Tahdhīb al-Aḥkām

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اَللَّهِ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ إِذَا قَامَ فِي اَلصَّلاَةِ تَغَيَّرَ لَوْنُهُ فَإِذَا سَجَدَ لَمْ يَرْفَعْ رَأْسَهُ حَتَّى يَرْفَضَّ عَرَقاً»

Muhammad ibn Isma'il from Al-Fadl ibn Shadhan from Hammad ibn Isa from Rib'i ibn Abdullah from Al-Fudayl ibn Yasar: Abu Abdillah (a.s), peace be upon him, said: "(Imam) Ali ibn Al-Husayn (a.s), peace be upon them, when He (a.s) stood for prayer; his color would change, and when He (a.s) would prostrate, He (a.s) would not lift his head until He (a.s) would pour with sweat."

علي بن إبراهيم عن أبيه عن حماد عن حريز عن زرارة عن أبي جعفر عليه السلام قال إذا استقبلت القبلة بوجهك فلا تقلب وجهك عن القبلة لتفسد صلاتك فان الله تعالى قال لنبيه في الفريضة فول وجهك شطر المسجد الحرام وحيثما كنتم فولوا وجوهكم شطره وأخشع بصرك ولا ترفعه الى السماء وليكن حذاء وجهك في موضع سجودك

Ali ibn Ibrahim from his father from Hammad from Hariz from Zurarah: Abu Ja’far (a.s), peace be upon him, said: “When you face the Qiblah with your face, do not turn your face away from the Qiblah lest you corrupt your prayer, for Allah (swt), the Exalted, said to His Prophet (saws) regarding the obligatory prayer: "So turn your face toward the Sacred Mosque; and wherever you are, turn your faces toward it" (Surah Baqarah 2:144 & 2:150) And lower your gaze and do not raise it toward the sky, and let it be directed in front of your face at the place of your prostration.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« يَنْبَغِي لِمَنْ قَرَأَ اَلْقُرْآنَ إِذَا مَرَّ بِآيَةٍ مِنَ اَلْقُرْآنِ فِيهَا مَسْأَلَةٌ أَوْ تَخْوِيفٌ أَنْ يَسْأَلَ عِنْدَ ذَلِكَ خَيْرَ مَا يَرْجُو وَ يَسْأَلَ اَلْعَافِيَةَ مِنَ اَلنَّارِ وَ مِنَ اَلْعَذَابِ»

Ahmad ibn Muhammad from Uthman ibn Isa from Sama'ah who said: Abu Abdillah (a.s), peace be upon him, said: "It is proper for one who recites the Qur'an, when he passes by a verse in the Qur'an that contains a supplication or a warning, that he should ask at that moment for the best of what he hopes for, and seek safety from the Fire and from punishment."

اَلْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلًّى عَنِ اَلْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ سَعِيدٍ بَيَّاعِ اَلسَّابِرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَيَتَبَاكَى اَلرَّجُلُ فِي اَلصَّلاَةِ فَقَالَ« بَخْ بَخْ وَ لَوْ مِثْلَ رَأْسِ اَلذُّبَابِ»

Al-Husayn ibn Muhammad from Mu'alla from Al-Washsha' from Hammad ibn Uthman from Sa'id, the seller of Al-Sabiri (a type of delicate cloth), who said: I said to Abu Abdillah (a.s), peace be upon him: “Should a man force himself to weep during the prayer?” Imam (a.s) said: "Excellent, excellent (is such action); even if it is as little as the size of a fly's head."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ وَ مُعَاوِيَةَ بْنِ وَهْبٍ قَالاَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا قُمْتَ إِلَى اَلصَّلاَةِ فَقُلِ اَللَّهُمَّ إِنِّي أُقَدِّمُ إِلَيْكَ مُحَمَّداً بَيْنَ يَدَيْ حَاجَتِي وَ أَتَوَجَّهُ بِهِ إِلَيْكَ فَاجْعَلْنِي بِهِ وَجِيهاً عِنْدَكَ« فِي اَلدُّنْيٰا وَ اَلْآخِرَةِ وَ مِنَ اَلْمُقَرَّبِينَ» اِجْعَلْ صَلاَتِي مَقْبُولَةً وَ ذَنْبِي مَغْفُوراً وَ دُعَائِي بِهِ مُسْتَجَاباً إِنَّكَ أَنْتَ اَلْغَفُورُ اَلرَّحِيمُ»

Al-Husayn ibn Sa'id from Fadalah from Aban and Mu'awiyah ibn Wahb who said: Abu Abdillah (a.s), peace be upon him, said: "When you stand for prayer, say: 'O Allah (swt), indeed I present Muhammad (saws) before my need and I turn towards You (azj) through Him (saws), so make me, through Him (saws), honorable in Your (azj) presence in this world and the Hereafter, and among those brought near. Make my prayer accepted, my sin forgiven, and my supplication through Him (saws) answered. Surely You (azj) are the Most Forgiving, the Most Merciful.'"

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْإِمَامُ يُجْزِيهِ تَكْبِيرَةٌ وَاحِدَةٌ وَ يُجْزِيكَ ثَلاَثٌ مُتَرَسِّلاً إِذَا كُنْتَ وَحْدَكَ»

Al-Husayn ibn Sa'id from Fadalah from Ibn Sinan: Abu Abdillah (a.s), peace be upon him, said: "The Imam (of prayer) suffices with one Takbir, and it suffices for you to say it three times calmly if you are alone."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَخَفِّ مَا يَكُونُ مِنَ اَلتَّكْبِيرِ فِي اَلصَّلاَةِ قَالَ «ثَلاَثُ تَكْبِيرَاتٍ فَإِنْ كَانَتْ قِرَاءَةٌ قَرَأْتَ بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ «قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» وَ إِذَا كُنْتَ إِمَاماً فَإِنَّهُ يُجْزِيكَ أَنْ تُكَبِّرَ وَاحِدَةً تَجْهَرُ فِيهَا وَ تُسِرُّ سِتّاً»

Ahmad ibn Muhammad from Muhammad ibn Abi Umayr from Hammad from Al-Halabi who said: I asked Abu Abdillah (a.s), peace be upon him, about the lightest form of Takbir in the prayer. Imam (a.s) said: "Three Takbirs; and if there is recitation, then you should recite ‘Surah Al Ikhlas’ and ‘Surah Al Kafirun’. And if you are the Imam (of prayer), it suffices for you to pronounce one Takbir aloud and to say six (Takbirs) quietly."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: رَأَيْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَوْ قَالَ سَمِعْتُهُ اِسْتَفْتَحَ اَلصَّلاَةَ بِسَبْعِ تَكْبِيرَاتٍ وِلاَءً

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Safwan from Ibn Bukayr from Zurarah who said: I saw Abu Ja’far (a.s), peace be upon him, or he said: “I heard Imam (a.s), begin the prayer with seven consecutive Takbirs.

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنْ مُوسَى بْنِ اَلْقَاسِمِ اَلْبَجَلِيِّ وَ أَبِي قَتَادَةَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ قَالَ:« عَلَى اَلْإِمَامِ أَنْ يَرْفَعَ يَدَهُ فِي اَلصَّلاَةِ لَيْسَ عَلَى غَيْرِهِ أَنْ يَرْفَعَ يَدَهُ فِي اَلصَّلاَةِ»

Sa'd from Abu Ja'far from Musa ibn Al-Qasim Al-Bajali and Abu Qatadah from Ali ibn Ja'far from his brother (Imam) Musa ibn Ja'far (a.s), peace be upon them both: (Imam (a.s)) said: "It is upon the Imam (of prayer) to raise his hand during the prayer; it is not upon anyone else to raise his hand during the prayer."

قال محمد بن الحسن المعنى في هذا الخبر ان فعل الامام أكثر فضلا وأشد تأكيدا من فعل المأموم وإن كان فعل المأموم أيضا فيه فضل على ما بيناه فيما مضى

Muhammad ibn Al-Hasan said: “The meaning in this narration is that the action of the Imam carries greater merit and is more strongly emphasized than the action of the follower, although the action of the follower also carries merit, as we have explained previously.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ مِسْمَعٍ اَلْبَصْرِيِّ قَالَ صَلَّيْتُ مَعَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَرَأَ«« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ` اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ»» ثُمَّ قَرَأَ اَلسُّورَةَ اَلَّتِي بَعْدَ اَلْحَمْدِ وَلَمْ يَقْرَأْ« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ» ثُمَّ قَامَ فِي اَلثَّانِيَةِ فَقَرَأَ اَلْحَمْدَ وَلَمْ يَقْرَأْ« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ ثُمَّ قَرَأَ بِسُورَةٍ أُخْرَى

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Safwan from Abdullah ibn Bukayr from Misma‘ Al-Basri who said: I prayed with Abu Abdillah (a.s), peace be upon him, and Imam (a.s) recited "In the name of Allah (swt), the Most Merciful, the Most Compassionate” and then ‘Surah Al Fatiha’. Then Imam (a.s) recited the Surah after Al-Hamd and did not recite "Bismillah Hir Rahman Nir Rahim." Then Imam (a.s) stood in the second unit and recited Al-Hamd and did not recite "Bismillah Hir Rahman Nir Rahim" and then recited another Surah.

قال محمد بن الحسن لا ينافي هذا الخبر ما قدمناه من تأكيد الجهر ببسم الله الرحمن الرحيم لانه يتضمن حكاية فعل ويجوز أن يكون مسمع لم يسمع أبا عبد الله عليه السلام يقرأ ببسم الله الرحمن الرحيم لبعد كان بينه وبينه والذي يكشف عما ذكرناه ما رواه

Muhammad ibn Al-Hasan said: “This narration does not contradict what we have previously presented regarding the emphasis on reciting Bismillah Hir Rahman Nir Rahim aloud, because it merely reports an action, and it is possible that Misma‘ did not hear Abu Abdillah (a.s), peace be upon him, reciting Bismillah Hir Rahman Nir Rahim due to the distance between him and Abu Abdillah (a.s), peace be upon him.” What clarifies what we have mentioned is what has been narrated:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ حَمَّادِ بْنِ زَيْدٍ عَنْ عَبْدِ اَللَّهِ بْنِ يَحْيَى اَلْكَاهِلِيِّ قَالَ: صَلَّى بِنَا أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي مَسْجِدِ بَنِي كَاهِلٍ فَجَهَرَ مَرَّتَيْنِ بِ«بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ وَ قَنَتَ فِي اَلْفَجْرِ وَ سَلَّمَ وَاحِدَةً مِمَّا يَلِي اَلْقِبْلَةَ

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Muhammad ibn Hammad ibn Zayd from Abdullah ibn Yahya Al-Kahili who said: Abu Abdillah (a.s), peace be upon him, led us in prayer at the mosque of Banu Kahil, and Imam (a.s) recited aloud twice "Bismillah Hir Rahman Nir Rahim", and Imam (a.s) performed the Qunoot in the Fajr prayer, and Imam (a.s) gave one salutation (salam) toward the Qiblah side.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَكُونُ إِمَاماً يَسْتَفْتِحُ بِالْحَمْدِ وَ لاَ يَقُولُ« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ قَالَ« لاَ يَضُرُّهُ وَ لاَ بَأْسَ بِذَلِكَ»

As for what was narrated by Muhammad ibn Ali ibn Mahbub from Ali ibn Al-Sindi from Hammad from Hariz from Muhammad ibn Muslim who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who is an Imam (of prayer) and begins with Al-Hamd without saying "Bismillah Hir Rahman Nir Rahim". Imam (a.s) said: "It does not harm him, and there is no problem with that."

فالوجه في هذا الخبر حال التقية على ما بيناه لان مع التقية يجوز اخفاته على ما قدمنا القول فيه ويجوز أن يكون الخبر تناول من لم يقل ذلك ناسيا دون أن يكون ذلك منه على جهة العمد

The interpretation of this narration is that it pertains to the situation of taqiyya (dissimulation), as we have explained, because under taqiyya it is permissible to recite it quietly, as we have previously mentioned. It is also possible that the narration refers to someone who omitted saying it out of forgetfulness, and not intentionally.

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلسَّبْعِ اَلْمَثٰانِي وَ اَلْقُرْآنَ اَلْعَظِيمَ هِيَ اَلْفَاتِحَةُ قَالَ« نَعَمْ» قُلْتُ:« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ مِنَ اَلسَّبْعِ قَالَ« نَعَمْ هِيَ أَفْضَلُهُنَّ»

Muhammad ibn Ali ibn Mahbub from Al-Abbas from Muhammad ibn Abi Umayr from Abu Ayyub from Muhammad ibn Muslim who said: I asked Abu Abdillah (a.s), peace be upon him, about ‘the seven oft-repeated verses’ (al-Sab‘ al-Mathani) and ‘the Great Qur'an’ (al-Qur’an al-‘Azim), is it Al-Fatiha? Imam (a.s) said: "Yes." I asked: “Is ‘Bismillah Hir Rahman Nir Rahim’ among the seven (al-Sab‘ al-Mathani)?” Imam (a.s) said: "Yes, it is the best of them."

عَنْهُ عَنْ عَبْدِ اَلصَّمَدِ بْنِ مُحَمَّدٍ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَتَعَوَّذَ بِإِجْهَارٍ ثُمَّ جَهَرَ بِِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ

From him, from Abdul-Samad ibn Muhammad, from Hanan ibn Sadir who said: I prayed behind Abu Abdillah (a.s), peace be upon him, and Imam (a.s) sought refuge (with Allah (swt)) aloud, then Imam (a.s) recited aloud “Bismillah Hir Rahman Nir Rahim.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ حَمَّادِ بْنِ زَيْدٍ عَنْ عَبْدِ اَللَّهِ بْنِ يَحْيَى اَلْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ قَالَ:«« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ أَقْرَبُ إِلَى اِسْمِ اَللَّهِ اَلْأَعْظَمِ مِنْ نَاظِرِ اَلْعَيْنِ إِلَى بَيَاضِهَا»

From him, from Muhammad ibn Al-Husayn, from Muhammad ibn Hammad ibn Zayd, from Abdullah ibn Yahya Al-Kahili: Abu Abdillah (a.s), peace be upon him, from his father (a.s), said: “Bismillah Hir Rahman Nir Rahim” is closer to the Greatest Name of Allah (swt) (al-Ism al-A'zam) than the pupil of the eye is to its white.

عَنْهُ عَنْ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ هَلْ يَجْهَرُ بِقِرَاءَتِهِ فِي اَلتَّطَوُّعِ بِالنَّهَارِ قَالَ« نَعَمْ»

From him, from Ali ibn Al-Sindi, from Uthman ibn Isa, from Sama'ah, from Abu Abdillah (a.s), said: I asked Imam (a.s) about a man, should he recite aloud in his voluntary (nafl) prayers during the day? Imam (a.s) said: "Yes."

قال محمد بن الحسن هذه الرواية رخصة والافضل أن لايقرأ شئ في صلوات النهار جهرا ولا يخفي شئ من صلوات الليل يدل على ذلك

Muhammad ibn Al-Hasan said: “This narration is a concession, and it is better that nothing be recited aloud in the daytime prayers, and that nothing be concealed in the nighttime prayers.” What indicates this is:

مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلسُّنَّةُ فِي صَلاَةِ اَلنَّهَارِ بِالْإِخْفَاتِ وَ اَلسُّنَّةُ فِي صَلاَةِ اَللَّيْلِ بِالْإِجْهَارِ»

What was narrated by Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Al-Hasan ibn Ali ibn Faddal from some of our companions: Abu Abdillah (a.s), peace be upon him, said: "The Sunnah in the daytime prayer is to recite quietly, and the Sunnah in the nighttime prayer is to recite aloud."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ صَبَّاحٍ اَلْحَذَّاءِ عَنْ رَجُلٍ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ:« يَا ثُمَالِيُّ إِنَّ اَلصَّلاَةَ إِذَا أُقِيمَتْ جَاءَ اَلشَّيْطَانُ إِلَى قَرِينِ اَلْإِمَامِ فَيَقُولُ هَلْ ذَكَرَ رَبَّهُ فَإِنْ قَالَ نَعَمْ ذَهَبَ وَ إِنْ قَالَ لاَ رَكِبَ عَلَى كَتِفَيْهِ فَكَانَ إِمَامَ اَلْقَوْمِ حَتَّى يَنْصَرِفُوا» قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ يَقْرَءُونَ اَلْقُرْآنَ قَالَ« بَلَى لَيْسَ حَيْثُ تَذْهَبُ يَا ثُمَالِيُّ إِنَّمَا هُوَ اَلْجَهْرُ« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ

Ahmad ibn Muhammad from Ibn Abi Najran from Sabbah Al-Hadhdha’ from a man from Abu Hamzah who said: (Imam) Ali ibn Al-Husayn (a.s), peace be upon them, said: "O Thumali, when the prayer is established, Satan comes to the companion of the Imam (of prayer) and says: 'Has he (Imam of Prayer) remembered his Lord (azj)?' If he says, ‘Yes,’ he (Satan) departs. But if he says, ‘No,’ he (Satan) mounts upon his shoulders and becomes the leader of the people until they finish." He (narrator) said: “I asked: ‘May I be your ransom, do they not recite the Qur'an?’” Imam (a.s) said: "Yes, but not in the way you think, O Thumali. What is meant is reciting aloud ‘Bismillah Hir Rahman Nir Rahim’".

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ مُحَمَّدِ بْنِ زَادَوَيْهِ[ زَادَوَيْهِ خ ل] عَنِ اِبْنِ رَاشِدٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ إِنَّكَ كَتَبْتَ إِلَى مُحَمَّدِ بْنِ اَلْفَرَجِ تُعْلِمُهُ أَنَّ أَفْضَلَ مَا يُقْرَأُ فِي اَلْفَرَائِضِ« إِنّٰا أَنْزَلْنٰاهُ» وَ «قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ إِنَّ صَدْرِي لَيَضِيقُ بِقِرَاءَتِهِمَا فِي اَلْفَجْرِ فَقَالَ عَلَيْهِ اَلسَّلاَمُ« لاَ يَضِيقَنَّ صَدْرُكَ بِهِمَا فَإِنَّ اَلْفَضْلَ وَ اَللَّهِ فِيهِمَا»

Sahl ibn Ziyad from Muhammad ibn Abdus from Muhammad ibn Zadawayh from Ibn Rashid who said: I said to Abu Al-Hasan (a.s), peace be upon him: “May I be your ransom, you wrote to Muhammad ibn Al-Faraj informing him that the best of what is recited in the obligatory prayers is ‘Surah Al-Qadr’ and ‘Surah Al-Ikhlas’, but my chest feels tight when reciting them at Fajr.” Imam (a.s) said: "Do not let your chest be tight with them, for by Allah (swt), the virtue lies within them."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ« وَ لاٰ تَجْهَرْ بِصَلاٰتِكَ وَ لاٰ تُخٰافِتْ بِهٰا» قَالَ« اَلْمُخَافَتَةُ مَا دُونَ سَمْعِكَ وَ اَلْجَهْرُ أَنْ تَرْفَعَ صَوْتَكَ شَدِيداً»

Ahmad ibn Muhammad from Uthman ibn Isa from Sama'ah who said: I asked Imam (a.s) about the saying of Allah (swt), the Mighty and Majestic, "And do not raise your voice in your prayer nor lower it too much" (Surah Al-Isra, 17:110). Imam (a.s) said: "Lowering the voice (mukhafatah) is to recite below the level of your own hearing, and raising the voice (jahr) is to raise your voice loudly and strongly."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي اَلرَّجُلِ يُصَلِّي فِي مَوْضِعٍ ثُمَّ يُرِيدُ أَنْ يَتَقَدَّمَ قَالَ« يَكُفُّ عَنِ اَلْقِرَاءَةِ فِي مَشْيِهِ حَتَّى يَتَقَدَّمَ إِلَى اَلْمَوْضِعِ اَلَّذِي يُرِيدُ ثُمَّ يَقْرَأُ»

Ali ibn Ibrahim from his father from Al-Nawfali from Al-Sakuni: Abu Abdillah (a.s), peace be upon him, said regarding a man who is praying in a place and then wishes to move forward. Imam (a.s) said: "He should stop reciting while walking until he reaches the place he intends, then he should resume his recitation."

الحسين بن محمد عن عبد الله بن عامر عن علي بن مهزيار عن فضالة بن أيوب عن الحسين بن عثمان عن عمرو بن أبى نصر قال قلت لابي عبد الله عليه السلام الرجل يقوم في الصلاة فيريد أن يقرأ سورة فيقرأ قل هو الله أحد وقل يا أيها الكافرون فقال يرجع من كل سورة إلا من قل هو الله أحد وقل يا أيها الكافرون

Al-Husayn ibn Muhammad from Abdullah ibn Aamir from Ali ibn Mahziyar from Fadalah ibn Ayyub from Al-Husayn ibn Uthman from Amr ibn Abi Nasr who said: I said to Abu Abdillah (a.s), peace be upon him: “A man stands in prayer and wants to recite a Surah, but he recites ‘Surah Al-Ikhlas’ and ‘Surah Al-Kafirun’. Imam (a.s) said: "He may turn back from any Surah except from ‘Surah Al-Ikhlas’ and ‘Surah Al-Kafirun’."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَقْرَأُ بِالسَّجْدَةِ فِي آخِرِ اَلسُّورَةِ قَالَ« يَسْجُدُ ثُمَّ يَقُومُ وَ يَقْرَأُ فَاتِحَةَ اَلْكِتَابِ ثُمَّ يَرْكَعُ وَ يَسْجُدُ

Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad from Al-Halabi: Abu Abdillah (a.s), peace be upon him, was asked about a man who recites a verse of prostration (sajdah) at the end of a Surah. Imam (a.s) said: "He should perform the prostration, then stand, recite the ‘Surah Al-Fatiha’, then bow (for Ruku') and prostrate."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ صَلَّيْتَ مَعَ قَوْمٍ فَقَرَأَ اَلْإِمَامُ اِقْرَأْ بِاسْمِ رَبِّكَ اَلَّذِي خَلَقَ أَوْ شَيْئاً مِنَ اَلْعَزَائِمِ وَ فَرَغَ مِنْ قِرَاءَتِهِ وَ لَمْ يَسْجُدْ فَأَوْمِ إِيمَاءً وَ اَلْحَائِضُ تَسْجُدُ إِذَا سَمِعَتِ اَلسَّجْدَةَ»

Al-Husayn ibn Sa'id from Fadalah ibn Ayyub from Al-Husayn ibn Uthman from Sama'ah from Abu Basir: Abu Abdillah (a.s), peace be upon him, said: "If you pray with a group and the Imam (of prayer) recites ‘Surah Al-‘Alaq’ or something from the obligatory verses of prostration (al-‘Aza’im), and he finishes his recitation without performing a prostration, then you should gesture with an indication (for the prostration), and a woman in menstruation should prostrate if she hears the verse of prostration."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ سَمِعَ اَلسَّجْدَةَ تُقْرَأُ قَالَ« لاَ يَسْجُدُ إِلاَّ أَنْ يَكُونَ مُنْصِتاً لِلْقِرَاءَةِ مُسْتَمِعاً لَهَا أَوْ يُصَلِّي بِصَلاَتِهِ فَأَمَّا أَنْ يَكُونَ يُصَلِّي فِي نَاحِيَةٍ وَ أَنْتَ فِي نَاحِيَةٍ أُخْرَى فَلاَ تَسْجُدْ لِمَا سَمِعْتَ»

Ali ibn Ibrahim from Muhammad ibn Isa from Yunus ibn Abd Al-Rahman from Abdullah ibn Sinan who said: I asked Abu Abdillah (a.s) about a man who hears a verse of prostration being recited. Imam (a.s) said: "He should not prostrate unless he is attentively listening to the recitation or praying behind the one who is reciting. But if he is praying in one area and you are in another, then do not prostrate for what you heard."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا قَرَأْتَ شَيْئاً مِنَ اَلْعَزَائِمِ اَلَّتِي يُسْجَدُ فِيهَا فَلاَ تُكَبِّرْ قَبْلَ سُجُودِكَ وَ لَكِنْ تُكَبِّرُ حِينَ تَرْفَعُ رَأْسَكَ وَ اَلْعَزَائِمُ أَرْبَعَةٌ حم اَلسَّجْدَةُ وَ الم تَنْزِيلٌ وَ اَلنَّجْمُ وَ اِقْرَأْ بِاسْمِ رَبِّكَ»

Al-Husayn ibn Sa'id from Al-Nadr from Abdullah ibn Sinan: Abu Abdillah (a.s) said: "When you recite something from the obligatory verses of prostration (al-‘Aza’im) in which prostration is required, do not say the Takbir before your prostration, but say Takbir when you lift your head. And obligatory prostrations are four; Surah Fussilat, Surah As-Sajdah, Surah An-Najm, and Surah Al-‘Alaq."

عَنْهُ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ:« إِذَا قُرِئَ شَيْءٌ مِنَ اَلْعَزَائِمِ اَلْأَرْبَعَةِ فَسَمِعْتَهَا فَاسْجُدْ وَ إِنْ كُنْتَ عَلَى غَيْرِ وُضُوءٍ وَ إِنْ كُنْتَ جُنُباً وَ إِنْ كَانَتِ اَلْمَرْأَةُ لاَ تُصَلِّي وَ سَائِرُ اَلْقُرْآنِ أَنْتَ فِيهِ بِالْخِيَارِ إِنْ شِئْتَ سَجَدْتَ وَ إِنْ شِئْتَ لَمْ تَسْجُدْ»

From him, from Al-Qasim ibn Muhammad, from Ali ibn Abi Hamzah, from Abu Basir who said: He said: "When something from the four obligatory prostrations (al-‘Aza’im) is recited and you hear it, then prostrate, even if you are without ablution, even if you are in a state of major ritual impurity (junub), and even if it is a woman who is not praying. As for the rest of the Qur'an, you have a choice: if you wish, you may prostrate, and if you wish, you may not prostrate."

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْحَائِضِ هَلْ تَقْرَأُ اَلْقُرْآنَ وَتَسْجُدُ سَجْدَةً إِذَا سَمِعَتِ اَلسَّجْدَةَ قَالَ« تَقْرَأُ وَلاَ تَسْجُدُ»

As for what was narrated by Al-Husayn ibn Sa'id from Fadalah from Aban ibn Uthman from Abdul-Rahman ibn Abi Abdullah from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about a menstruating woman, does she recite the Qur'an and perform the prostration if she hears a verse of prostration? Imam (a.s) said: "She may recite but she does not prostrate."

فلا ينافي الخبر الاول لان الخبر الاول محمول على الاستحباب وهذا الخبر محمول على جواز تركه ولا تنافي بينهما واما ما رواه

Thus, the first narration is not contradicted, because the first narration is to be understood as recommending (the prostration) out of desirability, while this narration is to be understood as permitting the omission of it, and there is no contradiction between them. As for what was narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي اَلْبَخْتَرِيِّ وَهْبِ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« إِذَا كَانَ آخِرُ اَلسُّورَةِ اَلسَّجْدَةَ أَجْزَأَكَ أَنْ تَرْكَعَ بِهَا»

Ahmad ibn Muhammad from Muhammad ibn Khalid from Abu Al-Bakhtari Wahb ibn Wahb: Abu Abdillah (a.s), peace be upon him, (narrated) from his father (a.s), from (Imam) Ali (a.s), peace be upon him, said: "If the prostration is at the end of the Surah, it suffices you to bow (perform Ruku') for it."

فلا ينافي خبر الحلبي المقدم ذكره لان هذا الخبر نحمله على من يصلي مع قوم لا يمكنه أن يسجد ويقوم ويقرأ الحمد فانه لا بأس أن يركع معهم وخبر الحلبي وغيره ممن روى ذلك محمول على من تمكن من ذلك بأن يكون منفردا يدل على ذلك ما رواه

Thus, this does not contradict the narration of Al-Halabi mentioned earlier, because this narration is understood to refer to one who is praying with a group and cannot perform the prostration, stand up, and then recite Al-Hamd; in that case, there is no harm in him bowing (with them). As for the narration of Al-Halabi and others who reported similarly, it is understood to refer to one who is able to do so, such as when he is praying individually. What supports this interpretation is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ:« مَنْ قَرَأَ اِقْرَأْ بِاسْمِ رَبِّكَ فَإِذَا خَتَمَهَا فَلْيَسْجُدْ فَإِذَا قَامَ فَلْيَقْرَأْ فَاتِحَةَ اَلْكِتَابِ وَ لْيَرْكَعْ» قَالَ« وَ إِنِ اُبْتُلِيتَ بِهَا مَعَ إِمَامٍ لاَ يَسْجُدُ فَيُجْزِيكَ اَلْإِيمَاءُ وَ اَلرُّكُوعُ وَ لاَ تَقْرَأْ فِي اَلْفَرِيضَةِ اِقْرَأْ فِي اَلتَّطَوُّعِ»

Al-Husayn ibn Sa'id from Uthman ibn Isa from Sama'ah: He said: "Whoever recites ‘Iqra' bismi Rabbik’ (Surah Al-‘Alaq), when he finishes it, he should prostrate, and when he stands up, he should recite the ‘Opening of the Book’ (Surah Al-Fatiha) and then bow." He said: "And if you are tested with this situation while praying behind an Imam who does not perform the prostration, then gesturing and bowing suffices for you, and do not recite it in an obligatory prayer; recite it in a voluntary prayer."

عَنْهُ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا قَرَأْتَ اَلسَّجْدَةَ فَاسْجُدْ وَ لاَ تُكَبِّرْ حَتَّى تَرْفَعَ رَأْسَكَ»

From him, from Al-Hasan, from Zur'ah, from Sama'ah who said: Abu Abdillah (a.s), peace be upon him, said: "When you recite a verse of prostration, then prostrate, and do not say the Takbir until you lift your head."

عَنْهُ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَقْرَأُ اَلسَّجْدَةَ فَيَنْسَاهَا حَتَّى يَرْكَعَ وَ يَسْجُدَ قَالَ« يَسْجُدُ إِذَا ذَكَرَ إِذَا كَانَتْ مِنَ اَلْعَزَائِمِ»

From him, from Safwan, from Al-Ala', from Muhammad, from one of the two (Imams (a.s)), peace be upon them, said: I asked Him (a.s) about a man who recites a verse of prostration and forgets it until he bows and prostrates. Imam (a.s) said: "He should prostrate when he remembers, if it was from the obligatory prostrations (al-‘Aza’im)."

