Tahdhīb al-Aḥkām

قال الشيخ رحمه الله ولا تجوز الصلاة في جلود الميتة وان كان مما لو لم يمت لوقع عليه الذكاة

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible to pray in the skins of a dead animal, even if it is from that which, had it not died [a natural death], it would have been valid for slaughter (could have been ritually slaughtered)."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْمَيْتَةِ قَالَ «لاَ تُصَلِّ فِي شَيْءٍ مِنْهُ وَ لاَ شِسْعٍ»

Ahmad ibn Muhammad ibn Isa from Muhammad ibn Abi Umayr from more than one person: Abu Abdillah (a.s), peace be upon him, (said) regarding the carcass (maytah). Imam (a.s) said: "Do not pray in anything from it, not even a sandal strap."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ اَلْجِلْدِ اَلْمَيِّتِ أَ يُلْبَسُ فِي اَلصَّلاَةِ إِذَا دُبِغَ فَقَالَ« لاَ وَ لَوْ دُبِغَ سَبْعِينَ مَرَّةً»

Al-Husayn ibn Sa‘id from Hammad ibn Isa from Hariz from Muhammad ibn Muslim who said: I asked Him (a.s) about the skin of a dead animal, can it be worn in prayer if it has been tanned? Imam (a.s) said: "No, even if it is tanned seventy times."

وَ عَنْهُ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ: مِثْلَهُ.

And from him, from Fadalah, from Al-‘Ala’, from Muhammad: the same (narration).

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ إِسْحَاقَ اَلْعَلَوِيِّ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ اَلدَّيْلَمِيِّ عَنْ عَيْثَمِ بْنِ أَسْلَمَ اَلنَّجَاشِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي اَلْفِرَاءِ فَقَالَ« كَانَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ رَجُلاً صَرِداً فَلاَ تُدْفِئُهُ فِرَاءُ اَلْحِجَازِ لِأَنَّ دِبَاغَهَا بِالْقَرَظِ فَكَانَ يَبْعَثُ إِلَى اَلْعِرَاقِ فَيُؤْتَى مِمَّا قِبَلَكُمْ بِالْفَرْوِ فَيَلْبَسُهُ فَإِذَا حَضَرَتِ اَلصَّلاَةُ أَلْقَاهُ وَ أَلْقَى اَلْقَمِيصَ اَلَّذِي يَلِيهِ فَكَانَ يُسْأَلُ عَنْ ذَلِكَ فَيَقُولُ« إِنَّ أَهْلَ اَلْعِرَاقِ يَسْتَحِلُّونَ لِبَاسَ اَلْجُلُودِ اَلْمَيْتَةِ وَ يَزْعُمُونَ أَنَّ دِبَاغَهُ ذَكَاتُهُ»»

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, from Abdullah ibn Ishaq al-‘Alawi, from al-Hasan ibn Ali, from Muhammad ibn Sulayman al-Daylami, from ‘Aytham ibn Aslam al-Najashi, from Abu Basir who said: I asked Abu Abdillah (a.s) about praying in fur garments. Imam (a.s) said: "(Imam) Ali ibn al-Husayn (a.s) was a man sensitive to cold, and the furs of the Hijaz would not keep him warm because their tanning was done with qaraz (a plant extract). So He (a.s) would send to Iraq and He (a.s) would be brought fur from your region, and He (a.s) would wear it. But when the time for prayer arrived, He (a.s) would take it off, and also take off the shirt that was in contact with it. He (a.s) was asked about that, and He (Imam Husayn (a.s)) said: 'Indeed, the people of Iraq deem it permissible to wear the skins of dead animals, and they claim that tanning it is its purification (that tanning makes it lawful).’"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ لِبَاسِ اَلْفِرَاءِ وَ اَلصَّلاَةِ فِيهَا فَقَالَ« لاَ تُصَلِّ فِيهَا إِلاَّ فِيمَا كَانَ مِنْهُ ذَكِيّاً» قَالَ قُلْتُ أَ وَ لَيْسَ اَلذَّكِيُّ مَا ذُكِّيَ بِالْحَدِيدِ فَقَالَ «بَلَى إِذَا كَانَ مِمَّا يُؤْكَلُ لَحْمُهُ» فَقُلْتُ وَ مَا لاَ يُؤْكَلُ لَحْمُهُ مِنْ غَيْرِ اَلْغَنَمِ قَالَ« لاَ بَأْسَ بِالسِّنْجَابِ فَإِنَّهُ دَابَّةٌ لاَ تَأْكُلُ اَللَّحْمَ وَ لَيْسَ هُوَ مِمَّا نَهَى عَنْهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِذْ نَهَى عَنْ كُلِّ ذِي نَابٍ أَوْ مِخْلَبٍ»

With this same chain of transmission, from Muhammad ibn Sulayman, from Ali ibn Abi Hamzah who said: I asked Abu Abdillah (a.s) about wearing fur garments and praying in them. Imam (a.s) said: "Do not pray in them except in what has been ritually slaughtered." I asked: "Isn’t dhakiyy what is slaughtered with iron (a blade)?" Imam (a.s) said: "Yes, if it is from that which its meat is eaten." So I asked: "What about what is not eaten from animals other than sheep?" Imam (a.s) said: "There is no problem with (wearing) squirrel (al-sinjab), for it is a creature that does not eat meat, and it is not from those things which the Messenger of Allah (swt), peace be upon him and his family, prohibited when He (saws) prohibited all animals with fangs or talons."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ إِسْحَاقَ اَلْعَلَوِيِّ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ هِلاَلٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أَدْخُلُ سُوقَ اَلْمُسْلِمِينَ أَعْنِي هَذَا اَلْخَلْقَ اَلَّذِي يَدَّعُونَ اَلْإِسْلاَمَ فَأَشْتَرِي مِنْهُمُ اَلْفِرَاءَ لِلتِّجَارَةِ فَأَقُولُ لِصَاحِبِهَا أَ لَيْسَ هِيَ ذَكِيَّةً فَيَقُولُ بَلَى فَهَلْ يَصْلُحُ لِي أَنْ أَبِيعَهَا عَلَى أَنَّهَا ذَكِيَّةٌ فَقَالَ« لاَ وَ لَكِنْ لاَ بَأْسَ أَنْ تَبِيعَهَا وَ تَقُولَ قَدْ شَرَطَ اَلَّذِي اِشْتَرَيْتُهَا مِنْهُ أَنَّهَا ذَكِيَّةٌ» قُلْتُ وَ مَا أَفْسَدَ ذَلِكَ قَالَ« اِسْتِحْلاَلُ أَهْلِ اَلْعِرَاقِ لِلْمَيْتَةِ وَ زَعَمُوا أَنَّ دِبَاغَ جِلْدِ اَلْمَيْتَةِ ذَكَاتُهُ ثُمَّ لَمْ يَرْضَوْا أَنْ يَكْذِبُوا فِي ذَلِكَ إِلاَّ عَلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ»

And from him, from Ali ibn Muhammad, from Abdullah ibn Ishaq al-Alawi, from al-Hasan ibn Ali, from Muhammad ibn Abdullah ibn Hilal, from Abdur-Rahman ibn al-Hajjaj, who said: I said to Abu Abdillah (a.s), peace be upon him: "I enter the market of the Muslims, I mean this group who ‘claim’ Islam, and I buy fur garments from them for trade. So I say to the seller: 'Is it not from a properly slaughtered animal (dhakiyyah)?' And he (seller) replies: 'Yes.' So is it permissible for me to sell it on the basis that it is dhakiyyah?" Imam (a.s) said: "No. But there is no harm in selling them if you say: ‘The one I bought them from claimed they were from a slaughtered animal.’” I asked: “What invalidates that? (makes it impermissible to sell as definitely pure)” Imam (a.s) said: "The people of Iraq making carrion (maytah) lawful, and they claimed that the tanning of the skin of carrion renders it ritually pure (as its slaughter). Then they were not content with lying about that except by attributing it to the Messenger of Allah (swt), peace be upon him and his family."

وَعَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ غَيْرِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ عَلِيِّ بْنِ اَلْمُغِيرَةِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ اَلْمَيْتَةُ يُنْتَفَعُ بِشَيْءٍ مِنْهَا قَالَ« لاَ» قُلْتُ بَلَغَنَا أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مَرَّ بِشَاةٍ مَيْتَةٍ فَقَالَ« مَا كَانَ عَلَى أَهْلِ هَذِهِ اَلشَّاةِ إِذْ لَمْ يَنْتَفِعُوا بِلَحْمِهَا أَنْ يَنْتَفِعُوا بِإِهَابِهَا» فَقَالَ« تِلْكَ شَاةٌ لِسَوْدَةَ بِنْتِ زَمْعَةَ زَوْجِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ كَانَتْ شَاةً مَهْزُولَةً لاَ يُنْتَفَعُ بِلَحْمِهَا فَتَرَكُوهَا حَتَّى مَاتَتْ فَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ« مَاكَانَ عَلَى أَهْلِهَا إِذْ لَمْ يَنْتَفِعُوا بِلَحْمِهَا أَنْ يَنْتَفِعُوا بِإِهَابِهَا أَيْ تُذَكَّى»»

And from him, from Muhammad ibn Yahya and others, from Ahmad ibn Muhammad, from Ibn Mahbub, from Asim ibn Humaid, from Ali ibn al-Mughira, who said: I said to Abu Abdillah (a.s), peace be upon him: "May I be ransomed for you, can anything from a dead animal (maytah) be benefitted from?" Imam (a.s) said: "No." I asked: "It has reached us that the Messenger of Allah (swt) (peace be upon him and his family) passed by a dead sheep and said: 'What would have been upon the people of this sheep if they could not benefit from its meat, to at least benefit from its hide?'" Imam (a.s) said: "That was a sheep belonging to Sawdah bint Zam‘ah, the wife of the Prophet (peace be upon him and his family), and it was an emaciated sheep whose meat was of no benefit, so they left it until it died. Then the Messenger of Allah (swt), peace be upon him and his family, said: 'What would have been upon its people, if they could not benefit from its meat, to benefit from its hide, that is, by making it ritually slaughtered (tudhakka)'."

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ تَقْلِيدِ اَلسَّيْفِ فِي اَلصَّلاَةِ فِيهِ اَلْفِرَاءُ وَ اَلْكَيْمُخْتُ فَقَالَ« لاَ بَأْسَ مَا لَمْ يُعْلَمْ أَنَّهُ مَيْتَةٌ»

Sa‘d narrated from Abu Ja‘far, from al-Husayn ibn Sa‘id, from ‘Uthman ibn ‘Isa, from Sama’ah who said: I asked Abu Abdillah (a.s), peace be upon him, about wearing a sword in prayer when it contains fur or ‘kaymukht’ (a type of soft leather). Imam (a.s) said: "There is no problem with it as long as it is not known to be from a dead animal."

قال الشيخ رحمه الله ولا تجوز الصلاة في جلود ساير الانجاس من الدواب كالكلب والخنزير والثعلب والارنب وما اشبه ذلك ولا يطهر بدباغ

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible to pray in the skins of other impure animals, such as the dog, the pig, the fox, the rabbit, and anything similar to that, and (their skins) are not purified by tanning."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ سَعْدِ بْنِ اَلْأَحْوَصِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي جُلُودِ اَلسِّبَاعِ فَقَالَ« لاَ تُصَلِّ فِيهَا» قَالَ وَ سَأَلْتُهُ هَلْ يُصَلِّي اَلرَّجُلُ فِي ثَوْبِ إِبْرِيسَمٍ قَالَ« لاَ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Muhammad ibn Khalid, from Isma‘il ibn Sa‘d ibn al-Ahwas, who said: I asked Abu al-Hasan al-Ridha (a.s), peace be upon him, about praying in the skins of wild beasts. Imam (a.s) said: "Do not pray in them." He (narrator) said: “And I asked Him (a.s): ‘Can a man pray in a garment made of silk?’" Imam (a.s) said: "No."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ لُحُومِ اَلسِّبَاعِ وَ جُلُودِهَا فَقَالَ« أَمَّا لُحُومُ اَلسِّبَاعِ مِنَ اَلطَّيْرِ وَ اَلدَّوَابِّ فَإِنَّا نَكْرَهُهُ وَ أَمَّا اَلْجُلُودُ فَارْكَبُوا عَلَيْهَا وَ لاَ تَلْبَسُوا مِنْهَا شَيْئاً تُصَلُّونَ فِيهِ»

Al-Husayn ibn Sa‘id, from al-Hasan, from Zur‘ah, from Sama‘ah, who said: I asked Him (a.s) about the meat of wild beasts and their skins. Imam (a.s) said: "As for the meat of wild beasts, from birds and animals, we dislike it. And as for the skins, ride upon them, but do not wear anything from them in which you pray."

وَعَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ جُلُودِ اَلثَّعَالِبِ أَ يُصَلَّى فِيهَا فَقَالَ« مَا أُحِبُّ أَنْ أُصَلِّيَ فِيهَا»

And from him, from Hammad ibn Isa, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about the skins of foxes, can one pray in them? Imam (a.s) said: "I do not like to pray in them."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ قَالَ: كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنِ اَلصَّلاَةِ فِي جُلُودِ اَلْأَرَانِبِ فَكَتَبَ« مَكْرُوهَةٌ»

And from him, from Muhammad ibn Ibrahim, who said: I wrote to Him (a.s) asking about prayer in the skins of rabbits. Imam (a.s) wrote in reply: "It is makrooh (disliked)."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ بُنَانِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ اَلْأَبْهَرِيِّ قَالَ: كَتَبْتُ إِلَيْهِ جُعِلْتُ فِدَاكَ عِنْدَنَا جَوَارِبُ وَ تِكَكٌ تُعْمَلُ مِنْ وَبَرِ اَلْأَرَانِبِ فَهَلْ تَجُوزُ اَلصَّلاَةُ فِي وَبَرِ اَلْأَرَانِبِ مِنْ غَيْرِ ضَرُورَةٍ وَ لاَ تَقِيَّةٍ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ« لاَ تَجُوزُ اَلصَّلاَةُ فِيهَا»

Muhammad ibn Ali ibn Mahbub, from Bunan ibn Muhammad ibn Isa, from Ali ibn Mahziyar, from Ahmad ibn Ishaq al-Abhari, who said: I wrote to Him (a.s): "May I be ransomed for you, we have socks and padding that are made from rabbit fur. Is it permissible to pray in rabbit fur without necessity or taqiyyah?" Imam (a.s) wrote in reply, peace be upon him: "Prayer in it is not permissible."

علي بن مهزيار قال كتب إليه ابراهيم بن عقبة عندنا جوارب وتكك تعمل من وبر الارانب فهل تجوز الصلاة في وبر الارانب من غير ضرورة ولا تقية؟ فكتب عليه السلام لا تجوز الصلاة فيها

Ali ibn Mahziyar said Ibrahim ibn Uqbah wrote to Imam (a.s): "We have socks and padding that are made from rabbit fur. Is it permissible to pray in rabbit fur without necessity or taqiyyah?" Imam (a.s), peace be upon him, wrote in reply: "Prayer in it is not permissible."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ أَبِي زَيْدٍ قَالَ: سُئِلَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ جُلُودِ اَلثَّعَالِبِ اَلذَّكِيَّةِ قَالَ« لاَ تُصَلِّ فِيهَا»

Ahmad ibn Muhammad ibn Isa, from Ja‘far ibn Muhammad ibn Abi Zayd, who said: (Imam) Al-Ridha (a.s), peace be upon him, was asked about the tanned skins of foxes. Imam (a.s) said: "Do not pray in them."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ رَجُلٍ: سَأَلَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي جُلُودِ اَلثَّعَالِبِ فَنَهَى عَنِ اَلصَّلاَةِ فِيهَا وَ فِي اَلَّذِي يَلِيهِ فَلَمْ أَدْرِ أَيُّ اَلثَّوْبَيْنِ اَلَّذِي يَلْصَقُ بِالْوَبَرِ أَوِ اَلَّذِي يَلْصَقُ بِالْجِلْدِ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ بِخَطِّهِ« اَلَّذِي يَلْصَقُ بِالْجِلْدِ» وَ ذَكَرَ أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ سُئِلَ عَنْ هَذِهِ اَلْمَسْأَلَةِ فَقَالَ« لاَ تُصَلِّ فِي اَلَّذِي فَوْقَهُ وَ لاَ فِي اَلَّذِي تَحْتَهُ»

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Abdul-Jabbar, from Ali ibn Mahziyar, from a man: He asked (Imam) Al-Ridha (a.s), peace be upon him, about prayer in the skins of foxes. He (a.s) forbade praying in them and in what is next to them. But I (narrator) did not know which of the two garments He (a.s) meant, was it the one that is in contact with the fur or the one that is in contact with the skin? So Imam (a.s), peace be upon him, wrote in his own handwriting: "The one that is in contact with the skin." And Abu al-Hasan (a.s), peace be upon him, mentioned that He (a.s) was asked about this matter, and Imam (a.s) said: "Do not pray in what is above it, nor in what is beneath it."

وَ أَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ فِي جُلُودِ اَلثَّعَالِبِ فَقَالَ« إِذَا كَانَتْ ذَكِيَّةً فَلاَ بَأْسَ»

And as for what was narrated by Al-Husayn ibn Sa‘id, from Jamil ibn Darraj, from Abu Abdillah (a.s), who said: I asked Him (a.s) about prayer in the skins of foxes. Imam (a.s) said: "If they are from a properly slaughtered animal (dhakiyyah), then there is no problem."

