Tahdhīb al-Aḥkām

قال الشيخ رحمه الله إذا زالت الشمس الى قوله ثم تسجد سجدتي الشكر

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “When the sun passes the meridian) up to his statement: (Then you perform the two prostrations of gratitude”.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنٍ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا دَخَلْتَ اَلْمَسْجِدَ فَاحْمَدِ اَللَّهَ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَإِذَا اِفْتَتَحْتَ اَلصَّلاَةَ فَكَبَّرْتَ فَلاَ تُجَاوِزْ أُذُنَيْكَ وَ لاَ تَرْفَعْ يَدَيْكَ بِالدُّعَاءِ فِي اَلْمَكْتُوبَةِ تُجَاوِزُ بِهِمَا رَأْسَكَ»

Al-Husayn ibn Sa‘id from Fadhala from Husayn from Sama‘ah from Abu Basir who said: Abu Abdillah (a.s) said: “When you enter the mosque, praise Allah (swt) and extol Him (swt), and send blessings upon the Prophet (saws), may Allah (swt) bless him and his family. Then when you begin the prayer and pronounce the Takbir, do not raise your hands beyond your ears, and do not raise your hands in supplication during the obligatory prayer so that they go above your head.”

وَ عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ حِينَ اِفْتَتَحَ اَلصَّلاَةَ يَرْفَعُ يَدَيْهِ أَسْفَلَ مِنْ وَجْهِهِ قَلِيلاً

And from him, from Hammad ibn Isa from Fadhala from Mu‘awiyah ibn ‘Ammar who said: I saw Abu Abdillah (a.s) when He (a.s) began the prayer, He (a.s) would raise his hands slightly below his face.

وَ عَنْهُ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ مِهْرَانَ اَلْجَمَّالِ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِذَا كَبَّرَ فِي اَلصَّلاَةِ يَرْفَعُ يَدَيْهِ حَتَّى تَكَادَ تَبْلُغُ أُذُنَيْهِ

And from him, from Ibn Abi Najran from Safwan ibn Mihran al-Jammal who said: I saw Abu Abdillah (a.s), when Imam (a.s) said the Takbir in prayer, He (a.s) would raise his hands until they nearly reached his ears.

وَعَنْهُ عَنْ فَضَالَةَ عَنِ اِبْنِ سِنَانٍ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي يَرْفَعُ يَدَيْهِ حِيَالَ وَجْهِهِ حِينَ اِسْتَفْتَحَ.

And from him, from Fadhala from Ibn Sinan who said: I saw Abu Abdillah (a.s) praying, He (a.s) would raise his hands in front of his face when He (a.s) began the prayer.

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ تَعَالَى« فَصَلِّ لِرَبِّكَ وَ اِنْحَرْ» قَالَ «هُوَ رَفْعُ يَدَيْكَ حِذَاءَ وَجْهِكَ»

And from him, from al-Nadr from Ibn Sinan: Abu Abdillah (a.s) (was asked) regarding the saying of Allah (swt), the Exalted: ‘So pray to your Lord and sacrifice”’ (Surah Kawthar 108:2). Imam (a.s) said: “It is the raising of your hands in front of your face.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنْ أَدْنَى مَا يُجْزِي فِي اَلصَّلاَةِ مِنَ اَلتَّكْبِيرِ قَالَ« تَكْبِيرَةٌ وَاحِدَةٌ»

Muhammad ibn Ali ibn Mahbub from Ya‘qub ibn Yazid from Muhammad ibn Sinan from Ibn Muskan from Abu Basir who said: I asked Him (a.s) about the minimum that suffices in prayer from the Takbir. Imam (a.s) said: “One Takbir.”

وَ عَنْهُ عَنْ أَحْمَدَ عَنِ اَلْحُسَيْنِ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا اِفْتَتَحْتَ اَلصَّلاَةَ فَكَبِّرْ إِنْ شِئْتَ وَاحِدَةً وَ إِنْ شِئْتَ ثَلاَثاً وَ إِنْ شِئْتَ خَمْساً وَ إِنْ شِئْتَ سَبْعاً فَكُلُّ ذَلِكَ مُجْزٍ عَنْكَ غَيْرَ أَنَّكَ إِذَا كُنْتَ إِمَاماً لَمْ تَجْهَرْ إِلاَّ بِتَكْبِيرَةٍ»

And from him, from Ahmad from al-Husayn from al-Qasim ibn Muhammad from Ali from Abu Basir: Abu Abdillah (a.s) said: “When you begin the prayer, you may say the Takbir once if you wish, or three times if you wish, or five times if you wish, or seven times if you wish, all of that suffices for you. However, if you are an imam, you should not recite aloud except with one Takbir.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اِفْتَتَحَ اَلصَّلاَةَ فَرَفَعَ يَدَيْهِ حِيَالَ وَجْهِهِ وَ اِسْتَقْبَلَ اَلْقِبْلَةَ بِبَطْنِ كَفَّيْهِ

And from him, from Muhammad ibn Abd al-Hamid from Sayf ibn Umayrah from Mansur ibn Hazim who said: I saw Abu Abdillah (a.s) begin the prayer, He (a.s) raised his hands in front of his face and directed the palms of his hands toward the Qiblah.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْحُسَيْنِ عَنْ زَيْدٍ اَلشَّحَّامِ وَ اِبْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ زَيْدٍ اَلشَّحَّامِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلاِفْتِتَاحُ فَقَالَ« تَكْبِيرَةٌ تُجْزِيكَ» قُلْتُ فَالسَّبْعُ قَالَ« ذَلِكَ اَلْفَضْلُ»

Al-Husayn ibn Sa‘id from Fadhala from al-Husayn from Zayd al-Shahham, and Ibn Abi Umayr from Abu Ayyub from Zayd al-Shahham, who said: I said to Abu Abdillah (a.s): “Is the opening (of the prayer) with one Takbir?” Imam (a.s) said: “One Takbir suffices for you.” I asked: “And the seven (Takbirs)?” Imam (a.s) said: “That is extra merit.”

وَ عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلتَّكْبِيرَةُ اَلْوَاحِدَةُ فِي اِفْتِتَاحِ اَلصَّلاَةِ تُجْزِي وَ اَلثَّلاَثُ أَفْضَلُ وَ اَلسَّبْعُ أَفْضَلُ كُلِّهِ»

And from him, from Ibn Abi Umayr from ‘Umar ibn Udhaynah from Muhammad ibn Muslim: Abu Ja‘far (a.s), peace be upon him, said: “The single Takbir at the opening of the prayer suffices, and three is better, and seven is the best of all.”

وَ عَنْهُ عَنِ اَلنَّضْرِ وَ فَضَالَةَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ حَفْصٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ فِي اَلصَّلاَةِ وَ إِلَى جَانِبِهِ اَلْحُسَيْنُ بْنُ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فَكَبَّرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَلَمْ يُحِرِ اَلْحُسَيْنُ بِالتَّكْبِيرِ ثُمَّ كَبَّرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَلَمْ يُحِرِ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ اَلتَّكْبِيرَ وَ لَمْ يَزَلْ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يُكَبِّرُ وَ يُعَالِجُ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ اَلتَّكْبِيرَ فَلَمْ يُحِرْ حَتَّى أَكْمَلَ سَبْعَ تَكْبِيرَاتٍ فَأَحَارَ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ اَلتَّكْبِيرَ فِي اَلسَّابِعَةِ» فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« فَصَارَتْ سُنَّةً»

And from him, from al-Nadr and Fadhala from Abdullah ibn Sinan from Hafs: Abu Abdillah (a.s) said: “Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, was in prayer, and beside Him (saws) was al-Husayn ibn Ali (a.s), peace be upon him. The Messenger of Allah (swt), may Allah (swt) bless him and his family, said the Takbir, but al-Husayn (a.s) did not follow with the Takbir. Then the Messenger of Allah (swt), may Allah (swt) bless him and his family, said the Takbir again, but al-Husayn (a.s), peace be upon him, still did not say the Takbir. The Messenger of Allah (swt), may Allah (swt) bless him and his family, continued to say the Takbir and was helping al-Husayn (a.s), peace be upon him, to say the Takbir, but He (a.s) did not do so, until the Messenger of Allah (swt), may Allah (swt) bless him and his family, completed seven Takbirs, and then al-Husayn (a.s), peace be upon him, followed with the Takbir on the seventh.” Then Abu Abdillah (a.s) said: “(Thus) So it became a Sunnah.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا اِفْتَتَحْتَ اَلصَّلاَةَ فَارْفَعْ كَفَّيْكَ ثُمَّ اُبْسُطْهُمَا بَسْطاً ثُمَّ كَبِّرْ ثَلاَثَ تَكْبِيرَاتٍ ثُمَّ قُلِ اَللَّهُمَّ أَنْتَ اَلْمَلِكُ اَلْحَقُّ لاَ إِلَهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي ذَنْبِي إِنَّهُ لاَ يَغْفِرُ اَلذُّنُوبَ إِلاَّ أَنْتَ ثُمَّ كَبِّرْ تَكْبِيرَتَيْنِ ثُمَّ قُلْ لَبَّيْكَ وَ سَعْدَيْكَ وَ اَلْخَيْرُ فِي يَدَيْكَ وَ اَلشَّرُّ لَيْسَ إِلَيْكَ وَ اَلْمَهْدِيُّ مَنْ هَدَيْتَ لاَ مَلْجَأَ مِنْكَ إِلاَّ إِلَيْكَ سُبْحَانَكَ وَ حَنَانَيْكَ تَبَارَكْتَ وَ تَعَالَيْتَ سُبْحَانَكَ رَبَّ اَلْبَيْتِ ثُمَّ كَبِّرْ تَكْبِيرَتَيْنِ ثُمَّ تَقُولُ« وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ اَلسَّمٰاوٰاتِ وَ اَلْأَرْضَ» عَالِمِ اَلْغَيْبِ وَ اَلشَّهَادَةِ حَنِيفاً مُسْلِماً« وَ مٰا أَنَا مِنَ اَلْمُشْرِكِينَ» ثُمَّ تَعَوَّذْ بِاللَّهِ مِنَ اَلشَّيْطَانِ اَلرَّجِيمِ ثُمَّ اِقْرَأْ فَاتِحَةَ اَلْكِتَابِ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad ibn Uthman from al-Halabi: Abu Abdillah (a.s) said: “When you begin the prayer, raise your hands, then spread them open fully, then say Takbir three times, then say: ‘O Allah (swt), You are the True King. There is no god but You (azj). Glory be to You (azj). Indeed, I have wronged myself, so forgive me my sin. Surely, no one forgives sins except You (azj).’ Then say Takbir two times, then say: ‘Here I am, at Your (azj) service, and all goodness is in Your (azj) hands, and evil is not attributed to You (azj). The rightly guided is he whom You (azj) guide. There is no refuge from You (azj) except in You (azj). Glory be to You (azj) and to Your (azj) mercy. You (azj) are Blessed and Exalted. Glory be to You (azj), Lord (azj) of the House.’ Then say Takbir two times, then say: ‘I have turned my face to the One (azj) who created the heavens and the earth,’ the Knower of the unseen and the witnessed, in pure devotion, submitting (to Him (azj)), ‘and I am not of the polytheists.’ Then seek refuge with Allah (swt) from the accursed Shaytan, then recite the Opening Chapter of the Book (Surah al-Fatiha).”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِيكَ فِي اَلصَّلاَةِ مِنَ اَلْكَلاَمِ فِي اَلتَّوَجُّهِ إِلَى اَللَّهِ أَنْ تَقُولَ« وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ اَلسَّمٰاوٰاتِ وَ اَلْأَرْضَ» عَلَى مِلَّةِ إِبْرَاهِيمَ حَنِيفاً مُسْلِماً «وَ مٰا أَنَا مِنَ اَلْمُشْرِكِينَ»« إِنَّ صَلاٰتِي وَ نُسُكِي وَ مَحْيٰايَ وَ مَمٰاتِي لِلّٰهِ رَبِّ اَلْعٰالَمِينَ` لاٰ شَرِيكَ لَهُ وَ بِذٰلِكَ أُمِرْتُ» وَ أَنَا مِنَ اَلْمُسْلِمِينَ وَ يُجْزِيكَ تَكْبِيرَةٌ وَاحِدَةٌ»

Sa‘d ibn Abdullah from Ahmad ibn Muhammad from Ali ibn Hadid, and Abd al-Rahman ibn Abi Najran, and al-Husayn ibn Sa‘id from Hammad ibn Isa from Hariz ibn Abdillah from Zurarah: Abu Ja‘far (a.s), peace be upon him, said: “It suffices you in prayer, in the words of directing yourself toward Allah (swt) (‘tawajjuh’), to say: ‘I turn my face toward the One (azj) who created the heavens and the earth, upon the creed of Abraham, upright and submitting, and I am not among the polytheists. Indeed my prayer, my sacrifice, my life, and my death are for Allah (swt), the Lord (azj) of the worlds. No partner has He (azj), and with this I have been commanded, and I am among the Muslims.’ And one ‘takbirah’ (saying of ‘Allahu Akbar’) is sufficient for you.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَيَّاماً كَانَ يَقْرَأُ فِي فَاتِحَةِ اَلْكِتَابِ «بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ فَإِذَا كَانَ صَلاَةٌ لاَ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ جَهَرَ بِ«بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ وَ أَخْفَى مَا سِوَى ذَلِكَ

Al-Husayn ibn Sa‘id from Abd al-Rahman ibn Abi Najran from Safwan who said: I prayed behind Abu Abdillah (a.s) for several days. He (a.s) used to recite in Surah al-Fatiha: ‘Bismillah Hir Rahman Nir Rahim’, and when it was a prayer in which the recitation is not to be recited aloud, He (a.s) would recite ‘Bismillah Hir Rahman Nir Rahim’ aloud and would conceal the rest (of the surahs).”

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَكُونُ إِمَاماً فَيَسْتَفْتِحُ بِالْحَمْدِ وَ لاَ يَقْرَأُ« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ فَقَالَ« لاَ يَضُرُّهُ وَ لاَ بَأْسَ بِهِ»

As for what was narrated by Sa‘d ibn Abdullah from Ahmad ibn Muhammad from Abd al-Rahman ibn Abi Najran and al-Husayn ibn Sa‘id from Hammad ibn Isa from Hariz ibn Abdullah from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s) about a man who is an imam and begins with (Surah) al-Hamd but does not recite ‘Bismillah Hir Rahman Nir Rahim’. Imam (a.s) said: “It does not harm him, and there is no problem with it.”

فمحمول على حال التقية لان عند التقية يجوز الاخفات بها ويحتمل أن يكون أراد عليه السلام من لا يقرأ بسم الله الرحمن الرحيم ناسيا لان من نسي ذلك لا يضر ولا يجب عليه اعادة الصلاة ونحن نبينه فيما بعد والذي يدل على أن في حال التقية يجوز أن لا يجهر بها ما رواه

So it is to be interpreted as referring to a situation of ‘taqiyyah’ (dissimulation), because in a state of ‘taqiyyah’ it is permissible to recite it silently. It is also possible that the Imam (a.s), peace be upon him, intended someone who did not recite ‘Bismillah Hir Rahman Nir Rahim’ out of forgetfulness, for the one who forgets that does not incur harm and is not required to repeat the prayer, and we will clarify this later. What indicates that during ‘taqiyyah’ it is permissible not to recite it aloud is what has been narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي جَرِيرٍ زَكَرِيَّا بْنِ إِدْرِيسَ اَلْقُمِّيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي بِقَوْمٍ يَكْرَهُونَ أَنْ يَجْهَرَ بِ«بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ فَقَالَ« لاَ يَجْهَرْ»

Sa‘d ibn Abdullah from Ahmad ibn Muhammad from al-‘Abbas ibn Ma‘ruf from Safwan ibn Yahya from Abu Jarir Zakariyya ibn Idris al-Qummi who said: I asked Abu al-Hasan al-Awwal (a.s), peace be upon him, about a man who leads a people in prayer who dislike that he recite ‘Bismillah Hir Rahman Nir Rahim’ aloud. Imam (a.s) said: “Then he should not recite it aloud.”

وَ أَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ وَمُحَمَّدِ بْنِ سِنَانٍ وَ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُمَا سَأَلاَهُ عَمَّنْ يَقْرَأُ« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ حِينَ يُرِيدُ يَقْرَأُ فَاتِحَةَ اَلْكِتَابِ قَالَ« نَعَمْ إِنْ شَاءَ سِرّاً وَ إِنْ شَاءَ جَهْراً» فَقَالاَ أَ فَيَقْرَؤُهَا مَعَ اَلسُّورَةِ اَلْأُخْرَى فَقَالَ« لاَ»

Narrated by Sa‘d ibn Abdullah from Ahmad ibn Muhammad from Muhammad ibn Abi Umayr from Hammad ibn Uthman from ‘Ubaydullah ibn Ali al-Halabi, and al-Husayn ibn Sa‘id from Ali ibn al-Nu‘man and Muhammad ibn Sinan and Abdullah ibn Muskan from Muhammad ibn Ali al-Halabi from Abu Abdillah (a.s): Both of them (Muhammad ibn Ali al-Halabi) asked Him (a.s) about one who recites ‘Bismillah Hir Rahman Nir Rahim’ when he wishes to recite Surah al-Fatiha. Imam (a.s) said: “Yes, if he wishes, silently, and if he wishes, aloud.” So they asked: “Does he recite it with another Surah as well?” Imam (a.s) said: “No.”

فمحمول على من كان في صلاة النافلة وقد قرأ من السورة الاخرى بعضها ويريد أن يقرأ باقيها فحينئذ لا يقرأ بسم الله الرحمن الرحيم والذي يبين ذلك ما رواه

So this is to be interpreted as referring to someone who is in a ‘nafila’ (supererogatory) prayer and has already recited part of another Surah and intends to continue the rest of it, in that case, he does not recite ‘Bismillah Hir Rahman Nir Rahim’. What clarifies this is what has been narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَفْتَتِحُ اَلْقِرَاءَةَ فِي اَلصَّلاَةِ أَ يَقْرَأُ« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ قَالَ« نَعَمْ إِذَا اِفْتَتَحَ اَلصَّلاَةَ فَلْيَقُلْهَا فِي أَوَّلِ مَا يَفْتَتِحُ ثُمَّ يَكْفِيهِ مَا بَعْدَ ذَلِكَ»

Sa‘d ibn Abdullah from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadhala ibn Ayyub from Aban ibn Uthman from Muhammad ibn Muslim from Abu Ja‘far (a.s), peace be upon him, he said: I asked Him (a.s) about a man who begins the recitation in prayer, should he recite ‘Bismillah Hir Rahman Nir Rahim’? Imam (a.s) said: “Yes, when he begins the prayer, let him say it at the beginning of what he opens with, and thereafter it suffices him.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِذَا أَقَمْتُ لِلصَّلاَةِ أَقْرَأُ« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ فِي فَاتِحَةِ اَلْقُرْآنِ قَالَ« نَعَمْ» قُلْتُ فَإِذَا قَرَأْتُ فَاتِحَةَ اَلْقُرْآنِ أَقْرَأُ« بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ مَعَ اَلسُّورَةِ قَالَ« نَعَمْ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from Muhammad ibn Isa from Yunus from Mu‘awiyah ibn ‘Ammar who said: I said to Abu Abdillah (a.s): “When I stand for prayer, should I recite ‘Bismillah Hir Rahman Nir Rahim’ in Surah al-Fatiha?” Imam (a.s) said: “Yes.” I asked: “Then when I have recited Surah al-Fatiha, should I recite ‘Bismillah Hir Rahman Nir Rahim’ with the next Surah?” Imam (a.s) said: “Yes.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ يَحْيَى بْنِ عِمْرَانَ اَلْهَمْدَانِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي رَجُلٍ اِبْتَدَأَ بِ«بِسْمِ اَللّٰهِ اَلرَّحْمٰنِ اَلرَّحِيمِ» فِي صَلاَتِهِ وَحْدَهُ فِي أُمِّ اَلْكِتَابِ فَلَمَّا صَارَ إِلَى غَيْرِ أُمِّ اَلْكِتَابِ مِنَ اَلسُّورَةِ تَرَكَهَا فَقَالَ اَلْعَبَّاسِيُّ لَيْسَ بِذَلِكَ بَأْسٌ فَكَتَبَ بِخَطِّهِ «يُعِيدُهَا مَرَّتَيْنِ عَلَى رَغْمِ أَنْفِهِ» يَعْنِي اَلْعَبَّاسِيَّ

And from him, from Muhammad ibn Yahya from Ahmad ibn Muhammad from Ali ibn Mahziyar from Yahya ibn ‘Imran al-Hamdani who said: I wrote to Abu Ja‘far (a.s), peace be upon him; “May I be your ransom, what do you say about a man who begins with ‘Bismillah Hir Rahman Nir Rahim’ in his prayer, alone, in Surah al-Fatiha, but when he reaches a different Surah after al-Fatiha, he omits it? The ‘Abbasid (official) said: ‘There is no harm in that.’” So He (a.s), peace be upon him, wrote in His (a.s) own handwriting: “He must repeat it twice, despite his nose.” This was meaning the ‘Abbasid (so the nose of that ‘Abbasid, who claimed there was no harm, be rubbed in the dust).

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« لاَ تَقْرَأْ فِي اَلْمَكْتُوبَةِ بِأَقَلَّ مِنْ سُورَةٍ وَ لاَ بِأَكْثَرَ»

Muhammad ibn Ya‘qub from Ahmad ibn Idris from Muhammad ibn Yahya from Muhammad ibn Abd al-Hamid from Sayf ibn Umayrah from Mansur ibn Hazim who said: Abu Abdillah (a.s) said: “Do not recite in the obligatory prayer less than one Surah, nor more.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَقْرَأُ اَلسُّورَتَيْنِ فِي اَلرَّكْعَةِ فَقَالَ« لاَ لِكُلِّ سُورَةٍ رَكْعَةٌ»

Al-Husayn ibn Sa‘id from Safwan from al-‘Ala’ from Muhammad ibn Muslim from one of the two (Imams (a.s)), peace be upon them: I asked Him (a.s) about a man who recites two Surahs in one rak‘ah. Imam (a.s) said: “No, for each Surah there is a rak‘ah.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَسَنِ اَلصَّيْقَلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَ يُجْزِي عَنِّي أَنْ أَقُولَ فِي اَلْفَرِيضَةِ فَاتِحَةَ اَلْكِتَابِ وَحْدَهَا إِذَا كُنْتُ مُسْتَعْجِلاً أَوْ أَعْجَلَنِي شَيْءٌ فَقَالَ« لاَ بَأْسَ»

Al-Husayn ibn Sa‘id from Muhammad ibn Sinan from Ibn Muskan from al-Hasan al-Sayqal who said: I said to Abu Abdillah (a.s): “Is it sufficient for me to recite only Surah al-Fatiha in an obligatory prayer if I am in a hurry or something hastens me?” Imam (a.s) said: “There is no harm.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَجُوزُ لِلْمَرِيضِ أَنْ يَقْرَأَ فِي اَلْفَرِيضَةِ فَاتِحَةَ اَلْكِتَابِ وَحْدَهَا وَ يَجُوزُ لِلصَّحِيحِ فِي قَضَاءِ صَلاَةِ اَلتَّطَوُّعِ بِاللَّيْلِ وَ اَلنَّهَارِ»

And from him, from Ali ibn Ibrahim from Muhammad ibn Isa from Yunus ibn Abd al-Rahman from Abdullah ibn Sinan: Abu Abdillah (a.s) said: “It is permissible for a sick person to recite only Surah al-Fatiha in the obligatory prayer, and it is also permissible for a healthy person when making up voluntary prayers, whether at night or during the day.”

وهذان الخبران يدلان على ان مع الاختيار لا يجوز الاقتصار على سورة واحدة

And these two reports indicate that in a state of choice, it is not permissible to suffice with only one Surah.

وَرَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَرَوِيِّ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَقْرَأُ سُورَتَيْنِ فِي رَكْعَةٍ قَالَ« نَعَمْ» قُلْتُ أَ لَيْسَ يُقَالُ أَعْطِ كُلَّ سُورَةٍ حَقَّهَا مِنَ اَلرُّكُوعِ وَ اَلسُّجُودِ فَقَالَ« ذَاكَ فِي اَلْفَرِيضَةِ فَأَمَّا فِي اَلنَّافِلَةِ فَلَيْسَ بِهِ بَأْسٌ»

And al-Husayn ibn Sa‘id narrated from al-Qarawi from Aban from ‘Umar ibn Yazid who said: I said to Abu Abdillah (a.s): “May I recite two Surahs in one rak‘ah?” Imam (a.s) said: “Yes.” I asked: “Is it not said that each Surah should be given its due in bowing and prostration?” Imam (a.s) said: “That applies in the obligatory prayer, but as for the supererogatory prayer, there is no harm in it.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« إِنَّمَا يُكْرَهُ أَنْ يُجْمَعَ بَيْنَ اَلسُّورَتَيْنِ فِي اَلْفَرِيضَةِ فَأَمَّا اَلنَّافِلَةُ فَلاَ بَأْسَ»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn al-Husayn from Safwan from Abdullah ibn Bukayr from Zurarah who said: Zurarah said: Abu Ja‘far (a.s), peace be upon him, said: “It is only disliked to combine two Surahs in the obligatory prayer, but as for the supererogatory prayer, there is no harm in it.”

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« إِنَّ فَاتِحَةَ اَلْكِتَابِ تَجُوزُ وَحْدَهَا فِي اَلْفَرِيضَةِ»

As for what was narrated by Sa‘d ibn Abdullah from Ahmad ibn Muhammad from al-Hasan ibn Mahbub from Ali ibn Ri’ab from Abu Abdillah (a.s), he said: I heard Him (a.s) say: “Indeed, Surah al-Fatiha alone is valid in the obligatory prayer.”

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ فَاتِحَةَ اَلْكِتَابِ وَحْدَهَا تُجْزِي فِي اَلْفَرِيضَةِ»

Al-Hasan ibn Mahbub narrated from Ali ibn Ri’ab from al-Halabi: Abu Abdillah (a.s) said: “Indeed, Surah al-Fatiha alone suffices in the obligatory prayer.”

فمحمول على حال الضرورة بدلالة ما ذكرناه أولا من انه لا يجوز الاقتصار على سورة الحمد مع الاختيار ويزيده بيانا ما رواه

So this is to be interpreted as referring to a situation of necessity, based on what we mentioned earlier, that it is not permissible to suffice with Surah al-Hamd alone when one has the choice. What further clarifies this is what has been narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ يَقْرَأَ اَلرَّجُلُ فِي اَلْفَرِيضَةِ بِفَاتِحَةِ اَلْكِتَابِ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ إِذَا مَا أَعْجَلَتْ بِهِ حَاجَةٌ أَوْ تَخَوَّفَ شَيْئاً»

Sa‘d ibn Abdullah from Ahmad ibn Abi Umayr from Hammad ibn Uthman from ‘Ubaydullah ibn Ali al-Halabi: Abu Abdillah (a.s) said: “There is no harm if a man recites only Surah al-Fatiha in the first two rak‘ahs of an obligatory prayer if a need hastens him or he fears something.”

وَ أَمَّا مَا رَوَاهُ سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنِ اَلْحَسَنِ بْنِ اَلسَّرِيِّ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَ يَقْرَأُ اَلرَّجُلُ اَلسُّورَةَ اَلْوَاحِدَةَ فِي اَلرَّكْعَتَيْنِ مِنَ اَلْفَرِيضَةِ فَقَالَ« لاَ بَأْسَ إِذَا كَانَتْ أَكْثَرَ مِنْ ثَلاَثِ آيَاتٍ»

As for what was narrated by Sa‘d from Ahmad ibn Muhammad from al-‘Abbas ibn Ma‘ruf from Safwan ibn Yahya from Abdullah ibn Muskan from al-Hasan ibn al-Sarri from ‘Umar ibn Yazid who said: I said to Abu Abdillah (a.s): “May a man recite the same Surah in both rak‘ahs of the obligatory prayer?” Imam (a.s) said: “There is no harm if it is more than three verses.”

فمحمول على أنه يجوز له أن يكررها في الركعة الثانية دون أن يفرقها في الركعتين وهذا إذا لم يحسن غيرها فأما مع التمكن من غيرها فانه يكره ذلك يبين ما ذكرناه

So this is to be interpreted as permitting him to repeat the same Surah in the second rak‘ah, without splitting it between the two rak‘ahs, and this applies if he does not know any other Surah. But if he is capable of reciting another one, then it is disliked (‘makruh’) to do so. What clarifies what we have mentioned is:

مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ اَلْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَقْرَأُ سُورَةً وَاحِدَةً فِي اَلرَّكْعَتَيْنِ مِنَ اَلْفَرِيضَةِ وَ هُوَ يُحْسِنُ غَيْرَهَا فَإِنْ فَعَلَ فَمَا عَلَيْهِ قَالَ« إِذَا أَحْسَنَ غَيْرَهَا فَلاَ يَفْعَلْ وَ إِنْ لَمْ يُحْسِنْ غَيْرَهَا فَلاَ بَأْسَ»

What was narrated by Muhammad ibn Ali ibn Mahbub from 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, said: I asked Him (a.s) about a man who recites the same Surah in both rak‘ahs of the obligatory prayer while he is able to recite others, if he does so, is there anything upon him? Imam (a.s) said: “If he can recite other than it, then he should not do it. But if he cannot recite other than it, then there is no harm.”

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ عَنْ فَضَالَةَ عَنْ حُسَيْنٍ عَنِ اِبْنِ مُسْكَانَ عَنْ زَيْدٍ اَلشَّحَّامِ قَالَ: صَلَّى بِنَا أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَرَأَ بِنَا بِالضُّحَى وَ أَ لَمْ نَشْرَحْ

As for what was narrated by Muhammad ibn Ali ibn Mahbub from Ahmad ibn Muhammad from al-Husayn from Fadhala from Husayn from Ibn Muskan from Zayd al-Shahham, who said: Abu Abdillah (a.s) led us in prayer and recited for us ‘Surah al- Duha’ and ‘Surah al-Sharh’.

فليس في هذا الخبر انه قرأهما في ركعة أو ركعتين وعندنا انه لا يجوز قراءة هاتين السورتين إلا في ركعة وإذا لم يجز ذلك حملناه على انه قرأهما في ركعة

This report does not state whether he recited them in one rak‘ah or in two. According to our view, it is not permissible to recite these two Surahs (‘al- Duha’ and ‘al-Sharh’) except in a single rak‘ah. And since it is not permissible to separate them, we interpret the narration to mean that He (a.s) recited them together in one rak‘ah.

وَ رَوَى هَذَا اَلْحَدِيثَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ زَيْدٍ اَلشَّحَّامِ قَالَ: صَلَّى أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَرَأَ فِي اَلْأُولَى« وَ اَلضُّحىٰ» وَ فِي اَلثَّانِيَةِ« أَ لَمْ نَشْرَحْ لَكَ صَدْرَكَ»

This hadith was also narrated by Ahmad ibn Muhammad from Ibn Abi Umayr from one of our companions from Zayd al-Shahham, who said: Abu Abdillah (a.s) prayed and recited in the first rak‘ah ‘By the morning brightness” (Surah al-Duha)’ and in the second ‘Did We not expand for you your chest?” (Surah al-Sharh)’.

فهذه الرواية تضمنت انه قرأهما في الركعتين إلا انه ليس في الخبر أنه قرأهما في النافلة أو الفريضة وإذا احتمل ذلك حملناه على النافلة والذي يكشف عما تأولنا عليه الرواية الاولى رواية

This narration indicates that he recited them in two rak‘ahs; however, the report does not specify whether he recited them in a ‘nafila’ (supererogatory) prayer or an ‘obligatory’ one. And since that possibility exists, we interpret it as referring to a ‘nafila’. What clarifies and supports the interpretation we gave for the first narration is the following narration:

اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ زَيْدٍ اَلشَّحَّامِ قَالَ: صَلَّى بِنَا أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْفَجْرَ فَقَرَأَ« وَ اَلضُّحىٰ» وَ« أَ لَمْ نَشْرَحْ» فِي رَكْعَةٍ

Al-Husayn ibn Sa‘id from Fadhala from al-‘Ala’ from Zayd al-Shahham who said: Abu Abdillah (a.s) led us in the Fajr prayer, and He (a.s) recited ‘By the morning brightness” (Surah al-Duha)’ and ‘Did We not expand for you your chest?” (Surah al-Sharh)’ in one rak‘ah.

وأما النوافل فلا بأس أن يجمع الانسان فيها بين سورتين وأكثر من ذلك وأن يفرق السورة الواحدة أيضا وقد قدمنا طرفا مما يدل عليه ويزيده بيانا ما رواه

As for the ‘nawafil’ (supererogatory prayers), there is no harm if a person combines two Surahs or more within them, or even splits a single Surah. We have already mentioned some evidence indicating this, and what further clarifies it is what has been narrated:

الحسين بن سعيد عن صفوان عن ابن بكير عن زرارة قال قال أبو جعفر عليه السلام إنما يكره أن يجمع بين السورتين في الفريضة فاما النافلة فلا بأس

Al-Husayn ibn Sa‘id from Safwan from Ibn Bukayr from Zurarah who said: Abu Ja‘far (a.s), peace be upon him, said: “It is only disliked to combine two Surahs in the obligatory prayer, but as for the ‘nafila’ (supererogatory prayer), there is no harm.”

وَ عَنْهُ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَ عَنِ اَلرَّجُلِ يَقْرُنُ بَيْنَ اَلسُّورَتَيْنِ فِي اَلرَّكْعَةِ فَقَالَ« إِنَّ لِكُلِّ سُورَةٍ حَقّاً فَأَعْطِهَا حَقَّهَا مِنَ اَلرُّكُوعِ وَ اَلسُّجُودِ» قُلْتُ فَيَقْطَعُ اَلسُّورَةَ فَقَالَ« لاَ بَأْسَ بِهِ»

And from him, from Safwan from Ibn Bukayr from Zurarah who said: I asked Abu Abdillah (a.s) about a man who joins two Surahs in one rak‘ah. Imam (a.s) said: “Every Surah has a right, so give it its due in bowing and prostration.” I asked: “What if he cuts the Surah (splits it)?” Imam (a.s) said: “There is no harm in that.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْقَاسِمِ قَالَ: سَأَلْتُ عَبْداً صَالِحاً عَ هَ لْ يَجُوزُ أَنْ يُقْرَأَ فِي صَلاَةِ اَللَّيْلِ بِالسُّورَتَيْنِ وَ اَلثَّلاَثِ فَقَالَ« مَا كَانَ مِنْ صَلاَةِ اَللَّيْلِ فَاقْرَأْ بِالسُّورَتَيْنِ وَ اَلثَّلاَثِ وَ مَا كَانَ مِنْ صَلاَةِ اَلنَّهَارِ فَلاَ تَقْرَأْ إِلاَّ بِسُورَةٍ سُورَةٍ»

And from him, from Muhammad ibn al-Qasim who said: I asked the Righteous servant (Abd Salih (a.s)), peace be upon him: “Is it permissible to recite two or three Surahs in the night prayer?” Imam (a.s) said: “As for the night prayer, recite two or three Surahs. But as for the daytime prayer, do not recite except one Surah (in each rak‘ah).”

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ تَجْمَعَ فِي اَلنَّافِلَةِ مِنَ اَلسُّوَرِ مَا شِئْتَ»

Sa‘d from Ahmad ibn Muhammad from Uthman ibn Isa from Abdullah ibn Muskan from Abdullah ibn Abi Ya‘fur: Abu Abdillah (a.s) said: “There is no harm in combining as many Surahs as you wish in the ‘nafila’ (supererogatory prayer).”

وَعَنْهُ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ هَلْ تُقْسَمُ اَلسُّورَةُ فِي رَكْعَتَيْنِ فَقَالَ« نَعَمِ اِقْسِمْهَا كَيْفَ شِئْتَ»

And from him, from al-Husayn ibn Sa‘id from Fadhala ibn Ayyub from Aban ibn Uthman from someone who informed him from one of the two (Imams), peace be upon them, who said: I asked Him (a.s): “May a Surah be divided between two rak‘ahs?” Imam (a.s) said: “Yes, divide it however you wish.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ اَلْحُسَيْنِ اَلطَّوِيلِ عَنْ أَبِي دَاوُدَ اَلْمُنْشِدِ عَنْ مُحَسِّنٍ اَلْمِيثَمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« تَقْرَأُ فِي صَلاَةِ اَلزَّوَالِ فِي اَلرَّكْعَةِ اَلْأُولَى اَلْحَمْدَ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ فِي اَلرَّكْعَةِ اَلثَّانِيَةِ اَلْحَمْدَ وَ« قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» وَ فِي اَلرَّكْعَةِ اَلثَّالِثَةِ اَلْحَمْدَ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ آيَةَ اَلْكُرْسِيِّ وَ فِي اَلرَّكْعَةِ اَلرَّابِعَةِ اَلْحَمْدَ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ آخِرَ اَلْبَقَرَةِ« آمَنَ اَلرَّسُولُ» إِلَى آخِرِهَا وَ فِي اَلرَّكْعَةِ اَلْخَامِسَةِ اَلْحَمْدَ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ اَلْخَمْسَ آيَاتٍ مِنْ آلِ عِمْرَانَ« إِنَّ فِي خَلْقِ اَلسَّمٰاوٰاتِ وَ اَلْأَرْضِ» إِلَى قَوْلِهِ« إِنَّكَ لاٰ تُخْلِفُ اَلْمِيعٰادَ» وَ فِي اَلرَّكْعَةِ اَلسَّادِسَةِ اَلْحَمْدَ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ ثَلاَثَ آيَاتِ اَلسُّخْرَةِ« إِنَّ رَبَّكُمُ اَللّٰهُ اَلَّذِي خَلَقَ اَلسَّمٰاوٰاتِ وَ اَلْأَرْضَ» إِلَى قَوْلِهِ« إِنَّ رَحْمَتَ اَللّٰهِ قَرِيبٌ مِنَ اَلْمُحْسِنِينَ وَ فِي اَلرَّكْعَةِ اَلسَّابِعَةِ اَلْحَمْدَ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ اَلْآيَاتِ مِنْ سُورَةِ اَلْأَنْعَامِ« وَ جَعَلُوا لِلّٰهِ شُرَكٰاءَ اَلْجِنَّ» إِلَى قَوْلِهِ« وَ هُوَ اَللَّطِيفُ اَلْخَبِيرُ» وَ فِي اَلرَّكْعَةِ اَلثَّامِنَةِ اَلْحَمْدَ وَ« قُلْ هُوَ اَللّٰهُ» وَ آخِرَ سُورَةِ اَلْحَشْرِ مِنْ قَوْلِهِ« لَوْ أَنْزَلْنٰا هٰذَا اَلْقُرْآنَ عَلىٰ جَبَلٍ» إِلَى آخِرِهَا فَإِذَا فَرَغْتَ قُلْتَ اَللَّهُمَّ مُقَلِّبَ اَلْقُلُوبِ وَ اَلْأَبْصَارِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ وَ لاَ تُزِغْ قَلْبِي بَعْدَ إِذْ هَدَيْتَنِي وَ هَبْ لِي« مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ اَلْوَهّٰابُ» سَبْعَ مَرَّاتٍ ثُمَّ تَقُولُ أَسْتَجِيرُ بِاللَّهِ مِنَ اَلنَّارِ سَبْعَ مَرَّاتٍ»

Ahmad ibn Muhammad ibn Isa from Abdullah ibn al-Husayn al-Tawil from Abu Dawud al-Munshid from Muhassin al-Mithami: Abu Abdillah (a.s) said: “In ‘Zawal’ prayer (midday supererogatory), you recite in: - The first rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’ (Surah al-Ikhlas), - The second rak‘ah: al-Hamd and ‘Qul ya ayyuhal-kafirun’ (Surah al-Kafirun), - The third rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and Ayat al-Kursi, - The fourth rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and the end of Surah al-Baqarah ‘Amana al-rasulu...’ to its end, - The fifth rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and five verses from Aal ‘Imran starting from ‘Indeed, in the creation of the heavens and the earth...’ to ‘Indeed, You do not break the promise,’ - The sixth rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and three verses of Surah al-A‘raf starting from ‘Indeed, your Lord is Allah (swt) who created the heavens and the earth...’ to ‘Indeed, the mercy of Allah (swt) is near to the doers of good,’ - The seventh rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and the verses from Surah al-An‘am ‘And they assigned to Allah (swt) partners of the jinn...’ to ‘And He is the Subtle, the All-Aware,’ - The eighth rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and the end of Surah al-Hashr from ‘If We had sent down this Qur’an upon a mountain...’ to its end. Then when you finish, you say: ‘O Allah (swt), Turner of hearts and sights, make my heart firm upon Your (swt) religion, and do not let my heart deviate after You (swt) have guided me, and grant me from Yourself (swt) mercy, indeed, You (swt) are the Bestower’, seven times. Then you say: ‘I seek refuge with Allah (swt) from the Fire’, seven times.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ حَدَّثَنِي مُعَاذُ بْنُ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «لاَ تَدَعْ أَنْ تَقْرَأَ بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ «قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» فِي سَبْعِ مَوَاطِنَ فِي اَلرَّكْعَتَيْنِ قَبْلَ اَلْفَجْرِ وَ رَكْعَتَيِ اَلزَّوَالِ وَ رَكْعَتَيْنِ بَعْدَ اَلْمَغْرِبِ وَ رَكْعَتَيْنِ فِي أَوَّلِ صَلاَةِ اَللَّيْلِ وَ رَكْعَتَيِ اَلْإِحْرَامِ وَ اَلْفَجْرِ إِذَا أَصْبَحْتَ بِهِمَا وَ رَكْعَتَيِ اَلطَّوَافِ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Abdullah ibn al-Mughirah who said: Mu‘adh ibn Muslim narrated to me: Abu Abdillah (a.s) said: “Do not leave off reciting ‘Qul Huwa Allahu Ahad’ (Surah al-Ikhlas) and ‘Qul ya ayyuhal-kafirun’ (Surah al-Kafirun) in seven places: - In the two rak‘ahs before Fajr, - The two rak‘ahs of Zawal (midday supererogatory prayer), - The two rak‘ahs after Maghrib, - The first two rak‘ahs of the Night Prayer (‘Salat al-Layl’), - The two rak‘ahs of ‘Ihram’ (entering prayer), - The two rak‘ahs of Fajr if you begin your day with them, - The two rak‘ahs of ‘Tawaf’ (circumambulation).”

وَفِي رِوَايَةٍ أُخْرَى:« يُقْرَأُ فِي هَذَا كُلِّهِ بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَفِي اَلثَّانِيَةِ بِ«قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» إِلاَّ فِي اَلرَّكْعَتَيْنِ قَبْلَ اَلْفَجْرِ فَإِنَّهُ يُبْدَأُ بِ«قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» ثُمَّ يُقْرَأُ فِي اَلرَّكْعَةِ اَلثَّانِيَةِ «قُلْ هُوَ اَللّٰهُ أَحَدٌ»

And in another narration: “In all of these (prayers), ‘Qul Huwa Allahu Ahad’ is recited in the first rak‘ah and ‘Qul ya ayyuhal-kafirun’ in the second, except in the two rak‘ahs before Fajr, in which ‘Qul ya ayyuhal-kafirun’ is recited first, and ‘Qul Huwa Allahu Ahad’ is recited in the second rak‘ah.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا كُنْتَ خَلْفَ إِمَامٍ فَقَرَأَ اَلْحَمْدَ وَ فَرَغَ مِنْ قِرَاءَتِهَا فَقُلْ أَنْتَ اَلْحَمْدُ لِلَّهِ رَبِّ اَلْعَالَمِينَ وَ لاَ تَقُلْ آمِينَ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Abdullah ibn al-Mughirah from Jamil: Abu Abdillah (a.s) said: “If you are behind an imam and he recites al-Hamd (Surah al-Fatiha) and finishes its recitation, then you say: ‘Al-hamdu lillahi Rabbil-‘alamin’ (All praise is due to Allah (swt), Lord of the worlds), and do not say ‘Amin’.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَقُولُ إِذَا فَرَغْتُ مِنْ فَاتِحَةِ اَلْكِتَابِ آمِينَ قَالَ« لاَ»

Al-Husayn ibn Sa‘id from Muhammad ibn Sinan from Ibn Muskan from Muhammad al-Halabi who said: I asked Abu Abdillah (a.s): “Should I say ‘Amin’ when I finish reciting Surah al-Fatiha?” Imam (a.s) said: “No.”

وَ أَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْلِ اَلنَّاسِ فِي اَلصَّلاَةِ جَمَاعَةً حِينَ تُقْرَأُ فَاتِحَةُ اَلْكِتَابِ آمِينَ قَالَ« مَا أَحْسَنَهَا وَ اِخْفِضِ اَلصَّوْتَ بِهَا»

As for what was narrated by al-Husayn ibn Sa‘id from Ibn Abi Umayr from Jamil who said: I asked Abu Abdillah (a.s) about the people saying ‘Amin’ together in prayer when Surah al-Fatiha is recited. He said: “How beautiful it is, but lower your voice with it.”

فاول ما فيه ان جميلا قد روى ضد ذلك وهو ما قدمناه من قوله ولا تقل آمين بل قل الحمد الله رب العالمين وإذا كان قد روى ضد ذلك وما ينقض هذه الرواية ويوافق رواية غيره فيجب الحكم على فساد هذه الرواية التي انفرد بها دون ما شاركه فيها غيره ولو صح هذا الخبر لكان محمولا على التقية والذي يدل على ذلك ما رواه

The first issue with this is that Jamil has himself narrated the opposite, as we have mentioned earlier, his statement: ‘Do not say Amin, rather say: al-hamdu lillahi Rabbil-‘alamin.”’ And since he has narrated the contrary of this and what contradicts the current narration and agrees with the narrations of others, it is necessary to judge this solitary narration as invalid, especially since no one else has reported it alongside him. And even if this report were to be authentic, it would be interpreted as having been said under ‘taqiyyah’ (dissimulation). What indicates this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَقُولُ آمِينَ إِذَا قَالَ اَلْإِمَامُ« غَيْرِ اَلْمَغْضُوبِ عَلَيْهِمْ وَ لاَ اَلضّٰالِّينَ» قَالَ« هُمُ اَلْيَهُودُ وَ اَلنَّصَارَى وَ لَمْ يُجِبْ فِي هَذَا»

Al-Husayn ibn Sa‘id from Hammad ibn Isa from Mu‘awiyah ibn Wahb who said: I said to Abu Abdillah (a.s): “Should I say ‘Amin’ when the imam (of prayer) says: ‘ghayril-maghdubi ‘alayhim wa lad-dallin’?” Imam (a.s) said: “They are the Jews and the Christians.” And He (a.s) did not respond regarding this (He (a.s) gave no ruling about saying ‘Amin’).

