Man Lā Yaḥḍuruh al-Faqīh

رُوِيَ عَنْ حَمَّادِ بْنِ عِيسَى أَنَّهُ قَالَ: قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَوْماً «تُحْسِنُ أَنْ تُصَلِّيَ يَا حَمَّادُ » قَالَ قُلْتُ يَا سَيِّدِي أَنَا أَحْفَظُ، كِتَابَ حَرِيزٍ فِي اَلصَّلاَةِ قَالَ فَقَالَ عَلَيْهِ اَلسَّلاَمُ «لاَ عَلَيْكَ قُمْ فَصَلِّ» قَالَ فَقُمْتُ بَيْنَ يَدَيْهِ مُتَوَجِّهاً إِلَى اَلْقِبْلَةِ فَاسْتَفْتَحْتُ اَلصَّلاَةَ وَ رَكَعْتُ وَ سَجَدْتُ فَقَالَ «يَا حَمَّادُ لاَ تُحْسِنُ أَنْ تُصَلِّيَ مَا أَقْبَحَ بِالرَّجُلِ أَنْ تَأْتِيَ عَلَيْهِ سِتُّونَ سَنَةً أَوْ سَبْعُونَ سَنَةً فَمَا يُقِيمُ صَلاَةً وَاحِدَةً بِحُدُودِهَا تَامَّةً» قَالَ حَمَّادٌ فَأَصَابَنِي فِي نَفْسِيَ اَلذُّلُّ فَقُلْتُ جُعِلْتُ فِدَاكَ فَعَلِّمْنِي اَلصَّلاَةَ فَقَامَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مُسْتَقْبِلَ اَلْقِبْلَةِ مُنْتَصِباً فَأَرْسَلَ يَدَيْهِ جَمِيعاً عَلَى فَخِذَيْهِ قَدْ ضَمَّ أَصَابِعَهُ وَ قَرَّبَ بَيْنَ قَدَمَيْهِ حَتَّى كَانَ بَيْنَهُمَا ثَلاَثُ أَصَابِعَ مُفَرَّجَاتٍ فَاسْتَقْبَلَ بِأَصَابِعِ رِجْلَيْهِ جَمِيعاً لَمْ يُحَرِّفْهُمَا عَنِ اَلْقِبْلَةِ بِخُشُوعٍ وَ اِسْتِكَانَةٍ فَقَالَ «اَللَّهُ أَكْبَرُ» ثُمَّ قَرَأَ اَلْحَمْدَ بِتَرْتِيلٍ، وَ «قُلْ هُوَ اَللّٰهُ أَحَدٌ» ثُمَّ صَبَرَ هُنَيْئَةً بِقَدْرِ مَا يَتَنَفَّسُ وَ هُوَ قَائِمٌ ثُمَّ قَالَ « اَللَّهُ أَكْبَرُ » وَ هُوَ قَائِمٌ ثُمَّ رَكَعَ وَ مَلَأَ كَفَّيْهِ مِنْ رُكْبَتَيْهِ مُفَرَّجَاتٍ وَ رَدَّ رُكْبَتَيْهِ إِلَى خَلْفِهِ حَتَّى اِسْتَوَى ظَهْرُهُ حَتَّى لَوْ صُبَّ عَلَيْهِ قَطْرَةُ مَاءٍ أَوْ دُهْنٍ لَمْ تَزُلْ لاِسْتِوَاءِ ظَهْرِهِ وَ رَدَّ رُكْبَتَيْهِ إِلَى خَلْفِهِ وَ نَصَبَ عُنُقَهُ وَ غَمَّضَ عَيْنَيْهِ ثُمَّ سَبَّحَ ثَلاَثاً بِتَرْتِيلٍ وَقَالَ « سُبْحَانَ رَبِّيَ اَلْعَظِيمِ وَ بِحَمْدِهِ » ثُمَّ اِسْتَوَى قَائِماً فَلَمَّا اِسْتَمْكَنَ مِنَ اَلْقِيَامِ قَالَ - « سَمِعَ اَللَّهُ لِمَنْ حَمِدَهُ » ثُمَّ كَبَّرَ وَ هُوَ قَائِمٌ وَ رَفَعَ يَدَيْهِ حِيَالَ وَجْهِهِ وَ سَجَدَ وَ وَضَعَ يَدَيْهِ إِلَى اَلْأَرْضِ قَبْلَ رُكْبَتَيْهِ فَقَالَ « سُبْحَانَ رَبِّيَ اَلْأَعْلَى وَ بِحَمْدِهِ » ثَلاَثَ مَرَّاتٍ وَ لَمْ يَضَعْ شَيْئاً مِنْ بَدَنِهِ عَلَى شَيْءٍ مِنْهُ وَ سَجَدَ عَلَى ثَمَانِيَةِ أَعْظُمٍ اَلْجَبْهَةِ وَ اَلْكَفَّيْنِ وَ عَيْنَيِ اَلرُّكْبَتَيْنِ وَ أَنَامِلِ إِبْهَامَيِ اَلرِّجْلَيْنِ وَ اَلْأَنْفِ فَهَذِهِ اَلسَّبْعَةُ فَرْضٌ وَ وَضْعُ اَلْأَنْفِ عَلَى اَلْأَرْضِ سُنَّةٌ وَ هُوَ اَلْإِرْغَامُ ثُمَّ رَفَعَ رَأْسَهُ مِنَ اَلسُّجُودِ فَلَمَّا اِسْتَوَى جَالِساً قَالَ - « اَللَّهُ أَكْبَرُ » ثُمَّ قَعَدَ عَلَى جَانِبِهِ اَلْأَيْسَرِ وَ وَضَعَ ظَاهِرَ قَدَمِهِ اَلْيُمْنَى عَلَى بَاطِنِ قَدَمِهِ اَلْيُسْرَى وَقَالَ « أَسْتَغْفِرُ اَللَّهَ رَبِّي وَ أَتُوبُ إِلَيْهِ » ثُمَّ كَبَّرَ وَ هُوَ جَالِسٌ وَ سَجَدَ اَلثَّانِيَةَ وَقَالَ كَمَا قَالَ فِي اَلْأُولَى وَ لَمْ يَسْتَعِنْ بِشَيْءٍ مِنْ بَدَنِهِ عَلَى شَيْءٍ مِنْهُ فِي رُكُوعٍ وَ لاَ سُجُودٍ وَ كَانَ مُجَّنِّحاً وَ لَمْ يَضَعْ ذِرَاعَيْهِ عَلَى اَلْأَرْضِ فَصَلَّى رَكْعَتَيْنِ عَلَى هَذَا ثُمَّ قَالَ «يَا حَمَّادُ هَكَذَا صَلِّ.

Hamad ibn Isa reported that one day Imam Abu Abdullah (a.s) asked him, "Do you know how to pray, Hamad?" Hamad replied: "O’ Master, I have memorized the book of Ḥarīz on prayer." Imam said: "It is fine, rise and pray." So Hamad stood facing the qibla and began his prayer, reciting, bowing, and prostrating. When he completed it, Imam said: "Hamad, you do not know how to pray. It is a shame for a man to live for sixty or seventy years without properly performing even one prayer with all its rules." Hamad, feeling humiliated, said: "Teach me how to pray, may I be your ransom." The Imam then stood facing the qibla, with his hands at his sides, fingers closed together, and brought his feet close enough that three of his fingers would fit between them. He directed his toes toward the qibla, maintaining humility and a sense of awe, and said: "Allāhu Akbar (Allah (swt) is the Greatest)." He then recited al-Ḥamd (Surat al-Fātiḥa) slowly, followed by 'Qul Huwa Allahu Ahad' (Surah Al-Ikhlas). After a brief pause, sufficient to take a breath, He said: "Allāhu Akbar" again while still standing, then bowed (ruku‘). The Imam placed his hands, fingers spread, on his knees, kept his back straight so that if water or oil were poured on it, it would not move due to its levelness. He pushed his knees back, raised his head, and kept his neck straight while closing his eyes. He glorified Allah (swt) three times by saying, "Subḥāna Rabbī al-‘Aẓīm wa Biḥamdih (Glory be to my Lord (azj), the Most Great, and praised be He)." He then rose to a standing position, saying, "Samī‘ Allāhu Liman Ḥamidah (Allah (swt) hears the one who praises Him)." He then uttered "Allāhu Akbar" while raising his hands before his face and prostrated, placing his hands on the ground before his knees. In sujood, He said: "Subḥāna Rabbī al-A‘lā wa Biḥamdih (Glory be to my Lord (azj), the Most High, and praised be He)" three times. He made sure not to place any part of his body on another part while in prostration, instead resting on eight parts: his forehead, both palms, both knees, the tips of both big toes, and the nose (the latter being a sunnah act). He then raised his head and said: "Allāhu Akbar," sat back on his left thigh with the top of his right foot on the sole of his left, and sought forgiveness by saying, "Astaghfirullāha Rabbī wa Atūbu Ilayh (I seek forgiveness from Allah (swt), my Lord (azj), and turn to Him in repentance)." He then said "Allāhu Akbar" and performed the second prostration in the same manner as the first. The Imam continued the prayer and said: "Pray like this, Hamad." He also instructed him not to fidget, avoid turning his head, not to spit in front of him, nor to engage in other distractions during the prayer.

ولا تلتف ولا تعبث بيديك وأصابعك، ولا تبزق عن يمينك ولا يسارك ولا بين يديك.

Do not fidget or play with your hands and fingers, and do not spit to your right, left, or in front of you.

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِذَا قُمْتَ إِلَى اَلصَّلاَةِ فَقُلِ اَللَّهُمَّ إِنِّي أُقَدِّمُ إِلَيْكَ مُحَمَّداً بَيْنَ يَدَيْ حَاجَتِي وَ أَتَوَجَّهُ إِلَيْكَ بِهِ فَاجْعَلْنِي بِهِ «وَجِيهاً فِي اَلدُّنْيٰا وَ اَلْآخِرَةِ وَ مِنَ اَلْمُقَرَّبِينَ» وَ اِجْعَلْ صَلاَتِي بِهِ مَقْبُولَةً وَ ذَنْبِي بِهِ مَغْفُوراً وَ دُعَائِي بِهِ مُسْتَجَاباً إِنَّكَ أَنْتَ اَلْغَفُورُ اَلرَّحِيمُ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: When you stand for prayer, say: 'O’ Allah (swt), I present Muhammad before You concerning my need and turn towards You through him. Make me, through him, respectable in this world and the hereafter and among the near ones. Make my prayer through him acceptable, my sins forgiven, and my supplication answered, for You are the Most Forgiving, the Most Merciful.'"