فيحتمل أن يكون أراد أنه لا بأس به إذا كان على مثل القلنسوة أو ما اشبهها مما لا يتم الصلاة بها والذي يكشف عما ذكرناه ما رواه

It is possible that what he meant is that there is no problem if it is on something like a cap or something similar, which one does not complete the prayer with. And what clarifies what we have mentioned is what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ أَسْأَلُهُ هَلْ يُصَلَّى فِي قَلَنْسُوَةٍ عَلَيْهَا وَبَرُ مَالاَ يُؤْكَلُ لَحْمُهُ أَوْ تِكَّةِ حَرِيرٍ أَوْ تِكَّةٍ مِنْ وَبَرِ اَلْأَرَانِبِ فَكَتَبَ« لاَ تَحِلُّ اَلصَّلاَةُ فِي اَلْحَرِيرِ اَلْمَحْضِ وَ إِنْ كَانَ اَلْوَبَرُ ذَكِيّاً حَلَّتِ اَلصَّلاَةُ فِيهِ إِنْ شَاءَ اَللَّهُ تَعَالَى»

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Abdul-Jabbar, who said: I wrote to Abu Muhammad (a.s), peace be upon him, asking: "Is it permissible to pray in a cap that has upon it the fur of an animal whose meat is not permissible to eat, or in a waistband of silk, or in a waistband made from rabbit fur?" Imam (a.s) wrote: "Prayer is not permissible in pure silk. And if the fur is from a properly slaughtered animal (dhakiyyah), then prayer in it is permissible, Allah (swt) willing."

ويجوز ايضا أن يكون المراد بفي في الخبر على فكأنه عليه السلام قال لا بأس بالوقوف عليه في حال الصلاة وقد بينا ما يقتضي تحريم الصلاة فيها من الروايات ما فيها كفاية ان شاء الله تعالى ويؤكد ايضا ذلك ما رواه

And it is also possible that what is meant by "fi" in the narration is "on", as if He (a.s), peace be upon him, said: "There is no problem with standing upon it during prayer." And we have already explained, from the narrations, what indicates the prohibition of prayer in it, and that is sufficient, Allah (swt) willing. This is also further confirmed by what was narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْوَلِيدِ بْنِ أَبَانٍ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ أُصَلِّي فِي اَلْفَنَكِ وَاَلسِّنْجَابِ قَالَ« نَعَمْ» فَقُلْتُ يُصَلَّى فِي اَلثَّعَالِبِ إِذَا كَانَتْ ذَكِيَّةً قَالَ« لاَ تُصَلِّ فِيهَا»

Ahmad ibn Muhammad, from al-Walid ibn Aban, who said: I said to (Imam) Al-Ridha (a.s), peace be upon him: "May I pray in the fur of the fennec and the squirrel?" Imam (a.s) said: "Yes." So I asked: "Is it permissible to pray in fox skins if they are from a properly slaughtered animal (dhakiyyah)?" Imam (a.s) said: "Do not pray in them."

قال الشيخ رحمه الله ولا تجوز الصلاة للرجال في الابريسم المحض مع الاختيار ولا لبسه إلا مع الاضطرار

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "And it is not permissible for men to pray in pure silk (ibrisim) when there is choice, nor to wear it except in cases of necessity."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ أَسْأَلُهُ هَلْ يُصَلَّى فِي قَلَنْسُوَةِ حَرِيرٍ مَحْضٍ أَوْ قَلَنْسُوَةِ دِيبَاجٍ فَكَتَبَ« لاَ تَحِلُّ اَلصَّلاَةُ فِي حَرِيرٍ مَحْضٍ

Muhammad ibn Ya‘qub, from Ahmad ibn Idris, from Muhammad ibn Abdul-Jabbar, who said: I wrote to Abu Muhammad (a.s), peace be upon him, asking Him (a.s): "Is it permissible to pray in a cap made of pure silk or a cap made of brocade (dibaj)?" Imam (a.s) wrote in reply: "Prayer is not permissible in pure silk."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ قَالَ: سَأَلْتُهُ عَنِ اَلثَّوْبِ اَلْإِبْرِيسَمِ هَلْ يُصَلِّي فِيهِ اَلرِّجَالُ قَالَ« لاَ»

Ahmad ibn Muhammad ibn Isa, from Isma‘il ibn Sa‘d al-Ash‘ari, who said: I asked Him (a.s) about a garment made of silk, can men pray in it? He said: "No."

والحديث الذي قدمناه من رواية محمد بن أحمد بن أحمد بن يحيى عن محمد بن عبد الجبار يدل على ما قلناه ايضا

And the narration that we presented earlier from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Abdul-Jabbar, also indicates what we have said.

وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي اَلْحَارِثِ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ هَلْ يُصَلِّي اَلرَّجُلُ فِي ثَوْبِ إِبْرِيسَمٍ قَالَ« لاَ»

Muhammad ibn Ahmad ibn Yahya narrated from Ya‘qub ibn Yazid, from a group of our companions, from Ali ibn Asbat, from Abu al-Harith, who said: I asked (Imam) Al-Ridha (a.s), peace be upon him: "Can a man pray in a garment made of silk?" Imam (a.s) said: "No."

فَأَمَّا مَا رَوَاهُ سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي ثَوْبِ دِيبَاجٍ فَقَالَ« مَا لَمْ يَكُنْ فِيهِ اَلتَّمَاثِيلُ فَلاَ بَأْسَ»

As for what was narrated by Sa‘d, from Ahmad ibn Muhammad, from Muhammad ibn Isma‘il ibn Bazi‘, who said: I asked Abu al-Hasan (a.s), peace be upon him ,about prayer in a garment of brocade (dibaj), and he said: "As long as it does not have images (tamathil), then there is no problem."

فاول ما في هذا الخبر انا قد روينا عن الرضا عليه السلام ما ينافي هذا الخبر ولايجوز ان تختلف اقواله عليه السلام ثم ليس في ظاهر هذا الخبر انه لا بأس بالصلاة فيه في أي حال وإذا لم يكن هذا في ظاهره خصصناه بحال الحرب دون حال الاختيار والذي يدل على ذلك ما رواه

The first issue with this report is that we have already narrated from (Imam) Al-Ridha (a.s), peace be upon him, that which contradicts this narration, and it is not permissible for His (a.s), peace be upon him, statements to be in contradiction. Moreover, the apparent wording of this narration does not indicate that there is no problem praying in it under all circumstances. And since this is not apparent in its wording, we restrict its meaning to the condition of war, not to a situation of choice. What indicates this is what was narrated:

سَعْدٌ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ لِبَاسِ اَلْحَرِيرِ وَاَلدِّيبَاجِ فَقَالَ« أَمَّا فِي اَلْحَرْبِ فَلاَ بَأْسَ وَ إِنْ كَانَ فِيهِ تَمَاثِيلُ»

Sa‘d, from Muhammad ibn ‘Isa, from Sama‘ah ibn Mihran, who said: I asked Abu Abdillah (a.s), peace be upon him, about wearing silk and brocade. Imam (a.s) said: "As for during war, there is no problem, even if it contains images (tamathil)."

ويحتمل ايضا أن يكون أراد عليه السلام إذا كان الديباج سداه ولحمته غزلا أو كتانا دون أن يكون مبهما لانه متى كان الامر على ذلك جازت الصلاة فيه وليس في الخبر انه ديباج ليس فيه شئ من الغزل ولا من الكتان بل هو يحتمل لما ذكرناه والذي يدل على ما قلناه ما رواه

And it is also possible that what He, peace be upon him, intended was that if the brocade (dibaj) had its warp and weft made of spun thread or linen, rather than being entirely pure silk, then, in that case, prayer in it would be permissible. The narration does not state that the brocade mentioned contained nothing of spun thread or linen, so it remains open to the interpretation we have mentioned. What supports what we have said is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يُوسُفَ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِالثَّوْبِ أَنْ يَكُونَ سَدَاهُ وَ زِرُّهُ وَ عَلَمُهُ حَرِيراً وَ إِنَّمَا كُرِهَ اَلْحَرِيرُ اَلْبُهْمُ لِلرِّجَالِ»

Al-Husayn ibn Sa‘id, from Safwan ibn Yahya, from Yusuf ibn Ibrahim: Abu Abdillah (a.s), peace be upon him, said: "There is no problem with a garment whose warp, buttons, and embroidery are of silk. What is disliked for men is pure silk (al-harir al-buhm)."

قال الشيخ رحمه الله ولا يصلى في الفنك والسمور ولا تجوز الصلاة في أوبار ما لا يؤكل لحمه

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "And one does not pray in garments made of fennec or sable, and it is not permissible to pray in the furs of animals whose meat is not lawful to eat."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ بُكَيْرٍ قَالَ: سَأَلَ زُرَارَةُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي اَلثَّعَالِبِ وَ اَلْفَنَكِ وَ اَلسِّنْجَابِ وَ غَيْرِهِ مِنَ اَلْوَبَرِ فَأَخْرَجَ كِتَاباً زَعَمَ أَنَّهُ إِمْلاَءُ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ« أَنَّ اَلصَّلاَةَ فِي وَبَرِ كُلِّ شَيْءٍ حَرَامٍ أَكْلُهُ فَالصَّلاَةُ فِي وَبَرِهِ وَ شَعْرِهِ وَ جِلْدِهِ وَ بَوْلِهِ وَ رَوْثِهِ وَ كُلِّ شَيْءٍ مِنْهُ فَاسِدَةٌ لاَ تُقْبَلُ تِلْكَ اَلصَّلاَةُ حَتَّى يُصَلِّيَ فِي غَيْرِهِ مِمَّا أَحَلَّ اَللَّهُ أَكْلَهُ» ثُمَّ قَالَ« يَا زُرَارَةُ هَذَا عَنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ اَللَّهِ فَاحْفَظْ ذَلِكَ يَا زُرَارَةُ فَإِنْ كَانَ مِمَّا يُؤْكَلُ لَحْمُهُ فَالصَّلاَةُ فِي وَبَرِهِ وَ بَوْلِهِ وَ شَعْرِهِ وَ رَوْثِهِ وَ أَلْبَانِهِ وَ كُلِّ شَيْءٍ مِنْهُ جَائِزَةٌ إِذَا عَلِمْتَ أَنَّهُ ذَكِيٌّ قَدْ ذَكَّاهُ اَلذَّبْحُ وَ إِنْ كَانَ غَيْرَ ذَلِكَ مِمَّا قَدْ نُهِيتَ عَنْ أَكْلِهِ أَوْ حُرِّمَ عَلَيْكَ أَكْلُهُ فَالصَّلاَةُ فِي كُلِّ شَيْءٍ مِنْهُ فَاسِدَةٌ ذَكَّاهُ اَلذَّبْحُ أَوْ لَمْ يُذَكِّهِ»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Ibn Bukayr, who said: Zurarah asked Abu Abdillah (a.s), peace be upon him, about prayer in the skins of foxes, fennec, squirrels, and other types of fur. So He (a.s) took out a book, which He (a.s) claimed was dictated by the Messenger of Allah (swt), peace be upon him and his family, (and it said): "Indeed, prayer in the fur of every animal whose meat is forbidden to eat, then prayer in its fur, hair, skin, urine, feces, and everything from it, is invalid. That prayer is not accepted until one prays in something other than it, from that which Allah (swt) has permitted its meat to be eaten." Then Imam (a.s) said: "O Zurarah, this is from the Messenger of Allah (swt), peace be upon him and his family, by Allah (swt). So preserve it, O Zurarah. For if it is from that whose meat is permissible to eat, then prayer in its fur, urine, hair, feces, milk, and everything from it is permissible, if you know that it is from a properly slaughtered animal (dhakiyy), slaughtered by the proper method. But if it is other than that, from what you have been prohibited from eating or what is forbidden for you to eat, then prayer in anything from it is invalid, whether it was ritually slaughtered or not."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ عُمَرَ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ اَلْهَمَذَانِيِّ قَالَ: كَتَبْتُ إِلَيْهِ يَسْقُطُ عَلَى ثَوْبِيَ اَلْوَبَرُ وَ اَلشَّعْرُ مِمَّا لاَ يُؤْكَلُ لَحْمُهُ مِنْ غَيْرِ تَقِيَّةٍ وَ لاَ ضَرُورَةٍ فَكَتَبَ« لاَ تَجُوزُ اَلصَّلاَةُ فِيهِ»

Muhammad ibn Ahmad ibn Yahya, from Umar ibn Ali ibn Umar ibn Yazid, from Ibrahim ibn Muhammad al-Hamadhani, who said: I wrote to Him (a.s): "Fur and hair from animals whose meat is not lawful to eat fall onto my garment, without any taqiyyah or necessity, what is the ruling?" He (a.s) wrote in reply: "Prayer in it is not permissible."

وَ عَنْهُ عَنْ رَجُلٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ قَالَ: كَانَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَكْرَهُ اَلصَّلاَةَ فِي وَبَرِ كُلِّ شَيْءٍ لاَ يُؤْكَلُ لَحْمُهُ

And from him, from a man, from Ayyub ibn Nuh, from al-Hasan ibn Ali al-Washsha’, who said: Abu Abdillah (a.s), peace be upon him, used to dislike prayer in the fur of anything whose meat is not lawful to eat.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ إِسْحَاقَ عَمَّنْ ذَكَرَهُ عَنْ مُقَاتِلِ بْنِ مُقَاتِلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي اَلسَّمُّورِ وَ اَلسِّنْجَابِ وَ اَلثَّعَالِبِ فَقَالَ« لاَ خَيْرَ فِي ذَا كُلِّهِ مَا خَلاَ اَلسِّنْجَابَ فَإِنَّهُ دَابَّةٌ لاَ تَأْكُلُ اَللَّحْمَ»

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, from Abdullah ibn Ishaq, from someone who mentioned it, from Muqatil ibn Muqatil, who said: I asked Abu Abdillah (a.s), peace be upon him, about prayer in garments made from sable, squirrel, and fox. Imam (a.s) said: "There is no good in any of that, except for the squirrel, for it is a creature that does not eat meat."

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ فِي اَلْفِرَاءِ أَيُّ شَيْءٍ يُصَلَّى فِيهِ قَالَ« أَيُّ اَلْفِرَاءِ» قُلْتُ اَلْفَنَكَ وَ اَلسِّنْجَابَ وَ اَلسَّمُّورَ قَالَ« فَصَلِّ فِي اَلْفَنَكِ وَ اَلسِّنْجَابِ فَأَمَّا اَلسَّمُّورُ فَلاَ تُصَلِّ فِيهِ» قُلْتُ فَالثَّعَالِبُ يُصَلَّى فِيهَا قَالَ« لاَ وَ لَكِنْ تُلْبَسُ بَعْدَ اَلصَّلاَةِ» قُلْتُ أُصَلِّي فِي اَلثَّوْبِ اَلَّذِي يَلِيهِ قَالَ« لاَ»

Ali ibn Mahziyar, from Abu Ali ibn Rashid, who said: I said to Abu Ja‘far (a.s), peace be upon him: "What do you say about fur garments, can one pray in them?" Imam (a.s) said: "Which fur garments?" I said: "The fennec, the squirrel, and the sable." Imam (a.s) said: "Then pray in the fennec and the squirrel. As for the sable, do not pray in it." I said: "Can one pray in fox furs?" Imam (a.s) said: "No, but they may be worn after the prayer." I said: "Can I pray in the garment that touches it (worn underneath it)?" Imam (a.s) said: "No."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ اَلصَّرْمِيِّ قَالَ حَدَّثَنِي بَشِيرُ بْنُ بَشَّارٍ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ فِي اَلْفَنَكِ وَ اَلْفِرَاءِ وَ اَلسِّنْجَابِ وَ اَلسَّمُّورِ وَ اَلْحَوَاصِلِ اَلَّتِي تُصَادُ بِبِلاَدِ اَلشِّرْكِ أَوْ بِلاَدِ اَلْإِسْلاَمِ أَنْ أُصَلِّيَ فِيهِ لِغَيْرِ تَقِيَّةٍ قَالَ فَقَالَ« صَلِّ فِي اَلسِّنْجَابِ وَ اَلْحَوَاصِلِ اَلْخُوارَزْمِيَّةِ وَ لاَ تُصَلِّ فِي اَلثَّعَالِبِ وَ لاَ اَلسَّمُّورِ»

Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn Muhammad, from Dawud al-Sarmi, who said Bashir ibn Bashshar narrated to me, saying: I asked Him (a.s) about prayer in garments made from fennec, fur, squirrel, sable, and decorative collars (hawasil) that are hunted in the lands of polytheism or the lands of Islam, whether I may pray in them when not under taqiyyah. Imam (a.s) said: "Pray in the squirrel and the Khwarazmian collars, and do not pray in foxes or sable."

أحمد بن محمد عن جعفر بن محمد بن أبي زيد قال سئل الرضا عليه السلام عن جلود الثعالب الذكية قال لا تصل فيها

Ahmad ibn Muhammad, from Ja‘far ibn Muhammad ibn Abi Zayd, who said: (Imam) Al-Ridha (a.s), peace be upon him, was asked about the tanned skins of foxes. Imam (a.s) said: "Do not pray in them."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَبَّاسِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْفِرَاءِ وَ اَلسَّمُّورِ وَ اَلسِّنْجَابِ وَ اَلثَّعَالِبِ وَ أَشْبَاهِهِ قَالَ« لاَ بَأْسَ بِالصَّلاَةِ فِيهِ»

As for what was narrated by Muhammad ibn Ahmad ibn Yahya, from al-‘Abbas, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about garments made from furs, sable, squirrel, foxes, and similar things. Imam (a.s) said: "There is no problem with praying in them."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ لِبَاسِ اَلْفِرَاءِ وَ اَلسَّمُّورِ وَ اَلْفَنَكِ وَ اَلثَّعَالِبِ وَ جَمِيعِ اَلْجُلُودِ قَالَ« لاَ بَأْسَ بِذَلِكَ»

Ahmad ibn Muhammad, from al-Hasan ibn Ali ibn Yaqtin, from his brother al-Husayn, from Ali ibn Yaqtin, who said: I asked Abu al-Hasan (a.s), peace be upon him, about wearing garments made from fur, sable, fennec, foxes, and all types of skins. Imam (a.s) said: "There is no problem with that."

