Tahdhīb al-Aḥkām

قال الشيخ رحمه الله والمفروض من الصلاة اداؤها في وقتها واستقبال القبلة لها وتكبيرة الافتتاح والقراءة والركوع والتسبيح في الركوع والسجود والتسبيح في السجود والتشهد والصلاة على محمد وآله عليهم السلام فمن ترك شيئا من هذه الخصال التي ذكرناها عمدا في صلاته فلا صلاة له وعليه الاعادة ومن تركها ناسيا فلها احكام

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "And that which is obligatory in prayer is its performance within its time, facing the Qiblah for it, the opening Takbir, the recitation, the bowing, the glorification in the bowing, the prostration, the glorification in the prostration, the tashahhud, and the sending of blessings upon Muhammad (saws) and his family, peace be upon them. So whoever deliberately leaves out any of these qualities that we have mentioned in his prayer, his prayer is invalid and he must repeat it. And whoever leaves them out due to forgetfulness, there are rulings pertaining to that."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَا فَرَضَ اَللَّهُ فِي اَلصَّلاَةِ فَقَالَ« اَلْوَقْتَ وَ اَلطَّهُورَ وَ اَلرُّكُوعَ وَ اَلسُّجُودَ وَ اَلْقِبْلَةَ وَ اَلدُّعَاءَ وَ اَلتَّوَجُّهَ» قُلْتُ فَمَا سِوَى ذَلِكَ فَقَالَ« سُنَّةٌ فِي فَرِيضَةٍ»

Sa’d ibn Abdullah from Ahmad ibn Muhammad from Ali ibn Hadid from Abd al-Rahman ibn Abi Najran, and al-Husayn ibn Sa’id from Hammad ibn ‘Isa from Hariz ibn Abdullah from Zurarah, who said: I said to Abu Ja’far (a.s): "What has Allah (swt) made obligatory in the prayer?" Imam (a.s) said: "The time, purification, bowing, prostration, facing the Qiblah, supplication, and direction (intention)." I asked: "And what about everything else?" Imam (a.s) said: "It is Sunnah within the obligatory prayer."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلصَّلاَةُ ثَلاَثَةُ أَثْلاَثٍ ثُلُثٌ طَهُورٌ وَ ثُلُثٌ رُكُوعٌ وَ ثُلُثٌ سُجُودٌ»

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: "Prayer is made up of three thirds: one third is purification, one third is bowing, and one third is prostration."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ صَلاَةَ إِلاَّ بِطَهُورٍ»

Al-Husayn ibn Sa’id from Hammad from Hariz from Zurarah: Abu Ja’far (a.s), said: "There is no prayer without purification."

وَ عَنْهُ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا دَخَلَ اَلْوَقْتُ وَجَبَ اَلطَّهُورُ وَ اَلصَّلاَةُ وَ لاَ صَلاَةَ إِلاَّ بِطَهُورٍ»

And from him, from Hammad from Hariz from Zurarah: Abu Ja’far (a.s) said: "When the time (for prayer) enters, purification and prayer become obligatory, and there is no prayer without purification."

قال الشيخ رحمه الله فان صلى قبل الوقت متعمدا أعاد وان اخطأ في ذلك فادركه الوقت وهو منها في شئ اجزأته وإن فرغ منها قبل الوقت أعاد

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If one prays before the time deliberately, he must repeat it. But if he was mistaken in that, and the time enters while he is still in some part of it, it suffices him. And if he completes it before the time, then he must repeat it."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَلَمَةَ بْنِ اَلْخَطَّابِ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي اَلْبِلاَدِ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ صَلَّى فِي غَيْرِ وَقْتٍ فَلاَ صَلاَةَ لَهُ»

Muhammad ibn Ya‘qub from Muhammad ibn Yahya from Salamah ibn al-Khattab from Yahya ibn Ibrahim ibn Abi al-Bilad from his father from Abu Basir: Abu Abdillah (a.s) said: "Whoever performs the prayer outside of its appointed time, there is no prayer for him."

وَ عَنْهُ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ صَلَّى اَلْغَدَاةَ بِلَيْلٍ غَرَّهُ مِنْ ذَلِكَ اَلْقَمَرُ وَ نَامَ حَتَّى طَلَعَتِ اَلشَّمْسُ فَأُخْبِرَ أَنَّهُ صَلَّى بِلَيْلٍ قَالَ« يُعِيدُ صَلاَتَهُ»

And from him, from al-Husayn ibn Muhammad from Abdullah ibn ‘Amir from Ali ibn Mahziyar from Fadalah from Aban from Zurarah: Abu Ja’far (a.s) (said) concerning a man who performed the dawn prayer at night, deceived by the moonlight, and then slept until the sun rose, and was informed that he had prayed during the night. Imam (a.s), peace be upon him, said: "He must repeat his prayer."

عَلِيُّ بْنُ اَلْحَسَنِ اَلطَّاطَرِيُّ قَالَ حَدَّثَنِي عَبْدُ اَللَّهِ بْنُ وَضَّاحٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِيَّاكَ أَنْ تُصَلِّيَ قَبْلَ أَنْ تَزُولَ فَإِنَّكَ تُصَلِّي فِي وَقْتِ اَلْعَصْرِ خَيْرٌ لَكَ أَنْ تُصَلِّيَ قَبْلَ أَنْ تَزُولَ»

Ali ibn al-Hasan al-Tatari said: Abdullah ibn Waddah narrated to me from Sama’ah ibn Mihran, who said: Abu Abdillah (a.s) said to me: "Beware of praying before the sun passes the meridian (before noon), for you would be praying in the time of ‘Asr. It is better for you to pray in the time of ‘Asr than to pray before the sun has passed the meridian."

أحمد بن محمد بن عيسى عن الحسين بن سعيد عن محمد بن أبي عمير عن اسماعيل بن رياح عن أبي عبد الله عليه السلام قال إذا صليت وانت ترى انك في وقت ولم يدخل الوقت فدخل الوقت وأنت في الصلاة فقد اجزأت عنك

Ahmad ibn Muhammad ibn Isa from al-Husayn ibn Sa‘id from Muhammad ibn Abi Umayr from Isma‘il ibn Riyah: Abu Abdillah (a.s) said: "If you perform the prayer while thinking that you are within the time, but the time had not yet entered, and then the time enters while you are still in the prayer, it suffices for you."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا صَلَّيْتَ فِي اَلسَّفَرِ شَيْئاً مِنَ اَلصَّلاَةِ فِي غَيْرِ وَقْتِهَا فَلاَ يَضُرُّ» فان المراد به جواز تأخير الصلاة عن وقتها عند العارض والعذر والاضطرار فأما تقديمها فانه لا يجوز على كل حال

As for what was narrated by Muhammad ibn Ahmad ibn Yahya from Ahmad ibn Muhammad from his father from Ibn Abi ‘Umayr from Hammad ibn Uthman from ‘Ubaydullah ibn al-Halabi: Abu Abdillah (a.s) said: "If you perform part of the prayer during travel outside of its prescribed time, it does not harm (it is not invalid)."

قال الشيخ رحمه الله فان نسي استقبال القبلة أو أخطأها ثم ذكرها أو عرفها ووقت الصلاة باق اعاد الصلاة وان كان الوقت قد مضى فلا اعادة عليه إلا أن تكون صلاته على السهو والخطأ الى استدبار القبلة فعليه اعادة الصلاة كان الوقت باقيا أو ماضيا

For what is meant by it is the permissibility of delaying the prayer from its time due to a circumstance, excuse, or necessity. As for performing it early, it is not permissible in any case. The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If one forgets to face the Qiblah or errs in it, then remembers or becomes aware of it while the time for prayer remains, he must repeat the prayer. But if the time has passed, then there is no obligation to repeat it, unless his prayer, due to forgetfulness or mistake, was performed while facing away from the Qiblah (to the point of having his back to it); in that case, he must repeat the prayer whether the time remains or has passed."

الحسين بن سعيد عن يعقوب بن يقطين قال سألت عبدا صالحا عليه السلام عن رجل يصلي في يوم سحاب على غير القبلة ثم تطلع الشمس وهو في وقت أيعيد الصلاة إذا كان قد صلى على غير القبلة؟ وان كان قد تحرى القبلة بجهده أتجزيه صلاته؟ فقال يعيد ما كان في وقت فإذا ذهب الوقت فلا اعادة عليه

Al-Husayn ibn Sa’id from Ya’qub ibn Yaqtin, who said: I asked the Righteous servant (Abd al Salih (a.s)): “About a man who prays on a cloudy day not facing the Qiblah, then the sun appears while he is still within the prayer time, should he repeat the prayer if he had prayed not facing the Qiblah? And if he had made every effort to determine the Qiblah, does his prayer suffice?” Imam (a.s) said: "He must repeat it as long as the time remains. But if the time has passed, then there is no repetition upon him."

وعنه عن النضر بن سويد عن هشام بن سالم عن سليمان ابن خالد قال قلت لابي عبد الله عليه السلام الرجل يكون في قفر من الارض في يوم غيم فيصلي لغير القبلة ثم يصحي فيعلم انه قد صلى لغير القبلة كيف يصنع؟ فقال إن كان في وقت فليعد صلاته وإن كان قد مضى الوقت فحسبه اجتهاده

And from him, from al-Nadr ibn Suwayd from Hisham ibn Salim from Sulayman ibn Khalid, who said: I said to Abu Abdillah (a.s): "A man is in a deserted land on a cloudy day and he prays not facing the Qiblah. Then it clears up, and he comes to know that he had prayed not facing the Qiblah, what should he do?" Imam (a.s) said: "If the time remains, then let him repeat his prayer. But if the time has passed, then his effort suffices him."

محمد بن يعقوب عن الحسين بن محمد عن عبد الله بن عامر عن علي بن مهزيار عن فضالة بن أيوب عن عبد الرحمن بن أبي عبد الله عن أبي عبد الله عليه السلام قال إذا صليت وأنت على غير القبلة واستبان لك انك صليت على غير القبلة وانت في وقت فأعد وان فاتك الوقت فلا تعد

Muhammad ibn Ya‘qub from al-Husayn ibn Muhammad from Abdullah ibn ‘Amir from Ali ibn Mahziyar from Fadalah ibn Ayyub from Abd al-Rahman ibn Abi Abdillah: Abu Abdillah (a.s) said: "If you prayed while not facing the Qiblah, and it becomes clear to you that you prayed not facing the Qiblah while you are still within the time, then repeat it. But if the time has passed, then do not repeat it."

وعنه عن أحمد بن ادريس عن أحمد بن محمد ومحمد بن يحيى عن محمد بن أحمد بن يحيى عن أحمد بن الحسن بن علي عن عمرو بن سعيد عن مصدق بن صدقة عن عمار الساباطي عن أبي عبد الله عليه السلام في رجل صلى على غير القبلة فيعلم وهو في الصلاة قبل أن يفرغ من صلاته قال ان كان متوجها فيما بين المشرق والمغرب فليحول وجهه الى القبلة حين يعلم وان كان متوجها الى دبر القبلة فليقطع الصلاة ثم يحول وجهه الى القبلة ثم يفتتح الصلاة

And from him, from Ahmad ibn Idris from Ahmad ibn Muhammad, and Muhammad ibn Yahya from Muhammad ibn Ahmad ibn Yahya from Ahmad ibn al-Hasan ibn Ali from ‘Amr ibn Sa’id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabati: Abu Abdillah (a.s) (was asked) regarding a man who prays not facing the Qiblah and then realizes while he is still in the prayer before finishing it. Imam (a.s) said: "If he is facing a direction between the east and the west, then let him turn his face toward the Qiblah as soon as he realizes. But if he is facing the rear of the Qiblah, then he must break the prayer, turn his face toward the Qiblah, and then begin the prayer anew."

قال الشيخ رحمه الله وان نسي تكبيرة الافتتاح متعمدا أو ناسيا فعليه إعادة الصلاة

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "And if one forgets the opening Takbir, whether deliberately or out of forgetfulness, he must repeat the prayer."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَقَامَ اَلصَّلاَةَ فَنَسِيَ أَنْ يُكَبِّرَ حَتَّى اِفْتَتَحَ اَلصَّلاَةَ قَالَ« يُعِيدُ»

Al-Husayn ibn Sa’id from Safwan from Ibn Bukayr from ‘Ubayd ibn Zurarah, who said: I asked Abu Abdillah (a.s) about a man who gave the ‘Iqamah’ for prayer but forgot to say the Takbirat al-Ihram (opening Takbir) and began the prayer. Imam (a.s) said: "He must repeat it."

وَ عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَنْسَى تَكْبِيرَةَ اَلاِفْتِتَاحِ قَالَ« يُعِيدُ»

And from him, from Ibn Abi ‘Umayr from Jamil from Zurarah, who said: I asked Abu Ja’far (a.s) about a man who forgets the Takbirat al-Iftitah (opening Takbir). Imam (a.s) said: "He must repeat (the prayer)."

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي اَلَّذِي يَذْكُرُ أَنَّهُ لَمْ يُكَبِّرْ فِي أَوَّلِ صَلاَتِهِ فَقَالَ« إِذَا اِسْتَيْقَنَ أَنَّهُ لَمْ يُكَبِّرْ فَلْيُعِدْ وَ لَكِنْ كَيْفَ يَسْتَيْقِنُ»

And from him, from Fadalah from Safwan from al-’Alaʾ from Muhammad from one of the two (Imams (a.s)), peace be upon them: (Imam (a.s)) was asked regarding the one who remembers that he did not say the Takbir at the beginning of his prayer. Imam (a.s) said: "If he is certain that he did not say the Takbir, then he must repeat (the prayer); but how can he be certain?”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ ذَرِيحِ بْنِ مُحَمَّدٍ اَلْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَنْسَى أَنْ يُكَبِّرَ حَتَّى قَرَأَ قَالَ« يُكَبِّرُ»

Ahmad ibn Muhammad ibn Isa from Ali ibn al-Hakam from Dhurayh ibn Muhammad al-Muharibi from Abu Abdillah (a.s), who said: I asked Him (a.s) about a man who forgets to say the Takbir until he has already recited (Qur’an). Imam (a.s) said: "Let him say the Takbir."

وَعَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَنْسَى أَنْ يَفْتَتِحَ اَلصَّلاَةَ حَتَّى يَرْكَعَ قَالَ« يُعِيدُ اَلصَّلاَةَ»

And from him, from al-Hasan ibn Ali ibn Yaqtin from his brother al-Husayn ibn Ali from Ali ibn Yaqtin, who said: I asked Abu al-Hasan (a.s), peace be upon him, about a man who forgets to begin the prayer (with the opening Takbir) until he has bowed. Imam (a.s) said: "He must repeat the prayer."