فإذا قمت إلى الصلاة فلا تأت بها شبعا ولا متكاسلا ولا متناعسا ولا مستعجلا، ولكن على سكون ووقار، فإذا دخلت في صلاتك فعليك بالتخشع والاقبال على صلاتك فإن الله عز وجل يقول " والذين هم في صلاتهم خاشعون " ويقول " وإنها لكبيرة إلا على الخاشعين " واستقبل القبلة بوجهك، ولا تقلب وجهك عن القبلة فتفسد صلاتك، وقم منتصبا فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ: «مَنْ لَمْ يُقِمْ صُلْبَهُ فَلاَ صَلاَةَ لَهُ. واخشع ببصرك ولا ترفعه إلى السماء، وليكن نظرك إلى موضع سجودك، واشغل قلبك بصلاتك فإنه لا يقبل من صلاتك إلا ما أقبلت عليه منها بقلبك، حتى أنه ربما قبل من صلاة العبد ربعها أو ثلثها أو نصفها، ولكن الله عز وجل يتمها للمؤمنين بالنوافل، وليكن قيامك في الصلاة قيام العبد الذليل بين يدي الملك الجليل، واعلم أنك بين يدي من يراك ولا تراه، وصل صلاة مودع كأنك لا تصلي بعدها أبدا، ولا تعبث بلحيتك ولا برأسك ولا بيديك، ولا تفرقع أصابعك، ولا تقدم رجلا على رجل، وزاوج بين قدميك واجعل بينهما قدر ثلاث أصابع إلى شبر، ولا تتمطأ ولا تتثاءب ولا تضحك فان القهقهة تقطع الصلاة، ولا تتورك فإن الله عز وجل قد عذب قوما على التورك، كان أحدهم يضع يديه على وركيه من ملالة الصلاة، ولا تكفر فإنما يصنع ذلك المجوس، وأرسل يديك وضعهما على فخذيك قبالة ركبتيك فإنه أحرى أن تهتم بصلاتك، ولا تشغل عنها نفسك فإنك إذا حركتها كان ذلك يلهيك، ولا تستند إلى جدار إلا أن تكون مريضا، ولا تلتفت عن يمينك ولا عن يسارك، فإن التفت حتى ترى من خلفك فقد وجب عليك إعادة الصلاة، وإن العبد إذا التفت في صلاة ناداه الله عز وجل فقال: عبدي إلى من تلتفت إلى من هو خير لك مني، فإن التفت ثلاث مرات صرف الله عز وجل عنه نظره فلم ينظر إليه بعد ذلك أبدا، ولا تنفخ في موضع سجودك فإذا أردت النفخ فليكن قبل دخولك في الصلاة فإنه يكره ثلاث نفخات في موضع السجود وعلى الرقي وعلى الطعام الحار، ولا تبزق ولا تمخط، فإن من حبس ريقه إجلالا لله تعالى في صلاته أورثه الله عز وجل صحة إلى الممات، وارفع يديك بالتكبير إلى نحرك ولا تجاوز بكفيك أذنيك حيال خديك ثم ابسطهما بسطا وكبر ثلاث تكبيرات وقل " اللهم أنت الملك الحق المبين، لا إله إلا أنت، سبحانك وبحمدك، عملت سوءا وظلمت نفسي فاغفر لي ذنوبي إنه لا يغفر الذنوب إلا أنت "، ثم كبر تكبيرتين في ترسل ترفع بهما يديك وقل: " لبيك وسعديك، والخير في يديك، والشر ليس إليك، والمهدي من هديت، عبدك وابن عبدك بين يديك، منك وبك ولك وإليك، لا ملجأ ولا منجا ولا مفر منك إلا إليك، تباركت وتعاليت، سبحانك وحنانيك، سبحانك رب البيت الحرام " ثم كبر تكبيرتين وقل: " وجهت وجهي للذي فطر السماوات والأرض، على ملة إبراهيم ودين محمد [صلى الله عليه وآله] ومنهاج علي، حنيفا مسلما وما أنا من المشركين، إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين، لا شريك له وبذلك أمرت وأنا من المسلمين، أعوذ بالله السميع العليم من الشيطان الرجيم، بسم الله الرحمن الرحيم " وإن شئت كبرت سبع تكبيرات ولاء إلا أن الذي وصفناه تعبد. وإنما جرت السنة في افتتاح الصلاة بسبع تكبيرات لما رواه زرارة:

The Imam continued by emphasizing that one should not come to prayer while full, lazy, tired, or hurried, but rather in a state of tranquility and reverence. When you enter the prayer, focus with humility and devotion, as Allah (swt), the Exalted, says, "And they who are humbly submissive in their prayers" (Surah Al-Mu'minun 23:2) and "Indeed, it is a burden except for the humbly submissive" (Surah Al-Baqarah 2:45). Face the qibla and do not turn your face away from it, for doing so would invalidate your prayer. Stand upright, as the Prophet (saws) said: "There is no prayer for one who does not straighten his back." Direct your gaze to the place of prostration and do not raise your eyes to the sky. Engage your heart in the prayer, as only the part of the prayer to which one is attentive with their heart is accepted. Sometimes only a quarter, a third, or half of the prayer is accepted, but Allah (swt), the Exalted, completes it for the believer with voluntary acts of worship (nawafil). Stand in prayer as a humble servant stands before a great king. Remember that you stand before One who sees you, though you do not see Him. Pray as if it is your farewell prayer, as though you will not have the opportunity to pray again. Do not fidget with your beard, head, or hands. Avoid cracking your fingers or crossing one leg over the other. Maintain a modest stance, with your feet spaced about three fingers to a handspan apart. Do not stretch or yawn, and refrain from laughing, as excessive laughter invalidates the prayer. Do not rest your hands on your hips during the prayer, as this was practiced by the Magians (Zoroastrians). Let your hands rest naturally on your thighs near your knees, as this encourages attentiveness in prayer. Do not lean against a wall unless you are ill, and avoid turning your head to the sides. If you turn and see what is behind you, you must repeat your prayer. When a worshiper turns during prayer, Allah (swt) calls out, "To whom are you turning? To One better than Me?" If a person turns away three times, Allah (swt) turns His gaze away from them. Do not blow on the place of prostration; if you need to clear it, do so before entering prayer. Blowing during prostration or on food or drink that is hot is discouraged. Refrain from spitting or clearing your throat unnecessarily. One who restrains their saliva out of respect for Allah (swt) during prayer will be rewarded with lifelong health. Raise your hands in takbir (saying 'Allāhu Akbar') to your neck and do not go beyond your ears parallel to your cheeks, then spread them out and say three takbirs. Recite: "O’ Allah (swt), You are the true and evident King. There is no god but You. Glory and praise be to You. I have done wrong and been unjust to myself; forgive me my sins, for none forgives sins except You." Then, perform two takbirs slowly, raising your hands, and say: "Labbayka wa Sa‘dayk (I respond to You and seek Your blessing), and goodness is in Your hands; evil is not from You; the guided is whom You have guided; Your servant and the son of Your servant stands before You. From You, through You, for You, and towards You; there is no refuge, escape, or deliverance from You except towards You. You are blessed and exalted. Glory be to You; how tender and merciful You are, glory be to You, Lord (azj) of the Sacred House." Then, make two more takbirs and say: "I have turned my face towards the One who created the heavens and the earth, upon the creed of Ibrahim (a.s), the religion of Muhammad [peace and blessings be upon him and his family], and the way of ‘Ali, inclining towards monotheism, and I am not of the polytheists. Verily, my prayer, my worship, my life, and my death are for Allah (swt), the Lord (azj) of the worlds. He has no partner, and with this I have been commanded, and I am among those who submit. I seek refuge in Allah (swt), the All-Hearing, All-Knowing, from Satan, the accursed. In the Name of Allah (swt), the Most Compassionate, the Most Merciful." If you wish, you may perform seven uninterrupted takbirs; however, the aforementioned way of opening the prayer is an act of devotion. The practice of beginning prayer with seven takbirs was established based on what was narrated from Zurarah.

عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «خَرَجَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِلَى اَلصَّلاَةِ وَ قَدْ كَانَ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ أَبْطَأَ عَنِ اَلْكَلاَمِ حَتَّى تَخَوَّفُوا أَنَّهُ لاَ يَتَكَلَّمُ وَ أَنْ يَكُونَ بِهِ خَرَسٌ فَخَرَجَ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِهِ حَامِلاً عَلَى عَاتِقِهِ وَ صَفَّ اَلنَّاسُ خَلْفَهُ فَأَقَامَهُ عَلَى يَمِينِهِ فَافْتَتَحَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلصَّلاَةَ فَكَبَّرَ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ فَلَمَّا سَمِعَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ تَكْبِيرَهُ عَادَ فَكَبَّرَ وَ كَبَّرَ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ حَتَّى كَبَّرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ سَبْعَ تَكْبِيرَاتٍ وَ كَبَّرَ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ فَجَرَتِ اَلسُّنَّةُ بِذَلِكَ.

Imam Muhammad ibn Ali Al-Baqir (a.s) narrated that He said: "The Messenger of Allah (saws) went out for prayer while carrying Imam al-Husayn (a.s) on his shoulder, as al-Husayn (a.s) had delayed in speaking, and there was concern that he might have a speech impediment or be unable to speak. The Prophet (saws) carried him out, and the people lined up behind him (for prayer). He placed al-Husayn (a.s) on his right side. The Prophet (saws) began the prayer, and when He said the takbir (saying 'Allahu Akbar'), Imam al-Husayn (a.s) repeated the takbir after him. When the Prophet heard al-Hussayn’s takbir, he repeated it, and so did al-Husayn. This continued until the Prophet (saws) had said seven takbirs, with al-Husayn repeating them. Thus, the tradition (of seven takbirs at the beginning of the prayer) was established."

وَ قَدْ رَوَى هِشَامُ بْنُ اَلْحَكَمِ عَنْ أَبِي اَلْحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: «لِذَلِكَ عِلَّةً أُخْرَى وَ هِيَ أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمَّا أُسْرِيَ بِهِ إِلَى اَلسَّمَاءِ قَطَعَ سَبْعَةَ حُجُبٍ فَكَبَّرَ عِنْدَ كُلِّ حِجَابٍ تَكْبِيرَةً فَأَوْصَلَهُ اَللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ إِلَى مُنْتَهَى اَلْكَرَامَةِ.

Hisham ibn al-Hakam narrated from Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (a.s), that He said: "There is another reason (for the seven takbirs), which is that when The Prophet (saws) was taken up to the heavens (during the Miʿrāj), he passed through seven veils (ḥujub). At each veil, He said a takbir (declaring 'Allahu Akbar'). Thus, Allah (swt) (the Almighty and Glorious) brought him to the highest level of honor through these takbirs."

وَ ذَكَرَ اَلْفَضْلُ بْنُ شَاذَانَ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: «عِلَّةً أُخْرَى وَ هِيَ أَنَّهُ إِنَّمَا صَارَتِ اَلتَّكْبِيرَاتُ فِي أَوَّلِ اَلصَّلاَةِ سَبْعاً لِأَنَّ أَصْلَ اَلصَّلاَةِ رَكْعَتَانِ وَ اِسْتِفْتَاحَهُمَا بِسَبْعِ تَكْبِيرَاتٍ تَكْبِيرَةِ اَلاِفْتِتَاحِ وَ تَكْبِيرَةِ اَلرُّكُوعِ وَ تَكْبِيرَتَيِ اَلسَّجْدَتَيْنِ وَ تَكْبِيرَةِ اَلرُّكُوعِ فِي اَلثَّانِيَةِ وَ تَكْبِيرَتَيِ اَلسَّجْدَتَيْنِ فَإِذَا كَبَّرَ اَلْإِنْسَانُ فِي أَوَّلِ صَلاَةٍ سَبْعَ تَكْبِيرَاتٍ ثُمَّ نَسِيَ شَيْئاً مِنْ تَكْبِيرَاتِ اَلاِفْتِتَاحِ مِنْ بَعْدُ أَوْ سَهَا عَنْهَا لَمْ يَدْخُلْ عَلَيْهِ نَقْصٌ فِي صَلاَتِهِ».