فعدوله عليه السلام عن جواب ما سأله السائل عنه دليل على كراهية هذه اللفظة ولم يتمكن من التصريح بكراهيته للتقية والاضطرار فعدل عن جوابه جملة

His (peace be upon him) avoidance of answering what the questioner directly asked is an indication of the dislike (‘karahah’) of this phrase (‘Amin’), and He (a.s) was not able to explicitly declare its dislike due to ‘taqiyyah’ (precautionary dissimulation) and necessity, so He (a.s) entirely refrained from answering the question.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَرْفَعُ يَدَيْهِ إِذَا رَكَعَ وَ إِذَا رَفَعَ رَأْسَهُ مِنَ اَلرُّكُوعِ وَ إِذَا سَجَدَ وَ إِذَا رَفَعَ رَأْسَهُ مِنَ اَلسُّجُودِ وَ إِذَا أَرَادَ أَنْ يَسْجُدَ اَلثَّانِيَةَ

Al-Husayn ibn Sa‘id from Hammad ibn Isa from Mu‘awiyah ibn ‘Ammar who said: I saw Abu Abdillah (a.s) raising his hands when He (a.s) bowed (for ‘ruku’), and when He (a.s) raised his head from bowing, and when He (a.s) prostrated (‘sujud’), and when He (a.s) raised his head from prostration, and when He (a.s) intended to go into the second prostration.

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: فِي اَلرَّجُلِ يَرْفَعُ يَدَهُ كُلَّمَا أَهْوَى لِلرُّكُوعِ وَ اَلسُّجُودِ وَ كُلَّمَا رَفَعَ رَأْسَهُ مِنْ رُكُوعٍ أَوْ سُجُودٍ قَالَ« هِيَ اَلْعُبُودِيَّةُ»

Muhammad ibn Ali ibn Mahbub from Abdullah ibn al-Mughirah from Ibn Muskan: Abu Abdillah (a.s) said regarding a man who raises his hands whenever he goes down for bowing (‘ruku’) and prostration (‘sujud’), and whenever he raises his head from bowing or prostration. Imam (a.s) said: “It is servitude (‘al-‘ubudiyyah’).”

وَعَنْهُ عَنِ اَلْعَبَّاسِ بْنِ مُوسَى اَلْوَرَّاقِ عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: رَفْعُكَ يَدَيْكَ فِي اَلصَّلاَةِ زِينَتُهَا.

And from him, from al-‘Abbas ibn Musa al-Warraq from Yunus from ‘Amr ibn Shimr from Hariz from Zurarah who said: Abu Abdillah (a.s) said: “Your raising of your hands in prayer is its adornment.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ وَ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّسْبِيحِ فِي اَلرُّكُوعِ وَ اَلسُّجُودِ فَقَالَ يَقُولُ فِي اَلرُّكُوعِ« سُبْحَانَ رَبِّيَ اَلْعَظِيمِ وَ فِي اَلسُّجُودِ سُبْحَانَ رَبِّيَ اَلْأَعْلَى اَلْفَرِيضَةُ مِنْ ذَلِكَ تَسْبِيحَةٌ وَاحِدَةٌ وَ اَلسُّنَّةُ ثَلاَثٌ وَ اَلْفَضْلُ فِي سَبْعٍ»

Sa‘d ibn Abdullah from Ahmad ibn Muhammad ibn Isa from al-Husayn ibn Sa‘id, and Muhammad ibn Khalid al-Barqi, and al-‘Abbas ibn Ma‘ruf from al-Qasim ibn ‘Urwah from Hisham ibn Salim who said: I asked Abu Abdillah (a.s) about the ‘tasbih’ in ‘ruku’ and ‘sujud’. Imam (a.s) said: “In ‘ruku’, say: ‘Subhana Rabbiyal-‘Azim (Glory be to my Lord (azj), the Great)’, and in ‘sujud’, say: ‘Subhana Rabbiyal-A‘la (Glory be to my Lord (azj), the Most High)’. The obligation in that is one ‘tasbih’, the Sunnah is three, and the excellence is in saying it seven times.”

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ مَا يُجْزِي مِنَ اَلْقَوْلِ فِي اَلرُّكُوعِ وَ اَلسُّجُودِ فَقَالَ« ثَلاَثُ تَسْبِيحَاتٍ فِي تَرَسُّلٍ وَ وَاحِدَةٌ تَامَّةً تُجْزِي»

And from him, from Ahmad ibn Muhammad from Ali ibn Hadid and Abd al-Rahman ibn Abi Najran and al-Husayn ibn Sa‘id from Hammad ibn Isa from Hariz ibn Abdullah from Zurarah from Abu Ja‘far (a.s) (peace be upon him), he said: I said to Him (a.s): “What suffices in terms of what is to be said in ‘ruku’ and ‘sujud’?” Imam (a.s) said: “Three ‘tasbihat’ with calm recitation (‘tarassul’), and one complete (tasbihah) suffices.”

وَعَنْهُ عَنْ أَيُّوبَ بْنِ نُوحٍ اَلنَّخَعِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرُّكُوعِ وَ اَلسُّجُودِ كَمْ يُجْزِي فِيهِ مِنَ اَلتَّسْبِيحِ فَقَالَ« ثَلاَثَةٌ وَ تُجْزِيكَ وَاحِدَةٌ إِذَا أَمْكَنْتَ جَبْهَتَكَ مِنَ اَلْأَرْضِ»

And from him, from Ayyub ibn Nuh al-Nakha‘i from Muhammad ibn Abi Hamzah from Ali ibn Yaqtin from Abu al-Hasan al-Awwal (a.s) (peace be upon him), he said: I asked Him (a.s) about ‘ruku’ and ‘sujud’, how much ‘tasbih’ suffices in them? Imam (a.s) said: “Three, and one suffices you if you have firmly placed your forehead on the ground.”

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَسْجُدُ كَمْ يُجْزِيهِ مِنَ اَلتَّسْبِيحِ فِي رُكُوعِهِ وَ سُجُودِهِ فَقَالَ« ثَلاَثٌ وَ تُجْزِيهِ وَاحِدَةٌ»

And from him, from Abu Ja‘far from al-Hasan ibn Ali ibn Yaqtin from his brother al-Husayn ibn Ali ibn Yaqtin from Abu al-Hasan al-Awwal (peace be upon him), he said: I asked Him (a.s) about a man in ‘sujud’, how much ‘tasbih’ suffices him in his ‘ruku’ and ‘sujud’? Imam (a.s) said: “Three, and one suffices him.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ أَبِي اَلصُّهْبَانِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِيكَ مِنَ اَلْقَوْلِ فِي اَلرُّكُوعِ وَ اَلسُّجُودِ ثَلاَثُ تَسْبِيحَاتٍ أَوْ قَدْرُهُنَّ مُتَرَسِّلاً وَ لَيْسَ لَهُ وَ لاَ كَرَامَةَ أَنْ يَقُولَ سُبْحَ سُبْحَ سُبْحَ»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Abi al-Suhban from Abd al-Rahman ibn Abi Najran from Misma‘ Abi Sayyar: Abu Abdillah (a.s) said: “It suffices you in ‘ruku’ and ‘sujud’ to say three ‘tasbihat’, or their equivalent with calm and clear recitation (‘tarassul’). But it is of no value, nor does it hold any merit, for one to say: ‘Subh... Subh... Subh’ (in a hurried manner).”

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلرُّكُوعِ وَ اَلسُّجُودِ هَلْ نَزَلَ فِي اَلْقُرْآنِ فَقَالَ« نَعَمْ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ« يٰا أَيُّهَا اَلَّذِينَ آمَنُوا اِرْكَعُوا وَ اُسْجُدُوا»» فَقُلْتُ كَيْفَ حَدُّ اَلرُّكُوعِ وَ اَلسُّجُودِ فَقَالَ« أَمَّا مَا يُجْزِيكَ مِنَ اَلرُّكُوعِ فَثَلاَثُ تَسْبِيحَاتٍ تَقُولُ سُبْحَانَ اَللَّهِ سُبْحَانَ اَللَّهِ ثَلاَثاً وَ مَنْ كَانَ يَقْوَى عَلَى أَنْ يُطَوِّلَ اَلرُّكُوعَ وَ اَلسُّجُودَ فَلْيُطَوِّلْ مَا اِسْتَطَاعَ يَكُونُ ذَلِكَ فِي تَسْبِيحِ اَللَّهِ وَ تَحْمِيدِهِ وَ تَمْجِيدِهِ وَ اَلدُّعَاءِ وَ اَلتَّضَرُّعِ فَإِنَّ أَقْرَبَ مَا يَكُونُ اَلْعَبْدُ إِلَى رَبِّهِ وَ هُوَ سَاجِدٌ فَأَمَّا اَلْإِمَامُ فَإِنَّهُ إِذَا قَامَ بِالنَّاسِ فَلاَ يَنْبَغِي أَنْ يُطَوِّلَ بِهِمْ فَإِنَّ فِي اَلنَّاسِ اَلضَّعِيفَ وَ مَنْ لَهُ اَلْحَاجَةُ فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ إِذَا صَلَّى بِالنَّاسِ خَفَّ بِهِمْ»

And from him, from Ahmad ibn al-Hasan from al-Husayn from al-Hasan from Zur‘ah from Sama‘ah who said: I asked Him (a.s) about ‘ruku’ and ‘sujud’, whether they were mentioned in the Qur’an. Imam (a.s) said: “Yes, in the words of Allah (swt), Mighty and Majestic: ‘O you who believe, bow and prostrate’.” (Surah Hajj 22:77) I asked: “What is the minimum required for ‘ruku’ and ‘sujud’?” Imam (a.s) said: “As for what suffices you in ‘ruku’, it is to say three ‘tasbihat’, ‘Subhan Allah, Subhan Allah’ three times. And whoever is able to lengthen the ‘ruku’ and ‘sujud’, let him lengthen them as much as he is able. That should be in glorifying Allah (swt), praising Him (swt), magnifying Him (swt), supplicating, and showing humility, for the closest a servant is to his Lord (azj) is when he is in ‘sujud’. As for the imam (of prayer), when he leads the people in prayer, he should not prolong it for them, for among them are the weak and those who have needs. Indeed, the Messenger of Allah (swt), peace be upon him and his family, used to lighten the prayer when leading the people.”

وَعَنْهُ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَ أَخَفُّ مَا يَكُونُ مِنَ اَلتَّسْبِيحِ فِي اَلصَّلاَةِ قَالَ« ثَلاَثُ تَسْبِيحَاتٍ مُتَرَسِّلاً تَقُولُ سُبْحَانَ اَللَّهِ سُبْحَانَ اَللَّهِ سُبْحَانَ اَللَّهِ»

And from him, from al-‘Abbas ibn Ma‘ruf from Hammad ibn Isa from Mu‘awiyah ibn ‘Ammar who said: I said to Abu Abdillah (a.s): “What is the lightest (minimum) amount of ‘tasbih’ in prayer?” Imam (a.s) said: “Three ‘tasbihat’ with calm and clear recitation (‘tarassul’), saying: ‘Subhan Allah, Subhan Allah, Subhan Allah’.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَرَدْتَ أَنْ تَرْكَعَ فَقُلْ وَ أَنْتَ مُنْتَصِبٌ اَللَّهُ أَكْبَرُ ثُمَّ اِرْكَعْ وَ قُلْ رَبِّ لَكَ رَكَعْتُ وَ لَكَ أَسْلَمْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَنْتَ رَبِّي خَشَعَ لَكَ سَمْعِي وَ بَصَرِي وَ شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي وَ مُخِّي وَ عَصَبِي وَعِظَامِي وَمَا أَقَلَّتْهُ قَدَمَايَ غَيْرَ مُسْتَنْكِفٍ وَلاَ مُسْتَكْبِرٍ وَلاَ مُسْتَحْسِرٍ سُبْحَانَ رَبِّيَ اَلْعَظِيمِ وَبِحَمْدِهِ ثَلاَثَ مَرَّاتٍ فِي تَرَسُّلٍ وَ تَصُفُّ فِي رُكُوعِكَ بَيْنَ قَدَمَيْكَ تَجْعَلُ بَيْنَهُمَا قَدْرَ شِبْرٍ وَ تُمَكِّنُ رَاحَتَيْكَ مِنْ رُكْبَتَيْكَ وَ تَضَعُ يَدَكَ اَلْيُمْنَى عَلَى رُكْبَتِكَ اَلْيُمْنَى قَبْلَ اَلْيُسْرَى وَ تَلْقُمُ بِأَطْرَافِ أَصَابِعِكَ عَيْنَ اَلرُّكْبَةِ وَ فَرِّجْ أَصَابِعَكَ إِذَا وَضَعْتَهَا عَلَى رُكْبَتَيْكَ وَ أَقِمْ صُلْبَكَ وَ مُدَّ عُنُقَكَ وَ لْيَكُنْ نَظَرُكَ بَيْنَ قَدَمَيْكَ ثُمَّ قُلْ سَمِعَ اَللَّهُ لِمَنْ حَمِدَهُ وَ أَنْتَ مُنْتَصِبٌ قَائِمٌ «اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ» أَهْلَ اَلْجَبَرُوتِ وَاَلْكِبْرِيَاءِ وَاَلْعَظَمَةِ« اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ» تَجْهَرُ بِهَا صَوْتَكَ ثُمَّ تَرْفَعُ يَدَيْكَ بِالتَّكْبِيرِ وَ تَخِرُّ سَاجِداً»

Muhammad ibn Ya‘qub from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn Isa from Hariz from Zurarah: Abu Ja‘far (a.s), peace be upon him, said: “When you intend to go into bowing (ruku‘), say while you are standing upright: ‘Allahu Akbar’, then bow and say: ‘My Lord (azj), for You (azj) have I bowed, to You (azj) have I submitted, in You (azj) have I believed, upon You (azj) have I relied, and You (azj) are my Lord (azj). My hearing, my sight, my hair, my skin, my flesh, my blood, my brain, my nerves, my bones, and everything my feet carry have humbled themselves to You (azj), not arrogantly, nor proudly, nor with weariness. Glory be to my Lord (azj), the Mighty, and praise be to Him (azj)’, three times, in a calm and deliberate manner (tarassul). And in your bowing, align your feet, placing between them the distance of one span. Place your palms firmly on your knees. Put your right hand on your right knee before the left, press the tips of your fingers on the center of the kneecap, and spread your fingers when placing them on your knees. Keep your back straight and extend your neck, and let your gaze be between your feet. Then say: ‘Sami‘a Allahu liman hamidah’ (Allah (swt) hears the one who praises Him (azj)), while you are upright standing, and say: ‘Al-hamdu lillahi Rabbil-‘alamin’ (Praise be to Allah (swt), the Lord of the worlds), the One worthy of majesty, sovereignty, and greatness. ‘Al-hamdu lillahi Rabbil-‘alamin’, say it aloud. Then raise your hands with the takbir and go down into prostration (sujud).”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ رَجُلٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا رَفَعْتَ رَأْسَكَ مِنَ اَلرُّكُوعِ فَأَقِمْ صُلْبَكَ فَإِنَّهُ لاَ صَلاَةَ لِمَنْ لاَ يُقِيمُ صُلْبَهُ»

Al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from a man from Abu Basir: Abu Abdillah (a.s) said: “When you raise your head from bowing (ruku‘), straighten your back, for there is no prayer for the one who does not straighten his back.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَضَعُ يَدَيْهِ قَبْلَ رُكْبَتَيْهِ إِذَا سَجَدَ وَ إِذَا أَرَادَ أَنْ يَقُومَ رَفَعَ رُكْبَتَيْهِ قَبْلَ يَدَيْهِ

Al-Husayn ibn Sa‘id from Fadalah from al-‘Ala’ from Muhammad, who said: I saw Abu Abdillah (a.s) placing his hands before his knees when He (a.s) went into prostration (sujud), and when He (a.s) wanted to rise, He (a.s) would raise his knees before his hands.”

وَ عَنْهُ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ اَلْجَوْهَرِيِّ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَضَعُ يَدَيْهِ قَبْلَ رُكْبَتَيْهِ فِي اَلصَّلاَةِ فَقَالَ« نَعَمْ»

And from him, from al-Qasim ibn Muhammad al-Jawhari from al-Husayn ibn Abi al-‘Ala’, who said: I asked Abu Abdillah (a.s) about a man who places his hands before his knees during prayer. Imam (a.s) said: “Yes (it is permissible).”

وَ عَنْهُ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سُئِلَ عَنِ اَلرَّجُلِ يَضَعُ يَدَيْهِ عَلَى اَلْأَرْضِ قَبْلَ رُكْبَتَيْهِ قَالَ «نَعَمْ» يَعْنِي فِي اَلصَّلاَةِ

And from him, from Safwan from al-‘Ala’ from Muhammad ibn Muslim, who said: He (a.s) was asked about a man who places his hands on the ground before his knees. Imam (a.s) said: “Yes,” meaning in prayer.

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنٍ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ إِذَا صَلَّى اَلرَّجُلُ أَنْ يَضَعَ رُكْبَتَيْهِ عَلَى اَلْأَرْضِ قَبْلَ يَدَيْهِ»

As for what was narrated by al-Husayn ibn Sa‘id from Fadalah from Husayn from Sama‘ah from Abu Basir: Abu Abdillah (a.s) said: “There is no harm if a man, when praying, places his knees on the ground before his hands.”

فانه محمول على حال الضرورة ومن لا يتمكن من تلقي الارض باليدين أولا لعلة أو مرض

For it is to be understood as applying to a case of necessity, and to one who is unable to touch the ground with his hands first due to an ailment or illness.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا سَجَدْتَ فَكَبِّرْ وَ قُلِ اَللَّهُمَّ لَكَ سَجَدْتُ وَ بِكَ آمَنْتُ وَ لَكَ أَسْلَمْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ أَنْتَ رَبِّي سَجَدَ وَجْهِيَ لِلَّذِي خَلَقَهُ وَ شَقَّ سَمْعَهُ وَ بَصَرَهُ« وَ اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ» تَبَارَكَ« اَللّٰهُ أَحْسَنُ اَلْخٰالِقِينَ» ثُمَّ قُلْ سُبْحَانَ رَبِّيَ اَلْأَعْلَى وَ بِحَمْدِهِ ثَلاَثَ مَرَّاتٍ فَإِذَا رَفَعْتَ رَأْسَكَ فَقُلْ بَيْنَ اَلسَّجْدَتَيْنِ اَللَّهُمَّ اِغْفِرْ لِي وَ اِرْحَمْنِي وَ اُجْبُرْنِي وَ اِدْفَعْ عَنِّي وَ عَافِنِي« إِنِّي لِمٰا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ»« تَبٰارَكَ اَللّٰهُ رَبُّ اَلْعٰالَمِينَ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Ibn Abi ‘Umayr from Hammad ibn Uthman from al-Halabi: Abu Abdillah (a.s) said: “When you go into prostration (sujud), say the takbir (Allahu Akbar), and say: ‘O Allah (swt), to You (azj) I have prostrated, in You (azj) I have believed, to You (azj) I have submitted, upon You (azj) I have relied. You (azj) are my Lord (azj). My face has prostrated to the One (azj) who created it, and who split open its hearing and sight.’ ‘All praise belongs to Allah (swt), Lord (azj) of the worlds.’ ‘Blessed is Allah (swt), the best of creators.’ Then say: ‘Glory be to my Lord (azj), the Most High, and with His (azj) praise,’ three times. Then when you raise your head, say between the two prostrations: ‘O Allah (swt), forgive me, have mercy on me, mend me, repel from me (what harms me), and grant me well-being. Indeed, I am in need of whatever good You (azj) may send down to me.’ ‘Blessed is Allah (swt), Lord (azj) of the worlds.’”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ جَمَاعَةٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ حَفْصٍ اَلْأَعْوَرِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ إِذَا سَجَدَ يَتَخَوَّى كَمَا يَتَخَوَّى اَلْبَعِيرُ اَلضَّامِرُ يَعْنِي بُرُوكَهُ»

Muhammad ibn Ya‘qub, from a group, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa‘id, from Fadalah ibn Ayyub, from Abdullah ibn Sinan, from Hafs al-A‘war: Abu Abdillah (a.s) said: “When (Imam) Ali (a.s), peace be upon him, performed prostration, He (a.s) would collapse as the emaciated camel collapses, meaning the way it kneels down.”

فان قيل قد ذكرتم من الروايات ما يتضمن جواز الاقتصار على تسبيحة واحدة في الركوع والسجود وقد روى الحسين بن سعيد وغيره ما يدفعكم عن ذلك

If it is said: You have mentioned narrations that include the permissibility of limiting oneself to a single tasbihah (saying "Subhan Allah") in bowing and prostration, while Al-Husayn ibn Sa‘id and others have narrated what repels you from that: (see following narration)

رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُجْزِي اَلرَّجُلَ فِي صَلاَتِهِ أَقَلُّ مِنْ ثَلاَثِ تَسْبِيحَاتٍ أَوْ قَدْرِهِنَّ»

Al-Husayn ibn Sa‘id narrated from Safwan, from Misma‘: Abu Abdillah (a.s) said: “It does not suffice a man in his prayer with less than three tasbihat or their equivalent.”

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنْ يَحْيَى اَلْحَلَبِيِّ عَنْ دَاوُدَ اَلْأَبْزَارِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَدْنَى اَلتَّسْبِيحِ ثَلاَثُ مَرَّاتٍ وَ أَنْتَ سَاجِدٌ لاَ تَعْجَلْ بِهِنَّ»

And from him, from al-Nadr, from Yahya al-Halabi, from Dawud al-Abzari: Abu Abdillah (a.s) said: “The minimum of tasbih is three times while you are in prostration, do not hasten through them.”

وَعَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنْ أَدْنَى مَا يُجْزِي مِنَ اَلتَّسْبِيحِ فِي اَلرُّكُوعِ وَ اَلسُّجُودِ فَقَالَ« ثَلاَثُ تَسْبِيحَاتٍ»

And from him, from Muhammad ibn Sinan, from Ibn Muskan, from Abu Basir, who said: I asked Him (a.s) about the minimum that suffices of tasbih in bowing and prostration. Imam (a.s) said: “Three tasbihat.”

فكيف تجمعون بين هذه الاخبار؟ قيل له أول ما نقول أنا لا نجوز ان يقتصر الانسان على مرة واحدة من التسبيح مع الاختيار وإنما جوزنا ذلك عند الضرورة والاعذار فاما مع الاختيار فلا يجوز ذلك ولانا إنما جوزنا الاقتصار على مرة واحدة إذا ذكر تسبيحا مخصوصا وهو أن يقول سبحان ربي العظيم وبحمده في الركوع أو سبحان ربي الاعلى وبحمده في السجود فاما إذا قال سبحان الله فحسب فلا يجوز اقل من ثلاث مرات وايضا ليس في شئ من هذه الاخبار ان من نقص عن ثلاث تسبيحات فان صلاته باطلة ويحتمل أن يكون ارادوا به نفي الكمال والفضل دون البطلان والذي يكشف عما ذكرناه

So how do you reconcile these reports? It was said to him: The first thing we say is that we do not permit a person to suffice with only one tasbih when they have the ability to do more; rather, we only allowed that in cases of necessity and valid excuses. As for when there is ability and choice, then that is not permitted. And we only permitted limiting it to one tasbih when a specific phrase is mentioned, which is to say: ‘Subhana Rabbi al-‘Azim wa bi-hamdih’ in bowing, or ‘Subhana Rabbi al-A‘la wa bi-hamdih’ in prostration. But if one says only ‘Subhan Allah’, then it is not permissible to say it less than three times. Also, none of these reports state that whoever does less than three tasbihat, then his prayer is invalid. It is possible that what was meant by them was the negation of perfection and merit, not invalidation. And what clarifies what we have mentioned is:

مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عُثْمَانَ بْنِ عَبْدِ اَلْمَلِكِ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَيُّ شَيْءٍ حَدُّ اَلرُّكُوعِ وَ اَلسُّجُودِ قَالَ« تَقُولُ سُبْحَانَ رَبِّيَ اَلْعَظِيمِ وَ بِحَمْدِهِ ثَلاَثاً فِي اَلرُّكُوعِ وَ سُبْحَانَ رَبِّيَ اَلْأَعْلَى وَبِحَمْدِهِ ثَلاَثاً فِي اَلسُّجُودِ فَمَنْ نَقَصَ وَاحِدَةً نَقَصَ ثُلُثَ صَلاَتِهِ وَمَنْ نَقَصَ اِثْنَتَيْنِ نَقَصَ ثُلُثَيْ صَلاَتِهِ وَ مَنْ لَمْ يُسَبِّحْ فَلاَ صَلاَةَ لَهُ»

Ahmad ibn Muhammad ibn Isa narrated from Ali ibn al-Hakam, from Uthman ibn Abd al-Malik, from Abu Bakr al-Hadrami, who said: I said to (Imam) Abu Ja‘far (a.s), peace be upon him: “What is the limit of bowing and prostration?” Imam (a.s) said: “You say ‘Subhana Rabbi al-‘Azim wa bi-hamdih’ three times in bowing, and ‘Subhana Rabbi al-A‘la wa bi-hamdih’ three times in prostration. So whoever omits one has omitted one-third of his prayer, and whoever omits two has omitted two-thirds of his prayer, and whoever does not perform tasbih, then he has no prayer.”

فدل هذا الخبر على أنهم إنما نفوا الكمال والفضل ألا ترى انهم قالوا من نقص واحدة نقص ثلث صلاته ومن نقص اثنتين نقص ثلثي صلاته فلو لا أن الامر على ما ذكرناه كان لا فرق بين الاخلال بواحدة في أن ذلك يبطل الصلاة وبين الاخلال بالجميع الذي يبطل الصلاة وقد علمنا انهم فرقوا مع انا قد بينا فيما تقدم من الاخبار ما يصرح بان الواحدة فريضة وما زاد عليه مسنون وهو رواية هشام بن سالم حين سأل أبا عبد الله عليه السلام عن التسبيح فقال له تقول سبحان ربي العظيم في الركوع وفي السجود سبحان ربي الاعلى ثم قال الفريضة من ذلك تسبيحة والسنة ثلاث والفضل في سبع وهذا صريح بما قلناه

So this report indicates that they only intended to negate perfection and merit. Do you not see that they said: whoever omits one has omitted a third of his prayer, and whoever omits two has omitted two-thirds of his prayer? If the matter were not as we have mentioned, then there would be no difference between failing to say one tasbih, which, according to that interpretation, would invalidate the prayer, and failing to say all of them, which indeed does invalidate the prayer. And yet, we know that they made a distinction. Moreover, we have already clarified in previous narrations what explicitly states that one tasbih is obligatory, and whatever is beyond that is recommended. This is in the narration of Hisham ibn Salim when he asked Abu Abdillah (a.s) about the tasbih, and Imam (a.s) said to him: You say ‘Subhana Rabbi al-‘Azim’ in bowing and ‘Subhana Rabbi al-A’la’ in prostration. Then Imam (a.s) said: The obligation of that is one tasbih, the sunnah is three, and the merit is in seven, and this is explicit in what we have said.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ: قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَوْماً «يَا حَمَّادُ تُحْسِنُ أَنْ تُصَلِّيَ» قَالَ فَقُلْتُ يَا سَيِّدِي أَنَا أَحْفَظُ كِتَابَ حَرِيزٍ فِي اَلصَّلاَةِ فَقَالَ« لاَ عَلَيْكَ يَا حَمَّادُ قُمْ فَصَلِّ» قَالَ فَقُمْتُ بَيْنَ يَدَيْهِ مُتَوَجِّهاً إِلَى اَلْقِبْلَةِ فَاسْتَفْتَحْتُ اَلصَّلاَةَ فَرَكَعْتُ وَ سَجَدْتُ فَقَالَ« يَا حَمَّادُ لاَ تُحْسِنُ أَنْ تُصَلِّيَ مَا أَقْبَحَ بِالرَّجُلِ مِنْكُمْ يَأْتِي عَلَيْهِ سِتُّونَ سَنَةً أَوْ سَبْعُونَ سَنَةً فَلاَ يُقِيمُ صَلاَةً وَاحِدَةً بِحُدُودِهَا تَامَّةً» قَالَ حَمَّادٌ فَأَصَابَنِي فِي نَفْسِي اَلذُّلُّ فَقُلْتُ جُعِلْتُ فِدَاكَ فَعَلِّمْنِي اَلصَّلاَةَ فَقَامَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مُسْتَقْبِلَ اَلْقِبْلَةِ مُنْتَصِباً فَأَرْسَلَ يَدَيْهِ جَمِيعاً عَلَى فَخِذَيْهِ قَدْ ضَمَّ أَصَابِعَهُ وَ قَرَّبَ بَيْنَ قَدَمَيْهِ حَتَّى كَانَ بَيْنَهُمَا قَدْرُ ثَلاَثِ أَصَابِعَ مُنْفَرِجَاتٍ وَ اِسْتَقْبَلَ بِأَصَابِعِ رِجْلَيْهِ جَمِيعاً اَلْقِبْلَةَ لَمْ يُحَرِّفْهَا عَنِ اَلْقِبْلَةِ وَقَالَ بِخُشُوعٍ« اَللَّهُ أَكْبَرُ» ثُمَّ قَرَأَ اَلْحَمْدَ بِتَرْتِيلٍ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» ثُمَّ صَبَرَ هُنَيْئَةً بِقَدْرِ مَا يَتَنَفَّسُ وَ هُوَ قَائِمٌ ثُمَّ رَفَعَ يَدَيْهِ حِيَالَ وَجْهِهِ وَ قَالَ «اَللَّهُ أَكْبَرُ» وَ هُوَ قَائِمٌ ثُمَّ رَكَعَ وَ مَلَأَ كَفَّيْهِ مِنْ رُكْبَتَيْهِ مُنْفَرِجَاتٍ وَ رَدَّ رُكْبَتَيْهِ إِلَى خَلْفِهِ ثُمَّ اِسْتَوَى ظَهْرُهُ حَتَّى لَوْ صُبَّ عَلَيْهِ قَطْرَةٌ مِنْ مَاءٍ أَوْ دُهْنٍ لَمْ تَزُلْ لاِسْتِوَاءِ ظَهْرِهِ وَمَدَّ عُنُقَهُ وَغَمَّضَ عَيْنَيْهِ ثُمَّ سَبَّحَ ثَلاَثاً بِتَرْتِيلٍ فَقَالَ «سُبْحَانَ رَبِّيَ اَلْعَظِيمِ وَ بِحَمْدِهِ» ثُمَّ اِسْتَوَى قَائِماً فَلَمَّا اِسْتَمْكَنَ مِنَ اَلْقِيَامِ قَالَ« سَمِعَ اَللَّهُ لِمَنْ حَمِدَهُ» ثُمَّ كَبَّرَ وَ هُوَ قَائِمٌ وَ رَفَعَ يَدَيْهِ حِيَالَ وَجْهِهِ ثُمَّ سَجَدَ وَ بَسَطَ كَفَّيْهِ مَضْمُومَتَيِ اَلْأَصَابِعِ بَيْنَ يَدَيْ رُكْبَتَيْهِ حِيَالَ وَجْهِهِ فَقَالَ« سُبْحَانَ رَبِّيَ اَلْأَعْلَى وَ بِحَمْدِهِ» ثَلاَثَ مَرَّاتٍ وَ لَمْ يَضَعْ شَيْئاً مِنْ جَسَدِهِ عَلَى شَيْءٍ مِنْهُ وَ سَجَدَ عَلَى ثَمَانِيَةِ أَعْظُمٍ اَلْكَفَّيْنِ وَ اَلرُّكْبَتَيْنِ وَ أَنَامِلِ إِبْهَامَيِ اَلرِّجْلَيْنِ وَ اَلْجَبْهَةِ وَ اَلْأَنْفِ وَ قَالَ« سَبْعٌ مِنْهَا فَرْضٌ يُسْجَدُ عَلَيْهَا وَ هِيَ اَلَّتِي ذَكَرَهَا اَللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ قَالَ« وَ أَنَّ اَلْمَسٰاجِدَ لِلّٰهِ فَلاٰ تَدْعُوا مَعَ اَللّٰهِ أَحَداً» وَ هِيَ اَلْجَبْهَةُ وَ اَلْكَفَّانِ وَ اَلرُّكْبَتَانِ وَ اَلْإِبْهَامَانِ وَ وَضْعُ اَلْأَنْفِ عَلَى اَلْأَرْضِ سُنَّةٌ» ثُمَّ رَفَعَ رَأْسَهُ مِنَ اَلسُّجُودِ فَلَمَّا اِسْتَوَى جَالِساً قَالَ« اَللَّهُ أَكْبَرُ» ثُمَّ قَعَدَ عَلَى فَخِذِهِ اَلْأَيْسَرِ قَدْ وَضَعَ قَدَمَهُ اَلْأَيْمَنَ عَلَى بَطْنِ قَدَمِهِ اَلْأَيْسَرِ وَ قَالَ« أَسْتَغْفِرُ اَللَّهَ رَبِّي وَ أَتُوبُ إِلَيْهِ» ثُمَّ كَبَّرَ وَ هُوَ جَالِسٌ وَ سَجَدَ سَجْدَةَ اَلثَّانِيَةِ وَ قَالَ كَمَا قَالَ فِي اَلْأُولَى وَ لَمْ يَضَعْ شَيْئاً مِنْ بَدَنِهِ عَلَى شَيْءٍ مِنْهُ فِي رُكُوعٍ وَلاَ سُجُودٍ وَ كَانَ مُجَّنِّحاً وَ لَمْ يَضَعْ ذِرَاعَيْهِ عَلَى اَلْأَرْضِ فَصَلَّى رَكْعَتَيْنِ عَلَى هَذَا وَ يَدَاهُ مَضْمُومَةُ اَلْأَصَابِعِ وَ هُوَ جَالِسٌ فِي اَلتَّشَهُّدِ فَلَمَّا فَرَغَ مِنَ اَلتَّشَهُّدِ سَلَّمَ فَقَالَ« يَا حَمَّادُ هَكَذَا صَلِّ»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Hammad ibn ‘Isa, who said: One day, Abu Abdillah (a.s) said to me: “O Hammad, do you know how to perform prayer properly?” I said: “O my master, I have memorized the book of Hariz regarding prayer.” Imam (a.s) said: “It does not matter, O Hammad. Stand and pray.” So I stood before Him (a.s), facing the qiblah. I began the prayer, bowed, and prostrated. Then Imam (a.s) said: “O Hammad, you do not perform prayer properly. How unbecoming it is for a man like you, sixty or seventy years may pass over him, and he does not establish even one prayer with all of its boundaries complete?!” Hammad said: ‘So I felt humiliated within myself and I said; “May I be your ransom, then teach me the prayer.” So Abu Abdillah (a.s) stood, facing the qiblah, upright. He (a.s) placed both his hands on his thighs, brought his fingers together, and positioned his feet close together until the distance between them was about the width of three spread-out fingers. He (a.s) pointed all the toes of his feet toward the qiblah, not turning them away from the qiblah, and Imam (a.s) said with humility: “Allahu Akbar.” Then He (a.s) recited al-Hamd with measured tone and ‘Qul Huwa Allahu Ahad’, then paused for a short moment, the amount of time one takes a breath, while standing. Then He (a.s) raised his hands in line with his face and said: “Allahu Akbar,” while still standing. Then He (a.s) bowed and filled his hands with his knees, spreading his fingers apart. He (a.s) pulled his knees backward and straightened his back until, had a drop of water or oil been poured on it, it would not have moved, due to the straightness of his back. He (a.s) extended his neck and closed his eyes. Then Imam (a.s) said tasbih three times with measured tone, saying: ‘Subhana Rabbi al-‘Azim wa bi-hamdih.’ Then He (a.s) stood up straight, and when He (a.s) became fully upright, Imam (a.s) said “‘Samia’a Allahu liman hamidah’ (Allah (swt) has heard the one who praises Him),” then Imam (a.s) said ‘Allahu Akbar’ while standing, and raised his hands in line with his face. Then He (a.s) went into prostration and placed his palms, with fingers joined together, between his knees, in line with his face, and said: ‘Subhana Rabbi al-A’la wa bi-hamdih’ three times. He (a.s) did not rest any part of his body on another part. He (a.s) prostrated on eight bones; the two palms, the two knees, the tips of the big toes, the forehead, and the nose. Imam (a.s) said: “Seven of them are obligatory to prostrate upon, and they are the ones Allah (swt), Mighty and Majestic, mentioned in His Book, where He (swt) said: ‘And that the masajid belong to Allah (swt), so do not call upon anyone with Allah (swt)’ (Surah Jinn 72:18). These are the forehead, the two palms, the two knees, and the two big toes. Placing the nose on the ground is a sunnah.” Then He (a.s) raised his head from prostration, and when He (a.s) was fully upright sitting, Imam (a.s) said: ‘Allahu Akbar’. Then He (a.s) sat on his left thigh, placing his right foot on the instep of his left foot, and said: “Astaghfirullaha Rabbi wa atubu ilayh.” Then Imam (a.s) said takbir while sitting and performed the second prostration, saying as Imam (a.s) said in the first. He (a.s) did not rest any part of his body upon another in bowing or in prostration. He (a.s) was balanced and did not place his forearms on the ground. He (a.s) prayed two rak’ahs in this manner, with his fingers joined together, and He (a.s) was seated during the tashahhud. When He (a.s) completed the tashahhud, He (a.s) gave salam and said: ‘O Hammad, pray like this.’”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي أَيُّوبَ اَلْخَزَّازِ عَنْ عَبْدِ اَلْحَمِيدِ بْنِ عَوَّاضٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: رَأَيْتُهُ إِذَا رَفَعَ رَأْسَهُ مِنَ اَلسَّجْدَةِ اَلثَّانِيَةِ مِنَ اَلرَّكْعَةِ اَلْأُولَى جَلَسَ حَتَّى يَطْمَئِنَّ ثُمَّ يَقُومُ

Ahmad ibn Muhammad ibn ‘Isa, from Ali ibn al-Hakam, from Abu Ayyub al-Khazzaz, from Abd al-Hamid ibn ‘Awwad, from Abu Abdillah (a.s), who said: I saw Him (a.s), when He (a.s) raised his head from the second prostration of the first rak‘ah, He (a.s) would sit until He (a.s) was at ease, then He (a.s) would stand.

سَمَاعَةُ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا رَفَعْتَ رَأْسَكَ مِنَ اَلسَّجْدَةِ اَلثَّانِيَةِ فِي اَلرَّكْعَةِ اَلْأُولَى حِينَ تُرِيدُ أَنْ تَقُومَ فَاسْتَوِ جَالِساً ثُمَّ قُمْ»

Sama‘ah, from Abu Basir, who said: Abu Abdillah (a.s) said: “When you raise your head from the second prostration in the first rak‘ah, when you intend to stand, then sit upright first, then stand.”

فَأَمَّا مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَكَمِ عَنْ رَحِيمٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ أَرَاكَ إِذَا صَلَّيْتَ فَرَفَعْتَ رَأْسَكَ مِنَ اَلسُّجُودِ فِي اَلرَّكْعَةِ اَلْأُولَى وَاَلثَّالِثَةِ تَسْتَوِي جَالِساً ثُمَّ تَقُومُ فَنَصْنَعُ كَمَا تَصْنَعُ قَالَ« لاَ تَنْظُرُوا إِلَى مَا أَصْنَعُ أَنَا اِصْنَعُوا مَا تُؤْمَرُونَ»

As for what was narrated by Ali ibn al-Hakam from Rahim, who said: I said to Abu al-Hasan al-Ridha (a.s), peace be upon him: “May I be your ransom, I see you, when you pray and raise your head from prostration in the first and third rak‘ah, you sit upright before standing. So should we do as you do?” Imam (a.s) said: “Do not look at what I do, do what you have been commanded to do.”

إنما قال عليه السلام لا تنظروا الى ما اصنع لئلا يعتقد ان ذلك يلزمهم على طريق الفرض دون أن يكون قد منعه أن يقتدي بفعله على جهة الفضل وطلب الكمال والجلوس بين السجدتين وبين السجود والقيام من آداب الصلاة لا من فرائضها والذي يبين ما ذكرناه ما رواه

He (a.s), peace be upon him, only said ‘Do not look at what I do’ so that it would not be assumed that it is obligatory upon them in the manner of an obligation, and not because He (a.s) forbade following his action in pursuit of virtue and the seeking of perfection. And sitting between the two prostrations and between the prostration and the standing is among the etiquettes (adab) of prayer, not among its obligations (fara’id). What clarifies what we have mentioned is what was narrated:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَجَّالِ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: رَأَيْتُ أَبَا جَعْفَرٍ وَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ إِذَا رَفَعَا رُءُوسَهُمَا مِنَ اَلسَّجْدَةِ اَلثَّانِيَةِ نَهَضَا وَ لَمْ يَجْلِسَا

Ahmad ibn Muhammad ibn ‘Isa, from al-Hajjal, from Abdullah ibn Bukayr, from Zurarah, who said: I saw Abu Ja‘far (a.s) and Abu Abdillah (a.s), peace be upon them both, when they raised their heads from the second prostration, they stood up without sitting.

مُعَاوِيَةُ بْنُ عَمَّارٍ وَ اِبْنُ مُسْلِمٍ وَ اَلْحَلَبِيُّ قَالُوا قَالَ:« لاَ تُقْعِ فِي اَلصَّلاَةِ بَيْنَ اَلسَّجْدَتَيْنِ كَإِقْعَاءِ اَلْكَلْبِ»

Mu‘awiyah ibn ‘Ammar, Ibn Muslim, and al-Halabi said: Imam (a.s) said: “Do not sit in prayer between the two prostrations like the sitting of a dog.”

عَلِيٌّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا جَلَسْتَ فِي اَلصَّلاَةِ فَلاَ تَجْلِسْ عَلَى يَمِينِكَ وَ اِجْلِسْ عَلَى يَسَارِكَ فَإِذَا سَجَدْتَ فَابْسُطْ كَفَّيْكَ عَلَى اَلْأَرْضِ فَإِذَا رَكَعْتَ فَأَلْقِمْ رُكْبَتَيْكَ كَفَّيْكَ»

Ali, from Abu Basir, from Abu Abdillah (a.s), who said: (Abu Abdillah (a.s) said) “When you sit in prayer, do not sit on your right side, rather, sit on your left side. And when you prostrate, spread your palms on the ground. And when you bow, place your knees into your palms.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا قُمْتَ فِي اَلصَّلاَةِ فَلاَ تُلْصِقْ قَدَمَكَ بِالْأُخْرَى وَ دَعْ بَيْنَهُمَا فَصْلاً إِصْبَعاً أَقَلُّ ذَلِكَ إِلَى شِبْرٍ أَكْثَرُهُ وَاُسْدُلْ مَنْكِبَيْكَ وَأَرْسِلْ يَدَيْكَ وَلاَ تُشَبِّكْ أَصَابِعَكَ وَلْتَكُونَا عَلَى فَخِذَيْكَ قُبَالَةَ رُكْبَتِكَ وَلْيَكُنْ نَظَرُكَ إِلَى مَوْضِعِ سُجُودِكَ فَإِذَا رَكَعْتَ فَصُفَّ فِي رُكُوعِكَ بَيْنَ قَدَمَيْكَ تَجْعَلُ بَيْنَهُمَا قَدْرَ شِبْرٍ وَ تُمَكِّنُ رَاحَتَيْكَ مِنْ رُكْبَتَيْكَ وَ تَضَعُ يَدَكَ اَلْيُمْنَى عَلَى رُكْبَتِكَ اَلْيُمْنَى قَبْلَ اَلْيُسْرَى وَ بَلِّغْ بِأَطْرَافِ أَصَابِعِكَ عَيْنَ اَلرُّكْبَةِ وَ فَرِّجْ أَصَابِعَكَ إِذَا وَضَعْتَهَا عَلَى رُكْبَتَيْكَ فَإِنْ وَصَلَتْ أَطْرَافُ أَصَابِعِكَ فِي رُكُوعِكَ إِلَى رُكْبَتَيْكَ أَجْزَأَكَ ذَلِكَ وَ أَحَبُّ إِلَيَّ أَنْ تُمَكِّنَ كَفَّيْكَ مِنْ رُكْبَتَيْكَ فَتَجْعَلَ أَصَابِعَكَ فِي عَيْنِ اَلرُّكْبَةِ وَ تُفَرِّجَ بَيْنَهُمَا وَ أَقِمْ صُلْبَكَ وَ مُدَّ عُنُقَكَ وَ لْيَكُنْ نَظَرُكَ إِلَى مَا بَيْنَ قَدَمَيْكَ فَإِذَا أَرَدْتَ أَنْ تَسْجُدَ فَارْفَعْ يَدَيْكَ بِالتَّكْبِيرِ وَخِرَّ سَاجِداً وَاِبْدَأْ بِيَدَيْكَ فَضَعْهُمَا عَلَى اَلْأَرْضِ قَبْلَ رُكْبَتَيْكَ تَضَعُهُمَا مَعاً وَ لاَ تَفْتَرِشْ ذِرَاعَيْكَ اِفْتِرَاشَ اَلسَّبُعِ ذِرَاعَيْهِ وَ لاَ تَضَعَنَّ ذِرَاعَيْكَ عَلَى رُكْبَتَيْكَ وَ فَخِذَيْكَ وَ لَكِنْ تَجَنَّحْ بِمِرْفَقَيْكَ وَ لاَ تُلْزِقْ كَفَّيْكَ بِرُكْبَتَيْكَ وَ لاَ تُدْنِهِمَا مِنْ وَجْهِكَ بَيْنَ ذَلِكَ حِيَالَ مَنْكِبَيْكَ وَ لاَ تَجْعَلْهُمَا بَيْنَ يَدَيْ رُكْبَتَيْكَ وَ لَكِنْ تُحَرِّفُهُمَا عَنْ ذَلِكَ شَيْئاً وَ اُبْسُطْهُمَا عَلَى اَلْأَرْضِ بَسْطاً وَ اِقْبِضْهُمَا إِلَيْكَ قَبْضاً وَ إِنْ كَانَ تَحْتَهُمَا ثَوْبٌ فَلاَ يَضُرُّكَ وَ إِنْ أَفْضَيْتَ بِهِمَا إِلَى اَلْأَرْضِ فَهُوَ أَفْضَلُ وَ لاَ تُفَرِّجَنَّ بَيْنَ أَصَابِعِكَ فِي سُجُودِكَ وَ لَكِنِ اُضْمُمْهُنَّ جَمِيعاً قَالَ فَإِذَا قَعَدْتَ فِي تَشَهُّدِكَ فَأَلْصِقْ رُكْبَتَيْكَ بِالْأَرْضِ وَفَرِّجْ بَيْنَهُمَا شَيْئاً وَلْيَكُنْ ظَاهِرُ قَدَمِكَ اَلْيُسْرَى عَلَى اَلْأَرْضِ وَظَاهِرُ قَدَمِكَ اَلْيُمْنَى عَلَى بَاطِنِ قَدَمِكَ اَلْيُسْرَى وَأَلْيَتَاكَ عَلَى اَلْأَرْضِ وَطَرَفُ إِبْهَامِكَ اَلْيُمْنَى عَلَى اَلْأَرْضِ وَ إِيَّاكَ وَ اَلْقُعُودَ عَلَى قَدَمَيْكَ فَتَتَأَذَّى بِذَلِكَ وَ لاَ تَكُونُ قَاعِداً عَلَى اَلْأَرْضِ فَتَكُونَ إِنَّمَا قَعَدَ بَعْضُكَ عَلَى بَعْضٍ فَلاَ تَصْبِرَ لِلتَّشَهُّدِ وَ اَلدُّعَاءِ»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Hammad ibn ‘Isa, and Muhammad ibn Isma‘il, from al-Fadl ibn Shadhan, and Muhammad ibn Yahya, from Ahmad ibn Muhammad, all from Hammad ibn ‘Isa, from Hariz, from Zurarah: Abu Ja‘far (a.s), peace be upon him, said: “When you stand in prayer, do not place one foot directly against the other; rather, leave a gap between them, the minimum being the width of a finger, and the maximum up to a span. Let your shoulders hang down, release your arms, and do not interlock your fingers. Let your hands be upon your thighs, opposite your knees, and let your gaze be toward the place of your prostration. When you bow, align your position in bowing between your feet, making the distance between them about a span. Firmly place your palms upon your knees. Place your right hand on your right knee before the left, and let the tips of your fingers reach the center of the kneecap. Spread your fingers when placing them on your knees, and if the tips of your fingers reach in your bowing, reaching your kneecaps, that suffices you. But what is more beloved to me is that you firmly place your palms on your knees, so that your fingers are upon the center of the kneecap, and you spread them apart. Keep your back straight, stretch your neck, and let your gaze be directed to the space between your feet. When you intend to go into prostration, raise your hands with the takbir and go down into prostration, beginning with your hands, place them on the ground before your knees. Place them together. Do not spread your forearms on the ground like a beast spreads its forearms, and do not place your forearms on your knees or thighs. Rather, raise your elbows outward. Do not press your palms to your knees, nor bring them close to your face, let them be level with your shoulders. Do not place them in front of your knees, but turn them slightly away from that. Spread them flat on the ground and draw them toward yourself in a drawing motion. If there is a cloth beneath them, it does not harm you; but if you place them directly on the earth, that is better. Do not spread your fingers during prostration; rather, keep them joined together.” Imam (a.s) said: “When you sit in tashahhud, press your knees to the ground and spread them slightly. Let the top of your left foot be on the ground, and the top of your right foot on the sole of your left foot. Your buttocks should be on the ground, and the tip of your right big toe should be on the ground. Beware of sitting on your two feet, for that causes discomfort, and you will not truly be sitting on the ground, it would be as if you are sitting part of your body upon another part, and you will not be able to remain patient in the tashahhud and in supplication.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ« فَصَلِّ لِرَبِّكَ وَ اِنْحَرْ» قَالَ« اَلنَّحْرُ اَلاِعْتِدَالُ فِي اَلْقِيَامِ أَنْ يُقِيمَ صُلْبَهُ وَ نَحْرَهُ» وَ قَالَ« لاَ تُكَفِّرْ إِنَّمَا يَصْنَعُ ذَلِكَ اَلْمَجُوسُ وَ لاَ تَلَثَّمْ وَ لاَ تَحْتَفِزْ وَ لاَ تُقْعِ عَلَى قَدَمَيْكَ وَ لاَ تَفْتَرِشْ ذِرَاعَيْكَ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Hammad, from Hariz, from a man, from Abu Ja‘far (a.s), peace be upon him, who said: I said to Him (a.s) regarding the verse: ‘So pray to your Lord and sacrifice”’ (Surah Kawthar 108:2). He (a.s) said: “The ‘nahr’ (sacrifice) is uprightness in standing, that one straightens his back and his neck.” And Imam (a.s) said: “Do not place your hands on your hips (takfir), for that is what the Magians do. Do not cover your mouth (talath-thum), do not squat (ihtifaz), do not sit on your feet (iq‘aʾ), and do not spread your forearms on the ground.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ اَلرَّجُلُ يَضَعُ يَدَهُ فِي اَلصَّلاَةِ وَ حَكَى اَلْيُمْنَى عَلَى اَلْيُسْرَى فَقَالَ« ذَلِكَ اَلتَّكْفِيرُ فَلاَ تَفْعَلْ»

Al-Husayn ibn Sa‘id, from Safwan, from Fadalah, from al-‘Ala’, from Muhammad ibn Muslim, from one of the two (Imams) (peace be upon them), who said: I asked (Imam (a.s)): “A man places his hand in prayer, (and he demonstrated) the right over the left?. Imam (a.s) said: "That is takfeer (a gesture used by others), so do not do it."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عَلِيٍّ قَالَ: رَأَيْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ وَ قَدْ سَجَدَ بَعْدَ اَلصَّلاَةِ فَبَسَطَ ذِرَاعَيْهِ عَلَى اَلْأَرْضِ وَ أَلْصَقَ جُؤْجُؤَهُ بِالْأَرْضِ فِي ثِيَابِهِ

As for what was narrated by Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Ja‘far ibn Ali, who said: I saw Aba al-Hasan (a.s), peace be upon him, and He (a.s) had performed a prostration after the prayer, and He (a.s) spread his forearms on the ground and pressed his chest to the ground, while still in his clothes.

فمخصوص بسجدة الشكر دون السجدة التي هي في الصلاة لان السنة فيها أن يكون الانسان لاطئا بالارض يبين ما ذكرناه ما رواه

So this is specific to the prostration of gratitude (‘Sajdat al-Shukr’), not the prostration that is within the prayer, because the sunnah in that (in the prayer) is that a person should be close to the ground without fully resting on it. What clarifies what we have mentioned is what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ عَبْدِ اَلرَّحْمَنِ بْنِ خَاقَانَ قَالَ: رَأَيْتُ أَبَا اَلْحَسَنِ اَلثَّالِثَ عَ سَجَدَ سَجْدَةَ اَلشُّكْرِ فَافْتَرَشَ ذِرَاعَيْهِ وَ أَلْصَقَ صَدْرَهُ وَ بَطْنَهُ فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ« كَذَا يَجِبُ»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Yahya ibn Abd al-Rahman ibn Khaqan, who said: I saw Aba al-Hasan al-Thalith (a.s), peace be upon him, perform the prostration of gratitude (‘Sajdat al-Shukr’), and He (a.s) spread out his forearms and pressed his chest and stomach to the ground. So I asked Him (a.s) about that, and Imam (a.s) said: “This is how it should be.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عَبْدِ اَللَّهِ بْنِ بَحْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ حَدِّ اَلسُّجُودِ قَالَ« مَا بَيْنَ قُصَاصِ اَلشَّعْرِ إِلَى مَوْضِعِ اَلْحَاجِبِ مَا وَضَعْتَ مِنْهُ أَجْزَأَكَ»

Al-Husayn ibn Sa‘id, from Abdullah ibn Bahr, from Ibn Udhaynah, from Zurarah, from Abu Ja‘far (a.s), peace be upon him, who said: I asked Him (a.s) about the limit of prostration. Imam (a.s) said: “Whatever part is placed from the area between the hairline and the position of the eyebrows, it suffices you.”

وَ عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ اَلرَّجُلُ يَسْجُدُ وَ عَلَيْهِ قَلَنْسُوَةٌ أَوْ عِمَامَةٌ فَقَالَ« إِذَا مَسَّ جَبْهَتُهُ اَلْأَرْضَ فِيمَا بَيْنَ حَاجِبَيْهِ وَ قُصَاصِ شَعْرِهِ فَقَدْ أَجْزَأَ عَنْهُ

And from him, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Zurarah, from one of the two (Imams) (peace be upon them), who said: I asked (Imam (a.s)) about a man prostrates while wearing a cap or a turban. Imam (a.s) said: “If his forehead touches the ground in the area between his eyebrows and the hairline, then it suffices for him.”

اَلْحُسَيْنُ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ مَوْضِعِ جَبْهَةِ اَلسَّاجِدِ أَ يَكُونُ أَرْفَعَ مِنْ مَقَامِهِ فَقَالَ« لاَ وَ لَكِنْ لِيَكُنْ مُسْتَوِياً»

Al-Husayn, from al-Nadr ibn Suwayd, from Abdullah ibn Sinan, who said: I asked Abu Abdillah (a.s) about the place of the forehead of the one prostrating, can it be higher than the place where he stands? Imam (a.s) said: “No, but it should be level.”

وَ عَنْهُ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَرْفَعُ مَوْضِعَ جَبْهَتِهِ فِي اَلْمَسْجِدِ فَقَالَ« إِنِّي أُحِبُّ أَنْ أَضَعَ وَجْهِي فِي مَوْضِعِ قَدَمِي وَ كَرِهَهُ»

And from him, from al-Nadr ibn Suwayd, from ‘Asim ibn Humayd, from Abu Basir, who said: I asked Abu Abdillah (a.s) about a man who raises the place of his forehead in the mosque (during prostration). Imam (a.s) said: “I like to place my face where my feet stand,” and He (a.s) disliked (raising it).

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُصَادِفٍ قَالَ: خَرَجَ بِي دُمَّلٌ فَكُنْتُ أَسْجُدُ عَلَى جَانِبٍ فَرَأَى أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَثَرَهُ فَقَالَ« مَا هَذَا» فَقُلْتُ لاَ أَسْتَطِيعُ أَنْ أَسْجُدَ مِنْ أَجْلِ اَلدُّمَّلِ فَإِنَّمَا أَسْجُدُ مُنْحَرِفاً فَقَالَ لِي« لاَ تَفْعَلْ ذَلِكَ اِحْفِرْ حَفِيرَةً وَ اِجْعَلِ اَلدُّمَّلَ فِي اَلْحَفِيرَةِ حَتَّى تَضَعَ جَبْهَتَكَ عَلَى اَلْأَرْضِ»

Al-Husayn ibn Sa‘id, from Safwan ibn Yahya, from Ishaq ibn ‘Ammar, from one of his companions, from Musadif, who said: A boil had appeared on me (forehead), so I was prostrating on one side. Abu Abdillah (a.s) saw its mark and said: “What is this?” I said: “I cannot prostrate because of the boil, so I prostrate while turned to the side.” Imam (a.s) said to me: “Do not do that. Dig a small pit and place the boil into the pit so that you may place your forehead on the ground.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ بِإِسْنَادِهِ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّنْ بِجَبْهَتِهِ عِلَّةٌ لاَ يَقْدِرُ عَلَى اَلسُّجُودِ عَلَيْهَا قَالَ« يَضَعُ ذَقَنَهُ عَلَى اَلْأَرْضِ إِنَّ اَللَّهَ تَعَالَى يَقُولُ« يَخِرُّونَ لِلْأَذْقٰانِ سُجَّداً»

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, by his chain of narration, who said: Abu Abdillah (a.s) was asked about someone who has an ailment on his forehead and is unable to prostrate upon it. Imam (a.s) said: “He should place his chin on the ground, for Allah (swt) the Exalted says: ‘They fall down upon their chins in prostration’.” (Surah Isra 17:107)

والوجه في هاتين الروايتين أن من بجبهته دمل أو ما يجري مجراه إذا استطاع أن يحفر حفيرة ويدعه فيها فليفعل ذلك وإن لم يستطع ذلك ويشتد عليه يسجد على ذقنه على ما تضمنه الخبر الاخير

And the interpretation of these two narrations is that one who has a boil or something similar on his forehead, if he is able to dig a small pit and place it in there, then he should do so. But if he is not able to do that and it becomes too difficult for him, then he should prostrate on his chin, as the last narration indicates.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَسْجُدُ وَ عَلَيْهِ اَلْعِمَامَةُ لاَ تُصِيبُ جَبْهَتُهُ اَلْأَرْضَ قَالَ« لاَ يُجْزِيهِ ذَلِكَ حَتَّى تَصِلَ جَبْهَتُهُ إِلَى اَلْأَرْضِ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from Fadalah, from Aban, from Abd al-Rahman ibn Abi Abdillah, who said: I asked Abu Abdillah (a.s) about a man who prostrates while wearing a turban, such that his forehead does not touch the ground. Imam (a.s) said: “That does not suffice him until his forehead reaches the ground.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا قُمْتَ مِنَ اَلسُّجُودِ قُلْتَ اَللَّهُمَّ رَبِّي بِحَوْلِكَ وَ قُوَّتِكَ أَقُومُ وَ أَقْعُدُ وَ إِنْ شِئْتَ قُلْتَ وَ أَرْكَعُ وَ أَسْجُدُ»

Al-Husayn ibn Sa‘id, from al-Nadr ibn Suwayd, from Abdullah ibn Sinan: Abu Abdillah (a.s) said: “When you rise from prostration, say: ‘O Allah (swt), my Lord (azj), by Your (azj) power and strength I rise and I sit.’ And if you wish, you may also say: ‘…and I bow and I prostrate.’”

وَ عَنْهُ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا قَامَ اَلرَّجُلُ مِنَ اَلسُّجُودِ قَالَ بِحَوْلِ اَللَّهِ أَقُومُ وَ أَقْعُدُ»

And from him, from Hammad, from Hariz, from Muhammad ibn Muslim: Abu Abdillah (a.s) said: “When a man rises from prostration, he says: ‘Bi-hawli Allahi aqumu wa aq‘udu’ (By the power of Allah (swt) I rise and I sit).’”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِيكَ فِي اَلْقُنُوتِ اَللَّهُمَّ اِغْفِرْ لَنَا وَ اِرْحَمْنَا وَ عَافِنَا وَ اُعْفُ عَنَّا فِي اَلدُّنْيَا وَ اَلْآخِرَةِ« إِنَّكَ عَلىٰ كُلِّ شَيْءٍ قَدِيرٌ»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Sa‘d ibn Abi Khala: Abu Abdillah (a.s) said: “It suffices you in qunut to say: ‘O Allah (swt), forgive us, have mercy on us, grant us well-being, and pardon us in this world and the Hereafter. Indeed, You (azj) have power over all things.’”

وكان الشيخ رحمه الله ذكر في الكتاب انه يرفع يديه للقنوت بغير التكبير والافضل عندي أن يرفعهما بالتكبير والذي يدل على ذلك

And Shaykh (al-Mufid), may Allah (swt) have mercy on him, mentioned in the book that one raises his hands for qunut without a takbir. However, what is preferable in my view is that he raises them with a takbir. And what indicates this is:

مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« اَلتَّكْبِيرُ فِي صَلاَةِ اَلْفَرْضِ فِي اَلْخَمْسِ اَلصَّلَوَاتِ خَمْسٌ وَ تِسْعُونَ تَكْبِيرَةً مِنْهَا تَكْبِيرَةُ اَلْقُنُوتِ خَمْسٌ»

What was narrated by Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Mu‘awiyah ibn ‘Ammar: Abu Abdillah (a.s) said: “The takbir in the obligatory prayer, in the five daily prayers, is ninety-five takbirs, among them are five takbirs of qunut.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ:« وَ فَسَّرَهُنَّ فِي اَلظُّهْرِ إِحْدَى وَ عِشْرُونَ تَكْبِيرَةً وَ فِي اَلْعَصْرِ إِحْدَى وَ عِشْرُونَ تَكْبِيرَةً وَ فِي اَلْمَغْرِبِ سِتَّ عَشْرَةَ تَكْبِيرَةً وَ فِي اَلْعِشَاءِ اَلْآخِرَةِ إِحْدَى وَ عِشْرُونَ تَكْبِيرَةً وَ فِي اَلْفَجْرِ إِحْدَى عَشْرَةَ تَكْبِيرَةً وَ خَمْسُ تَكْبِيرَاتِ اَلْقُنُوتِ فِي خَمْسِ صَلَوَاتٍُ»

And from him, from Ali ibn Ibrahim, from his father, from Abdullah ibn al-Mughirah: Imam (a.s) explained the (takbirs) as follows; In Dhuhr, twenty-one takbirs; in ‘Asr, twenty-one takbirs; in Maghrib, sixteen takbirs; in the last Isha, twenty-one takbirs; and in Fajr, eleven takbirs; and five takbirs of qunut in the five prayers.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُوسَى بْنِ عُمَرَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اَلصَّبَّاحِ اَلْمُزَنِيِّ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ:« خَمْسٌ وَ تِسْعُونَ تَكْبِيرَةً فِي اَلْيَوْمِ وَ اَللَّيْلَةِ لِلصَّلَوَاتِ مِنْهَا تَكْبِيرَةُ اَلْقُنُوتِ»

Muhammad ibn Ahmad ibn Yahya, from Musa ibn ‘Umar, from Abdullah ibn al-Mughirah, from al-Sabbah al-Muzani, who said Commander of the Faithful, (Imam Ali ibn Abi Talib (a.s)), peace be upon him, said: “Ninety-five takbirs are (prescribed) in the day and night for the prayers, among them is the takbir of qunut.”

فتضمنت هذه الاخبار ذكر التكبير مضافا الى القنوت على سبيل الجملة وعلى طريق التفصيل وتضمنت ايضا عدد التكبيرات خمسا وتسعين تكبيرة ولو لم يكن في القنوت تكبير لكان التكبيرات تسعين تكبيرة وليس لاحد أن يقول اني أحمل ما زاد على التسعين تكبيرة على انه إذا نهض المصلى من التشهد الاول الى الثالثة يقوم بتكبيرة لامور أحدها انه ليس كالصلوات فيها نهوض من الثانية إلى الثالثة وإنما هو موجود في أربعة صلوات فلو كان المراد به ذلك لكان يقول اربعا وتسعين تكبيرة والثاني ان الحديث المفصل تضمن ذكر احدى عشرة تكبيرة في صلاة الغداة وتكبيرة القنوت مضافة إليها ولو كان الامر على ما قالوه لكان التكبير فيها احدى عشرة تكبيرة فقط والثالث انه قد وردت روايات كثيرة بانه ينبغي أن يقوم الانسان من التشهد الاول إلى الثالثة بقوله بحول الله وقوته أقوم وأقعد فلو كان يجب القيام بالتكبير لكان يقول ثم يكبر ويقوم الى الثالثة كما انهم لما ذكروا الركوع والسجود قالوا ثم يكبر ويركع ويكبر ويسجد ويرفع رأسه من السجود ويكبر فلو كان هاهنا تكبير لكان يقول مثل ذلك والذي روى ما ذكرناه

So these reports included the mention of ‘takbir’ along with ‘qunut’, both in general terms and in detailed enumeration. They also included the number of ‘takbirs’ as ninety-five. And if there were no ‘takbir’ in the ‘qunut’, then the ‘takbirs’ would have been ninety only. No one has the right to say; “I interpret the number beyond ninety as referring to the ‘takbir’ when the worshiper rises from the first ‘tashahhud’ to the third rak‘ah.” For several reasons: First; This situation does not apply to all prayers, only in four of them is there a rising from the second to the third rak‘ah. If that had been intended, the narration would have said: ninety-four ‘takbirs’. Second; The detailed narration explicitly mentions eleven ‘takbirs’ in the morning (‘Ghada’) prayer, and the ‘takbir’ of ‘qunut’ is included among them. If the matter were as they claim, there would have only been eleven ‘takbirs’ in total. Third; There are many narrations which state that a person should rise from the first ‘tashahhud’ to the third rak‘ah saying: ‘By the power and strength of Allah (swt) I rise and I sit.’ Had it been obligatory to rise with ‘takbir’, the narration would have said: “Then he says the ‘takbir’ and rises to the third,” just as when they mention bowing and prostrating, they say: “Then he says ‘takbir’ and bows,” and “he says ‘takbir’ and prostrates,” and “he raises his head from prostration and says ‘takbir’.” If there were a ‘takbir’ here as well, it would have been stated in the same manner. And the one who narrated what we have mentioned is:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا جَلَسْتَ فِي اَلرَّكْعَتَيْنِ اَلْأُولَيَيْنِ فَتَشَهَّدْتَ ثُمَّ قُمْتَ فَقُلْ بِحَوْلِ اَللَّهِ وَ قُوَّتِهِ أَقُومُ وَ أَقْعُدُ»

Al-Husayn ibn Sa‘id, from Hammad ibn ‘Isa, from Hariz, from Muhammad ibn Muslim: Abu Abdillah (a.s) said: “When you sit after the first two rak‘ahs and recite the tashahhud, then stand, say: ‘Bi-hawli Allahi aqumu wa aq‘udu’ (By the power and strength of Allah (swt) I rise and I sit.)”

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ رِفَاعَةَ بْنِ مُوسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ إِذَا نَهَضَ مِنَ اَلرَّكْعَتَيْنِ اَلْأُولَيَيْنِ قَالَ« بِحَوْلِكَ وَ قُوَّتِكَ أَقُومُ وَ أَقْعُدُ»»

And from him, from Fadalah, from Rifa‘ah ibn Musa, who said: I heard Abu Abdillah (a.s) say: “When (Imam) Ali (a.s), peace be upon him, would rise from the first two rak‘ahs, He (a.s) would say: ‘Bi-hawli Allahi aqumu wa aq‘udu’ (By the power and strength of Allah (swt) I rise and I sit.)”

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ سَيْفٍ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا قُمْتَ مِنَ اَلرَّكْعَتَيْنِ فَاعْتَمِدْ عَلَى كَفَّيْكَ وَ قُلْ بِحَوْلِ اَللَّهِ أَقُومُ وَ أَقْعُدُ فَإِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَفْعَلُ ذَلِكَ»

And from him, from Fadalah, from Sayf, from Abu Bakr al-Hadrami, who said: Abu Abdillah (a.s) said: “When you rise from the two rak‘ahs, lean on your palms and say: ‘Bi-hawli Allahi aqumu wa aq‘udu’ (By the power and strength of Allah (swt) I rise and I sit.) for indeed (Imam) Ali (a.s), peace be upon him, used to do that.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ اَلْجَمَّالِ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَيَّاماً فَكَانَ يَقْنُتُ فِي كُلِّ صَلاَةٍ يُجْهَرُ فِيهَا أَوْلاَ يُجْهَرُ فِيهَا

Al-Husayn ibn Sa‘id, from Ibn Abi Najran, from Safwan al-Jammal, who said: I prayed behind Abu Abdillah (a.s) for several days, and He (a.s) would perform ‘qunut’ in every prayer, whether it was one in which the recitation was audible or not.

وَ عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْقُنُوتُ فِي كُلِّ صَلاَةٍ فِي اَلرَّكْعَةِ اَلثَّانِيَةِ قَبْلَ اَلرُّكُوعِ»

And from him, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Zurarah: Abu Ja‘far (a.s), peace be upon him, said: “Qunut is in every prayer, in the second rak‘ah, before bowing.”

وَ عَنْهُ عَنْ صَفْوَانَ وَ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقُنُوتِ فِي اَلصَّلَوَاتِ اَلْخَمْسِ جَمِيعاً فَقَالَ« اُقْنُتْ فِيهِنَّ جَمِيعاً» قَالَ فَسَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ بَعْدُ عَنْ ذَلِكَ فَقَالَ« أَمَّا مَا جَهَرْتَ فِيهِ فَلاَ تَشُكَّ»

And from him, from Safwan and Ibn Abi Umayr, from Abdullah ibn Bukayr, from Muhammad ibn Muslim, who said: I asked Abu Ja‘far (a.s), peace be upon him, about ‘qunut’ in all five prayers. Imam (a.s) said: “Perform ‘qunut’ in all of them.” He (Muhammad ibn Muslim) said: “Then I later asked Abu Abdillah (a.s) about that, and Imam (a.s) said: “As for the prayers in which you recite aloud, do not have any doubt about it.”

وَ عَنْهُ عَنْ فَضَالَةَ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْقُنُوتُ فِي اَلْمَغْرِبِ فِي اَلرَّكْعَةِ اَلثَّانِيَةِ وَ فِي اَلْعِشَاءِ وَ اَلْغَدَاةِ مِثْلُ ذَلِكَ وَ فِي اَلْوَتْرِ فِي اَلرَّكْعَةِ اَلثَّالِثَةِ»

And from him, from Fadalah, from Ibn Sinan: Abu Abdillah (a.s) said: “Qunut in Maghrib is in the second rak‘ah, and in Isha and Ghadah (Fajr) it is the same. And in Witr it is in the third rak‘ah.”

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْقُنُوتِ فِي أَيِّ صَلاَةٍ هُوَ فَقَالَ« كُلُّ شَيْءٍ يُجْهَرُ فِيهِ بِالْقِرَاءَةِ فِيهِ قُنُوتٌ وَ اَلْقُنُوتُ قَبْلَ اَلرُّكُوعِ وَ بَعْدَ اَلْقِرَاءَةِ»

And from him, from al-Hasan, from Zur‘ah, from Sama‘ah, who said: I asked Him (a.s) about ‘qunut’, about which prayer is it in? Imam (a.s) said: “Every prayer in which the recitation is done aloud has ‘qunut’ in it, and ‘qunut’ is before bowing and after the recitation.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي أَيُّوبَ اَلْخَزَّازِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلَهُ بَعْضُ أَصْحَابِنَا وَ أَنَا عِنْدَهُ عَنِ اَلْقُنُوتِ فِي اَلْجُمُعَةِ فَقَالَ لَهُ« فِي اَلرَّكْعَةِ اَلثَّانِيَةِ» فَقَالَ لَهُ قَدْ حَدَّثَنَا بِهِ بَعْضُ أَصْحَابِنَا أَنَّكَ قُلْتَ لَهُ فِي اَلرَّكْعَةِ اَلْأُولَى فَقَالَ« فِي اَلْأَخِيرَةِ» فَلَمَّا رَأَى غَفْلَةً مِنْهُ فَقَالَ« يَا أَبَا مُحَمَّدٍ فِي اَلْأُولَى وَ اَلْأَخِيرَةِ» فَقَالَ أَبُو بَصِيرٍ بَعْدَ ذَلِكَ أَ قَبْلَ اَلرُّكُوعِ أَوْ بَعْدَهُ فَقَالَ لَهُ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« كُلُّ قُنُوتٍ قَبْلَ اَلرُّكُوعِ إِلاَّ اَلْجُمُعَةَ فَإِنَّ اَلرَّكْعَةَ اَلْأُولَى فِيهَا قَبْلَ اَلرُّكُوعِ وَ اَلْأَخِيرَةَ بَعْدَ اَلرُّكُوعِ»

Ahmad ibn Muhammad ibn ‘Isa, from Ali ibn al-Hakam, from Abu Ayyub al-Khazzaz, from Abu Basir, from Abu Abdillah (a.s), who said: One of our companions asked Him (a.s), and I (Abu Basir) was present, about ‘qunut’ in the Friday prayer. Imam (a.s) said to him: “In the second rak‘ah.” So the man said to Him (a.s): “One of our companions narrated to us that you told him it is in the first rak‘ah.” Imam (a.s) said: “In the last.” Then, when He (a.s) saw that the man was confused, Imam (a.s) said: “O Aba Muhammad, (it is) in both the first and the last.” Then Abu Basir asked after that: “Is it before the bowing or after it?” So Abu Abdillah (a.s) said: “Every ‘qunut’ is before bowing, except in Friday prayer: in the first rak‘ah it is before bowing, and in the last it is after bowing.”

وَعَنْهُ عَنِ اِبْنِ أُذَيْنَةَ عَنْ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْقُنُوتُ فِي اَلْجُمُعَةِ وَاَلْعِشَاءِ وَاَلْعَتَمَةِ وَاَلْوَتْرِ وَ اَلْغَدَاةِ فَمَنْ تَرَكَ اَلْقُنُوتَ رَغْبَةً عَنْهُ فَلاَ صَلاَةَ لَهُ»

And from him, from Ibn Udhaynah, from Wahb: Abu Abdillah (a.s) said: “Qunut is in Friday prayer, Isha, ‘Atamah (night prayer), Witr, and Ghadah (Fajr). Whoever abandons qunut out of aversion to it, then he has no prayer.”

وَ عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْقُنُوتُ فِي كُلِّ رَكْعَتَيْنِ فِي اَلتَّطَوُّعِ وَ اَلْفَرِيضَةِ» قَالَ اَلْحَسَنُ وَ أَخْبَرَنِي عَبْدُ اَللَّهِ بْنُ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: قَالَ« اَلْقُنُوتُ فِي كُلِّ اَلصَّلَوَاتِ» قَالَ مُحَمَّدُ بْنُ مُسْلِمٍ فَذَكَرْتُ ذَلِكَ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ« أَمَّا مَا لاَ يُشَكُّ فِيهِ فَمَا جُهِرَ فِيهِ بِالْقِرَاءَةِ»

And from him, from al-Hasan ibn Ali ibn Faddal, from Abdullah ibn Bukayr, from Muhammad ibn Muslim: Abu Ja‘far (a.s), peace be upon him, said: “Qunut is in every two rak‘ahs, in supererogatory (nafl) and obligatory prayers.” Al-Hasan said: “And Abdullah ibn Bukayr informed me from Zurarah, from Abu Ja‘far (a.s), peace be upon him, said: “Qunut is in all prayers.” Muhammad ibn Muslim said: “So I mentioned that to Abu Abdillah (a.s), and Imam (a.s) said: “As for that in which there is no doubt, it is what is recited aloud.”

إنما خص عليه السلام في هذا الخبر وفي غيره مما تقدم من الاخبار الصلوات التي يجهر فيها بالقراءة تأكيدا للفضل وزيادة للثواب دون أن يكون حظرا فيما عداها بدلالة ما أوردناه من عموم الالفاظ مثل قَوْلِهِمْ عَلَيْهِمُ اَلسَّلاَمُ: اَلْقُنُوتُ فِي كُلِّ اَلصَّلَوَاتِ. قَوْلِهِمْ:« فِي كُلِّ رَكْعَتَيْنِ اَلْفَرِيضَةِ وَ اَلنَّافِلَةِ» وكذلك ما روي من الاخبار التي تتضمن نفي القنوت مثل ما رواه

He (a.s), peace be upon him, specified in this narration, and in other previously mentioned narrations, the prayers in which the recitation is aloud, to emphasize their merit and to increase the reward, not to prohibit ‘qunut’ in the others. This is evident from what we have presented of general wordings, such as: Their saying (peace be upon them): ‘Qunut is in all prayers.’ And their saying: ‘In every two rak‘ahs, of obligatory and supererogatory (prayers).’ Likewise, there are narrations that appear to indicate the negation of qunut, such as what was narrated:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ عَبْدِ اَلْمَلِكِ بْنِ عَمْرٍو قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقُنُوتِ قَبْلَ اَلرُّكُوعِ أَوْ بَعْدَهُ قَالَ« لاَ قَبْلَهُ وَ لاَ بَعْدَهُ»

Ahmad ibn Muhammad ibn ‘Isa, from Ali ibn al-Hakam, from Ibn Abi Umayr, from Jamil ibn Salih, from Abd al-Malik ibn ‘Amr, who said: I asked Abu Abdillah (a.s) about ‘qunut’, is it before bowing or after? Imam (a.s) said: “Neither before it nor after it.”

وَ عَنْهُ عَنِ اَلْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْقُنُوتِ هَلْ يُقْنَتُ فِي اَلصَّلَوَاتِ كُلِّهَا أَمْ فِيمَا يُجْهَرُ فِيهَا بِالْقِرَاءَةِ قَالَ« لَيْسَ اَلْقُنُوتُ إِلاَّ فِي اَلْغَدَاةِ وَ اَلْجُمُعَةِ وَ اَلْوَتْرِ وَ اَلْمَغْرِبِ».

And 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 ‘qunut’, is ‘qunut’ performed in all the prayers, or only in those in which the recitation is audible? Imam (a.s) said: “Qunut is only in Ghadah (Fajr), Jumu‘ah (Friday prayer), Witr, and Maghrib.”

وَ رَوَى سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقُنُوتِ فِي أَيِّ اَلصَّلَوَاتِ أَقْنُتُ فَقَالَ« لاَ تَقْنُتْ إِلاَّ فِي اَلْفَجْرِ»

Sa‘d ibn Abdullah narrated from Abu Ja‘far, from al-Hasan ibn Ali ibn Faddal, from Yunus ibn Ya‘qub, who said: I asked Abu Abdillah (a.s): In which prayers should I perform ‘qunut’? Imam (a.s) said: “Do not perform ‘qunut’ except in Fajr.”

فانما يتضمن نفي الفضل وتأكيد الندب الذى ثبت في غيرها من الصلوات التي يجهر فيها ثم بعد ذلك في الفرايض لان القنوت في هذه الصلوات مترتب في الفضل غير منساق على وجه واحد ويجوز أن يكون نفوا عن بعض الصلوات وخصوا به بعضا لضرب من التقية والاستصلاح والذي يكشف عن ذلك ما رواه

So this only entails the negation of merit and an emphasis on the recommended nature (of qunut) which has been established in the other prayers in which recitation is done aloud, and then after that in the obligatory prayers, because ‘qunut’ in these prayers varies in terms of merit and is not uniformly applied in the same manner. It is also possible that they negated it in some prayers and specified it in others due to a kind of ‘taqiyyah’ (precautionary dissimulation) and consideration of public interest. What clarifies this is what was narrated:

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فِي اَلْقُنُوتِ:« إِنْ شِئْتَ فَاقْنُتْ وَ إِنْ شِئْتَ لاَ تَقْنُتْ» قَالَ أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ:« وَ إِذَا كَانَتِ اَلتَّقِيَّةُ فَلاَ تَقْنُتْ وَ أَنَا أَتَقَلَّدُ هَذَا»

Ali ibn Mahziyar, from Ahmad ibn Muhammad ibn Abi Nasr, from Abu al-Hasan al-Ridha (a.s), peace be upon him, who said: Abu Ja‘far (a.s), peace be upon him, said regarding ‘qunut’: “If you wish, then perform qunut; and if you wish, do not perform it.” Abu al-Hasan (a.s), peace be upon him, said: ‘And when there is taqiyyah (precautionary dissimulation), then do not perform qunut, and I adhere to this.’

ويدل عليه ايضا ما رواه

And this is also indicated by what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقُنُوتِ فَقَالَ« فِيمَا تَجْهَرُ فِيهِ بِالْقِرَاءَةِ» قَالَ فَقُلْتُ إِنِّي سَأَلْتُ أَبَاكَ عَنْ ذَلِكَ فَقَالَ« فِي اَلْخَمْسِ كُلِّهَا» فَقَالَ« رَحِمَ اَللَّهُ أَبِي إِنَّ أَصْحَابَ أَبِي أَتَوْهُ فَسَأَلُوهُ فَأَخْبَرَهُمْ بِالْحَقِّ ثُمَّ أَتَوْنِي شُكَّاكاً فَأَفْتَيْتُهُمْ بِالتَّقِيَّةِ»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Faddal, from Ibn Bukayr, from Abu Basir, who said: I asked Abu Abdillah (a.s) about ‘qunut’. Imam (a.s) said: “In that which you recite aloud.” So I said: “I asked your father (a.s) about that, and Imam (a.s) said: ‘In all five prayers.’” Imam (a.s) said: “May Allah (swt) have mercy on my father (a.s). The companions of my father (a.s) came to him and asked him, so He (a.s) informed them of the truth. Then they came to me full of doubts, so I gave them a ruling based on ‘taqiyyah’ (precautionary dissimulation).”

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ حَدَّثَنِي أَبُو اَلْقَاسِمِ مُعَاوِيَةُ عَنْ أَبِي بَكْرِ بْنِ أَبِي سَمَّاكٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ لِي: فِي قُنُوتِ اَلْوَتْرِ« اَللَّهُمَّ اِغْفِرْ لَنَا وَ اِرْحَمْنَا وَ عَافِنَا وَ اُعْفُ عَنَّا فِي اَلدُّنْيَا وَ اَلْآخِرَةِ» وَ قَالَ« يُجْزِي مِنَ اَلْقُنُوتِ ثَلاَثُ تَسْبِيحَاتٍ»

Sa‘d, from Abu Ja‘far, from his father, from Abdullah ibn al-Mughirah, who said: Abu al-Qasim Mu‘awiyah narrated to me from Abu Bakr ibn Abi Sammak, from Abu Abdillah (a.s), who said: Imam (a.s) said to me regarding the ‘qunut’ of ‘witr’: ‘O Allah (swt), forgive us, have mercy on us, grant us well-being, and pardon us in this world and the Hereafter.‘ And Imam (a.s) said: ‘Three tasbihat suffice for qunut.”’

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ اَلْجَوْهَرِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ وَمَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْقُنُوتُ قَبْلَ اَلرُّكُوعِ وَ إِنْ شِئْتَ فَبَعْدَهُ»

As for what was narrated by al-Husayn ibn Sa‘id, from al-Qasim ibn Muhammad al-Jawhari, from Aban ibn ‘Uthman, from Isma‘il al-Ju‘fi and Ma‘mar ibn Yahya: Abu Ja‘far (a.s) said: “Qunut is before bowing, and if you wish, then after it.”

قوله وان شئت فبعده محمول على حال القضاء أو التقية على مذهب بعض العامة في صلاة الغداة

His (a.s) statement: ‘And if you wish, then after it’ is to be understood as referring to a situation of making up (missed prayer) or due to ‘taqiyyah’ (precautionary dissimulation), according to the school of thought of some among the general populace regarding the Fajr prayer.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ قَالَ حَدَّثَنَا عَبْدُ اَللَّهِ بْنُ بُكَيْرٍ عَنْ عَبْدِ اَلْمَلِكِ بْنِ عَمْرٍو اَلْأَحْوَلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلتَّشَهُّدُ فِي اَلرَّكْعَتَيْنِ اَلْأُولَيَيْنِ اَلْحَمْدُ لِلَّهِ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَقَبَّلْ شَفَاعَتَهُ فِي أُمَّتِهِ وَ اِرْفَعْ دَرَجَتَهُ»

Al-Husayn ibn Sa‘id, from Safwan: Abdullah ibn Bukayr narrated to us from Abd al-Malik ibn ‘Amr al-Ahwal: Abu Abdillah (a.s) said: “The ‘tashahhud’ in the first two rak‘ahs is: ‘Alhamdu lillah ashhadu an la ilaha illa Allah wahdahu la sharika lah wa ashhadu anna Muhammadan abduhu wa rasuluh Allahumma salli ala Muhammad wa Aali Muhammad wa taqabbal shafaatahu fi ummatih wa irfa darajatah’ (I bear witness that there is no god but Allah (swt), alone, without partner, and I bear witness that Muhammad (saws) is His servant and messenger. O Allah (swt), send blessings upon Muhammad (saws) and the family of Muhammad (saws), and accept His (saws) intercession on behalf of His (saws) nation, and raise His (saws) rank.’”

قال محمد بن الحسن التسليم في الصلاة على أربعة أضرب إذا كان الرجل إماما يسلم تسليمة واحدة وإن كان مأموما ولم يكن عن شماله أحد يسلم واحدة أيضا وإن كان عن شماله انسان يسلم تسليمتين وإن كان منفردا يسلم تسليمة واحدة يدل على ذلك ما رواه

Muhammad ibn al-Hasan said: “The ‘taslim’ (salutation) in prayer is of four types; If a man is an ‘imam’, he says one ‘taslim’. If he is a ‘follower (ma’mum)’ and there is no one on his left, he also says one ‘taslim’. If there is someone on his left, he says ‘two taslims’. If he is praying ‘alone’, he says ‘one taslim’. What indicates this is:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ إِبْرَاهِيمَ اَلْخَزَّازِ عَنْ عَبْدِ اَلْحَمِيدِ بْنِ عَوَّاضٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ كُنْتَ تَؤُمُّ قَوْماً أَجْزَأَكَ تَسْلِيمَةٌ وَاحِدَةٌ عَنْ يَمِينِكَ وَ إِنْ كُنْتَ مَعَ إِمَامٍ فَتَسْلِيمَتَيْنِ وَ إِنْ كُنْتَ وَحْدَكَ فَوَاحِدَةً مُسْتَقْبِلَ اَلْقِبْلَةِ»

Al-Husayn ibn Sa‘id, from Ibrahim al-Khazzaz, from Abd al-Hamid ibn ‘Awwad: Abu Abdillah (a.s) said: “If you are leading a group in prayer, one ‘taslim’ to your right suffices. If you are praying behind an imam, then (you do) two ‘taslims’. And if you are alone, then one ‘taslim’ facing the qiblah suffices.”

وَعَنْهُ عَنْ صَفْوَانَ عَنْ مَنْصُورٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« اَلْإِمَامُ يُسَلِّمُ وَاحِدَةً وَمَنْ وَرَاءَهُ يُسَلِّمُ اِثْنَتَيْنِ فَإِنْ لَمْ يَكُنْ عَنْ شِمَالِهِ أَحَدٌ سَلَّمَ وَاحِدَةً»

And from him, from Safwan, from Mansur, who said: Abu Abdillah (a.s) said: “The imam says one ‘taslim’, and those behind him say two ‘taslims’. But if there is no one on his left, then he says one ‘taslim’.”

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ حُسَيْنٍ عَنِ اِبْنِ مُسْكَانَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَقُومُ فِي اَلصَّفِّ خَلْفَ اَلْإِمَامِ وَ لَيْسَ عَلَى يَسَارِهِ أَحَدٌ كَيْفَ يُسَلِّمُ قَالَ« تَسْلِيمَةً عَنْ يَمِينِهِ»

And from him, from Fadalah, from Husayn, from Ibn Muskan, from ‘Anbasah ibn Mus‘ab, who said: I asked Abu Abdillah (a.s) about a man standing in the row behind the imam and there is no one on his left, how should he perform the ‘taslim’? Imam (a.s) said: “One ‘taslim’ to his right.”

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ مَعْمَرِ بْنِ يَحْيَى وَ إِسْمَاعِيلَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُسَلِّمُ تَسْلِيمَةً وَاحِدَةً إِمَاماً كَانَ أَوْ غَيْرَهُ»

As for what was narrated by al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Zurarah, and Muhammad ibn Muslim, and Ma‘mar ibn Yahya, and Isma‘il: Abu Ja‘far (a.s), peace be upon him, said: “He performs one ‘taslim’, whether he is an imam or not.”

فمحمول على ما قدمناه وهو أنه إذا كان المأموم ليس على يساره احد والذي يكشف ايضا عما ذكرنا ما رواه

So this is to be understood according to what we have previously mentioned, that is, when the follower (‘ma’mum’) has no one on his left. What further clarifies what we have said is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا كُنْتَ إِمَاماً فَإِنَّمَا اَلتَّسْلِيمُ أَنْ تُسَلِّمَ عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وَتَقُولَ اَلسَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اَللَّهِ اَلصَّالِحِينَ فَإِذَا قُلْتَ ذَلِكَ فَقَدِ اِنْقَطَعَتِ اَلصَّلاَةُ ثُمَّ تُؤْذِنُ اَلْقَوْمَ فَتَقُولُ وَ أَنْتَ مُسْتَقْبِلُ اَلْقِبْلَةَ اَلسَّلاَمُ عَلَيْكُمْ وَ كَذَلِكَ إِذَا كُنْتَ وَحْدَكَ تَقُولُ اَلسَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اَللَّهِ اَلصَّالِحِينَ مِثْلَ مَا سَلَّمْتَ وَ أَنْتَ إِمَامٌ فَإِذَا كُنْتَ فِي جَمَاعَةٍ فَقُلْ مِثْلَ مَا قُلْتَ وَ سَلِّمْ عَلَى مَنْ عَلَى يَمِينِكَ وَ شِمَالِكَ فَإِنْ لَمْ يَكُنْ عَلَى شِمَالِكَ أَحَدٌ فَسَلِّمْ عَلَى اَلَّذِينَ عَلَى يَمِينِكَ وَ لاَ تَدَعِ اَلتَّسْلِيمَ عَلَى يَمِينِكَ إِنْ لَمْ يَكُنْ عَلَى شِمَالِكَ أَحَدٌ»

Al-Husayn ibn Sa‘id, from Muhammad ibn Sinan, from Ibn Muskan, from Abu Basir: Abu Abdillah (a.s) said: “If you are an imam, then the ‘taslim’ is that you send salam upon the Prophet (peace be upon him and his family) and say: ‘Peace be upon us and upon the righteous servants of Allah (swt).’ Once you say that, the prayer has ended. Then you inform the people by saying, while facing the qiblah, ‘Peace be upon you.’ And likewise, if you are praying alone, you say: ‘Peace be upon us and upon the righteous servants of Allah (swt) ‘ just as you would say if you were the imam. But if you are in a congregation, then say what you have said, and send salam upon those on your right and your left. If there is no one on your left, then send salam upon those on your right, and do not omit sending ‘taslim’ to your right even if there is no one on your left.”