وَ عَنْهُ عَنِ اَلْبَرْقِيِّ عَنْ ذَرِيحٍ اَلْمُحَارِبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ نَسِيَ أَنْ يُكَبِّرَ حَتَّى قَرَأَ قَالَ« يُكَبِّرُ»

And from him, from al-Barqi from Dhurayh al-Muharibi, who said: I asked Abu Abdillah (a.s) about a man who forgot to say the Takbir until he had already recited (Qur’an). Imam (a.s) said: "Let him say the Takbir."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ اَلْأَشْعَرِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ وَ اِبْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: فِي اَلرَّجُلِ يُصَلِّي فَلَمْ يَفْتَتِحْ بِالتَّكْبِيرِ هَلْ يُجْزِيهِ تَكْبِيرَةُ اَلرُّكُوعِ قَالَ« لاَ بَلْ يُعِيدُ صَلاَتَهُ إِذَا حَفِظَ أَنَّهُ لَمْ يُكَبِّرْ»

Muhammad ibn Ya‘qub from al-Husayn ibn Muhammad al-Ash’ari from Abdullah ibn ‘Amir from Ali ibn Mahziyar from Fadalah from Aban from al-Fadl ibn Abd al-Malik and Ibn Abi Ya’fur: Abu Abdillah (a.s) (was asked) regarding a man who performs prayer but does not begin with the Takbir, does the Takbir of bowing suffice him? Imam (a.s) said: "No. Rather, he must repeat his prayer if he remembers that he did not say the Takbir."

وَعَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى رَفَعَهُ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْإِمَامُ يَحْمِلُ أَوْهَامَ مَنْ خَلْفَهُ إِلاَّ تَكْبِيرَةَ اَلاِفْتِتَاحِ»

And from him, from Muhammad ibn Yahya, who transmitted it with an elevated chain from al-Ridha (a.s): (Imam (a.s)) said: "The imam (of prayer) bears the mistakes of those behind him, except for the Takbirat al-Iftitah (the opening Takbir)."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« إِذَا أَنْتَ كَبَّرْتَ فِي أَوَّلِ صَلاَتِكَ بَعْدَ اَلاِسْتِفْتَاحِ بِإِحْدَى وَ عِشْرِينَ تَكْبِيرَةً ثُمَّ نَسِيتَ اَلتَّكْبِيرَ كُلَّهُ وَ لَمْ تُكَبِّرْ أَجْزَأَكَ اَلتَّكْبِيرُ اَلْأَوَّلُ عَنْ تَكْبِيرِ اَلصَّلاَةِ كُلِّهَا»

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, who said: Abu Ja’far (a.s) said: "If at the beginning of your prayer, after the opening (du’a’), you said the first of the twenty-one Takbirs, then forgot all the rest of the Takbirs and did not say them, that first Takbir suffices you for all the Takbirs of the prayer."

وَ أَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ أَنْ يُكَبِّرَ حَتَّى دَخَلَ فِي اَلصَّلاَةِ فَقَالَ« أَ لَيْسَ كَانَ مِنْ نِيَّتِهِ أَنْ يُكَبِّرَ» قُلْتُ نَعَمْ قَالَ« فَلْيَمْضِ فِي صَلاَتِهِ»

As for what was narrated by Sa’d ibn Abdullah from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Hammad ibn Uthman from ‘Ubaydullah ibn Ali al-Halabi from Abu Abdillah (a.s), who said: I asked Him (a.s) about a man who forgot to say the Takbir until he had already entered into the prayer. Imam (a.s) said: "Was it not his intention to say the Takbir?" I said: "Yes." Imam (a.s) said: "Then let him continue with his prayer."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ نَسِيَ أَنْ يُكَبِّرَ تَكْبِيرَةَ اَلاِفْتِتَاحِ حَتَّى كَبَّرَ لِلرُّكُوعِ فَقَالَ« أَجْزَأَهُ»

And from him, from Muhammad ibn al-Husayn ibn Abi al-Khattab from Ahmad ibn Muhammad ibn Abi Nasr from Abu al-Hasan al-Ridha (a.s), peace be upon him, who said: I said to Him (a.s): "A man forgot to say the Takbirat al-Iftitah (opening Takbir) until he said the Takbir for bowing." Imam (a.s) said: "It suffices him."

فهذان الحديثان محمولان على من نسي تكبيرة الافتتاح ثم لم يتحقق انه لم يكبر بل يكون شاكا فانه يجب عليه حينئذ المضي في صلاته فأما مع اليقين والعلم بانه لم يكبر وجب عليه إعادة الصلاة بدلالة ما قدمناه من الاخبار وأيضا الخبر الذي قدمناه عن ابن أبي يعفور والفضل بن عبد الملك عن أبي عبد الله عليه السلام تضمن التصريح بان التكبير في الركوع لا يجزي عن تكبيرة الافتتاح وأن مع العلم لا بد من إعادة الصلاة فعلمنا ان ما تضمنه هذان الخبران من ان ذلك جايز انما هو مع الشك دون اليقين والذي يؤكد ما ذكرناه ايضا مضافا الى ما قدمناه ما رواه

So these two narrations are to be understood as referring to the one who forgot the Takbirat al-Iftitah and then was not certain that he had failed to say it, but rather was in doubt, then in such a case, he must continue with his prayer. As for when there is certainty and knowledge that he did not say the Takbir, then it is obligatory for him to repeat the prayer, based on the previously mentioned reports. Also, the narration we previously cited from Ibn Abi Ya’fur and al-Fadl ibn Abd al-Malik from Abu Abdillah (a.s) contains an explicit statement that the Takbir during bowing does not suffice for the Takbirat al-Iftitah, and that with certainty (of omission), the prayer must be repeated. Thus, we know that what is contained in these two reports, that it is acceptable, is only in the case of doubt, not certainty. What further confirms what we have mentioned, in addition to what has already been presented, is what was narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يَنْسَى أَوَّلَ تَكْبِيرَةٍ مِنَ اَلاِفْتِتَاحِ فَقَالَ« إِنْ ذَكَرَهَا قَبْلَ اَلرُّكُوعِ كَبَّرَ ثُمَّ قَرَأَ ثُمَّ رَكَعَ وَ إِنْ ذَكَرَهَا فِي اَلصَّلاَةِ كَبَّرَهَا فِي قِيَامِهِ فِي مَوْضِعِ اَلتَّكْبِيرَةِ قَبْلَ اَلْقِرَاءَةِ وَ بَعْدَ اَلْقِرَاءَةِ» قُلْتُ فَإِنْ ذَكَرَهَا بَعْدَ اَلصَّلاَةِ قَالَ« فَلْيَقْضِهَا وَ لاَ شَيْءَ عَلَيْهِ»

Sa’d ibn Abdullah from Abu Ja’far from Ali ibn Hadid and Abd al-Rahman ibn Abi Najran from Hammad ibn ‘Isa from Hariz ibn Abdillah from Zurarah from Abu Ja’far (a.s), who said: I said to Him (a.s): "A man forgets the first Takbir of the opening (Takbirat al-Iftitah)." Imam (a.s) said: "If he remembers it before bowing, let him say the Takbir, then recite, then bow. And if he remembers it during the prayer, let him say it while standing, in the place of the Takbir, before the recitation and after the recitation." I asked: "And if he remembers it after the prayer?" Imam (a.s) said: "Then let him make it up, and there is nothing upon him."

قوله عليه السلام فليقضها يعني الصلاة ولم يرد التكبيرة وحدها وأما قوله ولا شئ عليه يعني من العقاب لانه لم يتعمد تركها وإنما نسي فإذا أعاد الصلاة لم يكن عليه شئ وأما ما رواه

His (a.s) saying, peace be upon him, ‘then let him make it up’, means the prayer, and He (a.s) did not mean only the Takbir itself. As for His (a.s) saying, ‘and there is nothing upon him’, it means that there is no punishment upon him, because he did not deliberately omit it, but rather forgot. So if he repeats the prayer, then there is nothing upon him. As for what was narrated:

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ قَامَ فِي اَلصَّلاَةِ وَ نَسِيَ أَنْ يُكَبِّرَ فَبَدَأَ بِالْقِرَاءَةِ فَقَالَ« إِنْ ذَكَرَهَا وَ هُوَ قَائِمٌ قَبْلَ أَنْ يَرْكَعَ فَلْيُكَبِّرْ وَ إِنْ رَكَعَ فَلْيَمْضِ فِي صَلاَتِهِ» فهذا الخبر ايضا مثل الاولين لان تقدير الكلام في الخبر إن ذكرها وهو قائم قبل أن يركع فليكبر وإن ركع من غير أن يذكر فليمض في صلاته وليس في الخبر انه إذا ركع وهو ذاكر انه لم يكبر فليمض في صلاته وإذا احتمل ما قلناه لم يناف ما قدمناه

Ali ibn Mahziyar from Fadalah ibn Ayyub from al-Husayn ibn Uthman from Sama’ah ibn Mihran from Abu Basir, who said: I asked Abu Abdillah (a.s) about a man who stood in prayer and forgot to say the Takbir, so he began with the recitation. Imam (a.s) said: "If he remembers it while he is still standing and before he bows, then let him say the Takbir. But if he has already bowed, then let him continue with his prayer."

قال الشيخ رحمه الله وإن ترك القراءة ناسيا فلا إعادة عليه

So this report is also like the two preceding ones, because the intended meaning of the wording in the report is: ‘If he remembers it while standing before bowing, then let him say the Takbir; but if he bows without remembering, then let him continue with his prayer.’ There is nothing in the report that says: ‘If he bows while aware that he did not say the Takbir, then let him continue with his prayer.’ And since the interpretation we have given is possible, it does not contradict what has already been presented. The Shaykh (Al-Mufid), may Allah (swt) support him, said: "And if one leaves out the recitation due to forgetfulness, then there is no obligation to repeat the prayer."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« إِنَّ اَللَّهَ عَزَّ وَ جَلَّ فَرَضَ اَلرُّكُوعَ وَ اَلسُّجُودَ وَ اَلْقِرَاءَةُ سُنَّةٌ فَمَنْ تَرَكَ اَلْقِرَاءَةَ مُتَعَمِّداً أَعَادَ اَلصَّلاَةَ وَ مَنْ نَسِيَ اَلْقِرَاءَةَ فَقَدْ تَمَّتْ صَلاَتُهُ وَ لاَ شَيْءَ عَلَيْهِ»

Muhammad ibn Ya’qub from Muhammad ibn Isma’il from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Rib’i ibn Abdillah from Muhammad ibn Muslim from one of the two (Imams (a.s)), peace be upon them, who said: (Imams (a.s) said) "Indeed, Allah (swt), the Mighty and Majestic, has made bowing and prostration obligatory, and the recitation is Sunnah. So whoever leaves the recitation deliberately must repeat the prayer, but whoever forgets the recitation, his prayer is valid, and there is nothing upon him."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي صَلَّيْتُ اَلْمَكْتُوبَةَ فَنَسِيتُ أَنْ أَقْرَأَ فِي صَلاَتِي كُلِّهَا فَقَالَ« أَ لَيْسَ قَدْ أَتْمَمْتَ اَلرُّكُوعَ وَ اَلسُّجُودَ» قُلْتُ بَلَى فَقَالَ« فَقَدْ تَمَّتْ صَلاَتُكَ إِذَا كَانَ نِسْيَاناً»

And from him, from Muhammad ibn Yahya from Ahmad ibn Muhammad from Ibn Faddal from Yunus ibn Ya’qub from Mansur ibn Hazim, who said: I said to Abu Abdillah (a.s): "I performed the obligatory prayer but forgot to recite anything in my entire prayer." Imam (a.s) said: "Did you not complete the bowing and the prostration?" I said: "Yes." Imam (a.s) said: "Then your prayer is complete, if it was out of forgetfulness."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى وَ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ اَلرَّجُلُ يَسْهُو عَنِ اَلْقِرَاءَةِ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ فَيَذْكُرُ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ أَنَّهُ لَمْ يَقْرَأْ قَالَ« أَتَمَّ اَلرُّكُوعَ وَ اَلسُّجُودَ» قُلْتُ نَعَمْ قَالَ« إِنِّي أَكْرَهُ أَنْ أَجْعَلَ آخِرَ صَلاَتِي أَوَّلَهَا»

Al-Husayn ibn Sa’id from Hammad ibn ‘Isa and Fadalah from Mu’awiyah ibn ‘Ammar from Abu Abdillah (a.s), who said: I asked: "A man forgets the recitation in the first two rak’ahs, and then remembers during the last two that he did not recite." Imam (a.s) said: "Did he complete the bowing and the prostration?" I said: "Yes." Imam (a.s) said: "I dislike to make the end of my prayer the beginning of it."

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ:« إِذَا نَسِيَ أَنْ يَقْرَأَ فِي اَلْأُولَى وَ اَلثَّانِيَةِ أَجْزَأَهُ تَسْبِيحُ اَلرُّكُوعِ وَ اَلسُّجُودِ وَ إِنْ كَانَتِ اَلْغَدَاةُ فَنَسِيَ أَنْ يَقْرَأَ فِيهَا فَلْيَمْضِ فِي صَلاَتِهِ»

And from him, from Fadalah from Husayn ibn Uthman from Sama’ah from Abu Basir, who said: (It was said) "If one forgets to recite in the first and second rak’ahs, the glorification in the bowing and prostration suffices him. And if it is the dawn (Fajr) prayer and he forgets to recite in it, then let him continue with his prayer."

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلَّذِي لاَ يَقْرَأُ بِفَاتِحَةِ اَلْكِتَابِ فِي صَلاَتِهِ قَالَ« لاَ صَلاَةَ لَهُ إِلاَّ أَنْ يَقْرَأَ بِهَا فِي جَهْرٍ أَوْ إِخْفَاتٍ

As for what was narrated by al-Husayn ibn Sa’id from Fadalah from al-’Alaʾ from Muhammad ibn Muslim from Abu Ja’far (a.s), who said: I asked Him (a.s) about the one who does not recite Surat al-Fatihah in his prayer. Imam (a.s) said: "There is no prayer for him unless he recites it, whether aloud or silently."