سَعْدٌ 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: فِي اَلرَّجُلِ يَسْمَعُ اَلسَّجْدَةَ فِي اَلسَّاعَةِ اَلَّتِي لاَ يَسْتَقِيمُ اَلصَّلاَةُ فِيهَا قَبْلَ غُرُوبِ اَلشَّمْسِ وَ بَعْدَ صَلاَةِ اَلْفَجْرِ فَقَالَ« لاَ يَسْجُدُ» وَ عَنِ اَلرَّجُلِ يَقْرَأُ فِي اَلْمَكْتُوبَةِ سُورَةً فِيهَا سَجْدَةٌ مِنَ اَلْعَزَائِمِ فَقَالَ« إِذَا بَلَغَ مَوْضِعَ اَلسَّجْدَةِ فَلاَ يَقْرَأْهَا وَ إِنْ أَحَبَّ أَنْ يَرْجِعَ فَيَقْرَأَ سُورَةً غَيْرَهَا وَ يَدَعَ اَلَّتِي فِيهَا اَلسَّجْدَةُ فَيَرْجِعُ إِلَى غَيْرِهَا» وَ عَنِ اَلرَّجُلِ يُصَلِّي مَعَ قَوْمٍ لاَ يَقْتَدِي بِهِمْ فَيُصَلِّي لِنَفْسِهِ وَ رُبَّمَا قَرَءُوا آيَةً مِنَ اَلْعَزَائِمِ فَلاَ يَسْجُدُونَ فِيهَا فَكَيْفَ يَصْنَعُ قَالَ« لاَ يَسْجُدُ»

Sa'd from Ahmad ibn Al-Hasan ibn Ali ibn Faddal from Amr ibn Sa'id from Musaddiq ibn Sadaqah from Ammar ibn Musa Al-Sabati: Abu Abdillah (a.s), peace be upon him, said regarding a man who hears a verse of prostration at a time when prayer is not valid, before the setting of the sun and after the prayer of Fajr. Imam (a.s) said: "He does not prostrate." And (Imam (a.s) said) regarding a man who recites in an obligatory prayer a Surah that contains a verse of prostration from the obligatory prostrations (al-‘Aza’im). Imam (a.s) said: "When he reaches the place of the prostration, he should not recite it, and if he wishes, he may go back and recite another Surah and leave the one that contains the prostration, thus turning to another one." And (Imam (a.s) said) regarding a man who prays among a group without following them and prays for himself, and they might recite a verse from the obligatory prostrations but they do not prostrate therein, what should he do? Imam (a.s) said: "He does not prostrate."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُوسَى بْنِ اَلْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ إِمَامٍ قَرَأَ اَلسَّجْدَةَ فَأَحْدَثَ قَبْلَ أَنْ يَسْجُدَ كَيْفَ يَصْنَعُ قَالَ« يُقَدِّمُ غَيْرَهُ فَيَتَشَهَّدُ وَ يَسْجُدُ وَ يَنْصَرِفُ هُوَ وَ قَدْ تَمَّتْ صَلاَتُهُمْ»

Ahmad ibn Muhammad from Musa ibn Al-Qasim from Ali ibn Ja'far from his brother (Imam) Musa ibn Ja'far (a.s), peace be upon them both, who said: I asked Him (a.s) about an imam (of prayer) who recites a verse of prostration and then becomes impure (loses his ablution) before he performs the prostration, what should he do? Imam (a.s) said: "He should appoint another person to lead; that person should perform the tashahhud, prostrate, and then they should all finish their prayer, and the Imam (of prayer) who became impure should withdraw, and the prayer of the congregation is complete."

عَنْهُ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُعَلَّمُ اَلسُّورَةَ مِنَ اَلْعَزَائِمِ فَتُعَادُ عَلَيْهِ مِرَاراً فِي اَلْمَقْعَدِ اَلْوَاحِدِ قَالَ« عَلَيْهِ أَنْ يَسْجُدَ كُلَّمَا سَمِعَهَا وَ عَلَى اَلَّذِي يُعَلِّمُهُ أَيْضاً أَنْ يَسْجُدَ»

From him, from Al-Hasan ibn Mahbub, from Al-Ala' ibn Razin, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: I asked Him (a.s) about a man who is being taught a Surah that contains an obligatory prostration (from the 'Aza’im), and it is repeated to him several times in a single sitting. Imam (a.s) said: "It is obligatory upon him to prostrate each time he hears it, and it is also obligatory upon the one teaching him to prostrate."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :فِي اَلرَّجُلِ يُرِيدُ أَنْ يَقْرَأَ اَلسُّورَةَ فَيَقْرَأُ غَيْرَهَا فَقَالَ« لَهُ أَنْ يَرْجِعَ مَا بَيْنَهُ وَ بَيْنَ أَنْ يَقْرَأَ ثُلُثَيْهَا»

Al-Husayn ibn Sa'id from Muhammad ibn Abi Umayr from Abdullah ibn Bukayr from Ubayd ibn Zurarah: Abu Abdillah (a.s), peace be upon him, (was asked) regarding a man who intends to recite a Surah but then recites another one instead. Imam (a.s) said: "He is allowed to return (to the intended Surah) as long as he has not recited two-thirds of it."

عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ قَرَأَ سُورَةً فِي رَكْعَةٍ فَغَلِطَ أَ يَدَعُ اَلْمَكَانَ اَلَّذِي غَلِطَ فِيهِ وَ يَمْضِي فِي قِرَاءَتِهِ أَوْ يَدَعُ تِلْكَ اَلسُّورَةَ وَ يَتَحَوَّلُ مِنْهَا إِلَى غَيْرِهَا فَقَالَ« كُلُّ ذَلِكَ لاَ بَأْسَ بِهِ وَ إِنْ قَرَأَ آيَةً وَاحِدَةً فَشَاءَ أَنْ يَرْكَعَ بِهَا رَكَعَ»

From him, from Hammad ibn Isa, from Hariz ibn Abdullah, from Zurarah who said: I said to Abu Ja’far (a.s), peace be upon him: “A man recites a Surah in a rak'ah and makes a mistake, should he leave the place where he made the mistake and continue in his recitation, or should he leave that Surah and move to another Surah?” Imam (a.s) said: "All of that is permissible; and if he recites even a single verse and then wishes to bow with it, he may bow."

محمد بن الحسن هذا الخبر محمول على النافلة لانا قد بينا ان الفريضة لا يجوز فيها أقل من سورة مع الحمد

Muhammad ibn Al-Hasan said: “This narration is to be understood as referring to the supererogatory (nafl) prayers, because we have already explained that in the obligatory (fard) prayer, it is not permissible to recite less than a complete Surah along with Al-Hamd.” As for what was narrated:

سَعْدٌ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ اَلْبَصْرِيِّ عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :أَنَّهُ سُئِلَ عَنِ اَلسُّورَةِ أَ يُصَلِّي اَلرَّجُلُ بِهَا فِي اَلرَّكْعَتَيْنِ مِنَ اَلْفَرِيضَةِ فَقَالَ« نَعَمْ إِذَا كَانَتْ سِتَّ آيَاتٍ قَرَأَ بِالنِّصْفِ مِنْهَا فِي اَلرَّكْعَةِ اَلْأُولَى وَ اَلنِّصْفِ اَلْآخَرِ فِي اَلرَّكْعَةِ اَلثَّانِيَةِ»

Sa'd from Muhammad ibn Isa from Yasin Al-Basri from Hariz ibn Abdullah from Abu Basir: Abu Abdillah (a.s), peace be upon him, was asked about a Surah, can a man pray with it in the two rak'ahs of an obligatory prayer? Imam (a.s) said: "Yes, if it consists of six verses, he may recite half of it in the first rak'ah and the other half in the second rak'ah."

فهذا الخبر محمول على ضرب من التقية لانه موافق لمذهب العامة والذي يدل على ذلك ما رواه

Thus, this narration is to be understood as referring to a situation of taqiyya (dissimulation), because it agrees with the view of the general public (al-‘amma). What indicates this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ اَلْفَضْلِ قَالَ: صَلَّى بِنَا أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَقَرَأَ بِفَاتِحَةِ اَلْكِتَابِ وَ آخِرِ سُورَةِ اَلْمَائِدَةِ فَلَمَّا سَلَّمَ اِلْتَفَتَ إِلَيْنَا فَقَالَ «أَمَا إِنِّي إِنَّمَا أَرَدْتُ أَنْ أُعَلِّمَكُمْ»

Al-Husayn ibn Sa'id from Muhammad ibn Abi Umayr from Aban ibn Uthman from Isma'il ibn Al-Fadl: Abu Abdillah (a.s), peace be upon him, and Abu Ja’far (a.s), peace be upon him, prayed with us, and they (a.s) recited the ‘Opening of the Book’ (Surah Al-Fatiha) and the end of Surah Al-Ma'idah. When they finished and gave the salam, they turned to us and said: "Indeed, I only intended to teach you."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ اَلْحَسَنِ بْنِ زِيَادٍ اَلصَّيْقَلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ فِي اَلرَّجُلِ يُصَلِّي وَ هُوَ يَنْظُرُ فِي اَلْمُصْحَفِ يَقْرَأُ فِيهِ يَضَعُ اَلسِّرَاجَ قَرِيباً مِنْهُ فَقَالَ« لاَ بَأْسَ بِذَلِكَ»

Ahmad ibn Muhammad ibn Isa from Al-Abbas ibn Ma'ruf from Ali ibn Mahziyar from Fadalah ibn Ayyub from Aban ibn Uthman from Al-Hasan ibn Ziyad Al-Sayqal who said: I said to Abu Abdillah (a.s): “What do you say about a man who is praying while looking into the Mushaf, reading from it, and placing a lamp close to him?” Imam (a.s) said: "There is no problem with that."

عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقِرَاءَةِ خَلْفَ اَلْإِمَامِ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ فَقَالَ« اَلْإِمَامُ يَقْرَأُ فَاتِحَةَ اَلْكِتَابِ وَمَنْ خَلْفَهُ يُسَبِّحُ فَإِذَا كُنْتَ وَحْدَكَ فَاقْرَأْ فِيهِمَا وَ إِنْ شِئْتَ فَسَبِّحْ»

Ali ibn Mahziyar from Al-Nadr ibn Suwayd from Muhammad ibn Abi Hamzah from Mu'awiyah ibn Ammar: I asked Abu Abdillah (a.s), peace be upon him, about reciting behind the Imam (of prayer) in the last two rak'ahs. Imam (a.s) said: "The Imam (of prayer) recites the ‘Opening of the Book’ (Surah Al-Fatiha), and those behind him should glorify (say tasbih). If you are praying alone, then you may either recite (Surah Al-Fatiha) in them or, if you wish, you may glorify."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّا يَقْرَأُ اَلْإِمَامُ فِي اَلرَّكْعَتَيْنِ فِي آخِرِ اَلصَّلاَةِ فَقَالَ« بِفَاتِحَةِ اَلْكِتَابِ وَ لاَ يَقْرَأُ اَلَّذِينَ خَلْفَهُ وَ يَقْرَأُ اَلرَّجُلُ فِيهِمَا إِذَا صَلَّى وَحْدَهُ بِفَاتِحَةِ اَلْكِتَابِ»

Muhammad ibn Ali ibn Mahbub from Ali ibn Al-Sindi from Ibn Abi Umayr from Jamil ibn Darraj who said: I asked Abu Abdillah (a.s), peace be upon him, about what the Imam (of prayer) recites in the last two rak'ahs of the prayer. Imam (a.s) said: "He recites the ‘Opening of the Book’ (Surah Al-Fatiha), and those behind him do not recite. And a man who is praying alone recites Al-Fatiha in them."

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ غَلِطَ فِي سُورَةٍ فَلْيَقْرَأْ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» ثُمَّ لْيَرْكَعْ»

From him, from Ya'qub ibn Yazid, from Ibn Abi Umayr, from Mu'awiyah ibn Ammar: Abu Abdillah (a.s), peace be upon him, said: "Whoever makes a mistake in a Surah, let him recite ‘Surah Al Ikhlas’ and then bow."

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَدْ يَشْتَدُّ عَلَيَّ اَلْقِيَامُ فِي اَلصَّلاَةِ فَقَالَ« إِذَا أَرَدْتَ أَنْ تُدْرِكَ صَلاَةَ اَلْقَائِمِ فَاقْرَأْ وَ أَنْتَ جَالِسٌ فَإِذَا بَقِيَ مِنَ اَلسُّورَةِ آيَتَانِ فَقُمْ فَأَتِمَّ مَا بَقِيَ وَ اِرْكَعْ وَ اُسْجُدْ فَذَلِكَ صَلاَةُ اَلْقَائِمِ»

From him, from Muhammad ibn Al-Husayn, from Al-Hasan ibn Ali, from Hammad ibn Uthman who said: I said to Abu Abdillah (a.s), peace be upon him: “Sometimes standing in prayer becomes difficult for me.” Imam (a.s) said: "If you want to attain the reward of the one who stands in prayer, then recite while you are sitting, and when only two verses remain from the Surah, then stand up, complete what remains, bow, and prostrate, that will be counted as the prayer of one who stood."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَامِرِ بْنِ عَبْدِ اَللَّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« مَنْ قَرَأَ شَيْئاً مِنَ اَلْحَوَامِيمِ فِي صَلاَةِ اَلْفَجْرِ فَاتَهُ اَلْوَقْتُ»

Ahmad ibn Muhammad from Ali ibn Al-Hakam from Sayf ibn Umayrah from Amir ibn Abdullah who said: I heard Abu Abdillah (a.s), peace be upon him, say: "Whoever recites something from the Hawamim (the Surahs beginning with 'Ha Mim') in the Fajr prayer, for he will miss the time (of the prayer due to length of the Surahs)."

عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ اَلْخَالِقِ عَنْ مُحَمَّدِ بْنِ أَبِي طَلْحَةَ عَنْ عَبْدِ اَلْخَالِقِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ كَانَ يَقْرَأُ فِي اَلرَّكْعَتَيْنِ بَعْدَ اَلْعَتَمَةِ بِالْوَاقِعَةِ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ»

From him, from Isma'il ibn Abd Al-Khaliq, from Muhammad ibn Abi Talhah, from Abd Al-Khaliq: Abu Abdillah (a.s), peace be upon him, used to recite in the two rak'ahs after the night prayer (Al-Atamah) ‘Surah Al-Waqi'ah’ and ‘Surah Al Ikhlas’.

عَنْهُ عَنِ اَلْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ قَرَأَ فِي رَكْعَةٍ اَلْحَمْدَ وَ نِصْفَ سُورَةٍ هَلْ يُجْزِيهِ فِي اَلثَّانِيَةِ أَنْ لاَ يَقْرَأَ اَلْحَمْدَ وَ يَقْرَأَ مَا بَقِيَ مِنَ اَلسُّورَةِ فَقَالَ« يَقْرَأُ اَلْحَمْدَ ثُمَّ يَقْرَأُ مَا بَقِيَ مِنَ اَلسُّورَةِ»

From him, from Al-Barqi, from Sa'd ibn Sa'd Al-Ash'ari, from Abu Al-Hasan Al-Ridha (a.s), peace be upon him, who said: I asked Him (a.s) about a man who recited Al-Hamd and half of a Surah in one rak'ah, would it suffice in the second rak'ah not to recite Al-Hamd and only recite what remains of the Surah? Imam (a.s) said: "He should recite Al-Hamd, then recite what remains of the Surah."

قال محمد بن الحسن هذا الخبر محمول على صلاة النوافل لانا قد بينا ان الفريضة لا يقرأ فيها بأقل من سورة مع الحمد

Muhammad ibn Al-Hasan said: “This narration is to be understood as referring to the supererogatory (nafl) prayers, because we have already explained that in the obligatory (fard) prayer, it is not permissible to recite less than a complete Surah along with Al-Hamd.”

عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقِرَانِ بَيْنَ اَلسُّورَتَيْنِ فِي اَلْمَكْتُوبَةِ وَ اَلنَّافِلَةِ قَالَ« لاَ بَأْسَ» وَ عَنْ تَبْعِيضِ اَلسُّورَةِ قَالَ« أَكْرَهُ ذَلِكَ وَ لاَ بَأْسَ بِهِ فِي اَلنَّافِلَةِ» وَ عَنِ اَلرَّكْعَتَيْنِ اَللَّتَيْنِ يَصْمُتُ فِيهِمَا اَلْإِمَامُ أَ يُقْرَأُ فِيهِمَا بِالْحَمْدِ وَ هُوَ إِمَامٌ يُقْتَدَى بِهِ قَالَ« إِنْ قَرَأْتَ فَلاَ بَأْسَ وَ إِنْ سَكَتَّ فَلاَ بَأْسَ»

From him, from Al-Hasan ibn Ali ibn Yaqtin, from his brother Al-Husayn ibn Ali, from their father Ali ibn Yaqtin who said: I asked Abu Al-Hasan (a.s), peace be upon him, about combining two Surahs in the obligatory and the supererogatory prayers. Imam (a.s) said: "There is no harm." And (Imam (a.s) was asked) about reciting part of a Surah. Imam (a.s) said: "I dislike that, but there is no harm in it for the supererogatory prayers." And (Imam (a.s) was asked) about the two rak'ahs in which the Imam (of prayer) remains silent, should ‘Surah Al-Hamd’ be recited in them when one is following an Imam (of prayer)? Imam (a.s) said: "If you recite, there is no harm; and if you remain silent, there is no harm."

قال محمد بن الحسن قوله عليه السلام لا بأس بالقران بين السورتين في المكتوبة محمول على انه إذا كان احدى السورتين الحمد وليس في الظاهر انه لا بأس بقرائتهما بعد قراءة الحمد وإذا لم يكن ذلك في ظاهره حملناه على ما قلناه لئلا ينافي ما قدمناه من الاخبار

Muhammad ibn Al-Hasan said: “His (a.s) statement, peace be upon him; "There is no harm in combining two Surahs in the obligatory prayer," is to be understood as meaning when one of the two Surahs is Al-Hamd. And there is nothing apparent in the wording to suggest that it is permissible to recite two Surahs after the recitation of Al-Hamd. And if it were not apparent in its wording, we would interpret it according to what we have said, so as not to contradict the previous narrations we have mentioned.

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَقْرَأُ فِي اَلْفَرِيضَةِ بِفَاتِحَةِ اَلْكِتَابِ وَ سُورَةٍ أُخْرَى فِي اَلنَّفَسِ اَلْوَاحِدِ قَالَ« إِنْ شَاءَ قَرَأَ فِي نَفَسٍ وَ إِنْ شَاءَ فِي غَيْرِهِ»

Muhammad ibn Ahmad ibn Yahya from Al-‘Amraki from Ali ibn Ja'far from his brother (Imam) Musa (a.s), peace be upon him, who said: I asked Him (a.s) about a man who recites in an obligatory prayer the ‘Opening of the Book’ (Surah Al-Fatiha) and another Surah in one breath. Imam (a.s) said: "If he wishes, he may recite them in one breath, and if he wishes, he may recite them in separate breaths."

وَ عَنْهُ عَنْ أَبِي إِسْحَاقَ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ دُخُولِي مَعَ مَنْ أَقْرَأُ خَلْفَهُ فِي اَلرَّكْعَةِ اَلثَّانِيَةِ فَيَرْكَعُ عِنْدَ فَرَاغِي مِنْ قِرَاءَةِ أُمِّ اَلْكِتَابِ فَقَالَ« تَقْرَأُ فِي اَلْأُخْرَاوَيْنِ كَيْ تَكُونَ قَدْ قَرَأْتَ فِي رَكْعَتَيْنِ»

From him, from Abu Ishaq, from Amr ibn Uthman, from Muhammad ibn Udhafir, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about joining the prayer behind someone while I am reciting behind him in the second rak'ah, and he bows just as I finish reciting the ‘Opening of the Book’ (Surah Al-Fatiha). Imam (a.s) said: "Recite in the last two rak'ahs so that you will have recited in two rak'ahs."

عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحُسَيْنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَنْسَى حَرْفاً مِنَ اَلْقُرْآنِ فَذَكَرَ وَ هُوَ رَاكِعٌ هَلْ يَجُوزُ لَهُ أَنْ يَقْرَأَهُ قَالَ« لاَ وَ لَكِنْ إِذَا سَجَدَ فَلْيَقْرَأْهُ» وَ قَالَ« اَلرَّجُلُ إِذَا قَرَأَ« وَ اَلشَّمْسِ وَ ضُحٰاهٰا» فَيَخْتِمُهَا أَنْ يَقُولَ صَدَقَ اَللَّهُ وَ صَدَقَ رَسُولُهُ وَ اَلرَّجُلُ إِذَا قَرَأَ« آللّٰهُ خَيْرٌ أَمّٰا يُشْرِكُونَ» أَنْ يَقُولَ اَللَّهُ خَيْرٌ اَللَّهُ خَيْرٌ اَللَّهُ أَكْبَرُ وَ إِذَا قَرَأَ« ثُمَّ اَلَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ» أَنْ يَقُولَ كَذَبَ اَلْعَادِلُونَ بِاللَّهِ وَ اَلرَّجُلُ إِذَا قَرَأَ« اَلْحَمْدُ لِلّٰهِ اَلَّذِي لَمْ يَتَّخِذْ وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي اَلْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ اَلذُّلِّ وَ كَبِّرْهُ تَكْبِيراً» أَنْ يَقُولَ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ» قُلْتُ فَإِنْ لَمْ يَقُلِ اَلرَّجُلُ شَيْئاً مِنْ هَذَا إِذَا قَرَأَ قَالَ« لَيْسَ عَلَيْهِ شَيْءٌ»

From him, from Ahmad ibn Al-Husayn, from Amr ibn Sa'id, from Musaddiq ibn Sadaqah, from Ammar ibn Musa: Abu Abdillah (a.s), peace be upon him, said regarding a man who forgets a letter from the Qur'an and remembers it while he is bowing, is it permissible for him to recite it? Imam (a.s) said: "No, but when he prostrates, let him recite it." And Imam (a.s) said: "When a man recites ‘By the sun and its brightness’ (Surah Al-Shams), upon completing it, he should say: 'Allah (swt) and His Messenger (saws) have spoken the truth.' And when a man recites ‘Is Allah (swt) better, or what they associate with Him?’ (Surah An-Naml 27:59), he should say: 'Allah (swt) is better, Allah (swt) is better, Allah (swt) is greater.' And when he recites ‘Then those who disbelieve set equals with their Lord’ (Surah Al-An‘am 6:1), he should say: 'Those who set equals with Allah (swt) have lied.' And when he recites ‘Praise be to Allah (swt), who has not taken a son, and who has no partner in His dominion, nor any protector out of weakness, and glorify Him with great glorification’ (Surah Al-Isra’ 17:111), he should say: 'Allah (swt) is the Greatest, Allah (swt) is the Greatest, Allah (swt) is the Greatest.'" I asked: “What if a man does not say anything of this when he recites?” Imam (a.s) said: "There is nothing upon him."

عَنْهُ عَنِ اَلْحَسَنِ بْنِ مُوسَى اَلْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ :«أَنَّ رَجُلَيْنِ مِنْ أَصْحَابِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اِخْتَلَفَا فِي صَلاَةِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَكَتَبَا إِلَى أُبَيِّ بْنِ كَعْبٍ كَمْ كَانَتْ لِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مِنْ سَكْتَةٍ قَالَ كَانَتْ لَهُ سَكْتَتَانِ إِذَا فَرَغَ مِنْ أُمِّ اَلْقُرْآنِ وَ إِذَا فَرَغَ مِنَ اَلسُّورَةِ»

From him, from Al-Hasan ibn Musa Al-Khashshab, from Ghiyath ibn Kallub, from Ishaq ibn Ammar, from (Imam) Ja'far (a.s), from his father (a.s), peace be upon them both: (Imam (a.s) said) "Two men from among the companions of the Messenger of Allah (swt), may Allah (swt) bless him and his family, differed regarding the prayer of the Messenger of Allah (swt), may Allah (swt) bless him and his family. So they wrote to Ubayy ibn Ka'b asking: “How many pauses did the Messenger of Allah (swt), may Allah (swt) bless him and his family, have in his prayer?” He said: “He had two pauses, one when he finished reciting the ‘Opening of the Book’ (Surah Al-Fatiha) and another when he finished the Surah."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« إِذَا أَرَدْتَ أَنْ تَرْكَعَ وَ تَسْجُدَ فَارْفَعْ يَدَيْكَ ثُمَّ اِرْكَعْ وَ اُسْجُدْ»

Ali ibn Ibrahim from his father from Hammad ibn Isa from Hariz from Zurarah who said: Abu Ja’far (a.s), peace be upon him, said: "When you intend to bow and to prostrate, raise your hands and then bow and prostrate."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُوسَى بْنِ يَسَارٍ اَلْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ اَلسَّكُونِيِّ عَنْ إِسْمَاعِيلَ بْنِ مُسْلِمٍ اَلشَّعِيرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ:« ضَعُوا اَلْيَدَيْنِ حَيْثُ تَضَعُونَ اَلْوَجْهَ فَإِنَّهُمَا يَسْجُدَانِ كَمَا يَسْجُدُ اَلْوَجْهُ»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Musa ibn Yasar Al-Minqari from Ali ibn Ja'far Al-Sakuni from Isma'il ibn Muslim Al-Sha'iri from Abu Abdillah (a.s), from his father (a.s), from his forefathers (a.s), peace be upon them: The Prophet (saws), may Allah (swt) bless him and his family, said: "Place the two hands where you place the face, for indeed they both prostrate just as the face prostrates."

عَنْهُ عَنْ مُوسَى بْنِ عُمَرَ عَنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ وَ ثَعْلَبَةَ عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْجَبْهَةُ إِلَى اَلْأَنْفِ أَيُّ ذَلِكَ أَصَبْتَ بِهِ اَلْأَرْضَ فِي اَلسُّجُودِ أَجْزَأَكَ وَ اَلسُّجُودُ عَلَيْهِ كُلِّهِ أَفْضَلُ»

From him, from Musa ibn Umar, from Al-Hasan ibn Faddal, from Ibn Bukayr and Tha'labah, from Burayd: Abu Ja’far (a.s), peace be upon him, said: "The forehead to the nose, whichever of them you place upon the ground in prostration, it suffices you, and prostrating with all of it (the entire forehead and nose) is better."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اَللَّهِ اَلْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ مُصَادِفٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِنَّمَا اَلسُّجُودُ عَلَى اَلْجَبْهَةِ وَ لَيْسَ عَلَى اَلْأَنْفِ سُجُودٌ»

Ahmad ibn Muhammad ibn Isa from Abu Abdillah Al-Barqi from Muhammad ibn Musadif, who said: I heard Abu Abdillah (a.s) say: "Indeed, the prostration is upon the forehead, and there is no prostration upon the nose."

عَنْهُ عَنْ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ وَعَمَّارٍ اَلسَّابَاطِيِّ قَالَ:« مَا بَيْنَ قُصَاصِ اَلشَّعْرِ إِلَى طَرَفِ اَلْأَنْفِ مَسْجِدٌ أَيُّ ذَلِكَ أَصَبْتَ بِهِ اَلْأَرْضَ أَجْزَأَكَ»

From him, from Al-Hasan ibn Ali ibn Faddal, from Marwan ibn Muslim and Ammar Al-Sabati: (Imam (a.s)) said: "The area between the hairline and the tip of the nose is a place of prostration; whichever part of that you place on the ground suffices you."

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ قَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ:« لاَ تُجْزِي صَلاَةٌ لاَ يُصِيبُ اَلْأَنْفُ مَا يُصِيبُ اَلْجَبِينُ»

As for what was narrated by Ahmad ibn Muhammad from Muhammad ibn Yahya from Ammar from (Imam) Ja'far (a.s) from his father (a.s), peace be upon them both: (Imam (a.s)) said: “(Imam) Ali (a.s), peace be upon him, said: ‘The prayer is not sufficient if the nose does not touch what the forehead touches’."

فهذه الرواية محمولة على ضرب من الكراهية دون الفرض لان الفرض هو السجود على الجبهة والارغام بالانف سنة على ما بيناه والذي يدل على كراهيته أيضا ما رواه

Thus, this narration is to be understood as indicating a kind of disliked (action) and not an obligation, because the obligation is the prostration upon the forehead, and pressing the nose is a recommended act, as we have explained. What also indicates its being disliked is what was narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَرِهَ تَنْظِيمَ اَلْحَصَى فِي اَلصَّلاَةِ وَ كَانَ يَكْرَهُ أَنْ يُصَلِّيَ عَلَى قُصَاصِ شَعْرِهِ حَتَّى يُرْسِلَهُ إِرْسَالاً»

Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd from (Imam) Ja'far (a.s) from his father (a.s), peace be upon them both: (Imam (a.s)) said: "Indeed, (Imam) Ali (a.s), peace be upon him, disliked arranging the pebbles during the prayer, and He (a.s) used to dislike that one should pray upon the hairline until he lets it fall naturally."

وقد بينا في رواية محمد بن مصادف وغيره انه ليس على الانف سجود ويدل على ذلك أيضا ما رواه

And we have explained in the narration of Muhammad ibn Musadif and others that there is no prostration upon the nose, and what also indicates this is what was narrated:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« اَلسُّجُودُ عَلَى سَبْعَةِ أَعْظُمٍ اَلْجَبْهَةِ وَ اَلْيَدَيْنِ وَ اَلرُّكْبَتَيْنِ وَ اَلْإِبْهَامَيْنِ وَ تُرْغِمُ بِأَنْفِكَ إِرْغَاماً فَأَمَّا اَلْفَرْضُ فَهَذِهِ اَلسَّبْعَةُ وَ أَمَّا اَلْإِرْغَامُ بِالْأَنْفِ فَسُنَّةٌ مِنَ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ»

Muhammad ibn Ali ibn Mahbub from Ahmad ibn Muhammad from Ibn Abi Najran from Hammad ibn Isa from Hariz from Zurarah, who said: Abu Ja'far, peace be upon him, said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, said: ‘Prostration is upon seven bones: the forehead, the two hands, the two knees, and the two big toes, and you press your nose firmly in humility. As for the obligation, it is these seven, and as for pressing the nose, it is a Sunnah from the Prophet (saws), may Allah (swt) bless him and his family."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ عُمَرَ اَلْحَلَبِيِّ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ هُوَ يُصَلِّي فَعَدَدْتُ لَهُ فِي اَلرُّكُوعِ وَ اَلسُّجُودِ سِتِّينَ تَسْبِيحَةً

Ahmad ibn Muhammad from Ahmad ibn Umar Al-Halabi from Aban ibn Taghlib, who said: I entered upon Abu Abdillah (a.s), while He (a.s) was praying, and I counted for Him (a.s) in the bowing and the prostration sixty tasbihat.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَذْكُرُ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ هُوَ فِي اَلصَّلاَةِ اَلْمَكْتُوبَةِ إِمَّا رَاكِعاً وَ إِمَّا سَاجِداً فَيُصَلِّي عَلَيْهِ وَ هُوَ عَلَى تِلْكَ اَلْحَالِ فَقَالَ« نَعَمْ إِنَّ اَلصَّلاَةَ عَلَى نَبِيِّ اَللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَهَيْئَةِ اَلتَّكْبِيرِ وَ اَلتَّسْبِيحِ وَ هِيَ عَشْرُ حَسَنَاتٍ يَبْتَدِرُهَا ثَمَانِيَةَ عَشَرَ مَلَكاً أَيُّهُمْ يُبَلِّغُهَا إِيَّاهُ»

Al-Husayn ibn Sa'id from Al-Nadr ibn Suwayd from Abdullah ibn Sinan, who said: I asked Abu Abdillah (a.s), about a man who remembers the Prophet (saws), may Allah (swt) bless him and his family, while he is in the obligatory prayer, whether bowing or prostrating, and he sends blessings upon Him (saws) while in that state. Imam (a.s) said: "Yes, indeed, sending blessings upon the Prophet of Allah (swt), may Allah (swt) bless him and his family, is like the takbir and the tasbih, and it is ten good deeds, and eighteen angels hasten to deliver it to him, each vying as to who will convey it to him."

