَّذِي يَنْهى‏. عَبْداً إِذا صَلَّى فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) وَكَفَى بِإِنْكَارِ عَلِيٍّ (عَلَيْهِ الْسَّلام) نَهْياً.

8. Muhammad ibn Yahya has narrated from Muhammad ibn ’Isma‘il al-Qummiy from Ali ibn al-Hakam from Sayf ibn ‘Amirah in a marfu‘ manner who has said the following: “’Amir al-Mu’minin once passed by a man who was performing al-Duha’ (optional Salah (prayer) at noontime before Zawal (declining of the sun toward the west at noontime) in Masjid of al-Kufah. He (’Amir al-Mu’minin) poked his side with his whip (handle) and said, ‘You cut the throat of the Salah (prayer) of repenting people, may Allah cut your throat.’ He asked, ‘Must I omit it? He (the Imam) said that ’Amir al-Mu’minin said, “Have you seen the one who forbids a servant who performs Salah (prayer)” (96:9,10) he added.’ Abu ‘Abd Allah (a.s.), then said, ‘The denial of Amir al- Mu’minin is sufficient prohibition to perform such Salah (prayer).”’ (’Amir al-Mu’minin meant that it is not permissible to prohibit Salah (prayer) but Salah (prayer) of a prescribed time performed before its time is not a Salah (prayer). (It seems the man performed the optional Salah (prayer) soon after Zawal (declining of the sun toward the west at noontime) before its due time). 

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَالْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) أَنَّ رَسُولَ الله (صلّى اللهُ عَلَيْهِ وَآلِه) قَالَ صَلاَةُ الضُّحَى بِدْعَةٌ.

9. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah and al-Fudayl who has said the following: “Abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, have said that the Messenger of Allah has said, ‘Salah (prayer) of al-Duha’ (optional Salah (prayer) at noontime before Zawal (declining of the sun toward the west at noontime) is heresy.” 

10ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنْ قَضَاءِ الْوَتْرِ بَعْدَ الظُّهْرِ فَقَالَ اقْضِهِ وَتْراً أَبَداً كَمَا فَاتَكَ قُلْتُ وَتْرَانِ فِي لَيْلَةٍ قَالَ نَعَمْ أَ لَيْسَ إِنَّمَا أَحَدُهُمَا قَضَاءٌ.

10. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah (a.s.), about Qada’ (compensatory prayer for) al-Witr after al-Dhuhr. He (the Imam) said, ‘Perform Qada’ (compensatory prayer for) al-Witr all the time just as it is missed.’ I then asked, ‘Can there be two al-Witr in one night?’ He (the Imam) said, ‘Yes, is not one of them a Qada’ (compensatory prayer)?”’ 

11ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنْ أَبِي جَرِيرٍ الْقُمِّيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ كَانَ أَبُو جَعْفَرٍ (عَلَيْهِ الْسَّلام) يَقْضِي عِشْرِينَ وَتْراً فِي لَيْلَةٍ.

11. Ali has narrated from his father from ibn al-Mughirah from abu Jarir al-Qummiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Abu Ja‘far would perform the Qada’ (compensatory prayer) twenty al-Witr in one night.’” 

12ـ عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) قَالَ إِذَا اجْتَمَعَ عَلَيْكَ وَتْرَانِ أَوْ ثَلاَثَةٌ أَوْ أَكْثَرُ مِنْ ذَلِكَ فَاقْضِ ذَلِكَ كَمَا فَاتَكَ تَفْصِلُ بَيْنَ كُلِّ وَتْرَيْنِ بِصَلاَةٍ لأَنَّ الْوَتْرَ الآخِرُ لاَ تُقَدِّمَنَّ شَيْئاً قَبْلَ أَوَّلِهِ الأوَّلَ فَالأوَّلَ تَبْدَأُ إِذَا أَنْتَ قَضَيْتَ صَلاَةَ لَيْلَتِكَ ثُمَّ الْوَتْرَ قَالَ وَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ الْسَّلام) لاَ يَكُونُ وَتْرَانِ فِي لَيْلَةٍ إِلاَّ وَأَحَدُهُمَا قَضَاءٌ وَقَالَ إِنْ أَوْتَرْتَ مِنْ أَوَّلِ اللَّيْلِ وَقُمْتَ فِي آخِرِ اللَّيْلِ فَوَتْرُكَ الأوَّلُ قَضَاءٌ وَمَا صَلَّيْتَ مِنْ صَلاَةٍ فِي لَيْلَتِكَ كُلِّهَا فَلْيَكُنْ قَضَاءً إِلَى آخِرِ صَلاَتِكَ فَإِنَّهَا لِلَيْلَتِكَ وَلْيَكُنْ آخِرُ صَلاَتِكَ الْوَتْرَ وَتْرَ لَيْلَتِكَ.