فان المراد به انه متى لم يقرأها على العمد دون النسيان فانه لا صلاة له فاما مع النسيان فان صلاته جائزة يبين ما ذكرناه

What is meant by this is that if he intentionally does not recite it, then there is no prayer for him. But as for forgetting, then his prayer is valid. What clarifies what we have mentioned is:

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَقُومُ فِي اَلصَّلاَةِ فَيَنْسَى فَاتِحَةَ اَلْكِتَابِ قَالَ« فَلْيَقُلْ أَسْتَعِيذُ بِاللَّهِ مِنَ اَلشَّيْطَانِ اَلرَّجِيمِ إِنَّ اَللَّهَ« هُوَ اَلسَّمِيعُ اَلْعَلِيمُ» ثُمَّ لْيَقْرَأْهَا مَادَامَ لَمْ يَرْكَعْ فَإِنَّهُ لاَ قِرَاءَةَ حَتَّى يَبْدَأَ بِهَا فِي جَهْرٍ أَوْ إِخْفَاتٍ فَإِنَّهُ إِذَا رَكَعَ أَجْزَأَهُ إِنْ شَاءَ اَللَّهُ تَعَالَى»

What was narrated by al-Husayn ibn Sa’id from Uthman ibn ‘Isa from Sama’ah, who said: I asked Him (a.s) about a man who stands in prayer and forgets Surat al-Fatihah. Imam (a.s) said: "Let him say: ‘I seek refuge in Allah (swt) from the accursed Shaytan. Indeed, Allah (swt) is the All-Hearing, the All-Knowing,’ then let him recite it as long as he has not bowed. For there is no (valid) recitation until he begins with it, whether aloud or silently. But if he has bowed, it suffices him, if Allah (swt), the Exalted, wills."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِنَّ اَللَّهَ فَرَضَ مِنَ اَلصَّلاَةِ اَلرُّكُوعَ وَ اَلسُّجُودَ أَ لاَ تَرَى لَوْ أَنَّ رَجُلاً دَخَلَ فِي اَلْإِسْلاَمِ لاَ يُحْسِنُ أَنْ يَقْرَأَ اَلْقُرْآنَ أَجْزَأَهُ أَنْ يُكَبِّرَ وَ يُسَبِّحَ وَ يُصَلِّيَ»

Al-Husayn ibn Sa’id from al-Nadr from Abdullah ibn Sinan, who said: Abu Abdillah (a.s) said: "Indeed, Allah (swt) has made bowing and prostration obligatory in the prayer. Do you not see that if a man enters Islam and does not know how to recite the Qur’an, it suffices him to say the Takbir, to glorify (Allah (swt)), and to pray?"

فأما من ترك القراءة متعمدا فقد بينا انه لا صلاة له ويزيده بيانا ما رواه

As for the one who deliberately leaves out the recitation, we have already clarified that there is no prayer for him. What further reinforces and clarifies this is what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ اَلَّذِي لاَ يَقْرَأُ بِفَاتِحَةِ اَلْكِتَابِ فِي صَلاَتِهِ قَالَ« لاَ صَلاَةَ لَهُ إِلاَّ أَنْ يَبْدَأَ بِهَا فِي جَهْرٍ أَوْ إِخْفَاتٍ» قُلْتُ أَيُّهُمَا أَحَبُّ إِلَيْكَ إِذَا كَانَ خَائِفاً أَوْ مُسْتَعْجِلاً يَقْرَأُ بِسُورَةٍ أَوْ بِفَاتِحَةِ اَلْكِتَابِ قَالَ« بِفَاتِحَةِ اَلْكِتَابِ»

Muhammad ibn Ya‘qub from Ali ibn Muhammad from Muhammad ibn ‘Isa from Yunus from al-’Alaʾ from Muhammad ibn Muslim, who said: I asked Him (a.s) about the one who does not recite Surat al-Fatihah in his prayer. Imam (a.s) said: "There is no prayer for him unless he begins with it, whether aloud or silently." I said: "Which of the two do you prefer: if he is fearful or in a hurry, should he recite a (different) Surah or Surat al-Fatihah?" Imam (a.s) said: "Surat al-Fatihah."

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ جَهَرَ بِالْقِرَاءَةِ فِيمَا لاَ يَنْبَغِي اَلْجَهْرُ فِيهِ وَأَخْفَى فِيمَا لاَ يَنْبَغِي اَلْإِخْفَاتُ فِيهِ وَ تَرَكَ اَلْقِرَاءَةَ فِيمَا يَنْبَغِي اَلْقِرَاءَةُ فِيهِ أَوْ قَرَأَ فِيمَا لاَ يَنْبَغِي اَلْقِرَاءَةُ فِيهِ فَقَالَ« أَيَّ ذَلِكَ فَعَلَ نَاسِياً أَوْ سَاهِياً فَلاَ شَيْءَ عَلَيْهِ»

Sa’d from Ahmad ibn Muhammad from Ali ibn Hadid and Abd al-Rahman ibn Abi Najran from Hammad ibn ‘Isa from Hariz from Zurarah from Abu Ja’far (a.s), who said: I said to Him (a.s): "A man recites aloud in a place where he should not recite aloud, and recites silently where he should not recite silently, or he omits recitation where recitation is required, or he recites where recitation is not required." Imam (a.s) said: "If he did any of that out of forgetfulness or inattentiveness, then there is nothing upon him."

وَ اَلَّذِي رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي اَلْجَوْزَاءِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ: صَلَّيْتُ مَعَ أَبِي عَلَيْهِ اَلسَّلاَمُ اَلْمَغْرِبَ فَنَسِيَ فَاتِحَةَ اَلْكِتَابِ فِي اَلرَّكْعَةِ اَلْأُولَى فَقَرَأَهَا فِي اَلثَّانِيَةِ

And what was narrated by Sa’d ibn Abdullah from Abu al-Jawzaʾ from al-Husayn ibn ‘Ulwan from ‘Amr ibn Khalid: Zayd ibn Ali, peace be upon him, said: “I performed the Maghrib prayer with my father (Imam Ali ibn Husayn (a.s)), peace be upon him, and He (a.s) forgot Surat al-Fatihah in the first rak’ah, so He (a.s) recited it in the second.”

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اَلْكَرِيمِ بْنِ عَمْرٍو عَنِ اَلْحُسَيْنِ بْنِ حَمَّادٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَسْهُو عَنِ اَلْقِرَاءَةِ فِي اَلرَّكْعَةِ اَلْأُولَى قَالَ« اِقْرَأْ فِي اَلثَّانِيَةِ» قُلْتُ أَسْهُو فِي اَلثَّانِيَةِ قَالَ «اِقْرَأْ فِي اَلثَّالِثَةِ» قُلْتُ أَسْهُو فِي صَلاَتِي كُلِّهَا قَالَ« إِذَا حَفِظْتَ اَلرُّكُوعَ وَ اَلسُّجُودَ تَمَّتْ صَلاَتُكَ» قوله عليه السلام إذا فاتك في الاولى فاقرأ في الثانية لم يرد أن يعيد قراءة ما قد فاته في الاوله وإنما أراد أن يقرأ في الثانية والثالثة ما يخصهما من القراءة فأما الاولة فقد مضى حكمها

And from him, from Ahmad ibn Muhammad from Ibn Abi Nasr from Abd al-Karim ibn ‘Amr from al-Husayn ibn Hammad from Abu Abdillah (a.s), who said: I said to Him (a.s): "I forget the recitation in the first rak’ah." Imam (a.s) said: "Recite in the second." I said: "I forget in the second." Imam (a.s) said: "Recite in the third." I said: "I forget in my entire prayer." Imam (a.s) said: "If you have maintained the bowing and the prostration, then your prayer is complete."

قال الشيخ رحمه الله فان ترك الركوع ناسيا كان أو متعمدا أعاد يدل على ذلك ما رواه

His saying, peace be upon him, ‘If you missed it in the first, then recite in the second,’ does not mean that he should repeat what was missed in the first rak’ah, but rather that he should perform the recitation specific to the second and third rak’ahs, while the ruling for the first rak’ah has already passed. The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If one omits the bowing (ruku’), whether forgetfully or deliberately, he must repeat (the prayer)." What indicates this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَيْقَنَ اَلرَّجُلُ أَنَّهُ تَرَكَ رَكْعَةً مِنَ اَلصَّلاَةِ وَ قَدْ سَجَدَ سَجْدَتَيْنِ وَ تَرَكَ اَلرُّكُوعَ اِسْتَأْنَفَ اَلصَّلاَةَ»

Al-Husayn ibn Sa’id from Safwan from Abu Basir: Abu Abdillah (a.s) said: "If a man is certain that he has left out a rak’ah from the prayer, and he has already performed two prostrations but omitted the bowing, then he must begin the prayer anew."

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَنْسَى أَنْ يَرْكَعَ حَتَّى يَسْجُدَ وَ يَقُومَ قَالَ« يَسْتَقْبِلُ»

And from him, from Fadalah from Rifa’ah from Abu Abdillah (a.s), who said: I asked Him (a.s) about a man who forgets to bow until he prostrates and stands up again. Imam (a.s) said: "He must begin the prayer anew."

وَ عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ رِفَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ نَسِيَ أَنْ يَرْكَعَ حَتَّى يَسْجُدَ وَ يَقُومَ قَالَ« يَسْتَقْبِلُ»

And from him, from Ibn Abi ‘Umayr from Rifa’ah, who said: I asked Abu Abdillah (a.s) about a man who forgot to bow until he prostrated and then stood up. Imam (a.s) said: "He must begin the prayer anew."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَنْسَى أَنْ يَرْكَعَ قَالَ« يَسْتَقْبِلُ حَتَّى يَضَعَ كُلَّ شَيْءٍ مِنْ ذَلِكَ مَوْضِعَهُ»

Al-Husayn ibn Sa’id from Safwan from Ishaq ibn ‘Ammar, who said: I asked Abu Ibrahim (a.s), peace be upon him, about a man who forgets to bow. Imam (a.s) said: "He must begin the prayer anew until he places everything in its proper place."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ نَسِيَ أَنْ يَرْكَعَ قَالَ« عَلَيْهِ اَلْإِعَادَةُ»

And from him, from Muhammad ibn Sinan from Ibn Muskan from Abu Basir, who said: I asked Abu Ja’far (a.s) about a man who forgot to bow. Imam (a.s) said: "He must repeat (the prayer)."

هذه الاخبار كلها محمولة على انه ينسى الركوع في الركعتين الاولتين فانه يجب عليه استيناف الصلاة على كل حال إذا ذكر فأما إذا كان النسيان في الركعتين الاخيرتين وذكر وهو بعد في الصلاة فليلق السجدتين من الركعة التي نسي ركوعها ويتم الصلاة والذي يدل على ذلك ما رواه

All of these narrations are to be understood as referring to someone who forgets the bowing (ruku’) in the first two rak’ahs, then in that case, it is obligatory for him to begin the prayer anew in all situations if he remembers. However, if the forgetfulness occurs in the last two rak’ahs and he remembers while still in the prayer, then he should disregard the two prostrations of the rak’ah in which he forgot the bowing and complete the prayer. What indicates this is what was narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَكَمِ بْنِ مِسْكِينٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ شَكَّ بَعْدَ مَا سَجَدَ أَنَّهُ لَمْ يَرْكَعْ قَالَ« فَإِنِ اِسْتَيْقَنَ فَلْيُلْقِ اَلسَّجْدَتَيْنِ اَللَّتَيْنِ لاَ رَكْعَةَ لَهُمَا فَيَبْنِي عَلَى صَلاَتِهِ عَلَى اَلتَّمَامِ وَ إِنْ كَانَ لَمْ يَسْتَيْقِنْ إِلاَّ بَعْدَ مَا فَرَغَ وَ اِنْصَرَفَ فَلْيَقُمْ فَلْيُصَلِّ رَكْعَةً وَ سَجْدَتَيْنِ وَ لاَ شَيْءَ عَلَيْهِ»

Sa’d ibn Abdullah from Muhammad ibn al-Husayn from al-Hakam ibn Miskin from al-’Alaʾ from Muhammad ibn Muslim: Abu Ja’far (a.s) (was asked) regarding a man who, after prostrating, doubts whether he bowed. Imam (a.s) said: "If he becomes certain, then let him disregard the two prostrations that have no bowing associated with them, and let him continue his prayer to completion. But if he only becomes certain after he has finished and exited the prayer, then let him stand and pray one rak’ah and two prostrations, and there is nothing upon him."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعِيصِ بْنِ اَلْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ نَسِيَ رَكْعَةً مِنْ صَلاَتِهِ حَتَّى فَرَغَ مِنْهَا ثُمَّ ذَكَرَ أَنَّهُ لَمْ يَرْكَعْ قَالَ« يَقُومُ فَيَرْكَعُ وَ يَسْجُدُ سَجْدَتَيِ اَلسَّهْوِ»

Al-Husayn ibn Sa’id from Safwan ibn Yahya from al-’Is ibn al-Qasim, who said: I asked Abu Abdillah (a.s) about a man who forgot a rak’ah from his prayer until he finished it, then remembered that he had not bowed. Imam (a.s) said: "Let him stand, perform the bowing, and prostrate, and then perform the two prostrations of forgetfulness (sujud al-sahw)."

فأما ما رواه الحسين بن سعيد عن صفوان عن منصور عن أبي بصير عن أبي عبد الله عليه السلام قال إذا ايقن الرجل أنه ترك ركعة من الصلاة وقد سجد سجدتين وترك الركوع استأنف الصلاة

As for what was narrated by al-Husayn ibn Sa’id from Safwan from Mansur from Abu Basir: Abu Abdillah (a.s) said: "If a man is certain that he left out a rak’ah from the prayer, and he had already performed two prostrations but omitted the bowing, then he must begin the prayer anew."

فالوجه في هذا الخبر ان نحمله على صلاة لا يجوز فيها السهو مثل الغداة والمغرب وما اشبههما أو على الركعتين الاولتين من الرباعيات لئلا تتنافى الاخبار ويحتمل أن يكون أراد بقوله استأنف الصلاة يعني الركعة التي فاتته وليس في الخبر أنه يستأنف الصلاة من اولها والذي يكشف عما ذكرناه

The interpretation of this report is that it should be understood as referring to prayers in which forgetfulness is not excused, such as the Fajr (dawn) and Maghrib (sunset) prayers, and the like, or to the first two rak’ahs of the four-unit (ruba’iyyah) prayers, so that the various narrations do not contradict one another. It is also possible that what is meant by his saying ‘he must begin the prayer anew’ is that he must begin the rak’ah that he missed, and the report does not state that he must begin the entire prayer from the start. And what clarifies what we have mentioned is:

مَا رَوَاهُ سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَكَمِ بْنِ حُكَيْمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَنْسَى مِنْ صَلاَتِهِ رَكْعَةً أَوْ سَجْدَةً أَوْ شَيْئاً مِنْهَا ثُمَّ يَذْكُرُ بَعْدَ ذَلِكَ فَقَالَ« يَقْضِي ذَلِكَ بِعَيْنِهِ» فَقُلْتُ أَ يُعِيدُ اَلصَّلاَةَ فَقَالَ« لاَ»

What was narrated by Sa’d from Muhammad ibn al-Husayn from Ja’far ibn Bashir from Hammad ibn Uthman from Hakam ibn Hukaym, who said: I asked Abu Abdillah (a.s) about a man who forgets a rak’ah, or a prostration, or something from his prayer, and then remembers afterward. Imam (a.s) said: "Let him make up exactly that which he missed." So I asked: "Should he repeat the entire prayer?" Imam (a.s) said: "No."

