Hadith 123عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لِكُلِّ صَلاَةٍ مَكْتُوبَةٍ لَهَا نَافِلَةُ رَكْعَتَيْنِ إِلاَّ اَلْعَصْرَ فَإِنَّهُ تُقَدَّمُ نَافِلَتُهَا فَيَصِيرَانِ قَبْلَهَا وَهِيَ اَلرَّكْعَتَانِ اَللَّتَانِ تَمَّتْ بِهِمَا اَلثَّمَانِي بَعْدَ اَلظُّهْرِ فَإِذَا أَرَدْتَ أَنْ تَقْضِيَ شَيْئاً مِنَ اَلصَّلاَةِ مَكْتُوبَةً أَوْ غَيْرَهَا فَلاَ تُصَلِّ شَيْئاً حَتَّى تَبْدَأَ فَتُصَلِّيَ قَبْلَ اَلْفَرِيضَةِ اَلَّتِي حَضَرَتْ رَكْعَتَيْنِ نَافِلَةً لَهَا ثُمَّ اِقْضِ مَا شِئْتَ وَ اِبْدَأْ مِنْ صَلاَةِ اَللَّيْلِ بِالْآيَاتِ تَقْرَأُ« إِنَّ فِي خَلْقِ اَلسَّمٰاوٰاتِ وَ اَلْأَرْضِ» إِلَى« إِنَّكَ لاٰ تُخْلِفُ اَلْمِيعٰادَ» وَ يَوْمَ اَلْجُمُعَةِ تَبْدَأُ بِالْآيَاتِ قَبْلَ اَلرَّكْعَتَيْنِ اَللَّتَيْنِ قَبْلَ اَلزَّوَالِ» وَ قَالَ« وَقْتُ صَلاَةِ اَلْجُمُعَةِ إِذَا زَالَتِ اَلشَّمْسُ شِرَاكٌ أَوْ نِصْفٌ» وَ قَالَ «لِلرَّجُلِ أَنْ يُصَلِّيَ اَلزَّوَالَ مَا بَيْنَ زَوَالِ اَلشَّمْسِ إِلَى أَنْ يَمْضِيَ قَدَمَانِ فَإِنْ كَانَ قَدْ بَقِيَ مِنَ اَ لزَّوَالِ رَكْعَةٌ وَاحِدَةٌ أَوْ قَبْلَ أَنْ يَمْضِيَ قَدَمَانِ أَتَمَّ اَلصَّلاَةَ حَتَّى يُصَلِّيَ تَمَامَ اَلرَّكَعَاتِ وَ إِنْ مَضَى قَدَمَانِ قَبْلَ أَنْ يُصَلِّيَ رَكْعَةً بَدَأَ بِالْأُولَى وَ لَمْ يُصَلِّ اَلزَّوَالَ إِلاَّ بَعْدَ ذَلِكَ وَ لِلرَّجُلِ أَنْ يُصَلِّيَ مِنْ نَوَافِلِ اَلْأُولَى مَا بَيْنَ اَلْأُولَى إِلَى أَنْ يَمْضِيَ أَرْبَعَةُ أَقْدَامٍ فَإِنْ مَضَتِ اَلْأَرْبَعَةُ أَقْدَامٍ وَ لَمْ يُصَلِّ مِنَ اَلنَّوَافِلِ شَيْئاً فَلاَ يُصَلِّي اَلنَّوَافِلَ وَ إِنْ كَانَ قَدْ صَلَّى رَكْعَةً فَلْيُتِمَّ اَلنَّوَافِلَ حَتَّى يَفْرُغَ مِنْهَا ثُمَّ يُصَلِّي اَلْعَصْرَ» وَ قَالَ« لِلرَّجُلِ أَنْ يُصَلِّيَ إِنْ بَقِيَ عَلَيْهِ شَيْءٌ مِنْ صَلاَةِ اَلزَّوَالِ إِلَى أَنْ يَمْضِيَ بَعْدَ حُضُورِ اَلْأُولَى نِصْفُ قَدَمٍ وَ لِلرَّجُلِ إِذَا كَانَ قَدْ صَلَّى مِنْ نَوَافِلِ اَلْأُولَى شَيْئاً قَبْلَ أَنْ يَحْضُرَ اَلْعَصْرُ فَلَهُ أَنْ يُتِمَّ نَوَافِلَ اَلْأُولَى إِلَى أَنْ يَمْضِيَ بَعْدَ حُضُورِ اَلْعَصْرِ قَدَمٌ» وَ قَالَ« اَلْقَدَمُ بَعْدَ حُضُورِ اَلْعَصْرِ مِثْلُ نِصْفِ قَدَمٍ بَعْدَ حُضُورِ اَلْأُولَى فِي اَلْوَقْتِ سَوَاءً» وَ عَنِ اَلرَّجُلِ تَكُونُ عَلَيْهِ صَلاَةُ لَيَالٍ كَثِيرَةٍ هَلْ يَجُوزُ لَهُ أَنْ يَقْضِيَ صَلاَةَ لَيَالٍ كَثِيرَةٍ بِأَوْتَارِهَا يُتْبِعُ بَعْضُهَا بَعْضاً قَالَ« نَعَمْ كَذَلِكَ لَهُ فِي أَوَّلِ اَللَّيْلِ وَ أَمَّا إِذَا اِنْتَصَفَ إِلَى أَنْ يَطْلُعَ اَلْفَجْرُ فَلَيْسَ لِلرَّجُلِ وَ لاَ لِلْمَرْأَةِ أَنْ يُوتِرَ إِلاَّ وَتْرَ صَلاَةِ تِلْكَ اَللَّيْلَةِ فَإِنْ أَحَبَّ أَنْ يَقْضِيَ صَلاَةً عَلَيْهِ صَلَّى ثَمَانِيَ رَكَعَاتٍ مِنْ صَلاَةِ تِلْكَ اَللَّيْلَةِ وَأَخَّرَ اَلْوَتْرَ ثُمَّ يَقْضِي مَا بَدَا لَهُ بِلاَ وَتْرٍ ثُمَّ يُوتِرُ اَلْوَتْرَ اَلَّذِي لِتِلْكَ اَللَّيْلَةِ خَاصَّةً» وَ عَنِ اَلرَّجُلِ يَكُونُ عَلَيْهِ صَلاَةٌ فِي اَلْحَضَرِ هَلْ يَقْضِيهَا وَ هُوَ مُسَافِرٌ قَالَ« نَعَمْ يَقْضِيهَا بِاللَّيْلِ عَلَى اَلْأَرْضِ فَأَمَّا عَلَى اَلظَّهْرِ فَلاَ وَ يُصَلِّي كَمَا يُصَلِّي فِي اَلْحَضَرِ»
From him, from Ahmad ibn Al-Hasan ibn Ali ibn Faddal from Amr ibn Sa'id Al-Mada'ini from Musaddiq ibn Sadaqah from Ammar ibn Musa Al-Sabati:
Abu Abdillah (a.s), peace be upon him, said: "For every obligatory prayer there are two rak'ahs of supererogatory prayer except for Asr, for its supererogatory prayer is performed beforehand, thus they become two rak'ahs before it, and they are the two rak'ahs that complete the eight rak'ahs after Dhuhr. So if you want to make up any prayer, obligatory or other than it, do not pray anything until you first perform two rak'ahs of supererogatory prayer before the obligatory prayer that has arrived, then make up whatever you wish. And begin the night prayer with the verses: Indeed, in the creation of the heavens and the earth...’ until ‘Indeed, You do not fail in (Your) promise’ (Surah Aali Imran 3:190-194). And on the day of Friday, you begin with the verses before the two rak'ahs before the zenith (zawal). And Imam (a.s) said: 'The time for the Friday prayer is when the sun has passed its zenith, by the measure of a strap (shiraak) or half of it.' And Imam (a.s) said: 'It is permissible for a man to pray at zawal from the time the sun has passed its zenith until two footsteps (qadaman) have passed. So if there remains time after the zenith for one rak‘ah or before two footsteps have passed, he should complete the prayer until he finishes the full rak‘ahs. But if two footsteps have passed before he prays one rak‘ah, then he should begin with the first (obligatory prayer) and not pray the zawal supererogatory prayer except after that. And it is permissible for a man to pray the supererogatory prayers of the first (part of the day) from the beginning of the first until four footsteps have passed. If the four footsteps pass and he has not prayed anything from the supererogatory prayers, then he should not pray the supererogatory prayers. But if he has prayed one rak‘ah, then he should complete the supererogatory prayers until he finishes them, then he should pray the Asr prayer." And Imam (a.s) said: "It is permissible for a man to pray if there remains something from the prayer of the zenith (zawal) until half a foot has passed after the arrival of Dhuhr. And if a man has already prayed something from the supererogatory prayers of Dhuhr before Asr arrives, it is permissible for him to complete the supererogatory prayers of Dhuhr until a foot has passed after the arrival of Asr." And Imam (a.s) said: "A footstep after the arrival of Asr is like half a footstep after the arrival of Dhuhr, they are the same in terms of time." And (Imam (a.s) was asked) regarding a man upon whom are many missed night prayers; is it permissible for him to make up the prayers of many nights along with their witr, following one after the other? Imam (a.s) said: "Yes, it is permissible for him to do so at the beginning of the night. But if half the night has passed until the rising of Fajr, then neither a man nor a woman is to perform witr except the witr of that specific night. And if he wishes to make up a missed prayer, then let him pray eight rak‘ahs from the prayer of that night and delay the witr, then make up whatever he wishes without witr, then pray the witr of that specific night alone." And (Imam (a.s) was asked) regarding a man upon whom is a missed prayer from the time of being present (hadar), is it permissible for him to make it up while traveling? Imam (a.s) said: "Yes, he may make it up at night on the ground. As for on the back of a mount, then no. And he should pray it as he would pray it in the state of presence (hadar)."