فهذان الخبران محمولان على حال التقية لانهما تضمنا ذكر الثعالب أيضا وقد بينا انه مما لا تجوز الصلاة فيه فأما السنجاب خاصة فقد رخص لنا الصلاة فيه وقد بيناه وأما السمور فقد بيناه في حديث زرارة وغيره انه مما لا تجوز الصلاة فيه ويزيده بيانا

These two narrations are to be understood as applying to the condition of taqiyyah (dissimulation), because they also include mention of foxes, and we have already clarified that prayer in them is not permissible. As for the squirrel (sanjab) specifically, there is a dispensation for us to pray in it, and we have explained that. And as for sable (sammur), we have clarified in the narration of Zurarah and others that prayer in it is not permissible. What further clarifies this is:

مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ جُلُودِ اَلسَّمُّورِ فَقَالَ« أَيُّ شَيْءٍ هُوَ ذَاكَ اَلْأَدْبَسُ» فَقُلْتُ هُوَ اَلْأَسْوَدُ فَقَالَ« يَصِيدُ» فَقُلْتُ نَعَمْ يَأْخُذُ اَلدَّجَاجَ وَاَلْحَمَامَ قَالَ «لاَ» ويحتمل ايضا أن يكون أراد بغي على حسب ما قدمناه قبل هذا الموضع ويجوز ايضا أن يكون أراد إذا كان على قلنسوة أو ثوب لايتم الصلاة به وكل ما ورد من الاخبار في رخص لبس هذه الاشياء في حال الصلاة فالكلام عليه ما ذكرناه

Ahmad ibn Muhammad, from al-Barqi, from Sa‘d ibn Sa‘d al-Ash‘ari, from (Imam) Al-Ridha (a.s), peace be upon him, who said: I asked Him (a.s) about the skins of sable (sammur). Imam (a.s) said: "What is that? The dark one?" I said: "It is the black one." Imam (a.s) said: "Does it hunt?" I said: "Yes, it takes chickens and pigeons." Imam (a.s) said: "No (do not pray in it)."

قال الشيخ رحمه الله ولا بأس بالصلاة في الخز الخالص ولا تجوز الصلاة فيه إذا كان مغشوشا بوبر الارانب وما اشبهها

And it is also possible that what He (a.s), peace be upon him, intended was in accordance with what we have previously mentioned, that it refers to a situation of compulsion or necessity. It is also permissible that he meant when it is on a cap or a garment not sufficient on its own for the completeness of prayer. And all the narrations that mention a concession for wearing these things during prayer, the discussion concerning them is as we have already explained. The Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no problem with praying in pure khazz (a type of fine fabric), but prayer is not permissible in it if it is mixed with rabbit fur or anything similar."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ إِسْحَاقَ اَلْعَلَوِيِّ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ اَلدَّيْلَمِيِّ عَنْ فُرَيْتٍ عَنِ اِبْنِ أَبِي يَعْفُورٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِذْ دَخَلَ عَلَيْهِ رَجُلٌ مِنَ اَلْخَزَّازِينَ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي اَلصَّلاَةِ فِي اَلْخَزِّ فَقَالَ« لاَ بَأْسَ بِالصَّلاَةِ فِيهِ» فَقَالَ لَهُ اَلرَّجُلُ جُعِلْتُ فِدَاكَ إِنَّهُ هُوَ مَيِّتٌ وَ هُوَ عِلاَجِي وَ أَنَا أَعْرِفُهُ فَقَالَ لَهُ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« أَنَا أَعْرَفُ بِهِ مِنْكَ» فَقَالَ لَهُ اَلرَّجُلُ إِنَّهُ عِلاَجِي وَ لَيْسَ أَحَدٌ أَعْرَفَ بِهِ مِنِّي فَتَبَسَّمَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ ثُمَّ قَالَ لَهُ« تَقُولُ إِنَّهُ دَابَّةٌ تُخْرَجُ مِنَ اَلْمَاءِ أَوْ تُصَادُ مِنَ اَلْمَاءِ فَتُخْرَجُ فَإِذَا فُقِدَ اَلْمَاءُ مَاتَ» فَقَالَ اَلرَّجُلُ صَدَقْتَ جُعِلْتُ فِدَاكَ هَكَذَا هُوَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« فَإِنَّكَ تَقُولُ إِنَّهُ دَابَّةٌ تَمْشِي عَلَى أَرْبَعٍ وَ لَيْسَ هُوَ فِي حَدِّ اَلْحِيتَانِ فَتَكُونَ ذَكَاتُهُ خُرُوجَهُ مِنَ اَلْمَاءِ» فَقَالَ اَلرَّجُلُ إِي وَ اَللَّهِ هَكَذَا أَقُولُ فَقَالَ لَهُ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« فَإِنَّ اَللَّهَ تَعَالَى أَحَلَّهُ وَ جَعَلَ ذَكَاتَهُ مَوْتَهُ كَمَا أَحَلَّ اَلْحِيتَانَ وَ جَعَلَ ذَكَاتَهَا مَوْتَهَا»

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, from Abdullah ibn Ishaq al-‘Alawi, from al-Hasan ibn Ali, from Muhammad ibn Sulayman al-Daylami, from Furayt, from Ibn Abi Ya‘fur, who said: I was with Abu Abdillah (a.s), peace be upon him, when a man from the dealers in khazz (a type of fine fabric) entered and said to Him (a.s): "May I be your ransom, what do you say about prayer in khazz?" Imam (a.s) said: "There is no problem with praying in it." The man said to Him (a.s): "May I be your ransom, it is from a dead animal, and I prepare it myself, I know it." So Abu Abdillah (a.s), peace be upon him, said to him: "I know it better than you." The man said to Him (a.s): "It is my work, and no one knows it better than me." Abu Abdillah (a.s), peace be upon him, smiled and then said to him: "Do you say it is a creature that is brought out from the water, or is caught from the water, and when water is lost, it dies?" The man said: "You have spoken the truth, may I be your ransom, that is how it is." So Abu Abdillah (a.s), peace be upon him, said: "Then you are saying it is a creature that walks on four legs, and it is not considered among the category of fish so that its slaughter would be its exit from water?" The man said: "Yes, by Allah (swt), that is what I say." So Abu Abdillah (a.s), peace be upon him, said to him: "Indeed Allah (swt), the Exalted, has made it lawful and has made its death its slaughter, just as He (swt) has made fish lawful and made their death their slaughter."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي اَلْخَزِّ فَقَالَ« صَلِّ فِيهِ»

Muhammad ibn Ahmad ibn Yahya, from Mu‘awiyah ibn Hakim, from Mu‘ammar ibn Khallad, who said: I asked Abu al-Hasan al-Ridha (a.s), peace be upon him, about prayer in khazz (a type of fine fabric). Imam (a.s) said: "Pray in it."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلصَّلاَةِ فِي اَلْخَزِّ اَلْخَالِصِ« أَنَّهُ لاَ بَأْسَ بِهِ فَأَمَّا اَلَّذِي يُخْلَطُ فِيهِ وَبَرُ اَلْأَرَانِبِ أَوْ غَيْرُ ذَلِكَ مِمَّا يُشْبِهُ هَذَا فَلاَ تُصَلِّ فِيهِ»

Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Muhammad, who raised it to Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding prayer in pure khazz (a type of fine fabric). Imam (a.s) said: "There is no problem with it. But as for that which is mixed with rabbit fur or anything similar to it, do not pray in it."

أحمد بن محمد عن محمد بن عيسى عن أيوب بن نوح رفعه قال قال أبو عبد الله عليه السلام الصلاة في الخز الخالص لا بأس به فأما الذي يخلط فيه وبر الارانب أو غير ذلك مما يشبه هذا فلا تصل فيه

Ahmad ibn Muhammad, from Muhammad ibn ‘Isa, from Ayyub ibn Nuh, who raised it (to the Imam (a.s)), who said: Abu Abdillah (a.s), peace be upon him, said: "Prayer in pure khazz is not a problem. But as for that which is mixed with rabbit fur or anything similar to it, do not pray in it."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ اَلْجَعْفَرِيِّ قَالَ: رَأَيْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ يُصَلِّي فِي جُبَّةِ خَزٍّ

Al-Husayn ibn Sa‘id, from Sulayman ibn Ja‘far al-Ja‘fari, who said: I saw Abu al-Hasan al-Ridha (a.s), peace be upon him, praying in a cloak made of khazz (a type of fine fabric).

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ اَلصَّرْمِيِّ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ فِي اَلْخَزِّ يُغَشُّ بِوَبَرِ اَلْأَرَانِبِ فَكَتَبَ« يَجُوزُ ذَلِكَ»

As for what was narrated by Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn Muhammad, from Dawud al-Sarmi, who said: I asked him about prayer in khazz that is lined with rabbit fur. And he wrote in reply: "That is permissible."

فهذا حديث شاذ ما رواه إلا داود الصرمي ومع تفرده بروايته تختلف ألفاظه لان في هذه الرواية قال سألته فأضاف السؤال الى نفسه ولم يبين من المسؤول ويحتمل أن يكون المسؤول عنه من لا يجب المصير الى قوله ثم قال في روايته التي ذكرها

This is a solitary and irregular narration (hadith shadh), reported only by Dawud al-Sarmi, and despite him being the sole narrator, its wording varies. For in this narration, he said: "I asked him," attributing the question to himself without clarifying who the one being asked was, and it is possible that the person questioned is someone whose statement is not binding or authoritative. Then he said in his narration that he mentioned:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ وَعَبْدِ اَللَّهِ اِبْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ اَلصَّرْمِيِّ قَالَ: سَأَلَ رَجُلٌ أَبَا اَلْحَسَنِ اَلثَّالِثَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي اَلْخَزِّ يُغَشُّ بِوَبَرِ اَلْأَرَانِبِ فَكَتَبَ« يَجُوزُ ذَلِكَ» فذكر على ما ترى في هذه الرواية ان السائل كان غيره وسمى المسؤول وهذا ظاهر التناقض لانه لو كان السائل هو نفسه لوجب أن تكون الرواية الاخيرة كذبا ولو كان السائل غيره لوجب أن تكون الاولى كذبا وإذا تقابل الروايتان ولم يكن هناك ما يعضد أحداهما وجب اطراحهما مع أنه لو صح هذا الحديث لم يكن معترضا على ما ذكرناه من الاحاديث ويحتمل أن يكون ورد هذا الخبر مورد التقية كما وردت أخبار كثيرة في مثله

Sa‘d ibn Abdullah, from Ahmad and Abdullah, the two sons of Muhammad ibn ‘Isa, from Dawud al-Sarmi, who said: A man asked Abu al-Hasan al-Thalith (a.s), peace be upon him, about prayer in khazz (a fine fabric) that is lined with rabbit fur. He wrote in reply: "That is permissible."

قال الشيخ رحمه الله وتكره الصلاة في الثياب السود ولبس العمامة من الثياب في شئ ولا بأس بالصلاة فيها وان كانت سوداء

As you can see in this narration, it mentions that the questioner was someone else and the one being asked was named, this is clearly contradictory. For if the questioner were the narrator himself, then the later narration must be false; and if the questioner were someone else, then the first narration must be false. When two narrations are in contradiction and there is nothing to support either of them, both must be discarded. Moreover, even if this hadith were authentic, it would not contradict what we have already mentioned from the other narrations. And it is possible that this narration came in the context of taqiyyah, just as many similar narrations have. The Shaykh (Al-Mufid), may Allah (swt) support him, said: "Prayer in black garments is disliked, and wearing a turban from such garments is disliked in certain contexts, but there is no problem praying in them even if they are black."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُكْرَهُ اَلسَّوَادُ إِلاَّ فِي ثَلاَثَةٍ اَلْخُفِّ وَ اَلْعِمَامَةِ وَ اَلْكِسَاءِ»

Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Muhammad, who raised it to Abu Abdillah (a.s), peace be upon him, who said: (Imam (a.s) said) "Black is disliked except in three things; the shoes, the turban, and the cloak."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أُصَلِّي فِي اَلْقَلَنْسُوَةِ اَلسَّوْدَاءِ فَقَالَ« لاَ تُصَلِّ فِيهَا فَإِنَّهَا لِبَاسُ أَهْلِ اَلنَّارِ»

And from him, from Ali ibn Muhammad, from Sahl ibn Ziyad, from Muhassin ibn Ahmad, from someone who mentioned it, from Abu Abdillah (a.s), peace be upon him, who said: I said to Him (a.s): "Shall I pray in a black cap?" Imam (a.s) said: "Do not pray in it, for it is the clothing of the people of the Fire."

قال الشيخ ولا تجوز الصلاة في ثوب رقيق يشف لرقته حتى يكون تحته كالمئزر أو السراويل أو قميص سواه غير شفاف

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “It is not permissible to pray in a thin garment that is transparent due to its thinness, unless there is something beneath it like an izar (waist wrap), trousers, or a shirt that is not see-through."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلسَّيَّارِيِّ عَنْ أَحْمَدَ بْنِ حَمَّادٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تُصَلِّ فِيمَا شَفَّ أَوْصَفَّ يَعْنِي اَلثَّوْبَ اَلْمُصَقَّلَ»

Muhammad ibn Ahmad ibn Yahya, from al-Sayyari, from Ahmad ibn Hammad, who raised it to Abu Abdillah (a.s), peace be upon him, who said: (Imam (a.s) said) "Do not pray in what is transparent or see-through" (meaning a garment that is thin and clings to the body)

محمد بن يعقوب عن محمد بن يحيى رفعه قال أبو عبد الله لا تصل فيما شف أوصف يعني الثوب المصقل

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, who raised it (to the Imam (a.s)), who said: Abu Abdillah (a.s), peace be upon him, said: "Do not pray in what is transparent or revealing" (meaning a garment that is thin and clings to the body).

قال الشيخ رحمه الله ويكره له المئزر فوق القميص في الصلاة

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is disliked for a person to wear an mi’zar (waist wrap) over the shirt during prayer."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمْ عَلَيْهِمُ اَلسَّلاَمُ قَالَ قَالَ:« اَلاِرْتِدَاءُ فَوْقَ اَلتَّوَشُّحِ فِي اَلصَّلاَةِ مَكْرُوهٌ وَ اَلتَّوَشُّحُ فَوْقَ اَلْقَمِيصِ مَكْرُوهٌ»

Muhammad ibn Ahmad ibn Yahya, from Ya‘qub ibn Yazid, from Muhammad ibn Isma‘il, from some of our companions, from one of them (Imams (a.s)), peace be upon them, who said: (Imam (a.s) said) "Wearing a cloak (irtida’) over a wrapped garment (tawashshuh; piece of cloth over one's shoulder) in prayer is disliked, and wrapping a garment (tawashshuh) over a shirt is also disliked."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يَنْبَغِي أَنْ تَتَوَشَّحَ بِإِزَارٍ فَوْقَ اَلْقَمِيصِ إِذَا أَنْتَ صَلَّيْتَ فَإِنَّهُ مِنْ زِيِّ اَلْجَاهِلِيَّةِ»

Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Hisham ibn Salim, from Abu Basir: Abu Abdillah (a.s), peace be upon him, said: "It is not appropriate to wrap yourself with an izar over the shirt when you pray, for that is from the dress of the Days of Ignorance."

وَعَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِيَّاكَ وَ اِلْتِحَافَ اَلصَّمَّاءِ» قُلْتُ وَ مَا اِلْتِحَافُ اَلصَّمَّاءِ قَالَ« أَنْ تُدْخِلَ اَلثَّوْبَ مِنْ تَحْتِ جَنَاحَيْكَ فَتَجْعَلَهُ عَلَى مَنْكِبٍ وَاحِدٍ»

And from him, from Ali ibn Ibrahim, from his father, from Hammad ibn Isa, from Hariz, from Zurarah: Abu Ja‘far (a.s), peace be upon him, said: "Beware wrapping yourself in ‘al-samma’." I asked: "What is the ‘al-samma’ wrap?" Imam (a.s) said: "It is to insert the garment from beneath your arms and place it over one shoulder."

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُوسَى بْنِ عُمَرَ بْنِ بَزِيعٍ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ أَشُدُّ اَلْإِزَارَ أَوِ اَلْمِنْدِيلَ فَوْقَ قَمِيصِي فِي اَلصَّلاَةِ فَقَالَ« لاَ بَأْسَ بِهِ»

Narrated by Sa‘d ibn Abdullah, from Muhammad ibn al-Husayn, from Musa ibn ‘Umar ibn Bazi‘, who said: I said to Al-Ridha (a.s): "I tie the izar or the scarf over my shirt during prayer." Imam (a.s) said: "There is no problem with it."

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنْ مُوسَى بْنِ اَلْقَاسِمِ اَلْبَجَلِيِّ قَالَ: رَأَيْتُ أَبَا جَعْفَرٍ اَلثَّانِيَ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي فِي قَمِيصٍ قَدِ اِتَّزَرَ فَوْقَهُ بِمِنْدِيلٍ وَ هُوَ يُصَلِّي

And from him, from Abu Ja‘far, from Musa ibn al-Qasim al-Bajali, who said: I saw Abu Ja‘far al-Thani (a.s), peace be upon him, praying in a shirt, and He (a.s) had wrapped a cloth (mindil) over it as a waist-wrapper (izar) while he was praying.

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ كَتَبَ اَلْحَسَنُ بْنُ عَلِيِّ بْنِ يَقْطِينٍ إِلَى اَلْعَبْدِ اَلصَّالِحِ: هَلْ يُصَلِّي اَلرَّجُلُ اَلصَّلاَةَ وَ عَلَيْهِ إِزَارٌ مُتَوَشِّحٌ بِهِ فَوْقَ اَلْقَمِيصِ فَكَتَبَ« نَعَمْ»

And from him, from Ali ibn Isma‘il, from Hammad ibn Isa, who said: Al-Hasan ibn Ali ibn Yaqtin wrote to the Righteous Servant (al-Abd al-Salih (a.s)) asking: "Can a man pray while wearing an izar wrapped over his shirt?" He (a.s) wrote in reply: "Yes."