عَنْهُ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ سَيَابَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَدْعُو اَللَّهَ وَ أَنَا سَاجِدٌ فَقَالَ« نَعَمْ فَادْعُ لِلدُّنْيَا وَ اَلْآخِرَةِ فَإِنَّهُ رَبُّ اَلدُّنْيَا وَ اَلْآخِرَةِ»

From him, from Fadalah from Aban from Abdurrahman ibn Sayabah, who said: I said to Abu Abdillah (a.s): “Shall I supplicate to Allah (swt) while I am in prostration?” Imam (a.s) said: "Yes, so supplicate for the world and the Hereafter, for indeed He (azj) is the Lord (azj) of the world and the Hereafter."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: صَلَّى بِنَا أَبُو بَصِيرٍ فِي طَرِيقِ مَكَّةَ فَقَالَ وَ هُوَ سَاجِدٌ وَ قَدْ كَانَتْ ضَاعَتْ نَاقَةٌ لَهُمْ اَللَّهُمَّ رُدَّ عَلَى فُلاَنٍ نَاقَتَهُ قَالَ مُحَمَّدٌ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَأَخْبَرْتُهُ فَقَالَ« وَ فَعَلَ» فَقُلْتُ نَعَمْ قَالَ فَسَكَتَ قُلْتُ أَ فَأُعِيدُ اَلصَّلاَةَ قَالَ« لاَ»

Ahmad ibn Muhammad from Ibn Abi Umayr from Hisham ibn Salim from Muhammad ibn Muslim, who said: Abu Basir led us in prayer on the way to Mecca, and while he was in prostration, and their camel had been lost, he said: “O Allah (swt), return so-and-so’s camel to him.” Muhammad (ibn Muslim) said: “Then I entered upon Abu Abdillah (a.s), and informed him, and Imam (a.s) said: "And he did that?" I said: “Yes”. Imam (a.s) then remained silent. I asked: “Should I repeat the prayer?” Imam (a.s) said: "No."

عَنْهُ عَنِ اِبْنِ مَحْبُوبٍ عَنْ أَبِي جَرِيرٍ اَلرَّوَّاسِيِّ قَالَ سَمِعْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ وَهُوَ يَقُولُ:« اَللَّهُمَّ إِنِّي أَسْأَلُكَ اَلرَّاحَةَ عِنْدَ اَلْمَوْتِ وَ اَلْعَفْوَ عِنْدَ اَلْحِسَابِ» يُرَدِّدُهَا.

From him, from Ibn Mahbub from Abu Jarir Al-Rawasi, who said: I heard Abu Al-Hasan (a.s), while He (a.s) was saying: "O Allah (swt), I ask You (azj) for comfort at the time of death and pardon at the time of the reckoning," and He (a.s) kept repeating it.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ وَاَلْحَسَنِ بْنِ زِيَادٍ قَالاَ: دَخَلْنَا عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ عِنْدَهُ قَوْمٌ فَصَلَّى بِهِمُ اَلْعَصْرَ وَ قَدْ كُنَّا صَلَّيْنَا فَعَدَدْ نَا لَهُ فِي رُكُوعِهِ« سُبْحَانَ رَبِّيَ اَلْعَظِيمِ» أَرْبَعاً أَوْ ثَلاَثاً وَ ثَلاَثِينَ مَرَّةً وَ قَالَ أَحَدُهُمَا فِي حَدِيثِهِ« وَ بِحَمْدِهِ» فِي اَلرُّكُوعِ وَ اَلسُّجُودِ

Ahmad ibn Muhammad from Ibn Faddal from Ibn Bukayr from Hamzah ibn Humran and Al-Hasan ibn Ziyad, who said: We entered upon Abu Abdillah (a.s), and with Him (a.s) were a group of people. He (a.s) led them in the Asr prayer, and we had already prayed, so we counted for Him (a.s) in his bowing "Glory be to my Lord (azj), the Great" either four or thirty-three times, and one of them mentioned in his narration "and with His (azj) praise" in the bowing and the prostration.

قال محمد بن الحسن الاصل في صلاة الجماعة التخفيف وهذه الرواية يمكن أن يكون الوجه فيها ان القوم الذين صلى بهم كانوا مطيقين للاطالة واقوياء عليه فلاجل ذلك فعل عليه السلام ذلك

Muhammad ibn Al-Hasan said: “The basis in the congregational prayer is lightness, and this narration can be understood in that the group with whom he prayed were capable of enduring lengthiness and strong in bearing it, and for that reason, He (a.s), peace be upon him, did so.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ إِذَا رَكَعَ ثُمَّ رَفَعَ رَأْسَهُ أَ يَبْدَأُ فَيَضَعُ يَدَيْهِ عَلَى اَلْأَرْضِ أَمْ رُكْبَتَيْهِ قَالَ« لاَ يَضُرُّهُ بِأَيِّ ذَلِكَ بَدَأَ هُوَ مَقْبُولٌ مِنْهُ»

Al-Husayn ibn Sa'id from Fadalah from Aban ibn Uthman from Abdurrahman ibn Abi Abdillah from Abu Abdillah (a.s), who said: I asked Him (a.s) about a man, when he bows and then raises his head, should he first place his hands on the ground or his knees? Imam (a.s) said: "It does not harm him whichever of them he begins with; it is accepted from him."

قال محمد بن الحسن قوله عليه السلام لا يضره ذلك بايهما بدأ معناه انه لا يبطل صلاته وان كان الافضل ما قدمناه من انه ينبغي ان يتلقى الارض بيديه الا عند الضرورة

Muhammad ibn Al-Hasan said: “His (a.s), peace be upon him, saying; "It does not harm him whichever of them he begins with," means that his prayer is not invalidated, although the preferable way is what we have previously mentioned, that he should receive the ground with his hands, except in a case of necessity.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِالْإِقْعَاءِ فِي اَلصَّلاَةِ فِيمَا بَيْنَ اَلسَّجْدَتَيْنِ»

Ahmad ibn Muhammad from Muhammad from Ibn Abi Umayr from Hammad ibn Uthman from Ubaydullah Al-Halabi: Abu Abdillah (a.s), who said: "There is no harm in sitting in the Iq'a' position during the prayer between the two prostrations." (sitting back on the heels with the bottom of the toes, and the knees, upon the ground)

قال محمد بن الحسن هذه الرواية رخصة والافضل ما قدمناه من انه لا يقعي بين السجدتين ويؤكد ذلك ما رواه

Muhammad ibn Al-Hasan said: “This narration is a concession, and the preferable way is what we have previously mentioned, that he should not sit in the Iq'a' position between the two prostrations”. And what confirms this is what was narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تُقْعِ بَيْنَ اَلسَّجْدَتَيْنِ إِقْعَاءً»

Ahmad ibn Muhammad from Al-Husayn ibn Sa'id from Fadalah from Al-Husayn ibn Uthman from Sama'ah from Abu Basir: Abu Abdillah (a.s) said: "Do not sit in the Iq'a' position between the two prostrations."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي إِسْمَاعِيلَ اَلسَّرَّاجِ عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ هُوَ سَاجِدٌ وَ قَدْ رَفَعَ قَدَمَيْهِ مِنَ اَلْأَرْضِ وَ إِحْدَى قَدَمَيْهِ عَلَى اَلْأُخْرَى

Ahmad ibn Muhammad from Muhammad ibn Isma'il ibn Bazi' from Abu Isma'il Al-Sarraj from Harun ibn Kharijah, who said: I saw Abu Abdillah (a.s) while He (a.s) was in prostration, and He (a.s) had lifted his feet from the ground, with one of his feet placed upon the other.

قال محمد بن الحسن يجوز أن يكون إنما فعل ذلك لضرورة لان الافضل ما قدمناه من وضع الابهامين على الارض

Muhammad ibn Al-Hasan said: “It is possible that He, peace be upon him, only did that out of necessity, because the preferable way is what we have previously mentioned, which is placing the two big toes upon the ground.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُسَوِّي اَلْحَصَى فِي مَوْضِعِ سُجُودِهِ بَيْنَ اَلسَّجْدَتَيْنِ

Ahmad ibn Muhammad from Al-Hasan ibn Ali ibn Faddal from Yunus ibn Ya'qub, who said: I saw Abu Abdillah (a.s) leveling the pebbles at the place of his prostration between the two prostrations.

عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ أَ يَمْسَحُ اَلرَّجُلُ جَبْهَتَهُ فِي اَلصَّلاَةِ إِذَا لَصِقَ بِهَا تُرَابٌ فَقَالَ« نَعَمْ قَدْ كَانَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَمْسَحُ جَبْهَتَهُ فِي اَلصَّلاَةِ إِذَا لَصِقَ بِهَا اَلتُّرَابُ»

From him, from Ibn Abi Umayr from Hammad ibn Uthman from Ubaydullah Al-Halabi from Abu Abdillah (a.s), who said: I asked Imam (a.s): “Should a man wipe his forehead during the prayer if dust sticks to it?” Imam (a.s) said: "Yes, indeed Abu Ja'far, peace be upon him, used to wipe his forehead during the prayer if dust stuck to it."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ اَلْحَكَمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ يُجْزِي أَنْ أَقُولَ مَكَانَ اَلتَّسْبِيحِ فِي اَلرُّكُوعِ وَ اَلسُّجُودِ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ اَلْحَمْدُ لِلَّهِ وَ اَللَّهُ أَكْبَرُ فَقَالَ« نَعَمْ كُلُّ هَذَا ذِكْرُ اَللَّهِ»

Al-Husayn ibn Sa'id from Ibn Abi Umayr from Hisham ibn Al-Hakam from Abu Abdillah (a.s), who said: I said to Imam (a.s): “Is it sufficient that I say instead of the tasbih in bowing and prostration, ‘There is no god but Allah (swt), and praise be to Allah (swt), and Allah (swt) is the Greatest?’ Imam (a.s) said: "Yes, all of this is remembrance of Allah (swt)."

سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: مِثْلَهُ.

Sa'd from Muhammad ibn Al-Husayn ibn Abi Al-Khattab from Ja'far ibn Bashir from Hammad ibn Uthman from Hisham ibn Salim from Abu Abdillah (a.s): similar to it.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ أَبِي مَالِكٍ اَلْحَضْرَمِيِّ عَنِ اَلْحُسَيْنِ بْنِ حَمَّادٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَسْجُدُ فَتَقَعُ جَبْهَتِي عَلَى اَلْمَوْضِعِ اَلْمُرْتَفِعِ قَالَ« اِرْفَعْ رَأْسَكَ ثُمَّ ضَعْهُ»

Ahmad ibn Muhammad from Mu'awiyah ibn Hakim from Abu Malik Al-Hadrami from Al-Husayn ibn Hammad, who said: I said to Abu Abdillah (a.s): “I prostrate and my forehead falls upon a raised surface.” Imam (a.s) said: "Raise your head and then place it (properly)."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ رَجُلٍ مِنْ بَنِي عِجْلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَكَانِ يَكُونُ فِيهِ اَلْغُبَارُ فَأَنْفُخُهُ إِذَا أَرَدْتُ اَلسُّجُودَ فَقَالَ« لاَ بَأْسَ»

Al-Husayn ibn Sa'id from Safwan from Ishaq ibn Ammar from a man from Banu Ijl, who said: I asked Abu Abdillah (a.s) about a place that has dust in it, so I blow on it when I want to prostrate. Imam (a.s) said: "There is no harm."

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا وَضَعْتَ جَبْهَتَكَ عَلَى نَبَكَةٍ فَلاَ تَرْفَعْهَا وَ لَكِنْ جُرَّهَا عَلَى اَلْأَرْضِ»

Muhammad ibn Isma'il from Al-Fadl ibn Shadhan from Safwan ibn Yahya from Mu'awiyah ibn Ammar, who said: Abu Abdillah (a.s) said: "When you place your forehead upon a clod of earth, do not lift it, but rather drag it along the ground."

مُحَمَّدٌ عَنِ اَلْفَضْلِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يَنْفُخُ فِي اَلصَّلاَةِ مَوْضِعَ جَبْهَتِهِ فَقَالَ« لاَ»

Muhammad from Al-Fadl from Hammad ibn Isa from Hariz from Muhammad ibn Muslim from Abu Abdillah (a.s), who said: I said to Him (a.s): “A man blows during the prayer upon the place of his forehead.” Imam (a.s) said: "No."

قال محمد بن الحسن هذا الخبر محمول على الكراهية بدلالة ما قدمناه من الاخبار

Muhammad ibn Al-Hasan said: “This report is to be understood as indicating dislike, based on the evidence of the reports we have previously presented.”

عَلِيٌّ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا سَجَدَ اَلرَّجُلُ ثُمَّ أَرَادَ أَنْ يَنْهَضَ فَلاَ يَعْجِنُ بِيَدَيْهِ فِي اَلْأَرْضِ وَ لَكِنْ يَبْسُطُ كَفَّيْهِ مِنْ غَيْرِ أَنْ يَضَعَ مَقْعَدَتَهُ فِي اَلْأَرْضِ»

Ali from his father from Ibn Abi Umayr from Hammad from Al-Halabi: Abu Abdillah (a.s) said: "When a man prostrates and then wants to rise, he should not knead the ground with his hands, but rather he should spread his palms without placing his buttocks on the ground."

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلَ اَلْمُعَلَّى بْنُ خُنَيْسٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا عِنْدَهُ عَنِ اَلسُّجُودِ عَلَى اَلْقُفْرِ وَ عَلَى اَلْقِيرِ فَقَالَ« لاَ بَأْسَ بِهِ»

As for what was narrated by Al-Husayn ibn Sa'id from Al-Nadr from Muhammad ibn Abi Hamzah from Mu'awiyah ibn Ammar, who said: Al-Mu'alla ibn Khunays asked Abu Abdillah (a.s), while I was with Imam (a.s), about prostrating upon a barren land and upon tar. Imam (a.s) said: "There is no harm in it."

فانه محمول على حال الضرورة أو التقية ولا يجوز ذلك مع الاختيار والذي يدل على ذلك ما رواه

For it is to be understood as referring to a situation of necessity or dissimulation (taqiyyah), and it is not permissible in the case of choice, and what indicates this is what was narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي اَلْعَبَّاسِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« لاَ تَسْجُدْ إِلاَّ عَلَى اَلْأَرْضِ أَوْ مَا أَنْبَتَتِ اَلْأَرْضُ إِلاَّ اَلْقُطْنَ وَ اَلْكَتَّانَ»

Ahmad ibn Muhammad from Muhammad ibn Khalid from Al-Qasim ibn Urwah from Abu Al-Abbas Al-Fadl ibn Abd Al-Malik, who said: Abu Abdillah (a.s) said: "Do not prostrate except upon the earth or what the earth grows, except for cotton and linen."

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَسْجُدُ عَلَى اَلزِّفْتِ يَعْنِي اَلْقِيرَ فَقَالَ« لاَ وَ لاَ عَلَى اَلثَّوْبِ اَلْكُرْسُفِ وَ لاَ عَلَى اَلصُّوفِ وَ لاَ عَلَى شَيْءٍ مِنَ اَلْحَيَوَانِ وَ لاَ عَلَى طَعَامٍ وَ لاَ عَلَى شَيْءٍ مِنْ ثِمَارِ اَلْأَرْضِ وَ لاَ عَلَى شَيْءٍ مِنَ اَلرِّيَاشِ»

Ali from his father from Hammad ibn Isa from Hariz from Zurarah from Abu Ja'far (a.s), peace be upon him, who said: I said to Him (a.s): “Shall I prostrate upon zift, meaning tar?” Imam (a.s) said: "No, and not upon a garment of cotton, nor upon wool, nor upon anything from an animal, nor upon food, nor upon anything from the fruits of the earth, nor upon anything from feathers."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْجِصِّ يُوقَدُ عَلَيْهِ بِالْعَذِرَةِ وَ عِظَامِ اَلْمَوْتَى وَ يُجَصَّصُ بِهِ اَلْمَسْجِدُ أَ يُسْجَدُ عَلَيْهِ فَكَتَبَ إِلَيَّ بِخَطِّهِ« إِنَّ اَلْمَاءَ وَ اَلنَّارَ قَدْ طَهَّرَاهُ»

Ahmad ibn Muhammad from Al-Hasan ibn Mahbub, who said: I asked Abu Al-Hasan (a.s), about plaster (Gypsum) that had been burned with dung and the bones of the dead, and with which the mosque was plastered, is it permissible to prostrate upon it? So Imam (a.s) wrote to me in his own handwriting: "Indeed, the water and the fire have purified it."

عَنْهُ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تَسْجُدْ عَلَى اَلْقُفْرِ وَ لاَ عَلَى اَلْقِيرِ وَ لاَ عَلَى اَلصَّارُوجِ»

From him, from Ali ibn Isma'il from Muhammad ibn Amr ibn Sa'id: Abu Al-Hasan Al-Ridha, peace be upon him, said: "Do not prostrate upon barren land, nor upon tar, nor upon plaster."

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ اَلْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تَسْجُدْ عَلَى اَلذَّهَبِ وَ لاَ عَلَى اَلْفِضَّةِ»

Sahl ibn Ziyad from Muhammad ibn Al-Walid from Yunus ibn Ya'qub: Abu Abdillah (a.s) said: "Do not prostrate upon gold nor upon silver."

مُحَمَّدُ بْنُ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي عَلَى اَلرَّطْبَةِ اَلنَّابِتَةِ قَالَ فَقَالَ« إِذَا أَلْصَقَ جَبْهَتَهُ بِالْأَرْضِ فَلاَ بَأْسَ» وَ عَلَى اَلْحَشِيشِ اَلنَّابِتِ اَلثَّيِّلِ وَ هُوَ يُصِيبُ أَرْضاً جَدَداً قَالَ« لاَ بَأْسَ»

Muhammad ibn Yahya from Al-Amraki from Ali ibn Ja'far from his brother (Imam) Musa ibn Ja'far (a.s) said: I asked Imam (a.s) about a man praying upon fresh grass that has grown. Imam (a.s) said: "If he presses his forehead to the ground, then there is no harm." And about praying upon thick grown grass (thayyil) that covers solid ground. Imam (a.s) said: "There is no harm."

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ : أَنَّ بَعْضَ أَصْحَابِنَا كَتَبَ إِلَى أَبِي اَلْحَسَنِ اَلْمَاضِي عَ يَسْأَلُهُ عَنِ اَلصَّلاَةِ عَلَى اَلزُّجَاجِ قَالَ فَلَمَّا نَفَذَ كِتَابِي إِلَيْهِ تَفَكَّرْتُ وَ قُلْتُ هُوَ مِمَّا أَنْبَتَتِ اَلْأَرْضُ وَ مَا كَانَ لِي أَنْ أَسْأَلَ عَنْهُ فَكَتَبَ إِلَيْهِ «لاَ تُصَلِّ عَلَى اَلزُّجَاجِ وَ إِنْ حَدَّثَتْكَ نَفْسُكَ أَنَّهُ مِمَّا أَنْبَتَتِ اَلْأَرْضُ وَ لَكِنَّهُ مِنَ اَلْمِلْحِ وَ اَلرَّمْلِ وَ هُمَا مَمْسُوخَانِ»

Muhammad ibn Yahya from Muhammad ibn Al-Husayn: Some of our companions wrote to Abu Al-Hasan Al-Madi, peace be upon him, asking him about praying upon glass. He said: “When my letter reached Imam (a.s), I reflected and said to myself: ‘it is from what the earth has produced, and I should not have asked about it.’” So Imam (a.s) wrote back to him: "Do not pray upon glass, even if your soul suggests to you that it is from what the earth has produced, for it is from salt and sand, and both are transformed (altered)."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اَللَّهِ:« أَنَّهُ كَرِهَ أَنْ يَسْجُدَ عَلَى قِرْطَاسٍ عَلَيْهِ كِتَابَةٌ»

Al-Husayn ibn Sa'id from Fadalah from Jamil ibn Darraj about Abu Abdillah (a.s): "Imam (a.s) disliked prostrating upon paper that has writing on it."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« لاَ يَسْجُدُ اَلرَّجُلُ عَلَى شَيْءٍ لَيْسَ عَلَيْهِ سَائِرُ جَسَدِهِ»

Ali ibn Ibrahim from his father from Muhammad ibn Yahya from Ghiyath ibn Ibrahim from (Imam) Ja'far (a.s), from his father (a.s), from (Imam) Ali (a.s), peace be upon him: Imam (a.s) said: "A man should not prostrate upon something that the rest of his body is not upon."

قال محمد بن الحسن هذا الخبر موافق لبعض العامة وليس عليه العمل لانه يجوز أن يقف الانسان على ما لم يسجد عليه والذي يدل على ذلك

Muhammad ibn Al-Hasan said: “This report agrees with the view of some of the general public and is not acted upon, because it is permissible for a person to stand on what he does not prostrate upon” And what indicates that is:

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عُقْبَةَ عَنْ حُمْرَانَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« كَانَ أَبِي يُصَلِّي عَلَى اَلْخُمْرَةِ يَجْعَلُهَا عَلَى اَلطِّنْفِسَةِ وَ يَسْجُدُ عَلَيْهَا فَإِذَا لَمْ تَكُنْ خُمْرَةٌ جَعَلَ حَصًى عَلَى اَلطِّنْفِسَةِ حَيْثُ يَسْجُدُ»

What was narrated by Al-Husayn ibn Sa'id from Fadalah from Jamil ibn Darraj from Aban from Abdurrahman ibn Abi Uqbah from Humran from one of the two (Imams (a.s)), peace be upon them both: (Imam (a.s)) said: "My father (a.s) used to pray upon the khumrah (a small mat) placing it upon the carpet and would prostrate upon it, and if there was no khumrah, He (a.s) would place pebbles on the carpet where He (a.s) would prostrate."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« دَعَا أَبِي بِخُمْرَةٍ فَأَبْطَأْتُ عَلَيْهِ فَأَخَذَ كَفّاً مِنْ حَصًى فَجَعَلَهُ عَلَى اَلْبِسَاطِ ثُمَّ سَجَدَ»

Ahmad ibn Muhammad from Muhammad ibn Sinan from Ibn Muskan from Al-Halabi, who said: Abu Abdillah (a.s) said: "My father (a.s) requested a khumrah (small prayer mat), but I delayed in bringing it to Him (a.s), so He (a.s) took a handful of pebbles and placed them on the carpet, then prostrated upon them."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ وَبُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِالْقِيَامِ عَلَى اَلْمُصَلَّى مِنَ اَلشَّعْرِ وَ اَلصُّوفِ إِذَا كَانَ يَسْجُدُ عَلَى اَلْأَرْضِ فَإِنْ كَانَ مِنْ نَبَاتِ اَلْأَرْضِ فَلاَ بَأْسَ بِالْقِيَامِ عَلَيْهِ وَ اَلسُّجُودِ عَلَيْهِ»

Ali ibn Ibrahim from his father from Ibn Abi Umayr from Umar ibn Udhaynah from Al-Fudayl ibn Yasar and Burayd ibn Mu'awiyah from one of them (Imams (a.s)), peace be upon them both: (Imam (a.s)) said: "There is no harm in standing upon a prayer mat made of hair or wool if one prostrates upon the earth; but if it is from the plants of the earth, then there is no harm in standing upon it and prostrating upon it."

احمد بن محمد عن الحسن بن محبوب قال سألت أبا الحسن عليه السلام عن الجص يوقد عليه بالعذرة وعظام الموتى ويجصص به المسجد يسجد عليه؟ فكتب إلي بخطه إن الماء والنار قد طهراه

Ahmad ibn Muhammad from Al-Hasan ibn Mahbub, who said: I asked Abu Al-Hasan (a.s), about plaster (Gypsum) that had been burned with dung and the bones of the dead, and with which the mosque was plastered, is it permissible to prostrate upon it? So He (a.s) wrote to me in his own handwriting: "Indeed, the water and the fire have purified it."

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلرَّيَّانِ قَالَ: كَتَبَ بَعْضُ أَصْحَابِنَا بِيَدِ إِبْرَاهِيمَ بْنِ عُقْبَةَ إِلَيْهِ يَعْنِي أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَسْأَلُهُ عَنِ اَلصَّلاَةِ عَلَى اَلْخُمْرَةِ اَلْمَدَنِيَّةِ فَكَتَبَ« صَلِّ فِيهَا مَا كَانَ مَعْمُولاً بِخُيُوطَةٍ وَلاَ تُصَلِّ عَلَى مَا كَانَ بِسُيُورَةٍ» قَالَ فَتَوَقَّفَ أَصْحَابُنَا فَأَنْشَدْتُهُمْ بَيْتَ شِعْرٍ لِتَأَبَّطَ شَرّاً اَلْفَهْمِيِّ كَأَنَّهَا خُيُوطَةُ مَارِيٍّ تُغَارُ وَ تُفْتَلُ وَ مَارِيٌّ رَجُلٌ حَبَّالٌ يَفْتِلُ اَلْخُيُوطَ

Ali ibn Muhammad from Ali ibn Al-Rayan, who said: Some of our companions wrote with the hand of Ibrahim ibn Uqbah to Imam (a.s), meaning Abu Ja'far, peace be upon him, asking Him (a.s) about prayer upon the khumrah of Madinah. So He (a.s) wrote: "Pray upon it as long as it is made with threadwork, and do not pray upon that which is made with leather straps." He said: Then our companions hesitated, so I recited to them a line of poetry by Ta'abbata Sharran Al-Fihmi: "As if it were the threadwork of a Mari, twisted and spun," and Mari is a man who makes ropes and twists threads.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ اَلْمُثَنَّى اَلْحَنَّاطِ عَنْ عُيَيْنَةَ بَيَّاعِ اَلْقَصَبِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَدْخُلُ اَلْمَسْجِدَ فِي اَلْيَوْمِ اَلشَّدِيدِ اَلْحَرِّ فَأَكْرَهُ أَنْ أُصَلِّيَ عَلَى اَلْحَصَى فَأَبْسُطُ ثَوْبِي فَأَسْجُدُ عَلَيْهِ فَقَالَ« نَعَمْ لَيْسَ بِهِ بَأْسٌ»

Ahmad ibn Muhammad from Ahmad ibn Muhammad ibn Abi Nasr from Al-Muthanna Al-Hannat from Uyaynah, the seller of reeds, who said: I said to Abu Abdillah (a.s): “I enter the mosque on a day of extreme heat and dislike to pray upon the pebbles, so I spread my garment and prostrate upon it.” Imam (a.s) said: "Yes, there is no harm in it."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَكُونُ فِي اَلسَّفَرِ فَتَحْضُرُ اَلصَّلاَةُ وَأَخَافُ اَلرَّمْضَاءَ عَلَى وَجْهِي كَيْفَ أَصْنَعُ قَالَ« تَسْجُدُ عَلَى بَعْضِ ثَوْبِكَ» قُلْتُ لَيْسَ عَلَيَّ ثَوْبٌ يُمْكِنُنِي أَنْ أَسْجُدَ عَلَى طَرَفِهِ وَ لاَ ذَيْلِهِ قَالَ« اُسْجُدْ عَلَى ظَهْرِ كَفِّكَ فَإِنَّهَا إِحْدَى اَلْمَسَاجِدِ»

Al-Husayn ibn Sa'id from Al-Qasim ibn Muhammad from Ali ibn Abi Hamzah from Abu Basir from Abu Ja'far, peace be upon him, who said: I said to Imam (a.s): “I am on a journey and the time for prayer arrives, and I fear the scorching ground for my face. What should I do?” Imam (a.s) said: "Prostrate upon part of your garment." I asked: “I do not have a garment with me whose edge or hem I can prostrate upon.” Imam (a.s) said: "Prostrate on back of your hand, for it is one of places of prostration."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِي طَالِبِ بْنِ اَلصَّلْتِ عَنِ اَلْقَاسِمِ بْنِ اَلْفُضَيْلِ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ اَلرَّجُلُ يَسْجُدُ عَلَى كُمِّهِ مِنْ أَذَى اَلْحَرِّ وَ اَلْبَرْدِ قَالَ« لاَ بَأْسَ بِهِ»

Ahmad ibn Muhammad from Abu Talib ibn Al-Salt from Al-Qasim ibn Al-Fudayl, who said: I said to (Imam) Al-Ridha (a.s), peace be upon him: “May I be your ransom, a man prostrates upon his sleeve due to the harm of heat or cold.” Imam (a.s) said: "There is no harm in it."

عَنْهُ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ اَلْقَاسِمِ بْنِ اَلْفُضَيْلِ عَنْ أَحْمَدَ بْنِ عُمَرَ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَسْجُدُ عَلَى كُمِّ قَمِيصِهِ مِنْ أَذَى اَلْحَرِّ وَ اَلْبَرْدِ أَوْ عَلَى رِدَائِهِ إِذَا كَانَ تَحْتَهُ مِسْحٌ أَوْ غَيْرُهُ مِمَّا لاَ يُسْجَدُ عَلَيْهِ فَقَالَ« لاَ بَأْسَ بِهِ»

From him, from Abbad ibn Sulayman from Sa'd ibn Sa'd from Muhammad ibn Al-Qasim ibn Al-Fudayl from Ahmad ibn Umar, who said: I asked Abu Al-Hasan (a.s), about a man who prostrates upon the sleeve of his shirt due to the harm of heat or cold, or upon his cloak when there is beneath it a mat or something else upon which prostration is not permitted. Imam (a.s) said: "There is no harm in it."

عَنْهُ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ اَلْقَاسِمِ بْنِ اَلْفُضَيْلِ بْنِ يَسَارٍ قَالَ: كَتَبَ رَجُلٌ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ هَلْ يَسْجُدُ اَلرَّجُلُ عَلَى اَلثَّوْبِ يَتَّقِي بِهِ وَجْهَهُ مِنَ اَلْحَرِّ وَ اَلْبَرْدِ وَ مِنَ اَلشَّيْءِ يَكْرَهُ اَلسُّجُودَ عَلَيْهِ فَقَالَ« نَعَمْ لاَ بَأْسَ بِهِ»

From him, from Abbad ibn Sulayman from Sa'd ibn Sa'd from Muhammad ibn Al-Qasim ibn Al-Fudayl ibn Yasar, who said: A man wrote to Abu Al-Hasan (a.s), asking: “Should a man prostrate upon a cloth to protect his face from heat and cold, or from something he dislikes to prostrate upon?” Imam (a.s) said: "Yes, there is no harm in it."

سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَسْجُدُ عَلَى اَلْمِسْحِ فَقَالَ« إِذَا كَانَ فِي تَقِيَّةٍ فَلاَ بَأْسَ بِهِ»

Sa'd from Muhammad ibn Al-Husayn ibn Abi Al-Khattab from Wuhaib ibn Hafs from Abu Basir, who said: I asked Abu Abdillah (a.s), about a man who prostrates upon a mat. Imam (a.s) said: "If it is out of dissimulation (taqiyyah), then there is no harm in it."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْمَاضِيَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَسْجُدُ عَلَى اَلْمِسْحِ وَ اَلْبِسَاطِ فَقَالَ« لاَ بَأْسَ إِذَا كَانَ فِي حَالِ تَقِيَّةٍ»

Ahmad ibn Muhammad from Al-Hasan ibn Ali ibn Yaqtin from his brother Al-Husayn ibn Ali from their father Ali ibn Yaqtin, who said: I asked Abu Al-Hasan Al-Madi, peace be upon him, about a man who prostrates upon a mat or a carpet. Imam (a.s) said: "There is no harm if it is in a state of dissimulation (taqiyyah)."

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ اَلصَّرْمِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلثَّالِثَ عَلَيْهِ اَلسَّلاَمُ فَقُلْتُ هَلْ يَجُوزُ اَلسُّجُودُ عَلَى اَلْكَتَّانِ وَ اَلْقُطْنِ مِنْ غَيْرِ تَقِيَّةٍ فَقَالَ« جَائِزٌ»

As for what was narrated by Sa'd ibn Abdullah from Ahmad ibn Muhammad from Dawud Al-Sarmi, who said: I asked Abu Al-Hasan Al-Thalith, peace be upon him, and said: “Is it permissible to prostrate upon linen and cotton without dissimulation (taqiyyah)?” Imam (a.s) said: "It is permissible."

فالوجه في هذا الخبر انه يجوز السجود على هذين الشيئين وان لم يكن هناك تقية إذا كان هناك ضرورة اخرى من حر أو برد وما يجري مجراهما والذي يبين ذلك ما رواه

Thus, the interpretation of this report is that it is permissible to prostrate upon these two materials even if there is no dissimulation (taqiyyah), provided there is another necessity such as heat or cold or what is similar to them, and what clarifies this is what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ إِنَّا نَكُونُ بِأَرْضٍ بَارِدَةٍ يَكُونُ فِيهَا اَلثَّلْجُ أَ فَنَسْجُدُ عَلَيْهِ فَقَالَ« لاَ وَ لَكِنِ اِجْعَلْ بَيْنَكَ وَ بَيْنَهُ شَيْئاً قُطْناً أَوْ كَتَّاناً»

Muhammad ibn Ahmad ibn Yahya from Muhammad ibn Abd Al-Hamid from Sayf ibn Umayrah from Mansur ibn Hazim from more than one of our companions, who said: I said to Abu Ja'far, peace be upon him: “We are in a cold land where there is snow; should we prostrate upon it?” Imam (a.s) said: "No, but place something between you and it, such as cotton or linen."

ولا ينافي هذا التأويل ما رواه

And this interpretation is not contradicted by what was narrated:

سَعْدٌ عَنْ عَبْدِ اَللَّهِ بْنِ جَعْفَرٍ عَنِ اَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ كَيْسَانَ اَلصَّنْعَانِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ اَلثَّالِثِ عَلَيْهِ اَلسَّلاَمُ أَسْأَلُهُ عَنِ اَلسُّجُودِ عَلَى اَلْقُطْنِ وَ اَلْكَتَّانِ مِنْ غَيْرِ تَقِيَّةٍ وَ لاَ ضَرُورَةٍ فَكَتَبَ إِلَيَّ« ذَلِكَ جَائِزٌ»

Sa'd from Abdullah ibn Ja'far from Al-Husayn ibn Ali ibn Kaysan Al-San'ani, who said: I wrote to Abu Al-Hasan Al-Thalith, peace be upon him, asking Him (a.s) about prostrating upon cotton and linen without dissimulation (taqiyyah) and without necessity. So Imam (a.s) wrote back to me: "That is permissible."

لانه يجوز أن يكون إنما اجاز مع نفي ضرورة تبلغ هلاك النفس وان كان هناك ضرورة دون ذلك من حر أو برد وما اشبه ذلك على ما بيناه فاما ما رواه

Because it is possible that he only permitted it with the absence of a necessity that would reach the level of danger to life, while there may still be a lesser necessity such as heat or cold and what resembles that, as we have explained. As for what was narrated:

أحمد بن محمد عن أحمد بن اسحاق عن ياسر الخادم قال مر بي أبو الحسن عليه السلام وانا اصلي على الطبري وقد القيت عليه شيئا اسجد عليه فقال لي مالك لا تسجد عليه؟ أليس هو من نبات الارض؟

Ahmad ibn Muhammad from Ahmad ibn Ishaq from Yasir the servant, who said: Abu Al-Hasan (a.s), passed by me while I was praying on the Tabari mat, and I had placed something upon it to prostrate on, so Imam (a.s) said to me: “Why do you not prostrate upon it? Is it not from what the earth has produced?”

فهذا الخبر محمول على حال التقية

This report is to be understood as referring to a situation of dissimulation (taqiyyah).

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: سَأَلَ دَاوُدُ بْنُ يَزِيدَ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقَرَاطِيسِ وَ اَلْكَوَاغِذِ اَلْمَكْتُوبَةِ عَلَيْهَا هَلْ يَجُوزُ اَلسُّجُودُ عَلَيْهَا أَمْ لاَ فَكَتَبَ« يَجُوزُ»

Ahmad ibn Muhammad from Ali ibn Mahziyar, who said: Dawud ibn Yazid asked Abu Al-Hasan (a.s), about papers and parchment that have writing on them, is it permissible to prostrate upon them or not? So Imam (a.s) wrote: "It is permissible."

قال محمد بن الحسن لا تنافي بين هذا الخبر وبين خبر جميل بن دراج عن أبي عبد الله عليه السلام لان ذلك الخبر محمول على الكراهية وهو صريح فيها وليس فيه شئ من الفاظ الحظر

Muhammad ibn Al-Hasan said: “There is no contradiction between this report and the report of Jamil ibn Darraj from Abu Abdillah (a.s), because that report is to be understood as indicating dislike, and it is explicit in that, and it does not contain any wording of prohibition.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ اَلْجَمَّالِ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي اَلْمَحْمِلِ يَسْجُدُ عَلَى قِرْطَاسٍ وَ أَكْثَرَ ذَلِكَ يُومِئُ إِيمَاءً

Ahmad ibn Muhammad from Abdurrahman ibn Abi Najran from Safwan Al-Jammal, who said: I saw Abu Abdillah (a.s), in the howdah prostrating upon paper, and most of the time Imam (a.s) would gesture with a slight indication.

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُضَارِبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ كُدْسِ حِنْطَةٍ مُطَيَّنٍ أُصَلِّي فَوْقَهُ فَقَالَ« لاَ تُصَلِّ فَوْقَهُ» قُلْتُ فَإِنَّهُ مِثْلُ اَلسَّطْحِ مُسْتَوٍ فَقَالَ« لاَ تُصَلِّ عَلَيْهِ»

Muhammad ibn Ali ibn Mahbub from Ahmad from Al-Husayn ibn Sa'id from Fadalah from Husayn ibn Uthman from Ibn Muskan from Muhammad ibn Mudarib from Abu Abdillah (a.s), who said: I asked Him (a.s) about a mound of wheat covered with clay, may I pray upon it? Imam (a.s) said: "Do not pray upon it." I asked: “But it is like a leveled surface.” Imam (a.s) said: "Do not pray upon it."

ولا ينافي هذا الخبر ما رواه

And this report is not contradicted by what was narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَكُونُ اَلْكُدْسُ مِنَ اَلطَّعَامِ مُطَيَّناً مِثْلَ اَلسَّطْحِ قَالَ« صَلِّ عَلَيْهِ»

Ahmad ibn Muhammad from Al-Hasan ibn Ali Al-Washsha from Ahmad ibn A'id from Umar ibn Hanzalah, who said: I said to Abu Abdillah (a.s): “There is a mound of food covered with clay, levelled like a surface, may I pray upon it?” He said: "Pray upon it."

لان الخبر الاول محمول على الكراهية دون الحظر

Because the first report is to be understood as indicating dislike, not prohibition.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« لاَ بَأْسَ أَنْ تَسْجُدَ وَ بَيْنَ كَفَّيْكَ وَ بَيْنَ اَلْأَرْضِ ثَوْبُكَ»

Ahmad ibn Muhammad from Muhammad ibn Sinan from Abu Khalid from Abu Hamzah, who said: Abu Ja'far (a.s), peace be upon him, said: "There is no harm in prostrating while there is your garment between your palms and the ground."

عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ:« أَنَّهُ كَانَ لاَ يَسْجُدُ عَلَى اَلْكُمَّيْنِ وَ لاَ عَلَى اَلْعِمَامَةِ»

From him, from Muhammad ibn Yahya from Talhah ibn Zayd from (Imam (a.s)) Ja'far (a.s), from his father (a.s), about (Imam) Ali (a.s), peace be upon him: "That He (Imam Ali (a.s)) would not prostrate upon the sleeves nor upon the turban."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ دَاوُدَ اَلصَّرْمِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قُلْتُ لَهُ إِنِّي أَخْرُجُ فِي هَذَا اَلْوَجْهِ وَ رُبَّمَا لَمْ يَكُنْ مَوْضِعٌ أُصَلِّي فِيهِ مِنَ اَلثَّلْجِ فَكَيْفَ أَصْنَعُ فَقَالَ« إِنْ أَمْكَنَكَ أَنْ لاَ تَسْجُدَ عَلَى اَلثَّلْجِ فَلاَ تَسْجُدْ عَلَيْهِ وَ إِنْ لَمْ يُمْكِنْكَ فَسَوِّهِ وَ اُسْجُدْ عَلَيْهِ»

Ahmad ibn Muhammad from Dawud Al-Sarmi, who said: I asked Abu Al-Hasan (a.s), and said to Him (a.s): “I go out on this journey, and sometimes there is no place to pray except upon snow, what should I do?” Imam (a.s) said: "If it is possible for you not to prostrate upon the snow, then do not prostrate upon it, but if it is not possible, then level it and prostrate upon it."

ولا ينافي هذا الخبر ما رواه

And this report is not contradicted by what was narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلسُّجُودِ عَلَى اَلثَّلْجِ فَقَالَ« لاَ تَسْجُدْ فِي اَلسَّبَخَةِ وَ لاَ عَلَى اَلثَّلْجِ»

Ahmad ibn Muhammad from Mu'ammar ibn Khallad, who said: I asked Abu Al-Hasan (a.s), about prostrating upon snow. Imam (a.s) said: "Do not prostrate in the salt marsh nor upon snow."

لان هذا الخبر محمول على حال الاختيار أو مع وجود شئ يستر به الثلج ويسجد عليه على ما بيناه في خبر منصور بن حازم

Because this report is to be understood as referring to the situation of choice, or when there is something available to cover the snow and prostrate upon it, as we have explained in the report of Mansur ibn Hazim.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ اَلْحُضَيْنِيِّ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي عَلَى اَلسَّرِيرِ وَ هُوَ يَقْدِرُ عَلَى اَلْأَرْضِ فَكَتَبَ« لاَ بَأْسَ صَلِّ فِيهِ»

Ahmad ibn Muhammad from Ali ibn Ahmad ibn Ashyam from Muhammad ibn Ibrahim Al-Hudayni, who said: I asked Imam (a.s) about a man who prays upon a bed while he is able to pray on the ground. So Imam (a.s) wrote: "There is no harm; pray upon it."

عَنْهُ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يُصَلِّي عَلَى سَرِيرٍ مِنْ سَاجٍ وَ يَسْجُدُ عَلَى اَلسَّاجِ قَالَ« نَعَمْ»

From him, from Ibrahim ibn Abi Mahmood, who said: I said to (Imam) Al-Ridha (a.s), peace be upon him: “A man prays upon a bed made of teakwood and prostrates upon the teakwood, is that permissible?” Imam (a.s) said: "Yes."

اَلْمُفَضَّلُ بْنُ صَالِحٍ عَنِ اَلْحُسَيْنِ بْنِ حَمَّادٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَسْجُدُ عَلَى اَلْحَصَى قَالَ «يَرْفَعُ رَأْسَهُ حَتَّى يَسْتَمْكِنَ»

Al-Mufaddal ibn Salih from Al-Husayn ibn Hammad, who said: I asked Abu Abdillah (a.s), about a man who prostrates upon pebbles. Imam (a.s) said: "He should raise his head until he becomes firmly settled."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: ذَكَرَ أَنَّ رَجُلاً أَتَى أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ سَأَلَهُ عَنِ اَلسُّجُودِ عَلَى اَلْبُورِيَاءِ وَ اَلْخَصَفَةِ وَ اَلنَّبَاتِ قَالَ« نَعَمْ»

Ahmad ibn Muhammad from Ali ibn Al-Hakam from Al-Husayn ibn Abi Al-'Ala from Abu Abdillah (a.s), who said: It was mentioned that a man came to Abu Ja'far, peace be upon him, and asked Imam (a.s) about prostrating upon woven mats, palm-leaf mats, and plants. Imam (a.s) said: "Yes."

عَنْهُ عَنْ إِبْرَاهِيمَ اَلْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِالصَّلاَةِ عَلَى اَلْبُورِيَاءِ وَ اَلْخَصَفَةِ وَ كُلِّ نَبَاتٍ إِلاَّ اَلثَّمَرَةِ»

From him, from Ibrahim Al-Khazzaz from Muhammad ibn Muslim: Abu Ja'far, peace be upon him, said: "There is no harm in praying upon woven mats, palm-leaf mats, and every plant except the fruit."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ إِسْحَاقَ بْنِ اَلْفَضْلِ: أَنَّهُ سَأَلَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلسُّجُودِ عَلَى اَلْحُصُرِ وَ اَلْبَوَارِي فَقَالَ« لاَ بَأْسَ وَ أَنْ يَسْجُدَ عَلَى اَلْأَرْضِ أَحَبُّ إِلَيَّ فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ يُحِبُّ ذَلِكَ أَنْ يُمَكِّنَ جَبْهَتَهُ مِنَ اَلْأَرْضِ فَأَنَا أُحِبُّ لَكَ مَا كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يُحِبُّهُ»

Al-Husayn ibn Sa'id from Ibn Abi Umayr from Umar ibn Udhaynah from Ishaq ibn Al-Fadl, who said: He asked Abu Abdillah (a.s), about prostrating upon mats and woven reed mats. Imam (a.s) said: "There is no harm, but that one prostrates upon the earth is more beloved to me, for the Messenger of Allah (swt), may Allah (swt) bless him and his family, used to love that, to firmly place his forehead upon the earth, so I love for you what the Messenger of Allah (swt), may Allah (swt) bless him and his family, used to love."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمَرِيضِ فَقَالَ« يَسْجُدُ عَلَى اَلْأَرْضِ أَوْ عَلَى اَلْمِرْوَحَةِ أَوْ عَلَى سِوَاكٍ يَرْفَعُهُ هُوَ أَفْضَلُ مِنَ اَلْإِيمَاءِ إِنَّمَا كَرِهَ مَنْ كَرِهَ اَلسُّجُودَ عَلَى اَلْمِرْوَحَةِ مِنْ أَجْلِ اَلْأَوْثَانِ اَلَّتِي كَانَتْ تُعْبَدُ مِنْ دُونِ اَللَّهِ وَ إِنَّا لَمْ نَعْبُدْ غَيْرَ اَللَّهِ قَطُّ فَاسْجُدْ عَلَى اَلْمِرْوَحَةِ أَوْ عَلَى عُودٍ أَوْ عَلَى سِوَاكٍ»

Muhammad ibn Ali ibn Mahbub from Ibn Abi Umayr from Umar ibn Udhaynah from Zurarah from Abu Ja'far, peace be upon him, who said: I asked Imam (a.s) about the sick person. Imam (a.s) said: "He should prostrate upon the earth or on a hand fan (mirwaha) or upon a tooth-stick that he raises, this is better than gesturing. The one who disliked prostrating on a hand fan only did so because of the idols that were once worshipped besides Allah (swt), but we have never worshipped other than Allah (swt) at all. So prostrate on a hand fan, or on a stick, or on a tooth-stick (miswak)."

عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُومِئُ فِي اَلْمَكْتُوبَةِ وَ اَلنَّوَافِلِ إِذَا لَمْ يَجِدْ مَا يَسْجُدُ عَلَيْهِ وَ لَمْ يَكُنْ لَهُ مَوْضِعٌ يَسْجُدُ فِيهِ قَالَ« إِذَا كَانَ هَكَذَا فَلْيُومِ فِي اَلصَّلاَةِ كُلِّهَا»

From him, from Ahmad ibn Al-Hasan from Amr ibn Sa'id from Musaddiq ibn Sadaqah from Ammar Al-Sabati, who said: I asked Abu Abdillah (a.s), about a man who gestures during the obligatory and supererogatory prayers when he does not find anything to prostrate upon and has no place to prostrate. Imam (a.s) said: "If it is like that, then let him gesture throughout the entire prayer."

وَ عَنْهُ بِهَذَا اَلْإِسْنَادِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي عَلَى اَلثَّلْجِ قَالَ« لاَ فَإِنْ لَمْ يَقْدِرْ عَلَى اَلْأَرْضِ بَسَطَ ثَوْبَهُ وَ صَلَّى عَلَيْهِ» وَ عَنِ اَلرَّجُلِ يُصِيبُهُ مَطَرٌ وَ هُوَ فِي مَوْضِعٍ لاَ يَقْدِرُ أَنْ يَسْجُدَ فِيهِ مِنَ اَلطِّينِ وَ لاَ يَجِدُ مَوْضِعاً جَافّاً قَالَ« يَفْتَتِحُ اَلصَّلاَةَ فَإِذَا رَكَعَ فَلْيَرْكَعْ كَمَا رَكَعَ إِذَا صَلَّى فَإِذَا رَفَعَ رَأْسَهُ مِنَ اَلرُّكُوعِ فَلْيُومِ بِالسُّجُودِ إِيمَاءً وَ هُوَ قَائِمٌ يَفْعَلُ ذَلِكَ حَتَّى يَفْرُغَ مِنَ اَلصَّلاَةِ وَ يَتَشَهَّدُ وَ هُوَ قَائِمٌ ثُمَّ يُسَلِّمُ»

And from him with this same chain of transmission, he said: I asked Abu Abdillah (a.s), about a man who prays upon snow. Imam (a.s) said: "No, but if he is unable to find earth, he should spread his garment and pray upon it." And (Imam (a.s) was asked) about a man who is caught by rain and is in a place where he cannot prostrate due to the mud and cannot find a dry place. Imam (a.s) said: "He should begin the prayer, and when he bows, let him bow as usual in prayer, and when he raises his head from bowing, he should gesture for the prostration while standing. He should do that until he completes the prayer, and he should recite the testimony (tashahhud) while standing, then he should conclude with the taslim."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ حَدِّ اَلطِّينِ اَلَّذِي لاَ يُسْجَدُ عَلَيْهِ مَا هُوَ قَالَ« إِذَا غَرِقَتِ اَلْجَبْهَةُ فِيهِ وَ لَمْ تَثْبُتْ عَلَى اَلْأَرْضِ»

And with this same chain of transmission from Abu Abdillah (a.s), who said: I asked Imam (a.s) about the extent of mud upon which it is not permissible to prostrate, what is it? Imam (a.s) said: "When forehead sinks into it and does not remain stable on the ground."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَلاَءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِأَنْ تُصَلِّيَ عَلَى اَلْمِثَالِ إِذَا جَعَلْتَهُ تَحْتَكَ»

Muhammad ibn Ali ibn Mahbub by Al-Abbas by Abdullah ibn Al-Mughira by Alaa by Muhammad ibn Muslim: Abu Ja'far, peace be upon him, said: "There is no harm in praying upon a patterned cloth if you place it beneath you."

عَنْهُ عَنْ أَحْمَدَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اِبْنِ مُسْكَانَ عَنْ حُسَيْنِ بْنِ حَمَّادٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَضَعُ وَجْهِي لِلسُّجُودِ فَيَقَعُ وَجْهِي عَلَى حَجَرٍ أَوْ عَلَى شَيْءٍ مُرْتَفِعٍ أُحَوِّلُ وَجْهِي إِلَى مَكَانٍ مُسْتَوٍ قَالَ« نَعَمْ جُرَّ وَجْهَكَ عَلَى اَلْأَرْضِ مِنْ غَيْرِ أَنْ تَرْفَعَهُ»

From him, from Ahmad from his father from Abdullah ibn Al-Mughira from Ibn Muskan from Husayn ibn Hammad from Abu Abdillah (a.s), who said: I said to Imam (a.s): “I lower my face for prostration, and my face falls upon a stone or something elevated, should I move my face to a level place?” Imam (a.s) said: "Yes, drag your face upon the ground without lifting it."

عَنْهُ عَنْ أَحْمَدَ عَنْ مُوسَى بْنِ اَلْقَاسِمِ وَ أَبِي قَتَادَةَ جَمِيعاً عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَسْجُدُ عَلَى اَلْحَصَى وَ لاَ يُمَكِّنُ جَبْهَتَهُ مِنَ اَلْأَرْضِ قَالَ« يُحَرِّكُ جَبْهَتَهُ حَتَّى يَتَمَكَّنَ فَيُنَحِّي اَلْحَصَى عَنْ جَبْهَتِهِ وَ لاَ يَرْفَعُ رَأْسَهُ»

From him, from Ahmad from Musa ibn Al-Qasim and Abu Qatadah together from Ali ibn Ja'far from his brother (Imam) Musa ibn Ja'far (a.s), peace be upon them both, who said: I asked Imam (a.s) about a man who prostrates upon pebbles but does not firmly place his forehead upon the ground. Imam (a.s) said: "He should move his forehead until he becomes firmly settled, pushing the pebbles away from under his forehead without lifting his head."

عَنْهُ عَنِ اَلنَّهْدِيِّ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلسُّجُودِ عَلَى اَلْأَرْضِ اَلْمُرْتَفِعَةِ فَقَالَ« إِذَا كَانَ مَوْضِعُ جَبْهَتِكَ مُرْتَفِعاً عَنْ مَوْضِعِ بَدَنِكَ قَدْرَ لَبِنَةٍ فَلاَ بَأْسَ»

From him, from Al-Nahdi from Ibn Abi Umayr from Abdullah ibn Sinan from Abu Abdillah (a.s), who said: I asked Imam (a.s) about prostrating upon elevated ground. Imam (a.s) said: "If the place of your forehead is elevated above the place of your body by the height of a brick, then there is no harm."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ لَهُ أَنْ يَجْهَرَ بِالتَّشَهُّدِ وَ اَلْقَوْلِ فِي اَلرُّكُوعِ وَ اَلسُّجُودِ وَ اَلْقُنُوتِ قَالَ« إِنْ شَاءَ جَهَرَ وَ إِنْ شَاءَ لَمْ يَجْهَرْ»

Muhammad ibn Ahmad ibn Yahya from Al-Amraki from Ali ibn Ja'far from his brother (Imam) Musa ibn Ja'far (a.s), peace be upon them both, who said: I asked Imam (a.s) about a man, is it permissible for him to raise his voice in the tashahhud, and in what is said during bowing, prostration, and qunoot? Imam (a.s) said: "If he wishes, he may raise his voice, and if he wishes, he may not raise it."

عَنْهُ عَنْ يُوسُفَ بْنِ اَلْحَارِثِ عَنْ عَبْدِ اَللَّهِ بْنِ يَزِيدَ اَلْمِنْقَرِيِّ عَنْ مُوسَى بْنِ أَيُّوبَ اَلْغَافِقِيِّ عَنْ عَمِّهِ إِيَاسِ بْنِ عَامِرٍ اَلْغَافِقِيِّ عَنْ عُقْبَةَ بْنِ عَامِرٍ اَلْجُهَنِيِّ أَنَّهُ قَالَ: لَمَّا نَزَلَتْ« فَسَبِّحْ بِاسْمِ رَبِّكَ اَلْعَظِيمِ» قَالَ لَنَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ« اِجْعَلُوهَا فِي رُكُوعِكُمْ» فَلَمَّا نَزَلَتْ« سَبِّحِ اِسْمَ رَبِّكَ اَلْأَعْلَى» قَالَ لَنَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «اِجْعَلُوهَا فِي سُجُودِكُمْ»

From him, from Yusuf ibn Al-Harith from Abdullah ibn Yazid Al-Minqari from Musa ibn Ayyub Al-Ghafiqi from his uncle Iyas ibn Amir Al-Ghafiqi from Uqbah ibn Amir Al-Juhani, who said: When the verse "So glorify the Name of your Lord, the Most Great" (Surah Waqi'ah 56:96) was revealed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, said to us (companions): "Place it in your bowing." Then when the verse "Glorify the Name of your Lord, the Most High" (Surah A'la 87:1) was revealed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, said to us (companions): "Place it in your prostration."

عنه عن العباس بن معروف عن محمد بن يحيى الصيرفي عن حماد بن عثمان عن أبي عبد الله عليه السلام قال :سمعته يقول: السجود على ما انبتت الارض إلا ما أكل أو لبس

From him, from Al-Abbas ibn Ma'ruf from Muhammad ibn Yahya Al-Sayrafi from Hammad ibn Uthman from Abu Abdillah (a.s), who said: I heard Imam (a.s) say: "Prostration is upon what the earth has produced, except for what is eaten or worn."

عَنْهُ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي مُحَمَّدٍ اَلرَّازِيِّ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ لِي عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ:« إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ أَرَى جَبْهَتَهُ جَلْحَاءَ لَيْسَ فِيهَا أَثَرُ اَلسُّجُودِ»

From him, from Muhammad ibn Hassan from Abu Muhammad Al-Razi from Al-Nawfali from Al-Sakuni from Abu Abdillah (a.s) said: (Imam) Ali (a.s), peace be upon him, said to me: "Indeed, I dislike that I see a man whose forehead is bare and has no trace of prostration upon it."

عَنْهُ عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمَرْأَةِ تَطُولُ قُصَّتُهَا فَإِذَا سَجَدَتْ وَقَعَ بَعْضُ جَبْهَتِهَا عَلَى اَلْأَرْضِ وَ بَعْضٌ يُغَطِّيهِ اَلشَّعْرُ هَلْ يَجُوزُ ذَلِكَ قَالَ« لاَ حَتَّى تَضَعَ جَبْهَتَهَا عَلَى اَلْأَرْضِ»

From him, from Al-Amraki from Ali ibn Ja'far from his brother (Imam) Musa ibn Ja'far (a.s), peace be upon them both, who said: I asked Imam (a.s) about a woman whose forelock grows long, so when she prostrates, part of her forehead touches the ground while part of it is covered by her hair, is that permissible? Imam (a.s) said: "No, until she places her forehead fully upon the ground."

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ اَلْحَزَوَّرِ عَنِ اَلْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِذَا رَفَعَ رَأْسَهُ مِنَ اَلسُّجُودِ قَعَدَ حَتَّى يَطْمَئِنَّ ثُمَّ يَقُومُ فَقِيلَ لَهُ يَا أَمِيرَ اَلْمُؤْمِنِينَ كَانَ مِنْ قَبْلِكَ أَبُو بَكْرٍ وَ عُمَرُ إِذَا رَفَعُوا رُءُوسَهُمْ عَنِ اَلسُّجُودِ نَهَضُوا عَلَى صُدُورِ أَقْدَامِهِمْ كَمَا تَنْهَضُ اَلْإِبِلُ فَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ« إِنَّمَا يَفْعَلُ ذَلِكَ أَهْلُ اَلْجَفَاءِ مِنَ اَلنَّاسِ إِنَّ هَذَا مِنْ تَوْقِيرِ اَلصَّلاَةِ»

From him, from Ya'qub ibn Yazid from Muhammad ibn Al-Hasan ibn Ziyad from Muhammad ibn Abi Hamzah from Ali ibn Al-Hazawwar from Al-Asbagh ibn Nubatah, who said: When the Commander of the Faithful, peace be upon him, would raise his head from prostration, He (a.s) would sit until He (a.s) became calm, then He (a.s) would stand. So it was said to Imam (a.s): “O Commander of the Faithful (a.s), Abu Bakr and Umar before you, when they raised their heads from prostration, they would rise on the balls of their feet as camels rise. Commander of the Faithful (Imam Ali Ibn Abi Talib (a.s)), peace be upon him, said: "Indeed, only the coarse people (Ahl al-Jafa) do that; rather, this calmness is part of showing reverence for the prayer." (‘coarse people - Ahl al-Jafa)’; harsh, rough, or lacking refinement in behavior and indifferent to the deeper etiquettes of worship)

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ ذِكْرِ اَلسُّورَةِ مِنَ اَلْكِتَابِ يَدْعُو بِهَا فِي اَلصَّلاَةِ مِثْلِ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» فَقَالَ« إِذَا كُنْتَ تَدْعُو بِهَا فَلاَ بَأْسَ»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Safwan from Ibn Bukayr from Ubayd ibn Zurarah, who said: I asked Abu Abdillah (a.s), about mentioning a chapter from the Book (the Qur'an) and supplicating with it in prayer, like ‘Surah Al-Ikhlas’. Imam (a.s) said: "If you are supplicating with it, then there is no harm."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ يَحْيَى اَلْحَلَبِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أُصَلِّي عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ أَنَا سَاجِدٌ فَقَالَ« نَعَمْ هُوَ مِثْلُ سُبْحَانَ اَللَّهِ وَ اَللَّهُ أَكْبَرُ»

Al-Husayn ibn Sa'id from Al-Nadr from Yahya Al-Halabi from Ishaq ibn Ammar from Abu Basir, who said: I said to Abu Abdillah (a.s): “I send blessings upon the Prophet, may Allah (swt) bless him and his family, while I am in prostration, is that permissible?” Imam (a.s) said: "Yes, it is like saying SubhanAllah and Allahu Akbar."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلرَّيَّانِ عَنِ اَلْحُسَيْنِ بْنِ رَاشِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ نَهَى أَنْ يُغَمِّضَ اَلرَّجُلُ عَيْنَيْهِ فِي اَلصَّلاَةِ»

Muhammad ibn Ali ibn Mahbub from Ali ibn Al-Rayan from Al-Husayn ibn Rashid from some of his companions from Misma' from Abu Abdillah (a.s): The Commander of the Faithful (Imam Ali Ibn Abi Talib (a.s)), peace be upon him: "The Prophet, may Allah (swt) bless him and his family, forbade a man from closing his eyes during the prayer."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ اَلْفَضْلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقُنُوتِ وَ مَا يُقَالُ فِيهِ فَقَالَ« مَا قَضَى اَللَّهُ عَلَى لِسَانِكَ وَ لاَ أَعْلَمُ فِيهِ شَيْئاً مُوَقَّتاً»

Al-Husayn ibn Sa'id from Fadalah from Aban from Isma'il ibn Al-Fadl, who said: I asked Abu Abdillah (a.s), about the qunoot and what should be said in it. Imam (a.s) said: "Whatever Allah (swt) causes to flow from your tongue, and I do not know of anything specifically fixed for it."