قال الشيخ رحمه الله ثم يسجد سجدتي الشكر إلى قوله ويستحب التوجه بسبع تكبيرات في سبع صلوات فسنذكره فيما بعد عند تعقيب صلاة الفريضة ثم قال رحمه الله ويستحب التوجه بسبع تكبيرات في سبع صلوات إلى قوله والمرأة تتضمم في صلاتها ذكر ذلك علي بن الحسين بن بابويه في رسالته ولم أجد به خبرا مسندا وتفصيلها ما ذكره أول كل فريضة وأول ركعة من صلاة الليل وفى المفردة من الوتر وفي أول ركعة من ركعتي الزوال في أول ركعة من نوافل المغرب وفي أول ركعة من ركعتي الاحرام فهذه الستة مواضع ذكرها علي بن الحسين وزاد الشيخ في الوتيرة قال الشيخ رحمه الله والمرأة تتضمم في صلاتها إلى قوله فإذا فرغ المصلي من ثمان ركعات

Shaykh (Al-Mufid), may Allah (swt) support him, said: “Then he performs the two prostrations of gratitude” up to his words: “And it is recommended to begin with seven ‘takbirs’ in seven prayers”. We will mention this later when discussing the ‘ta‘qib’ (post-prayer supplication) of the obligatory prayer. Then he (al-Mufid), may Allah (swt) have mercy on him, said: “And it is recommended to begin with seven ‘takbirs’ in seven prayers” up to his statement: “And the woman gathers herself (tucks in) during her prayer”, this was mentioned by Ali ibn al-Husayn ibn Babawayh in his treatise, but I have not found a reliably transmitted narration regarding it.’ Its detail is as follows, the seven places mentioned by Ali ibn al-Husayn are: 1. At the beginning of each obligatory prayer. 2. At the first rak‘ah of the night prayer (‘salat al-layl’). 3. In the single rak‘ah of ‘witr’ (in the optional night prayer). 4. In the first rak‘ah of the two rak‘ahs before ‘zawal’ (midday). 5. In the first rak‘ah of the ‘nawafil’ (supererogatory prayers) after Maghrib. 6. In the first rak‘ah of the two rak‘ahs of ‘ihram’ (entering the state of prayer for ‘hajj’ or ‘umrah’). These six positions were mentioned by Ali ibn al-Husayn, and Shaykh added a seventh in the ‘wutayrah’ (two rak‘ahs after Isha). Then Shaykh (al-Mufid), may Allah (swt) have mercy on him, said: “And the woman gathers herself in her prayer” up to his statement: “When the one praying finishes the eight rak‘ahs…”.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ:« إِذَا قَامَتِ اَلْمَرْأَةُ فِي اَلصَّلاَةِ جَمَعَتْ بَيْنَ قَدَمَيْهَا وَ لاَ تُفَرِّجُ بَيْنَهُمَا وَ تَضُمُّ يَدَيْهَا إِلَى صَدْرِهَا لِمَكَانِ ثَدْيَيْهَا فَإِذَا رَكَعَتْ وَضَعَتْ يَدَيْهَا فَوْقَ رُكْبَتَيْهَا عَلَى فَخِذَيْهَا لِئَلاَّ تَطَأْطَأَ كَثِيراً فَتَرْتَفِعَ عَجِيزَتُهَا فَإِذَا جَلَسَتْ فَعَلَى أَلْيَتَيْهَا كَمَا يَقْعُدُ اَلرَّجُلُ فَإِذَا سَقَطَتْ لِلسُّجُودِ بَدَأَتْ بِالْقُعُودِ وَ بِالرُّكْبَتَيْنِ قَبْلَ اَلْيَدَيْنِ ثُمَّ تَسْجُدُ لاَطِئَةً بِالْأَرْضِ فَإِذَا كَانَتْ فِي جُلُوسِهَا ضَمَّتْ فَخِذَيْهَا وَ رَفَعَتْ رُكْبَتَيْهَا مِنَ اَلْأَرْضِ فَإِذَا نَهَضَتْ اِنْسَلَّتْ اِنْسِلاَلاً لاَ تَرْفَعُ عَجِيزَتَهَا أَوَّلاً»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Zurarah: (It was said) “When a woman stands for prayer, she joins her feet together and does not spread them apart, and she brings her hands close to her chest due to the presence of her breasts. When she bows, she places her hands above her knees, on her thighs, so that she does not bend too much and raise her backside. When she sits, she sits on her buttocks as a man does. When she moves into prostration, she begins by sitting and placing her knees down before her hands. Then she prostrates closely to the ground. When she is in her sitting posture, she brings her thighs together and lifts her knees off the ground. When she rises, she rises smoothly, without first lifting her backside.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ اِبْنِ مُسْكَانَ عَنِ اِبْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا سَجَدَتِ اَلْمَرْأَةُ بَسَطَتْ ذِرَاعَيْهَا»

Al-Husayn ibn Sa‘id, from Uthman ibn ‘Isa, from Ibn Muskan, from Ibn Abi Ya‘fur: Abu Abdillah (a.s) said: “When a woman prostrates, she spreads her forearms.”

عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ: سَأَلْتُهُ عَنْ جُلُوسِ اَلْمَرْأَةِ فِي اَلصَّلاَةِ قَالَ« تَضُمُّ فَخِذَيْهَا»

And from him, from Fadalah, from Aban, from Abd al-Rahman ibn Abi Abdillah, who said: I asked Him (a.s) about the sitting posture of a woman in prayer. Imam (a.s) said: “She brings her thighs together.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: «اَلْمَرْأَةُ إِذَا سَجَدَتْ تَضَمَّمَتْ وَ اَلرَّجُلُ إِذَا سَجَدَ تَفَتَّحَ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Faddal, from Ibn Bukayr, from one of our companions: (It was said): “When a woman prostrates, she gathers herself (draws herself in), and when a man prostrates, he spreads himself out.”

قال الشيخ رحمه الله فإذا فرغ المصلي من ثمان ركعات الزوال على ما بيناه فليؤذن للظهر إلى قوله فإذا سلم فليرفع يديه حيال وجهه فقد مضى شرحه كله إلا ما ذكره من اختيار القراءة بالسور القصار في صلاة الظهر ويدل على ذلك ما رواه

Shaykh (Al-Mufid), may Allah (swt) support him, said: “When the one praying finishes the eight rak‘ahs of the ‘zawal’ (midday nawafil) as we have explained, let him then call the adhan for Dhuhr” up to his statement: “When he says the salam, let him raise his hands in front of his face.” Its explanation has already been covered in full, except for what he mentioned regarding the preference of reciting the short surahs (‘al-suwar al-qisar’) in the Dhuhr prayer. And this is supported by what was narrated:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي أَيُّوبَ اَلْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْقِرَاءَةُ فِي اَلصَّلاَةِ فِيهَا شَيْءٌ مُوَقَّتٌ قَالَ« لاَ إِلاَّ اَلْجُمُعَةَ تُقْرَأُ بِالْجُمُعَةِ وَ اَلْمُنَافِقِينَ» قُلْتُ لَهُ فَأَيُّ اَلسُّوَرِ تُقْرَأُ فِي اَلصَّلَوَاتِ قَالَ« أَمَّا اَلظُّهْرُ وَ اَلْعِشَاءُ اَلْآخِرَةُ تُقْرَأُ فِيهِمَا سَوَاءً وَ اَلْعَصْرُ وَ اَلْمَغْرِبُ سَوَاءً وَ أَمَّا اَلْغَدَاةُ فَأَطْوَلُ وَ أَمَّا اَلظُّهْرُ وَ اَلْعِشَاءُ اَلْآخِرَةُ فَ«سَبِّحِ اِسْمَ رَبِّكَ اَلْأَعْلَى» وَ «اَلشَّمْسِ وَ ضُحٰاهٰا» وَ نَحْوُهُمَا وَ أَمَّا اَلْعَصْرُ وَ اَلْمَغْرِبُ فَ«إِذٰا جٰاءَ نَصْرُ اَللّٰهِ» وَ «أَلْهٰاكُمُ اَلتَّكٰاثُرُ» وَ نَحْوُهُمَا وَ أَمَّا اَلْغَدَاةُ فَ«عَمَّ يَتَسٰاءَلُونَ» وَ «هَلْ أَتٰاكَ حَدِيثُ اَلْغٰاشِيَةِ» وَ« لاٰ أُقْسِمُ بِيَوْمِ اَلْقِيٰامَةِ» وَ« هَلْ أَتىٰ عَلَى اَلْإِنْسٰانِ حِينٌ مِنَ اَلدَّهْرِ»

Ahmad ibn Muhammad ibn ‘Isa, from Ali ibn al-Hakam, from Abu Ayyub al-Khazzaz, from Muhammad ibn Muslim, who said: I said to Abu Abdillah (a.s): “Is there anything specific or fixed regarding the recitation in prayer?” Imam (a.s) said: “No, except for Jumu‘ah, ‘(Surah) al-Jumu‘ah’ and ‘(Surah) al-Munafiqin’ are to be recited.” I said to Him (a.s): “Then which surahs should be recited in the prayers?” Imam (a.s) said: “As for Dhuhr and the final Isha, they are the same; and ‘Asr and Maghrib are the same. As for Ghadah (Fajr), it is the longest. As for Dhuhr and the final Isha, then (recite): ‘Sabbih isma Rabbika al-A‘la’ (Surah Al-A‘la) and ‘al-Shamsi wa Duhaha’ (Surah Al-Shams), and those like them. And as for ‘Asr and Maghrib, then (recite): ‘Idha ja’a nasrullah’ (Surah An-Nasr) and ‘Alhakum al-Takathur’ (Surah At-Takathur), and those like them. And as for Ghadah (Fajr), then (recite): ‘Amma yatasaa’alun’ (Surah An-Naba’), ‘Hal ataka hadithu’l-ghashiyah’ (Surah Al-Ghashiyah), ‘La uqsimu biyawm al-qiyamah’ (Surah Al-Qiyamah), and ‘Hal ata ‘ala’l-insani hinun mina’l-dahr’ (Surah Al-Insan).”

وَ عَنْهُ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبَانِ بْنِ عِيسَى بْنِ عَبْدِ اَللَّهِ اَلْقُمِّيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يُصَلِّي اَلْغَدَاةَ بِ«عَمَّ يَتَسٰاءَلُونَ» وَ «هَلْ أَتٰاكَ حَدِيثُ اَلْغٰاشِيَةِ» وَ «لاٰ أُقْسِمُ بِيَوْمِ اَلْقِيٰامَةِ» وَ شِبْهِهَا وَ كَانَ يُصَلِّي اَلظُّهْرَ بِ«سَبِّحِ اِسْمَ» وَ «اَلشَّمْسِ وَ ضُحٰاهٰا» وَ «هَلْ أَتٰاكَ حَدِيثُ اَلْغٰاشِيَةِ» وَ شِبْهِهَا وَ كَانَ يُصَلِّي اَلْمَغْرِبَ بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ «إِذٰا جٰاءَ نَصْرُ اَللّٰهِ وَ اَلْفَتْحُ» وَ «إِذٰا زُلْزِلَتِ» وَ كَانَ يُصَلِّي اَلْعِشَاءَ اَلْآخِرَةَ بِنَحْوِ مَا يُصَلِّي فِي اَلظُّهْرِ وَ اَلْعَصْرَ بِنَحْوٍ مِنَ اَلْمَغْرِبِ»

And from him, from al-Hasan ibn Mahbub, from Aban ibn Isa ibn Abdillah al-Qummi: Abu Abdillah (a.s) said: “The Messenger of Allah (swt), peace be upon him and his family, used to pray Ghadah (Fajr) with: ‘Amma yatasaa’alun’ (Surah An-Naba), ‘Hal ataka hadithu’l-ghashiyah’ (Surah Al-Ghashiyah), ‘La uqsimu biyawm al-qiyamah’ (Surah Al-Qiyamah), and similar surahs. And He (a.s) used to pray Dhuhr with: ‘Sabbih isma Rabbika al-A‘la’ (Surah Al-A‘la), ‘al-Shamsi wa Duhaha’ (Surah Al-Shams), ‘Hal ataka hadithu’l-ghashiyah’ (Surah Al-Ghashiyah), and similar surahs. And He (a.s) used to pray Maghrib with: ‘Qul huwa Allahu ahad’ (Surah Ikhlas), ‘Idha ja’a nasrullah wa’l-fath’ (Surah An-Nasr), ‘Idha zulzilati’l-ardu zilzalaha’ (Surah Az-Zalzalah). And He (a.s) used to pray the final Isha similarly to how He (a.s) prayed Dhuhr, and ‘Asr similarly to how He (a.s) prayed Maghrib.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: أَمَرَنِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنْ أَقْرَأَ اَلْمُعَوِّذَتَيْنِ فِي اَلْمَكْتُوبَةِ.

And from him, from Ali ibn al-Hakam, from Sayf ibn Umayrah, from Mansur ibn Hazim, who said: Abu Abdillah (a.s) instructed me to recite ‘al-Mu‘awwidhatayn’ (‘Surat al-Falaq’ and ‘Surat al-Nas’) in the obligatory prayer.

وَ عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ صَابِرٍ مَوْلَى بَسَّامٍ قَالَ: أَمَّنَا أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي صَلاَةِ اَلْمَغْرِبِ فَقَرَأَ اَلْمُعَوِّذَتَيْنِ

And from him, from Ali ibn al-Hakam, from Sayf, from Dawud ibn Farqad, from Sabir, the freed slave of Bassam, who said: Abu Abdillah (a.s) led us in the Maghrib prayer, and He (a.s) recited ‘al-Mu‘awwidhatayn’ (‘Surat al-Falaq’ and ‘Surat al-Nas’).

وَ عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ اَلْخَالِقِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ أَبِي طَلْحَةَ خَالِ سَهْلِ بْنِ عَبْدِ رَبِّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «قَرَأْتُ فِي صَلاَةِ اَلْفَجْرِ بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ «قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» وَ قَدْ فَعَلَ ذَلِكَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ»

And from him, from Ali ibn al-Hakam, from Isma‘il ibn Abd al-Khaliq, from Abu Ja‘far Muhammad ibn Abi Talhah, the maternal uncle of Sahl ibn Abd Rabbih: Abu Abdillah (a.s) said: “I recited in the Fajr prayer: ‘Qul huwa Allahu Ahad’ (Surah Al-Ikhlas) and ‘Qul ya ayyuha al-kafirun’ (Surah Al-Kafirun), and the Messenger of Allah (swt), peace be upon him and his family, also did that.”

وَ عَنْهُ عَنْ أَبِي سَعِيدٍ اَلْمُكَارِي وَ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ وَ أَبِي إِسْحَاقَ ثَعْلَبَةَ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أُصَلِّي بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» فَقَالَ «نَعَمْ قَدْ صَلَّى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي كِلْتَا اَلرَّكْعَتَيْنِ بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ لَمْ يُصَلِّ قَبْلَهَا وَ لاَ بَعْدَهَا بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» أَتَمَّ مِنْهَا»

And from him, from Abu Sa‘id al-Mukari and Abdullah ibn Bukayr, from ‘Ubayd ibn Zurarah and Abu Ishaq Tha‘labah, from Zurarah, who said: I said to Abu Ja‘far (a.s), peace be upon him: “May I pray using : ‘Qul huwa Allahu Ahad’ (Surah Al-Ikhlas)?” Imam (a.s) said: “Yes. The Messenger of Allah (swt), peace be upon him and his family, prayed in both rak‘ahs with ‘Qul huwa Allahu Ahad’, and He (saws) did not pray before it or after it with anything more complete than it.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ صَفْوَانَ اَلْجَمَّالِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:«« قُلْ هُوَ اَللّٰهُ أَحَدٌ» تُجْزِي فِي خَمْسِينَ صَلاَةً»

And from him, from Ali ibn al-Hakam, from Safwan al-Jammal, who said: I heard Abu Abdillah (a.s) say: “‘Qul huwa Allahu Ahad’ suffices for fifty prayers.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« لاَ تَقْرَأْ فِي اَلْمَكْتُوبَةِ بِشَيْءٍ مِنَ اَلْعَزَائِمِ فَإِنَّ اَلسُّجُودَ زِيَادَةٌ فِي اَلْمَكْتُوبَةِ»

Al-Husayn ibn Sa‘id, from al-Qasim ibn ‘Urwah, from Ibn Bukayr, from Zurarah, from one of the two (Imams) (peace be upon them), who said: (Imam (a.s) said) “Do not recite anything from the ‘Azaʾim’ (chapters containing obligatory prostration) in the obligatory prayer, for prostration is an addition in the obligatory prayer.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِذَا صَلَّى يَقْرَأُ فِي اَلْأَوَّلَتَيْنِ مِنْ صَلاَتِهِ اَلظُّهْرِ سِرّاً وَ يُسَبِّحُ فِي اَلْأَخِيرَتَيْنِ مِنْ صَلاَتِهِ اَلظُّهْرِ عَلَى نَحْوٍ مِنْ صَلاَتِهِ اَلْعِشَاءِ وَ كَانَ يَقْرَأُ فِي اَلْأَوَّلَتَيْنِ مِنْ صَلاَةِ اَلْعَصْرِ سِرّاً وَ يُسَبِّحُ فِي اَلْأَخِيرَتَيْنِ عَلَى نَحْوٍ مِنْ صَلاَةِ اَلْعِشَاءِ وَ كَانَ يَقُولُ أَوَّلُ صَلاَةِ أَحَدِكُمُ اَلرُّكُوعُ»

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn ‘Isa, from Yusuf ibn ‘Aqil, from Muhammad ibn Qays, from Abu Ja‘far (a.s) (peace be upon him), who said: (imam (a.s) said) “Commander of the Faithful, (Imam Ali Ibn Abi Talib (a.s)), peace be upon him, when He (a.s) prayed, would recite silently in the first two rak‘ahs of his Dhuhr prayer, and He (a.s) would perform ‘tasbih’ (glorification) in the last two rak‘ahs of his Dhuhr prayer, similar to what He (a.s) did in the Isha prayer. And He (a.s) would recite silently in the first two rak‘ahs of his ‘Asr prayer, and He (a.s) would perform ‘tasbih’ in the last two rak‘ahs similar to what He (a.s) did in the Isha prayer. And He (a.s) used to say: ‘The beginning of the prayer of one of you is the bowing.’”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ وَ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُكْتَبُ مِنَ اَلْقِرَاءَةِ وَ اَلدُّعَاءِ إِلاَّ مَا أَسْمَعَ نَفْسَهُ»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah and Ibn Bukayr, from Zurarah, from Abu Ja‘far (a.s), peace be upon him, who said: “Nothing of recitation or supplication is recorded except what he makes himself hear.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ هَلْ يَقْرَأُ اَلرَّجُلُ فِي صَلاَتِهِ وَ ثَوْبُهُ عَلَى فِيهِ قَالَ« فَلاَ بَأْسَ بِذَلِكَ إِذَا أَسْمَعَ أُذُنَيْهِ اَلْهَمْهَمَةَ»

Muhammad ibn Ahmad ibn Yahya, from al-‘Abbas ibn Ma‘ruf, from al-Hasan ibn Mahbub, from Ali ibn Ri’ab, from al-Halabi, who said: I asked Abu Abdillah (a.s): “May a man recite in his prayer while his garment is over his mouth?” Imam (a.s) said: “There is no problem with that, as long as he makes his ears hear the murmur (of his recitation).”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَصْلُحُ لَهُ أَنْ يَقْرَأَ فِي صَلاَتِهِ وَ يُحَرِّكَ لِسَانَهُ بِالْقِرَاءَةِ فِي لَهَوَاتِهِ مِنْ غَيْرِ أَنْ يُسْمِعَ نَفْسَهُ قَالَ« لاَ بَأْسَ أَنْ لاَ يُحَرِّكَ لِسَانَهُ يَتَوَهَّمُ تَوَهُّماً»

Muhammad ibn Ahmad ibn Yahya, from al-‘Amraki, from Ali ibn Ja‘far, from his brother Musa ibn Ja‘far (peace be upon them both), who said: I asked Him (a.s) about a man, is it permissible for him to recite in his prayer and move his tongue with the recitation only within his throat without making himself hear it? Imam (a.s) said: “There is no harm if he does not move his tongue and simply imagines (the recitation) as imagination.”

فليس بمناف للرواية الاولة لان هذا محمول على من كان مع قوم لا يقتدي بهم ويخاف من اسماع نفسه القراءة يدل على ذلك ما رواه

So this is not in conflict with the earlier narration, because this is to be understood as applying to one who is among people who do not follow him (in prayer) and who fears letting them hear his recitation. What indicates this is what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِيكَ مِنَ اَلْقِرَاءَةِ مَعَهُمْ مِثْلُ حَدِيثِ اَلنَّفْسِ»

Muhammad ibn Ahmad ibn Yahya, from Ya‘qub ibn Yazid, from Muhammad ibn Abi Hamzah, from someone who mentioned it: Abu Abdillah (a.s) said: “It suffices you, when praying with them, to recite like the whispering of the soul (inner speech).”

فأما ما ذكره الشيخ رحمه الله من التخيير بين القراءة والتسبيح في الركعتين الاخيرتين يدل على ذلك ما رواه

As for what was mentioned by Shaykh (al-Mufid), may Allah (swt) have mercy on him, regarding the option (of choice) between recitation and ‘tasbih’ in the last two rak‘ahs, this is supported by what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَا يُجْزِي مِنَ اَلْقَوْلِ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ قَالَ« أَنْ تَقُولَ سُبْحَانَ اَللَّهِ وَ اَلْحَمْدُ لِلَّهِ وَ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ اَللَّهُ أَكْبَرُ وَ تُكَبِّرَ وَ تَرْكَعَ»

Muhammad ibn Ya‘qub, from 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 (a.s), peace be upon him: “What suffices in terms of recitation in the last two rak‘ahs?” Imam (a.s) said: “That you say: ‘Subhan Allah, wal-hamdu lillah, wa la ilaha illa Allah, wa-Allahu akbar’, then you say the ‘takbir’ and bow.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنِ اَلْحَلَبِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ مِنَ اَلظُّهْرِ قَالَ« تُسَبِّحُ وَ تُحَمِّدُ اَللَّهَ وَ تَسْتَغْفِرُ لِذَنْبِكَ وَإِنْ شِئْتَ فَاتِحَةَ اَلْكِتَابِ فَإِنَّهَا تَحْمِيدٌ وَ دُعَاءٌ»

Al-Husayn ibn Sa‘id, from al-Nadr ibn Suwayd, from al-Halabi, from ‘Ubayd ibn Zurarah, who said: I asked Abu Abdillah (a.s) about the last two rak‘ahs of Dhuhr. Imam (a.s) said: “You glorify (‘tusabbih’), praise Allah (swt) (‘tuhammid’), and seek forgiveness for your sins. And if you wish, recite the Opening of the Book (‘Surat al-Fatihah’), for it is praise and supplication.”

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ مَا أَصْنَعُ فِيهِمَا فَقَالَ« إِنْ شِئْتَ فَاقْرَأْ فَاتِحَةَ اَلْكِتَابِ وَ إِنْ شِئْتَ فَاذْكُرِ اَللَّهَ فَهُوَ سَوَاءٌ» قَالَ قُلْتُ فَأَيُّ ذَلِكَ أَفْضَلُ فَقَالَ« هُمَا وَ اَللَّهِ سَوَاءٌ إِنْ شِئْتَ سَبَّحْتَ وَإِنْ شِئْتَ قَرَأْتَ»

Sa‘d, from Ahmad ibn Muhammad, from al-Hasan ibn Ali ibn Faddal, from Abdullah ibn Bukayr, from Ali ibn Hanzalah, from Abu Abdillah (a.s), who said: I asked Him (a.s) about the last two rak‘ahs, what should I do in them? Imam (a.s) said: “If you wish, recite the Opening of the Book (‘Surat al-Fatihah’), and if you wish, remember Allah (swt), it is the same.” I asked: “Which of the two is better?” Imam (a.s) said: “By Allah (swt), they are the same. If you wish, you may glorify (‘tasbih’), and if you wish, you may recite.”

فأما ما ذكره الشيخ رحمه الله من التخيير بين القراءة والتسبيح في الركعتين الاخيرتين يدل على ذلك ما رواه

As for what was mentioned by Shaykh (al-Mufid), may Allah (swt) have mercy on him, regarding the option between recitation (‘qira’ah’) and glorification (‘tasbih’) in the last two rak‘ahs, this is supported by what was narrated:

رَوَى ذَلِكَ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ عَلاَّنٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ أَيُّمَا أَفْضَلُ اَلْقِرَاءَةُ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ أَوِ اَلتَّسْبِيحُ فَقَالَ« اَلْقِرَاءَةُ أَفْضَلُ»

This was narrated from Muhammad ibn al-Hasan ibn ‘Allan, from Muhammad ibn Hakim, who said: I asked Abu al-Hasan (a.s), peace be upon him: “Which is better in the last two rak‘ahs, recitation or ‘tasbih’?” Imam (a.s) said: “Recitation is better.”

يدل على ما ذكرناه ما رواه

What supports what we have mentioned is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا كُنْتَ إِمَاماً فَاقْرَأْ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ بِفَاتِحَةِ اَلْكِتَابِ وَ إِنْ كُنْتَ وَحْدَكَ فَيَسَعُكَ فَعَلْتَ أَوْ لَمْ تَفْعَلْ»

Al-Husayn ibn Sa‘id, from Safwan, from Mansur ibn Hazim: Abu Abdillah (a.s) said: “If you are an imam (of prayer), then recite the Opening of the Book (‘Surat al-Fatihah’) in the last two rak‘ahs. And if you are alone, then it is permissible whether you do so or not.”

فَأَمَّا مَا رَوَاهُ سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا قُمْتَ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ لاَ تَقْرَأْ فِيهِمَا فَقُلِ اَلْحَمْدُ لِلَّهِ وَ سُبْحَانَ اَللَّهِ وَ اَللَّهُ أَكْبَرُ»

As for what was narrated by Sa‘d, from Ahmad ibn Muhammad, from Muhammad ibn Abi Umayr, from Hammad ibn ‘Uthman, from ‘Ubaydullah ibn Ali al-Halabi: Abu Abdillah (a.s) said: “If you stand for the last two rak‘ahs, do not recite in them. Rather, say: ‘al-hamdu lillah’, ‘subhan Allah’, and ‘Allahu akbar’.”

فانما نهاه أن يقرأ معتقدا بأن غيرها لا يجزيه دون أن يقرأها على وجه الاختيار أو طلب الفضل وليس ذلك بمناقض لما ذكرناه فأما ما ذكره الشيخ رحمه الله من التشهد الاخير فقد قدمنا التشهد الاول ونذكر الآن التشهد الثاني ثم نبين أقل ما يجوز الاقتصار عليه في التشهد إن شاء الله

The prohibition mentioned is only directed at someone who recites while believing that nothing else suffices, not someone who recites out of preference or in pursuit of greater merit. So this does not contradict what we have previously stated. As for what Shaykh (al-Mufid), may Allah (swt) have mercy on him, mentioned regarding the final ‘tashahhud’, we have already presented the first ‘tashahhud’, and we shall now mention the second ‘tashahhud’ and then explain the minimum that suffices for ‘tashahhud’, if Allah (swt) wills.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ زُرْعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا جَلَسْتَ فِي اَلرَّكْعَةِ اَلثَّانِيَةِ فَقُلْ بِسْمِ اَللَّهِ وَ بِاللَّهِ وَ اَلْحَمْدُ لِلَّهِ وَ خَيْرُ اَلْأَسْمَاءِ لِلَّهِ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالْحَقِّ بَشِيراً وَ نَذِيراً بَيْنَ يَدَيِ اَلسَّاعَةِ أَشْهَدُ أَنَّكَ نِعْمَ اَلرَّبُّ وَ أَنَّ مُحَمَّداً نِعْمَ اَلرَّسُولُ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَقَبَّلْ شَفَاعَتَهُ فِي أُمَّتِهِ وَ اِرْفَعْ دَرَجَتَهُ ثُمَّ تَحْمَدُ اَللَّهَ مَرَّتَيْنِ أَوْ ثَلاَثاً ثُمَّ تَقُومُ فَإِذَا جَلَسْتَ فِي اَلرَّابِعَةِ قُلْتَ بِسْمِ اَللَّهِ وَ بِاللَّهِ وَ اَلْحَمْدُ لِلَّهِ وَ خَيْرُ اَلْأَسْمَاءِ لِلَّهِ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالْحَقِّ بَشِيراً وَ نَذِيراً بَيْنَ يَدَيِ اَلسَّاعَةِ أَشْهَدُ أَنَّكَ نِعْمَ اَلرَّبُّ وَ أَنَّ مُحَمَّداً نِعْمَ اَلرَّسُولُ اَلتَّحِيَّاتُ لِلَّهِ وَ اَلصَّلَوَاتُ اَلطَّاهِرَاتُ اَلطَّيِّبَاتُ اَلزَّاكِيَاتُ اَلْغَادِيَاتُ اَلرَّائِحَاتُ اَلسَّابِغَاتُ اَلنَّاعِمَاتُ لِلَّهِ مَا طَابَ وَ زَكَا وَ طَهُرَ وَ خَلَصَ وَ صَفَا فَلِلَّهِ وَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ أَرْسَلَهُ بِالْحَقِّ بَشِيراً وَنَذِيراً بَيْنَ يَدَيِ اَلسَّاعَةِ أَشْهَدُ أَنَّ رَبِّي نِعْمَ اَلرَّبُّ وَأَنَّ مُحَمَّداً نِعْمَ اَلرَّسُولُ وَ أَشْهَدُ« أَنَّ اَلسّٰاعَةَ آتِيَةٌ لاٰ رَيْبَ فِيهٰا وَ أَنَّ اَللّٰهَ يَبْعَثُ مَنْ فِي اَلْقُبُورِ»« اَلْحَمْدُ لِلّٰهِ اَلَّذِي هَدٰانٰا لِهٰذٰا وَ مٰا كُنّٰا لِنَهْتَدِيَ لَوْلاٰ أَنْ هَدٰانَا اَللّٰهُ»« اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ» اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَبَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ سَلِّمْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَرَحَّمْ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ وَ بَارَكْتَ وَ تَرَحَّمْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ وَ« اِغْفِرْ لَنٰا وَ لِإِخْوٰانِنَا اَلَّذِينَ سَبَقُونٰا بِالْإِيمٰانِ وَ لاٰ تَجْعَلْ فِي قُلُوبِنٰا غِلاًّ لِلَّذِينَ آمَنُوا رَبَّنٰا إِنَّكَ رَؤُفٌ رَحِيمٌ» اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اُمْنُنْ عَلَيَّ بِالْجَنَّةِ وَ عَافِنِي مِنَ اَلنَّارِ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اِغْفِرْ لِلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ« وَ لِمَنْ دَخَلَ بَيْتِيَ مُؤْمِناً وَلِلْمُؤْمِنِينَ وَاَلْمُؤْمِنٰاتِ وَلاٰ تَزِدِ اَلظّٰالِمِينَ إِلاّٰ تَبٰاراً» ثُمَّ قُلِ اَلسَّلاَمُ عَلَيْكَ أَيُّهَا اَلنَّبِيُّ وَرَحْمَةُ اَللَّهِ وَ بَرَكَاتُهُ اَلسَّلاَمُ عَلَى أَنْبِيَاءِ اَللَّهِ وَ رُسُلِهِ اَلسَّلاَمُ عَلَى جَبْرَئِيلَ وَ مِيكَائِيلَ وَ اَلْمَلاَئِكَةِ اَلْمُقَرَّبِينَ اَلسَّلاَمُ عَلَى مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ خَاتَمِ اَلنَّبِيِّينَ لاَ نَبِيَّ بَعْدَهُ وَ اَلسَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اَللَّهِ اَلصَّالِحِينَ ثُمَّ تُسَلِّمُ»

Al-Husayn ibn Sa‘id, from al-Nadr ibn Suwayd, from Zur‘ah, from Abu Basir: Abu Abdillah (a.s) said: “When you sit in the second rak‘ah, say: ‘Bismi Allah wa billah wa alhamdu lillah wa khayru al-asmai lillah ashhadu an la ilaha illa Allah wahdahu la sharika lah wa ashhadu anna Muhammadan abduhu wa rasuluh arsalahu bil-haqqi bashiran wa nadhiran bayna yadayi al-sa'ah ashhadu annaka ni'ma al-rabb wa anna Muhammadan ni'ma al-rasul Allahumma salli ala Muhammad wa Aali Muhammad wa taqabbal shafaatahu fi ummatih wa irfa darajatah’ (In the Name of Allah (swt), and by Allah (swt), and all praise is due to Allah (swt), and the best of names belong to Allah (swt). I bear witness that there is no god but Allah (swt), alone, without any partner, and I bear witness that Muhammad (saws) is His servant and His messenger. He (swt) sent him with the truth as a bearer of glad tidings and a warner before the Hour. I bear witness that You (swt) are the best Lord (swt), and that Muhammad (saws) is the best messenger. O Allah (swt), send blessings upon Muhammad (saws) and the family of Muhammad (saws), and accept his intercession for his nation, and raise his rank.) Then you praise Allah (swt) twice or three times, then rise. And when you sit in the fourth (rak‘ah), you say: ‘Bismi Allah wa billah wa alhamdu lillah wa khayru al-asmai lillah ashhadu an la ilaha illa Allah wahdahu la sharika lah wa ashhadu anna Muhammadan abduhu wa rasuluh arsalahu bil-haqqi bashiran wa nadhiran bayna yadayi al-sa'ah ashhadu annaka ni'ma al-rabb wa anna Muhammadan ni'ma al-rasul al-tahiyyatu lillah wa al-salawatu al-tahiratu al-tayyibatu al-zakiyatu al-ghadiyatu al-raihat al-sabi ghat al-na'imatu lillah ma taba wa zaka wa tahura wa khalasa wa safa falillah wa ashhadu an la ilaha illa Allah wahdahu la sharika lah. Wa ashhadu anna Muhammadan abduhu wa rasuluh arsalahu bil-haqqi bashiran wa nadhiran bayna yadayi al-sa'ah ashhadu anna rabbi ni'ma al-rabb wa anna Muhammadan ni'ma al-rasul wa ashhadu anna al-sa'ata atiyatun la rayba fiha wa anna Allah yab'athu man fi al-qubur’” (In the Name of Allah (swt), and by Allah (swt), and all praise is due to Allah (swt), and the best of names belong to Allah (swt). I bear witness that there is no god but Allah (swt), alone, without any partner, and I bear witness that Muhammad (saws) is His servant and His messenger. He (swt) sent him with the truth as a bearer of glad tidings and a warner before the Hour. I bear witness that You (swt) are the best Lord (swt), and that Muhammad (saws) is the best messenger. All greetings are for Allah (swt), and the pure, good, blessed, ascending and descending, complete and delightful prayers are for Allah (swt) whatever is good, pure, purified, sincere, and clear belongs to Allah (swt) and is for Allah (swt). And I bear witness that there is no god but Allah (swt), alone, without any partner. And I bear witness that Muhammad (saws) is His servant and His messenger. He (swt) sent him with the truth as a bearer of glad tidings and a warner before the Hour. I bear witness that my Lord (swt) is the best Lord (swt), and that Muhammad (saws) is the best messenger. And I bear witness “that the Hour is surely coming there is no doubt about it and that Allah (swt) will resurrect those who are in the graves.” All praise is due to Allah (swt) who has guided us to this, and we would not have been guided had Allah (swt) not guided us. All praise is due to Allah (swt), the Lord of the worlds." “O Allah (swt), send blessings upon Muhammad (saws) and the family of Muhammad (saws), and bless Muhammad (saws) and the family of Muhammad (saws), and send peace upon Muhammad (saws) and the family of Muhammad (saws), and have mercy on Muhammad (saws) and the family of Muhammad (saws), just as You (azj) sent blessings and bestowed favor and mercy upon Ibrahim (a.s) and upon the family of Ibrahim (a.s), indeed, You (azj) are Praiseworthy, Glorious. O Allah (swt), send blessings upon Muhammad (saws) and the family of Muhammad (saws) and Forgive us and our brothers who preceded us in faith, and place not in our hearts any resentment toward those who believe, our Lord (azj), indeed You are Kind and Merciful. O Allah (swt), send blessings upon Muhammad (saws) and the family of Muhammad (saws), and grant me Paradise by Your (swt) grace and protect me from the Fire. O Allah (swt), send blessings upon Muhammad (saws) and the family of Muhammad (saws) and forgive the believing men and believing women; And those who enter my house as believers, and the believing men and the believing women, and increase not the wrongdoers except in destruction."‘ Then say: ‘Peace be upon you, O Prophet, and the mercy of Allah (swt) and His blessings.’ ‘Peace be upon the Prophets of Allah (swt) and His messengers.’ ‘Peace be upon Jibra’il (a.s) and Mika’il (a.s) and the close angels.’ ‘Peace be upon Muhammad ibn Abdillah (saws), the Seal of the Prophets, there is no prophet after him.’ ‘And peace be upon us and upon the righteous servants of Allah (swt).’ Then you give the salam (salutation to conclude the prayer).

وأدنى ما يجزي من التشهد الشهادتان يدل على ذلك ما رواه

And the minimum that suffices for ‘tashahhud’ is the two testimonies (‘al-shahadatan’). This is supported by what was narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَا يُجْزِي مِنَ اَلْقَوْلِ فِي اَلتَّشَهُّدِ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ قَالَ« تَقُولُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ» قُلْتُ فَمَا يُجْزِي مِنْ تَشَهُّدِ اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ فَقَالَ« اَلشَّهَادَتَانِ»

Sa‘d ibn Abdillah, from al-‘Abbas ibn Ma‘ruf, from Ali ibn Mahziyar, from Hammad ibn ‘Isa, from Hariz ibn Abdillah, from Zurarah, who said: I said to Abu Ja‘far (a.s), peace be upon him: “What suffices to be said in the ‘tashahhud’ of the first two rak‘ahs?” Imam (a.s) said: “You say: ‘Ashhadu an la ilaha illa Allah, wahdahu la sharika lah’.” I said: “And what suffices in the ‘tashahhud’ of the last two rak‘ahs?” Imam (a.s) said: “The two testimonies.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ اَلْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ يَحْيَى بْنِ طَلْحَةَ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ أَدْنَى مَا يُجْزِي مِنَ اَلتَّشَهُّدِ قَالَ« اَلشَّهَادَتَانِ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from al-Hajjal, from Tha‘labah ibn Maymun, from Yahya ibn Talhah, from Sawrah ibn Kulayb, who said: I asked Abu Ja‘far (a.s), peace be upon him, about the minimum that suffices for ‘tashahhud’. Imam (a.s) said: “The two testimonies (‘al-shahadatan’).”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ بَكْرٍ عَنْ حَبِيبٍ اَلْخَثْعَمِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا جَلَسَ اَلرَّجُلُ لِلتَّشَهُّدِ فَحَمِدَ اَللَّهَ أَجْزَأَهُ»

Ahmad ibn Muhammad, from Ibn Abi Umayr, from Sa‘d ibn Bakr, from Habib al-Khath‘ami: Abu Ja‘far (a.s), peace be upon him, said: “If a man sits for the ‘tashahhud’ and praises Allah (swt), it suffices him.”

وَعَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ اَلتَّشَهُّدُ اَلَّذِي فِي اَلثَّانِيَةِ يُجْزِي أَنْ أَقُولَهُ فِي اَلرَّابِعَةِ قَالَ« نَعَمْ»

And from him, from Ahmad ibn Muhammad ibn Abi Nasr, who said: I said to Abu al-Hasan (a.s), peace be upon him: “May I be your ransom, the ‘tashahhud’ which is said in the second rak‘ah, is it sufficient if I say it in the fourth [rak‘ah] as well?” Imam (a.s) said: “Yes.”

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ بَكْرِ بْنِ حَبِيبٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّشَهُّدِ فَقَالَ« لَوْ كَانَ كَمَا يَقُولُونَ وَاجِباً عَلَى اَلنَّاسِ هَلَكُوا إِنَّمَا كَانَ اَلْقَوْمُ يَقُولُونَ أَيْسَرَ مَا يَعْلَمُونَ إِذَا حَمِدْتَ اَللَّهَ أَجْزَأَكَ»

As for what was narrated by Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from Uthman ibn ‘Isa, from Mansur ibn Hazim, from Bakr ibn Habib, who said: I asked Abu Ja‘far (a.s), peace be upon him, about the ‘tashahhud’. Imam (a.s) said: “If it were as they say, obligatory upon the people, they would have perished. Rather, the people used to say the simplest of what they knew. If you praise Allah (swt), it suffices you.”

فليس بدافع ان يكون الشهادتان واجبتين وإنما يدل على ان ما زاد عليهما ليس بواجب لان الزيادة على الشهادتين أيضا تسمى تشهدا والذي يبين ما ذكرناه

So this does not negate the possibility that the two testimonies (‘al-shahadatan’) are obligatory; rather, it indicates that what is beyond them is not obligatory, because anything added to the two testimonies is also referred to as ‘tashahhud’. And what clarifies what we have mentioned is:

مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي أَيُّوبَ اَلْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلتَّشَهُّدُ فِي اَلصَّلاَةِ قَالَ« مَرَّتَيْنِ» قَالَ قُلْتُ وَ كَيْفَ مَرَّتَيْنِ قَالَ« إِذَا اِسْتَوَيْتَ جَالِساً فَقُلْ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ثُمَّ تَنْصَرِفُ» قَالَ قُلْتُ قَوْلُ اَلْعَبْدِ اَلتَّحِيَّاتُ لِلَّهِ وَ اَلصَّلَوَاتُ اَلطَّيِّبَاتُ لِلَّهِ قَالَ« هَذَا اَللُّطْفُ مِنَ اَلدُّعَاءِ يَلْطُفُ اَلْعَبْدَ رَبُّهُ»

Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Abu Ayyub al-Khazzaz, from Muhammad ibn Muslim, who said: I said to Abu Abdillah (a.s): “The ‘tashahhud’ in prayer?” Imam (a.s) said: “Twice.” I said: “And how is it said twice?” Imam (a.s) said: “When you sit upright, say: ‘Ashhadu an la ilaha illa Allah, wahdahu la sharika lah, wa ashhadu anna Muhammadan Abduhu wa rasuluh,’ then you exit (complete the prayer).” I said: “What about the statement of the servant: ‘al-tahiyyatu lillah wa al-salawatu al-tayyibat lillah’?” Imam (a.s) said: “That is a graceful form of supplication, a kindness from the servant by which his Lord shows him grace.”

وَ عَنْهُ عَنْ أَبِي مُحَمَّدٍ اَلْحَجَّالِ عَنْ عَلِيٍّ عَنْ عُبَيْدٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلتَّشَهُّدُ فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ شَفْعٌ»

And from him, from Abu Muhammad al-Hajjal, from Ali, from ‘Ubayd, from Ya‘qub ibn Shu‘ayb: Abu Abdillah (a.s) said: “The ‘tashahhud’ in the book of (Imam) Ali (a.s), peace be upon him, is in two parts.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ بَكْرِ بْنِ حَبِيبٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَيَّ شَيْءٍ أَقُولُ فِي اَلتَّشَهُّدِ وَ اَلْقُنُوتِ قَالَ« قُلْ بِأَحْسَنِ مَا عَلِمْتَ فَإِنَّهُ لَوْ كَانَ مُوَقَّتاً لَهَلَكَ اَلنَّاسُ»

Al-Husayn ibn Sa‘id, from Safwan, from Mansur ibn Hazim, from Bakr ibn Habib, who said: I said to Abu Ja‘far (a.s), peace be upon him: “What should I say in the ‘tashahhud’ and in the ‘qunut’?” Imam (a.s) said: “Say the best of what you know, for if it had been fixed (with strict wording), the people would have perished.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ حَمَّادٍ عَنْ أَبِي بَصِيرٍ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَلَمَّا كَانَ فِي آخِرِ تَشَهُّدِهِ رَفَعَ صَوْتَهُ حَتَّى أَسْمَعَنَا فَلَمَّا اِنْصَرَفَ قُلْتُ كَذَا يَنْبَغِي لِلْإِمَامِ أَنْ يُسْمِعَ تَشَهُّدَهُ مَنْ خَلْفَهُ قَالَ« نَعَمْ»

Muhammad ibn Ali ibn Mahbub, from al-‘Abbas, from Abdillah ibn al-Mughirah, from Hammad, from Abu Basir, who said: I prayed behind Abu Abdillah (a.s), and when He (a.s) reached the final ‘tashahhud’, He (a.s) raised his voice until we could hear him. When He (a.s) finished the prayer, I said to him: “Is it appropriate for the imam (of prayer) to make his ‘tashahhud’ audible to those behind him?” Imam (a.s) said: “Yes.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ أَبِي مُحَمَّدٍ اَلْحَجَّالِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَنْبَغِي لِلْإِمَامِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ كُلَّمَا يَقُولُ وَلاَ يَنْبَغِي لِمَنْ خَلْفَ اَلْإِمَامِ أَنْ يُسْمِعَهُ شَيْئاً مِمَّا يَقُولُ».

And from him, from Muhammad ibn al-Husayn, from Abu Muhammad al-Hajjal, from Hammad ibn ‘Uthman, from Abu Basir: Abu Abdillah (a.s) said: “It is appropriate for the imam (of prayer) to make audible to those behind him everything that he says, and it is not appropriate for those behind the imam (of prayer) to make anything they say audible to him.”

وَعَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ اَلْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَنْبَغِي لِلْإِمَامِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ اَلتَّشَهُّدَ وَ لاَ يُسْمِعُونَهُ شَيْئاً»

And from him, from Muhammad ibn al-Husayn, from Ibn Abi Umayr, from Hafs ibn al-Bukhtari: Abu Abdillah (a.s) said: “It is appropriate for the imam (of prayer) to make the ‘tashahhud’ audible to those behind him, and they should not make anything audible to him.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى اَلْعُبَيْدِيِّ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنِ اَلْحُسَيْنِ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْمَاضِيَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَجْهَرَ بِالتَّشَهُّدِ وَاَلْقَوْلِ فِي اَلرُّكُوعِ وَاَلسُّجُودِ وَاَلْقُنُوتِ قَالَ« إِنْ شَاءَ جَهَرَ وَ إِنْ شَاءَ لَمْ يَجْهَرْ»

And from him, from Muhammad ibn Isa al-‘Ubaydi, from al-Hasan ibn Ali, from al-Husayn, from his father Ali ibn Yaqtin, who said: I asked Abu al-Hasan al-Madi (a.s), peace be upon him, about a man, whether it is proper for him to recite aloud the ‘tashahhud’ and the statements in ‘ruku’, ‘sujud’, and ‘qunut’. Imam (a.s) said: “If he wishes, he may recite aloud, and if he wishes, he may not recite aloud.”

قال الشيخ رحمه الله وإذا سلم رفع يديه حيال وجهه الى قوله فإذا سقط القرص

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "And when he gives the salam, he should raise his hands to the level of his face..." until his statement: "...when the sun disc sets."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يَنْبَغِي لِلْإِمَامِ أَنْ يَنْتَقِلَ إِذَا سَلَّمَ حَتَّى يُتِمَّ مَنْ خَلْفَهُ اَلصَّلاَةَ» قَالَ وَ سَأَلْتُهُ عَنِ اَلرَّجُلِ يَؤُمُّ فِي اَلصَّلاَةِ هَلْ يَنْبَغِي لَهُ أَنْ يُعَقِّبَ بِأَصْحَابِهِ بَعْدَ اَلتَّسْلِيمِ فَقَالَ« يُسَبِّحُ وَ يَذْهَبُ مَنْ شَاءَ لِحَاجَتِهِ وَ لاَ يُعَقِّبُ رَجُلٌ لِتَعْقِيبِ اَلْإِمَامِ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad from al-Halabi: Abu Abdillah (a.s) said: “It is not appropriate for the imam (of prayer) to move (from his place) after the taslim until those behind him complete their prayer.” He (al-Halabi) said: “I asked Him (a.s) about the man who leads others in prayer, should he engage in ta‘qib with his companions after the taslim?” Imam (a.s) said: “He should recite tasbih, and whoever wishes may go to attend to his need, and no man should remain seated for the sake of the Imam’s ta‘qib.”