فليس بين هذه الاخبار وبين ما ذكرناه أولا تناقض لان المراد بالاخبار المتقدمة هو أن لا يلتحف الانسان ويشتمل به كما يلتحف اليهود وما قدمناه أخيرا هو ان يتوشح بالازار ليغطي ما قد كشف منه ويستر ما تعرى من بدنه

There is no contradiction between these narrations and what we mentioned earlier, because the intended meaning of the earlier narrations is that a person should not wrap himself completely and enclose his body with the izar in the manner that the Jews would do. Whereas what we presented later refers to a person wrapping an izar across his body in order to cover what may have become exposed or to conceal what has been uncovered of his body. What supports what we have said is:

مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَشْتَمِلُ فِي صَلاَتِهِ بِثَوْبٍ وَاحِدٍ قَالَ« لاَ يَشْتَمِلُ بِثَوْبٍ وَاحِدٍ فَأَمَّا أَنْ يَتَوَشَّحَ فَيُغَطِّيَ مَنْكِبَيْهِ فَلاَ بَأْسَ»

What was narrated by Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Uthman ibn ‘Isa, from Sama‘ah, who said: I asked Him (a.s) about a man who wraps himself in a single garment during prayer. Imam (a.s) said: "He should not wrap himself in a single garment completely. But if he wraps it across himself (tawashshaha) and covers his shoulders, then there is no problem."

قال الشيخ رحمه الله ويكره أن يصلي الانسان بعمامة لا حنك لها

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is disliked for a person to pray wearing a turban that does not have a hanak (the part of the turban that is wrapped under the chin)."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «مَنْ تَعَمَّمَ وَ لَمْ يَتَحَنَّكْ فَأَصَابَهُ دَاءٌ لاَ دَوَاءَ لَهُ فَلاَ يَلُومَنَّ إِلاَّ نَفْسَهُ»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from someone who mentioned it: Abu Abdillah (a.s), peace be upon him, said: "Whoever wears a turban and does not wrap it under the chin (yatanahhak), and then suffers from an illness for which there is no cure, let him blame no one but himself."

وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ عِيسَى بْنِ حَمْزَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنِ اِعْتَمَّ فَلَمْ يُدِرِ اَلْعِمَامَةَ تَحْتَ حَنَكِهِ فَأَصَابَهُ أَلَمٌ لاَ دَوَاءَ لَهُ فَلاَ يَلُومَنَّ إِلاَّ نَفْسَهُ»

And from him, from a group of our companions, from Sahl ibn Ziyad, from Musa ibn Ja‘far, from Amr ibn Sa‘id, from Isa ibn Hamzah: Abu Abdillah (a.s), peace be upon him, said: "Whoever wears a turban and does not wrap the turban under his chin (hanak), and then is afflicted with a pain for which there is no cure, let him blame no one but himself."

قال الشيخ رحمه الله ولا بأس أن يصلي الانسان في ازار واحد يأتزر ببعضه ويرتدي بالبعض الآخر

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no problem if a person prays in a single izar (waist wrap), wrapping part of it around his waist and using the other part as an upper covering."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ قَالَ: صَلَّى بِنَا أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فِي ثَوْبٍ وَاحِدٍ

Al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Ubayd ibn Zurarah, from his father, who said: Abu Ja‘far (a.s) led us in prayer wearing a single garment.

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ: حَدَّثَنِي مَنْ سَأَلَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي فِي ثَوْبٍ وَاحِدٍ يَأْتَزِرُ بِهِ قَالَ« لاَ بَأْسَ بِهِ إِذَا رَفَعَهُ إِلَى اَلثَّدْيَيْنِ»

Muhammad ibn Ahmad ibn Yahya, from Ali ibn Isma‘il, from Safwan, from Rifa‘ah ibn Musa, who said: Someone who asked Abu Abdillah (a.s), peace be upon him, narrated to me (Rifa‘ah ibn Musa), about a man who prays in a single garment, wrapping it around his lower body. Imam (a.s) said: "There is no problem with it if he raises it up to his chest."

وَ عَنْهُ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زِيَادِ بْنِ سُوقَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ يُصَلِّيَ أَحَدُكُمْ فِي اَلثَّوْبِ اَلْوَاحِدِ وَ أَزْرَارُهُ مَحْلُولَةٌ إِنَّ دِينَ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ حَنِيفٌ»

And from him, from al-‘Abbas ibn Ma‘ruf, from al-Hasan ibn Mahbub, from Ali ibn Ri’ab, from Ziyad ibn Suqah: Abu Ja‘far (a.s), peace be upon him, said: "There is no problem if one of you prays in a single garment with its buttons undone. Indeed, the religion of Muhammad (saws) (peace be upon him and his family) is upright and simple (hanif)."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ صَلَّى وَ فَرْجُهُ خَارِجٌ لاَ يَعْلَمُ بِهِ هَلْ عَلَيْهِ إِعَادَةٌ أَوْ مَا حَالُهُ قَالَ« لاَ إِعَادَةَ عَلَيْهِ وَ قَدْ تَمَّتْ صَلاَتُهُ»

Muhammad ibn Ali ibn Mahbub, from Muhammad ibn Ahmad, from al-‘Amraki, from Ali ibn Ja‘far, from his brother (Imam) Musa ibn Ja‘far, peace be upon them both, who said: I asked Him (a.s) about a man who prayed while his private part was exposed, and he did not know about it. Does he have to repeat the prayer, or what is his situation? Imam (a.s) said: "There is no repetition upon him, and his prayer is complete."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي فِي قَمِيصٍ وَاحِدٍ أَوْ قَبَاءٍ طَاقٍ أَوْ قَبَاءٍ مَحْشُوٍّ وَ لَيْسَ عَلَيْهِ إِزَارٌ فَقَالَ« إِذَا كَانَ اَلْقَمِيصُ صَفِيقاً وَ اَلْقَبَاءُ لَيْسَ بِطَوِيلِ اَلْفُرَجِ وَ اَلثَّوْبُ اَلْوَاحِدُ إِذَا كَانَ يَتَوَشَّحُ بِهِ وَ اَلسَّرَاوِيلُ بِتِلْكَ اَلْمَنْزِلَةِ كُلُّ ذَلِكَ لاَ بَأْسَ بِهِ وَ لَكِنْ إِذَا لَبِسَ اَلسَّرَاوِيلَ جَعَلَ عَلَى عَاتِقِهِ شَيْئاً وَ لَوْ حَبْلاً»

Al-Husayn ibn Sa‘id, from Hammad ibn ‘Isa, from Hariz, from Muhammad ibn Muslim, by Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about a man who prays in a single shirt, or a narrow-sleeved robe (qabaʾ taq), or a padded robe, and he is not wearing an izar (waist wrap). Imam (a.s) said: "If the shirt is thick, and the robe (qabaʾ) is not split wide open in the front, and the single garment if he wraps it across himself, and the trousers (sarawil) are of that same type, then there is no problem with all of that. But when he wears trousers, he should put something over his shoulders, even if it is just a rope."

قال الشيخ رحمه الله ولا تصلي المرأة الحرة بغير خمار على رأسها ويجوز ذلك للاماء والصبيان من حرائر النساء

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "A free woman should not pray without a khimar (head covering) on her head, but this is permissible for slave women and for young girls among the free women."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ أَدْنَى مَا تُصَلِّي فِيهِ اَلْمَرْأَةُ قَالَ« دِرْعٌ وَ مِلْحَفَةٌ فَتَنْشُرُهَا عَلَى رَأْسِهَا وَ تَتَجَلَّلُ بِهَا»

Al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Zurarah, who said: I asked Abu Ja‘far (a.s) about the minimum clothing in which a woman may pray. Imam (a.s) said: "A long shirt (dir‘) and an large wrap (milhafah), which she spreads over her head and covers herself with."

وَ عَنْهُ عَنْ صَفْوَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لَيْسَ عَلَى اَلْإِمَاءِ أَنْ يَتَقَنَّعْنَ فِي اَلصَّلاَةِ وَ لاَ يَنْبَغِي لِلْمَرْأَةِ أَنْ تُصَلِّيَ إِلاَّ فِي ثَوْبَيْنِ»

And from him, from Safwan, from Abdur-Rahman ibn al-Hajjaj: Abu al-Hasan (a.s), peace be upon him, said: "It is not obligatory for slave women to cover their heads in prayer, and it is not appropriate for a woman to pray except in two garments."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ رَأَيْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ صَلَّى فِي إِزَارٍ وَاحِدٍ لَيْسَ بِوَاسِعٍ قَدْ عَقَدَهُ عَلَى عُنُقِهِ فَقُلْتُ لَهُ مَا تَرَى لِلرَّجُلِ يُصَلِّي فِي قَمِيصٍ وَاحِدٍ فَقَالَ إِذَا كَانَ كَثِيفاً فَلاَ بَأْسَ بِهِ وَاَلْمَرْأَةُ تُصَلِّي فِي اَلدِّرْعِ وَاَلْمِقْنَعَةِ إِذَا كَانَ اَلدِّرْعُ كَثِيفاً يَعْنِي إِذَا كَانَ سَتِيراً» قُلْتُ رَحِمَكَ اَللَّهُ اَلْأَمَةُ تُغَطِّي رَأْسَهَا إِذَا صَلَّتْ فَقَالَ لَيْسَ عَلَى اَلْأَمَةِ قِنَاعٌ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from al-‘Ala’ ibn Razin, from Muhammad ibn Muslim, who said: I saw Abu Ja‘far (a.s) praying in a single izar (waist wrap) that was not wide, and He (a.s) had tied it around His (a.s) neck. I said to Him (a.s): "What do you say about a man who prays in a single shirt?" Imam (a.s) said: "If it is thick, then there is no problem with it. And a woman prays in a long shirt (dir‘) and a head covering (miqna‘ah), if the shirt is thick, meaning if it is concealing." I asked: "May Allah (swt) have mercy on you, does a slave woman cover her head when she prays?" Imam (a.s) said: "A slave woman is not required to wear a head covering."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ اِبْنِ مُسْكَانَ عَنِ اِبْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« تُصَلِّي اَلْمَرْأَةُ فِي ثَلاَثَةِ أَثْوَابٍ إِزَارٍ وَدِرْعٍ وَخِمَارٍ وَلاَ يَضُرُّهَا بِأَنْ تَقَنَّعَ بِالْخِمَارِ فَإِنْ لَمْ تَجِدْ فَثَوْبَيْنِ تَأْتَزِرُ بِأَحَدِهِمَا وَ تَقَنَّعُ بِالْآخَرِ» قُلْتُ وَ إِنْ كَانَ دِرْعاً وَ مِلْحَفَةً لَيْسَ عَلَيْهَا مِقْنَعَةٌ قَالَ« لاَ بَأْسَ إِذَا تَقَنَّعَتْ بِالْمِلْحَفَةِ فَإِنْ لَمْ تَكْفِهَا فَلْتَلْبَسْهَا طُولاً»

And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from Uthman ibn ‘Isa, from Ibn Muskan, from Ibn Abi Ya‘fur, who said: Abu Abdillah (a.s), peace be upon him, said: "A woman prays in three garments: an izar (waist wrap), a dir‘ (long shirt), and a khimar (head covering). It does not harm her to wrap herself with the khimar. But if she does not find (all three), then two garments: she wraps the lower part of her body with one and covers her head with the other." I asked: "And if it is a dir‘ and a milhafah (outer wrap) and she does not have a miqna‘ah (headscarf)?" Imam (a.s) said: "There is no problem if she covers her head with the milhafah. If it does not suffice her, then she should wear it lengthwise."

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ اَلْأَنْصَارِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« لاَ بَأْسَ بِالْمَرْأَةِ اَلْمُسْلِمَةِ اَلْحُرَّةِ أَنْ تُصَلِّيَ وَ هِيَ مَكْشُوفَةُ اَلرَّأْسِ»

As for what was narrated by Sa‘d ibn Abdullah, from Ahmad ibn Muhammad, from Muhammad ibn Abdullah al-Ansari, from Safwan ibn Yahya, from Abdullah ibn Bukayr: Abu Abdillah (a.s), peace be upon him, said: "There is no problem for a free Muslim woman to pray with her head uncovered."

وَ عَنْهُ عَنْ أَبِي عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ أَبِي أَيُّوبَ اَلْمَكِّيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ تُصَلِّيَ اَلْمَرْأَةُ اَلْمُسْلِمَةُ وَ لَيْسَ عَلَى رَأْسِهَا قِنَاعٌ»

And from him, from Abu Ali ibn Muhammad ibn Abdullah ibn Abi Ayyub al-Makki, from Ali ibn Asbat, from Abdullah ibn Bukayr: Abu Abdillah (a.s), peace be upon him, said: "There is no problem if a Muslim woman prays and there is no head covering (qina‘) on her head."

فيحتمل أن يكون المراد بهذين الخبرين الصغيرة من النساء دون البالغات لانه يجوز لهن أن يصلين بغير قناع ويحتمل أيضا أن يكون إنما سوغ لهن هذا في حال لم يتمكن ولا يقدرن على القناع فحينئذ يجوز لهن أن يصلين بغير قناع ويحتمل أيضا أن يكون المراد بقوله تصلي بغير قناع إذا كان عليها ثوب يسترها من رأسها الى قدميها فأما الحديث الثاني فليس فيه ذكر الحرة وإنما تضمن ذكر المرأة المسلمة ويجوز أن يكون المراد بها أمة لان الامة لا يجب عليها القناع حسب ما ذكرناه ويزيده بيانا

It is possible that what is meant by these two narrations is young girls from among the women, not adult women, because it is permissible for them to pray without a head covering (qina‘). It is also possible that this permission was granted in a situation where they are unable or do not have access to a head covering, then in such a case, it is permissible for them to pray without one. Another possibility is that the meaning of the phrase "she prays without a head covering" refers to when she is wearing a garment that covers her from head to toe. As for the second narration, it does not mention a "free woman" (hurrah), but only refers to a "Muslim woman," and it is possible that the intent was a slave woman (amah), as it is not obligatory for her to wear a head covering, as we have previously mentioned. What further clarifies this is:

مَا رَوَاهُ سَعْدٌ عَنْ أَحْمَدَ وَ عَبْدِ اَللَّهِ اِبْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلْأَمَةُ تُغَطِّي رَأْسَهَا فَقَالَ« لاَ وَ لاَ عَلَى أُمِّ اَلْوَلَدِ أَنْ تُغَطِّيَ رَأْسَهَا إِذَا لَمْ يَكُنْ لَهَا وَلَدٌ»

What was narrated by Sa‘d, from Ahmad and Abdullah, the two sons of Muhammad ibn ‘Isa, from al-Hasan ibn Mahbub, from al-‘Ala’, from Muhammad ibn Muslim, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) said to Him (a.s): "Does the slave woman (amah) cover her head?" Imam (a.s) said: "No. And it is not obligatory for umm al-walad (a slave woman who has borne a child) to cover her head, if she has not borne a child."

وَ اَلَّذِي رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تُصَلِّي فِي دِرْعٍ وَ خِمَارٍ فَقَالَ« تَكُونُ عَلَيْهَا مِلْحَفَةٌ تَضُمُّهَا عَلَيْهَا»

And what was narrated by Al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from Jamil ibn Darraj, who said: I asked Abu Abdillah (a.s), peace be upon him, about a woman praying in a dir‘ (long shirt) and a khimar (head covering). Imam (a.s) said: "There should be over her a milhafah (outer wrap) that she gathers around herself."

فان المراد بذكر الملحفة زيادة على الدرع والخمار زيادة الفضل والثواب ويجوز أن يكون المراد به إذا كان الدرع والخمار لا يواريان شيئا فانه مهما كانت الحال على هذا فلا بد من ساتر والذي يدل على ما قلناه ما رواه

The mention of the milhafah in addition to the dir‘ (long shirt) and khimar (head covering) is intended to indicate an increase in virtue and reward. It is also possible that what is meant is when the dir‘ and khimar do not cover sufficiently, so in such a case, regardless of the situation, a proper covering (satir) is required. What supports what we have said is what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يَصْلُحُ لِلْمَرْأَةِ اَلْمُسْلِمَةِ أَنْ تَلْبَسَ مِنَ اَلْخُمُرِ وَ اَلدُّرُوعِ مَا لاَ يُوَارِي شَيْئاً»

Muhammad ibn Ya‘qub, by Ali ibn Ibrahim, by his father, from Ibn Abi Umayr, from Hammad, from al-Halabi: Abu Abdillah (a.s), peace be upon him, said: "It is not proper for a Muslim woman to wear of head coverings (khumur) and long shirts (duru‘) that do not conceal anything."

وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ اِبْنُ عُقْدَةَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ قَالَ حَدَّثَنِي أَبِي عَنْ عَبْدِ اَللَّهِ بْنِ جَمِيلِ بْنِ عَيَّاشٍ أَبِي عَلِيٍّ اَلْبَزَّازِ قَالَ أَخْبَرَنِي أَبِي قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلثَّوْبِ يَعْمَلُهُ أَهْلُ اَلْكِتَابِ أُصَلِّي فِيهِ قَبْلَ أَنْ يُغْسَلَ قَالَ« لاَ بَأْسَ وَ أَنْ يُغْسَلَ أَحَبُّ إِلَيَّ»

Ahmad ibn Muhammad ibn Sa‘id ibn ‘Uqda, from Ahmad ibn Muhammad ibn al-Hasan, who said: My father narrated to me, from Abdullah ibn Jamil ibn ‘Ayyash Abu Ali al-Bazzaz, who said: My father informed me, saying: I asked (Imam) Ja‘far ibn Muhammad (a.s), peace be upon him, about a garment made by the People of the Book, may I pray in it before it is washed? Imam (a.s) said: "There is no problem, though it is more beloved to me that it be washed."