قال الشيخ رحمه الله فان شك في الركوع وهو قائم ركع وان كان قد دخل في حالة اخرى من السجود وغيره مضى في صلاته وليس عليه شئ وهذا ايضا إذا كان في الركعتين الاخيرتين لانه إذا كان في الركعتين الاولتين يجب عليه استيناف الصلاة لانه لم يستكمل عددهما وهو شاك فيهما وقد قيل ان كل سهو يلحق الانسان في الاولتين فانه يجب منه اعادة الصلاة والذي يدل على القسم الاول مما قدمناه ما رواه

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If one doubts whether he performed the bowing while he is still standing, then let him bow. But if he has already entered another position, such as prostration or otherwise, then let him continue with his prayer and there is nothing upon him." This also applies if he is in the last two rak’ahs (of a four-unit prayer), because if the doubt occurs in the first two rak’ahs, he must restart the prayer, as he has not completed their number with certainty, and there is a saying that any forgetfulness that occurs in the first two rak’ahs obligates repeating the prayer. What supports the first category (that he continues if the doubt occurs in the last two) from what has preceded is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حَمَّادٍ عَنْ عِمْرَانَ اَلْحَلَبِيِّ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يَشُكُّ وَ هُوَ قَائِمٌ فَلاَ يَدْرِي أَ رَكَعَ أَمْ لاَ قَالَ« فَلْيَرْكَعْ»

Al-Husayn ibn Sa’id from Fadalah from Hammad from ‘Imran al-Halabi, who said: I said to Him (a.s): "A man doubts while he is standing and does not know whether he has bowed or not." Imam (a.s) said: "Then let him bow."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ وَ فَضَالَةَ عَنْ حُسَيْنٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ شَكَّ وَ هُوَ قَائِمٌ فَلاَ يَدْرِي أَ رَكَعَ أَمْ لَمْ يَرْكَعْ قَالَ« يَرْكَعُ وَ يَسْجُدُ»

And from him, from Muhammad ibn Sinan from Ibn Muskan, and Fadalah from Husayn from Ibn Muskan from Abu Basir, who said: I asked Abu Abdillah (a.s) about a man who doubts while he is standing and does not know whether he has bowed or not. Imam (a.s) said: "Let him bow and prostrate."

فَضَالَةُ عَنْ حُسَيْنٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ وَ اَلْحَلَبِيِّ: فِي اَلرَّجُلِ لاَ يَدْرِي أَ رَكَعَ أَمْ لَمْ يَرْكَعْ قَالَ« يَرْكَعُ»

Fadalah from Husayn from Ibn Muskan from Abu Basir and al-Halabi: (Imam (a.s) was asked) concerning a man who does not know whether he has bowed or not. Imam (a.s) said: "Let him bow."

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَسْتَتِمُّ قَائِماً فَلاَ أَدْرِي رَكَعْتُ أَمْ لاَ قَالَ« بَلَى قَدْ رَكَعْتَ فَامْضِ فِي صَلاَتِكَ فَإِنَّمَا ذَلِكَ مِنَ اَلشَّيْطَانِ»

As for what was narrated by al-Husayn ibn Sa’id from Fadalah from Aban from al-Fudayl ibn Yasar, who said: I said to Abu Abdillah (a.s): "I complete my standing but do not know whether I have bowed or not." Imam (a.s) said: "Yes, you have bowed, so continue with your prayer, for that is only from Shaytan."

فليس بمناف لما ذكرناه لانه إنما أراد عليه السلام إذا استتم قائما من الركعة الرابعة فلا يدري أركع في الثالثة أم لا فحينئذ يجب عليه المضي في صلاته لانه صار من القسم الثاني الذي قدمناه وهو انه إذا شك في الركوع وقد دخل في حالة اخرى يمضي في صلاته ويؤكد ما ذكرنا

This is not in contradiction to what we have previously mentioned, because what He (a.s), peace be upon him, intended was the case where a person has completed standing in the fourth rak’ah and does not know whether he bowed in the third or not, then, in such a situation, he must continue with his prayer. This falls under the second category we previously explained, namely: if one doubts about the bowing after having entered into another position, he continues with his prayer. What confirms what we have said is:

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَشُكُّ وَ أَنَا سَاجِدٌ فَلاَ أَدْرِي أَ رَكَعْتُ أَمْ لاَ قَالَ« اِمْضِ»

What was narrated by al-Husayn ibn Sa’id from Fadalah from Hammad ibn Uthman, who said: I said to Abu Abdillah (a.s): "I am in prostration and I doubt, did I bow or not?" Imam (a.s) said: "Continue (with your prayer)."

وعنه عن صفوان عن حماد بن عثمان قال قلت لابي عبد الله عليه السلام أشك وانا ساجد فلا أدري ركعت أم لا فقال قد ركعت امضه

And from him, from Safwan from Hammad ibn Uthman, who said: I said to Abu Abdillah (a.s): "I experience doubt while I am in prostration, and I do not know whether I have performed the rak‘ah or not." Imam (a.s) said: "You have performed the rak‘ah, continue on."

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ شَكَّ بَعْدَ مَا سَجَدَ أَنَّهُ لَمْ يَرْكَعْ قَالَ« يَمْضِي فِي صَلاَتِهِ»

Sa’d from Abu Ja’far from al-Husayn ibn Sa’id from Fadalah from al-’Alaʾ ibn Razin from Muhammad ibn Muslim from one of the two (Imams (a.s)), peace be upon them, who said: I asked Him (a.s) about a man who, after prostrating, doubts whether he had bowed. Imam (a.s) said: "Let him continue with his prayer."

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنْ أَحْمَدَ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ أَهْوَى إِلَى اَلسُّجُودِ فَلَمْ يَدْرِ أَ رَكَعَ أَمْ لَمْ يَرْكَعْ قَالَ« قَدْ رَكَعَ»

Him from Abu Ja’far from Ahmad ibn Abi Nasr from Aban ibn Uthman from Abd al-Rahman ibn Abi Abdillah: I said to Abu Abdillah (a.s): "A man moves down toward prostration and does not know whether he bowed or not." Imam (a.s) said: "He has bowed."

قال الشيخ رحمه الله وإن ترك سجدتين من ركعة واحدة اعاد على كل حال فان نسي واحدة منهما ثم ذكرها في الركعة الثانية قبل الركوع أرسل نفسه وسجدها ثم قام فاستأنف القراءة أو التسبيح ان كان مسبحا في الركعتين الاخيرتين على ما قدمناه وان لم يذكرها حتى يركع الثانية قضاها بعد التسليم وسجد سجدتي السهو

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "And if someone omits two prostrations from one rak’ah, he must repeat (the prayer) in all cases. But if he forgets one of them and then remembers it in the second rak’ah before bowing, he should lower himself, perform that prostration, then stand up and resume the recitation, or the glorification (tasbih) if he is in the last two rak’ahs, as we have previously explained. And if he does not remember it until after bowing in the second rak’ah, then he must make it up after the salam and perform two prostrations of forgetfulness (sajdatay al-sahw)."

رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« لاَ تُعَادُ اَلصَّلاَةُ إِلاَّ مِنْ خَمْسَةٍ اَلطَّهُورِ وَاَلْوَقْتِ وَاَلْقِبْلَةِ وَاَلرُّكُوعِ وَ اَلسُّجُودِ» ثُمَّ قَالَ« اَلْقِرَاءَةُ سُنَّةٌ وَ اَلتَّشَهُّدُ سُنَّةٌ فَلاَ تَنْقُضُ اَلسُّنَّةُ اَلْفَرِيضَةَ»

Zurarah narrated from Abu Ja’far (a.s) that Imam (a.s) said: "Prayer is not repeated except for five things: purification, time, direction of the Qiblah, bowing, and prostration." Then Imam (a.s) said: "Recitation is Sunnah, and tashahhud is Sunnah, so the Sunnah does not invalidate the obligation."

فأما ما يدل على انه إذا سها عن واحدة وذكرها قبل الركوع يجب أن يرسل نفسه ويسجد ما رواه

As for what indicates that if one forgets a single prostration and remembers it before bowing, he must lower himself and perform that prostration, it is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَمَّنْ نَسِيَ أَنْ يَسْجُدَ سَجْدَةً وَاحِدَةً فَذَكَرَهَا وَ هُوَ قَائِمٌ قَالَ« يَسْجُدُهَا إِذَا ذَكَرَهَا مَا لَمْ يَرْكَعْ فَإِنْ كَانَ قَدْ رَكَعَ فَلْيَمْضِ عَلَى صَلاَتِهِ وَ إِذَا اِنْصَرَفَ قَضَاهَا وَ لَيْسَ عَلَيْهِ سَهْوٌ»

Al-Husayn ibn Sa’id from Muhammad ibn Sinan from Ibn Muskan from Abu Basir, who said: I asked Him (a.s) about someone who forgets to perform one prostration and remembers it while standing. Imam (a.s) said: "Let him perform the prostration when he remembers it, as long as he has not yet bowed. But if he has already bowed, then let him continue with his prayer, and when he finishes, he should make it up, and there is no prostration of forgetfulness (sajdat al-sahw) upon him."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ سَهَا فَلَمْ يَدْرِ سَجْدَةً سَجَدَ أَمِ اِثْنَتَيْنِ قَالَ« يَسْجُدُ أُخْرَى وَ لَيْسَ عَلَيْهِ بَعْدَ اِنْقِضَاءِ اَلصَّلاَةِ سَجْدَتَا اَلسَّهْوِ»

Muhammad ibn Ya’qub from Ali ibn Ibrahim from his father from Ibn Abi ‘Umayr from Hammad from al-Halabi, who said: Abu Abdillah (a.s) was asked about a man who was forgetful and did not know whether he had performed one prostration or two. Imam (a.s) said: "Let him perform another prostration, and after the completion of the prayer, there is no obligation upon him to perform the two prostrations of forgetfulness (sajdata al-sahw)."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ شَكَّ فَلَمْ يَدْرِ سَجَدَ سَجْدَةً أَمْ سَجْدَتَيْنِ قَالَ« يَسْجُدُ حَتَّى يَسْتَيْقِنَ»

And from him, from Muhammad ibn Yahya from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Muhammad ibn Sinan from Ibn Muskan from Abu Basir, who said: I asked Abu Abdillah (a.s) about a man who doubts and does not know whether he has prostrated once or twice. Imam (a.s) said: "Let him prostrate until he is certain."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ اَلْخَزَّازِ عَنِ اَلْمُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ اَلشَّحَّامِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ شُبِّهَ عَلَيْهِ فَلَمْ يَدْرِ وَاحِدَةً سَجَدَ أَوِ اِثْنَتَيْنِ قَالَ« فَلْيَسْجُدْ أُخْرَى»

And from him, from Ali ibn Ibrahim, from his father, from Amr ibn Uthman al-Khazzaz, from al-Mufaddal ibn Salih, from Zayd al-Shahham: Abu Abdillah (a.s), peace be upon him, (was asked) regarding a man over whom it became unclear, and he did not know whether he had performed one prostration or two. Imam (a.s) said: "Then let him perform another prostration."

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي رَجُلٍ نَسِيَ أَنْ يَسْجُدَ سَجْدَةَ اَلثَّانِيَةِ حَتَّى قَامَ فَذَكَرَ وَ هُوَ قَائِمٌ أَنَّهُ لَمْ يَسْجُدْ قَالَ« فَلْيَسْجُدْ مَا لَمْ يَرْكَعْ فَإِذَا رَفَعَ فَذَكَرَ بَعْدَ رُكُوعِهِ أَنَّهُ لَمْ يَسْجُدْ فَلْيَمْضِ عَلَى صَلاَتِهِ حَتَّى يُسَلِّمَ ثُمَّ يَسْجُدُهَا فَإِنَّهَا قَضَاءٌ» وَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« إِنْ شَكَّ فِي اَلرُّكُوعِ بَعْدَ مَا سَجَدَ فَلْيَمْضِ وَ إِنْ شَكَّ فِي اَلسُّجُودِ بَعْدَ مَا قَامَ فَلْيَمْضِ كُلُّ شَيْءٍ شَكَّ فِيهِ مِمَّا قَدْ جَاوَزَهُ وَ دَخَلَ فِي غَيْرِهِ فَلْيَمْضِ عَلَيْهِ»

Sa'd, from Ahmad ibn Muhammad, from his father, from Abdullah ibn al-Mughira, from Isma'il ibn Jabir: Abu Abdillah (a.s), peace be upon him, (was asked) regarding a man who forgot to perform the second prostration until he stood up, then while standing he remembered that he had not prostrated. Imam (a.s) said: "Then let him perform the prostration, as long as he has not yet bowed (for ruku’). But if he rises and then remembers after his ruku’ that he did not prostrate, then let him proceed with his prayer until he completes it with the salam, then he should perform the prostration, for it is a makeup (qadahʾ)." And he (narrator) said: “Abu Abdillah (a.s), peace be upon him, said: "If he doubts regarding the ruku’ after having prostrated, then let him proceed. And if he doubts regarding the prostration after having stood up, then let him proceed. Everything in which there is doubt, after it has passed and one has entered into something else, then let him continue with it."

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ رَفَعَ رَأْسَهُ مِنَ اَلسُّجُودِ فَشَكَّ قَبْلَ أَنْ يَسْتَوِيَ جَالِساً فَلَمْ يَدْرِ أَ سَجَدَ أَمْ لَمْ يَسْجُدْ قَالَ «يَسْجُدُ» قُلْتُ فَرَجُلٌ نَهَضَ مِنْ سُجُودِهِ فَشَكَّ قَبْلَ أَنْ يَسْتَوِيَ قَائِماً فَلَمْ يَدْرِ أَ سَجَدَ أَمْ لَمْ يَسْجُدْ قَالَ« يَسْجُدُ»

And from him, from Ahmad ibn Muhammad, from Ibn Abi Nasr, from Aban ibn Uthman, from Abdur Rahman ibn Abi Abdullah, who said: I said to Abu Abdillah (a.s), peace be upon him: “A man raised his head from prostration and doubted before he became fully seated, not knowing whether he had prostrated or not.” Imam (a.s) said: "He should prostrate." I asked: “And a man who rose from his prostration and doubted before he became fully standing, not knowing whether he had prostrated or not.” Imam (a.s) said: "He should prostrate."