Al-Fadl ibn Shadhan reported from Imam al-Rida (a.s): "Another reason (for the seven takbirs) is that the original structure of the prayer is two Rak'ah (units), and the opening of these two Rak'ah with seven takbirs corresponds to the takbir for the opening, the takbir for bowing (Rukuh), and the two takbirs for the two prostrations (sujood) in the first rak’a, followed by the takbir for bowing in the second rak’a and the two takbirs for the two prostrations in the second rak’a. Thus, if a person begins their prayer with seven takbirs and later forgets or misses one of the opening takbirs, it does not cause a deficiency in their prayer."

وهذه العلل كلها صحيحة وكثرة العلل للشئ تزيده تأكيدا، ولا يدخل هذا في التناقض، وقد يجزي في الافتتاح تكبيرة واحدة.

These reasons are all valid, and the abundance of reasons for something strengthens its confirmation. This does not fall into contradiction, and sometimes one opening Takbir (saying "Allahu Akbar") is sufficient.

وَ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَتَمَّ اَلنَّاسِ صَلاَةً وَ أَوْجَزَهُمْ كَانَ إِذَا دَخَلَ فِي صَلاَةٍ قَالَ «اَللَّهُ أَكْبَرُ «بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ».

"The Messenger of Allah (saws) was the most complete in performing prayer and the most concise. When he began his prayer, he would say: 'Allāhu Akbar (God is the Greatest)' and then recite, 'Bismillāh al-Raḥmān al-Raḥīm (In the name of Allah (swt), the Most Gracious, the Most Merciful).'"

وَ سَأَلَ رَجُلٌ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ: يَا اِبْنَ عَمِّ خَيْرِ خَلْقِ اَللَّهِ تَعَالَى مَا مَعْنَى رَفْعِ يَدَيْكَ فِي اَلتَّكْبِيرَةِ اَلْأُولَى فَقَالَ عَلَيْهِ اَلسَّلاَمُ «مَعْنَاهُ اَللَّهُ أَكْبَرُ اَلْوَاحِدُ اَلْأَحَدُ اَلَّذِي «لَيْسَ كَمِثْلِهِ شَيْءٌ» لاَ يُلْمَسُ بِالْأَخْمَاسِ وَ لاَ يُدْرَكُ بِالْحَوَاسِّ.

A man asked The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) saying: "O’ son of the cousin of the best of Allah’s (swt) creation, what is the meaning of raising your hands in the first Takbir (opening glorification of Allah (swt))?" He (a.s) replied: "It signifies that Allah (swt) is the Greatest, the One, the Unique, Who 'there is nothing like unto Him.' He cannot be perceived by the senses nor touched by the limbs."

فإذا كبرت تكبيرة الافتتاح فاقرأ الحمد لله وسورة معها موسع عليك أي السور قرأت في فرائضك إلا أربع سور، وهي سورة والضحى وألم نشرح لأنهما جميعا سورة واحدة، ولايلاف وألم تر كيف لأنهما جميعا سورة واحدة، فان قرأتهما كان قراءة الضحى وألم نشرح في ركعة واحدة، ولايلاف وألم تر كيف في ركعة، ولا تنفرد بواحدة من هذه الأربع السور في ركعة فريضة، ولا تقرن بين سورتين في فريضة فأما في النافلة فاقرن ما شئت، ولا تقرأ في الفريضة شيئا من العزائم الأربع وهي سورة سجدة لقمان، و حم السجدة، والنجم، وسورة اقرأ باسم ربك. ومن قرأ شيئا من العزائم الأربع فليسجد وليقل: " إلهي آمنا بما كفروا وعرفنا منك ما أنكروا، وأجبناك إلى ما دعوا، إلهي فالعفو العفو " ثم يرفع رأسه ويكبر.

Then, Amir al-Mu'minin continues: "When you say the opening Takbir, recite Surah al-Hamd (the Opening Chapter) and any other Surah that you wish, except for four specific combinations: 'Surah al-Duha' and 'Surah Alam Nashrah' as they are one Surah together, and 'Surah al-Fil' and 'Surah Quraysh' as they are also one Surah together. If you choose to read them, both pairs must be read in the same unit (rak‘ah). Do not recite just one of these in a single rak‘ah of a mandatory prayer." Further, he added: "Do not combine two Surahs in one unit of a mandatory prayer. In optional (nafl) prayers, you may combine as you wish. Also, do not recite any of the four 'prostration' (al-'Azā'im) chapters in the mandatory prayers, namely Surah Sajda (31), Surah Ha Mim Sajda (41), Surah al-Najm (53), and Surah al-‘Alaq (96). If you recite any of these, you must prostrate, saying: 'O’ my God, we have believed in what they disbelieved in, and we have recognized from You what they denied, and we have answered Your call, O’ my God, so forgive, forgive.' Then you may rise and continue with your prayer."

وَ قَدْ رُوِيَ أَنَّهُ يَقُولُ: فِي سَجْدَةِ اَلْعَزَائِمِ، « لاَ إِلَهَ إِلاَّ اَللَّهُ حَقّاً حَقّاً لاَ إِلَهَ إِلاَّ اَللَّهُ إِيمَاناً وَ تَصْدِيقاً لاَ إِلَهَ إِلاَّ اَللَّهُ عُبُودِيَّةً وَ رِقّاً سَجَدْتُ لَكَ يَا رَبِّ تَعَبُّداً وَ رِقّاً لاَ مُسْتَنْكِفاً وَ لاَ مُسْتَكْبِراً بَلْ أَنَا عَبْدٌ ذَلِيلٌ خَائِفٌ مُسْتَجِيرٌ » ثُمَّ يَرْفَعُ رَأْسَهُ ثُمَّ يُكَبِّرُ.

It has been narrated that in the prostration of the obligatory verses of prostration (Sajdat al-‘Azā’im), one should say: La ilaha illa Allah haqqan haqqan, la ilaha illa Allah imanan wa tasdeeqan, la ilaha illa Allah ‘uboodiyyatan wa riqqan. Sajadtu laka ya Rabbi ta‘abbudan wa riqqan, la mustankifan wa la mustakbiran, bal ana ‘abdon dhaleelun kha’ifun mustajeer “There is no god but Allah (swt), truly and genuinely; there is no god but Allah (swt) in faith and affirmation; there is no god but Allah (swt) in servitude and subjugation. I prostrate to You, my Lord (azj), in devotion and humility, without reluctance or arrogance, but as a humble, fearful, and seeking servant.” Then, he should raise his head and say “Allahu Akbar” (God is Great).

ومن سمع رجلا يقرأ العزائم فليسجد وإن كان على غير وضوء، ويستحب أن يسجد الانسان في كل سورة فيها سجدة إلا أن الواجب في هذه العزائم الأربع. وأفضل ما يقرأ في الصلاة في اليوم والليلة في الركعة الأولى الحمد وإنا أنزلناه وفي الثانية الحمد وقل هو الله أحد إلا في صلاة العشاء الآخرة ليلة الجمعة، فان الأفضل أن يقرأ في الأولى منها الحمد وسور الجمعة، وفي الثانية الحمد وسبح اسم وفي صلاة الغداة والظهر والعصر يوم الجمعة في الأولى الحمد وسورة الجمعة، وفي الثانية الحمد وسورة المنافقين، وجايز أن يقرأ في العشاء الآخرة ليلة الجمعة وصلاة الغداة والعصر بغير سورة الجمعة والمنافقين، ولا يجوز أن يقرأ في صلاة الظهر يوم الجمعة بغير سورة الجمعة والمنافقين، فإن نسيتهما أو واحدة منهما في صلاة الظهر وقرأت غيرهما ثم ذكرت فارجع إلى سورة الجمعة والمنافقين ما لم تقرأ نصف السورة فإن قرأت نصف السورة فتمم السورة واجعلهما ركعتي نافلة وسلم فيهما، وأعد صلاتك بسورة الجمعة والمنافقين. وقد رويت رخصة في القراءة في صلاة الظهر بغير سورة الجمعة والمنافقين لا استعملها ولا أفتي بها إلا في حال السفر والمرض وخيفة فوت حاجة. وفي صلاة الغداة يوم الاثنين ويوم الخميس في الركعة الأولى الحمد وهل أتى على الانسان، وفي الثانية الحمد وهل أتيك حديث الغاشية، فان من قرأهما في صلاة الغداة يوم الاثنين ويوم الخميس وقاه الله شر اليومين. وحكى من صحب الرضا عليه السلام إلى خراسان لما أشخص إليها أنه كان يقرأ في صلاته بالسور التي ذكرناها فلذلك اخترناها من بين السور بالذكر في هذا الكتاب. واجهر ببسم الله الرحمن الرحيم في جميع الصلوات، واجهر بجميع القراءة في المغرب والعشاء الآخرة والغداة من غير أن تجهد نفسك أو ترفع صوتك شديدا، وليكن ذلك وسطا لان الله عز وجل يقول: " ولا تجهر بصلاتك ولا تخافت بها وابتغ بين ذلك سبيلا. ولا تجهر بالقراءة في صلاة الظهر والعصر فان من جهر بالقراءة فيهما أو أخفى بالقراءة في المغرب والعشاء والغداة متعمدا فعليه إعادة صلاته فان فعل ذلك ناسيا فلا شئ عليه إلا يوم الجمعة في صلاة الظهر فإنه يجهر فيها. وفي الركعتين الأخراوين بالتسبيح.

If someone hears a person reciting one of these verses, they should prostrate, even if they are not in a state of ritual purity (wudu). It is recommended for a person to prostrate upon encountering any verse that requires it, though the obligatory prostration applies specifically to the four verses of Sajdat al-‘Azā’im. The narration also advises the optimal choice of Surahs for daily prayers. In the first rak‘ah, one should recite al-Hamd (the Opening Chapter) and Surah al-Qadr (“Indeed, We sent it down on the Night of Power”). In the second rak‘ah, al-Hamd and Surah al-Ikhlas (“Say: He is Allah (swt), [who is] One”), except for the evening (‘Isha) prayer on Thursday night, where it is recommended to recite Surah al-Hamd and Surah al-Jumu‘ah (“The Jumu’ah Prayer”) in the first rak‘ah and al-Hamd and Surah al-A’lā (“Glorify the name of your Lord (azj), the Most High”) in the second rak‘ah. For Jumu’ah’s Fajr, Dhuhr, and Asr prayers, recite Surah al-Hamd and Surah al-Jumu‘ah in the first rak‘ah and Surah al-Hamd and Surah al-Munafiqun (“The Hypocrites”) in the second. However, it is permissible to read other Surahs for the ‘Isha prayer on Thursday night and for Fajr and Asr prayers on Jumu’ah, though the midday prayer on Jumu’ah must include Surah al-Jumu‘ah and Surah al-Munafiqun. If one forgets or reads a different Surah before realizing, they should revert to the correct Surah unless they have completed half the Surah, in which case they should continue, regard it as two units of a supererogatory prayer, and then repeat the prayer with the required Surahs. It is narrated that there is a concession for reading other Surahs during Dhuhr on Jumu’ah, but it is not preferred to act on this concession unless there is a case of travel, illness, or urgent need. For the Fajr prayer on Mondays and Thursdays, it is recommended to recite al-Hamd and Surah al-Insan (“Has there [not] come upon man [a period of time]”) in the first rak‘ah and al-Hamd and Surah al-Ghashiyah (“Has there reached you the report of the Overwhelming [event]”) in the second. Reading these will protect one from the evils of those days. The companions of Imam al-Ridha (a.s) noted that during his journey to Khurasan, he would recite these recommended Surahs, and thus they were included in this narration. Recite “Bismillah al-Rahman al-Rahim” aloud during all prayers, and recite all of the prayer verses aloud for Maghrib, ‘Isha, and Fajr without exerting yourself or raising your voice excessively. Keep a moderate volume, as Allah (swt), the Exalted, says: “Do not be loud in your prayer, nor be silent in it, but seek a way between.” During the Dhuhr and Asr prayers, do not raise your voice when reciting. If one intentionally does otherwise for any of these prayers, they must repeat the prayer; if it was done unintentionally, no penalty is required—except for the Dhuhr prayer on Jumu’ah, which must be recited aloud. The last two rak‘ahs should be recited with tasbih (glorification of Allah (swt)).

وَقَالَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: «إِنَّمَا جُعِلَ اَلْقِرَاءَةُ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ وَ اَلتَّسْبِيحُ فِي اَلْأَخِيرَتَيْنِ لِلْفَرْقِ بَيْنَ مَا فَرَضَهُ اَللَّهُ عَزَّ وَ جَلَّ مِنْ عِنْدِهِ وَ بَيْنَ مَا فَرَضَهُ اَللَّهُ تَعَالَى مِنْ عِنْدِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ.

Imam al-Ridha (a.s) said: "The reason why recitation is required in the first two rak‘ahs and glorification (tasbih) in the last two rak‘ahs of the prayer is to distinguish between what Allah (swt), the Exalted, has ordained from Himself and what He has commanded through His Messenger”.

وَ سَأَلَ مُحَمَّدُ بْنُ عِمْرَانَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ: لِأَيِّ عِلَّةٍ يُجْهَرُ فِي صَلاَةِ اَلْجُمُعَةِ وَ صَلاَةِ اَلْمَغْرِبِ وَ صَلاَةِ اَلْعِشَاءِ اَلْآخِرَةِ وَ صَلاَةِ اَلْغَدَاةِ وَ سَائِرُ اَلصَّلَوَاتِ اَلظُّهْرُ وَ اَلْعَصْرُ لاَ يُجْهَرُ فِيهِمَا وَ لِأَيِّ عِلَّةٍ صَارَ اَلتَّسْبِيحُ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ أَفْضَلَ مِنَ اَلْقِرَاءَةِ قَالَ «لِأَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمَّا أُسْرِيَ بِهِ إِلَى اَلسَّمَاءِ كَانَ أَوَّلَ صَلاَةٍ فَرَضَ اَللَّهُ عَلَيْهِ اَلظُّهْرُ يَوْمَ اَلْجُمُعَةِ فَأَضَافَ اَللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ اَلْمَلاَئِكَةَ تُصَلِّي خَلْفَهُ وَ أَمَرَ نَبِيَّهُ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يَجْهَرَ بِالْقِرَاءَةِ لِيُبَيِّنَ لَهُمْ فَضْلَهُ ثُمَّ فَرَضَ اَللَّهُ عَلَيْهِ اَلْعَصْرَ وَ لَمْ يُضِفْ إِلَيْهِ أَحَداً مِنَ اَلْمَلاَئِكَةِ وَ أَمَرَهُ أَنْ يُخْفِيَ اَلْقِرَاءَةَ لِأَنَّهُ لَمْ يَكُنْ وَرَاءَهُ أَحَدٌ ثُمَّ فَرَضَ عَلَيْهِ اَلْمَغْرِبَ وَ أَضَافَ إِلَيْهِ اَلْمَلاَئِكَةَ وَ أَمَرَهُ بِالْإِجْهَارِ وَ كَذَلِكَ اَلْعِشَاءُ اَلْآخِرَةُ فَلَمَّا كَانَ قُرْبَ اَلْفَجْرِ نَزَلَ فَفَرَضَ اَللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ اَلْفَجْرَ وَ أَمَرَهُ بِالْإِجْهَارِ لِيُبَيِّنَ لِلنَّاسِ فَضْلَهُ كَمَا بَيَّنَ لِلْمَلاَئِكَةِ فَلِهَذِهِ اَلْعِلَّةِ يُجْهَرُ فِيهَا وَ صَارَ اَلتَّسْبِيحُ أَفْضَلَ مِنَ اَلْقِرَاءَةِ فِي اَلْأَخِيرَتَيْنِ لِأَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمَّا كَانَ فِي اَلْأَخِيرَتَيْنِ ذَكَرَ مَا رَأَى مِنْ عَظَمَةِ اَللَّهِ عَزَّ وَ جَلَّ فَدَهِشَ فَقَالَ « سُبْحَانَ اَللَّهِ وَ اَلْحَمْدُ لِلَّهِ وَ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ اَللَّهُ أَكْبَرُ » فَلِذَلِكَ صَارَ اَلتَّسْبِيحُ أَفْضَلَ مِنَ اَلْقِرَاءَةِ.

Muhammad ibn Imran asked Imam Jafar ibn Muhammad Al-Sadiq (a.s): "For what reason is the recitation done aloud in the Jumu’ah prayer, the Maghrib prayer, the Isha prayer, and the Fajr prayer, while it is not done aloud in the Dhuhr and Asr prayers? And why is glorification (tasbih) in the last two rak‘ahs preferred over recitation?" Imam (a.s) replied: "When The Prophet (saws) was taken on the Night Journey to the heavens, the first prayer that Allah (swt), the Exalted, ordained upon him was the Dhuhr prayer on the day of Jumu‘ah (Jumu’ah). Allah (swt) added angels to pray behind him and commanded His Prophet to recite aloud so that they would realize his excellence. Then, Allah (swt) ordained the Asr prayer without adding any angels behind him, and He commanded him to recite quietly because there was no one behind him. Next, Allah (swt) ordained the Maghrib prayer and added the angels to pray with him and commanded him to recite aloud, and the same applies to the Isha prayer. Near the time of Fajr, he descended, and Allah (swt), the Exalted, ordained the Fajr prayer and commanded him to recite aloud so that people would know its excellence, just as He had shown it to the angels. This is why it is recited aloud in these prayers. Tasbih became preferable to recitation in the last two rak‘ahs because, in those rak‘ahs, The Prophet (saws), upon recalling the greatness of Allah (swt), glorified Him, saying: Subhana Allah, wal-hamdu lillah, wa la ilaha illa Allah, wa Allahu Akbar “Glory be to Allah, and all praise is for Allah, and there is no deity except Allah, and Allah is the Greatest” Therefore, tasbih became superior to recitation."

وَ سَأَلَ يَحْيَى بْنُ أَكْثَمَ اَلْقَاضِي أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ: عَنْ صَلاَةِ اَلْفَجْرِ لِمَ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ وَ هِيَ مِنْ صَلَوَاتِ اَلنَّهَارِ وَ إِنَّمَا يُجْهَرُ فِي صَلاَةِ اَللَّيْلِ فَقَالَ «لِأَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ يُغَلِّسُ بِهَا فَقَرَّبَهَا مِنَ اَللَّيْلِ.

Yahya ibn Aktham asked Abu Al-Hasan al-Awwal (a.s) about the Fajr prayer and why it is recited aloud even though it is one of the daytime prayers, while generally only nighttime prayers are recited aloud. Imam (a.s) replied: "This is because The Prophet (saws) would offer it at the break of dawn, making it close to the nighttime."

وَ فِيمَا ذَكَرَهُ اَلْفَضْلُ مِنَ اَلْعِلَلِ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «أُمِرَ اَلنَّاسُ بِالْقِرَاءَةِ فِي اَلصَّلاَةِ لِئَلاَّ يَكُونَ اَلْقُرْآنُ مَهْجُوراً مُضَيَّعاً وَ لْيَكُنْ مَحْفُوظاً مَدْرُوساً فَلاَ يَضْمَحِلَّ وَ لاَ يُجْهَلَ وَ إِنَّمَا بُدِئَ بِالْحَمْدِ دُونَ سَائِرِ اَلسُّوَرِ لِأَنَّهُ لَيْسَ شَيْءٌ مِنَ اَلْقُرْآنِ وَ اَلْكَلاَمِ جُمِعَ فِيهِ مِنْ جَوَامِعِ اَلْخَيْرِ وَ اَلْحِكْمَةِ مَا جُمِعَ فِي سُورَةِ اَلْحَمْدِ، وَ ذَلِكَ أَنَّ قَوْلَهُ عَزَّ وَ جَلَّ «اَلْحَمْدُ لِلّٰهِ» إِنَّمَا هُوَ أَدَاءٌ لِمَا أَوْجَبَ اَللَّهُ عَزَّ وَ جَلَّ عَلَى خَلْقِهِ مِنَ اَلشُّكْرِ وَ شُكْرٌ لِمَا وَفَّقَ عَبْدَهُ مِنَ اَلْخَيْرِ، «رَبِّ اَلْعٰالَمِينَ» تَوْحِيدٌ لَهُ وَ تَحْمِيدٌ وَ إِقْرَارٌ بِأَنَّهُ هُوَ اَلْخَالِقُ اَلْمَالِكُ لاَ غَيْرُهُ، «اَلرَّحْمٰنِ اَلرَّحِيمِ» اِسْتِعْطَافٌ وَ ذِكْرٌ لآِلاَئِهِ وَ نَعْمَائِهِ عَلَى جَمِيعِ خَلْقِهِ، «مٰالِكِ يَوْمِ اَلدِّينِ» إِقْرَارٌ لَهُ بِالْبَعْثِ وَ اَلْحِسَابِ وَ اَلْمُجَازَاةِ وَ إِيجَابُ مُلْكِ اَلْآخِرَةِ لَهُ كَإِيجَابِ مُلْكِ اَلدُّنْيَا، «إِيّٰاكَ نَعْبُدُ» رَغْبَةٌ وَ تَقَرُّبٌ إِلَى اَللَّهِ تَعَالَى ذِكْرُهُ وَ إِخْلاَصٌ لَهُ بِالْعَمَلِ دُونَ غَيْرِهِ «وَ إِيّٰاكَ نَسْتَعِينُ» اِسْتِزَادَةٌ مِنْ تَوْفِيقِهِ وَ عِبَادَتِهِ وَ اِسْتِدَامَةٌ لِمَا أَنْعَمَ اَللَّهُ عَلَيْهِ وَ نَصَرَهُ «اِهْدِنَا اَلصِّرٰاطَ اَلْمُسْتَقِيمَ» اِسْتِرْشَادٌ لِدِينِهِ وَ اِعْتِصَامٌ بِحَبْلِهِ وَ اِسْتِزَادَةٌ فِي اَلْمَعْرِفَةِ لِرَبِّهِ عَزَّ وَ جَلَّ، «صِرٰاطَ اَلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ» تَوْكِيدٌ فِي اَلسُّؤَالِ وَ اَلرَّغْبَةِ وَ ذِكْرٌ لِمَا قَدْ تَقَدَّمَ مِنْ نِعَمِهِ عَلَى أَوْلِيَائِهِ وَ رَغْبَةٌ فِي مِثْلِ تِلْكَ اَلنِّعَمِ «غَيْرِ اَلْمَغْضُوبِ عَلَيْهِمْ» اِسْتِعَاذَةٌ مِنْ أَنْ يَكُونَ مِنَ اَلْمُعَانِدِينَ اَلْكَافِرِينَ اَلْمُسْتَخِفِّينَ بِهِ وَ بِأَمْرِهِ وَ نَهْيِهِ «وَ لاَ اَلضّٰالِّينَ» اِعْتِصَامٌ مِنْ أَنْ يَكُونَ مِنَ اَلَّذِينَ ضَلُّوا عَنْ سَبِيلِهِ مِنْ غَيْرِ مَعْرِفَةٍ «وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً» فَقَدِ اِجْتَمَعَ فِيهِ مِنْ جَوَامِعِ اَلْخَيْرِ وَ اَلْحِكْمَةِ مِنْ أَمْرِ اَلْآخِرَةِ وَ اَلدُّنْيَا مَا لاَ يَجْمَعُهُ شَيْءٌ مِنَ اَلْأَشْيَاءِ.