قال الشيخ رحمه الله ولا تجوز الصلاة في بيوت الغائط أو بيوت النيران وبيوت الخمور وعلى جواد الطرق وفي معاطن الابل وفي أرض السبخة

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible to pray in latrines, or fire temples, or places where wine is kept, nor on the middle of roads, nor in camel resting places, nor on salty barren land (ard al-sabkha)."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ عَنِ اِبْنِ اَلْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْفَضْلِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« عَشَرَةُ مَوَاضِعَ لاَ يُصَلَّى فِيهَا اَلطِّينُ وَ اَلْمَاءُ وَ اَلْحَمَّامُ وَ اَلْقُبُورُ وَ مَسَانُّ اَلطُّرُقِ وَ قُرَى اَلنَّمْلِ وَ مَعَاطِنُ اَلْإِبِلِ وَ مَجْرَى اَلْمَاءِ وَ اَلسَّبَخُ وَ اَلثَّلْجُ»

Muhammad ibn Ya‘qub, from Ali ibn Muhammad ibn Abdullah, from Ibn al-Barqi, from his father, from Abdullah ibn al-Fadl, from someone who narrated to him: Abu Abdillah (a.s), peace be upon him, said: "There are ten places in which prayer is not to be performed: mud, water, bathhouses, graves, the resting places along roads, ant colonies, camel resting spots, water channels, salty barren land (al-sabkha), and snow."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تُصَلِّ فِي بَيْتٍ فِيهِ خَمْرٌ أَوْ مُسْكِرٌ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali, from Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar al-Sabati: Abu Abdillah (a.s) said: "Do not pray in a house in which there is wine or an intoxicant."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ فِي مَرَابِضِ اَلْغَنَمِ فَقَالَ« صَلِّ فِيهَا وَلاَ تُصَلِّ فِي أَعْطَانِ اَلْإِبِلِ إِلاَّ أَنْ تَخَافَ عَلَى مَتَاعِكَ اَلضَّيْعَةَ فَاكْنُسْهُ وَ رُشَّهُ بِالْمَاءِ وَ صَلِّ» وَ سَأَلْتُهُ عَنِ اَلصَّلاَةِ فِي ظَهْرِ اَلطَّرِيقِ فَقَالَ« لاَ بَأْسَ بِأَنْ تُصَلِّيَ فِي اَلظَّوَاهِرِ اَلَّتِي بَيْنَ اَلْجَوَادِّ فَأَمَّا عَلَى اَلْجَوَادِّ فَلاَ تُصَلِّ فِيهَا»

And from him, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about prayer in sheep enclosures. Imam (a.s) said: "Pray in them. But do not pray in camel enclosures unless you fear for the loss of your belongings, then sweep it and sprinkle it with water, and pray." And I asked him about prayer on the side of the road. He said: "There is no problem with praying on the edges between the main pathways. But as for on the main roads themselves, do not pray on them."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ قَالَ قَالَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ:« كُلُّ طَرِيقٍ يُوطَأُ أَوْ يُتَطَرَّقُ وَ كَانَتْ فِيهِ جَادَّةٌ أَوْ لَمْ تَكُنْ فَلاَ يَنْبَغِي اَلصَّلاَةُ فِيهِ» قُلْتُ فَأَيْنَ أُصَلِّي فَقَالَ« يَمْنَةً وَ يَسْرَةً»

And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Muhammad ibn al-Fudayl, who said: (Imam (a.s)) Al-Ridha (a.s) said: "Every pathway that is walked upon or passed through, whether it has a main road (jadah) or not, it is not appropriate to pray in it." I asked: "Then where should I pray?" Imam (a.s) said: "To the right or to the left (off the path)."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ فِي أَعْطَانِ اَلْإِبِلِ وَ فِي مَرَابِضِ اَلْبَقَرِ وَ اَلْغَنَمِ فَقَالَ« إِنْ نَضَحْتَهُ بِالْمَاءِ وَ قَدْ كَانَ يَابِساً فَلاَ بَأْسَ بِالصَّلاَةِ فِيهَا فَأَمَّا مَرَابِطُ اَلْخَيْلِ وَ اَلْبِغَالِ فَلاَ»

Al-Husayn ibn Sa‘id, from al-Hasan, from Zur‘ah, from Sama‘ah, who said: I asked Him (a.s) about praying in camel enclosures, and in the pens of cows and sheep. Imam (a.s) said: "If you sprinkle them with water and they are dry, then there is no problem in praying there. But as for the stables of horses and mules, no."

فهذه الرخصة محمولة على حال الضرورة والخوف على تضييع المتاع والذي يبين ذلك ما رواه

This concession is to be understood as applying in cases of necessity and fear of losing one's belongings. What clarifies this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَ عَنِ اَلصَّلاَةِ فِي أَعْطَانِ اَلْإِبِلِ فَقَالَ« إِنْ تَخَوَّفْتَ اَلضَّيْعَةَ عَلَى مَتَاعِكَ فَاكْنُسْهُ وَ اِنْضِحْهُ وَ صَلِّ وَ لاَ بَأْسَ بِالصَّلاَةِ فِي مَرَابِضِ اَلْغَنَمِ»

Al-Husayn ibn Sa‘id, from Hammad, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about prayer in camel enclosures. Imam (a.s) said: "If you fear the loss of your belongings, then sweep it, sprinkle it with water, and pray. And there is no problem with praying in sheep enclosures."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي اَلسَّفَرِ فَقَالَ« لاَ تُصَلِّ عَلَى اَلْجَادَّةِ وَ اِعْتَزِلْ عَلَى جَانِبَيْهَا»

Al-Husayn ibn Sa‘id, from Hammad, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about prayer during travel. Imam (a.s) said: "Do not pray on the main road (jadah); rather, move to its sides."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ اَلْحَسَنِ بْنِ اَلْجَهْمِ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَ قَالَ: «كُلُّ طَرِيقٍ يُوطَأُ فَلاَ تُصَلِّ عَلَيْهِ» قَالَ قُلْتُ إِنَّهُ قَدْ رُوِيَ عَنْ جَدِّكَ« أَنَّ اَلصَّلاَةَ عَلَى اَلظَّوَاهِرِ لاَ بَأْسَ بِهَا» قَالَ «ذَاكَ رُبَّمَا سَايَرَنِي عَلَيْهِ اَلرَّجُلُ» قَالَ قُلْتُ فَإِنْ خَافَ اَلرَّجُلُ عَلَى مَتَاعِهِ اَلضَّيْعَةَ قَالَ« فَإِنْ خَافَ اَلضَّيْعَةَ فَلْيُصَلِّ

Ahmad ibn Muhammad ibn ‘Isa, from al-Hasan ibn Ali ibn Faddal, from al-Hasan ibn al-Jahm: Abu al-Hasan al-Ridha (a.s), peace be upon him, said: "Every path that is walked upon, do not pray on it." I asked: "It has been narrated from your grandfather that 'there is no problem with praying on the edges (zawahir) of the roads.'" Imam (a.s) said: "That might be when a man accompanied me on it." I asked: "And if a man fears the loss of his belongings?" Imam (a.s) said: "If he fears loss, then let him pray."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ: عَمَّنْ سَأَلَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَسْجِدِ يَنِزُّ حَائِطُ قِبْلَتِهِ مِنْ بَالُوعَةٍ يُبَالُ فِيهَا فَقَالَ« إِنْ كَانَ نَزُّهُ مِنَ اَلْبَالُوعَةِ فَلاَ تُصَلِّ فِيهِ وَ إِنْ كَانَ مِنْ غَيْرِ ذَلِكَ فَلاَ بَأْسَ»

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, from Sahl ibn Ziyad, from Ahmad ibn Muhammad ibn Abi Nasr, from someone who asked Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) about a mosque whose wall in the direction of the qiblah is leaking from a drainage hole (balu‘ah) into which people urinate. He said: "If the leakage is from the drainage hole (balu‘ah), then do not pray in it. But if it is from something else, then there is no problem."

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ فِي اَلسِّبَاخِ فَقَالَ« لاَ بَأْسَ»

As for what was narrated by Al-Husayn ibn Sa‘id, from al-Hasan, from Zur‘ah, from Sama‘ah, who said: I asked Him (a.s) about prayer on salty barren land (al-sibakh). Imam (a.s) said: "There is no problem."

فالمراد به إذا كان فيها موضع تقع الجبهة عليه مستويا لان النهي إنما وقع عن السجود في أرض السبخة لان الانسان لا يتمكن فيها من السجود والذي يدل على ما ذكرناه ما رواه

What is meant by it is when there is a place within the salty barren land (al-sabkha) where the forehead can rest flatly, because the prohibition is specifically regarding prostrating on land that prevents proper prostration. What supports what we have said is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ فِي اَلسَّبَخَةِ لِمَ تَكْرَهُهُ قَالَ« لِأَنَّ اَلْجَبْهَةَ لاَ تَقَعُ مُسْتَوِيَةً» فَقُلْتُ إِنْ كَانَ فِيهَا أَرْضٌ مُسْتَوِيَةٌ فَقَالَ« لاَ بَأْسَ»

Al-Husayn ibn Sa‘id, from Hammad ibn ‘Isa, from Shu‘ayb ibn Ya‘qub, from Abu Basir, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about prayer on salty barren land (al-sabkha), why is it disliked? Imam (a.s) said: "Because the forehead does not rest evenly." So I said: "And if there is flat ground within it?" Imam (a.s) said: "Then there is no problem."

قال الشيخ رحمه الله ولا بأس بالصلاة في البيع والكنايس إذا توجه الانسان المسلم إلى قبلته ولا يصلى في بيوت المجوس حتى ترش بالماء

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no problem with praying in churches (biya’) and synagogues (kanaʾis) if the Muslim faces the Qiblah. But prayer should not be performed in Zoroastrian fire temples (buyut al-majus) until they are sprinkled with water."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعِيصِ بْنِ اَلْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْبِيَعِ وَ اَلْكَنَائِسِ يُصَلَّى فِيهِمَا فَقَالَ« نَعَمْ» وَ سَأَلْتُهُ هَلْ يَصْلُحُ نَقْضُهَا مَسْجِداً فَقَالَ« نَعَمْ»

Al-Husayn ibn Sa‘id, from Safwan ibn Yahya, from al-‘Ayyas ibn al-Qasim, who said: I asked Abu Abdillah (a.s), peace be upon him, about churches (biya’) and synagogues (kanaʾis), can one pray in them? Imam (a.s) said: "Yes." And I asked Him (a.s): "Is it permissible to tear them down and build a mosque in their place?" Imam (a.s) said: "Yes."

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ فِي اَلْبِيَعِ وَ اَلْكَنَائِسِ وَ بُيُوتِ اَلْمَجُوسِ فَقَالَ« رُشَّ وَ صَلِّ»

And from him, from al-Nadr, from Abdullah ibn Sinan, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about praying in churches (biya’), synagogues (kanaʾis), and Zoroastrian fire temples (buyut al-majus). Imam (a.s) said: "Sprinkle (them with water), and then pray."

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ حَمَّادٍ اَلنَّابِ عَنِ اَلْحَكَمِ بْنِ اَلْحَكَمِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: وَ سُئِلَ عَنِ اَلصَّلاَةِ فِي اَلْبِيَعِ وَ اَلْكَنَائِسِ فَقَالَ« صَلِّ فِيهَا قَدْ رَأَيْتُهَا مَا أَنْظَفَهَا» قُلْتُ أَ يُصَلَّى فِيهَا وَ إِنْ كَانُوا يُصَلُّونَ فِيهَا فَقَالَ« نَعَمْ أَ مَا تَقْرَأُ اَلْقُرْآنَ« قُلْ كُلٌّ يَعْمَلُ عَلىٰ شٰاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدىٰ سَبِيلاً» صَلِّ عَلَى اَلْقِبْلَةِ وَ غَرِّبْهُمْ»

And from him, from Fadalah, from Hammad al-Nab, from al-Hakam ibn al-Hakam, who said: I heard Abu Abdillah (a.s) being asked about prayer in churches (biya’) and synagogues (kanaʾis). Imam (a.s) said: "Pray in them, I have seen how clean they are!" I asked: "Is it permissible to pray in them even though they (non-Muslims) pray in them?" Imam (a.s) said: "Yes. Do you not read the Qur’an: 'Say, each works according to his own way, but your Lord (azj) is most knowing of who is best guided in path'? (Surah Isra 17:84) Pray facing the Qiblah, and let them go their way."

وَ عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي بُيُوتِ اَلْمَجُوسِ قَالَ« رُشَّ وَ صَلِّ»

And from him, from Hammad ibn ‘Isa, from Shu‘ayb ibn Ya‘qub, from Abu Basir, who said: I asked Abu Abdillah (a.s), peace be upon him, about prayer in the houses of the Magians (Zoroastrians). Imam (a.s) said: "Sprinkle (them with water), and then pray."

قال الشيخ رحمه الله ولا تجوز الصلاة في ثوب قد أصابه خمر أو شراب مسكر أو فقاع حتى يطهر بالغسل فقد مضى شرح ذلك مستوفى في كتاب الطهارة بما لا مزيد عليه إن شاء الله تعالى ثم قال رحمه الله ولا يصلى في ثوب فيه مني حتى يغسل وكذلك الحكم في سائر النجاسات فقد مضى أيضا ما في ذلك في كتاب الطهارة والذي يؤكد ذلك ما رواه

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible to pray in a garment that has been contaminated with wine, any intoxicating drink, or foqqa‘ (a mildly intoxicating barley drink), until it is purified by washing." A full explanation of this has already been given in the Book of Purity, in a way that leaves nothing further to be added, Allah (swt) willing. Then he said, may Allah (swt) have mercy on him: "Nor is it permissible to pray in a garment that has semen on it until it is washed; and the same ruling applies to all other impurities (najasat)." This too has already been detailed in the Book of Purity. What confirms this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمَذْيِ يُصِيبُ اَلثَّوْبَ فَقَالَ« يَنْضَحُهُ بِالْمَاءِ إِنْ شَاءَ» وَ قَالَ فِي اَلْمَنِيِّ يُصِيبُ اَلثَّوْبَ قَالَ« إِنْ عَرَفْتَ مَكَانَهُ فَاغْسِلْهُ وَ إِنْ خَفِيَ عَلَيْكَ فَاغْسِلْهُ كُلَّهُ»

Al-Husayn ibn Sa‘id, from Fadalah, from al-‘Ala’, from Muhammad, from one of the two Imams, peace be upon them, who said: I asked Him (a.s) about madhi (pre-ejaculatory fluid) that gets on a garment. Imam (a.s) said: "Sprinkle it with water if you wish." And regarding mani (semen) that gets on a garment. Imam (a.s) said: "If you know its location, then wash it. And if it is not clear to you, then wash the entire garment."

وَ عَنْهُ عَنْ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمَنِيِّ يُصِيبُ اَلثَّوْبَ قَالَ« اِغْسِلِ اَلثَّوْبَ كُلَّهُ إِذَا خَفِيَ عَلَيْكَ مَكَانُهُ قَلِيلاً كَانَ أَوْ كَثِيراً»

And from him, from ‘Uthman, from Sama‘ah, who said: I asked Him (a.s) about semen (mani) getting on a garment. Imam (a.s) said: "Wash the entire garment if the location is unknown to you, whether it is a small amount or a large amount."

وَ عَنْهُ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: ذَكَرَ اَلْمَنِيَّ فَشَدَّدَهُ وَ جَعَلَهُ أَشَدَّ مِنَ اَلْبَوْلِ ثُمَّ قَالَ« إِنْ رَأَيْتَ اَلْمَنِيَّ قَبْلَ أَوْ بَعْدَ مَا تَدْخُلُ فِي اَلصَّلاَةِ فَعَلَيْكَ إِعَادَةُ اَلصَّلاَةِ وَ إِنْ أَنْتَ نَظَرْتَ فِي ثَوْبِكَ فَلَمْ تُصِبْهُ ثُمَّ صَلَّيْتَ فِيهِ ثُمَّ رَأَيْتَهُ بَعْدُ فَلاَ إِعَادَةَ عَلَيْكَ وَ كَذَلِكَ اَلْبَوْلُ»

And from him, from Hammad, from Hariz, from Muhammad ibn Muslim, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) mentioned semen (mani) and emphasized its impurity, considering it more severe than urine. Then Imam (a.s) said: "If you see semen before or after entering the prayer, you must repeat the prayer. But if you looked at your garment and did not see it, and then prayed in it, and later saw it, then there is no need for you to repeat the prayer. And the same applies to urine."

فان أصاب ثوب الانسان نجاسة ولم يكن معه غيره من الاثواب ينزعه ويصلي عريانا من قعود والذي يدل على ذلك

If a person's garment is contaminated with impurity (najasah) and he has no other clothing available, then he should remove it and pray naked while seated.

مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ جَمَاعَةٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَكُونُ فِي فَلاَةٍ مِنَ اَلْأَرْضِ لَيْسَ عَلَيْهِ إِلاَّ ثَوْبٌ وَاحِدٌ وَ أَجْنَبَ فِيهِ وَ لَيْسَ عِنْدَهُ مَاءٌ كَيْفَ يَصْنَعُ قَالَ« يَتَيَمَّمُ وَ يُصَلِّي عُرْيَاناً قَاعِداً وَ يُومِئُ»

What was narrated by Muhammad ibn Ya‘qub, from a group (of our companions), from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from his brother al-Hasan, from Zur‘ah, from Sama‘ah, who said: I asked Him (a.s) about a man who is in a deserted land and has only one garment, and he becomes in a state of major ritual impurity (junub) in it, and he does not have water, what should he do? Imam (a.s) said: "He performs tayammum and prays naked, seated, and gestures (for bowing and prostration)."

وَرَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيٍّ اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ أَصَابَتْهُ جَنَابَةٌ وَ هُوَ بِالْفَلاَةِ وَ لَيْسَ عَلَيْهِ إِلاَّ ثَوْبٌ وَاحِدٌ وَ أَصَابَ ثَوْبَهُ مَنِيٌّ قَالَ« يَتَيَمَّمُ وَ يَطْرَحُ ثَوْبَهُ وَ يَجْلِسُ مُجْتَمِعاً وَ يُصَلِّي وَ يُومِئُ إِيمَاءً»

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Abd al-Hamid, from Sayf ibn Umayrah, from Mansur ibn Hazim, who said Muhammad ibn Ali al-Halabi narrated to me: Abu Abdillah (a.s), peace be upon him, (was asked) regarding a man who becomes junub (in a state of major ritual impurity) while in the open desert and has only one garment, and semen (mani) has gotten on that garment. Imam (a.s) said: "He should perform tayammum, remove his garment, sit with his body gathered (to cover his private parts), and pray, gesturing with motions (imaʾ)."