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَكْثُرُ عَلَيْهِ اَلْوَهْمُ فِي اَلصَّلاَةِ فَيَشُكُّ فِي اَلرُّكُوعِ فَلاَ يَدْرِي أَ رَكَعَ أَمْ لاَ وَ يَشُكُّ فِي اَلسُّجُودِ فَلاَ يَدْرِي أَ سَجَدَ أَمْ لاَ فَقَالَ« لاَ يَسْجُدُ وَ لاَ يَرْكَعُ وَ يَمْضِي فِي صَلاَتِهِ حَتَّى يَسْتَيْقِنَ يَقِيناً» وَ عَنِ اَلرَّجُلِ يَنْسَى سَجْدَةً فَذَكَرَهَا بَعْدَ مَا قَامَ وَ رَكَعَ قَالَ« يَمْضِي فِي صَلاَتِهِ وَ لاَ يَسْجُدُ حَتَّى يُسَلِّمَ فَإِذَا سَلَّمَ سَجَدَ مِثْلَ مَا فَاتَهُ» قُلْتُ فَإِنْ لَمْ يَذْكُرْ إِلاَّ بَعْدَ ذَلِكَ قَالَ« يَقْضِي مَا فَاتَهُ إِذَا ذَكَرَهُ»

And from him, from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from Ammar al-Sabati: Abu Abdillah (a.s) (was asked) regarding the man upon whom frequent doubt occurs in prayer, so he doubts in the bowing and does not know whether he bowed or not, and he doubts in the prostration and does not know whether he prostrated or not. Imam (a.s) said: "He should neither prostrate nor bow, and he should continue in his prayer until he is certain with certainty." And (Imam (a.s) was asked) regarding the man who forgets a prostration and remembers it after he has stood and bowed. Imam (a.s) said: "He should continue in his prayer and not prostrate until he completes it with the salam. Then when he has given the salam, he should perform a prostration like that which he missed." I asked: “What if he does not remember except after that?” Imam (a.s) said: "He should make up what he missed whenever he remembers it."

وهذا الحكم في السهو عن السجود إنما هو يخص الركعتين الاخيرتين لان الركعتين الاولتين متى شك فيهما في السجود اعاد يدل على ذلك ما رواه

And this ruling regarding forgetfulness in prostration specifically pertains to the last two rak‘ahs, because if one doubts in the prostration during the first two rak‘ahs, he must repeat. This is indicated by what has been narrated:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يُصَلِّي اَلرَّكْعَتَيْنِ ثُمَّ ذَكَرَ فِي اَلثَّانِيَةِ وَ هُوَ رَاكِعٌ أَنَّهُ تَرَكَ سَجْدَةً فِي اَلْأُولَى قَالَ كَانَ أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ« إِذَا تَرَكْتَ اَلسَّجْدَةَ فِي اَلرَّكْعَةِ اَلْأُولَى فَلَمْ تَدْرِ وَاحِدَةً أَوِ اِثْنَتَيْنِ اِسْتَقْبَلْتَ حَتَّى يَصِحَّ لَكَ ثِنْتَانِ فَإِذَا كَانَ فِي اَلثَّالِثَةِ وَ اَلرَّابِعَةِ فَتَرَكْتَ سَجْدَةً بَعْدَ أَنْ تَكُونَ قَدْ حَفِظْتَ اَلرُّكُوعَ أَعَدْتَ اَلسُّجُودَ»

Ahmad ibn Muhammad ibn Isa, from Ahmad ibn Muhammad ibn Abi Nasr, who said: I asked Abul Hasan (a.s), peace be upon him, about a man who performs two rak‘ahs of prayer, then remembers in the second rak‘ah while in the state of bowing that he had left out a prostration in the first. He (Imam al-Ridha (a.s)) said: “Abul Hasan (Imam al-Kadhim (a.s)), used to say: "If you left out a prostration in the first rak‘ah and did not know whether it was one or two, then you must start over until two prostrations are certain for you. But if it is in the third or fourth rak‘ah and you left a prostration after having already preserved the bowing (ruku‘), then you repeat the prostration."

ولا ينافي هذا الخبر

And this report does not contradict.

مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ رَجُلٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْمَاضِيَ عَلَيْهِ اَلسَّلاَمُ فِي اَلرَّجُلِ يَنْسَى اَلسَّجْدَةَ مِنْ صَلاَتِهِ قَالَ« إِذَا ذَكَرَهَا قَبْلَ رُكُوعِهِ سَجَدَهَا وَ بَنَى عَلَى صَلاَتِهِ ثُمَّ سَجَدَ سَجْدَتَيِ اَلسَّهْوِ بَعْدَ اِنْصِرَافِهِ وَإِنْ ذَكَرَهَا بَعْدَ رُكُوعِهِ أَعَادَ اَلصَّلاَةَ وَنِسْيَانُ اَلسَّجْدَةِ فِي اَلْأَوَّلَتَيْنِ وَ اَلْأَخِيرَتَيْنِ سَوَاءٌ»

Narrated by Muhammad ibn Ahmad ibn Yahya, from Ali ibn Isma'il, from a man, from Mu‘alla ibn Khunays: I asked Abul Hasan al-Madi (a.s) about a man who forgets a prostration in his prayer. Imam (a.s) said: "If he remembers it before his bowing, he should perform it and continue with his prayer, then perform the two prostrations of forgetfulness (sajdatay al-sahw) after completing the prayer. But if he remembers it after his bowing, he must repeat the prayer. Forgetting a prostration in the first two rak‘ahs and the last two rak‘ahs is the same."

فليس هذا الخبر منافيا للخبر الاول لان قوله عليه السلام ونسيان السجدة في الاولتين والاخيرتين سواء انما أراد به في ترك السجدتين معا الا ترى أن ما تضمن الخبر إنما تضمن حكم من ترك السجدتين معا لانه قال إذا ذكرها بعد الركوع اعاد الصلاة فلو لا أن المراد بذكر السجدة الثنتين معا لما وجب اعادة الصلاة حسب ما قدمناه والذي رواه

So this report is not contradictory to the first report, because His (a.s) saying, “And forgetting the prostration in the first two and the last two (rak‘ahs) is the same,” He (a.s) only intended by it the case of leaving both prostrations together. Do you not see that what the report contained was only the ruling of someone who left both prostrations together? For Imam (a.s) said: “If he remembers it after the bowing, he must repeat the prayer.” So were it not that what is meant by remembering the prostration is both of them together, it would not have been obligatory to repeat prayer, as explained:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ قَالَ: سَأَلْتُهُ عَنِ اَلَّذِي يَنْسَى اَلسَّجْدَةَ اَلثَّانِيَةَ مِنَ اَلرَّكْعَةِ اَلثَّانِيَةِ أَوْ شَكَّ فِيهَا فَقَالَ« إِذَا خِفْتَ أَنْ لاَ تَكُونَ وَضَعْتَ وَجْهَكَ إِلاَّ مَرَّةً وَاحِدَةً فَإِذَا سَلَّمْتَ سَجَدْتَ سَجْدَةً وَاحِدَةً وَ تَضَعُ وَجْهَكَ مَرَّةً وَاحِدَةً وَ لَيْسَ عَلَيْكَ سَهْوٌ»

Ahmad ibn Muhammad ibn Isa, from Ali ibn Ahmad, from Musa ibn Umar, from Muhammad ibn Mansur, who said: I asked Him (a.s) about one who forgets the second prostration of the second rak‘ah or doubts about it. Imam (a.s) said: "If you fear that you may have only placed your face once (in prostration), then when you finish the prayer with the salam, perform one prostration, and place your face once. And there is no (obligation of) prostration for forgetfulness (sahw) upon you."

فليس ايضا بمناف لما ذكرناه لان قوله الذي ينسى السجدة الاخيرة من الركعة الثانية يحتمل أن يكون أراد من الركعة الثانية من الركعتين الاخيرتين وليس في ظاهر الخبر من الركعة الثانية من الاولتين أو الاخيرتين بل هو محتمل لهما معا وإذا احتمل ذلك حملناه على الركعة الثانية من الركعتين الاخيرتين وقد سلمت الاحاديث كلها بحمد الله ومنه فاما الذي يدل على وجوب سجدتي السهو على من ترك سجدة ولم يذكرها إلا بعد الركوع حسب ما ذكره رحمه الله

So this too is not contradictory to what we have mentioned, because His (a.s) statement, "the one who forgets the last prostration of the second rak‘ah," may mean the second rak‘ah of the last two rak‘ahs. And there is nothing in the apparent wording of the report to indicate whether it refers to the second rak‘ah of the first two or the last two; rather, it is possible to interpret it as referring to either. Therefore, since it is open to both possibilities, we interpret it as referring to the second rak‘ah of the last two rak‘ahs. And thus all the narrations are in harmony, all praise and bounty be to Allah (swt). As for that which indicates the obligation of performing the two prostrations of forgetfulness (sajdatay al-sahw) upon one who has left a prostration and did not remember it until after the bowing, as he (al-Mufid), may Allah (swt) have mercy on him, has mentioned (following narration):

مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سُفْيَانَ بْنِ اَلسِّمْطِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« تَسْجُدُ سَجْدَتَيِ اَلسَّهْوِ فِي كُلِّ زِيَادَةٍ تَدْخُلُ عَلَيْكَ أَوْ نُقْصَانٍ وَ مَنْ تَرَكَ سَجْدَةً فَقَدْ نَقَصَ»

What was narrated by Ahmad ibn Muhammad ibn Isa, from al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from some of our companions, from Sufyan ibn al-Simt: Abu Abdillah (a.s), peace be upon him, said: "You perform the two prostrations of forgetfulness (sajdatay al-sahw) for every addition or deficiency that occurs to you. And whoever leaves out a prostration has certainly committed a deficiency."

وليس تنقض هذه الرواية التي قدمناها وهي رواية أبي بصير عن أبي عبد الله عليه السلام حين ذكر حكم من نسي السجدة ولم يذكرها إلا بعد الركوع قال يقضيها بعد الصلاة وليس عليه سهولان قوله عليه السلام وليس عليه سهو إنما أراد أن لا يكون حكمه حكم السهاة بل يكون حكم القاطعين لانه إذا ذكر ما كان فاته وقضاه لم يبق عليه شئ يشك فيه فخرج عن حد السهو فأما ما تضمن رواية الحلبي من انه إذا شك في سجدة أو ثنتين يضيف إليه سجدة وليس عليه سجدتا السهو فانه مقصود على من هذا حكمه وإنما أوجبنا سجدتي السهو لمن علم بعد الركوع انه ترك سجدة فانه يقضيها بعد التسليم ويسجد سجدتي السهو

And this narration does not contradict the report we previously presented, which is the narration of Abu Basir from Abu Abdillah (a.s), peace be upon him, when he mentioned the ruling of one who forgot a prostration and did not remember it until after the bowing. Imam (a.s) said: "He makes it up after the prayer, and there is no prostration for forgetfulness upon him." His saying, peace be upon him, ‘and there is no prostration for forgetfulness upon him,’ only means that his ruling is not the ruling of those who are forgetful (sahin), but rather the ruling of those who interrupt the act, because when he remembers what he missed and makes it up, nothing remains for him to be in doubt about, thus he exits the state of forgetfulness. As for what is contained in the narration of al-Halabi, that if one doubts whether it was one prostration or two, he should add a prostration, and there is no prostration for forgetfulness upon him, this applies to one for whom this is the ruling. And we have only made the two prostrations of forgetfulness obligatory upon one who realizes after the bowing that he left out a prostration, for such a person makes it up after the taslim and then performs the two prostrations of forgetfulness.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ مَنْصُورٍ عَنِ اِبْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا نَسِيَ اَلرَّجُلُ سَجْدَةً وَ أَيْقَنَ أَنَّهُ قَدْ تَرَكَهَا فَلْيَسْجُدْهَا بَعْدَ مَا يَقْعُدُ قَبْلَ أَنْ يُسَلِّمَ وَ إِنْ كَانَ شَاكّاً فَلْيُسَلِّمْ ثُمَّ لْيَسْجُدْهَا وَ لْيَتَشَهَّدْ تَشَهُّداً خَفِيفاً وَ لاَ يُسَمِّيهَا نَقْرَةً فَإِنَّ اَلنَّقْرَةَ نَقْرَةُ اَلْغُرَابِ»

Al-Husayn ibn Sa‘id, from Safwan, from Mansur, from Ibn Abi Ya‘fur: Abu Abdillah (a.s), peace be upon him, said: "If a man forgets a prostration and is certain that he has left it out, then let him perform it after he sits, before he gives the salam. And if he is in doubt, then let him give the salam and then perform the prostration, and let him recite a light tashahhud, and let him not call it a 'pecking,' for the 'pecking' is the pecking of a crow."

ومن سجد بعد ما شك ثم ذكر انه كان قد سجد السجدتين مضى في صلاته والركوع متى ركع ثم ذكر انه كان قد ركع قبل ذلك استأنف الصلاة روى ذلك

And whoever prostrates after having doubted, and then remembers that he had indeed performed both prostrations, he continues with his prayer. But as for the bowing (ruku‘), whenever one bows and then remembers that he had already bowed before that, he must begin the prayer anew. This was narrated by:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى فَذَكَرَ أَنَّهُ زَادَ سَجْدَةً قَالَ« لاَ يُعِيدُ صَلاَةً مِنْ سَجْدَةٍ وَ يُعِيدُهَا مِنْ رَكْعَةٍ»

Sa‘d ibn Abdullah, from Abu Ja‘far, from Ali ibn al-Hakam, from Aban ibn Uthman, from Mansur ibn Hazim, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about a man who prayed and then remembered that he had added an extra prostration. Imam (a.s) said: "He does not repeat the prayer because of a (mistaken) prostration, but he does repeat it because of a (mistaken) rak‘ah."