عَنْهُ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَدْنَى اَلْقُنُوتِ فَقَالَ« خَمْسُ تَسْبِيحَاتٍ»

From him, from Al-Qasim ibn Muhammad from Ali ibn Abi Hamzah from Abu Basir, who said: I asked Abu Abdillah (a.s), about the minimum of the qunoot. Imam (a.s) said: "Five tasbihat (saying SubhanAllah five times)."

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ نَسِيَ اَلْقُنُوتَ وَ هُوَ فِي بَعْضِ اَلطَّرِيقِ فَقَالَ« يَسْتَقْبِلُ اَلْقِبْلَةَ ثُمَّ لْيَقُلْهُ» ثُمَّ قَالَ« إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يَرْغَبَ عَنْ سُنَّةِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَوْ يَدَعَهَا»

Muhammad ibn Isma'il from Al-Fadl ibn Shadhan from Hammad ibn Isa from Hariz from Zurarah, who said: I said to Abu Ja'far, peace be upon him: “A man forgets the qunoot while on his way (after the prayer).” Imam (a.s) said: "He should face the qiblah and then say it." Then Imam (a.s) said: "Indeed, I dislike for a man to turn away from the Sunnah of the Messenger of Allah (swt), may Allah (swt) bless him and his family, or to abandon it (Qunoot)."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْحُسَيْنِ بْنِ عَلِيٍّ اَلْكُوفِيِّ عَنْ أَبِي دَاوُدَ سُلَيْمَانَ بْنِ سُفْيَانَ عَنْ عَمْرِو بْنِ حُرَيْثٍ قَالَ قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« قُلْ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ بَعْدَ اَلتَّشَهُّدِ قَبْلَ أَنْ تَنْهَضَ سُبْحَانَ اَللَّهِ سُبْحَانَ اَللَّهِ سَبْعَ مَرَّاتٍ»

Muhammad ibn Ali ibn Mahbub from Al-Husayn ibn Ali Al-Kufi from Abu Dawud Sulayman ibn Sufyan from Amr ibn Hurayth, who said: Abu Abdillah (a.s), said to me: "Say in the first two rak‘ahs, after the tashahhud and before you rise, Subhan Allah (swt), Subhan Allah (swt) seven times."

أَحْمَدُ بْنُ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ نَسِيَ اَلرَّجُلُ اَلْقُنُوتَ فِي شَيْءٍ مِنَ اَلصَّلاَةِ حَتَّى يَرْكَعَ فَقَدْ جَازَتْ صَلاَتُهُ وَ لَيْسَ عَلَيْهِ شَيْءٌ وَ لَيْسَ لَهُ أَنْ يَدَعَهُ مُتَعَمِّداً»

Ahmad ibn Al-Hasan from Amr ibn Sa'id from Musaddiq ibn Sadaqah from Ammar Al-Sabati: Abu Abdillah (a.s) said: "If a man forgets the qunoot in any part of the prayer until he bows, his prayer is still valid and there is nothing upon him, but it is not permissible for him to deliberately abandon it."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ قَالَ: كَتَبْتُ إِلَى اَلْفَقِيهِ عَلَيْهِ اَلسَّلاَمُ أَسْأَلُهُ عَنِ اَلْقُنُوتِ فَكَتَبَ إِلَيَّ« إِذَا كَانَتْ ضَرُورَةٌ شَدِيدَةٌ فَلاَ تَرْفَعِ اَلْيَدَيْنِ وَ قُلْ ثَلاَثَ مَرَّاتٍ« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ»

Muhammad ibn Ali ibn Mahbub from Ali ibn Muhammad ibn Sulayman, who said: I wrote to the Al Faqih (Jurist), peace be upon him, asking Imam (a.s) about the qunoot. He (a.s) wrote back to me: "If there is a severe necessity, then do not raise your hands, and say three times: ‘Bismillah Hir Rahman Nir Rahim.’"

سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْوَلِيدِ اَلْخَزَّازِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَدْخُلُ فِي اَلرَّكْعَةِ اَلْأَخِيرَةِ مِنَ اَلْغَدَاةِ مَعَ اَلْإِمَامِ فَيَقْنُتُ اَلْإِمَامُ أَ يَقْنُتُ مَعَهُ قَالَ« نَعَمْ وَ يُجْزِيهِ مِنَ اَلْقُنُوتِ لِنَفْسِهِ»

Sa'd from Muhammad ibn Al-Walid Al-Khazzaz from Aban ibn Uthman from Abdurrahman ibn Abi Abdillah: Abu Abdillah (a.s) (was asked) regarding a man who joins the last rak'ah of the Fajr prayer with the imam (of prayer), and the imam performs qunoot, should he perform qunoot with him? Imam (a.s) said: "Yes, and it suffices him for the qunoot for himself."

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ اَلْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَخَافُ أَنْ أَقْنُتَ وَ خَلْفِي مُخَالِفُونَ فَقَالَ« رَفْعُكَ يَدَيْكَ يُجْزِي» يَعْنِي رَفْعَهُمَا كَأَنَّكَ تَرْكَعُ

From him, from Muhammad ibn Al-Husayn from Ali ibn Asbat from Al-Hakam ibn Miskin from Ammar Al-Sabati, who said: I said to Abu Abdillah (a.s): “I fear to perform qunoot while there are opponents (non-followers) behind me”. Imam (a.s) said: "Raising your hands suffices," meaning raising them as if you are bowing.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلتَّشَهُّدُ فِي اَلنَّافِلَةِ بَعْضُ تَشَهُّدِ اَلْفَرِيضَةِ»

Ahmad ibn Muhammad from his father from Abdullah ibn Al-Mughira from Abdullah ibn Bukayr: Abu Abdillah (a.s) said: "The tashahhud in the supererogatory prayer is part of the tashahhud of the obligatory prayer."

عَنْهُ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ مُيَسِّرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« شَيْئَانِ يُفْسِدُ اَلنَّاسُ بِهِمَا صَلاَتَهُمْ قَوْلُ اَلرَّجُلِ تَبَارَكَ اِسْمُكَ وَ تَعَالَى جَدُّكَ وَ لاَ إِلَهَ غَيْرُكَ وَ إِنَّمَا هُوَ شَيْءٌ قَالَتْهُ اَلْجِنُّ بِجَهَالَةٍ فَحَكَى اَللَّهُ عَزَّ وَ جَلَّ عَنْهُمْ وَ قَوْلُ اَلرَّجُلِ اَلسَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اَللَّهِ اَلصَّالِحِينَ»

From him, from Ibn Abi Nasr from Tha'labah ibn Maymun from Muyassar: Abu Ja'far, peace be upon him, said: "Two things by which people corrupt their prayer are: a man saying ‘Tabarakasmuka wa ta'ala jadduka wa la ilaha ghayruka’ (Blessed is Your (azj) Name, exalted is Your (azj) Majesty, and there is no god besides You (azj)), And this is something the jinn said out of ignorance, and Allah (swt), Mighty and Majestic, related it from them, and a man saying ‘As-salamu 'alayna wa 'ala 'ibadillah as-salihin’ (Peace be upon us and upon the righteous servants of Allah (swt))."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ أَبِي شُعَيْبٍ عَنْ أَبِي جَمِيلَةَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ عَبْدِ اَللَّهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَا مَعْنَى قَوْلِ اَلرَّجُلِ اَلتَّحِيَّاتُ لِلَّهِ قَالَ« اَلْمُلْكُ لِلَّهِ»

Muhammad ibn Ali ibn Mahbub by Al-Abbas by Abu Shu'ayb by Abu Jamilah by Abdurrahman ibn Abdullah: I said to Abu Abdillah (a.s): “What is the meaning of a man's saying At-tahiyyatu lillah (greetings are for Allah (swt))?” Imam (a.s) said: "It means sovereignty belongs to Allah (swt)."

عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ يَعْقُوبَ اَلْهَاشِمِيِّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَبِي كَهْمَسٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ إِذَا جَلَسْتُ فِيهِمَا لِلتَّشَهُّدِ فَقُلْتُ وَ أَنَا جَالِسٌ اَلسَّلاَمُ عَلَيْكَ أَيُّهَا اَلنَّبِيُّ وَ رَحْمَةُ اَللَّهِ وَ بَرَكَاتُهُ اِنْصِرَافاً هُوَ قَالَ« لاَ وَ لَكِنْ إِذَا قُلْتَ اَلسَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اَللَّهِ اَلصَّالِحِينَ فَهُوَ اَلاِنْصِرَافُ»

From him, from Ahmad ibn Al-Hasan ibn Ali ibn Faddal from Ali ibn Ya'qub Al-Hashimi from Marwan ibn Muslim from Abu Kahmas from Abu Abdillah (a.s), who said: I asked Imam (a.s) about the first two rak'ahs, when I sit for the tashahhud and while sitting I say, ‘Peace be upon you, O Prophet (saws), and the mercy of Allah (swt) and His blessings’, is that considered the dismissal (end of prayer)?” Imam (a.s) said: "No, but when you say, ‘Peace be upon us and upon the righteous servants of Allah (swt)’, that is the dismissal (end of prayer)."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «كُلُّمَا ذَكَرْتَ اَللَّهَ عَزَّ وَ جَلَّ بِهِ وَ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَهُوَ مِنَ اَلصَّلاَةِ وَ إِنْ قُلْتَ اَلسَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اَللَّهِ اَلصَّالِحِينَ فَقَدِ اِنْصَرَفْتَ»

Al-Husayn ibn Sa'id from Fadalah ibn Ayyub from Al-Husayn ibn Uthman from Al-Halabi, who said: Abu Abdillah (a.s) said: "Everything by which you mention Allah (swt), Mighty and Majestic, and the Prophet (saws), is part of the prayer, and if you say ‘Peace be upon us and upon the righteous servants of Allah (swt)’, then you have concluded (the prayer)."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا اِنْصَرَفْتَ عَنِ اَلصَّلاَةِ فَانْصَرِفْ عَنْ يَمِينِكَ»

Ahmad ibn Muhammad from Uthman ibn Isa from Sama'ah: Abu Abdillah (a.s) said: "When you conclude the prayer, then turn to your right side."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنِ اَلنُّعْمَانِ بْنِ عَبْدِ اَلسَّلاَمِ عَنْ أَبِي حَنِيفَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْبُكَاءِ فِي اَلصَّلاَةِ أَ يَقْطَعُ اَلصَّلاَةَ قَالَ« إِنْ بَكَى لِذِكْرِ جَنَّةٍ أَوْ نَارٍ فَذَلِكَ هُوَ أَفْضَلُ اَلْأَعْمَالِ فِي اَلصَّلاَةِ وَ إِنْ كَانَ ذَكَرَ مَيِّتاً لَهُ فَصَلاَتُهُ فَاسِدَةٌ»

Muhammad ibn Ali ibn Mahbub from Ali ibn Muhammad from Al-Qasim ibn Muhammad from Sulayman ibn Dawud from Al-Nu'man ibn Abd Al-Salam from Abu Hanifah, who said: I asked Abu Abdillah (a.s), about crying during prayer, does it invalidate the prayer? Imam (a.s) said: "If he cries due to the remembrance of Paradise or Hellfire, then that is the best of deeds in prayer, but if he cries because of remembering a deceased person of his, then his prayer is invalid."

أَحْمَدُ بْنُ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّسْلِيمِ مَا هُوَ فَقَالَ« هُوَ إِذْنٌ»

Ahmad ibn Al-Hasan from Amr ibn Sa'id from Musaddiq ibn Sadaqah from Ammar ibn Musa Al-Sabati, who said: I asked Abu Abdillah (a.s), about the taslim, what is it? Imam (a.s) said: "It is permission (to end the prayer)."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: رَأَيْتُ إِخْوَتِي مُوسَى وَ إِسْحَاقَ وَ مُحَمَّداً بَنِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يُسَلِّمُونَ فِي اَلصَّلاَةِ عَنِ اَلْيَمِينِ وَ اَلشِّمَالِ« اَلسَّلاَمُ عَلَيْكُمْ وَ رَحْمَةُ اَللَّهِ اَلسَّلاَمُ عَلَيْكُمْ وَ رَحْمَةُ اَللَّهِ»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Ahmad from Al-Amraki from Ali ibn Ja'far, peace be upon him, who said: I saw my brothers (Imam) Musa (a.s), Ishaq, and Muhammad, the sons of Ja'far, peace be upon him, giving taslim (salutation) in prayer to the right and to the left, saying: "Peace be upon you and the mercy of Allah (swt), peace be upon you and the mercy of Allah (swt)."

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ اِبْنِ أُذَيْنَةَ عَنِ اَلْفُضَيْلِ وَ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا فَرَغَ رَجُلٌ مِنَ اَلشَّهَادَتَيْنِ فَقَدْ مَضَتْ صَلاَتُهُ فَإِنْ كَانَ مُسْتَعْجِلاً فِي أَمْرٍ يَخَافُ أَنْ يَفُوتَهُ فَسَلَّمَ وَ اِنْصَرَفَ أَجْزَأَهُ»

From him, from Ya'qub ibn Yazid from Ibn Abi Umayr from Umar ibn Udhaynah from Al-Fudayl, Zurarah, and Muhammad ibn Muslim: Abu Ja'far, peace be upon him, said: "When a man completes the two testimonies (shahadatayn), his prayer is complete. So if he is in a hurry for something he fears may be missed, and he says the taslim and departs, it suffices him."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَكُونُ خَلْفَ اَلْإِمَامِ فَيُطِيلُ اَلْإِمَامُ اَلتَّشَهُّدَ قَالَ« يُسَلِّمُ مَنْ خَلْفَهُ وَ يَمْضِي فِي حَاجَتِهِ إِنْ أَحَبَّ»

Ahmad ibn Muhammad from Ibn Abi Umayr from Hammad from Al-Halabi: Abu Abdillah (a.s) (was asked) regarding a man who is behind the imam (of prayer) and the imam (of prayer) prolongs the tashahhud. Imam (a.s) said: "Those behind him may say the taslim and proceed to their needs if they wish."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يُحْدِثُ بَعْدَمَا يَرْفَعُ رَأْسَهُ مِنَ اَلسُّجُودِ اَلْأَخِيرِ فَقَالَ« تَمَّتْ صَلاَتُهُ وَ إِنَّمَا اَلتَّشَهُّدُ سُنَّةٌ فِي اَلصَّلاَةِ فَيَتَوَضَّأُ وَ يَجْلِسُ مَكَانَهُ أَوْ مَكَاناً نَظِيفاً فَيَتَشَهَّدُ»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Safwan from Abdullah ibn Bukayr from Zurarah who said: I said to Abu Abdillah (a.s), peace be upon him: “A man experiences a hadath (minor ritual impurity) after he raises his head from the final prostration.” Imam (a.s) said: "His prayer is complete, and indeed the tashahhud is a sunnah within the prayer, so he should perform ablution and sit in his place or in a clean place and then recite the tashahhud."

قال محمد بن الحسن يحتمل أن يكون إنما سأل عمن أحدث بعد الشهادتين وإن لم يستوف باقي تشهده فلاجل ذلك قال تمت صلاته ولو كان قبل ذلك لكان يجب عليه اعادة الصلاة على ما بيناه وأما قوله وإنما التشهد سنة معناه ما زاد على الشهادتين على ما بيناه فيما مضى ويكون ما أمره به من اعادته بعد أن يتوضأ محمولا على الاستحباب فأما ما رواه

Muhammad ibn Al-Hasan said: “It is possible that the question was regarding one who experiences a hadath after the two testimonies, even if he did not complete the rest of his tashahhud, and for that reason he said: His prayer is complete. And if it had been before that, it would have been obligatory upon him to repeat the prayer, as we have explained. As for his statement: "And indeed the tashahhud is a sunnah," its meaning is what is beyond the two testimonies, as we have explained previously, and what he commanded him to do, to repeat it after performing ablution, is to be understood as recommended.” As for what he narrated:

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُحْدِثُ بَعْدَ أَنْ يَرْفَعَ رَأْسَهُ فِي اَلسَّجْدَةِ اَلْأَخِيرَةِ وَ قَبْلَ أَنْ يَتَشَهَّدَ قَالَ« يَنْصَرِفُ فَيَتَوَضَّأُ فَإِنْ شَاءَ رَجَعَ إِلَى اَلْمَسْجِدِ وَ إِنْ شَاءَ فَفِي بَيْتِهِ وَ إِنْ شَاءَ حَيْثُ شَاءَ قَعَدَ فَتَشَهَّدَ ثُمَّ يُسَلِّمُ وَ إِنْ كَانَ اَلْحَدَثُ بَعْدَ اَلشَّهَادَتَيْنِ فَقَدْ مَضَتْ صَلاَتُهُ»

Sa'd from Abu Ja'far from his father from Muhammad ibn Isa and Al-Husayn ibn Sa'id and Muhammad ibn Abi Umayr from Umar ibn Udhaynah from Zurarah: Abu Ja'far, peace be upon him, (was asked) regarding a man who experiences a hadath after he raises his head from the final prostration and before he recites the tashahhud. Imam (a.s) said: "He should leave, perform ablution, and if he wishes, he may return to the mosque, and if he wishes, then in his house, and if he wishes, wherever he wishes, he may sit and recite the tashahhud and then offer the taslim. And if the hadath occurs after the two testimonies, then his prayer has been completed."

فالوجه في هذا الخبر ان نحمله على من دخل في صلاته بتيمم ثم أحدث ناسيا قبل الشهادتين فانه يتوضأ إذا كان قد وجد الماء ويتمم الصلاة بالشهادتين وليس عليه اعادتها كما أن عليه اتمامها لو أحدث قبل ذلك على ما بيناه في كتاب الطهارة

The interpretation of this narration is that we carry it upon the one who entered his prayer with tayammum and then experienced a hadath forgetfully before the two testimonies; in that case, he should perform ablution if he has found water and complete the prayer with the two testimonies, and it is not obligatory upon him to repeat it, just as it is obligatory upon him to complete it if he experiences a hadath before that, as we have explained in the Book of Purity.

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُوسَى بْنِ اَلْحَسَنِ عَنِ اَلسِّنْدِيِّ بْنِ مُحَمَّدٍ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَأْخُذُهُ اَلرُّعَافُ أَوِ اَلْقَيْءُ فِي اَلصَّلاَةِ كَيْفَ يَصْنَعُ قَالَ« يَنْفَتِلُ فَيَغْسِلُ أَنْفَهُ وَ يَعُودُ فِي اَلصَّلاَةِ فَإِنْ تَكَلَّمَ فَلْيُعِدِ اَلصَّلاَةَ»

Sa'd ibn Abdullah from Musa ibn Al-Hasan from Al-Sindi ibn Muhammad from Al-Ala' ibn Razin from Muhammad ibn Muslim from Abu Ja'far, peace be upon him, who said: I asked Imam (a.s) about a man who is overtaken by nosebleed or vomiting during the prayer; what should he do? Imam (a.s) said: "He should leave, wash his nose, and return to the prayer, and if he speaks, then he must repeat the prayer."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ خَالِدٍ 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:« إِنْ نَسِيَ اَلرَّجُلُ اَلتَّشَهُّدَ فِي اَلصَّلاَةِ فَذَكَرَ أَنَّهُ قَالَ بِسْمِ اَللَّهِ فَقَطْ فَقَدْ جَازَتْ صَلاَتُهُ وَ إِنْ لَمْ يَذْكُرْ شَيْئاً مِنَ اَلتَّشَهُّدِ أَعَادَ اَلصَّلاَةَ»

Muhammad ibn Ali ibn Mahbub from Ali ibn Khalid from Ahmad ibn Al-Hasan ibn Ali ibn Faddal from Amr ibn Sa'id from Musaddiq ibn Sadaqah from Ammar ibn Musa Al-Sabati: Abu Abdillah (a.s), peace be upon him, said: "If a man forgets the tashahhud in the prayer and remembers that he only said 'In the name of Allah (swt),' then his prayer is valid. But if he does not remember anything from the tashahhud, he must repeat the prayer."

قال محمد بن الحسن الوجه في هذا الخبر انه إذا ذكر انه قال بسم الله فقد تمت صلاته ويتمم الشهادتين على جهة القضاء ولا يعيد الصلاة وإذا لم يذكر شيئا من التشهد اعاد الصلاة إذا كان تركه له متعمدا وليس في الخبر أنه إذا لم يذكره ناسيا أو متعمدا ولو تركه ناسيا ثم ذكر كان يجب عليه قضاء التشهد على ما بيناه

Muhammad ibn Al-Hasan said: “The interpretation of this narration is that if he remembers that he said: " Bismillah," then his prayer is complete, and he should complete the two testimonies in the manner of fulfillment and does not repeat the prayer. And if he does not remember anything from the tashahhud, he must repeat the prayer if he left it intentionally. And there is nothing in the narration indicating whether he left it forgetfully or intentionally. But if he left it forgetfully and then remembered, it would be obligatory upon him to fulfill the tashahhud as we have explained.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْكُوفِيِّ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي اَلْمَكْتُوبَةَ فَتَنْقَضِي صَلاَتُهُ وَ يَتَشَهَّدُ ثُمَّ يَنَامُ قَبْلَ أَنْ يُسَلِّمَ قَالَ« قَدْ تَمَّتْ صَلاَتُهُ وَ إِنْ كَانَ رُعَافاً غَسَلَهُ ثُمَّ رَجَعَ فَسَلَّمَ»

Muhammad ibn Ali ibn Mahbub from Al-Hasan ibn Ali Al-Kufi from Al-Hasan ibn Ali ibn Faddal from Ghalib ibn Uthman from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam (a.s) about a man who performs the obligatory prayer, and his prayer concludes and he recites the tashahhud, then he falls asleep before offering the taslim. Imam (a.s) said: "His prayer is complete, and if it was a nosebleed, he should wash it and then return and offer the taslim."

أحمد بن محمد عن ابن أبي عمير عن سعد بن بكر عن حبيب الخثعمي عن أبي جعفر عليه السلام قال سمعته يقول إذا جلس الرجل للتشهد فحمد الله أجزأه

Ahmad ibn Muhammad from Ibn Abi Umayr from Sa'd ibn Bakr from Habib Al-Khath'ami from Abu Ja'far, peace be upon him, who said: I heard Imam (a.s) say: “When a man sits for the tashahhud and praises Allah (swt), it suffices him.”

قال محمد بن الحسن الوجه في هذا الخبر التقية لانه مذهب العامة ونحن قد بينا وجوب الشهادتين والصلاة على محمد وآله

Muhammad ibn Al-Hasan said: “The interpretation of this narration is that it is due to taqiyyah, because it is the doctrine of the general public, and we have already explained the obligation of the two testimonies and the sending of blessings upon Muhammad (saws) and his family (a.s).”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي ثُمَّ يَجْلِسُ فَيُحْدِثُ قَبْلَ أَنْ يُسَلِّمَ قَالَ« قَدْ تَمَّتْ صَلاَتُهُ وَ إِنْ كَانَ مَعَ إِمَامٍ فَوَجَدَ فِي بَطْنِهِ أَذًى فَسَلَّمَ فِي نَفْسِهِ وَ قَامَ فَقَدْ تَمَّتْ صَلاَتُهُ»

Al-Husayn ibn Sa'id from Fadalah from Aban ibn Uthman from Zurarah from Abu Ja'far, peace be upon him, who said: I asked Imam (a.s) about a man who is praying, then sits and experiences a hadath before offering the taslim. Imam (a.s) said: "His prayer is complete, and if he is praying with an imam (of prayer) and he feels discomfort in his stomach and offers the taslim to himself and stands up, then his prayer is complete."

قال محمد بن الحسن هذا الخبر يدل على ان التسليم ليس بفرض لانه لو كان فرضا لكان يجب عليه اعادة الصلاة فأما ما رواه

Muhammad ibn Al-Hasan said: “This narration indicates that the taslim is not an obligation, because if it were an obligation, it would be necessary for him to repeat the prayer.” As for what he narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: فِي رَجُلٍ صَلَّى اَلصُّبْحَ فَلَمَّا جَلَسَ فِي اَلرَّكْعَتَيْنِ قَبْلَ أَنْ يَتَشَهَّدَ رَعَفَ قَالَ« فَلْيَخْرُجْ فَلْيَغْسِلْ أَنْفَهُ ثُمَّ لْيَرْجِعْ فَلْيُتِمَّ صَلاَتَهُ فَإِنَّ آخِرَ اَلصَّلاَةِ اَلتَّسْلِيمُ»

Al-Husayn ibn Sa'id from Uthman ibn Isa from Sama'ah from Abu Basir who said: I heard Abu Abdillah (a.s), peace be upon him, say regarding a man who prayed the morning prayer, and when he sat in the two units before reciting the tashahhud, he experienced a nosebleed. Imam (a.s) said: "He should leave, wash his nose, then return and complete his prayer, for the end of the prayer is the taslim."

قوله عليه السلام آخر الصلاة التسليم محمول على الافضل واما اتمام الصلاة فلا بد منه لان من اتمامها الاتيان بالشهادتين على ما بيناه

His statement, peace be upon him, "the end of the prayer is the taslim," is to be understood as referring to what is preferable. As for the completion of the prayer, it is necessary, because part of completing it is the recitation of the two testimonies, as we have explained.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ أَبِي دَاوُدَ اَلْمُسْتَرِقِّ عَنْ هِشَامٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أَخْرُجُ فِي اَلْحَاجَةِ وَ أُحِبُّ أَنْ أَكُونَ مُعَقِّباً فَقَالَ« إِنْ كُنْتَ عَلَى وُضُوءٍ فَأَنْتَ مُعَقِّبٌ»

Ahmad ibn Muhammad from Al-Abbas from Ali ibn Mahziyar from Abu Dawud Al-Mustariq from Hisham who said: I said to Abu Abdillah (a.s), peace be upon him: “I go out for a need, and I like to be among those who perform ta'qib (post-prayer supplication).” Imam (a.s) said: "If you are in a state of ablution, then you are among those who perform ta'qib."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ قَالَ: أَرْسَلَ إِلَيَّ أَبُو اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ فِي حَاجَةٍ فَدَخَلْتُ عَلَيْهِ فَقَالَ« اِنْصَرِفْ فَإِذَا كَانَ غَداً فَتَعَالَ وَلاَ تَجِئْ إِلاَّ بَعْدَ طُلُوعِ اَلشَّمْسِ فَإِنِّي أَنَامُ إِذَا صَلَّيْتُ اَلْفَجْرَ»

Muhammad ibn Ali ibn Mahbub from Musa ibn Umar from Mu'ammar ibn Khallad who said: Abu Al-Hasan Al-Ridha, peace be upon him, sent for me regarding a need, so I entered upon Imam (a.s). Imam (a.s) said: "Leave, and when tomorrow comes, then come, but do not come except after the sun has risen, for I sleep after I have prayed the Fajr prayer."

قال محمد بن الحسن هذه الرواية وردت رخصة والافضل ان لا ينام الانسان بعد الفجر الى طلوع الشمس ويجوز أن يكون عليه السلام إنما نام لعذر كان به

Muhammad ibn Al-Hasan said: “This narration has been reported as a concession, and it is preferable that a person does not sleep after the Fajr prayer until the rising of the sun, and it is permissible that Imam (a.s), peace be upon him, only slept due to an excuse that He (a.s) had.

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« مَنْ صَلَّى فَجَلَسَ فِي مُصَلاَّهُ إِلَى طُلُوعِ اَلشَّمْسِ كَانَ لَهُ سِتْراً مِنَ اَلنَّارِ»

Muhammad ibn Ali ibn Mahbub from Ahmad from his father from Abdullah ibn Al-Mughira from Al-Sakuni from Abu Abdillah (a.s), peace be upon him, from his father (a.s): (Imam) Al-Hasan ibn Ali (a.s), peace be upon him, said: "Whoever prays and sits in his prayer place until the rising of the sun, there will be for him a covering from the Fire."

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلَهُ رَجُلٌ وَ أَنَا أَسْمَعُ فَقَالَ إِنِّي أُصَلِّي اَلْفَجْرَ ثُمَّ أَذْكُرُ اَللَّهَ بِكُلِّ مَا أُرِيدُ أَنْ أَذْكُرَهُ مِمَّا يَجِبُ عَلَيَّ فَأُرِيدُ أَنْ أَضَعَ جَنْبِي فَأَنَامَ قَبْلَ طُلُوعِ اَلشَّمْسِ فَأَكْرَهُ ذَلِكَ فَقَالَ« وَ لِمَ» قَالَ أَكْرَهُ أَنْ تَطْلُعَ اَلشَّمْسُ مِنْ غَيْرِ مَطْلَعِهَا قَالَ «لَيْسَ بِذَلِكَ خَفَاءٌ اُنْظُرْ مِنْ حَيْثُ يَطْلُعُ اَلْفَجْرُ فَمِنْ ثَمَّ تَطْلُعُ اَلشَّمْسُ وَ لَيْسَ عَلَيْكَ مِنْ حَرَجٍ أَنْ تَنَامَ إِذَا كُنْتَ قَدْ ذَكَرْتَ اَللَّهَ عَزَّ وَ جَلَّ»

From him from Muhammad ibn Al-Husayn from Abdur-Rahman ibn Abi Hashim from Salim ibn Abi Khadijah from Abu Abdillah (a.s), peace be upon him, who said: A man asked Imam (a.s) while I was listening, and said: “I pray the Fajr prayer, then I engage in the remembrance of Allah (swt) with all that I wish to remember of what is obligatory upon me, then I desire to lay down my side and sleep before the rising of the sun, but I dislike that.” Imam (a.s) said: "And why?" (the man) said: “I dislike that the sun should rise from other than its usual place.” Imam (a.s) said: "There is no ambiguity in that. Look from where the Fajr rises, for from there the sun rises, and there is no harm upon you to sleep if you have already engaged in the remembrance of Allah (swt), Mighty and Majestic."

محمد بن علي بن محبوب عن محمد بن الحسين عن محمد ابن سنان عن عمار بن مروان عن المنخل بن جميل عن جابر عن أبي جعفر عليه السلام قال إذا انحرفت عن صلاة مكتوبة فلا تنحرف إلا بانصراف لعن بني امية

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Muhammad ibn Sinan from Ammar ibn Marwan from Al-Munakhkhal ibn Jamil from Jabir: Abu Ja'far, peace be upon him, said: “When you turn away from an obligatory prayer, do not turn away except with a supplication for the curse upon the sons of Umayyah.”