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُجْنِبُ فِي اَلثَّوْبِ أَوْ يُصِيبُهُ بَوْلٌ وَ لَيْسَ مَعَهُ ثَوْبٌ غَيْرُهُ قَالَ« يُصَلِّي فِيهِ إِذَا اُضْطُرَّ إِلَيْهِ»

As for what was narrated by Al-Husayn ibn Sa‘id, from al-Qasim ibn Muhammad, from Aban ibn ‘Uthman, from Muhammad al-Halabi, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who becomes junub in his garment or it is soiled with urine, and he has no other garment besides it. Imam (a.s) said: "He should pray in it if he is forced to do so."

وَ رَوَى عَلِيُّ بْنُ جَعْفَرٍ عَنْ أَخِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ عُرْيَانٍ وَ حَضَرَتِ اَلصَّلاَةُ فَأَصَابَ ثَوْباً نِصْفُهُ دَمٌ أَوْ كُلُّهُ أَ يُصَلِّي فِيهِ أَوْ يُصَلِّي عُرْيَاناً فَقَالَ« إِنْ وَجَدَ مَاءً غَسَلَهُ وَإِنْ لَمْ يَجِدْ مَاءً صَلَّى فِيهِ وَلَمْ يُصَلِّ عُرْيَاناً»

Ali ibn Ja‘far narrated from his brother (Imam al Kadhim (a.s)), peace be upon him, who said: I asked Him (a.s) about a man who is naked and the time for prayer arrives, and he finds a garment, but half of it or all of it is stained with blood, should he pray in it, or should he pray naked? Imam (a.s) said: "If he finds water, he should wash it. If he does not find water, then he should pray in it and not pray while naked."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُجْنِبُ فِي ثَوْبٍ وَ لَيْسَ مَعَهُ غَيْرُهُ وَ لاَ يَقْدِرُ عَلَى غَسْلِهِ قَالَ« يُصَلِّي فِيهِ»

Sa‘d ibn Abdullah, from Abu Ja‘far, from Ali ibn al-Hakam, from Aban, from Abdur-Rahman ibn Abi Abdullah, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about a man who becomes junub in a garment and has no other garment, nor is he able to wash it. Imam (a.s) said: "He should pray in it."

الكلام على هذه الاخبار من وجوه أحدها أنه ليس في شئ منها انه يصلي فيه أي صلاة وإذا لم يكن هذا فيه حملناه على صلاة الجنازة لان صلاة الجنازة مما يجوز أن يصليها الانسان وإن لم يكن ثوبه طاهرا كما أنه يجوز أن لا تكون نفسه طاهرة والآخر انه يجوز أن يصلي إلا انه يجب عليه عند وجود الماء غسله وإعادة الصلاة والذي يدل على ذلك ما رواه

Discussion on these narrations can be approached from several angles: The first is that none of them explicitly state which prayer is being performed in such a state. And since this is not specified, we interpret them as referring to the funeral prayer (salat al-janazah), because it is among those prayers that a person is allowed to perform even if his garment is not pure, just as he may perform it even if he himself is not in a state of ritual purity. The second is that it may be permissible to pray in such a condition, but once water is available, the garment must be washed and the prayer repeated. What supports this interpretation is what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ لَيْسَ مَعَهُ إِلاَّ ثَوْبٌ وَ لاَ تَحِلُّ اَلصَّلاَةُ فِيهِ وَ لَيْسَ يَجِدُ مَاءً يَغْسِلُهُ كَيْفَ يَصْنَعُ قَالَ« يَتَيَمَّمُ وَ يُصَلِّي فَإِذَا أَصَابَ مَاءً غَسَلَهُ وَ أَعَادَ اَلصَّلاَةَ»

Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from ‘Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar al-Sabati, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) was asked about a man who has only one garment, and it is not permissible to pray in it, and he does not find water to wash it, what should he do? Imam (a.s) said: "He performs tayammum and prays. Then when he obtains water, he washes the garment and repeats the prayer."

فأما خبر علي بن جعفر خاصة يجوز أن يكون الدم الذي كان في الثوب دم السمك لان ذلك مما يجوز الصلاة في قليله وكثيره فان كان مع الانسان ثوبان وأصاب واحدا منهما نجاسة لا تحل الصلاة فيه فليصل في كل واحد منهما يدل على ذلك ما رواه

As for the narration of Ali ibn Ja’far in particular, it is possible that the blood on the garment was the blood of a fish, since it is permissible to pray in both a small or large amount of it. And if a person has two garments, and one of them is contaminated with an impurity that renders it impermissible to pray in, then he should pray in each of them (one prayer in each), to be on the safe side. What indicates this is what was narrated:

سَعْدٌ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنْ رَجُلٍ كَانَ مَعَهُ ثَوْبَانِ فَأَصَابَ أَحَدَهُمَا بَوْلٌ وَ لَمْ يَدْرِ أَيُّهُمَا هُوَ وَ حَضَرَتِ اَلصَّلاَةُ وَ خَافَ فَوْتَهَا وَ لَيْسَ عِنْدَهُ مَاءٌ كَيْفَ يَصْنَعُ قَالَ« يُصَلِّي فِيهِمَا جَمِيعاً»

Sa’d, from Ali ibn Isma’il, from Safwan ibn Yahya, from Abu al-Hasan (a.s), peace be upon him, who said: I wrote to Him (a.s) asking about a man who had two garments, and one of them was contaminated with urine, but he did not know which one. The time for prayer arrived, and he feared missing it, and he had no water, what should he do? Imam (a.s) said: "He should pray in both of them together."

قال الشيخ رحمه الله ويكره للانسان أن يصلي وفي قبلته نار أو سلاح مجرد أو فيها صورة أو شئ من النجاسات

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is disliked for a person to pray while there is fire in front of him, or a bare weapon, or an image, or anything impure in his direction of prayer."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى وَ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُصَلِّي وَ بَيْنَ يَدَيْهِ مُصْحَفٌ مَفْتُوحٌ فِي قِبْلَتِهِ قَالَ« لاَ» قُلْتُ فَإِنْ كَانَ فِي غِلاَفٍ قَالَ« نَعَمْ» وَ قَالَ« لاَ يُصَلِّي اَلرَّجُلُ وَ فِي قِبْلَتِهِ نَارٌ أَوْ حَدِيدٌ» قُلْتُ أَ لَهُ أَنْ يُصَلِّيَ وَ بَيْنَ يَدَيْهِ مِجْمَرَةُ شَبَهٍ قَالَ« نَعَمْ فَإِنْ كَانَ فِيهَا نَارٌ فَلاَ يُصَلِّي حَتَّى يُنَحِّيَهَا عَنْ قِبْلَتِهِ» وَ عَنِ اَلرَّجُلِ يُصَلِّي وَ بَيْنَ يَدَيْهِ قِنْدِيلٌ مُعَلَّقٌ وَ فِيهِ نَارٌ إِلاَّ أَنَّهُ بِحِيَالِهِ قَالَ« إِذَا اِرْتَفَعَ كَانَ شَرّاً لاَ يُصَلِّي بِحِيَالِهِ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from ‘Imran ibn Musa and Muhammad ibn Ahmad, from Ahmad ibn al-Hasan ibn Ali, from ‘Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar al-Sabati: Abu Abdillah (a.s), peace be upon him, (was asked) regarding a man who prays while there is an open Qur'an (mushaf) in front of him in the direction of the Qiblah. Imam (a.s) said: "No." I asked: "What if it is in a cover?" Imam (a.s) said: "Yes." And Imam (a.s) said: "A man should not pray while there is fire or iron in his (direction of) Qiblah." I asked: "Can he pray while there is a brass incense burner (mijmarah shabah) in front of him?" Imam (a.s) said: "Yes, but if it contains fire, then he should not pray until he moves it away from his (direction of) Qiblah." And (Imam (a.s) said) about a man who prays while there is a hanging lamp (qindil) in front of him with fire in it, but it is level with him. Imam (a.s) said: "If it is raised high, it is worse, he should not pray directly in line with it."

وَ عَنْهُ عَنْ مُحَمَّدٍ عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي وَ اَلسِّرَاجُ مَوْضُوعٌ بَيْنَ يَدَيْهِ فِي اَلْقِبْلَةِ فَقَالَ« لاَ يَصْلُحُ لَهُ أَنْ يَسْتَقْبِلَ اَلنَّارَ»

And from him, from Muhammad, from al-‘Amraki, from Ali ibn Ja‘far, from Abu al-Hasan (a.s), peace be upon him, who said: I asked Him (a.s) about a man praying while a lamp (siraj) is placed in front of him in the direction of the Qiblah. Imam (a.s) said: "It is not proper for him to face the fire."

وقد روى أنه لا بأس بذلك لان الذي يصلي له أقرب إليه من ذلك

And it has also been narrated that there is no harm in that, because the One (azj) to whom the prayer is directed is nearer to him than the object (such as the fire or lamp) in front of him.

رَوَى ذَلِكَ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحَسَنِ عَنِ اَلْحُسَيْنِ بْنِ عَمْرٍو عَنْ أَبِيهِ عَمْرِو بْنِ إِبْرَاهِيمَ اَلْهَمْدَانِيِّ رَفَعَ اَلْحَدِيثَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« لاَ بَأْسَ أَنْ يُصَلِّيَ اَلرَّجُلُ وَ اَلنَّارُ وَ اَلسِّرَاجُ وَ اَلصُّورَةُ بَيْنَ يَدَيْهِ إِنَّ اَلَّذِي يُصَلِّي لَهُ أَقْرَبُ إِلَيْهِ مِنَ اَلَّذِي بَيْنَ يَدَيْهِ»

This was narrated by Muhammad ibn Ahmad ibn Yahya, from al-Hasan, from al-Husayn ibn ‘Amr, from his father ‘Amr ibn Ibrahim al-Hamdani. He (al Hamdani) raised the narration, saying that Abu Abdillah (a.s), peace be upon him, said: "There is no harm if a man prays while there is fire, a lamp, or an image in front of him, indeed, the One (azj) to whom he is praying is nearer to him than that which is in front of him."

فهذه رواية شاذة ومع هذا ليست مسندة وما يجرى هذا المجرى لا يعدل إليه عن أخبار كثيرة مسندة

This narration is anomalous (shadhdhah), and moreover, it is not musnad (not fully and reliably transmitted through a continuous chain). Reports of this nature, which lack full reliability and proper chains of transmission, are not to be preferred over the many other well-supported and fully transmitted narrations.

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اِبْنِ مَحْبُوبٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أُصَلِّي وَ اَلتَّمَاثِيلُ قُدَّامِي وَ أَنَا أَنْظُرُ إِلَيْهَا قَالَ« لاَ اِطْرَحْ عَلَيْهَا ثَوْباً وَ لاَ بَأْسَ بِهَا إِذَا كَانَتْ عَنْ يَمِينِكَ أَوْ شِمَالِكَ أَوْ خَلْفِكَ أَوْ تَحْتَ رِجْلِكَ أَوْ فَوْقَ رَأْسِكَ وَ إِنْ كَانَتْ فِي اَلْقِبْلَةِ فَأَلْقِ عَلَيْهَا ثَوْباً وَ صَلِّ»

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn al-Husayn, from Ibn Mahbub, from al-‘Ala’, from Muhammad ibn Muslim, who said: I said to Abu Ja‘far (a.s), peace be upon him: "Shall I pray while statues (tamathil) are in front of me and I am looking at them?" Imam (a.s) said: "No, throw a cloth over them. There is no problem if they are to your right, or your left, or behind you, or beneath your feet, or above your head. But if they are in the direction of the Qiblah, then cover them with a cloth and pray."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« رُبَّمَا قُمْتُ فَأُصَلِّي وَ بَيْنَ يَدَيَّ اَلْوِسَادَةُ فِيهَا تَمَاثِيلُ طَيْرٍ فَجَعَلْتُ عَلَيْهَا ثَوْباً»

Al-Husayn ibn Sa‘id, from Fadalah, from Husayn, from Ibn Muskan, from al-Halabi, who said: Abu Abdillah (a.s), peace be upon him, said: "Sometimes I would stand to pray and in front of me would be a cushion with images of birds on it, so I would place a cloth over it."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَقُومُ فِي اَلصَّلاَةِ فَأَرَى قُدَّامِي فِي اَلْقِبْلَةِ اَلْعَذِرَةَ فَقَالَ« تَنَحَّ عَنْهَا مَا اِسْتَطَعْتَ وَ لاَ تُصَلِّ عَلَى اَلْجَوَادِّ»

Muhammad ibn Ya‘qub, from Muhammad ibn al-Hasan and Ali ibn Muhammad, from Sahl ibn Ziyad, from Ibn Mahbub, from Ali ibn Ri'ab, from Jamil ibn Salih, from al-Fudayl ibn Yasar, who said: I said to Abu Abdillah (a.s), peace be upon him: "I stand for prayer and I see excrement (al-’adhirah) in front of me in the direction of the Qiblah." Imam (a.s) said: "Move away from it as much as you can, and do not pray on the main roads (al-jawadd)."

وقال الشيخ رحمه الله ولا بأس أن يصلي الانسان متقلدا سيفا في غمد أو في كمه سكين في قرابها أو غير ذلك من الحديد إذا احتاج الى احرازه فيه وإذا صلى وفي اصبعه خاتم من حديد لم يضره ذلك إن شاء الله تعالى

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no harm if a person prays while wearing a sword in its sheath or a knife in its scabbard in his sleeve, or any other item of iron, if he needs to safeguard it in that way. And if he prays with an iron ring on his finger, it will not harm him, Allah (swt) willing."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ رَجُلٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ اَلنُّمَيْرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« فِي اَلْحَدِيدِ أَنَّهُ حِلْيَةُ أَهْلِ اَلنَّارِ وَ اَلذَّهَبَ حِلْيَةُ أَهْلِ اَلْجَنَّةِ وَ جَعَلَ اَللَّهُ اَلذَّهَبَ فِي اَلدُّنْيَا زِينَةَ اَلنِّسَاءِ فَحَرَّمَ عَلَى اَلرِّجَالِ لُبْسَهُ وَ اَلصَّلاَةَ فِيهِ وَ جَعَلَ اَللَّهُ اَلْحَدِيدَ فِي اَلدُّنْيَا زِينَةَ اَلْجِنِّ وَ اَلشَّيَاطِينِ فَحَرَّمَ عَلَى اَلرَّجُلِ اَلْمُسْلِمِ أَنْ يَلْبَسَهُ فِي اَلصَّلاَةِ إِلاَّ أَنْ يَكُونَ قِبَالَ عَدُوٍّ فَلاَ بَأْسَ بِهِ» قَالَ قُلْتُ لَهُ فَالرَّجُلُ فِي اَلسَّفَرِ يَكُونُ مَعَهُ اَلسِّكِّينُ فِي خُفِّهِ لاَ يَسْتَغْنِي عَنْهُ أَوْ فِي سَرَاوِيلِهِ مَشْدُود اًوَ اَلْمِفْتَاحُ يَخْشَى إِنْ وَضَعَهُ ضَاعَ أَوْ يَكُونُ فِي وَسَطِهِ اَلْمِنْطَقَةُ مِنْ حَدِيدٍ قَالَ« لاَ بَأْسَ بِالسِّكِّينِ وَ اَلْمِنْطَقَةِ لِلْمُسَافِرِ أَوْ فِي وَقْتِ ضَرُورَةٍ وَ كَذَلِكَ اَلْمِفْتَاحُ إِذَا خَافَ اَلضَّيْعَةَ وَ اَلنِّسْيَانَ وَ لاَ بَأْسَ بِالسَّيْفِ وَ كُلِّ آلَةِ اَلسِّلاَحِ فِي اَلْحَرْبِ وَ فِي غَيْرِ ذَلِكَ لاَ يَجُوزُ اَلصَّلاَةُ فِي شَيْءٍ مِنَ اَلْحَدِيدِ فَإِنَّهُ نَجَسٌ مَمْسُوخٌ»

Muhammad ibn Ahmad ibn Yahya, from a man, from al-Hasan ibn Ali, from his father, from Ali ibn Uqbah, from Musa ibn Ukayl al-Numayri: Abu Abdillah (a.s), peace be upon him, said: "As for iron, it is the adornment of the people of Hell, and gold is the adornment of the people of Paradise. Allah (swt) has made gold in this world the adornment of women, so He (azj) prohibited it for men to wear and to pray while wearing it. And Allah (swt) has made iron in this world the adornment of the jinn and the devils, so He (azj) prohibited the Muslim man from wearing it during prayer, except if he is facing an enemy, in which case there is no harm in it." He (narrator) said: “I asked Him (a.s): ‘What about a man while traveling who has with him a knife in his boot, which he cannot do without, or it is tied in his trousers, or a key, fearing that if he sets it down, it will be lost, or he wears a belt with iron in it, what then?" Imam (a.s) said: "There is no harm in the knife and the belt for the traveler or in times of necessity. Likewise, there is no harm in the key if he fears loss or forgetting it. And there is no harm in the sword and every kind of weapon during war. But outside of that, it is not permissible to pray in anything made of iron, for it is impure (najis) and accursed (mamsukh)."

وقد قدمنا رواية عمار الساباطي ان الحديد متى كان في غلاف فانه لا بأس بالصلاة فيه

And we have already presented the narration of ‘Ammar al-Sabati, which states that if the iron is in a sheath or covering, then there is no harm in praying while wearing it.

عَلِيٌّ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ :«لاَ يُصَلِّي اَلرَّجُلُ وَ فِي يَدِهِ خَاتَمُ حَدِيدٍ»

Ali, from his father, from al-Nawfali, from al-Sakuni, from Abu Abdillah (a.s), who said: The Messenger of Allah (swt), peace be upon him and his family, said: "A man should not pray while there is an iron ring on his hand."