وَعَنْهُ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَيُّمَا رَجُلٍ أَمَّ قَوْماً فَعَلَيْهِ أَنْ يَقْعُدَ بَعْدَ اَلتَّسْلِيمِ وَ لاَ يَخْرُجَ عَنْ ذَلِكَ اَلْمَوْضِعِ حَتَّى يُتِمَّ اَلَّذِينَ خَلْفَهُ اَلَّذِينَ سُبِقُوا صَلاَتَهُمْ ذَلِكَ عَلَى كُلِّ إِمَامٍ وَاجِبٌ إِذَا عَلِمَ أَنَّ فِيهِمْ مَسْبُوقاً وَ إِنْ عَلِمَ أَنْ لَيْسَ فِيهِمْ مَسْبُوقاً بِالصَّلاَةِ فَلْيَذْهَبْ حَيْثُ شَاءَ»

And from him, from Ali, from his father, from Hammad, from Hariz, from Abu Basir: Abu Abdillah (a.s) said: “Any man who leads a group (in prayer) is required to remain seated after the taslim and not leave that spot until those behind him who had missed part of their prayer have completed it. This is obligatory upon every imam (of prayer) when he knows that among them is someone who has missed part of the prayer. But if he knows that there is no one among them who has missed part of the prayer, then he may go wherever he wishes.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ صَلَّى صَلاَةً فَرِيضَةً وَعَقَّبَ إِلَى أُخْرَى فَهُوَ ضَيْفُ اَللَّهِ عَزَّوَ جَلَّ وَحَقٌّ عَلَى اَللَّهِ تَعَالَى أَنْ يُكْرِمَ ضَيْفَهُ»

And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ali ibn Hadid, from Mansur ibn Yunus, from the one who narrated it from him: Abu Abdillah (a.s) said: “Whoever performs an obligatory prayer and remains in ta‘qib until the (time of) the next (prayer), then he is the guest of Allah (swt), Mighty and Exalted, and it is a right upon Allah (swt), the Exalted, to honor His (swt) guest.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلدُّعَاءُ بَعْدَ اَلْفَرِيضَةِ أَفْضَلُ مِنَ اَلصَّلاَةِ تَنَفُّلاً»

And from him, from Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Zurarah: Abu Ja‘far (a.s), peace be upon him, said: “Supplication after the obligatory prayer is better than performing voluntary prayer.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ سَمَاعَةَ قَالَ:« يَنْبَغِي لِلْإِمَامِ أَنْ يَلْبَثَ قَبْلَ أَنْ يُكَلِّمَ أَحَداً حَتَّى يَرَى أَنَّ مَنْ خَلْفَهُ قَدْ أَتَمُّوا اَلصَّلاَةَ ثُمَّ يَنْصَرِفُ هُوَ»

Al-Husayn ibn Sa‘id from Fadalah from Sama‘ah, who said: (it was said) “It is appropriate for the Imam to remain (seated) before speaking to anyone until he sees that those behind him have completed their prayer, then he may depart.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ وَ عَبْدِ اَللَّهِ بْنِ سِنَانٍ كِلَيْهِمَا عَنِ اَلْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلتَّعْقِيبُ أَبْلَغُ فِي طَلَبِ اَلرِّزْقِ مِنَ اَلضَّرْبِ فِي اَلْبِلاَدِ»

Al-Husayn ibn Sa‘id from Fadalah from Aban from Shihab ibn Abd Rabbih and Abdullah ibn Sinan, both from al-Walid ibn Sabih: Abu Abdillah (a.s) said: “Ta‘qib is more effective in seeking sustenance than traveling through the lands (in search of it).”

يعني بالتعقيب الدعاء بعقب الصلاة

What is meant by ‘ta‘qib’: supplication after the prayer.

وَعَنْهُ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« اَلدُّعَاءُ دُبُرَ اَلْمَكْتُوبَةِ أَفْضَلُ مِنَ اَلدُّعَاءِ دُبُرَ اَلتَّطَوُّعِ كَفَضْلِ اَلْمَكْتُوبَةِ عَلَى اَلتَّطَوُّعِ»

And from him, from Safwan, from al-‘Ala’ ibn Razin, from Muhammad ibn Muslim, from one of the two (Imams (a.s)), peace be upon them: (Imam (a.s) said) “Supplication after the obligatory prayer is better than supplication after the recommended prayer, just as the obligatory prayer is superior to the recommended one.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلرَّبِيعِ بْنِ زَكَرِيَّا اَلْكَاتِبِ عَنْ عَبْدِ اَللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَا عَالَجَ اَلنَّاسُ شَيْئاً أَشَدَّ مِنَ اَلتَّعْقِيبِ»

Muhammad ibn Ahmad ibn Yahya from Ahmad ibn Muhammad from his father from al-Rabi‘ ibn Zakariyya al-Katib from Abdullah ibn Muhammad: Abu Abdillah (a.s) said: “People have not practiced anything more demanding than ta‘qib.”

وَ عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلَيْنِ اِفْتَتَحَا اَلصَّلاَةَ فِي سَاعَةٍ وَاحِدَةٍ فَتَلاَ هَذَا اَلْقُرْآنَ فَكَانَتْ تِلاَوَتُهُ أَكْثَرَ مِنْ دُعَائِهِ وَ دَعَا هَذَا أَكْثَرَ فَكَانَ دُعَاؤُهُ أَكْثَرَ مِنْ تِلاَوَتِهِ ثُمَّ اِنْصَرَفَا فِي سَاعَةٍ وَاحِدَةٍ أَيُّهُمَا أَفْضَلُ قَالَ« كُلٌّ فِيهِ فَضْلٌ كُلٌّ حَسَنٌ» قُلْتُ إِنِّي قَدْ عَلِمْتُ أَنَّ كُلاًّ حَسَنٌ وَ أَنَّ كُلاًّ فِيهِ فَضْلٌ فَقَالَ« اَلدُّعَاءُ أَفْضَلُ أَ مَا سَمِعْتَ قَوْلَ اَللَّهِ عَزَّ وَ جَلَّ« وَ قٰالَ رَبُّكُمُ اُدْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ اَلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبٰادَتِي سَيَدْخُلُونَ جَهَنَّمَ دٰاخِرِينَ» هِيَ وَ اَللَّهِ اَلْعِبَادَةُ هِيَ وَ اَللَّهِ أَفْضَلُ هِيَ وَ اَللَّهِ أَفْضَلُ أَ لَيْسَتْ هِيَ اَلْعِبَادَةَ هِيَ وَ اَللَّهِ اَلْعِبَادَةُ هِيَ وَ اَللَّهِ اَلْعِبَادَةُ أَ لَيْسَتْ هِيَ أَشَدَّهُنَّ هِيَ وَ اَللَّهِ أَشَدُّهُنَّ هِيَ وَ اَللَّهِ أَشَدُّهُنَّ»

And from him, from Hammad ibn ‘Isa, from Mu‘awiyah ibn ‘Ammar, who said: I said to Abu Abdillah (a.s): “Two men began the prayer at the same time. One of them recited the Qur’an, and his recitation was more than his supplication. The other supplicated more, and his supplication was more than his recitation. Then they both concluded (their prayers) at the same time. Which of them is superior?” Imam (a.s) said: “Each has merit. Each is good.” I asked: “I know that each is good and that each has merit, but..” Imam (a.s) said: “Supplication is superior. Have you not heard the saying of Allah (swt), Mighty and Exalted: ‘And your Lord said: Call upon Me, I will respond to you. Surely those who are too proud to worship Me will enter Hell in humiliation’? (Surah Ghafir 40:60). By Allah (swt), it is worship! By Allah (swt), it is superior! By Allah (swt), it is superior! Is it not worship? By Allah (swt), it is worship! By Allah (swt), it is worship! Is it not the most intense of them? By Allah (swt), it is the most intense of them. By Allah (swt), it is the most intense of them.”

وَ عَنْهُ عَنْ فَضَالَةَ عَنِ اِبْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« مَنْ سَبَّحَ تَسْبِيحَ فَاطِمَةَ اَلزَّهْرَاءِ عَلَيْهَا اَلسَّلاَمُ قَبْلَ أَنْ يَثْنِيَ رِجْلَيْهِ مِنْ صَلاَةِ اَلْفَرِيضَةِ غُفِرَ لَهُ وَ يَبْدَأُ بِالتَّكْبِيرِ»

And from him, from Fadalah, from Ibn Sinan, who said: Abu Abdillah (a.s) said: “Whoever recites the Tasbih of Fatimah al-Zahra (s.a), peace be upon her, before folding his legs after the obligatory prayer will be forgiven. And he should begin with the takbir.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَحْيَى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ سَبَّحَ اَللَّهَ فِي دُبُرِ اَلْفَرِيضَةِ تَسْبِيحَ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ اَلْمِائَةَ وَ أَتْبَعَهَا بِلاَ إِلَهَ إِلاَّ اَللَّهُ غَفَرَ اَللَّهُ لَهُ»

Muhammad ibn Ya‘qub from a group of our companions from Ahmad ibn Muhammad ibn Khalid from Yahya ibn Muhammad from Ali ibn al-Nu‘man from Ibn Abi Najran from a man: Abu Abdillah (a.s) said: “Whoever glorifies Allah (swt) after the obligatory prayer with the Tasbih of Fatimah (s.a), peace be upon her, one hundred times, and follows it with ‘La ilaha illallah ‘ (There is no god but Allah (swt)), Allah (swt) will forgive him.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي هَارُونَ اَلْمَكْفُوفِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَا أَبَا هَارُونَ إِنَّا نَأْمُرُ صِبْيَانَنَا بِتَسْبِيحِ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ كَمَا نَأْمُرُهُمْ بِالصَّلاَةِ فَالْزَمْهُ فَإِنَّهُ لَمْ يَلْزَمْهُ عَبْدٌ فَشَقِيَ»

And from him, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Muhammad ibn Isma‘il ibn Bazi‘, from Salih ibn ‘Uqbah, from Abu Harun al-Makfuf: Abu Abdillah (a.s) said: “O Abu Harun, we instruct our children to (recite) the Tasbih of Fatimah (s.a), peace be upon her, just as we instruct them to perform the prayer. So adhere to it, for no servant adheres to it and becomes wretched.”

وَ بِهَذَا اَلْإِسْنَادِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي جَعْفَرٍ عَ قَالَ:« مَا عُبِدَ اَللَّهُ بِشَيْءٍ مِنَ اَلتَّحْمِيدِ أَفْضَلَ مِنْ تَسْبِيحِ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ وَ لَوْ كَانَ شَيْءٌ أَفْضَلَ مِنْهُ لَنَحَلَهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ»

And through this same chain of transmission, from Salih ibn ‘Uqbah: Abu Ja‘far (a.s) said: “Allah (swt) has not been worshipped with anything of praise better than the Tasbih of Fatimah (s.a), peace be upon her, and had there been anything better than it, the Messenger of Allah (swt), peace and blessings be upon him and his family, would have gifted it to (Sayyida) Fatimah (s.a), peace be upon her.”

وَ عَنْهُ عَنْ أَبِي خَالِدٍ اَلْقَمَّاطِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« تَسْبِيحُ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ فِي كُلِّ يَوْمٍ دُبُرَ كُلِّ صَلاَةٍ أَحَبُّ إِلَيَّ مِنْ صَلاَةِ أَلْفِ رَكْعَةٍ فِي كُلِّ يَوْمٍ»

And from him, from Abu Khalid al-Qammat, who said: I heard Abu Abdillah (a.s) say: “The Tasbih of Fatimah (s.a), peace be upon her, every day after every prayer is more beloved to me than performing a thousand rak‘ahs of prayer each day.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ قَالَ: دَخَلْتُ مَعَ أَبِي عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَسَأَلَهُ أَبِي عَنْ تَسْبِيحِ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ فَقَالَ« اَللَّهُ أَكْبَرُ» حَتَّى أَ حْصَى أَرْبَعاً وَ ثَلاَثِينَ مَرَّةً ثُمَّ قَالَ« اَلْحَمْدُ لِلَّهِ» حَتَّى بَلَغَ سَبْعاً وَ سِتِّينَ ثُمَّ قَالَ« سُبْحَانَ اَللَّهِ» حَتَّى بَلَغَ مِائَةً يُحْصِيهَا بِيَدِهِ جُمْلَةً وَاحِدَةً

Muhammad ibn Ya‘qub from a group of our companions from Ahmad ibn Muhammad from ‘Amr ibn Uthman from Muhammad ibn ‘Udhafir, who said: I entered with my father upon Abu Abdillah (a.s), and my father asked Him (a.s) about the Tasbih of Fatimah (s.a), peace be upon her. Imam (a.s) said: ‘Allahu Akbar’ - Until He (a.s) counted thirty-four times. Then Imam (a.s) said: ‘Alhamdulillah’ - Until He (a.s) reached sixty-eight. Then Imam (a.s) said: ‘Subhanallah’ - Until He (a.s) completed one hundred. He (a.s) would count them with his hand all together as one sequence.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ صَفْوَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ ع قَالَ:« تَبْدَأُ بِالتَّكْبِيرِ أَرْبَعاً وَ ثَلاَثِينَ ثُمَّ اَلتَّحْمِيدِ ثَلاَثاً وَ ثَلاَثِينَ ثُمَّ اَلتَّسْبِيحِ ثَلاَثاً وَ ثَلاَثِينَ»

And from him, from Ali ibn Muhammad, from Sahl ibn Ziyad, from Muhammad ibn Abd al-Hamid, from Safwan, from Ibn Muskan, from Abu Basir: Abu Abdillah (a.s) said: “You begin with the takbir thirty-four times, then the tahmid thirty-three times, then the tasbih thirty-three times.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ وَاَلْحَسَنِ بْنِ سَعِيدٍ عَنْ زُرْعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْ بَعْدَ اَلتَّسْلِيمِ« اَللَّهُ أَكْبَرُ« لاٰ إِلٰهَ إِلاَّ اَللّٰهُ» وَحْدَهُ« لاٰ شَرِيكَ لَهُ»« لَهُ اَلْمُلْكُ وَ لَهُ اَلْحَمْدُ»« يُحْيِي وَ يُمِيتُ» وَ هُوَ حَيٌّ لاَ يَمُوتُ بِيَدِهِ اَلْخَيْرُ« وَ هُوَ عَلىٰ كُلِّ شَيْءٍ قَدِيرٌ» لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ صَدَقَ وَعْدَهُ وَ نَصَرَ عَبْدَهُ وَ هَزَمَ اَلْأَحْزَابَ وَحْدَهُ اَللَّهُمَّ اِهْدِنِي لِمَا اُخْتُلِفَ فِيهِ مِنَ اَلْحَقِّ بِإِذْنِكَ إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ»

Al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd and al-Hasan ibn Sa‘id from Zur‘ah from Abu Basir: Abu Abdillah (a.s) said: “Say after the tasleem (concluding the prayer), ‘Allah (swt) is the Greatest. There is no god but Allah (swt), alone, with no partner. To Him belongs the dominion and to Him (swt) belongs all praise. He (swt) gives life and causes death, and He (swt) is the Living who does not die. In His (swt) hand is all good, and He has power over all things. There is no god but Allah (swt), alone. He (swt) fulfilled His (swt) promise, and aided His (swt) servant, and defeated the confederates alone. O Allah (swt), guide me to the truth concerning that in which there is disagreement, by Your (swt) permission. Indeed, You (swt) guide whom You (swt) will to the straight path."

وَ عَنْهُ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ مِهْرَانَ اَلْجَمَّالِ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِذَا صَلَّى فَفَرَغَ مِنْ صَلاَتِهِ رَفَعَ يَدَيْهِ جَمِيعاً فَوْقَ رَأْسِهِ

And from him, from Ibn Abi Najran, from Safwan ibn Mihran al-Jammal, who said: I saw Abu Abdillah (a.s), when He (a.s) completed his prayer, raise both his hands above his head.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ عَمْرِو بْنِ نَهِيكٍ عَنْ سَلاَّمٍ اَلْمَكِّيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَتَى رَجُلٌ إِلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يُقَالُ لَهُ شَيْبَةُ اَلْهُذَيْلِ فَقَالَ يَا رَسُولَ اَللَّهِ إِنِّي شَيْخٌ قَدْ كَبِرَ سِنِّي وَ ضَعُفَتْ قُوَّتِي عَنْ عَمَلٍ كُنْتُ قَدْ عَوَّدْتُهُ نَفْسِي مِنْ صَلاَةٍ وَ صِيَامٍ وَ حَجٍّ وَ جِهَادٍ فَعَلِّمْنِي يَا رَسُولَ اَللَّهِ كَلاَماً يَنْفَعُنِي اَللَّهُ بِهِ وَ خَفِّفْ عَلَيَّ يَا رَسُولَ اَللَّهِ فَقَالَ« أَعِدْ» فَأَعَادَ ثَلاَثَ مَرَّاتٍ فَقَالَ لَهُ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ« مَا حَوْلَكَ شَجَرَةٌ وَلاَ مَدَرَةٌ إِلاَّ وَقَدْ بَكَتْ مِنْ رَحْمَتِكَ فَإِذَا صَلَّيْتَ اَلصُّبْحَ فَقُلْ عَشْرَ مَرَّاتٍ سُبْحَانَ اَللَّهِ اَلْعَظِيمِ وَبِحَمْدِهِ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ اَلْعَلِيِّ اَلْعَظِيمِ فَإِنَّ اَللَّهَ يُعَافِيكَ بِذَلِكَ مِنَ اَلْعَمَى وَ اَلْجُنُونِ وَاَلْجُذَامِ وَ اَلْفَقْرِ وَ اَلْهَرَمِ» فَقَالَ يَا رَسُولَ اَللَّهِ هَذَا لِلدُّنْيَا فَمَا لِلْآخِرَةِ فَقَالَ« تَقُولُ فِي دُبُرِ كُلِّ صَلاَةٍ اَللَّهُمَّ اِهْدِنِي مِنْ عِنْدِكَ وَ أَفِضْ عَلَيَّ مِنْ فَضْلِكَ وَ اُنْشُرْ عَلَيَّ مِنْ رَحْمَتِكَ وَ أَنْزِلْ عَلَيَّ مِنْ بَرَكَاتِكَ» قَالَ فَقَبَضَ عَلَيْهِنَّ بِيَدِهِ ثُمَّ مَضَى فَقَالَ رَجُلٌ لاِبْنِ عَبَّاسٍ شَدَّ مَا قَبَضَ عَلَيْهَا خَالُكَ قَالَ فَقَالَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ« أَمَا إِنَّهُ إِنْ وَافَى بِهَا يَوْمَ اَلْقِيَامَةِ لَمْ يَدَعْهَا مُتَعَمِّداً فَتَحَ اَللَّهُ لَهُ ثَمَانِيَةَ أَبْوَابٍ مِنْ أَبْوَابِ اَلْجَنَّةِ يَدْخُلُ مِنْ أَيِّهَا شَاءَ»»

Al-Husayn ibn Sa‘id from Mu‘awiyah ibn Shurayh from Mu‘awiyah ibn Wahb from ‘Amr ibn Nahik from Sallam al-Makki: Abu Ja‘far (a.s), peace be upon him, said: “A man came to the Prophet, peace and blessings be upon him and his family, whose name was Shaybah al-Hudhali, and he said: “O Messenger of Allah (swt), I am an old man; my age has advanced, and my strength has weakened from the acts I had trained myself upon, prayer, fasting, Hajj, and jihad. So teach me, O Messenger of Allah (swt), some words by which Allah (swt) will benefit me and lighten (the burden) upon me, O Messenger of Allah (swt).” He (saws) replied: “Repeat (what you said).” So he repeated it three times. Then the Messenger of Allah (swt), peace and blessings be upon him and his family, said to him: “There is not a tree or a clod of earth around you except that it has wept out of mercy for you. So when you have prayed the morning prayer, say ten times: ‘Subhana Allah al-azim wa bihamdih, la hawla wa la quwwata illa billah al-Aliyy al-‘Azim’ (Glory be to Allah (swt), the Almighty, and with His (swt) praise. There is no power and no strength except with Allah (swt), the Most High, the Most Great.) Indeed, with this Allah (swt) will protect you from blindness, insanity, leprosy, poverty, and decrepitude.” The man said: “O Messenger of Allah (swt), that is for this world, so what about the Hereafter?” He (saws) said: “Say after every prayer: ‘O Allah (swt), guide me from Yourself (swt), pour upon me from Your (azj) bounty, spread upon me from Your (azj) mercy, and send down upon me from Your (azj) blessings.’” He (the narrator) said: So He (saws) grasped them in his hand and walked on. A man said to Ibn ‘Abbas: "How tightly your uncle clung to them!" He said: Then the Prophet (peace and blessings be upon him and his family) said: “Indeed, if he meets (his Lord (azj)) on the Day of Resurrection having preserved them and not having deliberately abandoned them, Allah (swt) will open for him eight gates from the gates of Paradise, and he will enter through whichever of them he wishes.”

وَعَنْهُ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَوْلُ اَللَّهِ عَزَّوَ جَلَّ« اُذْكُرُوا اَللّٰهَ ذِكْراً كَثِيراً» مَاذَا اَلذِّكْرُ اَلْكَثِيرُ قَالَ« أَنْ يُسَبِّحَ فِي دُبُرِ اَلْمَكْتُوبَةِ ثَلاَثِينَ مَرَّةً»

And from him, from Safwan, from Ibn Bukayr, who said: I said to Abu Abdillah (a.s), regarding the saying of Allah (swt), Mighty and Exalted: ‘Remember Allah (swt) with much remembrance’ (Surah Ahzab 33:41), what is meant by “much remembrance”? Imam (a.s) said: “That one says tasbih (subhanAllah) thirty times after the obligatory prayer.”

وَ عَنْهُ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ أَبِي أَيُّوبَ قَالَ حَدَّثَنِي أَبُو بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ لِأَصْحَابِهِ ذَاتَ يَوْمٍ« أَ رَأَيْتُمْ لَوْ جَمَعْتُمْ مَا عِنْدَكُمْ مِنَ اَلثِّيَابِ وَ اَلْآنِيَةِ ثُمَّ وَضَعْتُمْ بَعْضَهُ عَلَى بَعْضٍ تَرَوْنَهُ يَبْلُغُ اَلسَّمَاءَ» قَالُوا لاَ يَا رَسُولَ اَللَّهِ فَقَالَ« يَقُولُ أَحَدُكُمْ إِذَا فَرَغَ مِنْ صَلاَتِهِ سُبْحَانَ اَللَّهِ وَ اَلْحَمْدُ لِلَّهِ وَ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ اَللَّهُ أَكْبَرُ ثَلاَثِينَ مَرَّةً وَ هُنَّ يَدْفَعْنَ اَلْهَدْمَ وَ اَلْغَرَقَ وَ اَلْحَرَقَ وَ اَلتَّرَدِّيَ فِي اَلْبِئْرِ وَ أَكْلَ اَلسَّبُعِ وَ مِيتَةَ اَلسَّوْءِ وَ اَلْبَلِيَّةَ اَلَّتِي نَزَلَتْ عَلَى اَلْعَبْدِ فِي ذَلِكَ اَلْيَوْمِ»»

And from him, from Abdullah ibn al-Mughirah, from Abu Ayyub, who said Abu Basir narrated to me: Abu Abdillah (a.s) said: “Indeed, the Messenger of Allah (swt), peace and blessings be upon him and his family, said to his companions one day: ‘Do you think that if you gathered together all the clothing and vessels you possess, then placed them one on top of another, do you think it would reach the sky?’ They said: ‘No, O Messenger of Allah (swt).’ He (saws) said: ‘One of you says, when he finishes his prayer: ‘SubhanAllah, wal-hamdu lillah, wa la ilaha illallah, wa Allahu Akbar’, thirty times. These repel destruction, drowning, burning, falling into a well, being devoured by a beast, a bad death, and the calamity that descends upon the servant on that day.’”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «أَقَلُّ مَا يُجْزِيكَ مِنَ اَلدُّعَاءِ بَعْدَ اَلْفَرِيضَةِ أَنْ تَقُولَ اَللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ كُلِّ خَيْرٍ أَحَاطَ بِهِ عِلْمُكَ وَ أَعُوذُ بِكَ مِنْ كُلِّ شَرٍّ أَحَاطَ بِهِ عِلْمُكَ اَللَّهُمَّ إِنِّي أَسْأَلُكَ عَافِيَتَكَ فِي أُمُورِي كُلِّهَا وَ أَعُوذُ بِكَ مِنْ خِزْيِ اَلدُّنْيَا وَ عَذَابِ اَلْآخِرَةِ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Hammad from Hariz from Zurarah: Abu Ja‘far (a.s), peace be upon him, said: “The least that suffices you from supplication after the obligatory prayer is to say: ‘O Allah (swt), I ask You for every good which Your knowledge encompasses, and I seek refuge in You from every evil which Your knowledge encompasses. O Allah (swt), I ask You for well-being in all my affairs, and I seek refuge in You from disgrace in this world and punishment in the Hereafter.’”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «لاَ تَنْسَوُا اَلْمُوجِبَتَيْنِ» أَوْ قَالَ« عَلَيْكُمْ بِالْمُوجِبَتَيْنِ فِي دُبُرِ كُلِّ صَلاَةٍ» قُلْتُ وَ مَا اَلْمُوجِبَتَانِ قَالَ« تَسْأَلُ اَللَّهَ اَلْجَنَّةَ وَ تَعُوذُ بِاللَّهِ مِنَ اَلنَّارِ»

And from him, from Ali ibn Ibrahim, from his father, from Hammad ibn ‘Isa, from Hariz, from Zurarah, who said: Abu Ja‘far (a.s) said: “Do not forget the two obligations,” or Imam (a.s) said: “It is upon you to observe the two obligations after every prayer.” I asked: “And what are the two obligations?” Imam (a.s) said: “You ask Allah (swt) for Paradise and you seek refuge in Allah (swt) from the Fire.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَبْدِ اَللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانٍ عَنْ مُحَمَّدٍ اَلْوَاسِطِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« لاَ تَدَعْ فِي دُبُرِ كُلِّ صَلاَةٍ أُعِيذُ نَفْسِي وَ مَا رَزَقَنِي رَبِّي بِاللَّهِ اَلْوَاحِدِ اَلصَّمَدِ حَتَّى تَخْتِمَهَا وَ أُعِيذُ نَفْسِي وَ مَا رَزَقَنِي رَبِّي« بِرَبِّ اَلْفَلَقِ» حَتَّى تَخْتِمَهَا وَ أُعِيذُ نَفْسِي وَ مَا رَزَقَنِي رَبِّي« بِرَبِّ اَلنّٰاسِ» حَتَّى تَخْتِمَهَا»

Muhammad ibn Ya‘qub from Muhammad ibn Yahya from Abdullah ibn Muhammad ibn Isa from Ali ibn al-Hakam from Aban from Muhammad al-Wasiti, who said: I heard Abu Abdillah (a.s) say: “Do not leave, after every prayer, to say: ‘I seek protection for myself and what my Lord has provided me with, by Allah (swt), the One, the Self-Sufficient’, until you complete it, And: ‘I seek protection for myself and what my Lord has provided me with, by the Lord of al-Falaq’, until you complete it, And: ‘I seek protection for myself and what my Lord has provided me with, by the Lord of mankind’, until you complete it.”

وَ رُوِيَ عَنْ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« مَنْ أَحَبَّ أَنْ يَخْرُجَ مِنَ اَلدُّنْيَا وَ قَدْ تَخَلَّصَ مِنَ اَلذُّنُوبِ كَمَا يَتَخَلَّصُ اَلذَّهَبُ اَلَّذِي لاَ كَدَرَ فِيهِ وَ لاَ يَطْلُبَهُ أَحَدٌ بِمَظْلِمَةٍ فَلْيَقُلْ فِي دُبُرِ كُلِّ صَلاَةٍ نِسْبَةَ اَلرَّبِّ تَبَارَكَ وَ تَعَالَى اِثْنَتَيْ عَشْرَةَ مَرَّةً» ثُمَّ يَبْسُطُ يَدَيْهِ فَيَقُولُ« اَللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ اَلْمَكْنُونِ اَلْمَخْزُونِ اَلطُّهْرِ اَلطَّاهِرِ اَلْمُبَارَكِ وَ أَسْأَلُكَ بِاسْمِكَ اَلْعَظِيمِ وَ سُلْطَانِكَ اَلْقَدِيمِ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ يَا وَاهِبَ اَلْعَطَايَا يَا مُطْلِقَ اَلْأُسَارَى يَافَكَّاكَ اَلرِّقَابِ مِنَ اَلنَّارِ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تُعْتِقَ رَقَبَتِي مِنَ اَلنَّارِ وَ تُخْرِجَنِي مِنَ اَلدُّنْيَا آمِناً وَ تُدْخِلَنِي اَلْجَنَّةَ سَالِماً وَأَنْ تَجْعَلَ دُعَائِي أَوَّلَهُ فَلاَحاً وَأَوْسَطَهُ نَجَاحاً وَآخِرَهُ صَلاَحاً« إِنَّكَ أَنْتَ عَلاّٰمُ اَلْغُيُوبِ»» ثُمَّ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ« هَذَا مِنَ اَلْمَخْبِيَّاتِ مِمَّا عَلَّمَنِي رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ أَمَرَنِي أَنْ أُعَلِّمَهُ اَلْحَسَنَ وَ اَلْحُسَيْنَ عَلَيْهِمَا اَلسَّلاَمُ»

And it has been narrated from the Commander of the Faithful, peace be upon him, that Imam (a.s) said: “Whoever wishes to depart from this world having been cleansed of sins as pure gold is cleansed of impurities, and with no one seeking from him a right due to injustice, let him say after every prayer the ‘(Surah al-Ikhlas)’ twelve times. Then he should spread his hands and say: ‘O Allah (swt), I ask You (azj) by Your hidden, treasured, pure, immaculate, and blessed Name. And I ask You (azj) by Your great Name and Your ancient authority, that You (azj) send blessings upon Muhammad (saws) and the family of Muhammad (saws). O Giver of gifts, O Liberator of captives, O Deliverer of necks from the Fire, I ask You (azj) to send blessings upon Muhammad (saws) and the family of Muhammad (saws), and to free my neck from the Fire, and to cause me to leave this world in security, and to admit me into Paradise in peace. And that You (azj) make the beginning of my supplication success, and its middle acceptance, and its end righteousness. Indeed, You (azj) are the Knower of the unseen.’ Then the Commander of the Faithful, peace be upon him, said: “This is from the hidden teachings which the Messenger of Allah (swt), peace and blessings be upon him and his family, taught me, and He (saws) commanded me to teach it to al-Hasan (a.s) and al-Husayn (a.s), peace be upon them.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنِ اَلْمُنَخَّلِ بْنِ جَمِيلٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا اِنْحَرَفْتَ عَنْ صَلاَةٍ مَكْتُوبَةٍ فَلاَ تَنْحَرِفْ إِلاَّ بِانْصِرَافِ لَعْنِ بَنِي أُمَيَّةَ»

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 (a.s), peace be upon him, said: “When you turn away from an obligatory prayer, do not turn away except with the act of turning away accompanied by the cursing of the Banu Umayyah.”

وَ عَنْهُ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ اَلنَّهَاوَنْدِيِّ عَنْ أَبِي عَاصِمٍ يُوسُفَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ اَلدَّيْلَمِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ شِيعَتَكَ تَقُولُ إِنَّ اَلْإِيمَانَ مُسْتَقَرُّ« وَ مُسْتَوْدَعٌ» فَعَلِّمْنِي شَيْئاً إِذَا أَنَا قُلْتُهُ اِسْتَكْمَلْتُ اَلْإِيمَانَ قَالَ« قُلْ فِي دُبُرِ كُلِّ صَلاَةٍ فَرِيضَةٍ رَضِيتُ بِاللَّهِ رَبّاً وَ بِمُحَمَّدٍ نَبِيّاً وَ بِالْإِسْلاَمِ دِيناً وَ بِالْقُرْآنِ كِتَاباً وَ بِالْكَعْبَةِ قِبْلَةً وَ بِعَلِيٍّ وَلِيّاً وَ إِمَاماً وَ بِالْحَسَنِ وَ اَلْحُسَيْنِ وَ اَلْأَئِمَّةِ صَلَوَاتُُ اَللَّهِ عَلَيْهِمْ اَللَّهُمَّ إِنِّي رَضِيتُ بِهِمْ أَئِمَّةً فَارْضَنِي لَهُمْ« إِنَّكَ عَلىٰ كُلِّ شَيْءٍ قَدِيرٌ»

And from him, from Ibrahim ibn Ishaq al-Nahawandi, from Abu ‘Asim Yusuf, from Muhammad ibn Sulayman al-Daylami, who said: I asked Abu Abdillah (a.s) and said: “May I be your ransom, your Shi‘a say that faith is ‘settled’ and ‘entrusted.’ Teach me something, that if I say it, I will have completed (perfected) faith.” Imam (a.s) said: “Say after every obligatory prayer: ‘I am pleased with Allah (swt) as Lord (azj), with Muhammad (saws) as Prophet, with Islam as religion, with the Qur’an as Book, with the Ka‘bah as qiblah, and with Ali (a.s) as guardian and Imam, and with al-Hasan (a.s) and al-Husayn (a.s) and the Imams (a.s), may Allah’s (swt) blessings be upon them. O Allah (swt), I am pleased with them as Imams (a.s), so be pleased with me for their sake. Indeed, You (swt) have power over all things.’”

وقد قدمنا كيفية ما ينبغي أن يسجد المصلي سجدتي الشكر وهو أن يكون لا طئا بالارض

And we have already mentioned how the one who prays ought to perform the two prostrations of gratitude, and that is by placing his body close to the ground.

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ سَجْدَةِ اَلشُّكْرِ فَقَالَ« أَيُّ شَيْءٍ سَجْدَةُ اَلشُّكْرِ» فَقُلْتُ لَهُ إِنَّ أَصْحَابَنَا يَسْجُدُونَ بَعْدَ اَلْفَرِيضَةِ سَجْدَةً وَاحِدَةً وَ يَقُولُونَ هِيَ سَجْدَةُ اَلشُّكْرِ فَقَالَ« إِنَّمَا اَلشُّكْرُ إِذَا أَنْعَمَ اَللَّهُ تَعَالَى عَلَى عَبْدِهِ اَلنِّعْمَةَ أَنْ يَقُولَ« سُبْحٰانَ اَلَّذِي سَخَّرَ لَنٰا هٰذٰا وَ مٰا كُنّٰا لَهُ مُقْرِنِينَ` وَ إِنّٰا إِلىٰ رَبِّنٰا لَمُنْقَلِبُونَ»« وَ اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ

Ahmad ibn Muhammad ibn Isa 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 the prostration of gratitude (Sajdat al-Shukr). Imam (a.s) said: “What is the prostration of gratitude?” So I said to Him (a.s): “Our companions perform one prostration after the obligatory prayer and say that it is the prostration of gratitude.” Imam (a.s) said: “Gratitude is only when Allah (swt), the Exalted, bestows a blessing upon His (a.s) servant, that he says: ‘Glory be to the One Who has subjected this to us, and we were not capable of mastering it. And indeed, to our Lord (azj) we shall surely return.’ And all praise belongs to Allah (swt), Lord of the worlds.”

قال محمد بن الحسن هذا الخبر محمول على التقية لانه موافق لقول العامة

Muhammad ibn al-Hasan said: This report is to be understood as being based on taqiyyah (precautionary dissimulation), because it is in agreement with the view of the general public.

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« كَانَ مُوسَى بْنُ عِمْرَانَ إِذَا صَلَّى لَمْ يَنْفَتِلْ حَتَّى يُلْصِقَ خَدَّهُ اَلْأَيْمَنَ بِالْأَرْضِ وَ خَدَّهُ اَلْأَيْسَرَ بِالْأَرْضِ»

And from him, from Muhammad ibn Sinan, from Ishaq ibn ‘Ammar, who said: I heard Abu Abdillah (a.s) say: “(prophet) Musa ibn ‘Imran (a.s), when he prayed, would not turn away (from the prayer) until he had placed his right cheek on the ground and his left cheek on the ground.”

قال وقال اسحاق رأيت من آبائي من يصنع ذلك قال محمد بن سنان يعني موسى في الحجر في جوف الليل

He (Ishaq) said: “I saw some of my forefathers do that.” Muhammad ibn Sinan said: “He meant Musa (peace be upon him), in the stone chamber, during the depths of the night.”

أَحْمَدُ بْنُ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَرِيزٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «سَجْدَةُ اَلشُّكْرِ وَاجِبَةٌ عَلَى كُلِّ مُسْلِمٍ تُتِمُّ بِهَا صَلاَتَكَ وَ تُرْضِي بِهَا رَبَّكَ وَ تَعْجَبُ اَلْمَلاَئِكَةُ مِنْكَ وَ إِنَّ اَلْعَبْدَ إِذَا صَلَّى ثُمَّ سَجَدَ سَجْدَةَ اَلشُّكْرِ فَتَحَ اَلرَّبُّ تَعَالَى اَلْحِجَابَ بَيْنَ اَلْعَبْدِ وَ بَيْنَ اَلْمَلاَئِكَةِ فَيَقُولُ« يَا مَلاَئِكَتِي اُنْظُرُوا إِلَى عَبْدِي أَدَّى قُرْبَتِي وَ أَتَمَّ عَهْدِي ثُمَّ سَجَدَ لِي شُكْراً عَلَى مَا أَنْعَمْتُ بِهِ عَلَيْهِ مَلاَئِكَتِي مَاذَا لَهُ»» قَالَ« فَتَقُولُ اَلْمَلاَئِكَةُ يَا رَبَّنَا رَحْمَتُكَ ثُمَّ يَقُولُ اَلرَّبُّ تَعَالَى« ثُمَّ مَاذَا لَهُ»» قَالَ« فَتَقُولُ اَلْمَلاَئِكَةُ يَا رَبَّنَا جَنَّتُكَ فَيَقُولُ اَلرَّبُّ تَعَالَى« ثُمَّ مَاذَا» فَتَقُولُ اَلْمَلاَئِكَةُ يَا رَبَّنَا كِفَايَةُ مُهِمِّهِ فَيَقُولُ اَلرَّبُّ« ثُمَّ مَاذَا» فَلاَ يَبْقَى شَيْءٌ مِنَ اَلْخَيْرِ إِلاَّ قَالَتْهُ اَلْمَلاَئِكَةُ فَيَقُولُ اَللَّهُ تَعَالَى« يَا مَلاَئِكَتِي ثُمَّ مَاذَا» فَتَقُولُ اَلْمَلاَئِكَةُ يَا رَبَّنَا لاَ عِلْمَ لَنَا فَيَقُولُ اَللَّهُ تَعَالَى« لَأَشْكُرَنَّهُ كَمَا شَكَرَنِي وَ أُقْبِلُ إِلَيْهِ بِفَضْلِي وَ أُرِيهِ رَحْمَتِي»»

Ahmad ibn Abi Abdillah from his father from Muhammad ibn Abi Umayr from Hariz from Murazim: Abu Abdillah (a.s) said: “The prostration of gratitude is obligatory upon every Muslim. With it, you complete your prayer, please your Lord (azj), and the angels are amazed at you. Indeed, when the servant prays and then performs the prostration of gratitude, the Lord (azj), Exalted is He (azj), lifts the veil between the servant and the angels and says: ‘O My (azj) angels, look at My (azj) servant, he has fulfilled My (azj) closeness, completed My (azj) covenant, and then prostrated to Me (azj) in gratitude for what I have bestowed upon him. O My (azj) angels, what does he deserve?’ The angels say: ‘Our Lord (azj), Your mercy.’ Then the Lord (azj), Exalted is He (azj), says: ‘And what else?’ The angels say: ‘Our Lord (azj), Your Paradise.’ Then the Lord (azj) says: ‘And what else?’ The angels say: ‘Our Lord (azj), sufficiency in his needs.’ Then the Lord (azj) says: ‘And what else?’ And there remains nothing of good except that the angels mention it. Then Allah (swt), the Exalted, says: ‘O My angels, and what else?’ The angels say: ‘Our Lord (azj), we have no knowledge.’ Allah (swt), the Exalted, says: ‘I shall thank him as he has thanked Me (azj), and I shall turn to him with My (azj) bounty and show him My (azj) mercy.’”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ جُنْدَبٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْمَاضِيَ عَلَيْهِ اَلسَّلاَمُ عَمَّا أَقُولُ فِي سَجْدَةِ اَلشُّكْرِ فَقَدِ اِخْتَلَفَ أَصْحَابُنَا فِيهِ فَقَالَ« قُلْ وَ أَنْتَ سَاجِدٌ اَللَّهُمَّ إِنِّي أُشْهِدُكَ وَ أُشْهِدُ مَلاَئِكَتَكَ وَ أَنْبِيَاءَكَ وَ رُسُلَكَ وَ جَمِيعَ خَلْقِكَ أَنَّكَ أَنْتَ اَللَّهُ رَبِّي وَ اَلْإِسْلاَمُ دِينِي وَ مُحَمَّدٌ نَبِيِّي وَ عَلِيٌّ وَ فُلاَنٌ وَ فُلاَنٌ إِلَى آخِرِهِمْ أَئِمَّتِي بِهِمْ أَتَوَلَّى وَ مِنْ أَعْدَائِهِمْ أَتَبَرَّأُ اَللَّهُمَّ إِنِّي أَنْشُدُكَ دَمَ اَلْمَظْلُومِ ثَلاَثاً اَللَّهُمَّ إِنِّي أَنْشُدُكَ بِإِيوَائِكَ عَلَى نَفْسِكَ لِأَوْلِيَائِكَ لَتُظْفِرَنَّهُمْ بِعَدُوِّكَ وَعَدُوِّهِمْ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَعَلَى اَلْمُسْتَحْفَظِينَ مِنْ آلِ مُحَمَّدٍ اَللَّهُمَّ إِنِّي أَسْأَلُكَ اَلْيُسْرَ بَعْدَ اَلْعُسْرِ ثَلاَثاً ثُمَّ ضَعْ خَدَّكَ اَلْأَيْمَنَ بِالْأَرْضِ وَ تَقُولُ يَا كَهْفِي حِينَ تُعْيِينِي اَلْمَذَاهِبُ وَ تَضِيقُ عَلَيَّ« اَلْأَرْضُ بِمٰا رَحُبَتْ» وَ يَا بَارِئَ خَلْقِي رَحْمَةً بِي وَ كَانَ عَنْ خَلْقِي غَنِيّاً صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَلَى اَلْمُسْتَحْفَظِينَ مِنْ آلِ مُحَمَّدٍ ثُمَّ تَضَعُ خَدَّكَ اَلْأَيْسَرَ وَ تَقُولُ يَا مُذِلَّ كُلِّ جَبَّارٍ وَ يَا مُعِزَّ كُلِّ ذَلِيلٍ قَدْ وَ عِزَّتِكَ بَلَغَ بِي مَجْهُودِي ثَلاَثاً ثُمَّ تَقُولُ يَا حَنَّانُ يَا مَنَّانُ يَا كَاشِفَ اَلْكُرَبِ اَلْعِظَامِ ثَلاَثاً ثُمَّ تَعُودُ لِلسُّجُودِ فَتَقُولُ مِائَةَ مَرَّةٍ شُكْراً شُكْراً ثُمَّ تَسْأَلُ اَللَّهَ حَاجَتَكَ إِنْ شَاءَ اَللَّهُ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Abdullah ibn Jundab, who said: I asked Abu al-Hasan al-Madi (a.s), peace be upon him, about what I should say in the prostration of gratitude, for our companions have differed concerning it. Imam (a.s) said: “Say while you are in prostration: ‘O Allah (swt), I call You (azj) to witness, and I call Your (azj) angels, Your (azj) prophets, Your (azj) messengers, and all of Your (azj) creation to witness, that indeed You are Allah (swt), my Lord (azj), and Islam is my religion, and Muhammad (saws) is my Prophet, and Ali (a.s) and so-and-so (a.s) and so-and-so (a.s) until the last of them are my Imams (a.s). Through them I express loyalty, and from their enemies I disassociate. O Allah (swt), I implore You (azj) by the blood of the wronged one, three times. O Allah (swt), I implore You (azj) by Your (azj) commitment to Yourself (azj) for the sake of Your (azj) allies, that You (azj) will grant them victory over Your (azj) enemy and their enemy. I ask You (azj) to send blessings upon Muhammad (saws) and the family of Muhammad (saws), and upon the entrusted ones among the family of Muhammad (saws). O Allah (swt), I ask You (azj) for ease after hardship, three times.’ Then place your right cheek on the ground and say: ‘O my refuge when paths fail me and the earth, despite its vastness, becomes narrow for me. O Creator (azj) of my form, have mercy on me, for You (azj) created me out of mercy, and You (azj) are independent of Your (azj) creation. Send blessings upon Muhammad (saws) and the family of Muhammad (saws) and upon the entrusted ones from the family of Muhammad (saws).’ Then place your left cheek on the ground and say: ‘O Subduer of every tyrant, O Honorer of every one brought low, by Your (azj) might, I have reached my limit, three times.’ Then say: ‘O Compassionate, O Bestower, O Remover of great hardships, three times.’ Then return to prostration and say one hundred times: ‘Shukran, shukran (Thanks).’ Then ask Allah (swt) for your need, if Allah (swt) wills.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ اَلْقَاسَانِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ اَلْمَرْوَزِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ فِي سَجْدَةِ اَلشُّكْرِ فَكَتَبَ إِلَيَّ« مِائَةَ مَرَّةٍ شُكْراً شُكْراً وَ إِنْ شِئْتَ عَفْواً عَفْواً»

And from him, from Ali ibn Ibrahim, from Ali ibn Muhammad al-Qasani, from Sulayman ibn Hafs al-Marwazi, who said: I wrote to Abu al-Hasan (a.s), peace be upon him, regarding the prostration of gratitude He (a.s) wrote back to me: “One hundred times: ‘Shukran, shukran (Thanks, thanks)’, and if you wish: ‘Afwan, ‘afwan (Pardon, pardon).’

وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ قَالَ: خَرَجْتُ مَعَ أَبِي اَلْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع إِلَى بَعْضِ أَمْوَالِهِ فَقَامَ إِلَى صَلاَةِ اَلظُّهْرِ فَلَمَّا فَرَغَ خَرَّ لِلَّهِ سَاجِداً فَسَمِعْتُهُ يَقُولُ بِصَوْتٍ حَزِينٍ وَ تَغَرْغَرُ دُمُوعُهُ« رَبِّ عَصَيْتُكَ بِلِسَانِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَخْرَ سْتَنِي وَ عَصَيْتُكَ بِبَصَرِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَ كْمَهْتَنِي وَ عَصَيْتُكَ بِسَمْعِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَصْمَمْتَنِي وَ عَصَيْتُكَ بِيَدِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَكَنَّعْتَنِي وَ عَصَيْتُكَ بِرِجْلِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَجَذَمْتَنِي وَ عَصَيْتُكَ بِفَرْجِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَعَقَمْتَنِي وَ عَصَيْتُكَ بِجَمِيعِ جَوَارِحِي اَلَّتِي أَنْعَمْتَ بِهَا عَلَيَّ وَ لَيْسَ هَذَا جَزَاءَكَ مِنِّي» ثُمَّ قَالَ أَحْصَيْتُ لَهُ أَلْفَ مَرَّةٍ وَ هُوَ يَقُولُ« اَلْعَفْوَ اَلْعَفْوَ» قَالَ ثُمَّ أَلْصَقَ خَدَّهُ اَلْأَيْمَنَ بِالْأَرْضِ وَ سَمِعْتُهُ وَ هُوَ يَقُولُ بِصَوْتٍ حَزِينٍ« بُؤْتُ إِلَيْكَ بِذَنْبِي عَمِلْتُ سُوءاً وَ« ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي» فَإِنَّهُ لاَ يَغْفِرُ اَلذُّنُوبَ غَيْرُكَ يَا مَوْلاَيَ» ثَلاَثَ مَرَّاتٍ ثُمَّ أَلْصَقَ خَدَّهُ اَلْأَيْسَرَ بِالْأَرْضِ فَسَمِعْتُهُ يَقُولُ« اِرْحَمْ مَنْ أَسَاءَ وَ اِقْتَرَفَ وَ اِسْتَكَانَ وَ اِعْتَرَفَ» ثَلاَثَ مَرَّاتٍ ثُمَّ رَفَعَ رَأْسَهُ

And from him, from a group of our companions, from Ahmad ibn Muhammad ibn ‘Isa, from Ali ibn al-Hakam, from Muhammad ibn Sulayman, from his father, who said: I went out with Abu al-Hasan Musa ibn Ja‘far (a.s), peace be upon them, to one of his properties. He (a.s) stood to perform the noon prayer, and when He (a.s) finished, He (a.s) fell in prostration to Allah (swt). I heard him, in a sorrowful voice, with tears choking him, saying: “My Lord (azj), I disobeyed You (azj) with my tongue, and if You (azj) had willed, by Your (azj) might, You (azj) would have rendered me mute. I disobeyed You (azj) with my sight, and if You (azj) had willed, by Your (azj) might, You (azj) would have blinded me. I disobeyed You (azj) with my hearing, and if You (azj) had willed, by Your (azj) might, You (azj) would have made me deaf. I disobeyed You (azj) with my hand, and if You (azj) had willed, by Your (azj) might, You (azj) would have crippled me. I disobeyed You (azj) with my foot, and if You (azj) had willed, by Your (azj) might, You (azj) would have amputated me. I disobeyed You (azj) with my private part, and if You (azj) had willed, by Your (azj) might, You (azj) would have made me barren. I disobeyed You (azj) with all of my limbs which You (azj) bestowed upon me, and this is not the proper response to Your (azj) favor upon me.” Then he (narrator) said: “I counted a thousand times as Imam (a.s) said: “‘Al-‘afw, al-‘afw (Forgiveness, forgiveness)’.” Then He (a.s) placed his right cheek on the ground, and I (narrator) heard Him (a.s) say in a sorrowful voice: “I return to You (azj) with my sin. I have done evil and wronged myself, so forgive me, for no one forgives sins but You (azj), O my Master.” (Three times) Then He (a.s) placed his left cheek on the ground, and I (narrator) heard Him (a.s) say: “Have mercy on one who has done wrong, committed sins, submitted himself in humility, and confessed.” (Three times) Then He (a.s) raised his head.

أَحْمَدُ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« دُعَاءً يُدْعَى بِهِ فِي دُبُرِ كُلِّ صَلاَةٍ تُصَلِّيهَا فَإِذَا كَانَ بِكَ دَاءٌ مِنْ سَقَمٍ وَ وَجَعٍ فَإِذَا قَضَيْتَ صَلاَتَكَ فَامْسَحْ بِيَدِكَ عَلَى مَوْضِعِ سُجُودِكَ مِنَ اَلْأَرْضِ وَ اُدْعُ بِهَذَا اَلدُّعَاءِ وَ أَمِرَّ يَدَكَ عَلَى مَوْضِعِ وَجَعِكَ سَبْعَ مَرَّاتٍ تَقُولُ يَا مَنْ كَبَسَ اَلْأَرْضَ عَلَى اَلْمَاءِ وَ سَدَّ اَلْهَوَاءَ بِالسَّمَاءِ وَ اِخْتَارَ لِنَفْسِهِ أَحْسَنَ اَلْأَسْمَاءِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اِفْعَلْ بِي كَذَا وَ كَذَا وَ اُرْزُقْنِي كَذَا وَ كَذَا وَعَافِنِي مِنْ كَذَا وَ كَذَا».

Ahmad ibn Muhammad raised it (in narration) to Abu Abdillah (a.s), who said: “A supplication that is to be recited after every prayer you perform, and if you are afflicted with an illness, pain, or ailment, then when you complete your prayer, wipe your hand over the place of your prostration on the ground, and supplicate with this supplication. Then pass your hand over the place of your pain seven times, saying: ‘O He (azj) who pressed the earth upon the water, and sealed the air with the sky, and chose for Himself (azj) the most beautiful of names, send blessings upon Muhammad (saws) and the family of Muhammad (saws), and do for me such-and-such, and grant me such-and-such, and heal me from such-and-such.’”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ حَمَّادٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَصَابَكَ هَمٌّ فَامْسَحْ يَدَكَ عَلَى مَوْضِعِ سُجُودِكَ ثُمَّ أَمِرَّ بِيَدِكَ عَلَى وَجْهِكَ» يَعْنِي مِنْ جَانِبِ خَدِّكَ اَلْأَيْسَرِ وَ عَلَى جَبْهَتِكَ إِلَى جَانِبِ خَدِّكَ اَلْأَيْمَنِ كَذَلِكَ وَصَفَهُ لَنَا إِبْرَاهِيمُ بْنُ عَبْدِ اَلْحَمِيدِ ثُمَّ قُلْ« بِسْمِ اَللَّهِ اَلَّذِي« لاٰ إِلٰهَ إِلاّٰ هُوَ عٰالِمُ اَلْغَيْبِ وَ اَلشَّهٰادَةِ»..« اَلرَّحْمٰنُ اَلرَّحِيمُ» اَللَّهُمَّ اِذْهَبْ عَنِّي بِالْهُمُومِ وَ اَلْحَزَنِ ثَلاَثاً»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Abd al-Jabbar from Abd al-Rahman ibn Hammad from Ibrahim ibn Abd al-Hamid from a man: Abu Abdillah (a.s) said: “If you are afflicted with distress, then wipe your hand over the place of your prostration, then pass your hand over your face” - meaning from the side of your left cheek, over your forehead, to the side of your right cheek. This is how Ibrahim ibn Abd al-Hamid described it to us. Then (Imam (a.s) instructed) say: ‘In the Name of Allah (swt), the One besides whom there is no god, Knower of the unseen and the seen… the Most Merciful, the Most Compassionate. O Allah (swt), remove from me distress and sorrow.’” (three times)

وَ عَنْهُ عَنْ أَبِي إِسْحَاقَ اَلنَّهَاوَنْدِيِّ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا ذَكَرْتَ نِعْمَةَ اَللَّهِ عَلَيْكَ وَ كُنْتَ فِي مَوْضِعٍ لاَ يَرَاكَ أَحَدٌ فَأَلْصِقْ خَدَّكَ بِالْأَرْضِ وَ إِذَا كُنْتَ فِي مَلَإٍ مِنَ اَلنَّاسِ فَضَعْ يَدَكَ عَلَى أَسْفَلِ بَطْنِكَ وَ اِحْنِ ظَهْرَكَ وَ لْيَكُنْ تَوَاضُعاً لِلَّهِ فَإِنَّ ذَلِكَ أَحَبُّ وَ تُرِي أَنَّ ذَلِكَ غَمْزٌ وَجَدْتَهُ فِي أَسْفَلِ بَطْنِكَ»

And from him, from Abu Ishaq al-Nahawandi, from Ahmad ibn ‘Umar, from Muhammad ibn Sinan, from Ishaq ibn ‘Ammar, who said: I heard Abu Abdillah (a.s) say: “When you remember the blessing of Allah (swt) upon you and you are in a place where no one sees you, then place your cheek on the ground. But if you are among a group of people, then place your hand on the lower part of your abdomen, bend your back slightly, and let it be an act of humility before Allah (swt), for that is more beloved. And let it appear as though it is a cramp you are feeling in your lower abdomen.”

قال الشيخ رحمه الله فإذا سقط القرص فليؤذن للمغرب الى قوله وإذا غاب الشفق كل ذلك قد مضى شرحه إلا ما ذكره من القيام بعد الفراغ من الثلاث الركعات الى النافلة بغير تعقيب وعلة ذلك

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘When the disk (of the sun) sets, let the call to Maghrib be given’ up to his statement: ‘and when the twilight disappears.’ All of that has already been explained, except for what he mentioned regarding standing after completing the three rak‘ahs (of Maghrib) to begin the nawafil (recommended prayers) without performing ta‘qib, and the reason for that is:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي اَلْعَلاَءِ اَلْخَفَّافِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ صَلَّى اَلْمَغْرِبَ ثُمَّ عَقَّبَ لَمْ يَتَكَلَّمْ حَتَّى يُصَلِّيَ رَكْعَتَيْنِ كُتِبَتَا لَهُ فِي عِلِّيِّينَ فَإِنْ صَلَّى أَرْبَعاً كُتِبَتْ لَهُ حَجَّةٌ مَبْرُورَةٌ»

Muhammad ibn Ahmad ibn Yahya from Abu Ja‘far from Ali ibn al-Hakam from Abu al-‘Ala’ al-Khaffaf: (Imam) Ja‘far ibn Muhammad (a.s), peace be upon him, said: “Whoever performs the Maghrib prayer and then remains in ta‘qib without speaking until he performs two rak‘ahs, they will be recorded for him in ‘Illiyyin (those of elevated stations). And if he performs four (rak‘ahs), it will be recorded for him as an accepted Hajj.”

وَعَنْهُ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اَللَّهِ بْنِ بَحْرٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَارِثِ بْنِ اَلْمُغِيرَةِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تَدَعْ أَرْبَعَ رَكَعَاتٍ بَعْدَ اَلْمَغْرِبِ فِي سَفَرٍ وَ لاَ حَضَرٍ وَ إِنْ طَلَبَتْكَ اَلْخَيْلُ»

And from him, from al-‘Abbas ibn Ma‘ruf, from Abdullah ibn Bahr, from Ibn Muskan, from al-Harith ibn al-Mughirah: Abu Abdillah (a.s) said: “Do not leave four rak‘ahs after Maghrib, whether you are traveling or at home, even if the cavalry is pursuing you.”

ذَكَرَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ اَلْحُسَيْنِ بْنِ بَابَوَيْهِ رَحِمَهُ اَللَّهُ فَقَالَ: سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ لِمَ صَارَ اَلْمَغْرِبُ ثَلاَثَ رَكَعَاتٍ وَ أَرْبَعاً بَعْدَهَا لَيْسَ فِيهَا تَقْصِيرٌ فِي حَضَرٍ وَ لاَ سَفَرٍ فَقَالَ« إِنَّ اَللَّهَ تَعَالَى أَنْزَلَ عَلَى نَبِيِّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ كُلَّ صَلاَةٍ رَكْعَتَيْنِ فَأَضَافَ إِلَيْهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ لِكُلِّ صَلاَةٍ رَكْعَتَيْنِ فِي اَلْحَضَرِ وَقَصَّرَ فِيهَا فِي اَلسَّفَرِ إِلاَّ اَلْمَغْرِبَ وَ اَلْغَدَاةَ فَلَمَّا صَلَّى عَلَيْهِ اَلسَّلاَمُ اَلْمَغْرِبَ بَلَغَهُ مَوْلِدُ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ فَأَضَافَ إِلَيْهَا رَكْعَةً شُكْراً لِلَّهِ عَزَّ وَ جَلَّ فَلَمَّا أَنْ وُلِدَ اَلْحَسَنُ عَلَيْهِ اَلسَّلاَمُ أَضَافَ إِلَيْهَا رَكْعَتَيْنِ شُكْراً لِلَّهِ عَزَّ وَ جَلَّ فَلَمَّا أَنْ وُلِدَ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ أَضَافَ إِلَيْهَا رَكْعَتَيْنِ شُكْراً لِلَّهِ عَزَّوَجَلَّ فَقَالَ« لِلذَّكَرِ مِثْلُ حَظِّ اَلْأُنْثَيَيْنِ» فَتَرَكَهَا عَلَى حَالِهَا فِي اَلسَّفَرِ وَ اَلْحَضَرِ»

Abu Ja‘far Muhammad ibn Ali ibn al-Husayn ibn Babawayh, may Allah (swt) have mercy on him, mentioned and said: (Imam) Al-Sadiq (a.s), peace be upon him, was asked: “Why is Maghrib three rak‘ahs, and why are there four rak‘ahs after it which are never shortened, whether at home or while traveling?” Imam (a.s) said: “Indeed, Allah (swt), the Exalted, revealed to His Prophet, peace and blessings be upon him and his family, every prayer as two rak‘ahs. Then the Messenger of Allah (swt), peace and blessings be upon him and his family, added two rak‘ahs to each prayer while in residence, and they were shortened during travel, except for Maghrib and the morning prayer. When He (saws), peace be upon him and his family, prayed Maghrib, the news of the birth of (Sayyidah) Fatimah (s.a), peace be upon her, reached Him (saws). Thus, He (saws) added one rak‘ah to it out of gratitude to Allah (swt), Mighty and Majestic. Then when al-Hasan (a.s), peace be upon him, was born, He (saws) added two rak‘ahs out of gratitude to Allah (swt), Mighty and Majestic. Then when al-Husayn (a.s), peace be upon him, was born, He (saws) added two more rak‘ahs out of gratitude to Allah (swt), Mighty and Majestic. So He (saws) said: ‘To the male belongs a share equal to that of two females’, and He (saws) left it in that state, both during travel and at home.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ سَلَمَةَ عَنِ اَلْحُسَيْنِ بْنِ يُوسُفَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَجَّاجٍ اَلْخَشَّابِ عَنْ أَبِي اَلْفَوَارِسِ قَالَ: نَهَانِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنْ أَتَكَلَّمَ بَيْنَ اَلْأَرْبَعِ رَكَعَاتٍ اَلَّتِي بَعْدَ اَلْمَغْرِبِ

Muhammad ibn Ahmad ibn Yahya from Salamah from al-Husayn ibn Yusuf from Muhammad ibn Yahya from Hajjaj al-Khashshab from Abu al-Fawaris, who said: Abu Abdillah (a.s) forbade me from speaking between the four rak‘ahs that are after Maghrib.

وَ رَوَى مُحَمَّدُ بْنُ اَلْحَسَنِ بْنِ اَلْوَلِيدِ عَنِ اَلصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ حَفْصٍ اَلْجَوْهَرِيِّ قَالَ: صَلَّى بِنَا أَبُو اَلْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ صَلاَةَ اَلْمَغْرِبِ فَسَجَدَ سَجْدَةَ اَلشُّكْرِ بَعْدَ اَلسَّابِعَةِ فَقُلْتُ لَهُ كَانَ آبَاؤُكَ يَسْجُدُونَ بَعْدَ اَلثَّلاَثَةِ فَقَالَ« مَا كَانَ أَحَدٌ مِنْ آبَائِي يَسْجُدُ إِلاَّ بَعْدَ اَلسَّبْعَةِ»

Muhammad ibn al-Hasan ibn al-Walid narrated from al-Saffar from Muhammad ibn Isa from Hafs al-Jawhari, who said: Abu al-Hasan Ali ibn Muhammad (a.s), peace be upon him, led us in the Maghrib prayer, then He (a.s) performed the prostration of gratitude after the seventh (rak‘ah). So I (narrator) said to Him (a.s): “Your forefathers (a.s) used to perform the prostration after the third (rak‘ah).” Imam (a.s) said: “None of my forefathers (a.s) performed the prostration except after the seventh.”

وقد روي جواز التعفير وسجدة الشكر بعد المغرب

And it has been narrated that it is permissible to perform ‘ta‘fir’ (placing the face directly on dust or earth) and the prostration of gratitude (‘Sajdat al-Shukr’) after Maghrib.

رَوَى ذَلِكَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَابَوَيْهِ رَحِمَهُ اَللَّهُ قَالَ أَخْبَرَنَا مُحَمَّدُ بْنُ اَلْحَسَنِ بْنِ اَلْوَلِيدِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلصَّفَّارِ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ جَهْمِ بْنِ أَبِي جَهْمٍ قَالَ: رَأَيْتُ أَبَا اَلْحَسَنِ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ وَ قَدْ سَجَدَ بَعْدَ اَلثَّلاَثِ اَلرَّكَعَاتِ مِنَ اَلْمَغْرِبِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ رَأَيْتُكَ سَجَدْتَ بَعْدَ اَلثَّلاَثِ فَقَالَ« وَ رَأَيْتَنِي» فَقُلْتُ نَعَمْ قَالَ« فَلاَ تَدَعْهَا فَإِنَّ اَلدُّعَاءَ فِيهَا مُسْتَجَابٌ»

It was narrated by Abu Ja‘far Muhammad ibn Ali ibn Babawayh, may Allah (swt) have mercy on him. He (Ibn Babawayn) said Muhammad ibn al-Hasan ibn al-Walid informed us from Muhammad ibn al-Hasan al-Saffar from al-‘Abbas ibn Ma‘ruf from Sa‘dan ibn Muslim from Jahm ibn Abi Jahm, who said: I saw Abu al-Hasan Musa ibn Ja‘far (a.s), peace be upon them both, and He (a.s) had prostrated after the three rak‘ahs of Maghrib. So I (narrator) said to Him (a.s): “May I be your ransom, I saw you prostrating after the three.” Imam (a.s) said: “And you saw me?” I said: “Yes.” Imam (a.s) said: “Then do not abandon it, for supplication in it is answered.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي اَلْعَبَّاسِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« يُسْتَجَابُ اَلدُّعَاءُ فِي أَرْبَعَةِ مَوَاطِنَ فِي اَلْوَتْرِ وَ بَعْدَ اَلْفَجْرِ وَ بَعْدَ اَلظُّهْرِ وَ بَعْدَ اَلْمَغْرِبِ»

Muhammad ibn Ya‘qub from a group of our companions from Ahmad ibn Muhammad ibn Khalid from his father from al-Qasim ibn ‘Urwah from Abu al-‘Abbas al-Fadl ibn Abd al-Malik, who said: Abu Abdillah (a.s) said: “Supplication is answered in four times: during Witr, after Fajr, after Dhuhr, and after Maghrib.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ اَلسَّرَّاجِ عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« تَمْسَحُ يَدَكَ اَلْيُمْنَى عَلَى جَبْهَتِكَ وَ وَجْهِكَ فِي دُبُرِ اَلْمَغْرِبِ وَ اَلصَّلَوَاتِ وَ تَقُولُ بِسْمِ اَللَّهِ« اَلَّذِي لاٰ إِلٰهَ إِلاّٰ هُوَ عٰالِمُ اَلْغَيْبِ وَ اَلشَّهٰادَةِ»..« اَلرَّحْمٰنُ اَلرَّحِيمُ» اَللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ اَلْهَمِّ وَ اَلْحَزَنِ وَ اَلسُّقْمِ وَ اَلْعُدْمِ وَ اَلصَّغَارِ وَ اَلذُّلِّ وَ اَلْفَوَاحِشِ« مٰا ظَهَرَ مِنْهٰا وَ مٰا بَطَنَ»

And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn ‘Isa, from Muhammad ibn Isma‘il, from Abu Isma‘il al-Sarraj, from Ali ibn Shajarah, from Muhammad ibn Marwan: Abu Abdillah (a.s) said: “You wipe your right hand over your forehead and your face after Maghrib and after the (other) prayers, and say: ‘In the Name of Allah (swt), the One besides whom there is no god, Knower of the unseen and the seen… the Most Merciful, the Most Compassionate. O Allah (swt), I seek refuge in You (azj) from anxiety and grief, from sickness and poverty, from humiliation and disgrace, and from indecencies, both apparent and hidden.’”

وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ:« مَنْ قَالَ إِذَا صَلَّى اَلْمَغْرِبَ ثَلاَثَ مَرَّاتٍ اَلْحَمْدُ لِلَّهِ اَلَّذِي يَفْعَلُ مَا يَشَاءُ وَ لاَ يَفْعَلُ مَا يَشَاءُ غَيْرُ هُ أُعْطِيَ خَيْراً كَثِيراً»

And (Imam) Al-Sadiq (a.s), peace be upon him, said: “Whoever says after performing the Maghrib prayer, three times: ‘Alhamdu lillah alladhi yaf‘alu ma yasha’, wa la yaf‘alu ma yasha’u ghayruhu’ (Praise be to Allah (swt), the One who does whatever He wills, and no one else does what He wills) - will be granted abundant good.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« قُلْ فِي آخِرِ اَلسَّجْدَةِ مِنَ اَلنَّوَافِلِ مِنَ اَلْمَغْرِبِ فِي لَيْلَةِ اَلْجُمُعَةِ سَبْعَ مَرَّاتٍ وَ أَنْتَ سَاجِدٌ اَللَّهُمَّ إِنِّي أَسْأَلُكَ بِوَجْهِكَ اَلْكَرِيمِ وَ اِسْمِكَ اَلْعَظِيمِ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَغْفِرَ لِي ذَنْبِيَ اَلْعَظِيمَ»

Muhammad ibn Ali ibn Mahbub from al-‘Abbas from Abdullah ibn al-Mughirah from Abdullah ibn Sinan from ‘Umar ibn Yazid, who said: Abu Abdillah (a.s) said: “Say in the final prostration of the nawafil of Maghrib on the night of Friday, seven times while you are in prostration: ‘O Allah (swt), I ask You (azj) by Your (azj) noble Face and Your (azj) great Name to send blessings upon Muhammad (saws) and the family of Muhammad (saws) and to forgive me my great sin.’”

رُوِيَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« تَقُولُ بَعْدَ اَلْعِشَاءَيْنِ اَللَّهُمَّ بِيَدِكَ مَقَادِيرُ اَللَّيْلِ وَ اَلنَّهَارِ وَ مَقَادِيرُ اَلدُّنْيَا وَ اَلْآخِرَةِ وَ مَقَادِيرُ اَلْمَوْتِ وَ اَلْحَيَاةِ وَ مَقَادِيرُ اَلشَّمْسِ وَ اَلْقَمَرِ وَ مَقَادِيرُ اَلنَّصْرِ وَ اَلْخِذْلاَنِ وَ مَقَادِيرُ اَلْغِنَى وَ اَلْفَقْرِ اَللَّهُمَّ اِدْرَأْ عَنِّي شَرَّ فَسَقَةِ اَلْجِنِّ وَ اَلْإِنْسِ وَ اِجْعَلْ مُنْقَلَبِي إِلَى خَيْرٍ دَائِمٍ وَ نَعِيمٍ لاَ يَزُولُ»

It is narrated from (Imam) Al-Sadiq (a.s), peace be upon him: Imam (a.s) said: “Say after the two night prayers (‘al-Ishaayn’): ‘O Allah (swt), in Your hand are the measures of night and day, the measures of this world and the Hereafter, the measures of death and life, the measures of the sun and the moon, the measures of victory and defeat, and the measures of wealth and poverty. O Allah (swt), repel from me the evil of the wicked ones from among jinn and mankind, and make my return one of everlasting goodness and never-ending bliss.’”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي طَالِبٍ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنِ اِبْنِ أَبِي عُمَيْرٍ قَالَ: كَانَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقْرَأُ فِي اَلرَّكْعَتَيْنِ بَعْدَ اَلْعَتَمَةِ اَلْوَاقِعَةَ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ»

Ahmad ibn Muhammad ibn Isa from Abu Talib Abdullah ibn al-Salt from Ibn Abi Umayr, who said: Abu Abdillah (a.s) used to recite in the two rak‘ahs after ‘al-‘Atamah’ (the Isha prayer): ‘Surat al-Waqi‘ah’ and ‘Qul huwa Allahu ahad (Surat al-Ikhlas)’.

قال الشيخ رحمه الله وليأو الى فراشه الى قوله ولا يترك السواك

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And let him return to his bed’ up to his statement: ‘and he should not leave off the use of the siwak (tooth-stick).’

رُوِيَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« مَنْ تَطَهَّرَ ثُمَّ أَوَى إِلَى فِرَاشِهِ بَاتَ وَ فِرَاشُهُ كَمَسْجِدِهِ وَ إِنْ ذَكَرَ أَنَّهُ لَيْسَ عَلَى وُضُوءٍ فَتَيَمَّمَ مِنْ دِثَارِهِ كَائِناً مَا كَانَ لَمْ يَزَلْ فِي صَلاَةٍ مَا ذَكَرَ اَللَّهَ عَزَّ وَ جَلَّ»

It is narrated from (Imam) Al-Sadiq (a.s), peace be upon him: Imam (a.s) said: “Whoever performs purification (wudu) and then goes to his bed, his bed will be like his place of prayer. And if he remembers that he is not in a state of wudu and performs ‘tayammum’ from his blanket, whatever it may be, he will remain in a state of prayer as long as he remembers Allah (swt), Mighty and Majestic.”

وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« إِذَا تَوَسَّدَ اَلرَّجُلُ يَمِينَهُ فَلْيَقُلْ بِسْمِ اَللَّهِ اَللَّهُمَّ إِنِّي أَسْلَمْتُ نَفْسِي إِلَيْكَ وَوَجَّهْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ تَوَكَّلْتُ عَلَيْكَ رَهْبَةً مِنْكَ وَ رَغْبَةً إِلَيْكَ لاَ مَلْجَأَ وَ لاَ مَنْجَى مِنْكَ إِلاَّ إِلَيْكَ آمَنْتُ بِكِتَابِكَ اَلَّذِي أَنْزَلْتَ وَ بِرَسُولِكَ اَلَّذِي أَرْسَلْتَ ثُمَّ يُسَبِّحُ تَسْبِيحَ فَاطِمَةَ اَلزَّهْرَاءِ عَلَيْهَا اَلسَّلاَمُ وَ مَنْ أَصَابَهُ فَزَعٌ عِنْدَ مَنَامِهِ فَلْيَقْرَأْ إِذَا أَوَى إِلَى فِرَاشِهِ اَلْمُعَوِّذَتَيْنِ وَ آيَةَ اَلْكُرْسِيِّ»

Al-‘Ala’ narrated from Muhammad ibn Muslim, who said: Abu Ja‘far (a.s) said to me: “When a man lies down on his right side, let him say: ‘In the Name of Allah (swt). O Allah (swt), I submit my soul to You (azj), and I turn my face to You (azj), and I entrust my affairs to You (azj), and I rely upon You (azj). I seek refuge in You (azj) out of fear of You (azj) and longing toward You (azj). There is no refuge and no escape from You (azj) except to You (azj). I believe in Your (azj) Book which You (azj) have revealed, and in Your (azj) Messenger (saws) whom You have sent.’ Then let him recite the Tasbih of (Sayyidah) Fatimah al-Zahra (s.a), peace be upon her. And whoever experiences fear or disturbance at the time of sleep, let him recite, when he goes to his bed, the two Surahs of seeking refuge (‘al-Mu‘awwidhatayn’) and ‘Ayat al-Kursi’.”

وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« لاَ يَدَعُ اَلرَّجُلُ أَنْ يَقُولَ عِنْدَ مَنَامِهِ أُعِيذُ نَفْسِي وَ ذُرِّيَّتِي وَ أَهْلَ بَيْتِي وَ مَالِي بِكَلِمَاتِ اَللَّهِ اَلتَّامَّاتِ مِنْ كُلِّ شَيْطَانٍ وَ هَامَّةٍ وَ مِنْ كُلِّ عَيْنٍ لاَمَّةٍ فَذَلِكَ اَلَّذِي عَوَّذَ بِهِ جَبْرَئِيلُ عَلَيْهِ اَلسَّلاَمُ اَلْحُسَيْنَ عَلَيْهِ اَلسَّلاَمُ»

Al-‘Ala’ narrated from Muhammad ibn Muslim from one of the two (Imams) (peace be upon them), who said: (Imams (a.s) said) “A man should not neglect to say at the time of sleep: ‘I seek protection for myself, my children, my family, and my wealth with the perfect words of Allah (swt) from every devil and harmful creature, and from every envious evil eye.’ This is what Jibra’il (a.s), peace be upon him, used to use to seek protection for (Imam) al-Husayn (a.s), peace be upon him.”

وَ رَوَى عَبْدُ اَللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اِقْرَأْ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ« قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» عِنْدَ مَنَامِكَ فَإِنَّهَا بَرَاءَةٌ مِنَ اَلشِّرْكِ وَ« قُلْ هُوَ اَللّٰهُ» نِسْبَةُ اَلرَّبِّ»

Abdullah ibn Sinan narrated from Abu Abdillah (a.s), who said: (Imam (a.s) said) “Recite ‘Qul huwa Allahu ahad’ and ‘Qul ya ayyuhal-kafirun’ at the time of sleep, for indeed, it is a declaration of disassociation from shirk. And ‘Qul huwa Allahu ahad’ is the description of the Lord (azj).”

وَ رَوَى بَكْرُ بْنُ مُحَمَّدٍ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« مَنْ قَالَ حِينَ يَأْخُذُ مَضْجَعَهُ ثَلاَثَ مَرَّاتٍ اَلْحَمْدُ لِلَّهِ اَلَّذِي عَلاَ فَقَهَرَ وَاَلْحَمْدُ لِلَّهِ اَلَّذِي بَطَنَ فَخَبَرَ وَاَلْحَمْدُ لِلَّهِ اَلَّذِي مَلَكَ فَقَدَرَ وَاَلْحَمْدُ لِلَّهِ اَلَّذِي« يُحْيِ اَلْمَوْتىٰ» وَ يُمِيتُ اَلْأَحْيَاءَ «وَ هُوَ عَلىٰ كُلِّ شَيْءٍ قَدِيرٌ» خَرَجَ مِنَ اَلذُّنُوبِ كَيَوْمَ وَلَدَتْهُ أُمُّهُ»

Bakr ibn Muhammad narrated from Him, peace be upon him: Imam (a.s) said: “Whoever says, when he lies down to sleep, three times: ‘All praise is due to Allah (swt), the One who is exalted and thus overpowered, and all praise is due to Allah (swt), the One who is hidden and thus aware, and all praise is due to Allah (swt), the One who possesses and thus decreed, and all praise is due to Allah (swt), the One who gives life to the dead and causes the living to die, and He has power over all things’, (this person) will emerge from his sins like the day his mother gave birth to him.”

وَرَوَى سَعْدٌ اَلْإِسْكَافُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« مَنْ قَالَ هَذِهِ اَلْكَلِمَاتِ فَأَنَا ضَامِنٌ أَنْ لاَ يُصِيبَهُ عَقْرَبٌ وَ لاَ هَامَّةٌ حَتَّى يُصْبِحَ أَعُوذُ بِكَلِمَاتِ اَللَّهِ اَلتَّامَّاتِ اَلَّتِي لاَ يُجَاوِزُهُنَّ بَرٌّ وَ لاَ فَاجِرٌ مِنْ شَرِّ مَا ذَرَأَ وَ مِنْ شَرِّ مَا بَرَأَ وَ مِنْ شَرِّ كُلِّ دَابَّةٍ هُوَ« آخِذٌ بِنٰاصِيَتِهٰا إِنَّ رَبِّي عَلىٰ صِرٰاطٍ مُسْتَقِيمٍ»

Sa‘d al-Iskaf narrated from Abu Ja‘far (a.s): Imam (a.s) said: “Whoever says these words, I guarantee that no scorpion nor harmful creature will harm him until morning: ‘I seek refuge in the perfect words of Allah (swt), which no righteous or wicked person can surpass, from the evil of what He (azj) has created, and from the evil of what He (azj) has formed, and from the evil of every creature whose forelock He (azj) holds. Indeed, my Lord (azj) is on a straight path.’”

وَ رَوَى اَلْعَبَّاسُ بْنُ هِلاَلٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« لَمْ يَقُلْ أَحَدٌ قَطُّ إِذَا أَرَادَ أَنْ يَنَامَ «إِنَّ اَللّٰهَ يُمْسِكُ اَلسَّمٰاوٰاتِ وَ اَلْأَرْضَ أَنْ تَزُولاٰ وَ لَئِنْ زٰالَتٰا إِنْ أَمْسَكَهُمٰا مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كٰانَ حَلِيماً غَفُوراً» فَسَقَطَ عَلَيْهِ اَلْبَيْتُ»

Al-‘Abbas ibn Hilal narrated from Abu al-Hasan al-Ridha, from his father, peace be upon them both: Imam (a.s) said: “No one has ever said, when intending to sleep: ‘Indeed, Allah (swt) holds the heavens and the earth lest they cease to exist, and if they should cease, no one could hold them after Him (azj). Indeed, He (azj) is Most Forbearing, Most Forgiving’, and then had the house collapse upon him.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ عُمَرَ بْنِ يَزِيدَ أَنَّهُ سَمِعَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «إِنَّ فِي اَللَّيْلِ لَسَاعَةً لاَ يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يُصَلِّي وَ يَدْعُو اَللَّهَ فِيهَا إِلاَّ اِسْتَجَابَ لَهُ فِي كُلِّ لَيْلَةٍ» قُلْتُ أَصْلَحَكَ اَللَّهُ فَأَيَّةُ سَاعَةٍ مِنَ اَللَّيْلِ قَالَ« إِذَا مَضَى نِصْفُ اَللَّيْلِ إِلَى اَلثُّلُثِ اَلْبَاقِي»

Al-Husayn ibn Sa‘id from Ibn Abi Umayr from ‘Umar ibn Udhaynah from ‘Umar ibn Yazid: Abu Abdillah (a.s) said: “Indeed, in the night there is a moment in which no Muslim servant coincides with it while praying and supplicating to Allah (swt) except that He (azj) answers him, in every night.” I asked: “May Allah (swt) set you right, which moment of the night is it?” Imam (a.s) said: “When half the night has passed, until the last third remaining.”

وَعَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ فُضَيْلٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ:« أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ يُصَلِّي بَعْدَمَا يَنْتَصِفُ اَللَّيْلُ ثَلاَثَ عَشْرَةَ رَكْعَةً»

And from him, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Fudayl, from one of the two (Imams): Imam (a.s) said: “Indeed, the Messenger of Allah (swt), peace and blessings be upon him and his family, used to pray thirteen rak‘ahs after the middle of the night.”

وَ عَنْهُ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ عَنْ عَبْدِ اَلْحَمِيدِ اَلطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِذَا صَلَّى اَلْعِشَاءَ اَلْآخِرَةَ أَوَى إِلَى فِرَاشِهِ لاَ يُصَلِّي شَيْئاً إِلاَّ بَعْدَ اِنْتِصَافِ اَللَّيْلِ لاَ فِي شَهْرِ رَمَضَانَ وَ لاَ فِي غَيْرِهِ»

And from him, from Safwan, from Ibn Bukayr, from Abd al-Hamid al-Ta’i, from Muhammad ibn Muslim, from Abu Abdillah (a.s), who said: I heard Him (a.s) say: “The Messenger of Allah (swt), peace and blessings be upon him and his family, when He (saws) prayed the final night prayer (‘Isha al-akhirah’), would go to his bed and would not perform any prayer until after the middle of the night, neither in the month of Ramadan nor outside of it.”

وَعَنْهُ عَنْ صَفْوَانَ عَنْ أَبِي أَيُّوبَ عَنْ عَبْدَةَ اَلسَّابُورِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ إِنَّ اَلنَّاسَ يَرْوُونَ عَنِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ« إِنَّ فِي اَللَّيْلِ لَسَاعَةً لاَ يَدْعُو فِيهَا عَبْدٌ مُؤْمِنٌ بِدَعْوَةٍ إِلاَّ اُسْتُجِيبَ لَهُ» قَالَ «نَعَمْ» قُلْتُ مَتَى هِيَ قَالَ« مَابَيْنَ نِصْفِ اَللَّيْلِ إِلَى اَلثُّلُثِ اَلْبَاقِي» قُلْتُ لَيْلَةً مِنَ اَللَّيَالِي أَوْ كُلَّ لَيْلَةٍ فَقَالَ« كُلَّ لَيْلَةٍ»

And from him, from Safwan, from Abu Ayyub, from Abdah al-Saburi, who said: I said to Abu Abdillah (a.s): “May I be your ransom, people narrate from the Prophet, peace and blessings be upon him and his family; ‘Indeed, in the night there is an hour in which no believing servant supplicates with a supplication except that it is answered for him.’” Imam (a.s) said: “Yes.” I asked: “When is it?” Imam (a.s) said: “Between the middle of the night and the remaining third.” I asked: “On one of the nights or every night?” Imam (a.s) said: “Every night.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ مُحَمَّدٍ اَلْقَاسَانِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ اَلْمَرْوَزِيِّ عَنِ اَلرَّجُلِ اَلْعَسْكَرِيِّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا اِنْتَصَفَ اَللَّيْلُ ظَهَرَ بَيَاضٌ فِي وَسَطِ اَلسَّمَاءِ شِبْهُ عَمُودٍ مِنْ حَدِيدٍ تُضِيءُ لَهُ اَلدُّنْيَا فَيَكُونُ سَاعَةً وَ يَذْهَبُ ثُمَّ تُظْلِمُ فَإِذَا بَقِيَ ثُلُثُ اَللَّيْلِ اَلْأَخِيرُ ظَهَرَ بَيَاضٌ مِنْ قِبَلِ اَلْمَشْرِقِ فَأَضَاءَتْ لَهُ اَلدُّنْيَا فَيَكُونُ سَاعَةً ثُمَّ يَذْهَبُ وَ هُوَ وَقْتُ صَلاَةِ اَللَّيْلِ ثُمَّ تُظْلِمُ قَبْلَ اَلْفَجْرِ ثُمَّ يَطْلُعُ اَلْفَجْرُ اَلصَّادِقُ مِنْ قِبَلِ اَلْمَشْرِقِ» قَالَ« مَنْ أَرَادَ أَنْ يُصَلِّيَ فِي نِصْفِ اَللَّيْلِ فَيُطَوِّلَ فَذَلِكَ لَهُ»

Muhammad ibn Ahmad ibn Yahya, from Ali ibn Muhammad al-Qasani, from Sulayman ibn Hafs al-Marwazi, from the man of al-‘Askar, peace be upon him. Imam (a.s) said: “When the night reaches its midpoint, a whiteness appears in the middle of the sky resembling an iron pillar, by which the world becomes illuminated. It remains for an hour and then disappears. Then darkness returns. When the final third of the night remains, a whiteness appears from the direction of the east, and the world is illuminated by it. It remains for an hour and then disappears. And that is the time of the night prayer. Then darkness returns before the true dawn, then the true dawn rises from the direction of the east.” Imam (a.s) said: “Whoever wishes to pray at the middle of the night and prolong (his prayer), then that is for him.”

والاخبار التي رويت في جواز تقديم صلاة الليل في أول الليل فانما هي مخصوصة بحال السفر دون الحضر وفي وقت أيضا يغلب على ظن الانسان أنه إن لم يصلها فاتته فحينئذ يجوز له تقديمها مثل

And the reports that have been narrated regarding the permissibility of performing the night prayer at the beginning of the night are in fact specific to the case of travel, not residency, and also in a time when it is most likely that a person, if he does not perform it then, will miss it. In such a case, it is permissible for him to perform it earlier, such as:

مَا رَوَاهُ عَبْدُ اَللَّهِ بْنُ مُسْكَانَ عَنْ لَيْثٍ اَلْمُرَادِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي اَلصَّيْفِ فِي اَللَّيَالِي اَلْقِصَارِ صَلاَةِ اَللَّيْلِ فِي أَوَّلِ اَللَّيْلِ فَقَالَ« نَعَمْ نِعْمَ مَا رَأَيْتَ وَ نِعْمَ مَا صَنَعْتَ»

What was narrated by Abdullah ibn Muskan from Layth al-Muradi. He said: I asked Abu Abdillah (a.s) about the prayer in the summer during the short nights, (specifically) the night prayer being performed at the beginning of the night. Imam (a.s) said: “Yes, excellent is what you observed, and excellent is what you did.”

والذي يكشف عما ذكرناه من ان هذا مخصوص بحال السفر والضرورة

And that which clarifies what we have mentioned, that this is specific to the case of travel and necessity, is (following narration):

مَا رَوَاهُ حَمَّادُ بْنُ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ إِنَّ رَجُلاً مِنْ مَوَالِيكَ مِنْ صُلَحَائِهِمْ شَكَا إِلَيَّ مَا يَلْقَى مِنَ اَلنَّوْمِ فَقَالَ إِنِّي أُرِيدُ اَلْقِيَامَ لِلصَّلاَةِ بِاللَّيْلِ فَيَغْلِبُنِي اَلنَّوْمُ حَتَّى أُصْبِحَ فَرُبَّمَا قَضَيْتُ صَلاَتِيَ اَلشَّهْرَ اَلْمُتَتَابِعَ وَ اَلشَّهْرَيْنِ أَصْبِرُ عَلَى ثِقْلِهِ قَالَ« قُرَّةُ عَيْنٍ لَهُ وَ اَللَّهِ وَ لَمْ يُرَخِّصْ لَهُ فِي اَلصَّلاَةِ فِي أَوَّلِ اَللَّيْلِ» وَ قَالَ« اَلْقَضَاءُ بِالنَّهَارِ أَفْضَلُ» قُلْتُ فَإِنَّ مِنْ نِسَائِنَا أَبْكَاراً اَلْجَارِيَةَ تُحِبُّ اَلْخَيْرَ وَ أَهْلَهُ وَ تَحْرِصُ عَلَى اَلصَّلاَةِ فَيَغْلِبُهَا اَلنَّوْمُ حَتَّى رُبَّمَا قَضَتْ وَ رُبَّمَا ضَعُفَتْ مِنْ قَضَائِهِ وَ هِيَ تَقْوَى عَلَيْهِ أَوَّلَ اَللَّيْلِ فَرَخَّصَ لَهُنَّ« فِي اَلصَّلاَةِ أَوَّلَ اَللَّيْلِ إِذَا ضَعُفْنَ وَ ضَيَّعْنَ اَلْقَضَاءَ»

What was narrated by Hammad ibn Isa from Mu'awiyah ibn Wahb: from Abu Abdillah (a.s). He said: I asked (Imam (a.s)): “One of your followers from among the righteous has complained to me about what he experiences from sleep. He (follower) said, ‘I want to rise for prayer at night, but sleep overcomes me until morning, so I sometimes make up my prayer for a month consecutively, or even two months. I endure its burden.’” Imam (a.s) said: “By Allah (swt), it is a source of delight for him.” Yet He (a.s) did not grant him a concession to pray at the beginning of the night, and Imam (a.s) said: “Making it up during the day is better.” I asked: “Among our women are young maidens, who love goodness and its people and are eager for prayer, but sleep overcomes them to the extent that they sometimes make up the prayer and sometimes are too weak to make it up. Yet they are capable of performing it at the beginning of the night.” So He (a.s) granted them a concession: “They may pray at the beginning of the night if they are weak and neglect making it up.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ لاَ يَسْتَيْقِظُ مِنْ آخِرِ اَللَّيْلِ حَتَّى يَمْضِيَ لِذَلِكَ اَلْعَشْرُ وَ اَلْخَمْسَ عَشْرَةَ فَيُصَلِّي أَوَّلَ اَللَّيْلِ أَحَبُّ إِلَيْكَ أَمْ يَقْضِي قَالَ« لاَ بَلْ يَقْضِي أَحَبُّ إِلَيَّ إِنِّي أَكْرَهُ أَنْ يَتَّخِذَ ذَلِكَ خُلُقاً»

And from him, from Muhammad ibn Sinan, from Ibn Muskan, from Muhammad ibn Muslim. He said: I asked Him (a.s) about a man who does not wake up at the end of the night until ten or fifteen nights pass in this state, so he prays at the beginning of the night. Is that more beloved to you, or that he makes it up? Imam (a.s) said: “No, rather, that he makes it up is more beloved to me. I dislike that he should take that as a habit.”

وكان زرارة يقول كيف تقضى صلاة لم يدخل وقتها إنما وقتها بعد نصف الليل

And Zurarah used to say: “How can a prayer be made up when its time has not entered? Its time is only after midnight.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ حَسَّانَ اَلرَّازِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« مَنْ صَلَّى بِاللَّيْلِ حَسُنَ وَجْهُهُ بِالنَّهَارِ»

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Hassan al-Razi, from Muhammad ibn Ali, who raised it (to the Prophet (saws)). He said: The Messenger of Allah (swt), may Allah (swt) bless him and his family, said: “Whoever prays at night, his face will be alluring (attractive) during the day.”

وَ عَنْهُ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ 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« قِيَامُهُ عَنْ فِرَاشِهِ لاَ يُرِيدُ إِلاَّ اَللَّهَ عَزَّ وَ جَلَّ»

And from him, from Ayyub ibn Nuh, from Safwan, from Hisham ibn Salim: Abu Abdillah (a.s) (was asked) regarding the saying of Allah (swt), Mighty and Majestic: ‘Indeed, the rising by night is the firmest in tread and most upright in speech’ (Surah Muzzammil 73:6) Imam (a.s) said: “His rising from his bed, desiring none but Allah (swt), Mighty and Majestic.”

وَ عَنْهُ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «شَرَفُ اَلْمُؤْمِنِ صَلاَةُ اَللَّيْلِ وَ عِزُّ اَلْمُؤْمِنِ كَفُّهُ عَنْ أَعْرَاضِ اَلنَّاسِ»

And from him, from al-‘Abbas ibn Ma‘ruf, from Sa‘dan ibn Muslim, from Abdullah ibn Sinan: Abu Abdillah (a.s) said: “The honor of the believer is the night prayer, and the dignity of the believer is his refraining from (speaking about) the reputations of people.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ عَزَّوَجَلَّ« وَرَهْبٰانِيَّةً اِبْتَدَعُوهٰا مٰا كَتَبْنٰاهٰا عَلَيْهِمْ إِلاَّ اِبْتِغٰاءَ رِضْوٰانِ اَللّٰهِ» قَالَ «صَلاَةُ اَللَّيْلِ»

And from him, from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Ali ibn Asbat, from Muhammad ibn Ali ibn Abi Abdillah: Abu al-Hasan (a.s) (was asked) regarding the saying of Allah (swt), Mighty and Majestic: ‘And monasticism which they innovated, We did not prescribe it for them, except (that they did it) seeking the pleasure of Allah (swt)”’ (Surah Hadid 57:27) Imam (a.s) said: “(It refers to) the night prayer.”