In what al-Fadl narrated from Imam al-Ridha (a.s) concerning reasons for the recitation in prayer, he stated: “People have been commanded to recite during prayer so that the Qur’an would not be abandoned or neglected, but instead preserved and studied so that it is neither forgotten nor lost. The recitation begins with Surah al-Hamd (The Opening) because it uniquely contains comprehensive wisdom and blessings not found in other verses of the Qur’an. The phrase ‘Alhamdulillah’ (All praise is due to Allah (swt)) is a fulfilment of the obligation to thank Allah (swt) and an expression of gratitude for enabling His servant to do good. ‘Rabbil 'Alamin’ (Lord (azj) of the Worlds) affirms Allah’s (swt) unity, praise, and recognition that He is the Creator and Owner without any partner. ‘Ar-Rahman Ar-Rahim’ (The Most Merciful, The Most Compassionate) is a plea for Allah’s (swt) kindness and a reminder of His blessings upon all creation. ‘Maliki Yawmid-Deen’ (Master of the Day of Judgment) is a declaration of belief in the resurrection, accountability, and Allah’s (swt) dominion over both worlds. ‘Iyyaka Na’budu’ (You alone we worship) signifies devotion and sincerity to Allah (swt) in worship. ‘Wa iyyaka nasta’in’ (And You alone we seek for help) seeks His continued assistance and favour. ‘Ihdinas-Siratal-Mustaqeem’ (Guide us to the Straight Path) asks for steadfastness in religion, adherence to divine guidance, and further recognition of Allah (swt). ‘Siratal-Ladheena an’amta ‘alayhim’ (The path of those whom You have blessed) expresses longing for the grace granted to Allah’s (swt) chosen ones. ‘Ghayril-maghdubi ‘alayhim’ (Not the path of those who have evoked [Your] anger) seeks protection from becoming among those who oppose or belittle Allah’s (swt) commands. ‘Wala-dhallin’ (And not of those who have gone astray) and [it is] a protection from being among those who have gone astray from His path without knowledge, thinking they are doing good. In this, all the essentials of goodness and wisdom, from both the matters of the world and the hereafter, have been combined in a way that nothing else can gather."

وذكر العلة التي من أجلها جعل الجهر في بعض الصلوات دون بعض، أن الصلوات التي تجهر فيها إنما هي في أوقات مظلمة فوجب أن يجهر فيها ليعلم المار أن هناك جماعة فإن أراد أن يصلي صلى لأنه إن لم ير جماعة علم ذلك من جهة السماع، والصلاتان اللتان لا يجهر فيهما إنما هما بالنهار في أوقات مضيئة فهي من جهة الرؤية لا يحتاج فيهما إلى السماع. فإذا قرأت الحمد وسورة فكبر واحدة وأنت منتصب ثم اركع وضع يدك اليمنى على ركبتك اليمنى قبل اليسرى وضع راحتيك على ركبتيك، وألقم أصابعك عين الركبة وفرجها، ومد عنقك ويكون نظرك في الركوع ما بين قدميك إلى موضع سجودك.

He the reason why loud recitation (Jahr) is prescribed in some prayers and not in others is explained. The prayers in which recitation is loud are done during dark times, so it is necessary to recite loudly so that people passing by can know that a congregation is present. If they want to pray, they can join. Without loud recitation, it would be hard for those passing by to know there is a congregation. The prayers in which recitation is not loud are performed in the daytime when it's bright, so they can be known through sight, and there is no need for hearing. When you recite the Al-Fatiha and a Surah, you should say Takbir once while standing, then bow and place your right hand on your right knee before your left, with your palms on your knees. Spread your fingers around the knee joint, and extend your neck, keeping your gaze directed between your feet, toward the place of prostration."

وَ سَأَلَ رَجُلٌ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ: يَا اِبْنَ عَمِّ خَيْرِ خَلْقِ اَللَّهِ عَزَّ وَ جَلَّ مَا مَعْنَى مَدِّ عُنُقِكَ فِي اَلرُّكُوعِ فَقَالَ «تَأْوِيلُهُ آمَنْتُ بِاللَّهِ وَ لَوْ ضُرِبَتْ عُنُقِي.

A man asked The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) saying: "O’ son of the cousin of the best of Allah’s (swt) creation, what is the significance of extending your neck during ruku' (bowing in prayer)?" Imam Ali (a.s) responded, "It symbolizes 'I have faith in Allah (swt), even if my neck is struck.'"

فإذا ركعت فقل " اللهم لك ركعت ولك خشعت ولك أسلمت وبك آمنت وعليك توكلت وأنت ربي، خشع لك وجهي وسمعي وبصري وشعري وبشري ولحمي ودمي ومخي وعصبي وعظامي، وما أقلت الأرض مني لله رب العالمين " ثم قل: " سبحان ربي العظيم وبحمده " ثلاث مرات، فإن قلتها خمسا فهو أحسن، وإن قلتها سبعا فهو أفضل، ويجزيك ثلاث تسبيحات تقول: " سبحان الله سبحان الله سبحان الله " وتسبيحة تامة تجزي للمريض والمستعجل، ثم ارفع رأسك من الركوع وارفع يديك واستو قائما ثم قل " سمع الله لمن حمده والحمد لله رب العالمين الرحمن الرحيم أهل الجبروت والكبرياء والعظمة " ويجزيك " سمع الله لمن حمده " ثم كبر واهو إلى السجود، وضع يديك جميعا معا قبل ركبتيك.

When you go into ruku' (bowing), say: "O’ Allah (swt), for You have I bowed, to You have I submitted, in You do I believe, and upon You do I rely. You are my Lord (azj). My face, hearing, sight, hair, skin, flesh, blood, brain, nerves, and bones bow before You. Whatever is under me from the earth is humbled before Allah (swt), the Lord (azj) of the worlds." Then say: "Glory be to my Lord (azj), the Great, and with His praise" three times. If you say it five times, it is better, and if you say it seven times, it is even more excellent. However, three praises suffice, and you may say: "Glory be to Allah (swt), Glory be to Allah (swt), Glory be to Allah (swt)." One complete praise is acceptable for the sick and those in a hurry. Then, raise your head from the ruku' position, lift your hands, and stand upright. Say: "Allah (swt) hears those who praise Him. All praise is due to Allah (swt), the Lord (azj) of all the worlds, the Most Merciful, the Most Compassionate, the Possessor of majesty, power, and greatness." It suffices to say "Allah (swt) hears those who praise Him." Then say "Allahu Akbar" and go into Sujood (prostration), placing your hands on the ground together before your knees.

وَ سَأَلَ طَلْحَةُ اَلسُّلَمِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: لِأَيِّ عِلَّةٍ تُوضَعُ اَلْيَدَانِ عَلَى اَلْأَرْضِ فِي اَلسُّجُودِ قَبْلَ اَلرُّكْبَتَيْنِ فَقَالَ «لِأَنَّ اَلْيَدَيْنِ بِهِمَا مِفْتَاحُ اَلصَّلاَةِ.

Talha al-Salmi asked Imam Jafar ibn Muhammad Al-Sadiq (a.s), "Why do the hands touch the ground before the knees during Sujood (prostration)?" Imam (a.s) replied: "Because the hands are the key to prayer."

وإن كان بين يديك وبين الأرض ثوب في السجود فلا بأس، وإن أفضيت بهما إلى الأرض فهو أفضل.

If there is a cloth between you and the ground during Sujood, there is no harm, but it is better if the hands directly touch the ground.

وَ رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنِ اَلصَّادِقِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا سَجَدَ أَحَدُكُمْ فَلْيُبَاشِرْ بِكَفَّيْهِ اَلْأَرْضَ لَعَلَّ اَللَّهَ يَدْفَعُ عَنْهُ اَلْغُلَّ يَوْمَ اَلْقِيَامَةِ.

Ismail ibn Muslim narrated from Imam Al-Sadiq, from his father (a.s), who said: "When any of you performs Sujood (prostration), let them place their palms directly on the ground, so that Allah (swt) may protect them from shackles on the Day of Judgment."

ويكون سجودك كما يتخوى البعير الضامر عند بروكه وتكون شبه المعلق لا يكون شئ من جسدك على شئ منه، ويكون نظرك في السجود إلى طرف أنفك، ولا تفترش ذراعيك كافتراش السبع، ولكن اجنح بهما، وترغم بأنفك، ويجزيك في موضع الجبهة من قصاص الشعر إلى الحاجبين مقدار درهم، ومن لا يرغم بأنفه فلا صلاة له، وتقول في سجودك: " اللهم لك سجدت، وبك آمنت، ولك أسلمت، وعليك توكلت، سجد لك وجهي وسمعي وبصري وشعري وبشري ومخي وعصبي وعظامي، سجد وجهي للذي خلقه وصوره وشق سمعه وبصره تبارك الله رب العالمين " ثم تقول: " سبحان ربي الأعلى وبحمده " ثلاث مرات فان قلتها خمسا فهو أحسن وإن قلتها سبعا فهو أفضل، ويجزيك ثلاث تسبيحات تقول: " سبحان الله سبحان الله سبحان الله " وتسبيحة تامة تجزي للمريض والمستعجل، ثم ارفع رأسك من السجود واقبض يديك إليك قبضا، فإذا تمكنت من الجلوس فارفع يديك بالتكبير وقل بين السجدتين: " اللهم اغفر لي وارحمني وأجرني واهدني وعافني واعف عني " ويجزيك " اللهم اغفر لي وارحمني " وارفع يديك وكبر و اسجد الثانية وقل فيها ما قلت في الأولى، ولا بأس بالاقعاء فيما بين السجدتين، ولا بأس به بين الأولى والثانية وبين الثالثة والرابعة ولا يجوز الاقعاء في موضع التشهدين لان المقعي ليس بجالس إنما يكون بعضه قد جلس على بعضه فلا يصبر للدعاء والتشهد، ومن أجلسه الامام في موضع يجب أن يقوم فيه فليتجاف. والسجود منتهى العبادة من ابن آدم لله تعالى ذكره وأقرب ما يكون العبد إلى الله عز وجل إذا كان في سجوده وذلك قوله عز وجل: " واسجد واقترب.