12. It is a narration from him (narrator of previous Hadith) by his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja’far (a.s.), has said, ‘If there, upon you, is Qada’ (compensatory prayer for) two al-Witr or more, perform them as they were missed with an interval of a Salah (prayer) between each two al-Witr. It is because al-Witr is the last. You cannot perform something before its beginning. The first is what commences first, when you perform Qada’ (compensatory prayer for) Salah (prayer) of the current night then is al-Witr.’ He (the narrator) has said that abu Ja‘far (a.s.), said, ‘Two al-Witr cannot be performed in one night except that one is a Qada’ (compensatory prayer for) what is missed.’ Abu Ja‘far (a.s.), said, ‘If you perform al-Witr in the beginning of night and get up in the end of the night, then your first al-Witr is a Qada’ (compensatory prayer for) what is missed. All Salah (prayer) that you perform in a given night must be intended to be Qada’ (compensatory prayer for) what is missed. The last Salah (prayer) in a given night is Salah (prayer) for that night and not a Qada’ (compensatory prayer for) what is missed. In the same way the last al-Witr that you perform in a given night is al-Witr for that night and not a Qada’ (compensatory prayer for) what is missed.’” 

13ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عَبْدِ الله عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) رَجُلٌ عَلَيْهِ مِنْ صَلاَةِ النَّوَافِلِ مَا لاَ يَدْرِي مَا هُوَ مِنْ كَثْرَتِهِ كَيْفَ يَصْنَعُ قَالَ فَلْيُصَلِّ حَتَّى لاَ يَدْرِيَ كَمْ صَلَّى مِنْ كَثْرَتِهِ فَيَكُونَ قَدْ قَضَى بِقَدْرِ عِلْمِهِ قُلْتُ فَإِنَّهُ لاَ يَقْدِرُ عَلَى الْقَضَاءِ مِنْ كَثْرَةِ شُغُلِهِ فَقَالَ إِنْ كَانَ شُغُلُهُ فِي طَلَبِ مَعِيشَةٍ لاَ بُدَّ مِنْهَا أَوْ حَاجَةٍ لأَخٍ مُؤْمِنٍ فَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنْ كَانَ شُغُلُهُ لِدُنْيَا تَشَاغَلَ بِهَا عَنِ الصَّلاَةِ فَعَلَيْهِ الْقَضَاءُ وَإِلاَّ لَقِيَ الله مُسْتَخِفّاً مُتَهَاوِناً مُضَيِّعاً لِسُنَّةِ رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) قُلْتُ فَإِنَّهُ لاَ يَقْدِرُ عَلَى الْقَضَاءِ فَهَلْ يَصْلُحُ لَهُ أَنْ يَتَصَدَّقَ فَسَكَتَ مَلِيّاً ثُمَّ قَالَ نَعَمْ فَلْيَتَصَدَّقْ بِصَدَقَةٍ قُلْتُ وَمَا يَتَصَدَّقُ فَقَالَ بِقَدْرِ طَوْلِهِ وَأَدْنَى ذَلِكَ مُدٌّ لِكُلِّ مِسْكِينٍ مَكَانَ كُلِّ صَلاَةٍ قُلْتُ وَكَمِ الصَّلاَةُ الَّتِي تَجِبُ عَلَيْهِ فِيهَا مُدٌّ لِكُلِّ مِسْكِينٍ فَقَالَ لِكُلِّ رَكْعَتَيْنِ مِنْ صَلاَةِ اللَّيْلِ وَكُلِّ رَكْعَتَيْنِ مِنْ صَلاَةِ النَّهَارِ فَقُلْتُ لاَ يَقْدِرُ فَقَالَ مُدٌّ لِكُلِّ أَرْبَعِ رَكَعَاتٍ فَقُلْتُ لاَ يَقْدِرُ فَقَالَ مُدٌّ لِكُلِّ صَلاَةِ اللَّيْلِ وَمُدٌّ لِصَلاَةِ النَّهَارِ وَالصَّلاَةُ أَفْضَلُ وَالصَّلاَةُ أَفْضَلُ.

13. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Ali ibn ’Abd Allah from ’Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man on whom there is Qada’ (compensatory prayer for) optional Salah (prayer), so much that he does not know how many because of its great number. What is he required to do?’ He (the Imam) said, ‘He performs so many that cannot say how many is performed. In this way he has performed Qada’ (compensatory prayer for) what is missed according to his knowledge.’ I then said, ‘He is not able to perform all the Qada’ (compensatory prayer for) what is missed because of his business.’ He (the Imam) said, ‘If his business is for his living which is necessary or it is for the needs of his brother in belief, then he is not obligated for anything in this matter. If his business is for the worldly matters which keeps him away from his Salah (prayer), then it is necessary for him to perform the Qada’ (compensatory prayer), otherwise, he will meet Allah as one considered neglectful, humiliated and destroying the Sunnah of the Messenger of Allah.’ I then said, ‘He is not able to perform the Qada’ (compensatory prayer). Can he pay charity?’ He (the Imam) remained quiet for a while then said, ‘Yes, he can give charity.’ I then asked, ‘How much charity he must pay?’ He (the Imam) said, ‘As much as he can afford. The minimum is one handful of food to a destitute for every Salah (prayer).’ I then asked, ‘For how many Salah (prayer) one handful of food to a destitute is sufficient?’ He (the Imam) said, ‘It is for every two Rak‘at of nightly Salah (prayer) and every two Rak‘at of Salah (prayer) during the day.’ I then said, ‘He is not able to do so.’ He (the Imam) said, ‘It is one handful for four Rak‘at.’ I said, ‘He cannot give that much.’ He (the Imam) said, ‘It is one handful for Salah (prayer) of every night and one handful for Salah (prayer) of every day but Salah (prayer) is better, Salah (prayer) is better.’” 

14ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ قَالَ اعْلَمْ أَنَّ النَّافِلَةَ بِمَنْزِلَةِ الْهَدِيَّةِ مَتَى مَا أُتِيَ بِهَا قُبِلَتْ.

14. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ‘Amr ibn ‘Uthman from Muhammad ibn ‘Adhafir from ‘Umar ibn Yazid who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Optional Salah (prayer) is like present; whenever given is accepted.’” 

15ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا أَنَّ أَبَا الْحَسَنِ الأوَّلَ (عَلَيْهِ الْسَّلام) كَانَ إِذَا اهْتَمَّ تَرَكَ النَّافِلَةَ.

15. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from Ali ibn Asbat from A number of our people who has said the following: “Abu al-Hassan, the first (a.s.), whenever distressed would not perform optional Salah (prayer).” 

16ـ وَعَنْهُ عَنْ عَلِيِّ بْنِ مَعْبَدٍ أَوْ غَيْرِهِ عَنْ أَحَدِهِمَا (عَلَيْهِما الْسَّلام) قَالَ قَالَ النَّبِيُّ (صلّى اللهُ عَلَيْهِ وَآلِه) إِنَّ لِلْقُلُوبِ إِقْبَالاً وَإِدْبَاراً فَإِذَا أَقْبَلَتْ فَتَنَفَّلُوا وَإِذَا أَدْبَرَتْ فَعَلَيْكُمْ بِالْفَرِيضَةِ.

16. It is a narration from him (narrator of previous Hadith) by ibn Ma’bad or someone other than him who has said the following: “One of the two Imam, ‘Alayhim al-Salam, has said that the Holy prophet has said, ‘Hearts work with interest or with abhorrence. When they are interested, perform optional Salah (prayer) but when they have abhorrence then hold to obligatory Salah (prayer).’” 

17ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبِيبٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ الْسَّلام) يَكُونُ عَلَيَّ الصَّلاَةُ النَّافِلَةُ مَتَى أَقْضِيهَا فَكَتَبَ (عَلَيْهِ الْسَّلام) أَيَّةَ سَاعَةٍ شِئْتَ مِنْ لَيْلٍ أَوْ نَهَارٍ.

17. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Yahya ibn Habib who has said the following: “I once wrote to abu al-Hassan, al-Rida’ (a.s.), asking, ‘There is optional Salah (prayer) on me, when should I perform Qada’ (compensatory prayer for) such missed Salah (prayer)?’ He (the Imam) wrote to me in answer, ‘You can perform them whenever you like, during the day or night.’” 