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنِ اَلْحُسَيْنِ بْنِ ثُوَيْرٍ وَ أَبِي سَلَمَةَ اَلسَّرَّاجِ قَالاَ: سَمِعْنَا أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ هُوَ يَلْعَنُ فِي دُبُرِ كُلِّ مَكْتُوبَةٍ أَرْبَعَةً مِنَ اَلرِّجَالِ وَ أَرْبَعاً مِنَ اَلنِّسَاءِ اَلتَّيْمِيَّ وَ اَلْعَدَوِيَّ وَ فُعْلاَنَ وَ مُعَاوِيَةَ وَ يُسَمِّيهِمْ وَ فُلاَنَةَ وَ فُلاَنَةَ« وَ هِنْدَ وَ أُمَّ اَلْحَكَمِ أُخْتَ مُعَاوِيَةَ»

Muhammad ibn Yahya from Muhammad ibn Al-Husayn from Muhammad ibn Isma'il ibn Bazi' from Al-Husayn ibn Thuwair and Abu Salamah Al-Sarraj who said: We heard Abu Abdillah (a.s), peace be upon him, while Imam (a.s) was cursing after every obligatory prayer four men and four women; the Taymi, the Adawi, so-and-so, and Mu'awiyah. And Imam (a.s) would name them, and so-and-so and so-and-so and Hind and Umm Al-Hakam, the sister of Mu'awiyah.” (The Four Men: al-Taymi; Abu Bakr ibn Abi Quhafa from Banu Taym of Quraysh, al-Adawi; Umar ibn al-Khattab from the Banu ‘Adi clan, ‘so-and-so’; Uthman ibn ‘Affan & Mu‘awiyah ibn Abi Sufyan of Banu Umayyah. The Four Women: ‘so-and-so and so-and-so’; Aisha bint Abi Bakr and Hafsa bint Umar, Hind bint ‘Utbah; mother of Mu’awiyah and wife of Abu Sufyan, Umm al-Hakam bint Abi Sufyan; the sister of Mu’awiyah)

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا اِنْصَرَفَ اَلْإِمَامُ فَلاَ يُصَلِّي فِي مَقَامِهِ رَكْعَتَيْنِ حَتَّى يَنْحَرِفَ عَنْ مَقَامِهِ ذَلِكَ»

Ahmad ibn Muhammad from Al-Husayn ibn Sa'id from Al-Nadr ibn Suwayd from Hisham ibn Salim from Sulayman ibn Khalid who said: Abu Abdillah (a.s), peace be upon him, said: "When the imam (of prayer) finishes the prayer, he should not perform two units of prayer in his place until he moves away from his position."

أَحْمَدُ بْنُ أَبِي عَبْدِ اَللَّهِ عَنِ اَلْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ اَلْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا فَرَغَ أَحَدُكُمْ مِنَ اَلصَّلاَةِ فَلْيَرْفَعْ يَدَيْهِ إِلَى اَلسَّمَاءِ وَ لْيَنْصَبْ فِي اَلدُّعَاءِ» فَقَالَ اِبْنُ سَبَإٍ يَا أَمِيرَ اَلْمُؤْمِنِينَ أَ لَيْسَ اَللَّهُ فِي كُلِّ مَكَانٍ فَقَالَ« بَلَى» قَالَ فَلِمَ يَرْفَعُ يَدَيْهِ إِلَى اَلسَّمَاءِ قَالَ« أَ مَا تَقْرَأُ فِي اَلْقُرْآنِ« وَ فِي اَلسَّمٰاءِ رِزْقُكُمْ وَ مٰا تُوعَدُونَ» فَمِنْ أَيْنَ يُطْلَبُ اَلرِّزْقُ إِلاَّ مِنْ مَوْضِعِهِ وَ مَوْضِعُ اَلرِّزْقِ وَ مَا وَعَدَ اَللَّهُ اَلسَّمَاءُ»

Ahmad ibn Abi Abdullah from Al-Qasim ibn Yahya from his grandfather Al-Hasan ibn Rashid from Abu Basir from Abu Abdillah (a.s), peace be upon him, from his forefathers (a.s), peace be upon them: The Commander of the Faithful (Imam Ali Ibn Abi Talib (a.s)), peace be upon him, said: "When one of you finishes the prayer, let him raise his hands toward the sky and devote himself to supplication." Ibn Saba said: “O Commander of the Faithful, is not Allah (swt) in every place?” Imam (a.s) said: "Yes." He asked: “Then why does he raise his hands toward the sky?” Imam (a.s) said: "Do you not read in the Qur'an: 'And in the heaven is your sustenance and that which you are promised'? (Surah Dhariyat 51:22) So from where is sustenance sought except from its place? And the place of sustenance and what Allah (swt) has promised is the heaven."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَجْعَلُ اَلْعَنَزَةَ بَيْنَ يَدَيْهِ إِذَا صَلَّى»

Ahmad ibn Muhammad from Al-Hasan ibn Mahbub from Mu'awiyah ibn Wahb: Abu Abdillah (a.s), peace be upon him, said: "The Messenger of Allah (swt), may Allah (swt) bless him and his family, used to place the spear in front of him when he prayed."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ قَالَ:« كَانَ طُولُ رَحْلِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ذِرَاعاً وَ كَانَ إِذَا صَلَّى وَضَعَهُ بَيْنَ يَدَيْهِ يَسْتَتِرُ بِهِ مِمَّنْ يَمُرُّ بَيْنَ يَدَيْهِ»

Al-Husayn ibn Sa'id from Ibn Sinan from Ibn Muskan from Abu Basir: Abu Abdillah (a.s), peace be upon him, said: "The length of the saddle of the Messenger of Allah (swt), may Allah (swt) bless him and his family, was one cubit, and when He (saws) prayed, He (saws) would place it in front of Him and shield himself with it from those who would pass in front of Him (saws)."

قال محمد بن الحسن هذه الاخبار محمولة على الاستحباب لا ان من لم يفعله فسدت صلاته والذي يدل على ذلك رواه

Muhammad ibn Al-Hasan said: “These narrations are to be understood as recommending the act, not that whoever does not do it, his prayer is invalid.” What indicates this is what has been narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ اِبْنِ مُسْكَانَ عَنِ اِبْنِ أَبِي يَعْفُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ هَلْ يَقْطَعُ صَلاَتَهُ شَيْءٌ مِمَّا يَمُرُّ بِهِ فَقَالَ« لاَ يَقْطَعُ صَلاَةَ اَلْمُسْلِمِ شَيْءٌ وَ لَكِنِ اِدْرَءُوا مَا اِسْتَطَعْتُمْ»

Ahmad ibn Muhammad from Uthman ibn Isa from Ibn Muskan from Ibn Abi Ya'fur who said: I asked Abu Abdillah (a.s), peace be upon him, about a man, does anything that passes in front of him break his prayer? Imam (a.s) said: "Nothing breaks the prayer of a Muslim, but repel as much as you are able."

وَ رَوَى اِبْنُ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يَقْطَعُ اَلصَّلاَةَ شَيْءٌ كَلْبٌ وَ لاَ حِمَارٌ وَ لاَ اِمْرَأَةٌ وَ لَكِنِ اِسْتَتِرُوا بِشَيْءٍ فَإِنْ كَانَ بَيْنَ يَدَيْكَ قَدْرَ ذِرَاعٍ رَافِعٌ مِنَ اَلْأَرْضِ فَقَدِ اِسْتَتَرْتَ»

And Ibn Muskan narrated from Abu Basir: Abu Abdillah (a.s), peace be upon him, said: "Nothing breaks the prayer, neither a dog, nor a donkey, nor a woman, but seek to shield yourselves with something. If there is in front of you the measure of a cubit raised from the ground, then you have shielded yourself."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ غِيَاثٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَضَعَ قَلَنْسُوَةً وَ صَلَّى إِلَيْهَا»

Ahmad ibn Muhammad from his father from Abdullah ibn Al-Mughira from Ghiyath: Abu Abdillah (a.s), peace be upon him, said: "The Prophet (saws), may Allah (swt) bless him and his family, placed a cap (qalansuwah) and prayed facing it."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ سُفْيَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ كَانَ يُصَلِّي ذَاتَ يَوْمٍ إِذْ مَرَّ رَجُلٌ قُدَّامَهُ وَ اِبْنُهُ مُوسَى عَلَيْهِ اَلسَّلاَمُ جَالِسٌ فَلَمَّا اِنْصَرَفَ قَالَ لَهُ اِبْنُهُ «يَا أَبَتِ مَا رَأَيْتَ اَلرَّجُلَ مَرَّ قُدَّامَكَ» فَقَالَ« يَا بُنَيَّ إِنَّ اَلَّذِي أُصَلِّي لَهُ أَقْرَبُ إِلَيَّ مِنَ اَلَّذِي مَرَّ قُدَّامِي»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Amr ibn Khalid from Sufyan ibn Khalid from Abu Abdillah (a.s), peace be upon him: Imam (a.s) was praying one day when a man passed in front of him while his son (Imam) Musa (a.s), peace be upon him, was sitting. When (Imam al-Sadiq (a.s)) finished, his son (Imam al-Kadhim (a.s)) said: "O my father, did you not see the man who passed in front of you?" Imam (a.s) said: "O my son, the One (azj) for whom I was praying is closer to me than the one who passed in front of me."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ أَ يَقْطَعُ صَلاَتَهُ شَيْءٌ مِمَّا يَمُرُّ بِهِ بَيْنَ يَدَيْهِ فَقَالَ« لاَ يَقْطَعُ صَلاَةَ اَلْمُسْلِمِ شَيْءٌ وَ لَكِنِ اِدْرَأْ مَا اِسْتَطَعْتَ» قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ رَعَفَ وَ لَمْ يَرْقَ رُعَافُهُ حَتَّى دَخَلَ وَقْتُ اَلصَّلاَةِ قَالَ« يَحْشُو أَنْفَهُ بِشَيْءٍ ثُمَّ يُصَلِّي وَ لاَ يُطِيلُ إِنْ خَشِيَ أَنْ يَسْبِقَهُ اَلدَّمُ» قَالَ وَ قَالَ« إِذَا اِلْتَفَتَّ فِي صَلاَةٍ مَكْتُوبَةٍ مِنْ غَيْرِ فَرَاغٍ فَأَعِدِ اَلصَّلاَةَ إِذَا كَانَ اَلاِلْتِفَاتُ فَاحِشاً وَ إِنْ كُنْتَ قَدْ تَشَهَّدْتَ فَلاَ تُعِدْ»

peace be upon him, who said: I asked Imam (a.s) about a man, does anything that passes in front of him cut off his prayer? Imam (a.s) said: "Nothing cuts the prayer of a Muslim, but repel as much as you are able." He (al Halabi) said: “And I asked Imam (a.s) about a man who experiences a nosebleed and the bleeding does not stop until the time of prayer enters.” Imam (a.s) said: "He should stuff his nose with something and then pray, and he should not prolong the prayer if he fears that the blood will precede him." He (al Halabi) said: “And Imam (a.s) said: ‘If you turn away during an obligatory prayer without completing it, then repeat the prayer if the turning was excessive; but if you have already recited the tashahhud, then do not repeat.’"

اَلْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَأْخُذُهُ اَلرُّعَافُ وَ اَلْقَيْءُ فِي اَلصَّلاَةِ كَيْفَ يَصْنَعُ قَالَ« يَنْفَتِلُ فَيَغْسِلُ أَنْفَهُ وَ يَعُودُ فِي صَلاَتِهِ وَ إِنْ تَكَلَّمَ فَلْيُعِدْ صَلاَتَهُ وَ لَيْسَ عَلَيْهِ وُضُوءٌ»

Al-Husayn ibn Muhammad from Abdullah ibn Amir from Ali ibn Mahziyar from Fadalah from Al-Ala' from Muhammad ibn Muslim who said: I asked Abu Ja'far, peace be upon him, about a man who experiences nosebleed and vomiting during the prayer, what should he do? Imam (a.s) said: "He should turn away, wash his nose, and return to his prayer. But if he speaks, then he must repeat his prayer, and he is not required to perform ablution."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْقَهْقَهَةُ لاَ تَنْقُضُ اَلْوُضُوءَ وَ لَكِنْ تَنْقُضُ اَلصَّلاَةَ»

Ali ibn Ibrahim from his father from Ibn Abi Umayr from Jamil ibn Darraj from Zurarah: Abu Abdillah (a.s), peace be upon him, said: "Loud laughter does not invalidate the ablution, but it does invalidate the prayer."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ أَخِيهِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلضَّحِكِ هَلْ يَقْطَعُ اَلصَّلاَةَ قَالَ «أَمَّا اَلتَّبَسُّمُ فَلاَ يَقْطَعُ اَلصَّلاَةَ وَ أَمَّا اَلْقَهْقَهَةُ فَهِيَ تَقْطَعُ اَلصَّلاَةَ»

Al-Husayn ibn Sa'id from Al-Hasan from his brother from Zur'ah from Sama'ah who said: I asked Him about laughter, does it break the prayer? He said: "As for smiling, it does not break the prayer, but as for loud laughter, it does break the prayer."

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصِيبُهُ اَلْغَمْزُ فِي بَطْنِهِ وَ هُوَ يَسْتَطِيعُ أَنْ يَصْبِرَ عَلَيْهِ أَ يُصَلِّي عَلَى تِلْكَ اَلْحَالِ أَوْ لاَ يُصَلِّي قَالَ فَقَالَ «إِنِ اِحْتَمَلَ اَلصَّبْرَ وَ لَمْ يَخَفْ إِعْجَالاً عَنِ اَلصَّلاَةِ فَلْيُصَلِّ وَ لْيَصْبِرْ»

Muhammad ibn Yahya from Muhammad ibn Al-Husayn from Safwan from Abdullah ibn Al-Hajjaj who said: I asked Abu Al-Hasan (a.s), about a man who experiences cramping in his stomach and is able to endure it, should he pray in that condition or not? Imam (a.s) said: "If he can bear the endurance and does not fear being rushed in his prayer, then he should pray and be patient."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي اَلرَّجُلِ يَمَسُّ أَنْفَهُ فِي اَلصَّلاَةِ فَيَرَى دَماً كَيْفَ يَصْنَعُ أَ يَنْصَرِفُ فَقَالَ« إِنْ كَانَ يَابِساً فَلْيَرْمِ بِهِ وَ لاَ بَأْسَ»

Ali ibn Ibrahim from Muhammad ibn Isa from Yunus from Al-Ala' from Muhammad ibn Muslim from one of them (Imams (a.s)), peace be upon them: Imam (a.s) (was asked) regarding a man who touches his nose during the prayer and sees blood, what should he do, should he leave? Imam (a.s) said: "If it is dry, then he should throw it away and there is no harm."

عَلِيٌّ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يُرِيدُ اَلْحَاجَةَ وَ هُوَ فِي اَلصَّلاَةِ فَقَالَ« يُومِئُ بِرَأْسِهِ وَ يُشِيرُ بِيَدِهِ وَ اَلْمَرْأَةُ إِذَا أَرَادَتِ اَلْحَاجَةَ وَ هِيَ تُصَلِّي تُصَفِّقُ بِيَدِهَا» قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ يَتَثَأَّبُ فِي اَلصَّلاَةِ وَ يَتَمَطَّى قَالَ« هُوَ مِنَ اَلشَّيْطَانِ وَ لَنْ يَمْلِكَهُ»

Ali from his father from Ibn Abi Umayr from Hammad from Al-Halabi from Abu Abdillah (a.s): Imam (a.s) was asked about a man who needs something while he is in prayer. Imam (a.s) said: "He should gesture with his head and signal with his hand. And a woman, if she needs something while she is praying, should clap with her hands." He (al Halabi) said: “And I asked Imam (a.s) about a man who yawns and stretches during the prayer”. Imam (a.s) said: "It is from Shaytan, and he will not be able to control it."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ أَبِي اَلْوَلِيدِ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَسَأَلَهُ نَاجِيَةُ أَبُو حَبِيبٍ فَقَالَ لَهُ جَعَلَنِيَ اَللَّهُ فِدَاكَ إِنَّ لِي رَحًى أَطْحَنُ فِيهَا فَرُبَّمَا قُمْتُ فِي سَاعَةٍ مِنَ اَللَّيْلِ فَأَعْرِفُ مِنَ اَلرَّحَى أَنَّ اَلْغُلاَمَ قَدْ نَامَ فَأَضْرِبُ اَلْحَائِطَ لِأُوقِظَهُ فَقَالَ« نَعَمْ أَنْتَ فِي طَاعَةِ اَللَّهِ عَزَّ وَ جَلَّ تَطْلُبُ رِزْقَهُ»

Ahmad ibn Muhammad from Ibn Abi Nasr from Abu Al-Walid who said: I was sitting with Abu Abdillah (a.s), peace be upon him, when Najiyah Abu Habib asked Imam (a.s) and said: “May I be your ransom, I have a mill in which I grind, and sometimes I rise during a part of the night and know from the sound of the mill that the servant has fallen asleep, so I strike the wall to wake him up.” Imam (a.s) said: "Yes, you are in obedience to Allah (swt), Mighty and Majestic, seeking His sustenance."

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «كُلُّمَا كَلَّمْتَ اَللَّهَ بِهِ فِي صَلاَةِ اَلْفَرِيضَةِ فَلاَ بَأْسَ وَ لَيْسَ بِكَلاَمٍ»

Ali from his father from Hammad ibn Isa from some of his companions: Abu Abdillah (a.s), peace be upon him, said: "Everything with which you speak to Allah (swt) during the obligatory prayer, there is no harm in it, and it is not considered speech (that invalidates the prayer)."

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ سَلَمَةَ عَنْ أَبِي حَفْصٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ:« لاَ يَقْطَعُ اَلصَّلاَةَ اَلرُّعَافُ وَ لاَ اَلدَّمُ وَ لاَ اَلْقَيْءُ فَمَنْ وَجَدَ أَذًى فَلْيَأْخُذْ بِيَدِ رَجُلٍ مِنَ اَلْقَوْمِ مِنَ اَلصَّفِّ فَلْيُقَدِّمْهُ يَعْنِي إِذَا كَانَ إِمَاماً»

Ali ibn Mahziyar from Fadalah from Aban from Salamah from Abu Hafs: Abu Abdillah (a.s), peace be upon him, said that (Imam) Ali (a.s), peace be upon him, used to say: "Nosebleed, blood, and vomiting do not cut off the prayer. So whoever experiences discomfort should take the hand of a man from the people in the row and bring him forward, meaning if he is the imam (of prayer)."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ دَاوُدَ اَلْخَنْدَقِيِّ[اَ لْ خَ نْ دَ قِ يِّ خ ل] عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا قُمْتَ فِي اَلصَّلاَةِ فَاعْلَمْ أَنَّكَ بَيْنَ يَدَيِ اَللَّهِ فَإِنْ كُنْتَ لاَ تَرَاهُ فَاعْلَمْ أَنَّهُ يَرَاكَ فَأَقْبِلْ قِبَلَ صَلاَتِكَ وَ لاَ تَمْتَخِطْ وَ لاَ تَبْزُقْ وَ لاَ تَنْقُضْ أَصَابِعَكَ وَ لاَ تَوَرَّكْ فَإِنَّ قَوْماً قَدْ عُذِّبُوا بِنَقْضِ اَلْأَصَابِعِ وَ اَلتَّوَرُّكِ فِي اَلصَّلاَةِ فَإِذَا رَفَعْتَ رَأْسَكَ مِنَ اَلرُّكُوعِ فَأَقِمْ صُلْبَكَ حَتَّى تَرْجِعَ مَفَاصِلُكَ وَ إِذَا سَجَدْتَ فَافْعَلْ مِثْلَ ذَلِكَ وَ إِذَا كُنْتَ فِي اَلرَّكْعَةِ اَلْأُولَى وَ اَلثَّانِيَةِ فَرَفَعْتَ رَأْسَكَ مِنَ اَلسُّجُودِ فَاسْتَتِمَّ جَالِساً حَتَّى تَرْجِعَ مَفَاصِلُكَ فَإِذَا نَهَضْتَ فَقُلْ بِحَوْلِ اَللَّهِ وَ قُوَّتِهِ أَقُومُ وَ أَقْعُدُ فَإِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ هَكَذَا كَانَ يَفْعَلُ»

Ahmad ibn Muhammad from Ali ibn Al-Hakam from Dawud Al-Khandaqi from Abu Basir who said: Abu Abdillah (a.s), peace be upon him, said: "When you stand for prayer, know that you are before Allah (swt); if you do not see Him (azj), then know that He (azj) sees you. So turn fully toward your prayer and do not blow your nose, nor spit, nor crack your fingers, nor sit in a sprawling manner, for a people were punished for cracking their fingers and sprawling during the prayer. When you raise your head from bowing (ruku'), straighten your back until your joints return to their places. And when you prostrate, do the same. And when you are in the first and second rak'ahs and raise your head from prostration, sit properly until your joints return to their places. When you stand up, say: 'By the power and strength of Allah (swt) I stand and sit,' for indeed (Imam) Ali (a.s), peace be upon him, used to do so."

عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ:« لاَ تُصَلِّ وَ أَنْتَ تَجِدُ شَيْئاً مِنَ اَلْأَخْبَثَيْنِ»

From him from Ali ibn Al-Hakam from Sayf ibn Umayrah from Abu Bakr Al-Hadrami from his father from Abu Abdillah (a.s), peace be upon him, who said: Messenger of Allah (swt), may Allah (swt) bless him and his family, said: "Do not pray while you feel anything from the two impurities."

عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تُجَاوِزْ بِطَرَفِكَ فِي اَلصَّلاَةِ مَوْضِعَ سُجُودِكَ» وَ قَالَ« لاَ يُصَلِّي اَلرَّجُلُ مَحْلُولَ اَلْأَزْرَارِ إِذَا لَمْ يَكُنْ عَلَيْهِ إِزَارٌ»

From him from Muhammad ibn Yahya from Ghiyath ibn Ibrahim from (Imam) Ja'far (a.s) from his father (a.s): (Imam) Ali (a.s), peace be upon him, said: "Do not let your gaze go beyond the place of your prostration during the prayer." And Imam (a.s) said: "A man should not pray with his buttons undone if he is not wearing an izar (waist wrap)."

قال محمد بن الحسن هذا الخبر محمول على الاستحباب والذي يدل على ذلك ما رواه

Muhammad ibn Al-Hasan said: “This narration is to be understood as recommending the act”, and what indicates that is what has been narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ رَجُلٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ اَلنَّاسَ يَقُولُونَ إِنَّ اَلرَّجُلَ إِذَا صَلَّى وَ أَزْرَارُهُ مَحْلُولَةٌ وَ يَدَاهُ دَاخِلَةٌ فِي اَلْقَمِيصِ إِنَّمَا يُصَلِّي عُرْيَاناً قَالَ« لاَ بَأْسَ»

Ahmad ibn Muhammad from Al-Hasan ibn Ali ibn Faddal from a man who said: I said to Abu Abdillah (a.s), peace be upon him: “The people say that if a man prays while his buttons are undone and his hands are inside his shirt, it is as if he is praying naked.” Imam (a.s) said: "There is no harm."

عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ قَالَ سَمِعْتُ عَبْدَ اَلرَّحْمَنِ بْنَ اَلْحَجَّاجِ يَقُولُ: رَأَيْتُ أَبَا عَبْدِ اَلْمَلِكِ اَلْقُمِّيَّ يَسْأَلُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ إِدْخَالِ يَدِهِ فِي اَلثَّوْبِ فِي اَلصَّلاَةِ فِي اَلسُّجُودِ قَالَ« إِنْ شِئْتَ فَعَلْتَ لَيْسَ مِنْ هَذَا أَخَافُ عَلَيْكُمْ»

From him from Ibn Abi Umayr who said: I heard Abdur-Rahman ibn Al-Hajjaj say: I saw Abu Abdul Malik Al-Qummi asking Abu Abdillah (a.s), peace be upon him, about placing one's hand inside the garment during prayer in prostration. Imam (a.s) said: "If you wish, you may do so; it is not from this that I fear for you."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَتَكَلَّمُ فِي صَلاَةِ اَلْفَرِيضَةِ بِكُلِّ شَيْءٍ يُنَاجِي رَبَّهُ قَالَ« نَعَمْ»

Ahmad ibn Muhammad from Ali ibn Mahziyar who said: I asked Abu Ja'far, peace be upon him, about a man who speaks during the obligatory prayer with anything by which he converses with his Lord (azj). Imam (a.s) said: "Yes."

عنه عن بكر بن محمد الازدي عن أبان بن عثمان عن الحلبي قال قلت لابي عبد الله عليه السلام أسمي الائمة عليهم السلام في الصلاة؟ قال اجملهم

From him from Bakr ibn Muhammad Al-Azdi from Aban ibn Uthman from Al-Halabi who said: I said to Abu Abdillah (a.s), peace be upon him: “Should I name the Imams, peace be upon them, individually in the prayer?” Imam (a.s) said: "Mention them collectively."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُوسَى بْنِ اَلْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَسْتَنِدَ إِلَى حَائِطِ اَلْمَسْجِدِ وَ هُوَ يُصَلِّي أَوْ يَضَعَ يَدَهُ عَلَى اَلْحَائِطِ وَ هُوَ قَائِمٌ مِنْ غَيْرِ مَرَضٍ وَ لاَ عِلَّةٍ فَقَالَ« لاَ بَأْسَ» وَعَنِ اَلرَّجُلِ يَكُونُ فِي صَلاَةٍ فَرِيضَةٍ فَيَقُومُ فِي اَلرَّكْعَتَيْنِ اَلْأُولَيَيْنِ هَلْ يَصْلُحُ لَهُ أَنْ يَتَنَاوَلَ جَانِبَ اَلْمَسْجِدِ فَيَنْهَضَ يَسْتَعِينُ بِهِ عَلَى اَلْقِيَامِ مِنْ غَيْرِ ضَعْفٍ وَ لاَ عِلَّةٍ قَالَ« لاَ بَأْسَ بِهِ»

Ahmad ibn Muhammad from Musa ibn Al-Qasim from Ali ibn Ja'far from his brother (Imam) Musa ibn Ja'far (a.s), peace be upon them both, who said: I asked Imam (a.s) about a man, is it permissible for him to lean against the wall of the mosque while praying, or to place his hand on the wall while standing without illness or weakness? Imam (a.s) said: "There is no harm." And I asked Imam (a.s) about a man who is in the obligatory prayer and stands during the first two rak'ahs, is it permissible for him to reach toward the side of the mosque and use it to help himself rise without weakness or illness? Imam (a.s) said: "There is no harm in it."

سَعْدٌ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ اَلْجَهْمِ عَنِ اَلْحُسَيْنِ بْنِ مُوسَى عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتُّكَأَةِ فِي اَلصَّلاَةِ عَلَى اَلْحَائِطِ يَمِيناً وَ شِمَالاً فَقَالَ« لاَ بَأْسَ»

Sa'd from Ahmad ibn Al-Hasan ibn Ali from his father from Al-Husayn ibn Al-Hasan ibn Al-Jahm from Al-Husayn ibn Musa from Sa'id ibn Yasar who said: I asked Abu Abdillah (a.s), peace be upon him, about leaning during the prayer against the wall, whether to the right or the left. Imam (a.s) said: "There is no harm."

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي مُتَوَكِّئاً عَلَى عَصًا أَوْ عَلَى حَائِطٍ فَقَالَ« لاَ بَأْسَ بِالتَّوَكِّي عَلَى عَصًا وَ اَلاِتِّكَاءِ عَلَى اَلْحَائِطِ»

From him from Ahmad ibn Muhammad from Al-Hasan ibn Ali ibn Faddal from Abdullah ibn Bukayr from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam (a.s) about a man who prays leaning on a staff or on a wall. Imam (a.s) said: "There is no harm in leaning on a staff or resting against a wall."

عَنْهُ عَنْ أَحْمَدَ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ رِبَاطٍ عَنْ مُحَمَّدِ بْنِ بَجِيلٍ أَخِي عَلِيِّ بْنِ بَجِيلٍ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي فَمَرَّ بِهِ رَجُلٌ وَ هُوَ بَيْنَ اَلسَّجْدَتَيْنِ فَرَمَاهُ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ بِحَصَاةٍ فَأَقْبَلَ إِلَيْهِ اَلرَّجُلُ

From him from Ahmad from Al-Hasan ibn Mahbub from Ali ibn Al-Hasan ibn Ribbat from Muhammad ibn Bajil, the brother of Ali ibn Bajil, who said: I saw Abu Abdillah (a.s), peace be upon him, praying, and a man passed in front of Him (a.s) while He (a.s) was between the two prostrations, so Abu Abdillah (a.s), peace be upon him, threw a pebble at him, and the man turned toward him.

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« إِنْ أَدْخَلْتَ يَدَكَ فِي أَنْفِكَ وَ أَنْتَ تُصَلِّي فَوَجَدْتَ دَماً سَائِلاً لَيْسَ بِرُعَافٍ فَفُتَّهُ بِيَدِكَ»

From him from Muhammad ibn Sinan from Abu Khalid from Abu Hamzah who said: Abu Ja'far, peace be upon him, said: "If you insert your hand into your nose while you are praying and you find flowing blood that is not a nosebleed, then break your prayer with your hand."

عَنْهُ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ اَلْبَجَلِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرُّعَافِ أَ يَنْقُضُ اَلْوُضُوءَ قَالَ« لَوْ أَنَّ رَجُلاً رَعَفَ فِي صَلاَتِهِ وَ كَانَ عِنْدَهُ مَاءٌ أَوْ مَنْ يُشِيرُ إِلَيْهِ بِمَاءٍ فَيُنَا وِلُهُ فَقَالَ بِرَأْسِهِ فَغَسَلَهُ فَلْيَبْنِ عَلَى صَلاَتِهِ وَ لاَ يَقْطَعْهَا»

From him from Ibn Abi Najran from Mu'awiyah ibn Wahb Al-Bajali who said: I asked Abu Abdillah (a.s), peace be upon him, about nosebleed, does it invalidate the ablution? Imam (a.s) said: "If a man experiences a nosebleed during his prayer, and he has water with him or someone nearby who can signal to him and hand him water, and he gestures with his head and washes it, then let him continue his prayer and not cut it off."

عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ اَلْخَالِقِ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ فِي جَمَاعَةٍ مِنَ اَلْقَوْمِ يُصَلِّي بِهِمُ اَلْمَكْتُوبَةَ فَيَعْرِضُ لَهُ رُعَافٌ كَيْفَ يَصْنَعُ قَالَ« يَخْرُجُ فَإِنْ وَجَدَ مَاءً قَبْلَ أَنْ يَتَكَلَّمَ فَلْيَغْسِلِ اَلرُّعَافَ ثُمَّ لْيَعُدْ فَلْيَبْنِ عَلَى صَلاَتِهِ»

From him from Ali ibn Al-Hakam from Isma'il ibn Abd Al-Khaliq who said: I asked Imam (a.s) about a man who is among a group of people leading them in the obligatory prayer, and he experiences a nosebleed, what should he do? Imam (a.s) said: "He should leave, and if he finds water before speaking, he should wash the blood from the nosebleed, then return and continue with his prayer."

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرُّعَافِ وَ اَلْحِجَامَةِ وَ اَلْقَيْءِ قَالَ« لاَ يَنْقُضُ هَذَا شَيْئاً مِنَ اَلْوُضُوءِ وَ لَكِنْ يَنْقُضُ اَلصَّلاَةَ»

As for what was narrated by Ahmad ibn Muhammad from Al-Hasan ibn Ali ibn Yaqtin from his brother Al-Husayn ibn Ali ibn Yaqtin who said: I asked Abu Al-Hasan (a.s), about nosebleed, cupping, and vomiting. Imam (a.s) said: "None of these invalidate the ablution, but they do invalidate the prayer."