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ شَكَّ فَلَمْ يَدْرِ أَ سَجَدَ ثِنْتَيْنِ أَمْ وَاحِدَةً فَسَجَدَ أُخْرَى ثُمَّ اِسْتَيْقَنَ أَنَّهُ قَدْ زَادَ سَجْدَةً فَقَالَ« لاَ وَ اَللَّهِ لاَ تُفْسِدُ اَلصَّلاَةَ زِيَادَةُ سَجْدَةٍ» وَ قَالَ« لاَ يُعِيدُ صَلاَتَهُ مِنْ سَجْدَةٍ وَ يُعِيدُهَا مِنْ رَكْعَةٍ»

Sa‘d, from Abu Ja‘far, from Muhammad ibn Khalid al-Barqi, from al-Hasan ibn Ali ibn Faddal, from Marwan ibn Muslim, from Ubayd ibn Zurarah, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who doubted and did not know whether he had prostrated twice or once, so he performed another prostration, and then became certain that he had added a prostration. Imam (a.s) said: "No, by Allah (swt), an extra prostration does not invalidate the prayer." And Imam (a.s) said: "He does not repeat his prayer because of a prostration, but he does repeat it because of a rak‘ah."

قال الشيخ رحمه الله فان ترك التسبيح في الركوع والسجود ناسيا لم يكن عليه اعادة الصلاة يدل على ذلك ما رواه

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘If one forgets the tasbih in bowing and prostration, there is no obligation to repeat the prayer.’ This is supported by what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ اَلْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ:« أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ سُئِلَ عَنْ رَجُلٍ رَكَعَ وَ لَمْ يُسَبِّحْ نَاسِياً قَالَ« تَمَّتْ صَلاَتُهُ»»

Muhammad ibn Ahmad ibn Yahya, from Ja‘far ibn Muhammad, from Abdullah al-Qaddah, from Ja‘far, from his father (Imam al Sadiq (a.s)), peace be upon them: (Imam al Sadiq (a.s) said): “(Imam) Ali (a.s), peace be upon him, was asked about a man who bowed but did not recite the tasbih due to forgetfulness. He (Imam Ali (a.s)) said: "His prayer is complete."

وعنه عن عبد الله القداح عن جعفر عن أبيه عليه السلام ان عليا عليه السلام سئل عن رجل ركع ولم يسبح ناسيا قال تمت صلاته

And from him, from Abdullah al-Qaddah, from Ja‘far, from his father (Imam al Sadiq (a.s)), peace be upon him): (Imam al Sadiq (a.s) said): “(Imam) Ali (a.s), peace be upon him, was asked about a man who bowed but did not recite the tasbih due to forgetfulness. Imam (a.s) said: "His prayer is complete."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ نَسِيَ تَسْبِيحَةً فِي رُكُوعِهِ وَ سُجُودِهِ قَالَ« لاَ بَأْسَ بِذَلِكَ»

And from him, from Ali ibn Yaqtin, who said: I asked Abul Hasan al-Awwal (peace be upon him) about a man who forgot the tasbih in his bowing and prostration. Imam (a.s) said: "There is no harm in that."

فأما الذي يدل على أنه إذا تركه متعمدا فلا صلاة له ما رواه

As for that which indicates that if one deliberately leaves it out, then his prayer is invalid, it is what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عُثْمَانَ بْنِ عَبْدِ اَلْمَلِكِ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« تَدْرِي أَيُّ شَيْءٍ حَدُّ اَلرُّكُوعِ وَ اَلسُّجُودِ» فَقُلْتُ لاَ قَالَ« سَبِّحْ فِي اَلرُّكُوعِ ثَلاَثَ مَرَّاتٍ سُبْحَانَ رَبِّيَ اَلْعَظِيمِ وَ بِحَمْدِهِ وَ فِي اَلسُّجُودِ سُبْحَانَ رَبِّيَ اَلْأَعْلَى وَ بِحَمْدِهِ ثَلاَثَ مَرَّاتٍ فَمَنْ نَقَصَ وَاحِدَةً نَقَصَ ثُلُثَ صَلاَتِهِ وَ مَنْ نَقَصَ ثِنْتَيْنِ نَقَصَ ثُلُثَيْ صَلاَتِهِ وَ مَنْ لاَ يُسَبِّحْ فَلاَ صَلاَةَ لَهُ»

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Uthman ibn Abd al-Malik, from Abu Bakr al-Hadrami, who said: Abu Ja‘far (a.s) said: "Do you know what defines the bowing and the prostration?" I (al-Hadrami) said: “No.” Imam (a.s) said: "Say in the bowing three times: ‘Subhana rabbiyal-‘azim wa bihamdih’, and in the prostration: ‘Subhana rabbiyal-a‘la wa bihamdih’ three times. Whoever leaves out one (recitation) has left out one-third of his prayer, and whoever leaves out two has left out two-thirds of his prayer, and whoever does not recite the tasbih at all, he has no prayer."

قال الشيخ رحمه الله فان ترك التشهد ناسيا قضاه ولم يعد الصلاة

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘If one forgets the tashahhud, he makes it up and does not repeat the prayer.’

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي اَلرَّكْعَتَيْنِ مِنَ اَلْمَكْتُوبَةِ لاَ يَجْلِسُ بَيْنَهُمَا حَتَّى يَرْكَعَ فِي اَلثَّالِثَةِ قَالَ« فَلْيُتِمَّ صَلاَتَهُ ثُمَّ لْيُسَلِّمْ وَ يَسْجُدُ سَجْدَتَيِ اَلسَّهْوِ وَ هُوَ جَالِسٌ قَبْلَ أَنْ يَتَكَلَّمَ»

Ahmad ibn Muhammad ibn Isa, from Ali ibn al-Hakam, from al-Husayn ibn Abi al-‘Ala’, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who performs the two rak‘ahs of the obligatory prayer but does not sit between them until he bows in the third (rak‘ah). Imam (a.s) said: "Let him complete his prayer, then give the salam, and perform the two prostrations of forgetfulness (sajdatay al-sahw) while he is seated, before he speaks."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ وَ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي اَلرَّجُلِ يَفْرُغُ مِنْ صَلاَتِهِ وَ قَدْ نَسِيَ اَلتَّشَهُّدَ حَتَّى يَنْصَرِفَ فَقَالَ« إِنْ كَانَ قَرِيباً رَجَعَ إِلَى مَكَانِهِ فَتَشَهَّدَ وَ إِلاَّ طَلَبَ مَكَاناً نَظِيفاً فَتَشَهَّدَ فِيهِ» وَ قَالَ« إِنَّمَا اَلتَّشَهُّدُ سُنَّةٌ فِي اَلصَّلاَةِ»

Al-Husayn ibn Sa‘id, from Fadalah and Safwan, from al-‘Ala’, from Muhammad, from one of the two (Imams (a.s)), peace be upon them: (Imam (a.s) was asked) regarding a man who finishes his prayer and has forgotten the tashahhud until he departs. Imam (a.s) said: "If he is near (to the place of prayer), let him return to his place and recite the tashahhud; otherwise, let him find a clean place and recite the tashahhud there." And Imam (a.s) said: "Indeed, the tashahhud is a sunnah (recommended act) within the prayer."

وَ عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ نَسِيَ أَنْ يَجْلِسَ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ فَقَالَ« إِنْ ذَكَرَ قَبْلَ أَنْ يَرْكَعَ فَلْيَجْلِسْ وَ إِنْ لَمْ يَذْكُرْ حَتَّى يَرْكَعَ فَلْيُتِمَّ اَلصَّلاَةَ حَتَّى إِذَا فَرَغَ فَلْيُسَلِّمْ وَ لْيَسْجُدْ سَجْدَتَيِ اَلسَّهْوِ»

And from him, from Ibn Abi Umayr, from Hisham ibn Salim, from Sulayman ibn Khalid, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who forgot to sit after the first two rak‘ahs. Imam (a.s) said: "If he remembers before he bows, let him sit; but if he does not remember until after he bows, then let him complete the prayer, and when he finishes, let him give the salam and perform the two prostrations of forgetfulness (sajdatay al-sahw)."

وَعَنْهُ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ [اَ لْ حُ سَ يْ نِ خ ل] بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي رَكْعَتَيِ اَلْمَكْتُوبَةِ فَلاَ يَجْلِسُ حَتَّى يَرْكَعَ فِي اَلثَّالِثَةِ قَالَ« يُتِمُّ صَلاَتَهُ وَ يَسْجُدُ سَجْدَتَيِ اَلسَّهْوِ وَ هُوَ جَالِسٌ قَبْلَ أَنْ يَتَكَلَّمَ»

And from him, from al-Qasim ibn Muhammad, from al-Husayn ibn Abi al-‘Ala’, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about a man who performs the two rak‘ahs of the obligatory prayer but does not sit until he bows in the third (rak‘ah). Imam (a.s) said: "He should complete his prayer and perform the two prostrations of forgetfulness (sajdatay al-sahw) while he is seated, before he speaks."

وعنه عن فضالة عن العلا عن ابن أبي يعفور قال سألت أبا عبد الله عليه السلام عن الرجل يصلي الركعتين من المكتوبة فلا يجلس فيهما حتى يركع فقال يتم صلاته ثم يسلم ويسجد سجدتي السهو وهو جالس قبل أن يتكلم

And from him, from Fadalah, from al-‘Ala’, from Ibn Abi Ya‘fur, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who performs the two rak‘ahs of the obligatory prayer and does not sit in them until he bows (in the third rak‘ah). Imam (a.s) said: "He should complete his prayer, then give the salam, and perform the two prostrations of forgetfulness (sajdatay al-sahw) while he is seated, before he speaks."

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَنْسَى أَنْ يَتَشَهَّدَ قَالَ «يَسْجُدُ سَجْدَتَيْنِ يَتَشَهَّدُ فِيهِمَا»

And from him, from Fadalah, from Husayn ibn ‘Uthman, from Sama‘ah, from Abu Basir, who said: I asked Him (a.s) about a man who forgets to recite the tashahhud. Imam (a.s) said: "He should perform two prostrations (sajdatay al-sahw) in which he recites the tashahhud."

فَأَمَّا مَا رَوَاهُ سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَسْهُو فِي اَلصَّلاَةِ فَيَنْسَى اَلتَّشَهُّدَ فَقَالَ «يَرْجِعُ فَيَتَشَهَّدُ» قُلْتُ أَ يَسْجُدُ سَجْدَتَيِ اَلسَّهْوِ فَقَالَ« لاَ لَيْسَ فِي هَذَا سَجْدَتَا اَلسَّهْوِ» ف أ

As for what was narrated by Sa‘d, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from Muhammad ibn Sinan, from Abdullah ibn Muskan, from Muhammad ibn Ali al-Halabi, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who errs in prayer and forgets the tashahhud. Imam (a.s) said: "He should return and recite the tashahhud." I asked: “Should he perform the two prostrations of forgetfulness (sajdatay al-sahw)?” Imam (a.s) said: "No, there are no prostrations of forgetfulness in this case."

ما متى لم يذكر إلا بعد الركوع فانه يلزمه سجدتا السهو حسب ما ذكرناه ويؤيده أيضا وضوحا ما رواه

And as for when he does not remember until after the bowing, then the two prostrations of forgetfulness become obligatory for him, according to what we have mentioned, and this is also clearly supported by what was narrated:

الحسين بن سعيد عن صفوان بن يحيى عن الحسين بن أبي العلا قال سألت أبا عبد الله عليه السلام عن الرجل يصلي ركعتين من المكتوبة فلا يجلس حتى يركع الثالثة فقال يتم صلاته ثم يسلم ويسجد سجدتي السهو وهو جالس قبل أن يتكلم

Al-Husayn ibn Sa‘id, from Safwan ibn Yahya, from al-Husayn ibn Abi al-‘Ala, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who performs two rak‘ahs of the obligatory prayer and does not sit until he bows in the third (rak‘ah). Imam (a.s) said: "He should complete his prayer, then give the salam, and perform the two prostrations of forgetfulness (sajdatay al-sahw) while he is seated, before he speaks."

سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي رَكْعَتَيْنِ مِنَ اَلْمَكْتُوبَةِ فَلاَ يَجْلِسُ فِيهِمَا فَقَالَ« إِنْ كَانَ ذَكَرَ وَ هُوَ قَائِمٌ فِي اَلثَّالِثَةِ فَلْيَجْلِسْ وَ إِنْ لَمْ يَذْكُرْ حَتَّى يَرْكَعَ فَلْيُتِمَّ صَلاَتَهُ ثُمَّ يَسْجُدُ سَجْدَتَيْنِ وَ هُوَ جَالِسٌ قَبْلَ أَنْ يَتَكَلَّمَ»

Sa'd, from Muhammad ibn al-Husayn, from Ja‘far ibn Bashir, from Hammad ibn Uthman, from Abdullah ibn Abi Ya‘fur, from Abu Abdillah (a.s), peace be upon him, who said: I asked Him (a.s) about a man who performs two rak‘ahs of the obligatory prayer and does not sit in them. Imam (a.s) said: "If he remembers while he is standing in the third (rak‘ah), let him sit. But if he does not remember until he bows, then let him complete his prayer, and then perform two prostrations (sajdatay al-sahw) while he is seated, before he speaks."

اِبْنُ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« مِنْ تَمَامِ اَلصَّوْمِ إِعْطَاءُ اَلزَّكَاةِ كَالصَّلاَةِ عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مِنْ تَمَامِ اَلصَّلاَةِ وَ مَنْ صَامَ وَ لَمْ يُؤَدِّهَا فَلاَ صَوْمَ لَهُ إِذَا تَرَكَهَا مُتَعَمِّداً وَ مَنْ صَلَّى وَ لَمْ يُصَلِّ عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ تَرَكَ ذَلِكَ مُتَعَمِّداً فَلاَ صَلاَةَ لَهُ إِنَّ اَللَّهَ تَعَالَى بَدَأَ بِهَا قَبْلَ اَلصَّلاَةِ فَقَالَ« قَدْ أَفْلَحَ مَنْ تَزَكّٰى` وَ ذَكَرَ اِسْمَ رَبِّهِ فَصَلّٰى»

Ibn Abi Umayr, from Abu Basir, from Zurarah: Abu Abdillah (a.s), peace be upon him, said: "Part of the completion of fasting is the giving of zakat, just as sending blessings upon the Prophet, may Allah (swt) bless him and his family, is part of the completion of prayer. And whoever fasts but does not give it (zakat), his fast is not accepted if he deliberately leaves it. And whoever prays but does not send blessings upon the Prophet, may Allah (swt) bless him and his family, and deliberately leaves that out, then he has no prayer. Indeed, Allah (swt) the Exalted began with it before the prayer, as He (swt) said: ‘Indeed successful is the one who purifies himself, and remembers the name of his Lord and then prays.’" (Surah A'la 87:14 -15)

قال الشيخ رحمه الله والسلام في الصلاة سنة وليس بفرض يفسد بتركه الصلاة يدل على ذلك ما رواه

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And the salam in prayer is a sunnah and not an obligation whose omission invalidates the prayer.’ This is supported by what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا نَسِيَ اَلرَّجُلُ أَنْ يُسَلِّمَ فَإِذَا وَلَّى وَجْهَهُ عَنِ اَلْقِبْلَةِ وَ قَالَ اَلسَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اَللَّهِ اَلصَّالِحِينَ فَقَدْ فَرَغَ مِنْ صَلاَتِهِ»

Al-Husayn ibn Sa‘id, from Fadalah, from Husayn ibn ‘Uthman, from Sama‘ah, from Abu Basir: Abu Abdillah (a.s), peace be upon him, said: “If a man forgets to say the salam, then when he turns his face away from the qiblah and says ‘al-salamu ‘alayna wa ‘ala ‘ibadillah al-salihin’, he has completed his prayer."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا نَسِيَ أَنْ يُسَلِّمَ خَلْفَ اَلْإِمَامِ أَجْزَأَهُ تَسْلِيمُ اَلْإِمَامِ»

And from him, from Muhammad ibn Sinan, from Ibn Muskan, from al-Halabi: Abu Abdillah (a.s), peace be upon him, said: "If one forgets to say the salam behind the imam, the salam of the imam suffices for him."