قال الشيخ رحمه الله ولا تجوز الصلاة الى شئ من القبور حتى يكون بين الانسان وبينه حايل

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible to pray facing any of the graves unless there is a barrier between the person and the grave."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي بَيْنَ اَلْقُبُورِ قَالَ« لاَ يَجُوزُ ذَلِكَ إِلاَّ أَنْ يَجْعَلَ بَيْنَهُ وَ بَيْنَ اَلْقُبُورِ إِذَا صَلَّى عَشَرَةَ أَذْرُعٍ مِنْ بَيْنِ يَدَيْهِ وَ عَشَرَةَ أَذْرُعٍ مِنْ خَلْفِهِ وَ عَشَرَةَ أَذْرُعٍ عَنْ يَمِينِهِ وَ عَشَرَةَ أَذْرُعٍ عَنْ يَسَارِهِ ثُمَّ يُصَلِّي إِنْ شَاءَ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali, from ‘Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar al-Sabati, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about a man who prays among the graves. Imam (a.s) said: "That is not permissible unless he places between himself and the graves, when he prays, a distance of ten cubits in front of him, ten cubits behind him, ten cubits to his right, and ten cubits to his left. Then he may pray if he wishes."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِالصَّلاَةِ بَيْنَ اَلْمَقَابِرِ مَا لَمْ يَتَّخِذِ اَلْقَبْرَ قِبْلَةً»

Muhammad ibn Ahmad ibn Yahya, from Mu‘awiyah ibn Hakim, from Mu‘ammar ibn Khallad: (Imam) al-Ridha (a.s), peace be upon him, said: "There is no harm in praying among the graves as long as one does not take the grave as a Qiblah."

قال الشيخ رحمه الله وقد رُوِيَ: أَنَّهُ لاَ بَأْسَ بِالصَّلاَةِ إِلَى قِبْلَةٍ فِيهَا قَبْرُ إِمَامٍ والاصل ما قدمناه

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It has been narrated that there is no harm in praying toward a (direction of) Qiblah in which there is the grave of an Imam (a.s). However, the foundational principle is what we have previously mentioned."

رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَبِيهِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اَللَّهِ اَلْحِمْيَرِيُّ قَالَ: كَتَبْتُ إِلَى اَلْفَقِيهِ عَلَيْهِ اَلسَّلاَمُ أَسْأَلُهُ عَنِ اَلرَّجُلِ يَزُورُ قُبُورَ اَلْأَئِمَّةِ عَلَيْهِمُ اَلسَّلاَمُ هَلْ يَجُوزُ لَهُ أَنْ يَسْجُدَ عَلَى اَلْقَبْرِ أَمْ لاَ وَ هَلْ يَجُوزُ لِمَنْ صَلَّى عِنْدَ قُبُورِهِمْ أَنْ يَقُومَ وَرَاءَ اَلْقَبْرِ وَ يَجْعَلَ اَلْقَبْرَ قِبْلَةً وَ يَقُومَ عِنْدَ رَأْسِهِ وَ رِجْلَيْهِ وَ هَلْ يَجُوزُ أَنْ يَتَقَدَّمَ اَلْقَبْرَ وَ يُصَلِّيَ وَ يَجْعَلَهُ خَلْفَهُ أَمْ لاَ فَأَجَابَ عَلَيْهِ اَلسَّلاَمُ وَقَرَأْتُ اَلتَّوْقِيعَ وَمِنْهُ نَسَخْتُ« أَمَّا اَلسُّجُودُ عَلَى اَلْقَبْرِ فَلاَ يَجُوزُ فِي نَافِلَةٍ وَلاَ فَرِيضَةٍ وَ لاَ زِيَارَةٍ بَلْ يَضَعُ خَدَّهُ اَلْأَيْمَنَ عَلَى اَلْقَبْرِ وَأَمَّا اَلصَّلاَةُ فَإِنَّهَا خَلْفَهُ يَجْعَلُهُ اَلْأَمَامَ وَلاَ يَجُوزُ أَنْ يُصَلِّيَ بَيْنَ يَدَيْهِ لِأَنَّ اَلْإِمَامَ لاَ يُتَقَدَّمُ وَ يُصَلِّي عَنْ يَمِينِهِ وَ شِمَالِهِ»

Muhammad ibn Ahmad ibn Dawud, from his father, who said: Muhammad ibn Abdullah al-Himyari narrated to us, saying: I (al-Himyari) wrote to the Jurist (peace be upon him), asking him about a man who visits the graves of the Imams, peace be upon them; ‘Is it permissible for him to prostrate upon the grave or not? And is it permissible for someone who prays near their graves to stand behind the grave and make the grave his Qiblah? And to stand by its head or feet? And is it permissible to stand in front of the grave and pray with the grave behind him, or not? So He (the Jurist (a.s)), peace be upon him, replied and I read the tawqi’ (written response), and from it I (al-Himyari) copied; "As for prostration on the grave, it is not permissible in an obligatory or supererogatory prayer, nor during a visitation. Rather, he should place his right cheek on the grave (of Imam (a.s)). As for prayer, it should be behind the grave, making it (the grave of Imam (a.s)) as his Imam (leader of prayer), and it is not permissible to pray in front of it, because the Imam (of prayer) is not preceded. He may pray to its right or left."

قال الشيخ رحمه الله ولا يجوز للرجل أن يصلي وعليه عمامة أو لثام حتى يكشف عن جبهته موضع السجود ويكشف عن فيه لقراءة القرآن اما كشف الجبهة فقد بيناه فيما تقدم أنه لا بد منه ويزيده بيانا ما رواه

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible for a man to pray while wearing a turban (‘imamah) or a veil (litham) such that his forehead is covered; he must uncover the spot of prostration on his forehead and uncover his mouth for recitation of the Qur'an.” As for uncovering the forehead, we have already explained earlier that it is necessary, and it is further clarified by what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُصَلِّي وَ هُوَ يُومِئُ عَلَى دَابَّتِهِ مُتَعَمِّماً قَالَ« يَكْشِفُ مَوْضِعَ اَلسُّجُودِ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ali ibn al-Nu’man, from the one who narrated it: Abu Abdillah (a.s) (was asked) regarding a man who prays while gesturing on his mount (dabbah) while wearing a turban. Imam (a.s) said: "He must uncover the spot of prostration."

فأما اللثام فالذي يدل على أنه لا يجوز ما رواه

As for the litham (veil covering the mouth), that it is not permissible is indicated by what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَ يُصَلِّي اَلرَّجُلُ وَ هُوَ مُتَلَثِّمٌ فَقَالَ« أَمَّا عَلَى اَلْأَرْضِ فَلاَ وَ أَمَّا عَلَى اَلدَّابَّةِ فَلاَ بَأْسَ»

Muhammad ibn Ya‘qub from Muhammad ibn Isma‘il from Al-Fadl ibn Shadhan from Hammad ibn Isa from Rib‘i from Muhammad ibn Muslim from Abu Ja‘far (a.s), peace be upon him, who said: I said to Him (a.s): “Can a man pray while he is veiled (covering his face with a cloth)?” Imam (a.s) said: “As for on the ground, then no; but as for on a riding animal, then there is no harm.”

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي وَ يَقْرَأُ اَلْقُرْآنَ وَ هُوَ مُتَلَثِّمٌ فَقَالَ« لاَ بَأْسَ»

As for what was narrated by Al-Husayn ibn Sa‘id from Uthman ibn Isa from Sama‘ah, who said: I asked Abu Abdillah (a.s) about a man who prays and recites the Qur’an while he is veiled (covering his face with a cloth). Imam (a.s) said: “There is no harm.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَمَّنْ ذَكَرَهُ مِنْ أَصْحَابِنَا عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُ قَالَ:« لاَ بَأْسَ بِأَنْ يَقْرَأَ اَلرَّجُلُ فِي اَلصَّلاَةِ وَ ثَوْبُهُ عَلَى فِيهِ

Sa‘d ibn Abdillah from Abu Ja‘far from Abu Abdillah from Al-‘Abbas ibn Ma‘ruf from Ali ibn Mahziyar from Al-Hasan ibn Ali from someone he mentioned among our companions from one of the two (Imams (a.s)): Imam (a.s) said: “There is no harm if a man recites (the Qur’an) in prayer while his garment is over his mouth.”

فان المراد بهذين الخبرين هو أنه إذا لم يمنع اللثام من سماع القرآن فانه لا بأس به فأما مهما منع من سماعه فانه لا يجوز ذلك حسب ما قدمناه والذي يدل على ذلك

For the intended meaning of these two reports is that if the veil (covering the mouth) does not prevent the Qur’an from being heard, then there is no harm in it. But whenever it prevents it from being heard, then it is not permissible, as we have already stated. And what indicates this is:

ما رواه سعد عن أحمد بن محمد عن الحسن بن محبوب عن علي بن رئاب عن الحلبي قال سألت أبا عبد الله عليه السلام هل يقرأ الرجل في صلاته وثوبه على فيه؟ فقال لا بأس بذلك إذا سمع الهمهمة

Narrated by Sa‘d from Ahmad ibn Muhammad from Al-Hasan ibn Mahbub from Ali ibn Ri’ab from Al-Halabi: I asked Abu Abdillah (a.s): “Can a man recite in his prayer while his garment is over his mouth?” Imam (a.s) said: “There is no harm in that if he can hear the murmuring (of his own recitation).”

قال الشيخ رحمه الله ويكره للمرأة أن تصلي وعليها نقاب مع التمكن والاختيار

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is disliked for a woman to pray while wearing a niqab, when she is able and has the choice (in a state of ability and without compulsion)."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي فَيَتْلُو اَلْقُرْآنَ وَهُوَ مُتَلَثِّمٌ فَقَالَ «لاَ بَأْسَ بِهِ وَ إِنْ كَشَفَ عَنْ فِيهِ فَهُوَ أَفْضَلُ» قَالَ وَ سَأَلْتُهُ عَنِ اَلْمَرْأَةِ تُصَلِّي مُتَنَقِّبَةً قَالَ« إِذَا كَشَفَتْ عَنْ مَوْضِعِ اَلسُّجُودِ فَلاَ بَأْسَ بِهِ وَ إِنْ أَسْفَرَتْ فَهُوَ أَفْضَلُ»

Al-Husayn ibn Sa‘id from Al-Hasan from Zur‘ah from Sama‘ah, who said: I asked Him (a.s) about a man who prays and recites the Qur’an while he is veiled (covering his face). Imam (a.s) said: “There is no harm in it, but if he uncovers his mouth, that is better.” He (Sama’ah) said: “And I asked Him (a.s) about a woman who prays while wearing a niqab”. Imam (a.s) said: “If she uncovers the place of prostration, then there is no harm in it, and if she unveils (her face), that is better.”

قال الشيخ رحمه الله ولا يجوز للرجل أن يصلي وامرأة تصلي الى جانبه أو في صف واحد ومتى صلى وهي مسامتة له في صفه بطلت صلاتهما وينبغي إذا اتفق صلاتها في حال صلاته في بيت واحد ونحوه أن تصلي بحيث يكون سجودها تجاه قدميه في سجوده وكذلك إن صلت بصلاته كانت حالها ما وصفناه

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible for a man to pray while a woman is praying beside him or in the same row. And whenever he prays while she is aligned with him in his row, both of their prayers are invalid. It is appropriate that if her prayer coincides with his in the same room or similar setting, she should pray in such a way that her place of prostration is aligned with his feet at the time of his prostration. And likewise, if she prays following his prayer, her position should be as we have described."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي فِي زَاوِيَةِ اَلْحُجْرَةِ وَاِمْرَأَتُهُ أَوِ اِبْنَتُهُ تُصَلِّي بِحِذَاهُ فِي اَلزَّاوِيَةِ اَلْأُخْرَى قَالَ« لاَ يَنْبَغِي ذَلِكَ فَإِنْ كَانَ بَيْنَهُمَا شِبْرٌ أَجْزَأَهُ يَعْنِي إِذَا كَانَ اَلرَّجُلُ مُتَقَدِّماً لِلْمَرْأَةِ بِشِبْرٍ»

Al-Husayn ibn Sa‘id from Safwan from Al-‘Ala’ from Muhammad ibn Muslim from one of the two (Imams (a.s)), peace be upon them, who said: I asked Him (a.s) about a man who prays in one corner of the room and his wife or daughter prays beside him in the other corner. Imam (a.s) said: “That is not appropriate. But if there is a span (shibr) of distance between them, it is sufficient” (meaning if the man is ahead of the woman by a span).

وَعَنْهُ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ اَلْحَسَنِ اَلصَّيْقَلِ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ وَ اَلْمَرْأَةِ يُصَلِّيَانِ فِي بَيْتٍ وَاحِدٍ اَلْمَرْأَةُ عَنْ يَمِينِ اَلرَّجُلِ بِحِذَاهُ قَالَ« لاَ إِلاَّ أَنْ يَكُونَ بَيْنَهُمَا شِبْرٌ أَوْ ذِرَاعٌ» ثُمَّ قَالَ «كَانَ طُولُ رَحْلِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ذِرَاعاً فَكَانَ يَضَعُهُ بَيْنَ يَدَيْهِ إِذَا صَلَّى لِيَسْتُرَهُ مِمَّنْ يَمُرُّ بَيْنَ يَدَيْهِ»

And from him, from Fadalah from Husayn ibn Uthman from Al-Hasan Al-Sayqal from Ibn Muskan from Abu Basir, who said: I asked Him (a.s) about a man and a woman who pray in the same house, with the woman at the man's right side, aligned with him. Imam (a.s) said: “No, unless there is between them a span (shibr) or an arm’s length (dhira‘).” Then Imam (a.s) said: “The length of the mount of the Messenger of Allah (swt), may Allah (swt) bless him and his family, was an arm’s length, and He (saws) used to place it in front of him when He (saws) prayed to screen himself from those who might pass in front of him.”

وَ عَنْهُ عَنْ صَفْوَانَ وَ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمَرْأَةِ تُزَامِلُ اَلرَّجُلَ فِي اَلْمَحْمِلِ يُصَلِّيَانِ جَمِيعاً فَقَالَ« لاَ وَ لَكِنْ يُصَلِّي اَلرَّجُلُ فَإِذَا فَرَغَ صَلَّتِ اَلْمَرْأَةُ»

And from him, from Safwan and Fadalah from Al-‘Ala’ from Muhammad from one of the two (Imams (a.s)), peace be upon them, who said: I asked Him (a.s) about a woman who shares a howdah (a carriage on a riding animal) with a man, and they both pray together. Imam (a.s) said: “No, rather the man should pray, and when he finishes, the woman should pray.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ وَ اَلْمَرْأَةِ يُصَلِّيَانِ جَمِيعاً فِي بَيْتٍ اَلْمَرْأَةُ عَنْ يَمِينِ اَلرَّجُلِ بِحِذَاهُ قَالَ« لاَ حَتَّى يَكُونَ بَيْنَهُمَا شِبْرٌ أَوْ ذِرَاعٌ أَوْ نَحْوُهُ»

And from him, from Muhammad ibn Sinan from Abdullah ibn Muskan from Abu Basir from Abu Abdillah (a.s), who said: I asked Him (a.s) about a man and a woman who pray together in a house, with the woman at the man's right side, aligned with him. Imam (a.s) said: “No, not unless there is between them a span (shibr), or an arm’s length (dhira‘), or something like that.”

سَعْدٌ عَنْ سِنْدِيِّ بْنِ مُحَمَّدٍ اَلْبَزَّازِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أُصَلِّي وَ اَلْمَرْأَةُ إِلَى جَنْبِي وَ هِيَ تُصَلِّي فَقَالَ« لاَ إِلاَّ أَنْ تَتَقَدَّمَ هِيَ أَوْ أَنْتَ وَ لاَ بَأْسَ أَنْ تُصَلِّيَ وَ هِيَ بِحِذَاكَ جَالِسَةٌ أَوْ قَائِمَةٌ»

Sa‘d from Sindi ibn Muhammad Al-Bazzaz from Aban ibn Uthman from Abdullah ibn Abi Ya‘fur, who said: I said to Abu Abdillah (a.s): “I pray and a woman is beside me, and she is also praying.” Imam (a.s) said: “No, unless she moves forward or you do. But there is no harm if she is beside you while sitting or standing (and not praying).”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ إِدْرِيسَ بْنِ عَبْدِ اَللَّهِ اَلْقُمِّيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي وَ بِحِيَالِهِ اِمْرَأَةٌ قَائِمَةٌ جُنُبٌ عَلَى فِرَاشِهَا فَقَالَ« إِنْ كَانَتْ قَاعِدَةً فَلاَ تَضُرُّكَ وَ إِنْ كَانَتْ تُصَلِّي فَلاَ»

And from him, from Muhammad ibn Al-Husayn from Ja‘far ibn Bashir from Hammad ibn Uthman from Idris ibn Abdullah Al-Qummi, who said: I asked Abu Abdillah (a.s) about a man who is praying while directly in line with him is a woman standing, in a state of janabah, on her bed. Imam (a.s) said: “If she is sitting, she does not harm you; but if she is praying, then no (it is not permissible).”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَسْتَقِيمُ لَهُ أَنْ يُصَلِّيَ وَ بَيْنَ يَدَيْهِ اِمْرَأَةٌ تُصَلِّي قَالَ« لاَ يُصَلِّي حَتَّى يَجْعَلَ بَيْنَهُ وَ بَيْنَهَا أَكْثَرَ مِنْ عَشَرَةِ أَذْرُعٍ وَ إِنْ كَانَتْ عَنْ يَمِينِهِ وَ عَنْ يَسَارِهِ جَعَلَ بَيْنَهُ وَ بَيْنَهَا مِثْلَ ذَلِكَ فَإِنْ كَانَتْ تُصَلِّي خَلْفَهُ فَلاَ بَأْسَ وَ إِنْ كَانَتْ تُصِيبُ ثَوْبَهُ وَ إِنْ كَانَتِ اَلْمَرْأَةُ قَاعِدَةً أَوْ نَائِمَةً أَوْ قَائِمَةً فِي غَيْرِ صَلاَةٍ فَلاَ بَأْسَ حَيْثُ كَانَتْ»

Muhammad ibn Ahmad ibn Yahya from Ahmad ibn Al-Hasan ibn Ali ibn Faddal from ‘Amr ibn Sa‘id Al-Mada’ini from Musaddiq ibn Sadaqah from ‘Ammar Al-Sabati: Abu Abdillah (a.s) was asked about a man who is able to pray while in front of him a woman is also praying. Imam (a.s) said: “He should not pray until he places between himself and her more than ten arm-lengths (adhru‘). And if she is on his right or on his left, he should place the same distance between himself and her. But if she is praying behind him, then there is no harm, even if she touches his garment. And if the woman is sitting, or sleeping, or standing without praying, then there is no harm wherever she may be.”