18ـ وَبِهَذَا الإِسْنَادِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَبْدِ الله بْنِ عَلِيٍّ السَّرَّادِ قَالَ سَأَلَ أَبُو كَهْمَسٍ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) فَقَالَ يُصَلِّي الرَّجُلُ نَوَافِلَهُ فِي مَوْضِعٍ أَوْ يُفَرِّقُهَا فَقَالَ لاَ بَلْ يُفَرِّقُهَا هَاهُنَا وَهَاهُنَا فَإِنَّهَا تَشْهَدُ لَهُ يَوْمَ الْقِيَامَةِ.

18. Through the same chain of narrators as that of the previous Hadith it is narrated from Muhammad ibn al-Husayn from al-Hakam ibn Miskin from ’Abd Allah ibn Ali al-Sarrad who has said the following: “Once, abu Kahmas asked abu ‘Abd Allah (a.s.), ‘Should a man perform his optional Salah (prayer) in one or in different places?’ He (the Imam) said, ‘No, one should perform them here and there because they testify in one’s favor on the Day of Judgment.’” 

19ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) رَجُلٌ يَقْضِي شَيْئاً مِنْ صَلاَتِهِ الْخَمْسِينَ فِي الْمَسْجِدِ الْحَرَامِ أَوْ فِي مَسْجِدِ الرَّسُولِ (صلّى اللهُ عَلَيْهِ وَآلِه) أَوْ فِي مَسْجِدِ الْكُوفَةِ أَ تُحْسَبُ لَهُ الرَّكْعَةُ عَلَى تَضَاعُفِ مَا جَاءَ عَنْ آبَائِكَ (عَلَيْهِم الْسَّلام) فِي هَذِهِ الْمَسَاجِدِ حَتَّى يُجْزِئَهُ إِذَا كَانَتْ عَلَيْهِ عَشَرَةُ آلاَفِ رَكْعَةٍ أَنْ يُصَلِّيَ مِائَةَ رَكْعَةٍ أَوْ أَقَلَّ أَوْ أَكْثَرَ وَكَيْفَ يَكُونُ حَالُهُ فَوَقَّعَ (عَلَيْهِ الْسَّلام) يُحْسَبُ لَهُ بِالضِّعْفِ فَأَمَّا أَنْ يَكُونَ تَقْصِيراً مِنَ الصَّلاَةِ بِحَالِهَا فَلاَ يَفْعَلُ هُوَ إِلَى الزِّيَادَةِ أَقْرَبُ مِنْهُ إِلَى النُّقْصَانِ.

19. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn all-Rayyan who has said the following: “I once, wrote to abu Ja’far (a.s.), and asked about a man who performs Qada’ (compensatory prayer for) certain Salah (prayer). It is of the fifty Rak‘at and he performs it in Masjid al-Haram or Masjid of the Messenger of Allah or Masjid of al-Kufah. Are such Salah (prayer) counted in multiples as is narrated from your ancestors, ‘Alayhim al-Salam ? Because of being performed in these Masjids, are they counted to compensate for what is on him like the ten thousand Rak‘at as reward, for which he can perform only one hundred Rak‘at, in these Masjids, or less or more and how it works for him?’ He (the Imam) (wrote) with his signature, ‘It is counted in his favor in multiples. However, the case of reduced Salah (prayer) and its condition toward increase is more than toward decrease.’” 

20ـ أَحْمَدُ بْنُ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْفَضْلِ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ الْسَّلام) عَنِ الرَّجُلِ الْمُسْتَعْجِلِ مَا الَّذِي يُجْزِئُهُ فِي النَّافِلَةِ قَالَ ثَلاَثُ تَسْبِيحَاتٍ فِي الْقِرَاءَةِ وَتَسْبِيحَةٌ فِي الرُّكُوعِ وَتَسْبِيحَةٌ فِي السُّجُودِ. 

20. Ahmad ibn ‘Abd Allah has narrated from Ahmad ibn abu ‘Abd Allah from his father from ‘Abd Allah ibn al-fadl al-Nawfaliy from Ali ibn abu Hamzah who has said the following: “I once asked abu al-Hassan (a.s.), about a man who is in a hurry. What is sufficient for him in optional Salah (prayer) for recitation?’ He (the Imam) said, ‘Three Tasbih (Allah is free of all defects) for recitation, one for Ruku‘ (bowing down on one’s knees), and one for Sujud (prostrations).”’ 

Al-Kāfi - Volume 3

Book 4, Chapter 85