وَعَنْهُ عَنْ أَبِي زُهَيْرٍ اَلنَّهْدِيِّ عَنْ آدَمَ بْنِ إِسْحَاقَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ:« عَلَيْكُمْ بِصَلاَةِ اَللَّيْلِ فَإِنَّهَا سُنَّةُ نَبِيِّكُمْ وَ دَأْبُ اَلصَّالِحِينَ قَبْلَكُمْ وَ مَطْرَدَةُ اَلدَّاءِ عَنْ أَجْسَادِكُمْ»

And from him, from Abu Zuhayr al-Nahdi, from Adam ibn Ishaq, from some of his companions: Abu Abdillah (a.s) said: “Hold fast to the night prayer, for it is the practice of your Prophet (saws), the way of the righteous before you, and a repellent of illness from your bodies.”

وَ عَنْهُ عَنْ أَبِي زُهَيْرٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« صَلاَةُ اَللَّيْلِ تُبَيِّضُ اَلْوَجْهَ وَ صَلاَةُ اَللَّيْلِ تُطَيِّبُ اَلرِّيحَ وَ صَلاَةُ اَللَّيْلِ تَجْلِبُ اَلرِّزْقَ»

And from him, from Abu Zuhayr, who raised it to Abu Abdillah (a.s): Imam (a.s) said: “The night prayer brightens the face, the night prayer sweetens the scent, and the night prayer brings sustenance.”

وَ عَنْهُ عَنْ عُمَرَ بْنِ عَلِيِّ بْنِ عُمَرَ عَنْ عَمِّهِ مُحَمَّدِ بْنِ عُمَرَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« إِنْ كَانَ اَللَّهُ عَزَّ وَ جَلَّ قَالَ« اَلْمٰالُ وَ اَلْبَنُونَ زِينَةُ اَلْحَيٰاةِ اَلدُّنْيٰا» إِنَّ اَلثَّمَانِيَةَ رَكَعَاتٍ يُصَلِّيهَا اَلْعَبْدُ آخِرَ اَللَّيْلِ زِينَةُ اَلْآخِرَةِ»

And from him, from Umar ibn Ali ibn Umar, from his uncle Muhammad ibn Umar, from someone who narrated to him: Abu Abdillah (a.s) said: “Indeed, if Allah (swt), Mighty and Majestic, has said: ‘Wealth and children are the adornment of the life of this world’ (Surah Kahf 18:46), then surely eight rak‘ahs which the servant prays at the end of the night are the adornment of the Hereafter.”

وَ عَنْهُ عَنْ عُمَرَ بْنِ عَلِيٍّ عَنْ عَمِّهِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ جَاءَهُ رَجُلٌ فَشَكَا إِلَيْهِ اَلْحَاجَةَ وَ أَفْرَطَ فِي اَلشِّكَايَةِ حَتَّى كَادَ أَنْ يَشْكُوَ اَلْجُوعَ قَالَ فَقَالَ لَهُ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« يَا هَذَا تُصَلِّي بِاللَّيْلِ» قَالَ فَقَالَ اَلرَّجُلُ نَعَمْ قَالَ فَالْتَفَتَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِلَى أَصْحَابِهِ فَقَالَ« كَذَبَ مَنْ زَعَمَ أَنَّهُ يُصَلِّي بِاللَّيْلِ وَ يَجُوعُ بِالنَّهَارِ إِنَّ اَللَّهَ تَعَالَى ضَمِنَ بِصَلاَةِ اَللَّيْلِ قُوتَ اَلنَّهَارِ»

And from him, from Umar ibn Ali, from his uncle, from someone who narrated to him from Abu Abdillah (a.s): A man came to Him (a.s) and complained about poverty and went to extremes in his complaint to the point that he nearly complained of hunger. Abu Abdillah (a.s), said to him: “O this one, do you pray at night?” The man replied: “Yes.” Then Abu Abdillah (a.s) turned to his companions and said: “He has lied, the one who claims that he prays at night and goes hungry during the day. Indeed, Allah (swt), the Exalted, has guaranteed with the night prayer the sustenance of the day.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« قِيَامُ اَللَّيْلِ مَصَحَّةُ اَلْبَدَنِ وَرِضَا اَلرَّبِّ وَ تَمَسُّكٌ بِأَخْلاَقِ اَلنَّبِيِّينَ وَ تَعَرُّضٌ لِرَحْمَتِهِ

And from him, from Muhammad ibn ‘Isa, from al-Qasim ibn Yahya, from his grandfather, from Abu Basir: Abu Abdillah (a.s) said: “My father (a.s) narrated to me from my grandfather (a.s) from his forefathers (a.s), from (Imam) Ali ibn Abi Talib (a.s), peace be upon him. He (Imam Ali (a.s)) said: ‘Rising for prayer at night is health for the body, the pleasure of the Lord (azj), adherence to the morals of the prophets, and an exposure to His (azj) mercy.’”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ اَلصَّرْمِيِّ قَالَ: سَأَلْتُهُ عَنْ صَلاَةِ اَللَّيْلِ وَ اَلْوَتْرِ فَقَالَ« هِيَ وَاجِبَةٌ»

And from him, from Muhammad ibn ‘Isa, from Dawud al-Sarmi. He said: I asked him about the night prayer and the witr prayer. He said: “It is obligatory.”

وَ عَنْهُ عَنْ عِمْرَانَ بْنِ مُوسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ أَبِيهِ عَنْ بَعْضِ رِجَالِهِ قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ يَا أَمِيرَ اَلْمُؤْمِنِينَ إِنِّي قَدْ حُرِمْتُ اَلصَّلاَةَ بِاللَّيْلِ قَالَ فَقَالَ لَهُ أَمِيرُ اَلْمُؤْمِنِينَ« أَنْتَ رَجُلٌ قَدْ قَيَّدَتْكَ ذُنُوبُكَ»

And from him, from ‘Imran ibn Musa, from al-Hasan ibn Ali ibn al-Nu‘man, from his father, from some of his companions. He said: A man came to the Commander of the Faithful, peace be upon him, and said: ‘O Commander of the Faithful, I have been deprived of the night prayer.’ Commander of the Faithful (a.s) said: “You are a man whose sins have shackled you.”

وَ عَنْهُ عَنْ مُوسَى بْنِ جَعْفَرٍ اَلْبَغْدَادِيِّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ شَمُّونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ اَلنَّوْفَلِيِّ قَالَ سَمِعْتُهُ يَقُولُ:« إِنَّ اَلْعَبْدَ لَيَقُومُ فِي اَللَّيْلِ فَيَمِيلُ بِهِ اَلنُّعَاسُ يَمِيناً وَ شِمَالاً وَ قَدْ وَقَعَ ذَقَنُهُ عَلَى صَدْرِهِ فَيَأْمُرُ اَللَّهُ تَعَالَى أَبْوَابَ اَلسَّمَاءِ فَتَنْفَتِحُ ثُمَّ يَقُولُ لِلْمَلاَئِكَةِ« اُنْظُرُوا إِلَى عَبْدِي مَا يُصِيبُهُ فِي اَلتَّقَرُّبِ إِلَيَّ بِمَا لَمْ أَفْتَرِضْ عَلَيْهِ رَاجِياً مِنِّي لِثَلاَثِ خِصَالٍ ذَنْباً أَغْفِرُهُ لَهُ أَوْ تَوْبَةً أُجَدِّدُهَا لَهُ أَوْ رِزْقاً أَزِيدُهُ فِيهِ اِشْهَدُوا مَلاَئِكَتِي أَنِّي قَدْ جَمَعْتُهُنَّ لَهُ»».

And from him, from Musa ibn Ja‘far al-Baghdadi, from Muhammad ibn al-Hasan ibn Shammun, from Ali ibn Muhammad al-Nawfali. He said: I heard him say: “Indeed, the servant stands for prayer at night, and drowsiness causes him to sway right and left, and his chin has fallen onto his chest. Then Allah (swt), the Exalted, commands the gates of the heavens to open, then says to the angels: ‘Look at My (azj) servant, what he suffers in drawing near to Me (azj) with that which I have not made obligatory upon him, hoping from Me (azj) for one of three things: A sin I (azj) may forgive for him, or a repentance I (azj) may renew for him, or a sustenance I (azj) may increase for him. Bear witness, O My (azj) angels, that I have granted him all three.’”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ أَحْمَدَ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ وَ أَبُو عُثْمَانَ اِسْمُهُ عَبْدُ اَلْوَاحِدِ بْنُ حَبِيبٍ قَالَ زَعَمَ لَنَا مُحَمَّدُ بْنُ أَبِي حَمْزَةَ اَلثُّمَالِيِّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ اَلدُّهْنِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «صَلاَةُ اَللَّيْلِ تُحَسِّنُ اَلْوَجْهَ وَ تُذْهِبُ اَلْهَمَّ وَ تَجْلُو اَلْبَصَرَ»

And from him, from Muhammad ibn Abdullah ibn Ahmad, from al-Hasan ibn Ali ibn Abi ‘Uthman, and Abu ‘Uthman’s name is Abdulwahid ibn Habib. He said Muhammad ibn Abi Hamzah al-Thumali claimed to us, from Mu‘awiyah ibn ‘Ammar al-Duhni: Abu Abdillah (a.s) said: “The night prayer improves the face, removes worry, and clears the eyesight.”

وَ عَنْهُ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ اَلدَّيْلَمِيِّ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« يَا سُلَيْمَانُ لاَ تَدَعْ قِيَامَ اَللَّيْلِ فَإِنَّ اَلْمَغْبُونَ مَنْ حُرِمَ قِيَامَ اَللَّيْلِ»

And from him, from Ibrahim ibn Ishaq, from Muhammad ibn Sulayman al-Daylami, from his father. He said: Abu Abdillah (a.s), said: “O Sulayman, do not abandon the night prayer, for the one who is truly deprived is the one who is deprived of the night prayer.”

وَ عَنْهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ اَلْكِنْدِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ اَلرَّجُلَ لَيَكْذِبُ اَلْكَذِبَةَ فَيُحْرَمُ بِهَا صَلاَةَ اَللَّيْلِ فَإِذَا حُرِمَ صَلاَةَ اَللَّيْلِ حُرِمَ بِهَا اَلرِّزْقَ»

And from him, from Sahl ibn Ziyad, from Harun ibn Muslim, from Ali ibn al-Hakam, from al-Husayn ibn al-Hasan al-Kindi: Abu Abdillah (a.s) said: “Indeed, a man may utter a lie, and because of it he is deprived of the night prayer; and when he is deprived of the night prayer, he is deprived thereby of sustenance.”

وَرَوَى فُضَيْلُ بْنُ يَسَارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« إِنَّ اَلْبُيُوتَ اَلَّتِي يُصَلَّى فِيهَا بِتِلاَوَةِ اَلْقُرْآنِ تُضِيءُ لِأَهْلِ اَلسَّمَاءِ كَمَا تُضِيءُ نُجُومُ اَلسَّمَاءِ لِأَهْلِ اَلْأَرْضِ»

And Fudayl ibn Yasar narrated: Abu Abdillah (a.s) said: “Indeed, the houses in which the Qur’an is recited and prayer is performed shine for the inhabitants of the heavens just as the stars of the sky shine for the inhabitants of the earth.”

وَ قَالَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ [صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ خ ل] لِأَبِي ذَرٍّ فِي وَصِيَّتِهِ لَهُ: «يَا أَبَا ذَرٍّ اِحْفَظْ وَصِيَّةَ نَبِيِّكَ مَنْ خُتِمَ لَهُ بِقِيَامِ اَللَّيْلِ ثُمَّ مَاتَ فَلَهُ اَلْجَنَّةُ» فِي حَدِيثٍ طَوِيلٍ.

And the Prophet, may Allah (swt) bless him and his family, said to Abu Dharr in his will to him: “O Abu Dharr, preserve the will of your Prophet (saws); Whoever’s end comes while he was engaged in the night prayer, then Paradise is for him.” (This was mentioned in a lengthy narration.)

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ اَلْيَمَانِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ« إِنَّ اَلْحَسَنٰاتِ يُذْهِبْنَ اَلسَّيِّئٰاتِ» قَالَ« صَلاَةُ اَلْمُؤْمِنِ بِاللَّيْلِ تَذْهَبُ بِمَا عَمِلَ مِنْ ذَنْبٍ بِالنَّهَارِ»

Muhammad ibn Ya‘qub, from Muhammad ibn Isma‘il, from al-Fadl ibn Shadhan, from Hammad ibn ‘Isa, from Ibrahim ibn ‘Umar al-Yamani, from someone who narrated to him: Abu Abdillah (a.s) (was asked) regarding the saying of Allah (swt), Mighty and Majestic: ‘Indeed, good deeds remove bad deeds”’ (Surah Hud 11:114) Imam (a.s) said: “The believer’s prayer at night removes what he has committed of sins during the day.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا قُمْتَ بِاللَّيْلِ مِنْ مَنَامِكَ فَقُلِ اَلْحَمْدُ لِلَّهِ اَلَّذِي رَدَّ عَلَيَّ رُوحِي لِأَحْمَدَهُ وَ أَعْبُدَهُ فَإِذَا سَمِعْتَ صَوْتَ اَلدُّيُوكِ فَقُلْ سُبُّوحٌ قُدُّوسُ رَبُّنَا وَرَبُّ اَلْمَلاَئِكَةِ وَاَلرُّوحِ سَبَقَتْ رَحْمَتُكَ غَضَبَكَ لاَ إِلَهَ إِلاَّ أَنْتَ وَحْدَكَ لاَ شَرِيكَ لَكَ عَمِلْتُ سُوءاً وَ« ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي» وَ اِرْحَمْنِي إِنَّهُ لاَ يَغْفِرُ اَلذُّنُوبَ إِلاَّ أَنْتَ فَإِذَا قُمْتَ فَانْظُرْ فِي آفَاقِ اَلسَّمَاءِ وَ قُلِ اَللَّهُمَّ إِنَّهُ لاَ يُوَارِي عَنْكَ لَيْلٌ سَاجٍ وَ لاَ سَمَاءٌ ذَاتُ أَبْرَاجٍ وَ لاَ أَرْضٌ ذَاتُ مِهَادٍ وَ لاَ« ظُلُمٰاتٌ بَعْضُهٰا فَوْقَ بَعْضٍ» وَ لاَ بَحْرٌ لُجِّيٌّ تُدْلِجُ بَيْنَ يَدَيِ اَلْمُدْلِجِ مِنْ خَلْقِكَ تَعْلَمُ« خٰائِنَةَ اَلْأَعْيُنِ وَ مٰا تُخْفِي اَلصُّدُورُ» غَارَتِ اَلنُّجُومُ وَ نَامَتِ اَلْعُيُونُ وَ أَنْتَ« اَلْحَيُّ اَلْقَيُّومُ» لاَ تَأْخُذُكَ« سِنَةٌ وَ لاٰ نَوْمٌ»« سُبْحٰانَ اَللّٰهِ رَبِّ اَلْعٰالَمِينَ» وَ إِلَهِ اَلْمُرْسَلِينَ« وَ اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ» ثُمَّ اِقْرَأِ اَلْخَمْسَ آيَاتٍ مِنْ آلِ عِمْرَانَ« إِنَّ فِي خَلْقِ اَلسَّمٰاوٰاتِ وَاَلْأَرْضِ» إِلَى قَوْلِهِ« إِنَّكَ لاٰ تُخْلِفُ اَلْمِيعٰادَ» ثُمَّ اِسْتَكْ وَ تَوَضَّأْ فَإِذَا وَضَعْتَ يَدَكَ فِي اَلْمَاءِ فَقُلْ بِسْمِ اَللَّهِ وَ بِاللَّهِ اَللَّهُمَّ اِجْعَلْنِي مِنَ اَلتَّوَّابِينَ وَ اِجْعَلْنِي مِنَ اَلْمُتَطَهِّرِينَ فَإِذَا فَرَغْتَ فَقُلْ« اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ» فَإِذَا قُمْتَ إِلَى صَلاَتِكَ فَقُلْ بِسْمِ اَللَّهِ وَ بِاللَّهِ وَ إِلَى اَللَّهِ وَ مِنَ اَللَّهِ وَ مَا شَاءَ اَللَّهُ وَ لاَ حَوْلَ وَ لاَ قُوَّةَ إِلاَّ بِاللَّهِ اَللَّهُمَّ اِجْعَلْنِي مِنْ زُوَّارِكَ وَ عُمَّارِ مَسَاجِدِكَ وَ اِفْتَحْ لِي يَا رَبِّ بَابَ تَوْبَتِكَ وَ أَغْلِقْ عَنِّي بَابَ مَعْصِيَتِكَ وَ كُلِّ مَعْصِيَةٍ اَلْحَمْدُ لِلَّهِ اَلَّذِي جَعَلَنِي مِمَّنْ يُنَاجِيهِ اَللَّهُمَّ أَقْبِلْ عَلَيَّ بِوَجْهِكَ جَلَّ ثَنَاؤُكَ ثُمَّ اِفْتَتِحِ اَلصَّلاَةَ بِالتَّكْبِيرِ»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Zurarah: Abu Ja‘far (a.s), peace be upon him, said: “When you rise at night from your sleep, say: ‘Praise be to Allah (swt) who returned my soul to me so that I may praise Him (azj) and worship Him (azj).’ And when you hear the sound of the roosters, say: ‘Holy, Holy, is our Lord (azj) and the Lord (azj) of the angels and the Spirit. Your (azj) mercy has preceded Your (azj) wrath. There is no god but You (azj), alone with no partner. I have done evil and wronged myself, so forgive me and have mercy on me. Indeed, none forgives sins except You (azj).’ Then when you stand up, look at the horizons of the sky and say: ‘O Allah (swt), there is no night in prostration that is hidden from You (azj), nor a sky with towers, nor an earth with bedding, nor ‘layers of darkness, some above others’, nor a deep sea in which travellers travel during the night from among Your (azj) creation. You (azj) know ‘the betrayal of the eyes and what the breasts conceal’. The stars have disappeared, and the eyes have slept, and yet You (azj) are ‘the Ever-Living, the Sustainer’, neither slumber nor sleep overtakes You (azj). Glory be to Allah (swt), the Lord (azj) of the worlds. And the God (azj) of the Messengers, and praise be to Allah (swt), the Lord (azj) of the worlds.” Then recite the five verses from Surah Aal Imran: ‘Indeed, in the creation of the heavens and the earth…’ until His (azj) saying: ‘Indeed, You do not break the promise.”’ Then use the siwak (toothstick) and perform wudu (ablution). When you place your hand in the water, say: ‘In the name of Allah (swt) and by Allah (swt). O Allah (swt), make me among those who repent often and make me among those who purify themselves.’ When you finish, say: ‘Praise be to Allah (swt), the Lord (azj) of the worlds.’ When you stand for your prayer, say: ‘In the name of Allah (swt), and by Allah (swt), and to Allah (swt), and from Allah (swt), and whatever Allah (swt) wills. There is no power and no strength except through Allah (swt). O Allah (swt), make me among Your (azj) visitors and among the frequenters of Your (azj) mosques. O Lord (azj), open for me the door of Your (azj) repentance, and close from me the door of Your (azj) disobedience and every act of disobedience. Praise be to Allah (swt), who made me among those who converse with Him (azj). O Allah (swt), turn Your (azj) face toward me, Exalted is Your (azj) praise!’ Then begin the prayer with the takbir.

قال الشيخ رحمه الله ثم يقوم الى مصلاه الى قوله ويستحب ان يقنت بهذا الدعاء

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “Then he stands at his prayer place” until his statement: “And it is recommended that he perform qunoot with this supplication.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَقْرَأُ فِي كُلِّ رَكْعَةٍ خَمْسَ عَشْرَةَ آيَةً وَ يَكُونُ رُكُوعُهُ مِثْلَ قِيَامِهِ وَ سُجُودُهُ مِثْلَ رُكُوعِهِ وَ رَفْعُ رَأْسِهِ مِنَ اَلرُّكُوعِ وَ اَلسُّجُودِ سَوَاءً»

Ahmad ibn Muhammad ibn ‘Isa, from Ibn Abi Umayr, from Muhammad ibn Abi Hamzah: Abu Abdillah (a.s) said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, used to recite fifteen verses in every rak‘ah, and His (saws) bowing (ruku‘) would be equal in length to His (saws) standing, and His (saws) prostration would be equal to His (saws) bowing, and His (saws) raising of His (saws) head from bowing and from prostration were all equal.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ مَسْعُودٍ اَلطَّائِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ يَقْرَأُ فِي آخِرِ صَلاَةِ اَللَّيْلِ« هَلْ أَتىٰ عَلَى اَلْإِنْسٰانِ» قَالَ عَلِيُّ بْنُ اَلنُّعْمَانِ وَ قَالَ اَلْحَارِثُ سَمِعْتُهُ وَ هُوَ يَقُولُ«« قُلْ هُوَ اَللّٰهُ أَحَدٌ» ثُلُثُ اَلْقُرْآنِ وَ« قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» تَعْدِلُ رُبُعَهُ وَ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَجْمَعُ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» فِي اَلْوَتْرِ لِكَيْ يَجْمَعَ اَلْقُرْآنَ كُلَّهُ»

Al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from Ibn Mas‘ud al-Ta’i: Abu Abdillah (a.s) said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, used to recite in the final rak‘ah of the night prayer: ‘Has there come upon man…’ (Surah al-Insan 76:1).” Ali ibn al-Nu‘man said, and al-Harith said: I heard Him (a.s) while He (a.s) was saying: ‘Surah Al-Ikhlas’ is one-third of the Qur’an, and ‘Surah Al-Kafirun’ equals one-fourth of it. And the Messenger of Allah (swt), may Allah (swt) bless him and his family, used to combine ‘Surah Al-Ikhlas’ in the witr prayer in order to encompass the entire Qur’an.”

وَ رُوِيَ:« أَنَّ مَنْ قَرَأَ فِي اَلرَّكْعَتَيْنِ اَلْأُولَيَيْنِ مِنْ صَلاَةِ اَللَّيْلِ فِي كُلِّ رَكْعَةٍ مِنْهَا اَلْحَمْدُ لِلَّهِ مَرَّةً وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» ثَلاَثِينَ مَرَّةً اِنْفَتَلَ وَ لَيْسَ بَيْنَهُ وَ بَيْنَ اَللَّهِ عَزَّ وَ جَلَّ ذَنْبٌ إِلاَّ غُفِرَ لَهُ»

And it has been narrated: “That whoever recites in the first two rak‘ahs of the night prayer, ‘Al-Hamdulillah’ once in each rak‘ah, and ‘Surah Al-Ikhlas’ thirty times, then he finishes his prayer, there will remain no sin between him and Allah (swt), Mighty and Majestic, except that it will be forgiven for him.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْبَرْقِيِّ وَ أَبِي أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَنْبَغِي لِلْعَبْدِ إِذَا صَلَّى أَنْ يُرَتِّلَ فِي قِرَاءَتِهِ فَإِذَا مَرَّ بِآيَةٍ فِيهَا ذِكْرُ اَلْجَنَّةِ وَ ذِكْرُ اَلنَّارِ سَأَلَ اَللَّهَ اَلْجَنَّةَ وَ تَعَوَّذَ بِاللَّهِ مِنَ اَلنَّارِ وَ إِذَا مَرَّ بِ«يٰا أَيُّهَا اَلنّٰاسُ» وَ «يٰا أَيُّهَا اَلَّذِينَ آمَنُوا» يَقُولُ لَبَّيْكَ رَبَّنَا»

Ahmad ibn Muhammad ibn ‘Isa, from al-Hasan ibn Ali, from Abdullah ibn al-Barqi and Abu Ahmad, from some of our companions: Abu Abdillah (a.s) said: “It is proper for the servant, when he prays, to recite with measured tone (tartil). And when he passes by a verse that mentions Paradise or the Fire, he should ask Allah (swt) for Paradise and seek refuge in Allah (swt) from the Fire. And when he passes by ‘O people’ and ‘O you who believe’, he should say: ‘Labbayk, our Lord (azj).’”

أَحْمَدُ بْنُ أَبِي عَبْدِ اَللَّهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ: أَنَّهُ سَأَلَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَقُومُ مِنْ آخِرِ اَللَّيْلِ فَيَرْفَعُ صَوْتَهُ بِالْقُرْآنِ فَقَالَ« يَنْبَغِي لِلرَّجُلِ إِذَا صَلَّى فِي اَللَّيْلِ أَنْ يُسْمِعَ أَهْلَهُ لِكَيْ يَقُومَ اَلْقَائِمُ وَ يَتَحَرَّكَ اَلْمُتَحَرِّكُ»

Ahmad ibn Abi Abdillah, from some of our companions, from Ali ibn Asbat, from his uncle Ya‘qub ibn Salim: He asked Abu Abdillah (a.s), about a man who rises at the end of the night and raises his voice with the Qur’an. Imam (a.s) said: “It is proper for a man, when he prays at night, to make his voice heard by his family, so that the one who is already awake may rise and the one stirring may become active.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَجَّالِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْوَلِيدِ اَلْكِنْدِيِّ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ أَوْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أَقُومُ آخِرَ اَللَّيْلِ وَ أَخَافُ اَلصُّبْحَ قَالَ« اِقْرَأِ اَلْحَمْدَ وَ اِعْجَلِ اِعْجَلْ»

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, from Muhammad ibn al-Husayn, from al-Hajjal, from Abdullah ibn al-Walid al-Kindi, from Isma‘il ibn Jabir or Abdullah ibn Sinan. He said: I said to Abu Abdillah (a.s): “I rise at the end of the night and I fear that dawn will come.” Imam (a.s) said: “Recite al-Hamd and hurry, hurry.”

هذا الخبر محمول على من يغلب على ظنه انه يمكنه الفراغ من صلاة الليل قبل أن يطلع الفجر فاما مع الخوف من ذلك فالاولى أن يقدم الوتر ثم يقضي الثماني ركعات بعد ذلك يدل على ذلك ما رواه

This report is to be understood as applying to the one who strongly believes he will be able to complete the night prayer before the arrival of dawn. But if there is fear that he may not be able to do so, then it is preferable to perform the witr prayer first, and then make up the eight rak‘ahs afterward. What indicates this, which has been narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَقُومُ آخِرَ اَللَّيْلِ وَ هُوَ يَخْشَى أَنْ يَفْجَأَهُ اَلصُّبْحُ أَ يَبْدَأُ بِالْوَتْرِ أَوْ يُصَلِّي اَلصَّلاَةَ عَلَى وَجْهِهَا حَتَّى يَكُونَ اَلْوَتْرُ آخِرَ ذَلِكَ قَالَ« بَلْ يَبْدَأُ بِالْوَتْرِ» وَ قَالَ« أَنَا كُنْتُ فَاعِلاً ذَلِكَ»

Muhammad ibn Ya‘qub, from al-Husayn ibn Muhammad, from Abdullah ibn ‘Amir, from Ali ibn Mahziyar, from Fadalah ibn Ayyub, from al-Qasim ibn Burayd, from Muhammad ibn Muslim, from Abu Ja‘far. said: I asked Him (a.s) about a man who rises at the end of the night and fears that dawn might surprise him, should he begin with the witr prayer or perform the prayer in its proper sequence so that the witr would be the last of it? Imam (a.s) said: “Rather, he should begin with the witr.” And he (narrator) said: “I used to do that myself.”

وإذا صلى أربع ركعات من صلاة الليل ثم أدركه الصبح جاز له أن يتم صلاة الليل ثم يصلي

And if he has prayed four rak‘ahs of the night prayer and then dawn reaches him, it is permissible for him to complete te night prayer and then perform Fajr prayer.

مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي اَلْفَضْلِ اَلنَّحْوِيِّ عَنْ أَبِي جَعْفَرٍ اَلْأَحْوَلِ مُحَمَّدِ بْنِ اَلنُّعْمَانِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا كُنْتَ صَلَّيْتَ أَرْبَعَ رَكَعَاتٍ مِنْ صَلاَةِ اَللَّيْلِ قَبْلَ طُلُوعِ اَلْفَجْرِ فَأَتِمَّ اَلصَّلاَةَ طَلَعَ أَمْ لَمْ يَطْلُعْ»

What was narrated by Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Isma‘il, from Ali ibn al-Hakam, from Abu al-Fadl al-Nahwi, from Abu Ja‘far al-Ahwal Muhammad ibn al-Nu‘man. He said: Abu Abdillah (a.s), said: “If you have prayed four rak‘ahs of the night prayer before the rising of dawn, then complete the prayer, whether dawn has risen or not.”

والافضل أن يعدل عن اتمام صلاة الليل الى صلاة الغداة ثم يصلي تمامها بعد الفراغ من صلاة الفجر يدل على ذلك ما رواه

And it is better that he shifts from completing the night prayer to performing the morning (Fajr) prayer, then completes the remainder of the night prayer after finishing the Fajr prayer. What indicates this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ يَعْقُوبَ اَلْبَزَّازِ قَالَ: قُلْتُ لَهُ أَقُومُ قَبْلَ اَلْفَجْرِ بِقَلِيلٍ فَأُصَلِّي أَرْبَعَ رَكَعَاتٍ ثُمَّ أَتَخَوَّفُ أَنْ يَنْفَجِرَ اَلْفَجْرُ أَبْدَأُ بِالْوَتْرِ أَوْ أُتِمُّ اَلرَّكَعَاتِ قَالَ« لاَ بَلْ أَوْتِرْ وَ أَخِّرِ اَلرَّكَعَاتِ حَتَّى تَقْضِيَهَا فِي صَدْرِ اَلنَّهَارِ»

Al-Husayn ibn Sa‘id, from Muhammad ibn Sinan, from Ibn Muskan, from Ya‘qub al-Bazzaz. He said: I said to Him (a.s): “I rise shortly before Fajr and pray four rak‘ahs, then I fear that dawn will break, should I begin with the witr or complete the rak‘ahs?” Imam (a.s) said: “No, rather perform the witr and delay the rak‘ahs until you make them up in the early part of the day.”

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْبَرْقِيِّ عَنِ اَلْمَرْزُبَانِ بْنِ عِمْرَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَقُومُ وَ قَدْ طَلَعَ اَلْفَجْرُ فَإِنْ أَنَا بَدَأْتُ بِالْفَجْرِ صَلَّيْتُهَا فِي أَوَّلِ وَقْتِهَا وَ إِنْ بَدَأْتُ فِي صَلاَةِ اَللَّيْلِ وَ اَلْوَتْرِ صَلَّيْتُ اَلْفَجْرَ فِي وَقْتِ هَؤُلاَءِ فَقَالَ« اِبْدَأْ بِصَلاَةِ اَللَّيْلِ وَ اَلْوَتْرِ وَ لاَ تَجْعَلْ ذَلِكَ عَادَةً»

As for what was narrated by Sa‘d ibn Abdullah, from Ahmad ibn Muhammad, from al-Barqi, from al-Marzuban ibn ‘Imran, from ‘Umar ibn Yazid. He said: I said to Abu Abdillah (a.s): “I rise and the dawn has already appeared. If I begin with the Fajr prayer, I perform it at its earliest time; but if I begin with the night prayer and the witr, I end up praying Fajr at the time these people do (later).” So Imam (a.s) said: “Begin with the night prayer and the witr, but do not make that a habit.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَمَّارِ بْنِ اَلْمُبَارَكِ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَقُومُ وَ قَدْ طَلَعَ اَلْفَجْرُ وَ لَمْ أُصَلِّ صَلاَةَ اَللَّيْلِ فَقَالَ« صَلِّ صَلاَةَ اَللَّيْلِ وَ أَوْتِرْ وَ صَلِّ رَكْعَتَيِ اَلْفَجْرِ»

And from him, from Muhammad ibn al-Husayn, from ‘Ammar ibn al-Mubarak, from Muhammad ibn ‘Udhafir, from Ishaq ibn ‘Ammar. He said: I said to Abu Abdillah (a.s): “I rise and the dawn has already appeared, and I have not yet performed the night prayer.” Imam (a.s) said: “Perform the night prayer, and perform the witr, and perform the two rak‘ahs of Fajr.”

فانما وردت هذه الاخبار رخصة في جواز تأخير صلاة الغداة عن أول الوقت الى آخره ويجوز ذلك إذا كان تأخيره إنما يكون للاشتغال بشئ من العبادات والافضل ما ذكرناه أن يصلي الغداة في أول وقتها ثم يقضي صلاة الليل والذي يكشف أيضا عما ذكرناه

These reports were only narrated as a concession permitting the delay of the morning (Fajr) prayer from its earliest time to its latest, and that is allowed if the delay is due to being engaged in some form of worship. However, the preferred course is what we have mentioned: to perform the Fajr prayer at its earliest time, then make up the night prayer afterward. And what further clarifies what we have stated is:

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حَمَّادٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أُوتِرُ بَعْدَ مَا يَطْلُعُ اَلْفَجْرُ قَالَ« لاَ»

What was narrated by al-Husayn ibn Sa‘id, from Fadalah, from Hammad, from Isma‘il ibn Jabir. He said: I said to Abu Abdillah (a.s): “Shall I perform the witr after the dawn has risen?” Imam (a.s) said: “No.”

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَمْرِو بْنِ عُثْمَانَ وَمُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ: سَأَلْتُهُ عَنْ صَلاَةِ اَللَّيْلِ وَاَلْوَتْرِ بَعْدَ طُلُوعِ اَلْفَجْرِ فَقَالَ« صَلِّهَا بَعْدَ اَلْفَجْرِ حَتَّى تَكُونَ فِي وَقْتٍ تُصَلِّي اَلْغَدَاةَ فِي آخِرِ وَقْتِهَا وَ لاَ تَعَمَّدْ ذَلِكَ كُلَّ لَيْلَةٍ» وَ قَالَ« أَوْتِرْ أَيْضاً بَعْدَ فَرَاغِكَ مِنْهَا»

Muhammad ibn al-Hasan al-Saffar, from Ya‘qub ibn Yazid, from ‘Amr ibn Uthman and Muhammad ibn ‘Umar ibn Yazid, from Muhammad ibn ‘Udhafir, from ‘Umar ibn Yazid, from Abu Abdillah (a.s). He said: I asked Him (a.s) about the night prayer and the witr after the rising of dawn. Imam (a.s) said: “Pray it after Fajr, so long as it is still within the time when you can pray the morning prayer at its latest time. But do not make that your habit every night.” And Imam (a.s) said: “Also perform the witr after you finish it.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقِرَاءَةِ فِي اَلْوَتْرِ فَقَالَ «كَانَ بَيْنِي وَ بَيْنَ أَبِي بَابٌ فَكَانَ أَبِي إِذَا صَلَّى يَقْرَأُ فِي اَلْوَتْرِ بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» فِي ثَلاَثَتِهِنَّ وَ كَانَ يَقْرَأُ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» فَإِذَا فَرَغَ مِنْهَا قَالَ« كَذَلِكَ اَللَّهُ رَبِّي أَوْ كَذَاكَ اَللَّهُ رَبِّي»»

Al-Husayn ibn Sa‘id, from Safwan, from Abd al-Rahman ibn al-Hajjaj. He said: I asked Abu Abdillah (a.s) about the recitation in the witr prayer. Imam (a.s) said: “There was a door between me and my father (a.s), and when my father (a.s) would pray, He (a.s) would recite ‘Surah Al Ikhlas’ in the three rak‘ahs of the witr. And when He (a.s) finished reciting it, He (a.s) would say: ‘Thus, Allah (swt) is my Lord (azj),’ or ‘That is how Allah (swt) is my Lord (azj).’”

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنِ اَلْحَلَبِيِّ عَنِ اَلْحَارِثِ بْنِ اَلْمُغِيرَةِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ كَانَ أَبِي عَلَيْهِ اَلسَّلاَمُ يَقُولُ:«« قُلْ هُوَ اَللّٰهُ أَحَدٌ» تَعْدِلُ ثُلُثَ اَلْقُرْآنِ وَ كَانَ يُحِبُّ أَنْ يَجْمَعَهَا فِي اَلْوَتْرِ لِيَكُونَ اَلْقُرْآنَ كُلَّهُ»

And from him, from al-Nadr, from al-Halabi, from al-Harith ibn al-Mughirah: Abu Abdillah (a.s) said: “My father (a.s), peace be upon him, used to say: ‘Surah Al Ikhlas’ is equal to one-third of the Qur’an, and He (a.s) used to love to combine it in the witr so that the entire Qur’an would be encompassed.”

وَ عَنْهُ عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ اَلْعَبْدَ اَلصَّالِحَ عَنِ اَلْقِرَاءَةِ فِي اَلْوَتْرِ وَ قُلْتُ إِنَّ بَعْضاً رَوَى« قُلْ هُوَ اَللّٰهُ أَحَدٌ» فِي اَلثَّلاَثِ وَبَعْضاً رَوَى فِي اَلْأُولَيَيْنِ اَلْمُعَوِّذَتَيْنِ وَفِي اَلثَّالِثَةِ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» فَقَالَ« اِعْمَلْ بِالْمُعَوِّذَتَيْنِ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ»

And from him, from Ya‘qub ibn Yaqtin. He said: I asked the Righteous Servant (Abd al-Salih (a.s)) about the recitation in the witr prayer. I asked: “Some have narrated ‘Surah Al Ikhlas’ in all three rak‘ahs, and some have narrated the ‘Mu‘awwidhatayn’ (Surah al-Falaq and Surah al-Nas) in the first two, and ‘Surah Al Ikhlas’ in the third.” Imam (a.s) said: “Act upon the ‘Mu‘awwidhatayn’ and ‘Surah Al Ikhlas’.”

والتسليم في الركعتين من الثلاث ركعات لا يجوز تركه يدل على ذلك ما رواه

And the taslim (salutation) in the two rak‘ahs of the three rak‘ahs (of the witr set) is not to be omitted. What indicates this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ اِبْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْوَتْرُ ثَلاَثُ رَكَعَاتٍ يُفْصَلُ بَيْنَهُنَّ وَ يُقْرَأُ فِيهِنَّ جَمِيعاً بقل هُوَ اَللّٰهُ أَحَدٌ»

Al-Husayn ibn Sa‘id, from Uthman ibn ‘Isa, from Ibn Muskan, from Sulayman ibn Khalid: Abu Abdillah (a.s) said: “The witr is three rak‘ahs, separated from one another, and ‘Surah Al Ikhlas’ is recited in all of them.”

وَعَنْهُ عَنْ حَمَّادِ بْنِ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْوَتْرُ ثَلاَثُ رَكَعَاتٍ ثِنْتَيْنِ مَفْصُولَةً وَ وَاحِدَةٍ»

And from him, from Hammad ibn Shu‘ayb, from Abu Basir: Abu Abdillah (a.s) said: “The witr is three rak‘ahs, two separated and one (by itself).”

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلتَّسْلِيمُ فِي رَكْعَتَيِ اَلْوَتْرِ فَقَالَ« تُوقِظُ اَلرَّاقِدَ وَ تُكَلِّمُ بِالْحَاجَةِ»

And from him, from al-Nadr, from Muhammad ibn Abi Hamzah, from Mu‘awiyah ibn ‘Ammar. He said: I said to Abu Abdillah (a.s), regarding the taslim (salutation) in the two rak‘ahs of witr. Imam (a.s) said: “You may wake the one who is sleeping and speak regarding a need.”

وَعَنْهُ عَنِ اَلنَّضْرِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي وَلاَّدٍ حَفْصِ بْنِ سَالِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّسْلِيمِ فِي اَلرَّكْعَتَيْنِ فِي اَلْوَتْرِ فَقَالَ« نَعَمْ فَإِنْ كَانَ لَكَ حَاجَةٌ فَاخْرُجْ وَ اِقْضِهَا ثُمَّ عُدْ فَارْكَعْ رَكْعَةً»

And from him, from al-Nadr, from Muhammad ibn Abi Hamzah, from Abu Walad Hafs ibn Salim. He said: I asked Abu Abdillah (a.s), about the taslim (salutation) in the two rak‘ahs of the witr. Imam (a.s) said: “Yes. And if you have a need, then go out and take care of it, then return and perform one rak‘ah.”

وَ عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى وَ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ لِي: «اِقْرَأْ فِي اَلْوَتْرِ فِي ثَلاَثَتِهِنَّ بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ سَلِّمْ فِي اَلرَّكْعَتَيْنِ تُوقِظُ اَلرَّاقِدَ وَ تَأْمُرُ بِالصَّلاَةِ»

And from him, from Hammad ibn Isa and Fadalah, from Mu‘awiyah ibn ‘Ammar. He said: Imam (a.s) said to me: “Recite in the witr, in all three rak‘ahs, ‘Surah Al Ikhlas’, and perform taslim in the two rak‘ahs. Wake the one who is asleep and command (them) to pray.”

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ أَبِي وَلاَّدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ يُصَلِّيَ اَلرَّجُلُ اَلرَّكْعَتَيْنِ مِنَ اَلْوَتْرِ ثُمَّ يَنْصَرِفَ فَيَقْضِيَ حَاجَتَهُ»

And from him, from Fadalah, from Abu Walad: Abu Abdillah (a.s) said: “There is no harm if a man prays the two rak‘ahs of the witr, then departs to fulfill his need.”

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْبَرْقِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْفَضْلِ اَلنَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ أَوْ غَيْرِهِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَفْصِلُ اَلْوَتْرَ فَقَالَ« نَعَمْ» قُلْتُ لَهُ إِنِّي رُبَّمَا عَطِشْتُ أَ فَأَشْرَبُ اَلْمَاءَ فَقَالَ «نَعَمْ»

Sa‘d, from Abu Ja‘far, from al-Barqi, from Abdullah ibn al-Fadl al-Nawfali, from Ali ibn Abi Hamzah, or someone else, from someone who narrated to him, from Abu Abdillah (a.s). He said: I said to Him (a.s): “Shall I separate the witr (into parts)?” Imam (a.s) said: “Yes.” I said to Him (a.s): “Sometimes I become thirsty, may I drink water (in between)?” Imam (a.s) said: “Yes.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اَللَّهِ عَ: فِيمَنِ اِنْصَرَفَ فِي اَلرَّكْعَةِ اَلثَّانِيَةِ مِنَ اَلْوَتْرِ هَلْ يَجُوزُ لَهُ أَنْ يَتَكَلَّمَ أَوْ يَخْرُجَ مِنَ اَلْمَسْجِدِ ثُمَّ يَعُودَ فَيُوتِرَ قَالَ« نَعَمْ تَصْنَعُ مَا تَشَاءُ وَ تَتَكَلَّمُ وَ تُحْدِثُ وُضُوءَكَ ثُمَّ تُتِمُّهَا قَبْلَ أَنْ تُصَلِّيَ اَلْغَدَاةَ»

Muhammad ibn Ali ibn Mahbub, from al-‘Abbas ibn Ma‘ruf, from Muhammad ibn Isma‘il ibn Bazi‘, from Muhammad ibn ‘Udhafir, from ‘Umar ibn Yazid: Abu Abdillah (a.s) (was asked) regarding someone who leaves after the second rak‘ah of the witr, whether it is permissible for him to speak or leave the mosque and then return to complete the witr. Imam (a.s) said: “Yes, you may do as you wish, you may speak, perform wudu again, and then complete it before you pray the morning (Fajr) prayer.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْبَرْقِيِّ عَنْ سَعْدِ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْوَتْرِ أَ فَصْلٌ أَمْ وَصْلٌ قَالَ« فَصْلٌ»

Ahmad ibn Muhammad ibn ‘Isa, from al-Barqi, from Sa‘d ibn Sa‘d al-Ash‘ari, from Abu al-Hasan al-Ridha, peace be upon him. He said: I asked Him (a.s) about the witr, should it be separated or connected? Imam (a.s) said: “Separated.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْفَضْلِ اَلنَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ وَ غَيْرِهِ عَنْ بَعْضِ مَشِيخَتِهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَفْصِلُ فِي اَلْوَتْرِ قَالَ« نَعَمْ» قُلْتُ فَإِنِّي رُبَّمَا عَطِشْتُ فَأَشْرَبُ اَلْمَاءَ قَالَ« نَعَمْ وَ اِنْكِحْ»

Muhammad ibn Ahmad ibn Yahya, from Abu Ja‘far, from his father, from Abdullah ibn al-Fadl al-Nawfali, from Ali ibn Abi Hamzah and others, from some of his teachers. He said: I said to Abu Abdillah (a.s): “Shall I separate (the rak‘ahs) in the witr?” Imam (a.s) said: “Yes.” I asked: “Sometimes I become thirsty, so I drink water.” Imam (a.s) said: “Yes, and (even) marry (if you wish).”

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّسْلِيمِ فِي رَكْعَتَيِ اَلْوَتْرِ فَقَالَ« إِنْ شِئْتَ سَلَّمْتَ وَ إِنْ شِئْتَ لَمْ تُسَلِّمْ»

As for what was narrated by al-Husayn ibn Sa‘id, from al-Nadr, from Muhammad ibn Abi Hamzah, from Ya‘qub ibn Shu‘ayb. He said: I asked Abu Abdillah (a.s) about the taslim (salutation) in the two rak‘ahs of the witr. Imam (a.s) said: “If you wish, you may say the taslim, and if you wish, you may omit it.”

وعنه عن النضر عن محمد بن أبي حمزة عن معاوية بن عمار قال قلت لابي عبد الله عليه السلام اسلم في ركعتي الوتر؟ فقال إن شئت سلمت وإن شئت لم تسلم

And from him, from al-Nadr, from Muhammad ibn Abi Hamzah, from Mu‘awiyah ibn ‘Ammar. He said: I said to Abu Abdillah (a.s): “Shall I say the taslim in the two rak‘ahs of the witr?” Imam (a.s) said: “If you wish, you may say the taslim, and if you wish, you may omit it.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ كُرْدَوَيْهِ اَلْهَمْدَانِيِّ قَالَ: سَأَلْتُ اَلْعَبْدَ اَلصَّالِحَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْوَتْرِ فَقَالَ« صِلْهُ»

And from him, from Muhammad ibn Ziyad, from Kurdawayh al-Hamdani. He said: I asked the Righteous Servant (Abd al Salih (a.s)), peace be upon him, about the witr. Imam (a.s) said: “Connect it.”