When you go into Sujood, lower yourself as a lean camel does when resting, and be as if suspended, ensuring no part of your body rests upon another. Your gaze in Sujood should be directed towards the tip of your nose. Do not spread your forearms like a wild beast; rather, position them away from your sides. Pressing your nose to the ground is obligatory, and the area of contact for the forehead should be at least the size of a coin between the hairline and the eyebrows. Whoever does not press their nose down has no prayer. While in Sujood, recite: "O’ Allah (swt), for You I have prostrated, in You I have believed, to You I have submitted, upon You I have relied. My face, hearing, sight, hair, skin, brain, nerves, and bones have prostrated to You. My face prostrates to the One Who created it, shaped it, and gave it hearing and sight. Blessed is Allah (swt), the Lord (azj) of the worlds." Then say: "Glory be to my Lord (azj), the Most High, and all praise is due to Him" three times. If you recite it five times, it is better, and if seven times, it is even more virtuous. Three repetitions of "Subhan Allah (swt), Subhan Allah (swt), Subhan Allah (swt)" suffice, especially for the ill or those in a hurry. After raising your head from Sujood, pull your hands towards yourself and sit while saying takbir (Allahu Akbar). While sitting between the two Sujood, say: "O’ Allah (swt), forgive me, have mercy on me, protect me, guide me, grant me well-being, and pardon me." A simple "O’ Allah (swt), forgive me and have mercy on me" will suffice. Then go into Sujood again, repeating what you said in the first. Sitting in an upright position (iq’aa) is permissible between the two Sujood and between standing and sitting postures of the prayer, but it is not allowed in the places for tashahhud (testimonies), because a person in iq’aa is not truly seated but rather has part of their body resting upon itself, making it difficult for extended recitations and tashahhud. If the Imam makes someone sit when they should stand, they should lean. Sujood is the peak of human devotion to Allah (swt), and a servant is closest to Allah (swt) during prostration, as indicated in His words: "Prostrate and draw near."

وَ سَأَلَ رَجُلٌ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ: يَا اِبْنَ عَمِّ خَيْرِ خَلْقِ اَللَّهِ مَا مَعْنَى اَلسَّجْدَةِ اَلْأُولَى فَقَالَ «تَأْوِيلُهَا اَللَّهُمَّ إِنَّكَ مِنْهَا خَلَقْتَنَا يَعْنِي مِنَ اَلْأَرْضِ وَ تَأْوِيلُ رَفْعِ رَأْسِكَ وَ مِنْهَا أَخْرَجْتَنَا وَ تَأْوِيلُ اَلسَّجْدَةِ اَلثَّانِيَةِ وَ إِلَيْهَا تُعِيدُنَا وَ رَفْعِ رَأْسِكَ وَ مِنْهَا تُخْرِجُنَا تَارَةً أُخْرَى.

A man asked The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) saying: "O’ son of the cousin of the best of Allah’s (swt) creation, what is the meaning of the first sajdah (prostration)?" Imam Ali (a.s) replied: "Its meaning is, 'O’ Allah (swt), from it (the earth) You created us,' referring to being created from the earth. The meaning of raising your head is 'and from it, You brought us forth.' The meaning of the second sajdah is 'and to it, You shall return us,' and raising your head again means 'and from it, You shall bring us forth another time.'"

وَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ عِلَّةِ اَلصَّلاَةِ كَيْفَ صَارَتْ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ قَالَ «لِأَنَّ رَكْعَةً مِنْ قِيَامٍ بِرَكْعَتَيْنِ مِنْ جُلُوسٍ.

Abu Basir asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about the reason for why the prayer consists of two units (rak'ahs) with four prostrations (Sujood). Imam (a.s) replied: "Because one unit of standing (qiyam) is equivalent to two units of sitting."

وإنما يقال في الركوع " سبحان ربي العظيم وبحمده " وفي السجود " سبحان ربي الأعلى وبحمده "

It is said during the bowing (ruku'), "Subhana Rabbi al-Adheem wa Biḥamdih" (Glory be to my Lord (azj), the Most Great, and praise be to Him), and in the prostration, "Subhana Rabbi al-A’lā wa bihamdih" (Glory be to my Lord (azj), the Most High, and praise be to Him).

لَمَّا أَنْزَلَ اَللَّهُ تَبَارَكَ وتَعَالَى «فَسَبِّحْ بِاسْمِ رَبِّكَ اَلْعَظِيمِ» قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «اِجْعَلُوهَا فِي رُكُوعِكُمْ» فَلَمَّا أَنْزَلَ اَللَّهُ عَزَّ وَ جَلَّ «سَبِّحِ اِسْمَ رَبِّكَ اَلْأَعْلَى» قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «اِجْعَلُوهَا فِي سُجُودِكُمْ.

When Allah (swt), the Blessed and Exalted, revealed: "So glorify the name of your Lord (azj), the Most Great" (Surah Al-Waqi'ah, 56:74), The Prophet (saws) said: "Make it a part of your bowing (ruku')." Then, when Allah (swt), the Exalted, revealed: "Glorify the name of your Lord (azj), the Most High" (Surah Al-A’lā, 87:1) The Prophet (saws) said: "Make it a part of your prostration (Sujood)”.

ثم ارفع رأسك من السجدة الثانية وتمكن من الأرض وارفع يديك وكبر، ثم قم إلى الثانية فإذا اتكيت على يديك للقيام قلت " بحول الله وقوته أقوم وأقعد " فإذا قمت إلى الثانية قرأت الحمد وسورة وقنت بعد القراءة وقبل الركوع، وإنما يستحب أن يقرأ في الأولى الحمد وإنا أنزلناه، وفي الثانية الحمد وقل هو الله أحد لان إنا أنزلناه سورة النبي صلى الله عليه وآله وأهل بيته صلوات الله عليهم أجمعين فيجعلهم المصلي وسيلة إلى الله تعالى ذكره لأنه بهم وصل إلى معرفة الله تعالى. ويقرأ في الثانية سورة التوحيد لان الدعاء على أثره مستجاب فيستجاب بعده القنوت والقنوت سنة واجبة من تركها متعمدا في كل صلاة فلا صلاة له قال الله عز وجل: " وقوموا لله قانتين " يعني مطيعين داعين. وأدنى ما يجزي من القنوت أنواع منها أن تقول: " رب اغفر وارحم وتجاوز عما تعلم إنك أنت الأعز الأكرم " ومنها أن تقول: " سبحان من دانت له السماوات والأرض بالعبودية " ومنها أن تسبح ثلاث تسبيحات، ولا بأس أن تدعو في قنوتك وركوعك وسجودك وقيامك وقعودك للدنيا والآخرة وتسمي حاجتك إن شئت.

After raising your head from the second prostration, establish yourself on the ground, raise your hands, and say "Allahu Akbar," then stand for the second unit (rak'ah). When using your hands for support to stand, say: "With the power and strength of Allah (swt), I stand and sit." Once you stand for the second rak'ah, recite Al-Fatiha and another surah. After the recitation and before bowing, engage in the Qunoot (raising the hands in supplication). It is recommended to recite Al-Fatiha followed by Surah Al-Qadr (Inna Anzalnahu) in the first rak'ah, as it is a chapter concerning the Prophet (a.s) and his purified family. By this recitation, the worshiper seeks nearness to Allah (swt) through them. In the second rak'ah, recite Al-Fatiha followed by Surah Al-Ikhlas (Qul Huwa Allahu Ahad) since supplication after this surah is accepted. The Qunoot is a mandatory practice in each prayer, and deliberately abandoning it invalidates the prayer, as Allah (swt), the Exalted, said: "And stand before Allah (swt) in devout obedience" (Surah Al-Baqarah, 2:238), referring to standing in prayer and making supplication. The minimal acceptable Qunoot includes various forms, such as saying: "O’ Lord (azj), forgive and have mercy, and overlook what You know, for You are the Mighty, the Most Generous," or saying: "Glory be to Him to Whom the heavens and the earth submit in worship." It is also sufficient to say three glorifications (tasbih). There is no issue in making supplications during Qunoot, bowing, prostration, standing, or sitting, whether for worldly or otherworldly needs, and one may mention their specific requests.

وَ سَأَلَ اَلْحَلَبِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْقُنُوتِ فِيهِ قَوْلٌ مَعْلُومٌ فَقَالَ «أَثْنِ عَلَى رَبِّكَ وَ صَلِّ عَلَى نَبِيِّكَ وَ اِسْتَغْفِرْ لِذَنْبِكَ.

Al-Halabi asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about what should be said in the Qunoot (the supplication during prayer). Imam (a.s) replied: "Praise your Lord (azj), send blessings upon your Prophet, and seek forgiveness for your sins."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «اَلْقُنُوتُ فِي كُلِّ رَكْعَتَيْنِ فِي اَلتَّطَوُّعِ وَ اَلْفَرِيضَةِ.

Muhammad ibn Muslim narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: "The Qunoot (supplication) is in every two units of both voluntary and obligatory prayers."

وَ رَوَى عَنْهُ زُرَارَةُ أَنَّهُ قَالَ: «اَلْقُنُوتُ فِي كُلِّ اَلصَّلَوَاتِ.

Zurarah narrated that Imam (a.s) said: "Qunoot (supplication) is in all prayers."

وذكر شيخنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه عن سعد بن عبد الله أنه كان يقول: لا يجوز الدعاء في القنوت بالفارسية، وكان محمد بن الحسن الصفار يقول: إنه يجوز، والذي أقول به إنه يجوز

Shaykh Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid narrated from Sa'd ibn Abdullah that he would say it is not permissible to make du'a (supplication) in Qunoot in Persian, whereas Muhammad ibn al-Hasan al-Saffar would say it is permissible. I [the author] say it is permissible.

لِقَوْلِ أَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ: «لاَ بَأْسَ أَنْ يَتَكَلَّمَ اَلرَّجُلُ فِي صَلاَةِ اَلْفَرِيضَةِ بِكُلِّ شَيْءٍ يُنَاجِي بِهِ رَبَّهُ عَزَّ وَ جَلَّ.

The saying of Imam Muhammad ibn Ali Al-Jawad (a.s): "There is no harm if a person speaks in the obligatory prayer with anything by which he converses with his Lord (azj), Mighty and Majestic."

ولو لم يرد هذا الخبر لكنت أجيزه بالخبر الذي روي:

And even if this narration had not been transmitted, I would still permit it based on the narration that says: (see following Hadith)

عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «كُلُّ شَيْءٍ مُطْلَقٌ حَتَّى يَرِدَ فِيهِ نَهْيٌ.

It is narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "Everything is permissible unless there is a prohibition regarding it”.

والنهي عن الدعاء بالفارسية في الصلاة غير موجود، والحمد لله رب العالمين.

There is no prohibition against making supplications in Persian during prayer, and all praise is due to Allah (swt), the Lord (azj) of the worlds.

وَقَالَ اَلْحَلَبِيُّ لَهُ: أُسَمِّي اَلْأَئِمَّةَ عَلَيهِمُ اَلسَّلاَمُ فِي اَلصَّلاَةِ قَالَ «أَجْمِلْهُمْ.

Al-Halabi asked him, "Should I mention the names of the Imams (a.s) in prayer?" Imam (a.s) replied: "Mention them collectively”.

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «كُلُّ مَا نَاجَيْتَ بِهِ رَبَّكَ فِي اَلصَّلاَةِ فَلَيْسَ بِكَلاَمٍ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Whatever you use to converse with your Lord (azj) during prayer is not considered ordinary speech”.