وَ مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يَقْطَعُ اَلصَّلاَةَ إِلاَّ رُعَافٌ وَ أَزٌّ فِي اَلْبَطْنِ فَبَادِرُوا بِهِنَّ مَا اِسْتَطَعْتُمْ»

And what was narrated by Ahmad ibn Muhammad from Muhammad ibn Sinan from Abu Khalid from Abu Hamzah: Abu Ja'far, peace be upon him, said: "Nothing interrupts the prayer except a nosebleed and severe discomfort in the stomach, so hasten to address them as much as you are able."

فالوجه في هذين الخبرين ان نحملهما على رعاف يحتاج صاحبهما الى الانصراف عن القبلة أو الى الكلام فأما مع عدم ذلك فلا يقطع الصلاة على ما قدمناه في الاخبار المتقدمة

The interpretation of these two narrations is that we carry them upon the case where the nosebleed requires its person to turn away from the qiblah or to speak. As for when neither of these occurs, then it does not interrupt the prayer, as we have explained previously in the earlier narrations.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُسَلَّمُ عَلَيْهِ وَ هُوَ فِي اَلصَّلاَةِ قَالَ« يَرُدُّ يَقُولُ« سَلاٰمٌ عَلَيْكُمْ» وَ لاَ يَقُولُ عَلَيْكُمُ اَلسَّلاَمُ فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ قَائِماً يُصَلِّي فَمَرَّ بِهِ عَمَّارُ بْنُ يَاسِرٍ فَسَلَّمَ عَلَيْهِ فَرَدَّ عَلَيْهِ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ هَكَذَا»

Ahmad ibn Muhammad from Uthman ibn Isa from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam (a.s) about a man who is greeted with salam while he is in prayer. Imam (a.s) said: "He should respond by saying, 'Salamun alaykum,' and he should not say, 'Alaykumu as-salam,' for the Messenger of Allah (swt), may Allah (swt) bless him and his family, was once standing in prayer when Ammar ibn Yasir passed by Him (saws) and greeted Him (saws) with salam, so the Prophet (saws), may Allah (swt) bless him and his family, responded to him in this manner."

عَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ هُوَ فِي اَلصَّلاَةِ فَقُلْتُ اَلسَّلاَمُ عَلَيْكَ فَقَالَ« اَلسَّلاَمُ عَلَيْكَ» قُلْتُ كَيْفَ أَصْبَحْتَ فَسَكَتَ فَلَمَّا اِنْصَرَفَ قُلْتُ لَهُ أَ يَرُدُّ اَلسَّلاَمَ وَ هُوَ فِي اَلصَّلاَةِ فَقَالَ« نَعَمْ مِثْلَ مَا قِيلَ لَهُ»

From him from Muhammad ibn Abi Umayr from Hisham ibn Salim from Muhammad ibn Muslim who said: I entered upon Abu Ja'far, peace be upon him, while He (a.s) was in prayer. I said: "Peace be upon you," And Imam (a.s) replied: "Peace be upon you." I asked: "How did you wake up?" But Imam (a.s) remained silent, and when He (a.s) finished, I said to Imam (a.s): "Does one return the salam while in prayer?" Imam (a.s) said: "Yes, in the manner it was said to him."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مِسْمَعٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ فَقُلْتُ أَكُونُ أُصَلِّي فَتَمُرُّ بِي جَارِيَةٌ فَرُبَّمَا ضَمَمْتُهَا إِلَيَّ قَالَ« لاَ بَأْسَ»

Al-Husayn ibn Sa'id from Ibn Abi Umayr from Misma’ who said: I asked Abu Al-Hasan (a.s): “I might be praying and a slave-girl passes by me, and I might draw her toward me.” Imam (a.s) said: "There is no harm."

عَنْهُ عَنْ أَبِي مُحَمَّدٍ اَلْحَجَّالِ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِالنَّفْخِ فِي اَلصَّلاَةِ فِي مَوْضِعِ اَلسُّجُودِ مَا لَمْ يُؤْذِ أَحَداً»

From him from Abu Muhammad Al-Hajjal from Abu Ishaq from Abu Bakr Al-Hadrami: Abu Abdillah (a.s), peace be upon him, said: "There is no harm in blowing during the prayer at the place of prostration as long as it does not harm anyone."

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي حَمْزَةَ قَالَ:« إِنْ وَجَدْتَ قَمْلَةً وَ أَنْتَ فِي اَلصَّلاَةِ فَادْفِنْهَا فِي اَلْحَصَى»

From him from Muhammad ibn Sinan from Abu Khalid from Abu Hamzah who said: "If you find a louse while you are in prayer, then bury it in the pebbles."

عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَقُومُ فِي اَلصَّلاَةِ فَيَرَى اَلْقَمْلَةَ قَالَ« فَلْيَدْفِنْهَا فِي اَلْحَصَى فَإِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ« إِذَا رَأَيْتَهَا فَادْفِنْهَا فِي اَلْبَطْحَاءِ»»

From him from Ali ibn Al-Hakam from Al-Husayn ibn Abi Al-Ala who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who stands in prayer and sees a louse. Imam (a.s) said: "Let him bury it in the gravel, for (Imam) Ali (a.s), peace be upon him, used to say: 'If you see it, then bury it in the pebbles.'"

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ اَلنَّهْدِيِّ عَنْ مُحَمَّدِ بْنِ هَيْثَمٍ اَلتَّمِيمِيِّ عَنْ سَعِيدٍ اَلْأَعْرَجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أَبِيتُ وَ أُرِيدُ اَلصَّوْمَ فَأَكُونُ فِي اَلْوَتْرِ فَأَعْطَشُ فَأَكْرَهُ أَنْ أَقْطَعَ اَلدُّعَاءَ فَأَشْرَبَ وَ أَكْرَهُ أَنْ أُصْبِحَ وَ أَنَا عَطْشَانُ وَ أَمَامِي قُلَّةٌ بَيْنِي وَ بَيْنَهَا خُطْوَتَانِ أَوْ ثَلاَثَةٌ قَالَ« تَسْعَى إِلَيْهَا وَ تَشْرَبُ مِنْهَا حَاجَتَكَ وَ تَعُودُ فِي اَلدُّعَاءِ»

Ahmad ibn Muhammad from Al-Haytham ibn Abi Masruq Al-Nahdi from Muhammad ibn Haytham Al-Tamimi from Sa'id Al-A'raj who said: I said to Abu Abdillah (a.s), peace be upon him: “I spend the night intending to fast, and while I am in the witr prayer I become thirsty, but I dislike cutting off the supplication to drink, and I also dislike reaching morning while I am thirsty. In front of me there is a water container, two or three steps away.” Imam (a.s) said: "Go to it, drink what you need from it, and then return to your supplication."

عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ اَلْمَدَائِنِيِّ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ تَحْمِلَ اَلْمَرْأَةُ صَبِيَّهَا وَ هِيَ تُصَلِّي أَوْ تُرْضِعَهُ وَ هِيَ تَتَشَهَّدُ»

From him from Al-Hasan ibn Ali from Amr ibn Sa'id Al-Mada'ini from Musaddiq ibn Sadaqah Al-Mada'ini from Ammar Al-Sabati: Abu Abdillah (a.s) said: "There is no harm if a woman carries her child while she is praying, or if she breastfeeds him while she is reciting the tashahhud."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« مَنْ أَنَّ فِي صَلاَتِهِ فَقَدْ تَكَلَّمَ»

Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd from Ja'far from his father: (Imam) Ali (a.s) said: "Whoever groans during his prayer has indeed spoken."

عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَرَى اَلْحَيَّةَ وَ اَلْعَقْرَبَ وَ هُوَ يُصَلِّي اَلْمَكْتُوبَةَ قَالَ« يَقْتُلُهُمَا»

From him from Ali ibn Al-Hakam from Al-Husayn ibn Abi Al-Ala who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who sees a snake or a scorpion while he is praying the obligatory prayer. Imam (a.s) said: "He should kill them."

عَنْهُ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَكُونُ فِي اَلصَّلاَةِ فَيَرَى اَلْحَيَّةَ أَوِ اَلْعَقْرَبَ يَقْتُلُهُمَا إِنْ آذَيَاهُ قَالَ« نَعَمْ»

From him from Hammad from Hariz from Muhammad ibn Muslim who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who is in prayer and sees a snake or a scorpion, should he kill them if they harm him? Imam (a.s) said: "Yes."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَقْتُلُ اَلْبَقَّةَ وَ اَلْبُرْغُوثَ وَ اَلْقَمْلَةَ وَ اَلذُّبَابَ فِي اَلصَّلاَةِ أَ يَنْقُضُ صَلاَتَهُ وَ وُضُوءَهُ قَالَ« لاَ»

Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad from Al-Halabi: Abu Abdillah (a.s), peace be upon him, (was asked) regarding a man who kills a bug, a flea, a louse, or a fly during prayer, does it invalidate his prayer or his ablution? Imam (a.s) said: "No."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ قَائِماً فِي اَلصَّلاَةِ اَلْفَرِيضَةِ فَيَنْسَى كِيسَهُ أَوْ مَتَاعاً لَهُ يَتَخَوَّفُ ضَيْعَتَهُ أَوْ هَلاَكَهُ قَالَ« يَقْطَعُ صَلاَتَهُ وَ يُحْرِزُ مَتَاعَهُ ثُمَّ يَسْتَقْبِلُ اَلصَّلاَةَ» قُلْتُ فَيَكُونُ فِي اَلصَّلاَةِ اَلْفَرِيضَةِ فَتَفَلَّتُ دَابَّتُهُ فَيَخَافُ أَنْ تَذْهَبَ أَوْ يُصِيبَ مِنْهَا عَنَتاً فَقَالَ« لاَ بَأْسَ بِأَنْ يَقْطَعَ صَلاَتَهُ»

Ahmad ibn Muhammad from Uthman ibn Isa from Sama'ah who said: I asked Imam (a.s) about a man who is standing in obligatory prayer and remembers his pouch or some of his belongings, fearing their loss or ruin. Imam (a.s) said: "He should cut off his prayer, secure his belongings, and then start his prayer anew." I asked: “If he is in obligatory prayer and his animal breaks loose and he fears it might be lost or cause harm” Imam (a.s) said: "There is no harm if he cuts off his prayer."

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا كُنْتَ فِي صَلاَةِ اَلْفَرِيضَةِ فَرَأَيْتَ غُلاَماً لَكَ قَدْ أَبَقَ أَوْ غَرِيماً لَكَ عَلَيْهِ مَالٌ أَوْ حَيَّةً تَخَافُهَا عَلَى نَفْسِكَ فَاقْطَعِ اَلصَّلاَةَ وَاِتْبَعِ اَلْغُلاَمَ أَوْ غَرِيماً لَكَ وَ اُقْتُلِ اَلْحَيَّةَ»

Muhammad ibn Isma'il by Al-Fadl ibn Shadhan by Hammad by Hariz by someone from Abu Abdillah (a.s): (Imam (a.s)) said: "If you are in obligatory prayer and you see your servant running away, or a debtor upon whom you have a debt, or a snake that you fear for yourself, then cut off the prayer and pursue your servant or your debtor and kill the snake."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُمَا قَالاَ:« لاَ يَقْطَعُ اَلصَّلاَةَ إِلاَّ أَرْبَعٌ اَلْخَلاَءُ وَ اَلْبَوْلُ وَ اَلرِّيحُ وَ اَلصَّوْتُ»

Ahmad ibn Muhammad from Muhammad ibn Isma'il from Mansur ibn Yunus from Abu Bakr Al-Hadrami from Abu Ja'far and Abu Abdullah, peace be upon them both: The Imam (a.s) said: "Nothing invalidates the prayer except four things: relieving oneself, urination, passing wind, and speaking."

عَنْهُ عَنْ مُوسَى بْنِ اَلْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ فِي صَلاَتِهِ فَيَسْتَأْذِنُ إِنْسَانٌ عَلَى اَلْبَابِ فَيُسَبِّحُ وَ يَرْفَعُ صَوْتَهُ وَ يُسْمِعُ جَارِيَتَهُ فَتَأْتِيهِ فَيُرِيهَا بِيَدِهِ أَنَّ عَلَى اَلْبَابِ إِنْسَاناً هَلْ يَقْطَعُ ذَلِكَ صَلاَتَهُ وَ مَا عَلَيْهِ فَقَالَ« لاَ بَأْسَ لاَ يَقْطَعُ ذَلِكَ صَلاَتَهُ»

From him from Musa ibn Al-Qasim from Ali ibn Ja'far from his brother (Imam) Musa (a.s), peace be upon him, who said: I asked Imam (a.s) about a man who is in his prayer and someone seeks permission at the door, so he glorifies (says tasbih) and raises his voice and lets his servant girl hear, and she comes to him, and he gestures with his hand to show her that there is someone at the door, does that action invalidate his prayer and what is required of him? Imam (a.s) said: "There is no harm; that does not invalidate his prayer."

سَعْدٌ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَكُونُ فِي اَلصَّلاَةِ فَيَرَى حَيَّةً بِحِيَالِهِ يَجُوزُ لَهُ أَنْ يَتَنَاوَلَهَا فَيَقْتُلَهَا فَقَالَ« إِنْ كَانَ بَيْنَهُ وَ بَيْنَهَا خُطْوَةٌ وَاحِدَةٌ فَلْيَخْطُ وَ لْيَقْتُلْهَا وَ إِلاَّ فَلاَ»

Sa'd from Ahmad ibn Al-Hasan from Amr ibn Sa'id from Musaddiq ibn Sadaqah from Ammar Al-Sabati who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who is in prayer and sees a snake nearby, is it permissible for him to reach out and kill it? Imam (a.s) said: "If there is only one step between him and it, then he should step and kill it; otherwise, he should not."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمُصَلِّي فَقَالَ« إِذَا سَلَّمَ عَلَيْكَ رَجُلٌ مِنَ اَلْمُسْلِمِينَ وَ أَنْتَ فِي اَلصَّلاَةِ فَرُدَّ عَلَيْهِ فِيمَا بَيْنَكَ وَ بَيْنَ نَفْسِكَ وَ لاَ تَرْفَعْ صَوْتَكَ»

And with this same chain of narration, from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam (a.s) about a person who is praying. Imam (a.s) said: "If a man from among the Muslims greets you with salam while you are in prayer, then return the greeting to him within yourself without raising your voice."

سَعْدٌ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: إِذَا سَلَّمَ عَلَيْكَ اَلرَّجُلُ وَ أَنْتَ تُصَلِّي قَالَ« تَرُدُّ عَلَيْهِ خَفِيّاً كَمَا قَالَ»

Sa'd from Muhammad ibn Abd Al-Hamid from Muhammad ibn Isma'il ibn Bazi' from Ali ibn Al-Nu'man from Mansur ibn Hazim: Abu Abdillah (a.s), peace be upon him, said: “If a man greets you with salam while you are praying, he said: ‘You should return the greeting quietly, just as he said it.’"

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا عَطَسَ اَلرَّجُلُ فِي اَلصَّلاَةِ فَلْيَقُلِ اَلْحَمْدُ لِلَّهِ»

Al-Husayn ibn Sa'id from Fadalah from Al-Husayn ibn Uthman from Abdullah ibn Muskan from Al-Halabi: Abu Abdillah (a.s), peace be upon him, said: "If a man sneezes during the prayer, he should say, 'All praise is due to Allah (swt)’ (Alhamdulillah)."

سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَكَمِ بْنِ مِسْكِينٍ عَنِ اَلْمُعَلَّى أَبِي عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لَهُ أَسْمَعُ اَلْعَطْسَةَ فَأَحْمَدُ اَللَّهَ وَ أُصَلِّي عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ أَنَا فِي اَلصَّلاَةِ قَالَ« نَعَمْ وَ إِنْ كَانَ بَيْنَكَ وَ بَيْنَ صَاحِبِكَ اَلْيَمُّ»

Sa'd from Muhammad ibn Al-Husayn from Al-Hakam ibn Miskin from Al-Mu'alla Abu Uthman from Abu Basir who said: I said to Imam (a.s): “I hear someone sneeze, so I praise Allah (swt) and send blessings upon the Prophet (saws), may Allah (swt) bless him and his family, while I am in prayer.” Imam (a.s) said: "Yes, even if there is an ocean between you and your companion."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ اَلرِّبَاطِيِّ عَنْ زَكَرِيَّا اَلْأَعْوَرِ قَالَ: رَأَيْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي قَائِماً وَ إِلَى جَانِبِهِ رَجُلٌ كَبِيرٌ يُرِيدُ أَنْ يَقُومَ وَ مَعَهُ عَصًا لَهُ فَأَرَادَ أَنْ يَتَنَاوَلَهَا فَانْحَطَّ أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ وَ هُوَ قَائِمٌ فِي صَلاَتِهِ فَنَاوَلَ اَلرَّجُلَ اَلْعَصَا ثُمَّ عَادَ إِلَى صَلاَتِهِ

Ahmad ibn Muhammad from Al-Hasan ibn Mahbub from Ali ibn Al-Hasan Al-Ribati from Zakariyya Al-A'war who said: I saw Abu Al-Hasan (a.s), praying while standing, and next to Him (a.s) was an elderly man who wanted to stand up and had a staff with him. He wanted to reach for it, so Abu Al-Hasan (a.s), bent down while he was still standing in his prayer and handed the man the staff, then returned to His (a.s) prayer.

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَكُونُ فِي اَلصَّلاَةِ فَأَجِدُ غَمْزاً فِي بَطْنِي أَوْ أَذًى أَوْ ضَرَبَاناً فَقَالَ« اِنْصَرِفْ ثُمَّ تَوَضَّأْ وَ اِبْنِ عَلَى مَا مَضَى مِنْ صَلاَتِكَ مَا لَمْ تَنْقُضِ اَلصَّلاَةَ بِالْكَلاَمِ مُتَعَمِّداً فَإِنْ تَكَلَّمْتَ نَاسِياً فَلاَ شَيْءَ عَلَيْكَ فَهُوَ بِمَنْزِلَةِ مَنْ تَكَلَّمَ فِي اَلصَّلاَةِ نَاسِياً» قُلْتُ وَ إِنْ قَلَبَ وَجْهَهُ عَنِ اَلْقِبْلَةِ قَالَ« نَعَمْ وَ إِنْ قَلَبَ وَجْهَهُ عَنِ اَلْقِبْلَةِ»

Ali ibn Mahziyar from Hammad ibn Isa from Hariz from Al-Fudayl ibn Yasar who said: I said to Abu Ja'far, peace be upon him: “I might be in prayer and experience cramping in my stomach, or discomfort, or throbbing.” Imam (a.s) said: "Leave, then perform ablution, and continue from where you left off in your prayer, as long as you have not invalidated the prayer by speaking deliberately. But if you spoke forgetfully, there is no harm upon you, for it is like one who speaks in prayer forgetfully." I asked: “Even if he turns his face away from the qiblah?” Imam (a.s) said: "Yes, even if he turns his face away from the qiblah."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ رَعَفَ فَلَمْ يَزَلْ يَرْعُفُ حَتَّى دَخَلَ وَقْتُ صَلاَةٍ أُخْرَى قَالَ« يَحْشُو أَنْفَهُ ثُمَّ يُصَلِّي وَ لاَ يُطَوِّلُ إِنْ خَشِيَ أَنْ يَسْبِقَهُ اَلدَّمُ»

Ahmad ibn Muhammad from Uthman ibn Isa from Sama'ah who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who experiences a nosebleed and it continues until the time of another prayer enters. Imam (a.s) said: "He should stuff his nose and then pray, and he should not prolong the prayer if he fears that the blood will precede him."

عَنْهُ عَنِ اَلْبَرْقِيِّ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ اَلْحَكَمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ صَلاَةَ لِحَاقِنٍ وَ لاَ لِحَاقِنَةٍ وَ هُوَ بِمَنْزِلَةِ مَنْ هُوَ فِي ثَوْبِهِ»

From him from Al-Barqi from Ibn Abi Umayr from Hisham ibn Al-Hakam: Abu Abdillah (a.s), peace be upon him, said: "There is no prayer for one who is holding in urine or one who is holding in feces, and he is in the position of someone who is relieving himself in his garment."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ حَدَّثَنِي أَبُو اَلْقَاسِمِ مُعَاوِيَةُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يَعْبَثُ بِذَكَرِهِ فِي اَلصَّلاَةِ اَلْمَكْتُوبَةِ قَالَ« وَ مَا لَهُ فِعْلٌ» قُلْتُ عَبِثَ بِهِ حَتَّى مَسَّهُ بِيَدِهِ فَقَالَ« لاَ بَأْسَ»

Muhammad ibn Ali ibn Mahbub from Al-Abbas ibn Ma'ruf from Abdullah ibn Al-Mughira who said: Abu Al-Qasim Mu'awiyah ibn Ammar narrated to me from Abu Abdillah (a.s), peace be upon him, who said: I said to Imam (a.s): “A man plays with his private part during the obligatory prayer.” Imam (a.s) said: "And what action is that?" I said: “He played with it until he touched it with his hand.” Imam (a.s) said: "There is no harm."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُوسَى بْنِ اَلْقَاسِمِ وَ أَبِي قَتَادَةَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ فِي صَلاَتِهِ فَيَظُنُّ أَنَّ ثَوْبَهُ قَدِ اِنْخَرَقَ أَوْ أَصَابَهُ شَيْءٌ هَلْ يَصْلُحُ لَهُ أَنْ يَنْظُرَ فِيهِ أَوْ يَمَسَّهُ قَالَ «إِنْ كَانَ فِي مُقَدَّمِ ثَوْبِهِ أَوْ جَانِبَيْهِ فَلاَ بَأْسَ وَ إِنْ كَانَ فِي مُؤَخَّرِهِ فَلاَ يَلْتَفِتُ فَإِنَّهُ لاَ يَصْلُحُ»

Ahmad ibn Muhammad by Musa ibn Al-Qasim and Abu Qatadah by Ali ibn Ja'far by (Imam) Musa (a.s) said: I asked Imam (a.s) about a man who is in his prayer and thinks that his garment might have been torn or that something has soiled it, is it permissible for him to look at it or touch it? Imam (a.s) said: "If it is at the front of his garment or on its sides, there is no harm; but if it is at the back, he should not turn around, for that is not appropriate."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ اَلْحُسَيْنِ بْنِ يَزِيدَ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي رَجُلٍ يُصَلِّي وَ يَرَى اَلصَّبِيَّ يَحْبُو إِلَى اَلنَّارِ أَوِ اَلشَّاةَ تَدْخُلُ اَلْبَيْتَ لِتُفْسِدَ اَلشَّيْءَ قَالَ« فَلْيَنْصَرِفْ وَ لْيُحْرِزْ مَا يَتَخَوَّفُ وَ يَبْنِي عَلَى صَلاَتِهِ مَا لَمْ يَتَكَلَّمْ»

Muhammad ibn Ali ibn Mahbub from Al-Abbas ibn Ma'ruf from Al-Husayn ibn Yazid from Isma'il ibn Abi Ziyad from Ja'far from his father: (Imam) Ali (a.s), peace be upon him, said regarding a man who is praying and sees a child crawling toward a fire or a sheep entering the house to cause damage. Imam (a.s) said: "He should leave, secure what he fears for, and continue with his prayer as long as he has not spoken."

عَنْهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ فِي صَلاَةٍ فَرِيضَةٍ فَيَقُومُ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ هَلْ يَصْلُحُ لَهُ أَنْ يَتَنَاوَلَ جَانِبَ اَلْمَسْجِدِ فَيَنْهَضَ يَسْتَعِينُ بِهِ عَلَى اَلْقِيَامِ مِنْ غَيْرِ ضَعْفٍ وَ لاَ عِلَّةٍ قَالَ« لاَ بَأْسَ»

From him from Muhammad ibn Ahmad from Al-Amraki from Ali ibn Ja'far from his brother (Imam) Musa (a.s): I asked Imam (a.s) about a man who is in an obligatory prayer and rises during the first two rak'ahs, is it permissible for him to reach toward the side of the mosque and use it to help himself stand, without weakness or illness? Imam (a.s) said: "There is no harm."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: وَذَكَرَ صَلاَةَ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ:« كَانَ يُؤْتَى بِطَهُورٍ فَيُخَمَّرُ عِنْدَ رَأْسِهِ وَ يُوضَعُ سِوَاكُهُ تَحْتَ فِرَاشِهِ ثُمَّ يَنَامُ مَا شَاءَ اَللَّهُ فَإِذَا اِسْتَيْقَظَ جَلَسَ ثُمَّ قَلَّبَ بَصَرَهُ فِي اَلسَّمَاءِ ثُمَّ تَلاَ اَلْآيَاتِ مِنْ آلِ عِمْرَانَ«« إِنَّ فِي خَلْقِ اَلسَّمٰاوٰاتِ وَ اَلْأَرْضِ وَ اِخْتِلاٰفِ اَللَّيْلِ وَ اَلنَّهٰارِ»» اَلْآيَةَ ثُمَّ يَسْتَنُّ وَ يَتَطَهَّرُ ثُمَّ يَقُومُ إِلَى اَلْمَسْجِدِ فَيَرْكَعُ أَرْبَعَ رَكَعَاتٍ عَلَى قَدْرِ قِرَاءَتِهِ رُكُوعُهُ وَ سُجُودُهُ عَلَى قَدْرِ رُكُوعِهِ يَرْكَعُ حَتَّى يُقَالَ مَتَى يَرْفَعُ رَأْسَهُ وَ يَسْجُدُ حَتَّى يُقَالَ مَتَى يَرْفَعُ رَأْسَهُ ثُمَّ يَعُودُ إِلَى فِرَاشِهِ فَيَنَامُ مَا شَاءَ اَللَّهُ ثُمَّ يَسْتَيْقِظُ فَيَجْلِسُ فَيَتْلُو اَلْآيَاتِ مِنْ آلِ عِمْرَانَ وَ يُقَلِّبُ بَصَرَهُ فِي اَلسَّمَاءِ ثُمَّ يَسْتَنُّ وَ يَتَطَهَّرُ وَ يَقُومُ إِلَى اَلْمَسْجِدِ فَيُصَلِّي أَرْبَعَ رَكَعَاتٍ كَمَا رَكَعَ قَبْلَ ذَلِكَ ثُمَّ يَعُودُ إِلَى فِرَاشِهِ فَيَنَامُ مَا شَاءَ اَللَّهُ ثُمَّ يَسْتَيْقِظُ فَيَجْلِسُ فَيَتْلُو اَلْآيَاتِ مِنْ آلِ عِمْرَانَ وَ يُقَلِّبُ بَصَرَهُ فِي اَلسَّمَاءِ ثُمَّ يَسْتَنُّ وَ يَتَطَهَّرُ وَيَقُومُ إِلَى اَلْمَسْجِدِ فَيُوتِرُ وَ يُصَلِّي اَلرَّكْعَتَيْنِ ثُمَّ يَخْرُجُ إِلَى اَلصَّلاَةِ»

Muhammad ibn Ali ibn Mahbub from Al-Abbas ibn Ma'ruf from Abdullah ibn Al-Mughira from Mu'awiyah ibn Wahb who said: I heard Abu Abdillah (a.s), peace be upon him, say, and He (a.s) mentioned the prayer of the Prophet (saws), may Allah (swt) bless him and his family. Imam (a.s) said: " A vessel of water for purification would be brought and placed covered near His (saws) head, and His (saws) siwak (tooth-stick) would be placed under His (saws) bed. Then He (saws) would sleep as long as Allah (swt) willed. When He (saws) awoke, He (saws) would sit and turn his gaze toward the sky, then recite the verses from (Surah Ale Imran) 'Indeed, in the creation of the heavens and the earth and the alternation of night and day' (Surah Al ‘Imran 3:190). Then He (saws) would use the siwak and perform purification, then stand and go to the mosque and pray four rak'ahs, with his bowing and prostration proportionate to his recitation. He (saws) would bow so long that it would be said, 'When will He (saws) raise his head?' And He (saws) would prostrate so long that it would be said, 'When will he raise his head?' Then He (saws) would return to his bed and sleep as long as Allah (swt) willed. Then He (saws) would awaken, sit, recite the verses from (Surah Ale Imran), turn His (saws) gaze toward the sky, use the siwak, purify himself, and stand and go to the mosque and pray four rak'ahs as He (saws) had prayed before. Then He (saws) would return to His (saws) bed and sleep as long as Allah (swt) willed. Then He (saws) would awaken, sit, recite the verses from (Surah Ale Imran), turn His (saws) gaze toward the sky, use the siwak, purify himself, and stand and go to the mosque to pray the witr and the two rak'ahs, then go out to the (obligatory) prayer."

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« لَيْسَ مِنْ عَبْدٍ إِلاَّ يُوقَظُ فِي كُلِّ لَيْلَةٍ مَرَّةً أَوْ مَرَّتَيْنِ أَوْ مِرَاراً فَإِنْ قَامَ كَانَ ذَلِكَ وَإِلاَّ فَحَّجَ اَلشَّيْطَانُ فَبَالَ فِي أُذُنِهِ أَ وَ لاَ يَرَى أَحَدُكُمْ أَنَّهُ إِذَا قَامَ وَ لَمْ يَكُنْ ذَلِكَ مِنْهُ قَامَ وَ هُوَ مُتَخَثِّرٌ ثَقِيلٌ كَسْلاَنُ»

From him from Muhammad ibn Al-Husayn from Safwan ibn Yahya from Al-Ala' from Muhammad ibn Muslim: Abu Abdillah (a.s), peace be upon him, said: "There is no servant except that he is awakened every night once, or twice, or several times. If he gets up, then that is good; otherwise, Shaytan snorts and urinates in his ear. Do you not see that if one of you gets up without responding to this call, he gets up sluggish, heavy, and lazy?"

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ كَامِلٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا اِسْتَفْتَحْتَ صَلاَةَ اَللَّيْلِ وَ فَرَغْتَ مِنَ اَلاِسْتِفْتَاحِ فَاقْرَأْ آيَةَ اَلْكُرْسِيِّ وَ اَلْمُعَوِّذَتَيْنِ ثُمَّ اِقْرَأْ فَاتِحَةَ اَلْكِتَابِ وَ سُورَةً»

From him by Muhammad ibn Al-Husayn by Safwan from Ibn Bukayr from Muhammad ibn Muslim from Kamil: Abu Ja'far, peace be upon him, said: "When you begin the night prayer and finish the opening supplication, then recite Ayat al-Kursi and the two surahs of seeking refuge (Al-Falaq and Al-Nas), then recite the Opening of the Book (Al-Fatiha) and a surah."

مُحَمَّدُ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اَللَّهِ تَعَالَى« قُمِ اَللَّيْلَ إِلاّٰ قَلِيلاً» قَالَ« أَمَرَهُ اَللَّهُ أَنْ يُصَلِّيَ كُلَّ لَيْلَةٍ إِلاَّ أَنْ يَأْتِيَ عَلَيْهِ لَيْلَةٌ مِنَ اَللَّيَالِي لاَ يُصَلِّي فِيهَا شَيْئاً»

Muhammad ibn Al-Husayn from Muhammad ibn Isma'il from Mansur from Umar ibn Udhaynah from Muhammad ibn Muslim from Abu Ja'far, peace be upon him, who said: I asked Imam (a.s) about the saying of Allah (swt), the Exalted: "Stand (in prayer) at night except a little." (Surah Muzzammil 73:2) Imam (a.s) said: "Allah (swt) commanded Him (saws) to pray every night except that there might come upon him a night among the nights in which he does not pray anything."