فَأَمَّا مَا رَوَاهُ سَعْدٌ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَمَّنْ أَخْبَرَهُ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُصَلِّي وَ اَلْمَرْأَةُ تُصَلِّي بِحِذَاهُ قَالَ« لاَ بَأْسَ»

As for what was narrated by Sa‘d from Ya‘qub ibn Yazid from Al-Hasan ibn Ali ibn Faddal from someone who informed him from Jamil ibn Darraj: Abu Abdillah (a.s) (was asked) regarding a man who is praying and a woman is praying beside him. Imam (a.s) said: “There is no harm.”

فيحتمل أن يكون أراد عليه السلام إذا كان الرجل بينه وبين المرأة أكثر من عشرة اذرع حسب ما ذكره عمار الساباطي في روايته المتقدمة أو تكون من ورائه ويحتمل أن يكون المراد به إذا كان بينه وبينها حايل حسب ما ذكرناه في أخبار كثيرة في أنه يجعل الرجل ساترا بينه وبينها

It is possible that He (a.s), peace be upon him, meant this in the case where there is more than ten arm-lengths between the man and the woman, as mentioned by ‘Ammar Al-Sabati in his earlier narration, or that she is behind him. And it is also possible that what is meant is if there is a barrier between him and her, as has been mentioned in many narrations in which a man places a covering or screen between himself and the woman.

اَلْعَيَّاشِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي اَلْعَمْرَكِيُّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ إِمَامٍ كَانَ فِي اَلظُّهْرِ فَقَامَتِ اِمْرَأَتُهُ بِحِيَالِهِ تُصَلِّي مَعَهُ وَ هِيَ تَحْسَبُ أَنَّهَا اَلْعَصْرُ هَلْ يُفْسِدُ ذَلِكَ عَلَى اَلْقَوْمِ وَ مَا حَالُ اَلْمَرْأَةِ فِي صَلاَتِهَا مَعَهُمْ وَ قَدْ كَانَتْ صَلَّتِ اَلظُّهْرَ فَقَالَ« لاَ يُفْسِدُ ذَلِكَ عَلَى اَلْقَوْمِ وَ تُعِيدُ اَلْمَرْأَةُ صَلاَتَهَا»

Al-‘Ayyashi from Ja‘far ibn Muhammad, who said: Al-‘Amraki narrated to me from Ali ibn Ja‘far from his brother Musa ibn Ja‘far (peace be upon them), who said: I asked Him (a.s) about an Imam (of prayer) who was leading the noon prayer, and his wife stood beside him and prayed with him, thinking it was the afternoon (‘Asr) prayer. Does that invalidate the prayer of the congregation? And what is the ruling of the woman’s prayer with them, considering she had already prayed the noon prayer? Imam (a.s) said: “That does not invalidate the prayer of the congregation, but the woman must repeat her prayer.”

قال الشيخ رحمه الله ولا يجوز لاحد أن يصلي وعليه قباء مشدود إلا أن يكون في الحرب فلا يتمكن من أن يحله فيجوز ذلك للاضطرار ذكر ذلك علي بن الحسين بن بابويه وسمعناها من الشيوخ مذاكرة ولم أعرف به خبرا مسندا قال الشيخ رحمه الله ولا ينبغي للرجل إذا كان له شعر أن يصلي وهو معقوص حتى يحله وقد رخص ذلك للنساء

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible for anyone to pray while wearing a tightly fastened cloak (qaba’) unless he is in a state of war and unable to loosen it, then it is permitted due to necessity." This was mentioned by Ali ibn Al-Husayn ibn Babawayh, and we heard it from the scholars in discussion, though I have not come across any supported narration on it. The Shaykh, may Allah (swt) have mercy on him also said: "It is not appropriate for a man who has hair to pray while it is tied up; rather, he should untie it before praying. However, this has been permitted for women."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ مُصَادِفٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ صَلَّى صَلاَةً فَرِيضَةً وَ هُوَ مَعْقُوصُ اَلشَّعْرِ قَالَ« يُعِيدُ صَلاَتَهُ»

(a type of non-leather or stitched footwear)Muhammad ibn Ya‘qub from Muhammad ibn Yahya from Ahmad ibn Muhammad from Ibn Mahbub from Musadif: Abu Abdillah (a.s) (was asked) regarding a man who performed an obligatory prayer while his hair was tied up. Imam (a.s) said: “He must repeat his prayer.”

The Shaykh, may Allah (swt) have mercy on him said: "There is no harm for a man to pray in Arab-style sandals; rather, praying in them is better. But it is not permissible to pray in Sindhi-style shoes until he removes them, and it is not permissible to pray in the shamshak (a type of non-leather or stitched footwear)."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ: رَأَيْتُهُ يُصَلِّي فِي نَعْلَيْهِ لَمْ يَخْلَعْهُمَا وَ أَحْسَبُهُ قَالَ« رَكْعَتَيِ اَلطَّوَافِ»

Al-Husayn ibn Sa‘id from Muhammad ibn Isma‘il, who said: I saw him praying in his sandals; he did not remove them, and I think he said: "The two rak‘ahs of ṭawaf”.

وَ عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي فِي نَعْلَيْهِ غَيْرَ مَرَّةٍ وَ لَمْ أَرَهُ يَنْزِعُهُمَا قَطُّ

And from him, from Hammad ibn Isa from Mu‘awiyah ibn ‘Ammar, who said: I saw Abu Abdillah (a.s) praying in his sandals on more than one occasion, and I never saw him remove them at all.

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ:« إِذَا صَلَّيْتَ فَصَلِّ فِي نَعْلَيْكَ إِذَا كَانَتْ طَاهِرَةً فَإِنَّ ذَلِكَ مِنَ اَلسُّنَّةِ»

Sa‘d from Abu Ja‘far from his father from Abdullah ibn Al-Mughirah, who said: “When you pray, then pray in your sandals if they are pure, for that is from the Sunnah.”

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: رَأَيْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ صَلَّى حِينَ زَالَتِ اَلشَّمْسُ يَوْمَ اَلتَّرْوِيَةِ سِتَّ رَكَعَاتٍ خَلْفَ اَلْمَقَامِ وَ عَلَيْهِ نَعْلاَهُ لَمْ يَنْزِعْهُمَا

And from him, from Abu Ja‘far from Al-‘Abbas ibn Ma‘ruf from Ali ibn Mahziyar, who said: I saw Abu Ja‘far (a.s) pray when the sun had passed its zenith on the Day of Tarwiyah, six units of prayer behind the Maqam, and He (a.s) had his sandals on; He (a.s) did not remove them.

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا صَلَّيْتَ فَصَلِّ فِي نَعْلَيْكَ إِذَا كَانَتْ طَاهِرَةً فَإِنَّهُ يُقَالُ ذَلِكَ مِنَ اَلسُّنَّةِ»

Muhammad ibn Ali ibn Mahbub from Al-‘Abbas from Abdullah ibn Al-Mughirah from Aban from Abd Al-Rahman ibn Abi Abdillah: Abu Abdillah (a.s) said: “When you pray, then pray in your sandals if they are pure, for it is said that this is from the Sunnah.”

قال الشيخ رحمه الله ويصلي في الخف والجرموق إذا كان له ساق

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "A person may pray in khuff (leather socks) and jarmuq (overshoes) if they have a shaft (they cover the lower leg)."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْخِفَافِ اَلَّتِي تُبَاعُ فِي اَلسُّوقِ فَقَالَ« اِشْتَرِ وَ صَلِّ فِيهَا حَتَّى تَعْلَمَ أَنَّهُ مَيِّتٌ بِعَيْنِهِ»

Al-Husayn ibn Sa‘id from Fadalah from Husayn from Ibn Muskan from Al-Halabi, who said: I asked Abu Abdillah (a.s) about the leather socks (khifaf) that are sold in the market. Imam (a.s) said: “Buy them and pray in them unless you come to know that it is (from) a dead animal with certainty.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ سَهْلٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ اَلْحَسَنِ اَلْجَهْمِ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ أَعْتَرِضُ اَلسُّوقَ فَأَشْتَرِي خُفّاً لاَ أَدْرِي أَ ذَكِيٌّ هُوَ أَمْ لاَ قَالَ« صَلِّ فِيهِ» قُلْتُ وَ اَلنَّعْلُ قَالَ« مِثْلُ ذَلِكَ» قُلْتُ إِنِّي أَضِيقُ مِنْ هَذَا قَالَ« أَ تَرْغَبُ عَنَّا كَانَ أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يَفْعَلُهُ»

Muhammad ibn Ya‘qub from Sahl from some of his companions from Al-Hasan Al-Jahm, who said: I said to Abu Al-Hasan Al-Ridha (a.s), peace be upon him: “I pass through the market and buy leather socks (khuff), and I do not know whether they are from a ritually slaughtered animal (dhaki) or not.” Imam (a.s) said: “Pray in them.” I asked: “And what about sandals?” Imam (a.s) said: “The same applies.” I said: “This makes me uneasy.” (concerning the purity of the leather) Imam (a.s) said: “Do you turn away from us? Abu Al-Hasan (a.s), peace be upon him used to do that.”

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحُسَيْنِ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ اَلْفُضَيْلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ لِبَاسِ اَلْجُلُودِ وَ اَلْخِفَافِ وَ اَلنِّعَالِ وَ اَلصَّلاَةِ فِيهَا إِذَا لَمْ تَكُنْ مِنْ أَرْضِ اَلْمُصَلِّينَ فَقَالَ« أَمَّا اَلنِّعَالُ وَ اَلْخِفَافُ فَلاَ بَأْسَ بِهَا»

Sa‘d from Abu Ja‘far from Al-Husayn from Fadalah from Aban from Isma‘il ibn Al-Fudayl, who said: I asked Abu Abdillah (a.s) about wearing leather garments, leather socks (khiffaf), and sandals, and praying in them if they are not from the land of the Muslims. Imam (a.s) said: “As for the sandals and the leather socks, there is no harm in them.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ فِي جُرْمُوقٍ وَ أَتَيْتُهُ بِجُرْمُوقٍ بَعَثْتُ بِهِ إِلَيْهِ فَقَالَ« يُصَلَّى فِيهِ»

Muhammad ibn Ahmad ibn Yahya from Ibrahim ibn Mahziyar, who said: I asked him about praying in a jurmuq (a type of overshoe), and I brought him a jurmuq which I sent to him. He said: “It is permissible to pray in it.”

قال الشيخ رحمه الله ويكفي الرجل في الصلاة قميص إذا كان صفيقا ولا بد للمرأة من درع وخمار في الصلاة فقد مضى شرح ذلك فيما مضى مستوفى فلا وجه لاعادته إن شاء الله تعالى

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "A shirt (qamis) is sufficient for a man in prayer if it is thick (non-transparent), and a woman must wear a gown (dir‘) and a head covering (khimar) in prayer." The explanation of this has already been fully discussed previously, so there is no need to repeat it, Allah (swt) willing.

وَ رَوَى حَمَّادُ بْنُ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ ع أَنَّهُ قَالَ:« اَلسُّجُودُ عَلَى مَا أَنْبَتَتِ اَلْأَرْضُ إِلاَّ مَا أُكِلَ أَوْ لُبِسَ»

Hammad ibn Uthman narrated: Abu Abdillah (a.s) said: “Prostration is (to be done) upon that which the earth grows, except what is eaten or worn.”

وَ قَالَ هِشَامُ بْنُ اَلْحَكَمِ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَخْبِرْنِي عَمَّا يَجُوزُ اَلسُّجُودُ عَلَيْهِ وَ عَمَّا لاَ يَجُوزُ قَالَ «اَلسُّجُودُ لاَ يَجُوزُ إِلاَّ عَلَى اَلْأَرْضِ أَوْ عَلَى مَا أَنْبَتَتِ اَلْأَرْضُ إِلاَّ مَا أُكِلَ أَوْ لُبِسَ»

And Hisham ibn Al-Hakam said to Abu Abdillah (a.s): “Inform me about what is permissible to prostrate upon and what is not permissible.” Imam (a.s) said: “Prostration is not permissible except upon the earth or that which the earth grows, except what is eaten or worn.”

وَ رُوِيَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« اَلسُّجُودُ عَلَى اَلْأَرْضِ فَرِيضَةٌ وَ عَلَى غَيْرِ اَلْأَرْضِ سُنَّةٌ»

And it was narrated from Al-Sadiq (a.s), peace be upon him, that he said: “Prostration upon the earth is an obligation, and upon other than the earth is a Sunnah.”

وَ رُوِيَ عَنْ يَاسِرٍ اَلْخَادِمِ أَنَّهُ قَالَ: مَرَّ بِي أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا أُصَلِّي عَلَى اَلطَّبَرِيِّ وَ قَدْ أَلْقَيْتُ عَلَيْهِ شَيْئاً فَقَالَ« مَالَكَ لاَ تَسْجُدُ عَلَيْهِ أَ لَيْسَ هُوَ مِنْ نَبَاتِ اَلْأَرْضِ»

And it was narrated from Yasir, the servant, that he said: Abu Al-Hasan (a.s), peace be upon him, passed by me while I was praying on a piece of tabari (a type of mat or plant material), and I had placed something over it. Imam (a.s) said: “Why do you not prostrate upon it? Is it not from vegetation of earth?”

وقال علي بن الحسين بن بابويه في رسالته اسجد على الارض أو على ما أنبتت الارض ولا تسجد على الحصر المدنية لان سيورها من جلد

And Ali ibn Al-Husayn ibn Babawayh said in his Risalah: “Prostrate upon the earth or upon what the earth produces, and do not prostrate upon the mats of Madinah, because their bindings are made of leather.”

وَسَأَلَ اَلْحَسَنُ بْنُ مَحْبُوبٍ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْجِصِّ يُوقَدُ عَلَيْهِ بِالْعَذِرَةِ وَعِظَامِ اَلْمَوْتَى ثُمَّ يُجَصَّصُ بِهِ اَلْمَسْجِدُ أَ يُسْجَدُ عَلَيْهِ فَكَتَبَ إِلَيْهِ بِخَطِّهِ« أَنَّ اَلْمَاءَ وَ اَلنَّارَ قَدْ طَهَّرَاهُ»

Al-Hasan ibn Mahbub asked Abu Al-Hasan (a.s), peace be upon him, about gypsum (jiss) that had been fired using excrement and the bones of the dead, and then the mosque was plastered with it, whether it is permissible to prostrate upon it. So Imam (a.s) wrote to him in His (a.s) own handwriting: “Indeed, water and fire have purified it.”

وَ سَأَلَ دَاوُدُ بْنُ يَزِيدَ أَبَا اَلْحَسَنِ اَلثَّالِثَ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْقَرَاطِيسِ وَ اَلْكَوَاغِذِ اَلْمَكْتُوبَةِ عَلَيْهَا هَلْ يَجُوزُ اَلسُّجُودُ عَلَيْهَا فَكَتَبَ« يَجُوزُ»

Dawud ibn Yazid asked Abu Al-Hasan al-Thalith (a.s) (the Third), peace be upon him, about paper (qaratis) and parchment (kawaghidh) that have writing on them, whether it is permissible to prostrate upon them. So He (a.s) wrote: “It is permissible.”

وَ سَأَلَ عَلِيُّ بْنُ يَقْطِينٍ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَسْجُدُ عَلَى اَلْمِسْحِ وَ اَلْبِسَاطِ فَقَالَ« لاَ بَأْسَ إِذَا كَانَ فِي حَالِ اَلتَّقِيَّةِ وَ لاَ بَأْسَ بِالسُّجُودِ عَلَى اَلثِّيَابِ فِي حَالِ اَلتَّقِيَّةِ»

Ali ibn Yaqtin asked Abu Al-Hasan al-Awwal (a.s) (the First), peace be upon him, about a man who prostrates on a covering (mishh) or a carpet (bisat). Imam (a.s) said: “There is no harm in it if it is in a situation of taqiyyah (precautionary dissimulation), and there is no harm in prostrating on clothes in a situation of taqiyyah.”

وروي عن أحدهما عليه السلام قال قلت الرجل يسجد وعليه قلنسوة أو عمامة؟ فقال إذا مس شئ من جبهته الارض فيما بين حاجبيه وقصاص شعره فقد اجزاءه عنه

And it was narrated from one of the two (Imams (a.s)), peace be upon them, who said: I said: "A man prostrates while wearing a cap or a turban?" He said: “If something from his forehead touches the ground, between his eyebrows and the beginning of his hairline, then it is sufficient for him."

تم الجزء الاول من كتاب الصلاة ويتلوه في الجزء الثاني باب العمل في ليلة الجمعة ويومها والحمد لله حق حمده والصلاة على خير خلقه محمد وآله الطيبين وحسبنا الله ونعم الوكيل

The first part of the Book of Prayer is now complete, and what follows in the second part is The Chapter on the Deeds of the Night and Day of Friday. All praise is due to Allah (swt) as He (azj) deserves, and blessings be upon the best of His (azj) creation, Muhammad (saws) and his pure family. And Allah (swt) is sufficient for us, and He (azj) is the best disposer of affairs.