وَ سَأَلَهُ مَنْصُورُ بْنُ يُونُسَ بُزُرْجَ: عَنِ اَلرَّجُلِ يَتَبَاكَى فِي اَلصَّلاَةِ اَلْمَفْرُوضَةِ حَتَّى يَبْكِيَ فَقَالَ «قُرَّةُ عَيْنٍ وَ اَللَّهِ» وَقَالَ عَلَيْهِ اَلسَّلاَمُ «إِذَا كَانَ ذَلِكَ فَاذْكُرْنِي عِنْدَهُ.

Mansur ibn Yunus Buzurj asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a person who strives to cry during the obligatory prayer until tears flow. Imam (a.s) replied: "It is a source of great joy, by Allah (swt)." The Imam also said: "When this happens, remember me in that moment”.

وَ رُوِيَ: «أَنَّ اَلْبُكَاءَ عَلَى اَلْمَيِّتِ يَقْطَعُ اَلصَّلاَةَ وَ اَلْبُكَاءَ لِذِكْرِ اَلْجَنَّةِ وَ اَلنَّارِ مِنْ أَفْضَلِ اَلْأَعْمَالِ فِي اَلصَّلاَةِ. وَ رُوِيَ: «أَنَّهُ مَا مِنْ شَيْءٍ إِلاَّ وَ لَهُ كَيْلٌ أَوْ وَزْنٌ إِلاَّ اَلْبُكَاءَ مِنْ خَشْيَةِ اَللَّهِ عَزَّ وَ جَلَّ فَإِنَّ اَلْقَطْرَةَ مِنْهُ تُطْفِئُ بِحَاراً مِنَ اَلنِّيرَانِ وَ لَوْ أَنَّ بَاكِياً بَكَى فِي أُمَّةٍ لَرُحِمُوا.

It has been narrated that "crying over a deceased person interrupts the prayer, but crying out of remembrance for Paradise and Hellfire is among the best deeds during prayer." It is also narrated that "there is a measure or weight for everything except for tears shed out of the fear of Allah (swt), as a single drop of it can extinguish vast fires of Hell. And if a person who cries were present among a nation, they would be blessed with mercy."

«وَ كُلُّ عَيْنٍ بَاكِيَةٌ يَوْمَ اَلْقِيَامَةِ إِلاَّ ثَلاَثَ أَعْيُنٍ عَيْنٌ بَكَتْ مِنْ خَشْيَةِ اَللَّهِ وَ عَيْنٌ غُضَّتْ عَنْ مَحَارِمِ اَللَّهِ وَ عَيْنٌ بَاتَتْ سَاهِرَةً فِي سَبِيلِ اَللَّهِ.

”All eyes will shed tears on the Day of Judgment except for three types of eyes: an eye that wept out of the fear of Allah (swt), an eye that was lowered (in modesty) from what Allah (swt) has forbidden, and an eye that stayed awake guarding in the cause of Allah (swt).”

وَ رُوِيَ عَنْ صَفْوَانَ اَلْجَمَّالِ أَنَّهُ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَيَّاماً فَكَانَ يَقْنُتُ فِي كُلِّ صَلاَةٍ يُجْهَرُ فِيهَا أَوْ لاَ يُجْهَرُ.

It is reported from Safwan al-Jammal that He said: “I prayed behind Imam Jafar ibn Muhammad Al-Sadiq (a.s) for several days, and he would make the Qunoot in every prayer, whether he recited aloud or not”.

وَ رُوِيَ عَنْ زُرَارَةَ أَنَّهُ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «اَلْقُنُوتُ كُلُّهُ جِهَارٌ.

It is narrated from Zurarah that He said: Abu Ja'far (Imam al-Baqir) stated: "All Qunoot (supplication during prayer) is to be recited aloud."

والقول في قنوت الفريضة في الأيام كلها إلا في الجمعة " اللهم إني أسألك لي ولوالدي ولولدي ولأهل بيتي وإخواني المؤمنين فيك اليقين والعفو والمعافاة و الرحمة والمغفرة والعافية في الدنيا والآخرة " فإذا فرغت من القنوت فركع واسجد فإذا رفعت رأسك من السجدة الثانية فتشهد وقل: " بسم الله وبالله والحمد لله والأسماء الحسنى كلها لله، أشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده و رسوله، أرسله بالحق بشيرا ونذيرا بين يدي الساعة " ثم انهض إلى الثالثة وقل إذا اتكيت على يديك للقيام: " بحول الله وقوته أقوم وأقعد " وقل فالركعتين الأخيرتين إماما كنت أو غير إمام " سبحان الله والحمد لله ولا إله إلا الله والله أكبر " ثلاث مرات وإن شئت قرأت في كل ركعة منها الحمد إلا أن التسبيح أفضل، فإذا صليت الركعة الرابعة فتشهد وقل في تشهدك " بسم الله وبالله والحمد لله والأسماء الحسنى كلها لله، اشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله، أرسله بالهدى ودين الحق ليظهره على الدين كله ولو كره المشركون، التحيات لله والصلوات الطيبات الطاهرات الزاكيات الناميات الغاديات الرائحات المباركات الحسنات لله، ما طاب وطهر وزكى وخلص ونمى فلله وما خبث فلغيره، أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله أرسله بالحق بشيرا ونذيرا بين يدي الساعة. وأشهد أن الجنة حق وأن النار حق، وأن الساعة آتية لا ريب فيها، وأن الله يبعث من في القبور، وأشهد أن ربي نعم الرب وأن محمدا نعم الرسول أرسل، وأشهد أن ما على الرسول إلا البلاغ المبين، السلام عليك أيها النبي ورحمة الله وبركاته، السلام على محمد بن عبد الله خاتم النبيين، السلام على الأئمة الراشدين المهديين، السلام على جميع أنبياء الله ورسله وملائكته، السلام علينا وعلى عباد الله الصالحين. ويجزيك في التشهد الشهادتان، وهذا أفضل لأنها العبادة ثم تسلم وأنت مستقبل القبلة وتميل بعينك إلى يمينك إن كنت إماما، وإن صليت وحدك قلت: " السلام عليكم " مرة واحدة وأنت مستقبل القبلة، وتميل بأنفك إلى يمينك، وإن كنت خلف إمام تأتم به فسلم تجاه القبلة واحدة ردا على الامام، وتسلم على يمينك واحدة وعلى يسارك واحدة إلا أن لا يكون على يسارك إنسان فلا تسلم على يسارك إلا أن تكون بجنب الحائط فتسلم على يسارك ولا تدع التسليم على يمينك كان على يمينك أحد أو لم يكن.

Regarding the Qunoot in the obligatory prayers on all days except Jumu’ah, the supplication is: Allahumma inni as’aluka li wa li-walidayya wa li-waladi wa li-ahl bayti wa ikhwanī al-mu'minīn fīka al-yaqīn wa al-‘afwa wa al-mu‘afāt wa al-rahmah wa al-maghfirah wa al-‘afiyah fi al-dunya wa al-akhirah. "O’ Allah (swt), I ask You for myself, my parents, my children, my household, and my believing brothers in You, for certainty (in faith), pardon, protection, mercy, forgiveness, and well-being in this world and the Hereafter." After completing the Qunoot, bow down (ruku') and then perform prostration (Sujood). When you raise your head from the second prostration, recite the tashahhud (testimony of faith): "In the name of Allah (swt), by Allah (swt), and all praise belongs to Allah (swt). All the beautiful names belong to Allah (swt). I bear witness that there is no god but Allah (swt), alone without partner. I bear witness that Muhammad is His servant and Messenger, whom He sent with the truth as a bringer of good news and a warner before the Hour." Then rise to the third unit (rak'ah), saying as you rely on your hands to stand: "By the power and might of Allah (swt), I rise and sit." In the last two rak'ahs, whether leading or following, you may recite "Subhan Allah (swt), wal-hamdu lillah, wa la ilaha illa Allah (swt), wa Allahu Akbar" (Glory to Allah (swt), praise to Allah (swt), there is no god but Allah (swt), and Allah (swt) is the Greatest) three times. If you prefer, you may recite Surah al-Fatihah (the Opening), but reciting tasbih is preferred. After the fourth rak'ah, during the final tashahhud, recite: "In the name of Allah (swt), by Allah (swt), and all praise belongs to Allah (swt). All the beautiful names belong to Allah (swt). I bear witness that there is no god but Allah (swt), alone without partner. I bear witness that Muhammad is His servant and Messenger, whom He sent with guidance and the true religion, so that He may make it prevail over all religions, even if the polytheists dislike it. All greetings, prayers, pure blessings, and beautiful acts belong to Allah (swt), and all that is pure, clean, and grows belongs to Allah (swt), and all that is impure belongs to others. I testify that there is no god but Allah (swt), and He is alone, with no partner. I testify that Muhammad is His servant and His Messenger, whom He sent with the truth as a bringer of good news and a warner before the Hour (the Day of Judgment). I testify that Heaven is the truth, and Hell is the truth, and that the Hour (the Day of Judgment) is certain, with no doubt in it. And that Allah (swt) will resurrect those in the graves. I testify that my Lord (azj) is the best of Lord (azj)s, and Muhammad is the best of Messengers sent, and I testify that the Messenger only has the clear delivery of the message. Peace be upon you, O’ Prophet, and the mercy of Allah (swt) and His blessings. Peace be upon Muhammad ibn Abdullah, the seal of the Prophets. Peace be upon the rightly guided and divinely guided Imams (a.s). Peace be upon all the Prophets of Allah (swt), His Messengers, and His angels. Peace be upon us and upon the righteous servants of Allah (swt)." In the Tashahhud, you recite the two testimonies (Shahada), which is the best form as it is the essence of worship. Then, perform the Tasleem (salutation) while facing the Qibla. If you are the Imam, tilt your eyes to the right. If you are praying alone, say: 'Assalamu Alaikum' once while facing the Qibla, tilting your nose to the right. If you are praying behind an Imam, respond to the Imam's Tasleem by facing the Qibla once, and then give the salutation to your right and left. If there is no one on your left, do not give the salutation to your left unless you are beside a wall, in which case you would give the salutation to the left. Never neglect the Tasleem to your right, whether there is someone on your right or not."

وَقَالَ رَجُلٌ لِأَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: يَا اِبْنَ عَمِّ خَيْرِ خَلْقِ اَللَّهِ مَا مَعْنَى رَفْعِ رِجْلِكَ اَلْيُمْنَى وَ طَرْحِكَ اَلْيُسْرَى فِي اَلتَّشَهُّدِ قَالَ «تَأْوِيلُهُ اَللَّهُمَّ أَمِتِ اَلْبَاطِلَ وَ أَقِمِ اَلْحَقَّ» قَالَ فَمَا مَعْنَى قَوْلِ اَلْإِمَامِ اَلسَّلاَمُ عَلَيْكُمْ فَقَالَ «إِنَّ اَلْإِمَامَ يُتَرْجِمُ عَنِ اَللَّهِ عَزَّ وَ جَلَّ وَ يَقُولُ فِي تَرْجَمَتِهِ لِأَهْلِ اَلْجَمَاعَةِ أَمَانٌ لَكُمْ مِنْ عَذَابِ اَللَّهِ يَوْمَ اَلْقِيَامَةِ.