فان هذه الروايات ليست منافية لما ذكرناه لانها تضمنت التخيير في التسليم ومن يقول بصلتها فانه لا يجوز التسليم فيها على وجه وإذا كان فيها الاختيار فنحن نحمله على التسليم المخصوص وهو ان عندنا ان من قال السلام علينا وعلى عباد الله الصالحين في التشهد فقد انقطعت صلاته فان قال بعد ذلك السلام عليكم ورحمة الله جاز وإن لم يقل جاز أيضا فكان التخيير إنما تناول هذا الضرب من التسليم ولو كان فيها صريح بالنهي عن التسليم لم يجب العمل بها لان ما أثبتناه في وجوب التسليم من الاخبار اكثر ولا يجوز العدول عن الاكثر الى الاقل الا لدليل يمنع منه ويجوز أن تكون هذه الاخبار خرجت على طريق التقية لانها موافقة لمذاهب العامة وما يخرج على هذا الوجه لا يجب العمل به ويحتمل أن يكون أراد بالتسليم ما يستباح بالتسليم من الكلام وغيره واجري عليه هذه التسمية لانه سبب في اباحته وهذا الكلام مما الانسان مخير فيه إن شاء تكلم وإن شاء ابتدأ في الوتر من غير كلام والذي يكشف عما ذكرناه أخيرا ما رواه

For these narrations are not contradictory to what we have mentioned, because they contain the element of choice regarding the taslim (salutation). And for the one who connects the rak‘ahs (without separating them), then it is not permissible for him to perform the taslim in that form. And when there is choice involved, we interpret it to refer to the specific form of taslim, according to us, whoever says ‘Peace be upon us and upon the righteous servants of Allah (swt) ‘ in the tashahhud, his prayer is cut off; and if after that he says ‘Peace be upon you and the mercy of Allah (swt) ‘, it is permissible, and if he does not say it, that is also permissible. Thus, the choice pertains to this type of taslim. And if there were a clear prohibition of taslim in those reports, it would not be obligatory to act upon them, because the narrations establishing the obligation of taslim are more numerous, and it is not permissible to abandon the greater number for the lesser unless there is a clear proof requiring it. It is also possible that these reports were issued by way of taqiyya (precautionary dissimulation), because they conform with the views of the general public (non-Shia jurists), and whatever is issued in such a manner is not obligatory to act upon. It is also possible that by "taslim" was meant the permission to speak and other such acts that become allowed through taslim, and that it was referred to as “taslim” because it serves as the cause for that permission. This type of statement is something in which the person is given a choice, if he wishes, he may speak, and if he wishes, he may begin the witr without speaking. And what further clarifies what we have just mentioned is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ مَنْصُورٍ عَنْ مَوْلًى لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ:« رَكْعَتَا اَلْوَتْرِ إِنْ شَاءَ تَكَلَّمَ بَيْنَهُمَا وَ بَيْنَ اَلثَّالِثَةِ وَ إِنْ شَاءَ لَمْ يَفْصِلْ»

Al-Husayn ibn Sa‘id, from Safwan, from Mansur, from a servant of Abu Ja‘far, peace be upon him. He said: Imam (a.s) said: “The two rak‘ahs of the witr, if he wishes, he may speak between them and the third rak‘ah, and if he wishes, he may not separate them.”

قال الشيخ رحمه الله ويستحب أن يدعو الانسان في الوتر بهذا الدعاء وذكر الدعاء الى آخره الى قوله ثم يصلي ركعتي الفجر فلم نشتغل بتخريج أسانيد الدعاء لان الاشتغال بغيره أولى ومن أراد أن يقف على الدعاء نفسه فليأخذ من الكتاب ومما ورد في الحث على الدعاء في الوتر

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And it is recommended that a person supplicate in the witr with this supplication’ and he mentioned the supplication to its end, up to his statement: ‘then he performs the two rak‘ahs of Fajr.’ We did not occupy ourselves with tracing the chains of transmission of the supplication, as attending to other matters was more appropriate. And whoever wishes to see the supplication itself, let him refer to the book. As for what has been narrated encouraging supplication in the witr:

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ« وَ بِالْأَسْحٰارِ هُمْ يَسْتَغْفِرُونَ» فِي اَلْوَتْرِ فِي آخِرِ اَللَّيْلِ سَبْعِينَ مَرَّةً»

What was narrated by al-Husayn ibn Sa‘id, from Fadalah, from Mu‘awiyah ibn ‘Ammar. He said: I heard Abu Abdillah (a.s) say regarding the saying of Allah (swt), Mighty and Majestic: ‘And in the hours before dawn they would seek forgiveness’ (Surah Dhariyat 51:18), this refers to the witr, at the end of the night, seventy times.

وَعَنْهُ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ بْنِ اَلْفَضْلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّا أَقُولُ فِي وَتْرِي فَقَالَ «مَا قَضَى اَللَّهُ عَلَى لِسَانِكَ وَ قَدَّرَهُ»

And from him, from Fadalah, from Aban, from Isma‘il ibn al-Fadl. He said: I asked Abu Abdillah (a.s), about what I should say in my witr. He said: “Whatever Allah (swt) causes to be spoken on your tongue and has decreed.”

وَ عَنْهُ عَنْ صَفْوَانَ عَنْ مَنْصُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ لِيَ:« اِسْتَغْفِرِ اَللَّهَ عَزَّ وَ جَلَّ فِي اَلْوَتْرِ سَبْعِينَ مَرَّةً»

And from him, from Safwan, from Mansur, from Abu Abdillah (a.s). He said: Imam (a.s) said to me: “Seek forgiveness from Allah (swt), Mighty and Majestic, in the witr seventy times.”

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لَهُ« اَلْمُسْتَغْفِرِينَ بِالْأَسْحٰارِ» فَقَالَ «اِسْتَغْفَرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي وَتْرِهِ سَبْعِينَ مَرَّةً»

And from him, from Fadalah, from Husayn ibn ‘Uthman, from Sama‘ah, from Abu Basir who said: I said to him: “(about) Those who seek forgiveness at dawn” (Surah Aal ‘Imran 3:17) & (Surah Dhariyat 51:18). He said: “The Messenger of Allah (swt), blessings of Allah (swt) be upon him and his family, sought forgiveness in his Witr prayer seventy times.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْقُنُوتِ فِي اَلْوَتْرِ هَلْ فِيهِ شَيْءٌ مُوَقَّتٌ يُتَّبَعُ وَ يُقَالُ فَقَالَ« لاَ أَثْنِ عَلَى اَللَّهِ عَزَّ وَ جَلَّ وَ صَلِّ عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ اِسْتَغْفِرْ لِذَنْبِكَ اَلْعَظِيمِ» ثُمَّ قَالَ« كُلُّ ذَنْبٍ عَظِيمٌ»

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi: Abu Abdillah (a.s) (was asked) regarding the Qunoot in Witr, is there anything fixed in it that should be followed and said? Imam (a.s) said: “No. Praise Allah (swt), the Mighty and Majestic, and send blessings upon the Prophet, blessings of Allah (swt) be upon him and his family, and seek forgiveness for your great sins.” Then Imam (a.s) said: “Every sin is great.”

وَعَنْهُ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« اَلْقُنُوتُ فِي اَلْوَتْرِ اَلاِسْتِغْفَارُ وَ فِي اَلْفَرِيضَةِ اَلدُّعَاءُ»

And from him, from al-Husayn ibn Muhammad, from Mu‘alla ibn Muhammad, from Aban, from Abd al-Rahman ibn Abi Abdillah who said: Abu Abdillah (a.s) said: “The Qunoot in Witr is seeking forgiveness, and in the obligatory prayer it is supplication.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« تَدْعُو فِي اَلْوَتْرِ عَلَى اَلْعَدُوِّ وَ إِنْ شِئْتَ سَمَّيْتَهُمْ وَ تَسْتَغْفِرُ وَ تَرْفَعُ يَدَيْكَ فِي اَلْوَتْرِ حِيَالَ وَجْهِكَ وَ إِنْ شِئْتَ تَحْتَ ثَوْبِكَ»

Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from Abdullah ibn Sinan: Abu Abdillah (a.s) said: “In the Witr, you supplicate against the enemy, and if you wish, you may mention them by name. And you seek forgiveness, and you raise your hands in the Witr in front of your face, and if you wish, under your garment.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِيكَ مِنَ اَلْقُنُوتِ خَمْسُ تَسْبِيحَاتٍ فِي تَرَسُّلٍ»

And from him, from Ali ibn Hadid, and Abd al-Rahman ibn Abi Najran, and al-Husayn ibn Sa‘id, from Hammad ibn ‘Isa, from Hariz, from some of our companions: Abu Ja‘far, peace be upon him, said: “Five Tasbihs with calm recitation suffice you for Qunoot.”

وَ رَوَى أَبَانُ بْنُ عُثْمَانَ عَنِ اَلْحَلَبِيِّ: أَنَّهُ قَالَ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أُسَمِّي اَلْأَئِمَّةَ عَلَيهِمُ اَلسَّلاَمُ فِي اَلصَّلاَةِ فَقَالَ« أَجْمِلْهُمْ»

And Aban ibn Uthman narrated from Al-Halabi: He (narrator) said to Abu Abdillah (a.s), peace be upon him: "I mention the names of the Imams (a.s), peace be upon them, in the prayer." Imam (a.s) said: "Summarize them."

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 عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَنْسَى اَلْقُنُوتَ فِي اَلْوَتْرِ أَوْ غَيْرِ اَلْوَتْرِ قَالَ «لَيْسَ عَلَيْهِ شَيْءٌ» وَ قَالَ« إِنْ ذَكَرَهُ وَ قَدْ أَهْوَى إِلَى اَلرُّكُوعِ قَبْلَ أَنْ يَضَعَ يَدَيْهِ عَلَى اَلرُّكْبَتَيْنِ فَلْيَرْجِعْ قَائِماً وَ لْيَقْنُتْ ثُمَّ يَرْكَعُ وَ إِنْ وَضَعَ يَدَيْهِ عَلَى اَلرُّكْبَتَيْنِ فَلْيَمْضِ فِي صَلاَتِهِ وَ لَيْسَ عَلَيْهِ شَيْءٌ»

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: Abu Abdillah (a.s), peace be upon him, (was asked) regarding the man who forgets the Qunoot in the Witr prayer or in other than the Witr. Imam (a.s) said: "There is nothing upon him." And Imam (a.s) said: "If he remembers it while he has already moved toward the bowing (ruku‘) before placing his hands on his knees, then let him return to a standing position and recite the Qunoot, then bow. But if he has placed his hands on his knees, then let him continue in his prayer, and there is nothing upon him."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اَلْعَزِيزِ قَالَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا قَالَ: كَانَ أَبُو اَلْحَسَنِ اَلْأَوَّلُ عَلَيْهِ اَلسَّلاَمُ إِذَا رَفَعَ رَأْسَهُ عَنْ آخِرِ رَكْعَةِ اَلْوَتْرِ قَالَ« هَذَا مَقَامُ مَنْ حَسَنَاتُهُ نِعْمَةٌ مِنْكَ وَ شُكْرُهُ ضَعِيفٌ وَ ذَنْبُهُ عَظِيمٌ وَ لَيْسَ لِذَلِكَ إِلاَّ رِفْقُكَ وَ رَحْمَتُكَ فَإِنَّكَ قُلْتَ فِي كِتَابِكَ اَلْمُنْزَلِ عَلَى نَبِيِّكَ اَلْمُرْسَلِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ« كٰانُوا قَلِيلاً مِنَ اَللَّيْلِ مٰا يَهْجَعُونَ` وَ بِالْأَسْحٰارِ هُمْ يَسْتَغْفِرُونَ» طَالَ هُجُوعِي وَ قَلَّ قِيَامِي وَ هَذَا اَلسَّحَرُ وَ أَنَا أَسْتَغْفِرُكَ لِذُنُوبِي اِسْتِغْفَارَ مَنْ لاَ يَجِدُ لِنَفْسِهِ ضَرّاً وَ لاَ نَفْعاً وَ لاَ مَوْتاً وَ لاَ حَيَاةً وَ لاَ نُشُوراً ثُمَّ يَخِرُّ سَاجِداً»

Muhammad ibn Ya‘qub from Ali ibn Muhammad from Sahl ibn Ziyad from Ahmad ibn Abdul-Aziz, who said: One of our companions narrated to me, saying: Abu al-Hasan al Awwal (the First) (a.s), peace be upon him, when He (a.s) raised his head from the final rak‘ah of the Witr prayer, used to say: "This is the position of one whose good deeds are a blessing from You, and whose gratitude is weak, and whose sin is great, and there is no refuge for that except in Your (azj) gentleness and Your (azj) mercy. For indeed, You (azj) said in Your (azj) revealed Book, which was sent down upon Your (azj) sent Prophet, may Allah (swt) bless him and his family: ‘They used to sleep but little of the night, and in the hours before dawn they would seek forgiveness’ (Surah Dhariyat 51:17–18). My sleep has been long, and my standing (in prayer) has been little, and now is the time before dawn, and I am seeking Your (azj) forgiveness for my sins, seeking forgiveness like one who finds no harm or benefit for his own self, nor death, nor life, nor resurrection." Then He (a.s) would fall into prostration.

قال الشيخ رحمه الله ثم ليصل ركعتي الفجر الى قوله وليضطجع

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "Then let him perform the two rak‘ahs of the Fajr (supererogatory) prayer" until his statement: "And let him lie down."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ اَلرَّكْعَتَانِ اَللَّتَانِ قَبْلَ اَلْغَدَاةِ أَيْنَ مَوْضِعُهُمَا فَقَالَ« قَبْلَ طُلُوعِ اَلْفَجْرِ فَإِذَا طَلَعَ اَلْفَجْرُ فَقَدْ دَخَلَ وَقْتُ اَلْغَدَاةِ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from ‘Umar ibn Udhaynah from Zurarah, who said: I said to Abu Ja‘far, peace be upon him: "The two rak‘ahs that are before the dawn (al-ghadah) prayer, what is their time?" Imam (a.s) said: "Before the rising of the dawn. So when the dawn rises, then the time of the dawn prayer has entered."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: قَرَأْتُ فِي كِتَابِ رَجُلٍ إِلَى أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ اَلرَّكْعَتَانِ اَللَّتَانِ قَبْلَ صَلاَةِ اَلْفَجْرِ مِنْ صَلاَةِ اَللَّيْلِ هِيَ أَمْ مِنْ صَلاَةِ اَلنَّهَارِ وَ فِي أَيِّ وَقْتٍ أُصَلِّيهِمَا فَكَتَبَ بِخَطِّهِ« اُحْشُوهُمَا فِي صَلاَةِ اَللَّيْلِ حَشْواً»

And from him, from Ali ibn Muhammad, from Sahl ibn Ziyad, from Ali ibn Mahziyar, who said: I (Ali ibn Mahziyar) read in the letter of a man to Abu Ja‘far (a.s), peace be upon him, asking: "The two rak‘ahs before the Fajr prayer, are they from the night prayer or from the day prayer? And at what time should I perform them?" So He (a.s) wrote in his own handwriting: "Insert them into the night prayer as an insertion."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ رَكْعَتَيِ اَلْفَجْرِ فَقَالَ« اُحْشُوا بِهِمَا صَلاَةَ اَللَّيْلِ»

Ahmad ibn Muhammad ibn Isa from Ahmad ibn Muhammad ibn Abi Nasr, who said: I asked (Imam) al-Ridha (a.s), peace be upon him, about the two rak‘ahs of Fajr. Imam (a.s) said: "Insert them into the night prayer."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ رَكْعَتَا اَلْفَجْرِ مِنْ صَلاَةِ اَللَّيْلِ هِيَ قَالَ« نَعَمْ»

Al-Husayn ibn Sa‘id from al-Hasan from Zur‘ah from Ibn Muskan from Abu Basir from Abu Abdillah, peace be upon him, who said: I asked (Imam (a.s)): "Are the two rak‘ahs of Fajr from the night prayer?" Imam (a.s) said: "Yes."

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَكْعَتَيِ اَلْفَجْرِ قَبْلَ اَلْفَجْرِ أَوْ بَعْدَ اَلْفَجْرِ فَقَالَ« قَبْلَ اَلْفَجْرِ إِنَّهُمَا مِنْ صَلاَةِ اَللَّيْلِ ثَلاَثَ عَشْرَةَ رَكْعَةً صَلاَةُ اَللَّيْلِ أَ تُرِيدُ أَنْ تُقَايِسَ لَوْ كَانَ عَلَيْكَ مِنْ شَهْرِ رَمَضَانَ أَ كُنْتَ تَتَطَوَّعُ إِذَا دَخَلَ عَلَيْكَ وَقْتُ اَلْفَرِيضَةِ فَابْدَأْ بِالْفَرِيضَةِ»

And from him, from al-Nadr, from Hisham ibn Salim, from Zurarah, from Abu Ja‘far (a.s), peace be upon him, who said: I asked Him (a.s) about the two rak‘ahs of Fajr, are they before the Fajr or after the Fajr? Imam (a.s) said: "Before the Fajr, for they are from the night prayer. Thirteen rak‘ahs is the night prayer. Do you want to compare? If there was something due upon you from the month of Ramadan, would you perform voluntary prayers after the time of the obligatory prayer has entered? Begin with the obligatory prayer."

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنْ هِشَامٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّكْعَتَيْنِ قَبْلَ اَلْفَجْرِ قَالَ« تَرْكَعُهُمَا حِينَ تَتْرُكُ اَلْغَدَاةَ إِنَّهُمَا قَبْلَ اَلْغَدَاةِ»

And from him, from al-Nadr, from Hisham, from Sulayman ibn Khalid, who said: I asked Abu Abdillah (a.s), peace be upon him, about the two rak‘ahs before Fajr. Imam (a.s) said: "You perform them when you are about to leave off the dawn prayer; indeed, they are before the dawn prayer."

وَ عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ حَمْزَةَ بْنِ بِيضٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ أَوَّلِ وَقْتِ رَكْعَتَيِ اَلْفَجْرِ فَقَالَ« سُدُسُ اَللَّيْلِ اَلْبَاقِي»

And from him, from Hammad ibn ‘Isa, from Muhammad ibn Hamzah ibn Bayd, from Muhammad ibn Muslim, who said: I asked Abu Ja‘far (a.s) about the beginning time of the two rak‘ahs of Fajr. Imam (a.s) said: "The last sixth of the night."

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ رَكْعَتَيِ اَلْفَجْرِ أُصَلِّيهِمَا قَبْلَ اَلْفَجْرِ أَوْ بَعْدَ اَلْفَجْرِ فَقَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ« اُحْشُ بِهِمَا صَلاَةَ اَللَّيْلِ وَ صَلِّهِمَا قَبْلَ اَلْفَجْرِ»

Sa‘d from Ahmad ibn Muhammad from Ahmad ibn Muhammad ibn Abi Nasr, who said: I said to Abu al-Hasan (a.s), peace be upon him: "The two rak‘ahs of Fajr, should I perform them before Fajr or after Fajr?" He (narrator) said: “Abu Ja‘far (a.s) said: "Insert them into the night prayer, and perform them before Fajr."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفٍ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقُلْتُ مَتَى أُصَلِّي رَكْعَتَيِ اَلْفَجْرِ فَقَالَ« حِينَ يَعْتَرِضُ اَلْفَجْرُ وَ هُوَ اَلَّذِي تُسَمِّيهِ اَلْعَرَبُ اَلصَّدِيعَ»

Ahmad ibn Muhammad ibn Isa from Ali ibn al-Hakam from Sayf from Abu Bakr al-Hadrami, who said: I asked Abu Abdillah (a.s), peace be upon him, and said: "When should I perform the two rak‘ahs of Fajr?" Imam (a.s) said: "When the dawn appears across the horizon, and that is what the Arabs call 'al-Sadi‘ (the splitter of the night).”

فأما ما روي من أن وقتهما مع الفجر أو بعد الفجر مثل ما رواه

As for what has been narrated that their time is with the Fajr or after the Fajr, such as what has been narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «صَلِّ رَكْعَتَيِ اَلْفَجْرِ قَبْلَ اَلْفَجْرِ وَ بَعْدَهُ وَ عِنْدَهُ»

Al-Husayn ibn Sa‘id from Fadalah from Hammad ibn Uthman from Muhammad ibn Muslim, who said: I heard Abu Ja‘far (a.s) say: "Perform the two rak‘ahs of Fajr before the Fajr, and after it, and at its time."

وَ رَوَى عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنِ اِبْنِ أَبِي يَعْفُورٍ وَ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ اِبْنِ أَبِي يَعْفُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَكْعَتَيِ اَلْفَجْرِ مَتَى أُصَلِّيهِمَا فَقَالَ« قَبْلَ اَلْفَجْرِ وَ مَعَهُ وَ بَعْدَهُ»

And it has been narrated from Safwan from al-‘Alaa from Ibn Abi Ya‘fur, and from Muhammad ibn Abi Umayr from Muhammad ibn Humran from Ibn Abi Ya‘fur, who said: I asked Abu Abdillah (a.s) about the two rak‘ahs of Fajr, when should I perform them? Imam (a.s) said: "Before the Fajr, and with it, and after it."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« صَلِّهِمَا مَعَ اَلْفَجْرِ وَ قَبْلَهُ وَ بَعْدَهُ»

And from him, from Muhammad ibn Sinan, from Ibn Muskan, from Muhammad ibn Muslim: Abu Ja‘far (a.s) said: "Perform them with the Fajr, and before it, and after it."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اِبْنِ مُسْكَانَ عَنْ يَعْقُوبَ بْنِ سَالِمٍ اَلْبَزَّازِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« صَلِّهِمَا بَعْدَ اَلْفَجْرِ وَ اِقْرَأْ فِيهِمَا فِي اَلْأُولَى« قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ» وَ فِي اَلثَّانِيَةِ« قُلْ هُوَ اَللّٰهُ أَحَدٌ»

And with this chain of transmission, from Ibn Muskan from Ya‘qub ibn Salim al-Bazzaz, who said: Abu Abdillah (a.s), peace be upon him, said: "Perform them after the Fajr, and recite in the first one ‘Surah Al-Kafirun’ and in the second one ‘Surah Al-Ikhlas’."

وَ عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَكْعَتَيِ اَلْفَجْرِ قَالَ« صَلِّهِمَا قَبْلَ اَلْفَجْرِ وَ مَعَ اَلْفَجْرِ وَ بَعْدَ اَلْفَجْرِ»

And from him, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about the two rak‘ahs of Fajr. Imam (a.s) said: "Perform them before the Fajr, and with the Fajr, and after the Fajr."

وَ عَنْهُ عَنْ صَفْوَانَ وَ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« صَلِّهِمَا بَعْدَ مَا يَطْلُعُ اَلْفَجْرُ»

And from him, from Safwan and Ibn Abi Umayr, from Abdur-Rahman ibn al-Hajjaj, who said: Abu Abdillah (a.s), peace be upon him, said: "Perform them after the Fajr has risen."

فليس بين هذه الاحاديث وبين ما قدمناه قبلها تناقض لان التخيير والامر بالصلاة بعد الفجر ومع الفجر في هذه الاخبار إنما توجه الى من لم يدرك أن يحشوهما في صلاة الليل وليس في شئ منها انه لا يجوز قبل الفجر بل في كثير منها انه يصلي قبل وبعد ومع ويحتمل أيضا أن يكون المراد بقوله مع الفجر وبعد الفجر الفجر الاول وهو الذي يطلع صعدا دون أن يكون المراد به الفجر الثاني الذي ينتشر في افق السماء والذي يكشف عما ذكرناه ما رواه

There is no contradiction between these narrations and those that we presented earlier, because the allowance and the command to perform the prayer after Fajr and with Fajr in these reports is directed to the one who was not able to include them within the night prayer. And none of these reports state that it is not permissible to perform them before Fajr; rather, in many of them, it is stated that one may perform them before, after, and with it. It is also possible that what is meant by “with Fajr” and “after Fajr” is the first dawn (al-fajr al-awwal), which rises vertically, and not the second dawn (al-fajr al-thani), which spreads across the horizon of the sky. What clarifies what we have mentioned is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَمَّنْ أَخْبَرَهُ عَنْهُ عَلَيْهِ اَلسَّلاَمُ قَالَ: «صَلِّ اَلرَّكْعَتَيْنِ مَا بَيْنَكَ وَ بَيْنَ أَنْ يَكُونَ اَلضَّوْءُ حِذَاءَ رَأْسِكَ فَإِنْ كَانَ بَعْدَ ذَلِكَ فَابْدَأْ بِالْفَجْرِ»

Al-Husayn ibn Sa‘id from Muhammad ibn Sinan from Ibn Muskan from Ishaq ibn ‘Ammar from someone who informed him: He, peace be upon him, said: "Perform the two rak‘ahs while the light is still between you and being level with your head. If it is after that, then begin with the Fajr prayer."

وَ عَنْهُ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يَقُومُ وَ قَدْ نَوَّرَ بِالْغَدَاةِ قَالَ« فَلْيُصَلِّ اَلسَّجْدَتَيْنِ اَللَّتَيْنِ قَبْلَ اَلْغَدَاةِ ثُمَّ لْيُصَلِّ اَلْغَدَاةَ»

And from him, from al-Qasim ibn Muhammad, from al-Husayn ibn Abi al-‘Ala’, who said: I said to Abu Abdillah (a.s), peace be upon him: "A man rises and the light of dawn has already appeared." Imam (a.s) said: "Then let him perform the two prostrations (the two rak‘ahs) that are before the dawn prayer, and then let him perform the dawn (Fajr) prayer."

فبين بهذين الخبرين ان المراد بتلك الاحاديث الفجر الاول لان الحديث الاول قال فيه ما بينك وبين أن يكون الضوء حذاء رأسك وهذا اشارة الى الفجر الاول الذي يطلع صعدا وكذلك الحديث الآخر الذي قال فيه الرجل يقوم وقد نور بالغداة فانه اشارة الى ضوء يسير والفجر الثاني لا يكون كذلك بل يكون ضوؤه منتشرا كثيرا في افق السماء ويحتمل أن يكون هذه الاخبار وردت لضرب من التقية مع تسليم ان الفجر فيها المراد به الفجر الثاني لان عند مخالفينا ان هاتين الركعتين لا يصليان إلا بعد طلوع الفجر الثاني والذي يكشف عما ذكرناه ما رواه

Thus, through these two reports, it becomes clear that what is meant by those narrations is the first Fajr, because the first narration says, "between you and the light being level with your head," which is a reference to the first dawn that rises vertically. Likewise, the other narration in which it is said, "a man rises and there is already light at dawn," is a reference to a slight illumination, whereas the second dawn is not like that; rather, its light is widely spread across the horizon of the sky. It is also possible that these reports were issued as a form of ‘taqiyyah’ (precautionary dissimulation), even with the admission that the Fajr mentioned in them refers to the second Fajr, because according to our opponents, these two rak‘ahs are not to be performed except after the appearance of the second dawn. What clarifies what we have mentioned is what was narrated:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَتَى أُصَلِّي رَكْعَتَيِ اَلْفَجْرِ قَالَ فَقَالَ لِي« بَعْدَ طُلُوعِ اَلْفَجْرِ» قُلْتُ لَهُ إِنَّ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَمَرَنِي أَنْ أُصَلِّيَهُمَا قَبْلَ طُلُوعِ اَلْفَجْرِ فَقَالَ« يَا أَبَا مُحَمَّدٍ إِنَّ اَلشِّيعَةَ أَتَوْا أَبِي مُسْتَرْشِدِينَ فَأَفْتَاهُمْ بِمُرِّ اَلْحَقِّ وَأَتَوْنِي شُكَّاكاً فَأَفْتَيْتُهُمْ بِالتَّقِيَّةِ»

Ahmad ibn Muhammad ibn Isa from Ali ibn al-Hakam from Ali ibn Abi Hamzah from Abu Basir, who said: I said to Abu Abdillah (a.s), peace be upon him: "When should I perform the two rak‘ahs of Fajr?" Imam (a.s) said to me: "After the rising of the Fajr." I said to Him (a.s): "Abu Ja‘far (a.s) instructed me to perform them before the rising of the Fajr." So He (Imam al-Sadiq (a.s)) said: "O Abu Muhammad, the Shia came to my father (Imam al-Baqir (a.s)) seeking guidance, so He (a.s) gave them a fatwa with the pure truth. But they came to me full of doubt, so I gave them a fatwa based on ‘taqiyyah’ (precautionary dissimulation)."

فَأَمَّا مَا رَوَاهُ اِبْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« رُبَّمَا صَلَّيْتُهُمَا وَ عَلَيَّ لَيْلٌ فَإِنْ قُمْتُ وَ لَمْ يَطْلُعِ اَلْفَجْرُ أَعَدْتُهُمَا»

As for what was narrated by Ibn Abi Umayr from Hammad ibn ‘Uthman, who said: Abu Abdillah (a.s), peace be upon him, said: "Sometimes I perform them while it is still night upon me, so if I rise and the Fajr has not yet appeared, I repeat them."

وَ مَا رَوَاهُ صَفْوَانُ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِنِّي لَأُصَلِّي صَلاَةَ اَللَّيْلِ فَأَفْرُغُ مِنْ صَلاَتِي وَ أُصَلِّي اَلرَّكْعَتَيْنِ فَأَنَامُ مَا شَاءَ اَللَّهُ قَبْلَ أَنْ يَطْلُعَ اَلْفَجْرُ فَإِنِ اِسْتَيْقَظْتُ عِنْدَ اَلْفَجْرِ أَعَدْتُهُمَا»

And what was narrated by Safwan from Ibn Bukayr from Zurarah, who said: I heard Abu Ja‘far (a.s) say: "Indeed, I perform the night prayer, and I finish my prayer and perform the two rak‘ahs, then I sleep for as long as Allah (swt) wills before the Fajr rises. Then if I wake at the time of Fajr, I repeat them."

فان هذين الخبرين وردا فيمن صلى هاتين الركعتين وعليه قطعة من الليل قبل طلوع الفجر الاول فحينئذ ينبغي له أن يعيد الركعتين ويحتمل ايضا أن يكون ابو جعفر وابو عبد الله عليهما السلام اعادا ذلك على طريق الاستحباب وليس في الخبرين انكم إذا فعلتم ذلك والامر على ذلك اعيدوهما ثانيا فاما القراءة فيهما فقد روى

For indeed, these two reports concern the one who performs these two rak‘ahs while a portion of the night still remains, before the rising of the first Fajr. In that case, it is appropriate for him to repeat the two rak‘ahs. It is also possible that Abu Ja‘far and Abu Abdillah, peace be upon them both, repeated them as a recommended act, and there is nothing in the two reports stating that if you do this, and the matter is such, then you must repeat them. As for the recitation in them, it has been narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اِقْرَأْ فِي رَكْعَتَيِ اَلْفَجْرِ بِأَيِّ سُورَتَيْنِ أَحْبَبْتَ» وَ قَالَ «أَمَّا أَنَا فَأُحِبُّ أَنْ أَقْرَأَ فِيهِمَا بِ«قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ «قُلْ يٰا أَيُّهَا اَلْكٰافِرُونَ»

Al-Husayn ibn Sa‘id from al-Nadr from Ibn Sinan: Abu Abdillah (a.s), peace be upon him, said: "Recite in the two rak‘ahs of Fajr any two Surahs that you love." And Imam (a.s) said: "As for me, I love to recite in them ‘Surah Al Ikhlas’ and ‘Surah Al-Kafirun’."

قال الشيخ رحمه الله ثم ليضطجع على جنبه الايمن الى قوله فإذا طلع الفجر واستبان

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "Then let him lie down on his right side" until his statement: "Then when the Fajr appears clearly and becomes distinct."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ وَمُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُهُ عَمَّا أَقُولُ إِذَا اِضْطَجَعْتُ عَلَى يَمِينِي بَعْدَ رَكْعَتَيِ اَلْفَجْرِ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« اِقْرَأِ اَلْخَمْسَ آيَاتٍ اَلَّتِي فِي آخِرِ آلِ عِمْرَانَ إِلَى« إِنَّكَ لاٰ تُخْلِفُ اَلْمِيعٰادَ» وَ قُلِ اِسْتَمْسَكْتُ بِعُرْوَةِ اَللَّهِ اَلْوُثْقَى اَلَّتِي« لاَ اِنْفِصٰامَ لَهٰا» وَ اِعْتَصَمْتُ بِحَبْلِ اَللَّهِ اَلْمَتِينِ وَ أَعُوذُ بِاللَّهِ مِنْ شَرِّ فَسَقَةِ اَلْعَرَبِ وَ اَلْعَجَمِ آمَنْتُ بِاللَّهِ« تَوَكَّلْتُ عَلَى اَللّٰهِ» أَلْجَأْتُ ظَهْرِي إِلَى اَللَّهِ فَوَّضْتُ« أَمْرِي إِلَى اَللّٰهِ»« وَ مَنْ يَتَوَكَّلْ عَلَى اَللّٰهِ فَهُوَ حَسْبُهُ إِنَّ اَللّٰهَ بٰالِغُ أَمْرِهِ قَدْ جَعَلَ اَللّٰهُ لِكُلِّ شَيْءٍ قَدْراً» حَسْبِيَ« اَللّٰهُ وَ نِعْمَ اَلْوَكِيلُ» اَللَّهُمَّ مَنْ أَصْبَحَتْ حَاجَتُهُ إِلَى مَخْلُوقٍ فَإِنَّ حَاجَتِي وَ رَغْبَتِي إِلَيْكَ اَلْحَمْدُ لِرَبِّ اَلصَّبَاحِ اَلْحَمْدُ لِفَالِقِ اَلْإِصْبَاحِ ثَلاَثاً»

Al-Husayn ibn Sa‘id from Fadalah from Husayn ibn Uthman from Ibn Muskan, and Muhammad ibn Sinan from Ibn Muskan from Sulayman ibn Khalid, who said: I asked Him (a.s) what I should say when I lie on my right side after the two rak‘ahs of Fajr. Abu Abdillah (a.s), peace be upon him, said: "Recite the five verses at the end of Surah Al ‘Imran, until ‘'Indeed, You do not break the promise.'‘ (Surah Al-'Imran 3:190-194). Then say: I have held fast to the firm handhold of Allah (swt) which ‘never breaks’, and I have taken refuge with the strong rope of Allah (swt). I seek refuge in Allah (swt) from the evil of the wicked among the Arabs and non-Arabs. I believe in Allah (swt). I have placed my trust in Allah (swt). I turn my back to Allah (swt). I have entrusted my affair to Allah (swt). And whoever relies upon Allah (swt), then He (swt) is sufficient for him. Indeed, Allah (swt) will accomplish His (swt) purpose. Allah (swt) has set a measure for everything. Allah (swt) is sufficient for me, and He (swt) is the best disposer of affairs. O Allah (swt), whoever begins his morning in need of the creation, then indeed my need and my longing is toward You (swt). Praise be to the Lord (swt) of the morning! Praise be to the cleaver of the dawn!" (Repeat this three times).

ويجوز بدلا من الاضطجاع السجدة والمشي والكلام الا أن الاضطجاع افضل

And it is permissible, instead of lying down, to prostrate, or to walk, or to speak, but lying down is better.

رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اِبْنِ أَسْبَاطٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي اَلْبِلاَدِ قَالَ: صَلَّيْتُ خَلْفَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ فِي اَلْمَسْجِدِ اَلْحَرَامِ صَلاَةَ اَللَّيْلِ فَلَمَّا فَرَغَ جَعَلَ مَكَانَ اَلضَّجْعَةِ سَجْدَةً

Muhammad ibn Ya‘qub narrated from Ali ibn Muhammad from Sahl ibn Ziyad from Ibn Asbat from Ibrahim ibn Abi al-Bilad, who said: I performed the night prayer behind (Imam) al-Ridha (a.s), peace be upon him, in the Sacred Mosque (al-Masjid al-Haram). When He (a.s) finished, He (a.s) placed a prostration (sajdah) in place of lying down (al-daj‘ah).

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِيكَ مِنَ اَلاِضْطِجَاعِ بَعْدَ رَكْعَتَيِ اَلْفَجْرِ اَلْقِيَامُ وَ اَلْقُعُودُ وَ اَلْكَلاَمُ بَعْدَ رَكْعَتَيِ اَلْفَجْرِ»

Sa’d ibn Abdullah from Muhammad ibn al-Hasan from Ayyub ibn Nuh from al-Husayn ibn Uthman by a man: Abu Abdillah (a.s) said: "Standing, sitting, and speaking after the two rak’ahs of Fajr suffice you in place of lying down."

وَ عَنْهُ عَنْ أَحْمَدَ وَ عَبْدِ اَللَّهِ اِبْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّمَا عَلَى أَحَدِكُمْ إِذَا اِنْتَصَفَ اَللَّيْلُ أَنْ يَقُومَ فَيُصَلِّيَ صَلاَتَهُ جُمْلَةً وَاحِدَةً ثَلاَثَ عَشْرَةَ رَكْعَةً ثُمَّ إِنْ شَاءَ جَلَسَ فَدَعَا وَ إِنْ شَاءَ نَامَ وَ إِنْ شَاءَ ذَهَبَ حَيْثُ شَاءَ»

And from him, from Ahmad and Abdullah, the two sons of Muhammad ibn ‘Isa, from Ali ibn al-Hakam, from Abdullah ibn Bukayr, from Zurarah: Abu Ja‘far (a.s) said: "It is only required of one of you, when midnight arrives, to rise and perform his prayer all at once, thirteen rak‘ahs. Then, if he wishes, he may sit and supplicate; if he wishes, he may sleep; if he wishes, he may go wherever he wishes."

ويستحب أن لا ينام الانسان بعد هاتين الركعتين ويشتغل بالدعاء والتسبيح فان النوم في هذا الوقت مكروه

And it is recommended that a person does not sleep after these two rak‘ahs, and instead engages in supplication and glorification, for sleeping at this time is disliked.

رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ مُحَمَّدٍ اَلْقَاسَانِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ اَلْمَرْوَزِيِّ قَالَ قَالَ أَبُو اَلْحَسَنِ اَلْأَخِيرُ عَلَيْهِ اَلسَّلاَمُ:« إِيَّاكَ وَ اَلنَّوْمَ بَيْنَ صَلاَةِ اَللَّيْلِ وَ اَلْفَجْرِ وَ لَكِنْ ضَجْعَةً بِلاَ نَوْمٍ فَإِنَّ صَاحِبَهُ لاَ يُحْمَدُ عَلَى مَا قَدَّمَ مِنْ صَلاَتِهِ»

Muhammad ibn Ahmad ibn Yahya narrated from Ali ibn Muhammad al-Qasani from Sulayman ibn Hafs al-Marwazi, who said: Abu al-Hasan al-Akhir (the Last), peace be upon him, said: "Beware of sleeping between the night prayer and the Fajr prayer. Rather, lie down without sleeping, for the one who sleeps at that time is not praised for what he has performed of his prayer."

قال الشيخ رحمه الله فإذا طلع الفجر واستبان فليؤذن الى قوله ثم ليرفع رأسه فيذكر الله الى طلوع الشمس كل ذلك قد مضى شرحه في جملة ما تقدم ثم قال رحمه الله ثم ليرفع رأسه فيذكر الله كثيرا الى طلوع الشمس الى آخر الباب

The Shaykh, may Allah (swt) have mercy on him, said: ‘Then when the Fajr appears clearly and becomes distinct, let him call the Adhan’ until his statement: ‘Then let him raise his head and remember Allah (swt) until the rising of the sun.’ All of that has already been explained in what has preceded. Then he (Shaykh), may Allah (swt) have mercy on him, said: ‘Then let him raise his head and remember Allah (swt) much until the rising of the sun,’ until the end of the chapter.

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ اَلنَّحْوِيِّ عَنْ أَبِي اَلْجَوْزَاءِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَلاَّدٍ عَنْ عَاصِمِ بْنِ أَبِي اَلنَّجُودِ اَلْأَسَدِيِّ عَنِ اِبْنِ عُمَرَ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُ أَبِي عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« أَيُّمَا اِمْرِئٍ مُسْلِمٍ جَلَسَ فِي مُصَلاَّهُ اَلَّذِي صَلَّى فِيهِ اَلْفَجْرَ يَذْكُرُ اَللَّهَ حَتَّى تَطْلُعَ اَلشَّمْسُ كَانَ لَهُ مِنَ اَلْأَجْرِ كَحَاجِّ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ غُفِرَ لَهُ فَإِنْ جَلَسَ فِيهِ حَتَّى تَكُونَ سَاعَةٌ تَحِلُّ فِيهَا اَلصَّلاَةُ فَصَلَّى رَكْعَتَيْنِ أَوْ أَرْبَعاً غُفِرَ لَهُ مَا سَلَفَ وَ كَانَ لَهُ مِنَ اَلْأَجْرِ كَحَاجِّ بَيْتِ اَللَّهِ»

Muhammad ibn Ahmad ibn Yahya from Abu Ja‘far al-Nahwi from Abu al-Jawza’ from al-Husayn ibn ‘Ulwan from ‘Amr ibn Khallad from ‘Asim ibn Abi al-Najud al-Asadi from Ibn ‘Umar: (Imam) al-Hasan ibn Ali (a.s), peace be upon him, said: “I heard my father (Imam) Ali ibn Abi Talib, peace be upon him, say that the Messenger of Allah (swt), may Allah (swt) bless him and his family, said: "Any Muslim who sits in his prayer place, in which he performed the Fajr prayer, remembering Allah (swt) until the sun rises, will have the reward of one who has performed Hajj with the Messenger of Allah (swt), may Allah (swt) bless him and his family, and he will be forgiven. And if he remains sitting there until the time comes in which prayer is permitted, and he then performs two rak‘ahs or four, he will be forgiven for what has passed, and he will have the reward of one who has performed Hajj to the House of Allah (swt)."

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« قَالَ اَللَّهُ« يَا اِبْنَ آدَمَ اُذْكُرْنِي بَعْدَ اَلْفَجْرِ سَاعَةً وَ اُذْكُرْنِي بَعْدَ اَلْعَصْرِ سَاعَةً أَكْفِكَ مَا أَهَمَّكَ»»

And from him, from Abu Ja‘far from his father from Ahmad ibn al-Nadr from ‘Amr ibn Shimr from Jabir: Abu Ja‘far (a.s), peace be upon him, said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, said: ‘Allah (swt) said; "O son of Adam, remember Me (azj) for one hour after Fajr, and remember Me (azj) for one hour after ‘Asr, I will suffice you concerning that which troubles you."

وَ عَنْهُ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« يَنْبَغِي لِلرَّجُلِ إِذَا أَصْبَحَ أَنْ يَقْرَأَ بَعْدَ اَلتَّعْقِيبِ خَمْسِينَ آيَةً»

And from him, from Mu’awiyah ibn Hakim from Mu’ammar ibn Khallad from al-Ridha (a.s), peace be upon him, who said: I heard Him (a.s) say: "It is proper for a man, when he begins his morning, to recite fifty verses after the ‘ta’qib’ (post-prayer supplication and remembrance)."

وَ رَوَى اَلْعَلاَءُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلنَّوْمِ بَعْدَ اَلْغَدَاةِ فَقَالَ« إِنَّ اَلرِّزْقَ يُبْسَطُ تِلْكَ اَلسَّاعَةَ فَأَنَا أَكْرَهُ أَنْ يَنَامَ اَلرَّجُلُ تِلْكَ اَلسَّاعَةَ»

And al-’Ala’ narrated from Muhammad ibn Muslim from one of the two (Imams (a.s)), peace be upon them both, who said: I asked Him (a.s) about sleeping after the dawn (al-ghadah) prayer. Imam (a.s) said: "Indeed, sustenance is distributed during that hour, so I dislike for a man to sleep at that time."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ:« اَلْجُلُوسُ بَعْدَ صَلاَةِ اَلْغَدَاةِ فِي اَلتَّعْقِيبِ وَاَلدُّعَاءِ حَتَّى تَطْلُعَ اَلشَّمْسُ أَبْلَغُ فِي طَلَبِ اَلرِّزْقِ مِنَ اَلضَّرْبِ فِي اَلْأَرْضِ»

(Imam) al-Sadiq (a.s), peace be upon him, said: "Sitting after the dawn prayer in ‘ta’qib’ and supplication until the sun rises is more effective in seeking sustenance than striking the earth (engaging in work and travel)."

وَ قَالَ عَلَيْهِ اَلسَّلاَمُ:« نَوْمَةُ اَلْغَدَاةِ مَشُومَةٌ تَطْرُدُ اَلرِّزْقَ وَ تُصَفِّرُ اَللَّوْنَ وَ تُقَبِّحُهُ وَ تُغَيِّرُهُ وَ هُوَ نَوْمُ كُلِّ مَشُومٍ إِنَّ اَللَّهَ تَعَالَى يَقْسِمُ اَلْأَرْزَاقَ مَا بَيْنَ طُلُوعِ اَلْفَجْرِ إِلَى طُلُوعِ اَلشَّمْسِ وَ إِيَّاكُمْ وَ تِلْكَ اَلنَّوْمَةَ وَ كَانَ اَلْمَنُّ وَ اَلسَّلْوَى يَنْزِلُ عَلَى بَنِي إِسْرَائِيلَ مَا بَيْنَ طُلُوعِ اَلْفَجْرِ إِلَى طُلُوعِ اَلشَّمْسِ فَمَنْ نَامَ تِلْكَ اَلسَّاعَةَ لَمْ يَنْزِلْ نَصِيبُهُ وَ كَانَ إِذَا اِنْتَبَهَ فَلاَ يَرَى نَصِيبَهُ اِحْتَاجَ إِلَى اَلسُّؤَالِ وَ اَلطَّلَبِ»

And (Imam) al-Sadiq (a.s), peace be upon him, said: "The sleep of the early morning is ominous, it drives away sustenance, makes the complexion pale, uglifies and alters it. It is the sleep of every unfortunate one. Indeed, Allah (swt), the Exalted, distributes sustenance between the rising of the dawn and the rising of the sun. So beware of that sleep. The manna and quails used to descend upon the Children of Israel between the rising of the dawn and the rising of the sun. So whoever slept during that hour, his portion would not descend, and when he awoke, he would not find his portion, and would be in need of begging and seeking."

وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ« فَالْمُقَسِّمٰاتِ أَمْراً» قَالَ« اَلْمَلاَئِكَةُ تُقَسِّمُ أَرْزَاقَ بَنِي آدَمَ مَا بَيْنَ طُلُوعِ اَلْفَجْرِ إِلَى طُلُوعِ اَلشَّمْسِ فَمَنْ نَامَ فِيمَا بَيْنَهُمَا نَامَ عَنْ رِزْقِهِ»

And (Imam) al-Sadiq (a.s), peace be upon him, said regarding the saying of Allah (swt), the Majestic: ‘"By those who distribute [affairs] by command"‘: (Surah Dhariyat 51:4). (Imam (a.s) said) "The angels distribute the sustenance of the children of Adam between the rising of the dawn and the rising of the sun. So whoever sleeps during that time has slept away his sustenance."

وَ قَالَ رَسُولُ اَللَّهِ صَ:« مَنْ جَلَسَ فِي مُصَلاَّهُ مِنْ صَلاَةِ اَلْفَجْرِ إِلَى طُلُوعِ اَلشَّمْسِ سَتَرَهُ اَللَّهُ مِنَ اَلنَّارِ»

And the Messenger of Allah (swt), may Allah (swt) bless him and his family, said: "Whoever sits in his prayer place from the Fajr prayer until the rising of the sun, Allah (swt) will shield him from the Fire."