عَنْهُ عَنِ اَلْحَكَمِ بْنِ مِسْكِينٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَلِيٍّ اَلزَّرَّادِ قَالَ: سَأَلَ أَبُو كَهْمَسٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ يُصَلِّي اَلرَّجُلُ نَوَافِلَهُ فِي مَوْضِعٍ أَوْ يُفَرِّقُهَا قَالَ« لاَ بَلْ هَاهُنَا وَ هَاهُنَا فَإِنَّهَا تَشْهَدُ لَهُ يَوْمَ اَلْقِيَامَةِ»

From him from Al-Hakam ibn Miskin from Abdullah ibn Ali Al-Zarrad who said: Abu Kahmas asked Abu Abdillah (a.s), peace be upon him, saying: “Should a man perform his nawafil prayers (supererogatory prayers) in one place or should he distribute them in different places?” Imam (a.s) said: "No, rather here and there, for indeed they will bear witness for him on the Day of Resurrection."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ هَارُونَ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ مَتَى أُصَلِّي صَلاَةَ اَللَّيْلِ فَقَالَ« صَلِّهَا آخِرَ اَللَّيْلِ» قَالَ فَقُلْتُ فَإِنِّي لاَ أَسْتَنْبِهُ فَقَالَ« تَسْتَنْبِهُ مَرَّةً فَتُصَلِّيهَا وَ تَنَامُ فَتَقْضِيهَا فَإِذَا اِهْتَمَمْتَ بِقَضَائِهَا بِالنَّهَارِ اِسْتَنْبَهْتَ»

Ahmad ibn Muhammad from Ali ibn Al-Hakam from Harun from Murazim from Abu Abdillah (a.s), peace be upon him, who said: I said to Him (a.s): “When should I pray the night prayer?” Imam (a.s) said: "Pray it at the end of the night." I said: “But I do not wake up.” Imam (a.s) said: "You will wake up once, so pray it, then if you sleep, you can make it up. When you become concerned with making it up during the day, you will wake up (at night)."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ عِيسَى اَلْعُبَيْدِيِّ عَنْ عَلِيٍّ وَ إِسْحَاقَ اِبْنَيْ سُلَيْمَانَ بْنِ دَاوُدَ أَنَّ إِبْرَاهِيمَ بْنَ مُحَمَّدٍ أَخْبَرَهُمَا قَالَ: كَتَبْتُ إِلَى اَلْفَقِيهِ يَا مَوْلاَيَ نَذَرْتُ أَنْ يَكُونَ مَتَى فَاتَتْنِي صَلاَةُ اَللَّيْلِ صُمْتُ فِي صَبِيحَتِهَا فَفَاتَهُ ذَلِكَ كَيْفَ يَصْنَعُ فَهَلْ لَهُ مِنْ ذَلِكَ مَخْرَجٌ وَ كَمْ يَجِبُ عَلَيْهِ مِنَ اَلْكَفَّارَةِ فِي صَوْمِ كُلِّ يَوْمٍ تَرَكَهُ إِنْ كَفَّرَ إِنْ أَرَادَ ذَلِكَ فَكَتَبَ« يُفَرِّقُ عَنْ كُلِّ يَوْمٍ بِمُدٍّ مِنْ طَعَامٍ كَفَّارَةً»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Isa Al-Ubaydi from Ali and Ishaq, the two sons of Sulayman ibn Dawud, that Ibrahim ibn Muhammad informed them, saying: I wrote to the Faqih (jurist): "O my master, I made a vow that whenever I miss the night prayer, I would fast the following morning. If he misses it, what should he do? Is there a way out for him, and how much expiation is due upon him for each day he misses if he chooses to offer expiation?" So He wrote: "For each day, he should give a mudd of food as expiation."

عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ عَنْ جَابِرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:«« كٰانُوا قَلِيلاً مِنَ اَللَّيْلِ مٰا يَهْجَعُونَ»» قَالَ« كَانَ اَلْقَوْمُ يَنَامُونَ وَ لَكِنْ كُلَّمَا اِنْقَلَبَ أَحَدُهُمْ قَالَ اَلْحَمْدُ لِلَّهِ وَ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ اَللَّهُ أَكْبَرُ»

From him from Al-Hasan ibn Ali from Al-Abbas ibn Amir from Jabir from Abu Basir: Abu Ja'far, peace be upon him, said regarding the verse: "They used to sleep but little of the night" (Surah Adh-Dhariyat 51:17) Imam (a.s) said: "The people used to sleep, but whenever one of them turned over, he would say, 'Praise be to Allah (swt), there is no god but Allah (swt), and Allah (swt) is the Greatest.'"

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ« إِنَّ نٰاشِئَةَ اَللَّيْلِ هِيَ أَشَدُّ وَطْئاً وَ أَقْوَمُ قِيلاً» قَالَ« يَعْنِي بِقَوْلِهِ« وَ أَقْوَمُ قِيلاً» قِيَامَ اَلرَّجُلِ عَنْ فِرَاشِهِ يُرِيدُ بِهِ اَللَّهَ عَزَّ وَ جَلَّ لاَ يُرِيدُ بِهِ غَيْرَهُ»

Ahmad ibn Muhammad from Ibn Abi Umayr from Hisham ibn Salim: Abu Abdillah (a.s), peace be upon him, said regarding the saying of Allah (swt), the Mighty and Majestic: "Indeed, the rising by night is the firmest way to tread and the best in speech," (Surah Muzzammil 73:6). Imam (a.s) said: "By His (azj) saying 'and the best in speech', He (azj) means the rising of a man from his bed intending by it Allah (swt), the Mighty and Majestic, and intending no one other than Him (azj)."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ اَلْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْلِ اَللَّهِ عَزَّوَجَلَّ« كٰانُوا قَلِيلاً مِنَ اَللَّيْلِ مٰا يَهْجَعُونَ» قَالَ« كَانُوا أَقَلَّ اَللَّيَالِي تَفُوتُهُمْ لاَ يَقُومُونَ فِيهَا»

Ali ibn Ibrahim from his father from Ibn Abi Umayr from Abu Ayyub Al-Khazzaz from Muhammad ibn Muslim who said: I asked Abu Abdillah (a.s), peace be upon him, about the saying of Allah (swt), the Mighty and Majestic: "They used to sleep but little of the night" (Surah Adh-Dhariyat 51:17) Imam (a.s) said: "The nights in which they missed getting up were very few; they would stand in prayer in most of the nights."

علي بن ابراهيم عن أبيه عن عبد الله بن المغيرة عن ابن مسكان عن الحسن الصيقل عن أبي عبد الله عليه السلام قال قلت له الرجل يصلي الركعتين من الوتر ثم يقوم فينسى التشهد حتى يركع فيذكر وهو راكع قال يجلس من ركوعه ويتشهد ثم يقوم فيتم قال قلت أليس قلت في الفريضة إذا ذكره بعدما ركع مضى ثم سجد سجدتي السهو بعدما ينصرف يتشهد فيهما؟ قال ليس النافلة مثل الفريضة

Ali ibn Ibrahim from his father from Abdullah ibn Al-Mughira from Ibn Muskan from Al-Hasan Al-Sayqal from Abu Abdillah (a.s), peace be upon him, who said: I said to Him (a.s): “A man prays the two rak'ahs of witr, then he stands and forgets the tashahhud until he bows, and remembers while bowing.” Imam (a.s) said: "He should sit from his bowing, perform the tashahhud, then stand and complete (his prayer)." I asked: “Did you not say regarding the obligatory prayer that if he remembers after bowing, he should continue, then perform the two prostrations of forgetfulness after he finishes and recite the tashahhud in them?” Imam (a.s) said: "The supererogatory prayer (nafila) is not like the obligatory prayer (faridah)."

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ فَضَالَةَ وَحَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَفْضَلِ سَاعَاتِ اَلْوَتْرِ فَقَالَ« اَلْفَجْرُ أَوَّلُ ذَلِكَ»

Ali ibn Mahziyar from Fadalah and Hammad ibn Isa from Mu'awiyah ibn Wahb who said: I asked Abu Abdillah (a.s), peace be upon him, about the best time for the witr prayer. Imam (a.s) said: "The beginning of dawn is the best for that."

علي عن أبيه عن ابن أبي عمير عن ابن اذينة عن زرارة قال قلت لابي جعفر عليه السلام الركعتان اللتان قبل الغداة أين موضعهما؟ فقال قبل طلوع الفجر فإذا طلع الفجر فقد دخل وقت الغداة

Ali from his father from Ibn Abi Umayr from Ibn Udhaynah from Zurarah who said: I said to Abu Ja'far, peace be upon him: “The two rak'ahs before the morning prayer (Fajr), when is their time?” Imam (a.s) said: "Before the rising of the dawn; and when the dawn rises, then the time for the morning prayer has entered."

اَلْحُسَيْنُ عَنِ اَلنَّضْرِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي اَلْجَارُودِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ: «كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ يُوتِرُ بِتِسْعِ سُوَرٍ»

Al-Husayn from Al-Nadr from Muhammad ibn Abi Hamzah from Abu Al-Jarud from Abu Abdillah (a.s), peace be upon him, who said: I heard Him (a.s) say: "(Imam) Ali (a.s), peace be upon him, used to perform the witr prayer with nine surahs."

اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« أَ مَا يَرْضَى أَحَدُكُمْ أَنْ يَقُومَ قَبْلَ اَلصُّبْحِ فَيُوتِرَ وَ يُصَلِّيَ رَكْعَتَيِ اَلْفَجْرِ وَ يُكْتَبَ لَهُ بِصَلاَةِ اَللَّيْلِ»

Al-Hasan ibn Mahbub from Mu'awiyah ibn Wahb who said: I heard Abu Abdillah (a.s), peace be upon him, say: "Is it not enough for one of you to stand before dawn, perform the witr prayer, and pray the two rak'ahs of Fajr, and have it written for him as the prayer of the night?"

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنِ اَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ بِلاَلٍ قَالَ: كَتَبْتُ إِلَيْهِ فِي وَقْتِ صَلاَةِ اَللَّيْلِ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ« عِنْدَ زَوَالِ اَللَّيْلِ وَ هُوَ نِصْفُهُ أَفْضَلُ فَإِنْ فَاتَ فَأَوَّلَهُ وَ آخِرَهُ جَائِزٌ»

Muhammad ibn Ali ibn Mahbub from Ibrahim ibn Mahziyar from Al-Husayn ibn Ali ibn Bilal who said: I wrote to Him (a.s) regarding the time of the night prayer. He (a.s), peace be upon him, wrote back: "At the decline of the night, which is its middle, is best; but if that is missed, then its beginning and its end are both permissible."

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ: كَتَبْتُ إِلَيْهِ أَسْأَلُهُ يَا سَيِّدِي رُوِيَ عَنْ جَدِّكَ أَنَّهُ قَالَ« لاَ بَأْسَ بِأَنْ يُصَلِّيَ اَلرَّجُلُ صَلاَةَ اَللَّيْلِ فِي أَوَّلِ اَللَّيْلِ» فَكَتَبَ« فِي أَيِّ وَقْتٍ صَلَّى فَهُوَ جَائِزٌ إِنْ شَاءَ اَللَّهُ

From him from Muhammad ibn Isa who said: I wrote to Him asking: “O my master, it has been narrated from your grandfather that he said, "There is no harm if a man prays the night prayer at the beginning of the night." So He wrote: "At whatever time he prays, it is permissible, Allah (swt) willing."

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لاَ بَأْسَ بِصَلاَةِ اَللَّيْلِ مِنْ أَوَّلِ اَللَّيْلِ إِلَى آخِرِهِ إِلاَّ أَنَّ أَفْضَلَ ذَلِكَ إِذَا اِنْتَصَفَ اَللَّيْلُ»

From him from Muhammad ibn Isa from Ibn Abi Umayr from Ja'far ibn Uthman from Sama'ah: Abu Abdillah (a.s), peace be upon him, said: "There is no harm in performing the night prayer from the beginning of the night until its end, except that the best of that is when the night has reached its midpoint."

قال محمد بن الحسن قد بينا الوجه في امثال هذه الاخبار وجملته ان صلاة الليل وقتها بعد نصف الليل الى طلوع الفجر فما روي من الرخصة في تقديمها في أول الليل فانما هو للمسافر والعليل ومن يعلم انه إن لم يصل في اول الليل شغل عنه ولم يتمكن من قضائه فاما مع ارتفاع سائر الاعذار فلا يجوز على ما بيناه والذي يؤكد ذلك ايضا ما رواه

Muhammad ibn Al-Hasan said: “We have already explained the interpretation regarding the likes of these narrations, and in summary, the time for the night prayer is after midnight until the rising of the dawn. As for what has been narrated regarding the concession to perform it at the beginning of the night, it is only for the traveler, the sick person, and the one who knows that if he does not pray at the beginning of the night, he will be preoccupied and will not be able to make it up. As for when all other excuses are removed, it is not permissible, as we have explained.” What further confirms this is also what was narrated:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ مِنْ أَمْرِهِ اَلْقِيَامُ بِاللَّيْلِ تَمْضِي عَلَيْهِ اَللَّيْلَةُ وَ اَللَّيْلَتَانِ وَ اَلثَّلاَثُ لاَ يَقُومُ فَيَقْضِي أَحَبُّ إِلَيْكَ أَمْ يُعَجِّلُ اَلْوَتْرَ أَوَّلَ اَللَّيْلِ قَالَ« لاَ بَلْ يَقْضِي وَ إِنْ كَانَ ثَلاَثِينَ لَيْلَةً»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Safwan from Al-Ala' from Muhammad from one of the two (Imams (a.s)), peace be upon them, who said: I said to Imam (a.s): “A man who is accustomed to standing for the night prayer, a night, two nights, or three pass and he does not stand; is it more beloved to you that he performs the witr prayer early at the beginning of the night, or that he makes it up?” Imam (a.s) said: "No, rather he should make it up, even if it is for thirty nights."

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَظُنُّهُ إِسْحَاقَ بْنَ غَالِبٍ قَالَ قَالَ: إِذَا قَامَ اَلرَّجُلُ فِي اَللَّيْلِ فَظَنَّ أَنَّ اَلصُّبْحَ قَدْ أَضَاءَ فَأَوْتَرَ ثُمَّ نَظَرَ فَرَأَى أَنَّ عَلَيْهِ لَيْلاً قَالَ« يُضِيفُ إِلَى اَلْوَتْرِ رَكْعَةً ثُمَّ يَسْتَقْبِلُ صَلاَةَ اَللَّيْلِ ثُمَّ يُوتِرُ بَعْدَهُ»

From him from Ya'qub ibn Yazid from Ibn Abi Umayr from Ibrahim ibn Abd Al-Hamid from some of our companions from Abu Abdillah (a.s), peace be upon him, and I think it was Ishaq ibn Ghalib, who said: He (ibn Ghalib) said: “When a man stands up during the night and thinks that dawn has arrived, so he performs the witr prayer, then he looks and realizes that it is still night” Imam (a.s) said: "He should add a rak'ah to the witr, then resume the night prayer, and then perform the witr prayer after it."

عَنْهُ عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنْ سَعْدِ بْنِ اَلسِّنْدِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ اَللَّهِ بْنِ عِمْرَانَ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ:« إِذَا كُنْتَ فِي صَلاَةِ اَلْفَجْرِ فَخَرَجْتَ وَ رَأَيْتَ اَلصُّبْحَ فَزِدْ رَكْعَةً إِلَى اَلرَّكْعَتَيْنِ اَللَّتَيْنِ صَلَّيْتَهُمَا قَبْلُ وَ اِجْعَلْهُ وَتْراً»

From him by Bunan ibn Muhammad by Sa'd ibn Al-Sindi by Ali ibn Abdullah ibn Imran by Imam Al-Ridha (a.s): (Imam) Al-Ridha (a.s) said: "If you are in Fajr prayer and you went out and saw the dawn, then add a rak'ah to the two rak'ahs you prayed before, and make it the witr prayer."

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِنْ خِفْتَ اَلشُّهْرَةَ فِي اَلتُّكَأَةِ فَقَدْ يُجْزِيكَ أَنْ تَضَعَ يَدَكَ عَلَى اَلْأَرْضِ وَ لاَ تَضْطَجِعَ وَ أَوْمَأَ بِأَطْرَافِ أَصَابِعِهِ مِنْ كَفِّهِ اَلْيُمْنَى فَوَضَعَهَا فِي اَلْأَرْضِ قَلِيلاً» وَ حَكَى أَبُو جَعْفَرٍ ذَلِكَ

From him from Muhammad ibn Abd Al-Hamid from Muhammad ibn Umar ibn Yazid from Muhammad ibn Udhafir from Umar ibn Yazid who said: Abu Abdillah (a.s), peace be upon him, said: "If you fear being noticed (public attention) when leaning (in prayer), it is sufficient for you to place your hand on the ground without lying down." Then He (a.s) gestured with the tips of his fingers from his right hand and placed them lightly on the ground. And Abu Ja'far (a.s) also narrated that.

أَحْمَدُ عَنْ مُوسَى بْنِ اَلْقَاسِمِ وَ أَبِي قَتَادَةَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ نَسِيَ أَنْ يَضْطَجِعَ عَلَى يَمِينِهِ بَعْدَ رَكْعَتَيِ اَلْفَجْرِ فَذَكَرَ حِينَ أَخَذَ فِي اَلْإِقَامَةِ كَيْفَ يَصْنَعُ قَالَ« يُقِيمُ وَ يُصَلِّي وَ يَدَعُ ذَلِكَ فَلاَ بَأْسَ»

Ahmad from Musa ibn Al-Qasim and Abu Qatadah from Ali ibn Ja'far from his brother (Imam) Musa (a.s), peace be upon him, who said: I asked Imam (a.s) about a man who forgot to lie down on his right side after the two rak'ahs of Fajr and remembered when the iqamah (call to prayer) had already begun, what should he do? Imam (a.s) said: "He should proceed with the iqamah and perform the prayer, and leave that (lying on the right side); there is no harm."

أحمد بن محمد عن علي بن الحكم عن عبد الله بن بكير عن زرارة عن أبي جعفر عليه السلام قال إنما على أحدكم إذا انتصف الليل أن يقوم فيصلي صلاته جملة واحدة ثلاث عشرة ركعة ثم إن شاء جلس فدعا وإن شاء نام وإن شاء ذهب حيث شاء

Ahmad ibn Muhammad from Ali ibn al-Hakam from Abdullah ibn Bukayr from Zurarah: Abu Ja’far (a.s), peace be upon him, said: “It is only required of one of you, when midnight has passed, to rise and perform his prayer all at once, thirteen rak‘ahs in total. Then, if he wishes, he may sit and supplicate, or if he wishes, he may sleep, or if he wishes, he may go wherever he wants.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ سَاعَاتِ اَلْوَتْرِ قَالَ «أَحَبُّهَا إِلَيَّ اَلْفَجْرُ اَلْأَوَّلُ» وَ سَأَلْتُهُ عَنْ أَفْضَلِ سَاعَاتِ اَللَّيْلِ قَالَ« اَلثُّلُثُ اَلْبَاقِي» وَ سَأَلْتُهُ عَنِ اَلْوَتْرِ بَعْدَ فَجْرِ اَلصُّبْحِ قَالَ« نَعَمْ قَدْ كَانَ أَبِي رُبَّمَا أَوْتَرَ بَعْدَمَا اِنْفَجَرَ اَلصُّبْحُ»

Ahmad ibn Muhammad from Isma‘il ibn Sa‘d al-Ash‘ari, who said: I asked Abu al-Hasan al-Ridha (a.s), peace be upon him, about the times for Witr. Imam (a.s) said: "The most beloved of them to me is the first dawn." And I asked Him (a.s) about the best hours of the night. Imam (a.s) said: "The last third." And I asked Him (a.s) about performing Witr after the dawn of morning has broken. Imam (a.s) said: "Yes, my father would sometimes perform Witr after the dawn had broken."

عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ زُرْعَةَ عَنْ اَلْمُفَضَّلِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَقُومُ وَ أَنَا أَشُكُّ فِي اَلْفَجْرِ فَقَالَ« صَلِّ عَلَى شَكِّكَ فَإِذَا طَلَعَ اَلْفَجْرُ فَأَوْتِرْ وَ صَلِّ اَلرَّكْعَتَيْنِ وَ إِذَا أَنْتَ قُمْتَ وَ قَدْ طَلَعَ اَلْفَجْرُ فَابْدَأْ بِالْفَرِيضَةِ وَ لاَ تُصَلِّ غَيْرَهَا فَإِذَا فَرَغْتَ فَاقْضِ مَا فَاتَكَ وَ لاَ تَكُونُ هَذِهِ عَادَةً وَ إِيَّاكَ أَنْ تُطْلِعَ عَلَى هَذَا أَهْلَكَ فَيُصَلُّونَ عَلَى ذَلِكَ وَ لاَ يُصَلُّونَ بِاللَّيْلِ»

From him, from Ali ibn al-Hakam, from Zur‘ah, from al-Mufaddal ibn ‘Umar, who said: I said to Abu Abdillah (a.s), peace be upon him: “I rise while I am uncertain about the time of dawn.” Imam (a.s) said: "Pray based on your uncertainty. Then, when dawn appears, perform the Witr, and pray the two rak‘ahs. And if you rise and the dawn has already appeared, then begin with the obligatory prayer and do not perform anything else. Then, once you have finished, make up what you missed. And do not make this a habit. And beware of letting your family become aware of this, so that they pray in this manner and abandon the night prayer."

عَنْهُ عَنِ اَلْبَرْقِيِّ عَنْ صَفْوَانَ عَنْ أَبِي أَيُّوبَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« رُبَّمَا قُمْتُ وَ قَدْ طَلَعَ اَلْفَجْرُ فَأُصَلِّي صَلاَةَ اَللَّيْلِ وَ اَلْوَتْرَ وَ اَلرَّكْعَتَيْنِ قَبْلَ اَلْفَجْرِ ثُمَّ أُصَلِّي اَلْفَجْرَ» قَالَ قُلْتُ أَفْعَلُ أَنَاذَا قَالَ« نَعَمْ وَ لاَ يَكُونُ مِنْكَ عَادَةً»

From him, from al-Barqi, from Safwan, from Abu Ayyub, from Sulayman ibn Khalid, who said: Abu Abdillah (a.s), peace be upon him, said to me: "It may happen that I rise and the dawn has already appeared, so I perform the night prayer, and the Witr, and the two rak‘ahs before Fajr, then I perform the Fajr prayer." He (narrator) said: “I asked, ‘May I do the same?’" Imam (a.s) said: "Yes, but do not make it a habit."

وَعَنْهُ عَنِ اَلْبَرْقِيِّ عَنْ سَعْدٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ فِي بَيْتِهِ وَهُوَ يُصَلِّي وَ هُوَ يَرَى أَنَّ عَلَيْهِ لَيْلاً ثُمَّ يَدْخُلُ عَلَيْهِ اَلْآخَرُ مِنَ اَلْبَابِ فَقَالَ قَدْ أَصْبَحْتَ هَلْ يُعِيدُ اَلْوَتْرَ أَمْ لاَ أَوْ يُعِيدُ شَيْئاً مِنْ صَلاَتِهِ قَالَ« يُعِيدُ إِنْ صَلاَّهَا مُصْبِحاً»

And from him, from al-Barqi, from Sa‘d, from Abu al-Hasan al-Ridha (a.s), peace be upon him, who said: I asked Him (a.s) about a man who is in his house, praying, while he believes it is still night. Then another person enters upon him from the door and says, "The morning has come." Should he repeat the Witr or not, or should he repeat any part of his prayer? Imam (a.s) said: "He should repeat it if he prayed it after morning had arrived."

قال محمد بن الحسن إنما ينبغي له الاعادة إذا صلاها مصبحا لانه إذا أصبح فيكون قد تضيق وقت الفرض فلا يجوز له أن يصلي نافلة فإذا صلاها كان عليه اعادتها لانه صلاها في غير وقتها والذي يبين ما قدمناه

Muhammad ibn al-Hasan said: “It is only appropriate for him to repeat it if he prayed it after morning had arrived, because when the morning has come, the time for the obligatory prayer becomes constrained, and it is not permissible for him to perform a supererogatory prayer. So if he performs it, he is required to repeat it because he has prayed it outside of its proper time.” That which clarifies what we have presented is:

ما رواه أحمد بن محمد عن علي بن الحكم عن سيف بن عميرة عن أبي بكر عن جعفر بن محمد عليه السلام قال إذا دخل وقت صلاة مفروضة فلا تطوع

What was narrated by Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn Umayrah from Abu Bakr from (Imam) Ja‘far ibn Muhammad (a.s), peace be upon him: Imam (a.s) said: “When the time for an obligatory prayer enters, do not perform supererogatory prayers.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عَلِيِّ بْنِ عَبْدِ اَلْعَزِيزِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَقُومُ وَ أَنَا أَتَخَوَّفُ اَلْفَجْرَ قَالَ« فَأَوْتِرْ» قُلْتُ فَأَنْظُرُ وَ إِذَا عَلَيَّ لَيْلٌ قَالَ« فَصَلِّ صَلاَةَ اَللَّيْلِ»

Ahmad ibn Muhammad from Ali ibn al-Hakam from Ali ibn Abdul-Aziz, who said: I said to Abu Abdillah (a.s), peace be upon him: “I rise while I fear that dawn may have arrived.” Imam (a.s) said: "Then perform the Witr." I asked: “Then I look and find that it is still night upon me.” Imam (a.s) said: "Then perform the night prayer."

عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ بِنْتِ إِلْيَاسَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا قُمْتَ وَ قَدْ طَلَعَ اَلْفَجْرُ فَابْدَأْ بِالْوَتْرِ ثُمَّ صَلِّ اَلرَّكْعَتَيْنِ ثُمَّ صَلِّ اَلرَّكَعَاتِ إِذَا أَصْبَحْتَ

From him, from al-Hasan ibn Ali ibn Bint Ilyas, from Abdullah ibn Sinan, who said: I heard Abu Abdillah (a.s), peace be upon him, say: "If you rise and the dawn has already appeared, then begin with the Witr, then pray the two rak‘ahs, then pray the rak‘ahs when the morning has come."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ عَلاَّنٍ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّكْعَتَيْنِ اَللَّتَيْنِ قَبْلَ اَلْفَجْرِ قَالَ« قُبَيْلَ اَلْفَجْرِ وَ مَعَهُ وَ بَعْدَهُ» قُلْتُ فَمَتَى أَدَعُهَا حَتَّى أَقْضِيَهَا قَالَ قَالَ« إِذَا قَالَ اَلْمُؤَذِّنُ قَدْ قَامَتِ اَلصَّلاَةُ»

From him, from Muhammad ibn al-Hasan ibn ‘Allan, who said: Ishaq ibn ‘Ammar narrated to me, who said: I asked Abu Abdillah (a.s), peace be upon him, about the two rak‘ahs before Fajr. Imam (a.s) said: "Just before Fajr, with it, and after it." I asked: “When do I leave them in order to make them up later?” Imam (a.s) said: "When the mu’adhdhin says: ‘Qad qamatis salah’ (The prayer has been established)."

عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لاَ يُصَلِّي اَلْغَدَاةَ حَتَّى تُسْفِرَ وَ تَظْهَرَ اَلْحُمْرَةُ وَ لَمْ يَرْكَعْ رَكْعَتَيِ اَلْفَجْرِ أَيَرْكَعُهُمَا أَوْ يُؤَخِّرُهُمَا قَالَ «يُؤَخِّرُهُمَا»

From him, 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 a man who does not pray the morning prayer until it becomes bright and the redness appears, and he has not yet performed the two rak‘ahs of Fajr. Should he perform them or delay them? Imam (a.s) said: "He should delay them."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَجَّالِ عَنْ أَبِي عَبْدِ اَللَّهِ قَالَ: كَانَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي رَكْعَتَيْنِ بَعْدَ اَلْعِشَاءِ يَقْرَأُ فِيهِمَا بِمِائَةِ آيَةٍ وَ لاَ يَحْتَسِبُ بِهِمَا وَ رَكْعَتَيْنِ وَ هُوَ جَالِسٌ يَقْرَأُ فِيهِمَا بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ« قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» فَإِنِ اِسْتَيْقَظَ مِنَ اَللَّيْلِ صَلَّى صَلاَةَ اَللَّيْلِ وَ أَوْتَرَ وَ إِنْ لَمْ يَسْتَيْقِظْ حَتَّى يَطْلُعَ اَلْفَجْرُ صَلَّى رَكْعَتَيْنِ فَصَارَتْ شَفْعاً وَ اِحْتَسَبَ بِالرَّكْعَتَيْنِ اَللَّتَيْنِ صَلاَّهُمَا بَعْدَ اَلْعِشَاءِ وَتْراً

Muhammad ibn Ahmad ibn Yahya from Ahmad ibn Muhammad from al-Hajjal from Abu Abdullah, who said: Abu Abdillah (a.s), peace be upon him, would perform two rak‘ahs after the ‘Isha prayer, in which He (a.s) would recite one hundred verses, and He (a.s) would not count them as part of anything. And He (a.s) would perform two rak‘ahs while sitting, in which He (a.s) would recite (Surah Al Ikhlas) and (Surah Al Kafirun). Then if He (a.s) woke up during the night, He (a.s) would perform the night prayer and the Witr. And if He (a.s) did not wake up until the dawn had risen, He (a.s) would perform two rak‘ahs, and they would count as the Shaf‘, and He (a.s) would count the two rak‘ahs He (a.s) had prayed after ‘Isha as the Witr.

عنه عن محمد بن الحسين عن ابن محبوب عن معاوية ابن وهب قال: سمعت أبا عبد الله عليه السلام يقول: أما يرضى أحدكم أن يقوم قبيل الصبح ويوتر ويصلي ركعتي الفجر وتكتب له صلاة الليل

From him, from Muhammad ibn al-Husayn, from Ibn Mahbub, from Mu‘awiyah ibn Wahb, who said: I heard Abu Abdillah (a.s), peace be upon him, say: “Is it not sufficient for one of you to rise shortly before dawn, perform the Witr, and pray the two rak‘ahs of Fajr, and it will be recorded for him as the night prayer?”

مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:«« مَنْ كٰانَ يُؤْمِنُ بِاللّٰهِ وَ اَلْيَوْمِ اَلْآخِرِ» فَلاَ يَبِيتَنَّ إِلاَّ بِوَتْرٍ»

Muhammad ibn Abi Umayr from Hammad from Hariz from Zurarah, who said: Abu Ja‘far (a.s) said: "Whoever believes in Allah (swt) and the Last Day (Qiyama) should not pass the night without performing Witr."