A man asked Commander of the Faithful Imam Ali ibn Abi Talib (a.s): "O’ cousin of the best of Allah’s (swt) creation, what is the meaning of raising your right foot and placing your left during the tashahhud (testimony in prayer)?" Imam (a.s) said: "Its meaning is: 'O’ Allah (swt), let falsehood perish and establish the truth.'" The man then asked: "What is the meaning of the Imam's statement 'Peace be upon you' during the salutation?" Imam Ali (a.s) replied: "The Imam speaks on behalf of Allah (swt), the Exalted, and his translation for the people of the congregation is, 'You are granted safety from Allah’s (swt) punishment on the Day of Judgment.'"

فإذا سلمت رفعت يديك وكبرت ثلاثا وقلت: " لا إله إلا الله وحده لا شريك له، أنجز وعده، ونصر عبده، وأعز جنده، وغلب الأحزاب وحده، فله الملك وله الحمد، يحيي ويميت، وهو على كل شئ قدير " وسبح تسبيح فاطمة الزهراء عليها السلام وهي أربع وثلاثون تكبيرة وثلاث وثلاثون تسبيحة وثلاث وثلاثون تحميدة.

When concluding the prayer, raise your hands and say Takbir (Allahu Akbar) three times, and recite: "There is no god but Allah (swt), alone without partner. He fulfilled His promise, helped His servant, strengthened His forces, and defeated the confederates alone. Sovereignty belongs to Him, and all praise is for Him. He gives life and causes death, and He has power over all things." Then, recite the tasbih of Sayyida Fatimah Al-Zahra (s.a): thirty-four repetitions of "Allahu Akbar" (Allah (swt) is the Greatest), thirty-three repetitions of "Subhan Allah (swt)" (Glory be to Allah (swt)), and thirty-three repetitions of "Alhamdulillah" (Praise be to Allah (swt)).

فَإِنَّهُ رُوِيَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «مَنْ سَبَّحَ تَسْبِيحَ فَاطِمَةَ اَلزَّهْرَاءِ عَلَيْهَا اَلسَّلاَمُ فِي دُبُرِ اَلْفَرِيضَةِ قَبْلَ أَنْ يَثْنِيَ رِجْلَيْهِ غَفَرَ اَللَّهُ لَهُ.

It is narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "Whoever recites the Tasbih of Sayyida Fatimah Al-Zahra (s.a) after the obligatory prayer before moving their legs (changing their position) will have their sins forgiven by Allah (swt)."

وَ رُوِيَ: أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ لِرَجُلٍ مِنْ بَنِي سَعْدٍ، «أَ لاَ أُحَدِّثُكَ عَنِّي وَ عَنْ فَاطِمَةَ اَلزَّهْرَاءِ أَنَّهَا كَانَتْ عِنْدِي فَاسْتَقَتْ بِالْقِرْبَةِ حَتَّى أَثَّرَ فِي صَدْرِهَا وَ طَحَنَتْ بِالرَّحَى حَتَّى مَجِلَتْ يَدَاهَا وَ كَسَحَتِ اَلْبَيْتَ حَتَّى اِغْبَرَّتْ ثِيَابُهَا وَ أَوْقَدَتْ تَحْتَ اَلْقِدْرِ حَتَّى دَكِنَتْ ثِيَابُهَا فَأَصَابَهَا مِنْ ذَلِكَ ضُرٌّ شَدِيدٌ فَقُلْتُ لَهَا لَوْ أَتَيْتِ أَبَاكِ فَسَأَلْتِهِ خَادِماً يَكْفِيكِ حَرَّ مَا أَنْتِ فِيهِ مِنْ هَذَا اَلْعَمَلِ فَأَتَتِ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَوَجَدَتْ عِنْدَهُ حُدَّاثاً فَاسْتَحْيَتْ فَانْصَرَفَتْ فَعَلِمَ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنَّهَا قَدْ جَاءَتْ لِحَاجَةٍ فَغَدَا عَلَيْنَا وَ نَحْنُ فِي لِحَافِنَا فَقَالَ «اَلسَّلاَمُ عَلَيْكُمْ» فَسَكَتْنَا وَ اِسْتَحْيَيْنَا لِمَكَانِنَا ثُمَّ قَالَ «اَلسَّلاَمُ عَلَيْكُمْ » فَسَكَتْنَا ثُمَّ قَالَ «اَلسَّلاَمُ عَلَيْكُمْ» فَخَشِينَا إِنْ لَمْ نَرُدَّ عَلَيْهِ أَنْ يَنْصَرِفَ وَ قَدْ كَانَ يَفْعَلُ ذَلِكَ فَيُسَلِّمُ ثَلاَثاً فَإِنْ أُذِنَ لَهُ وَ إِلاَّ اِنْصَرَفَ فَقُلْنَا «وَ عَلَيْكَ اَلسَّلاَمُ يَا رَسُولَ اَللَّهِ اُدْخُلْ» فَدَخَلَ وَ جَلَسَ عِنْدَ رُءُوسِنَا ثُمَّ قَالَ «يَا فَاطِمَةُ مَا كَانَتْ حَاجَتُكِ أَمْسِ عِنْدَ مُحَمَّدٍ » فَخَشِيتُ إِنْ لَمْ نُجِبْهُ أَنْ يَقُومَ فَأَخْرَجْتُ رَأْسِي فَقُلْتُ أَنَا وَ اَللَّهِ أُخْبِرُكَ يَا رَسُولَ اَللَّهِ إِنَّهَا اِسْتَقَتْ بِالْقِرْبَةِ حَتَّى أَثَّرَ فِي صَدْرِهَا وَ جَرَتْ بِالرَّحَى حَتَّى مَجِلَتْ يَدَاهَا وَ كَسَحَتِ اَلْبَيْتَ حَتَّى اِغْبَرَّتْ ثِيَابُهَا وَ أَوْقَدَتْ تَحْتَ اَلْقِدْرِ حَتَّى دَكِنَتْ ثِيَابُهَا فَقُلْتُ لَهَا لَوْ أَتَيْتِ أَبَاكِ فَسَأَلْتِهِ خَادِماً يَكْفِيكِ حَرَّ مَا أَنْتِ فِيهِ مِنْ هَذَا اَلْعَمَلِ قَالَ «أَ فَلاَ أُعَلِّمُكُمَا مَا هُوَ خَيْرٌ لَكُمَا مِنَ اَلْخَادِمِ إِذَا أَخَذْتُمَا مَنَامَكُمَا فَكَبِّرَا أَرْبَعاً وَ ثَلاَثِينَ تَكْبِيرَةً وَ سَبِّحَا ثَلاَثاً وَ ثَلاَثِينَ تَسْبِيحَةً وَ اِحْمَدَا ثَلاَثاً وَ ثَلاَثِينَ تَحْمِيدَةً» فَأَخْرَجَتْ فَاطِمَةُ عَلَيْهَا اَلسَّلاَمُ رَأْسَهَا وَ قَالَتْ «رَضِيتُ عَنِ اَللَّهِ وَ عَنْ رَسُولِهِ رَضِيتُ عَنِ اَللَّهِ وَ عَنْ رَسُولِهِ ».

It is narrated that The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) said to a man from the Bani Sa'd tribe: "Shall I tell you about myself and Sayyida Fatimah Al-Zahra (s.a)? She used to carry water with the water-skin until it left a mark on her chest. She ground grain with the millstone until her hands blistered. She swept the house until her clothes were covered in dust, and She kindled the fire under the cooking pot until her clothes were stained. She suffered greatly from these tasks. I said to her, 'Why don’t you go to your father and ask him for a servant to relieve you of the hardships of this work?' She went to the Prophet but found him with people (guests), so She felt shy and left. The Prophet, realizing She had come for something, came to us the next morning while we were still in our beds. He greeted us with 'Peace be upon you,' and we remained silent out of shyness. He then said: 'Peace be upon you' again, and we still did not reply. He repeated, 'Peace be upon you,' and we feared he would leave if we did not respond. We then replied: 'And peace be upon you, O’ Messenger of Allah (saws), please enter.' He came in and sat by our heads. He asked: 'O’ Sayyida Fatimah Al-Zahra (s.a), what was your need yesterday with Muhammad?' I was worried that if we did not answer, he would leave, so I said: 'I will tell you, O’ Messenger of Allah (saws). She carried water with the water-skin until it marked her chest, ground with the millstone until her hands blistered, swept until her clothes were dusty, and kindled fire until her clothes were stained. I suggested She ask you for a servant to ease her burdens.' The Prophet replied: 'Shall I not teach you something better than a servant? When you go to bed, say Allahu Akbar (God is Great) thirty-four times, SubhanAllah (swt) (Glory be to God) thirty-three times, and Alhamdulillah (Praise be to God) thirty-three times.' Sayyida Fatimah Al-Zahra (s.a) then lifted her head and said: 'I am content with Allah (swt) and His Messenger. I am content with Allah (swt) and His Messenger.'"

فإذا فرغت من تسبيح فاطمة عليها السلام فقال: " اللهم أنت السلام، ومنك السلام ولك السلام، وإليك يعود السلام، سبحان ربك رب العزة عما يصفون، وسلام على المرسلين والحمد لله رب العالمين، السلام عيك أيها النبي ورحمة الله وبركاته، السلام على الأئمة الهادين المهديين، السلام على جميع أنبياء الله ورسله وملائكته، السلام علينا وعلى عباد الله الصالحين " ثم تسلم على الأئمة واحدا واحدا عليهم السلام وتدعو بما أحببت.

After completing the Tasbih of Sayyida Fatimah Al-Zahra (s.a), say: 'O’ Allah (swt), You are Peace, from You is peace, and to You peace returns. Exalted is your Lord (azj), the Lord (azj) of Might, above what they describe. Peace be upon the messengers, and all praise is due to Allah (swt), the Lord (azj) of the worlds. Peace be upon you, O’ Prophet, and the mercy of Allah (swt) and His blessings. Peace be upon the guiding and rightly guided Imams. Peace be upon all the prophets of Allah (swt), His messengers, and His angels. Peace be upon us and upon the righteous servants of Allah (swt).' After this, you may offer peace upon each of the Imams individually and then pray for whatever you wish.

قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «أَدْنَى مَا يُجْزِيكَ مِنَ اَلدُّعَاءِ بَعْدَ اَلْمَكْتُوبَةِ أَنْ تَقُولَ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ اَللَّهُمَّ إِنَّا نَسْأَلُكَ مِنْ كُلِّ خَيْرٍ أَحَاطَ بِهِ عِلْمُكَ وَ نَعُوذُ بِكَ مِنْ كُلِّ شَرٍّ أَحَاطَ بِهِ عِلْمُكَ اَللَّهُمَّ إِنَّا نَسْأَلُكَ عَافِيَتَكَ فِي جَمِيعِ أُمُورِنَا كُلِّهَا وَ نَعُوذُ بِكَ مِنْ خِزْيِ اَلدُّنْيَا وَ عَذَابِ اَلْآخِرَةِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "The minimum supplication that suffices you after the obligatory (prayers) is to say: 'O’ Allah (swt), bless Muhammad and the family of Muhammad. O’ Allah (swt), we ask You for every good that Your knowledge encompasses, and we seek refuge in You from every evil that Your knowledge encompasses. O’ Allah (swt), we ask You for Your protection in all of our matters, and we seek refuge in You from the disgrace of this world and the punishment of the Hereafter.'"