قال الشيخ رحمه الله والتوجه بسبع تكبيرات الى قوله والقنوت سنة مؤكدة فقد مضى شرح جميع ذلك مستوفى فيما تقدم قال الشيخ رحمه الله والقنوت سنة وكيدة لا ينبغي تركه مع الاختيار ومن نسيه فلم يفعله قبل الركوع فليقضه بعده فان لم يذكره حتى يركع الثالثة قضاه بعد فراغه من الصلاة

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And the ‘tawajjuh’ with seven takbirat…’ up to his statement: ‘And the ‘qunut’ is a strongly emphasized sunnah.’ Indeed, a complete explanation of all that has already been provided earlier. The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘The ‘qunut’ is a strongly emphasized sunnah that should not be abandoned when one has the choice. And whoever forgets it and does not perform it before bowing should make it up after the bowing. If he does not remember it until he bows in the third rak‘ah, then he should make it up after finishing the prayer.’

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَزُرَارَةَ بْنِ أَعْيَنَ قَالاَ: سَأَلْنَا أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَنْسَى اَلْقُنُوتَ حَتَّى يَرْكَعَ قَالَ« يَقْنُتُ بَعْدَ اَلرُّكُوعِ فَإِنْ لَمْ يَذْكُرْ فَلاَ شَيْءَ عَلَيْهِ»

Al-Husayn ibn Sa‘id, from Fadalah, from Jamil ibn Darraj, from Muhammad ibn Muslim and Zurarah ibn A‘yan, who said: We asked Abu Ja‘far (a.s) about a man who forgets the ‘qunut’ until he bows. Imam (a.s) said: "He should perform the ‘qunut’ after the bowing, and if he does not remember, then there is nothing upon him."

وَ عَنْهُ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقُنُوتِ يَنْسَاهُ اَلرَّجُلُ فَقَالَ« يَقْنُتُ بَعْدَمَا يَرْكَعُ وَ إِنْ لَمْ يَذْكُرْ حَتَّى يَنْصَرِفَ فَلاَ شَيْءَ عَلَيْهِ»

And from him, from Hammad, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about the ‘qunut’, if a man forgets it. Imam (a.s) said: "He should perform the ‘qunut’ after he bows, and if he does not remember until after he finishes the prayer, then there is nothing upon him."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ ذَكَرَ أَنَّهُ لَمْ يَقْنُتْ حَتَّى يَرْكَعَ قَالَ فَقَالَ« يَقْنُتُ إِذَا رَفَعَ رَأْسَهُ»

Ahmad ibn Muhammad ibn ‘Isa, from al-Hasan ibn Ali ibn Faddal, from Ubayd ibn Zurarah, who said: I said to Abu Abdillah (a.s), peace be upon him: “A man remembers that he did not perform the ‘qunut’ until after he bowed.” Imam (a.s) said: "Then he should perform the ‘qunut’ when he raises his head."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ قَالَ: سَمِعْتُ يُذْكَرُ عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ «فِي اَلرَّجُلِ إِذَا سَهَا فِي اَلْقُنُوتِ قَنَتَ بَعْدَمَا يَنْصَرِفُ وَ هُوَ جَالِسٌ»

And from him, from Ali ibn al-Hakam, from Abu Ayyub, from Abu Basir, who said: I heard it mentioned in the presence of Abu Abdillah (a.s). Imam (a.s) said: "Regarding a man who forgets the ‘qunut’, he should perform the ‘qunut’ after he finishes (the prayer), while he is seated."

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سَهْلِ بْنِ يَسَعَ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ نَسِيَ اَلْقُنُوتَ فِي اَلْمَكْتُوبَةِ قَالَ« لاَ إِعَادَةَ عَلَيْهِ»

As for what was narrated by Ahmad ibn Muhammad ibn ‘Isa, from Muhammad ibn Sahl ibn Yasa‘, from his father, who said: I asked Abul Hasan (a.s), peace be upon him, about a man who forgets the ‘qunut’ in the obligatory prayer. Imam (a.s) said: "There is no redoing (the prayer) upon him."

وَ مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَنْسَى اَلْقُنُوتَ حَتَّى يَرْكَعَ أَ يَقْنُتُ قَالَ« لاَ»

And what was narrated by al-Husayn ibn Sa‘id, from Fadalah, from Mu‘awiyah ibn ‘Ammar, who said: I asked Him (a.s) about a man who forgets the ‘qunut’ until he bows, should he perform the ‘qunut’? Imam (a.s) said: "No."

فيجوز أن يكون عليه السلام إنما أراد لا إعادة عليه وجوبا لان القنوت أصله ليس بواجب فكيف يكون إعادته واجبا وإنما هو مستحب مسنون فكذلك قضاؤه إنما يكون مسنونا مندوبا دون أن يكون واجبا ويجوز أن يكون عليه السلام إنما أراد لا إعادة عليه إذا كانت الحال حال التقية الذي يبين هذا ويوضحه ما رواه

So it is permissible that what He (a.s), peace be upon him, meant was that there is no obligatory redoing upon him, because the ‘qunut’ is originally not obligatory, so how could its making up be obligatory? Rather, it is a recommended sunnah; thus, making it up is also a recommended and encouraged act, not an obligation. And it is also possible that what He (a.s), peace be upon him, intended was that there is no redoing upon him in a situation of ‘taqiyyah’ (precautionary dissimulation). What clarifies and explains this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْهُ قَالَ قَالَ لِي أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْقُنُوتِ فِي اَلْفَجْرِ إِنْ شِئْتَ فَاقْنُتْ وَ إِنْ شِئْتَ فَلاَ تَقْنُتْ وَ قَالَ« هُوَ إِذَا كَانَ تَقِيَّةً فَلاَ تَقْنُتْ وَ أَنَا أَتَقَلَّدُ هَذَا» وقد استوفينا القنوت وما يتعلق باحكامه فيما مضى مستوفى وفيه غنى ان شاء الله تعالى

Al-Husayn ibn Sa‘id, from Ahmad ibn Muhammad, from him, who said: Abu Ja‘far (a.s) said to me regarding the ‘qunut’ in the Fajr prayer: "If you wish, then perform the ‘qunut’, and if you wish, then do not perform it." And Imam (a.s) said: "When there is ‘taqiyyah’ (precautionary dissimulation), then do not perform the ‘qunut’, and I personally adopt this."

قال الشيخ رحمه الله بعد أن ذكر اشياء قد مضى شرحها وما يتعلق بها مثل دعاء القنوت وتسبيح الزهراء عليها السلام وفضل ذلك والجهر في بعض الصلوات والاخفات في بعضها ومن تعمد الاخفات فيما يجب فيه الاجهار والاجهار فيما يجب فيه الاخفات أعاد

And we have already thoroughly covered the ‘qunut’ and the rulings related to it in detail previously, and that suffices, if Allah (swt) willing. The Shaykh (Al-Mufid), may Allah (swt) support him, said after mentioning matters whose explanation has already been provided, such as the supplication of ‘qunut’, the ‘tasbih’ of (Sayyidah) al-Zahra’ (s.a), peace be upon her, its merit, the audible recitation (‘jahr’) in some prayers, and the silent recitation (‘ikhfat’) in others. Whoever deliberately recites silently where audible recitation is obligatory, or audibly where silent recitation is obligatory, must repeat (the prayer).

رَوَى حَرِيزٌ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ جَهَرَ فِيمَا لاَ يَنْبَغِي اَلْإِجْهَارُ فِيهِ أَوْ أَخْفَى فِيمَا لاَ يَنْبَغِي اَلْإِخْفَاءُ فِيهِ فَقَالَ« أَيَّ ذَلِكَ فَعَلَ مُتَعَمِّداً فَقَدْ نَقَضَ صَلاَتَهُ وَ عَلَيْهِ اَلْإِعَادَةُ وَ إِنْ فَعَلَ ذَلِكَ نَاسِياً أَوْ سَاهِياً أَوْلاَ يَدْرِي فَلاَ شَيْءَ عَلَيْهِ وَ قَدْ تَمَّتْ صَلاَتُهُ»

Hariz narrated from Zurarah: Abu Ja‘far (a.s), peace be upon him, (was asked) regarding a man who recites aloud in what should not be recited aloud, or recites silently in what should not be recited silently. Imam (a.s) said: "Whichever of these he does deliberately, he has invalidated his prayer and must repeat it. But if he did it forgetfully, out of inattentiveness, or not knowing, then there is nothing upon him, and his prayer is complete."

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُوسَى بْنِ اَلْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي مِنَ اَلْفَرِيضَةِ مَا يُجْهَرُ فِيهِ بِالْقِرَاءَةِ هَلْ عَلَيْهِ أَنْ لاَ يَجْهَرَ قَالَ« إِنْ شَاءَ جَهَرَ وَإِنْ شَاءَ لَمْ يَفْعَلْ» فهذا الخبر موافق للعامة لانهم الذين بخيرون في ذلك والذي نعمل عليه ما قدمناه

As for what was narrated by Ahmad ibn Muhammad, from Musa ibn al-Qasim, from Ali ibn Ja’far, from his brother (Imam) Musa (a.s), peace be upon him, said: I asked Him (a.s) about a man who is praying one of the obligatory prayers in which the recitation is normally to be done aloud, is it required of him not to recite aloud? Imam (a.s) said: "If he wishes, he may recite aloud, and if he wishes, he may refrain from doing so."

قال الشيخ رحمه الله والامام يجهر في صلاة الجمعة الى قوله ومن فاتته صلاة الليل فسنذكر ذلك في ابوابه ان شاء الله تعالى قال الشيخ رحمه الله ومن فاتته صلاة الليل قضاها في صدر النهار فان لم يتفق له ذلك قضاها في الليلة الثانية قبل صلاتها من آخر الليل وإن قضاها بعد العشاء الآخرة قبل أن ينام اجزأه ذلك وكذلك من نسي نوافل النهار واشتغل عنها قضاها ليلا وإن فاته ذلك قضاها في غد يومه من النهار

So this report is in agreement with the view of the general public (‘al-‘ammah’), for they are the ones who give a choice in this matter, whereas the ruling we act upon is what we have already presented. The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘The imam recites aloud in the Friday prayer…’ up to his statement: ‘And whoever misses the night prayer…’, we shall mention that in its appropriate chapters, Allah (swt) willing. The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘Whoever misses the night prayer should make it up at the beginning of the day; and if he is unable to do that, he should make it up on the second night before performing it, at the end of the night. And if he makes it up after the night prayer (‘ishaʾ al-akhirah’) before sleeping, that suffices for him. Likewise, whoever forgets the recommended day prayers (‘nawafil al-nahar’) or is too preoccupied to perform them, may make them up at night. And if he misses making them up at night, he should make them up the next day during the daytime.’

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« اِقْضِ مَا فَاتَكَ مِنْ صَلاَةِ اَلنَّهَارِ بِالنَّهَارِ وَ مَا فَاتَكَ مِنْ صَلاَةِ اَللَّيْلِ بِاللَّيْلِ» قُلْتُ أَقْضِي وَتْرَيْنِ فِي لَيْلَةٍ فَقَالَ« نَعَمْ اِقْضِ وَتْراً أَبَداً»

Muhammad ibn Ya‘qub, by Ali ibn Ibrahim, by his father, from Ibn Abi ‘Umayr, from Mu’awiyah ibn ‘Ammar: Abu Abdillah (a.s) said: "Make up what you have missed of the day prayer during the day, and what you have missed of the night prayer during the night." I said: “Should I make up two ‘witr’ prayers in one night?” Imam (a.s) said: "Yes, always make up ‘witr’."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَبْدِ اَللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« أَفْضَلُ قَضَاءِ اَلنَّوَافِلِ قَضَاءُ صَلاَةِ اَللَّيْلِ بِاللَّيْلِ وَصَلاَةُ اَلنَّهَارِ بِالنَّهَارِ» قُلْتُ فَيَكُونُ وَتْرَانِ فِي لَيْلَةٍ قَالَ« لاَ» قُلْتُ وَ لِمَ تَأْمُرُنِي أَنْ أُوتِرَ وَتْرَيْنِ فِي لَيْلَةٍ فَقَالَ عَلَيْهِ اَلسَّلاَمُ« أَحَدُهُمَا قَضَاءٌ»

And from him, from Muhammad ibn Yahya, from Abdullah ibn Muhammad, from Ali ibn al-Hakam, from Aban, from Isma’il al-Ju’fi, who said: Abu Ja’far (a.s) said: "The best way to make up the recommended prayers (‘nawafil’) is to make up the night prayer during the night, and the day prayer during the day." I said: “So there would be two ‘witr’ prayers in one night?” Imam (a.s) said: "No." I said: “Then why do you command me to perform two ‘witr’ prayers in one night?” Imam (a.s) said: "One of them is a make-up."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ فَاتَتْهُ صَلاَةُ اَلنَّهَارِ مَتَى يَقْضِيهَا قَالَ« مَتَى مَا شَاءَ إِنْ شَاءَ بَعْدَ اَلْمَغْرِبِ وَ إِنْ شَاءَ بَعْدَ اَلْعِشَاءِ»

And from him, from Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr, from Hammad, from al-Halabi, who said: Abu Abdillah (a.s) was asked about a man who misses a day prayer, when should he make it up? Imam (a.s) said: "Whenever he wishes, if he wishes, after Maghrib, and if he wishes, after ‘Ishaʾ."

وَعَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ تَفُوتُهُ صَلاَةُ اَلنَّهَارِ قَالَ« يَقْضِيهَا إِنْ شَاءَ بَعْدَ اَلْمَغْرِبِ وَ إِنْ شَاءَ بَعْدَ اَلْعِشَاءِ»

And from him, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan ibn Yahya, from al-‘Ala’ ibn Razin, from Muhammad ibn Muslim, who said: I asked Him (a.s) about a man who misses a day prayer. Imam (a.s) said: "He may make it up, if he wishes, after Maghrib, and if he wishes, after Isha."

عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلْحَسَنِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «إِنْ قَوِيتَ فَاقْضِ صَلاَةَ اَلنَّهَارِ بِاللَّيْلِ»

Ali ibn Mahziyar, from al-Hasan, from Hammad ibn ‘Isa, from Shu’ayb, from Abu Basir, who said: Abu Abdillah (a.s) said: "If you have the strength, then make up the day prayer during the night."

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَ:« إِنْ فَاتَكَ شَيْءٌ مِنْ تَطَوُّعِ اَلنَّهَارِ وَ اَللَّيْلِ فَاقْضِهِ عِنْدَ زَوَالِ اَلشَّمْسِ وَ بَعْدَ اَلظُّهْرِ عِنْدَ اَلْعَصْرِ وَ بَعْدَ اَلْمَغْرِبِ وَ بَعْدَ اَلْعَتَمَةِ وَ مِنْ آخِرِ اَلسَّحَرِ»

And from him, from al-Hasan, from Hammad, from Shu’ayb, from Abu Basir, who said: Abu Abdillah (a.s) said: "If you miss anything from the recommended prayers of the day or night, then make it up at the time of the sun’s zenith, after Dhuhr, at ‘Asr, after Maghrib, after ‘Atamah (‘Ishaʾ), and at the end of the night before dawn (sahar)."

وعنه عن الحسن عن فضالة عن أبان عن إسماعيل الجعفي قال قال أبو جعفر عليه السلام أفضل قضاء النوافل صلاة الليل بالليل وصلاة النهار بالنهار قلت ويكون وتران في ليلة؟ قال لا قلت ولم تأمرني ان اوتر وترين في ليلة؟ فقال أحدهما قضاء

And from him, from al-Hasan, from Fadalah, from Aban, from Isma‘il al-Ju‘fi, who said: Abu Ja‘far (a.s) said: "The best way to make up the recommended prayers (‘nawafil’) is to perform the night prayer during the night and the day prayer during the day." I said: “Will there be two ‘witr’ prayers in one night?” Imam (a.s) said: "No." I said: “Then why do you command me to perform two ‘witr’ prayers in one night?” Imam (a.s) said: "One of them is a make-up."

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ:« إِنَّ عَلِيَّ بْنَ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ كَانَ إِذَا فَاتَهُ شَيْءٌ مِنَ اَللَّيْلِ قَضَاهُ بِالنَّهَارِ وَ إِنْ فَاتَهُ شَيْءٌ مِنَ اَلْيَوْمِ قَضَاهُ مِنَ اَلْغَدِ أَوْ فِي اَلْجُمْعَةِ أَوْ فِي اَلشَّهْرِ وَ كَانَ إِذَا اِجْتَمَعَتْ عَلَيْهِ اَلْأَشْيَاءُ قَضَاهَا فِي شَعْبَانَ حَتَّى يَكْمُلَ لَهُ عَمَلُ اَلسَّنَةِ كُلِّهَا كَامِلَةً»

And from him, from al-Hasan, from Ibn Abi ‘Umayr, from Abu Ayyub, from Muhammad ibn Muslim: Abu Abdillah (a.s) said: "Indeed, (Imam) Ali ibn al-Husayn (a.s), whenever He (a.s) missed something from the night (prayers), He (a.s) would make it up during the day. And if He (a.s) missed something from the day, He (a.s) would make it up the next day, or on Friday, or within the month. And when many such things accumulated upon Him, He (a.s) would make them up during Sha’ban, so that the complete year’s deeds would be complete for him."

وَ عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ قَضَاءِ صَلاَةِ اَللَّيْلِ فَقَالَ «اِقْضِهَا فِي وَقْتِهَا اَلَّذِي صَلَّيْتَ فِيهِ» قَالَ قُلْتُ يَكُونُ وَتْرَانِ فِي لَيْلَةٍ قَالَ« لَيْسَ هُوَ وَتْرَانِ فِي لَيْلَةٍ أَحَدُهُمَا لِمَا فَاتَكَ»

And from him, from al-Hasan ibn Ali, from Ibn Bukayr, from Zurarah, who said: I asked Abu Ja’far (a.s) about making up the night prayer (‘salat al-layl’). Imam (a.s) said: "Make it up at the same time in which you used to perform it." I asked: “Will there be two ‘witr’ prayers in one night?” Imam (a.s) said: "It is not considered two ‘witrs’ in one night, one of them is for what you missed."

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ فَضَالَةَ عَنِ اِبْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِنَّ اَلْعَبْدَ يَقُومُ فَيَقْضِي اَلنَّافِلَةَ فَيُعَجِّبُ اَلرَّبُّ مَلاَئِكَتَهُ مِنْهُ فَيَقُولُ« مَلاَئِكَتِي عَبْدِي يَقْضِي مَا لَمْ أَفْتَرِضْهُ عَلَيْهِ»»

And from him, from al-Hasan, from Fadalah, from Ibn Sinan, who said: I heard Abu Abdillah (a.s) say: "Indeed, the servant stands and makes up the ‘nafilah’ (recommended prayer), and the Lord (azj) causes His (swt) angels to marvel at him. He (AZJ) says: 'My angels, My servant is making up what I (azj) did not make obligatory upon him.'"

فأما كيفية القضاء فانه يقضيها على حسب ما فاتته والذي يدل على ذلك

As for the manner of making up the missed (prayers), it is to be done in the same form as it was missed. What indicates this is:

مَا رَوَاهُ عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلْحَسَنِ عَنِ اَلنَّضْرِ عَنْ هِشَامِ بْنِ سَالِمٍ وَ فَضَالَةَ عَنْ أَبَانٍ جَمِيعاً عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَضَاءِ اَلْوَتْرِ بَعْدَ اَلظُّهْرِ فَقَالَ« اِقْضِهِ وَتْراً أَبَداً كَمَا فَاتَكَ» قُلْتُ وَتْرَانِ فِي لَيْلَةٍ فَقَالَ« نَعَمْ أَ لَيْسَ إِنَّمَا أَحَدُهُمَا قَضَاءٌ»

What was narrated by Ali ibn Mahziyar, from al-Hasan, from al-Nadr, from Hisham ibn Salim, and Fadalah from Aban, both from Sulayman ibn Khalid, who said: I asked Abu Abdillah (a.s) about making up ‘witr’ after Dhuhr. Imam (a.s) said: "Make it up as ‘witr’, always, just as you missed it." I asked: “Two ‘witr’ prayers in one night?” Imam (a.s) said: "Yes, is not one of them a make-up?"

وَعَنْهُ عَنِ اَلْحَسَنِ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ وَمُحَمَّدِ بْنِ سِنَانٍ وَفَضَالَةَ عَنِ اَلْحُسَيْنِ جَمِيعاً عَنِ اِبْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَضَاءِ اَلْوَتْرِ قَالَ« اِقْضِهِ وَتْراً أَبَداً»

And from him, from al-Hasan, from Ali ibn al-Nu’man, and Muhammad ibn Sinan, and Fadalah from al-Husayn, all from Ibn Muskan, from Sulayman ibn Khalid: Abu Abdillah (a.s) (was asked) regarding the making up of ‘witr’. Imam (a.s) said: "Always make it up as ‘witr’."

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْوَتْرِ يَفُوتُ اَلرَّجُلَ قَالَ« يَقْضِي وَتْراً أَبَداً»

And from him, from al-Hasan, from Ahmad ibn Muhammad, from Jamil ibn Darraj, from Zurarah, from Abu Ja’far (a.s), who said: I asked Him (a.s) about ‘witr’ that a man misses. Imam (a.s) said: "He should always make it up as ‘witr’."

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَفُوتُهُ اَلْوَتْرُ قَالَ« يَقْضِيهِ وَتْراً أَبَداً»

And from him, from Ahmad ibn Muhammad, from Abdullah ibn al-Mughirah, who said: I asked Aba Ibrahim (a.s), peace be upon him, about a man who misses the ‘witr’ prayer. Imam (a.s) said: "He should always make it up as ‘witr’."

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ فَضَالَةَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ أُصْبِحُ عَنِ اَلْوَتْرِ إِلَى اَللَّيْلِ كَيْفَ أَقْضِي قَالَ« مِثْلاً بِمِثْلٍ»

And from him, from al-Hasan, from Fadalah, from Hammad ibn Uthman, from Abu Abdillah (a.s), who said: I asked (Imam (a.s)): “I reach the night without having performed the ‘witr’, how should I make it up?” Imam (a.s) said: "Like for like."

فأما ما روي من انه يقضيها شفعا إذا قضاه بعد الظهر مثل ما روى

As for what has been narrated that it should be made up as ‘shaf’ (even-numbered) when it is made up after Dhuhr, such as what was narrated:

عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلْحَسَنِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنِ اَلْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« تَقْضِيهِ مِنَ اَلنَّهَارِ مَا لَمْ تَزُلِ اَلشَّمْسُ وَتْراً فَإِذَا زَالَتِ اَلشَّمْسُ فَمَثْنَى مَثْنَى»

Ali ibn Mahziyar, from al-Hasan, from Ibn Abi ‘Umayr, from ‘Umar ibn Udhaynah, from Zurarah, from al-Fudayl, who said: I heard Abu Ja’far (a.s) say: "You make it up during the day as ‘witr’ as long as the sun has not passed its zenith (before Dhuhr). But once the sun has passed its zenith, then it is (made up) as pairs, two by two."

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْوَتْرُ ثَلاَثُ رَكَعَاتٍ إِلَى زَوَالِ اَلشَّمْسِ فَإِذَا زَالَتْ فَأَرْبَعُ رَكَعَاتٍ»

And from him, from al-Hasan, from Fadalah, from Husayn ibn Uthman, from Sama’ah, from Abu Basir: Abu Abdillah (a.s) said: "‘Witr’ is (prayed as) three rak’ahs until the sun passes its zenith (zawal), but once it has passed, then it is (prayed as) four rak’ahs."

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ كُرْدَوَيْهِ اَلْهَمْدَانِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَضَاءِ اَلْوَتْرِ فَقَالَ« مَا كَانَ بَعْدَ اَلزَّوَالِ فَهُوَ شَفْعٌ رَكْعَتَيْنِ رَكْعَتَيْنِ»

And from him, from al-Hasan, from Muhammad ibn Ziyad, from Kurdaywayh al-Hamdani, who said: I asked Abu al-Hasan (a.s), peace be upon him, about making up the ‘witr’ prayer. Imam (a.s) said: "Whatever is after the sun’s zenith (‘zawal’) is to be prayed as ‘shaf’, two rak’ahs by two rak’ahs."

فيحتمل أن يكون المراد بهذه الاحاديث من يريد قضاها جالسا مع تمكنه من القيام لانه والحال هذه ينبغي أن يصلي مكان كل ركعة ركعتين الذي يبين عما ذكرناه

So it is possible that what is meant by these narrations is someone who wishes to make up the ‘witr’ prayer while sitting, despite having the ability to stand. In such a case, it is appropriate that he prays two rak’ahs in place of each one. What clarifies and supports what we have mentioned is:

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عَبْدِ اَللَّهِ بْنِ بَحْرٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَكْسَلُ أَوْ يَضْعُفُ فَيُصَلِّي اَلتَّطَوُّعَ جَالِساً قَالَ« يُضَعِّفُ رَكْعَتَيْنِ بِرَكْعَةٍ»

From al-Husayn ibn Sa’id, from Abdullah ibn Bahr, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s) about a man who feels lazy or weak and prays the recommended (‘nafl’) prayer while sitting. Imam (a.s) said: "He should double, two rak’ahs in place of one."

وَ عَنْهُ عَنْ فَضَالَةَ عَنْ حُسَيْنٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَسَنِ بْنِ زِيَادٍ اَلصَّيْقَلِ قَالَ قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :«إِذَا صَلَّى اَلرَّجُلُ جَالِساً وَ هُوَ يَسْتَطِيعُ اَلْقِيَامَ فَلْيُضَعِّفْ»

And from him, from Fadalah, from Husayn, from Ibn Muskan, from al-Hasan ibn Ziyad al-Sayqal, who said: Abu Abdillah (a.s) said to me: "If a man prays while sitting and he is able to stand, then let him double (the prayer)."

والذي يبين ان ذلك إنما يلزم من هذه صفته ما رواه

And what clarifies that this is specifically required of one who is in such a condition is what was narrated:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَفُوتُهُ اَلْوَتْرُ مِنَ اَللَّيْلِ قَالَ« يَقْضِيهِ وَتْراً مَتَى مَا ذَكَرَ وَ إِنْ زَالَتِ اَلشَّمْسُ»

Ahmad ibn Muhammad ibn ‘Isa, from al-Hasan ibn Ali ibn Yaqtin, from his brother al-Husayn, from Ali ibn Yaqtin, who said: I asked Abu al-Hasan (a.s), peace be upon him, about a man who misses the ‘witr’ prayer at night. Imam (a.s) said: "He should make it up as ‘witr’ whenever he remembers, even if the sun has passed its zenith."

فجاء هذا الخبر صريحا بانه يقضيه وترا وإن كان بعد الظهر فلولا ان المراد بتلك الاخبار ما ذكرنا لكانت متناقضة ويحتمل أن تكون هذه الاخبار مختصة بمن يتهاون بالصلاة ويتعمد تركها على الدوام عقوبة له والذي يدل على ذلك ما رواه

So this report has come explicitly stating that ‘witr’ is to be made up as ‘witr’, even if it is after Dhuhr. Were it not that the intended meaning of those other reports is as we have explained, they would be contradictory. It is also possible that those other reports are specific to the one who is negligent in prayer and deliberately abandons it regularly, as a form of punishment for him. What indicates this is what was narrated:

عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلْحَسَنِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ:« إِذَا فَاتَكَ وَتْرُكَ مِنْ لَيْلَتِكَ فَمَتَى مَا قَضَيْتَهُ مِنَ اَلْغَدِ قَبْلَ اَلزَّوَالِ قَضَيْتَهُ وَتْراً وَ مَتَى مَا قَضَيْتَهُ لَيْلاً قَضَيْتَهُ وَتْراً وَ مَتَى مَا قَضَيْتَهُ نَهَاراً بَعْدَ ذَلِكَ اَلْيَوْمِ قَضَيْتَهُ شَفْعاً تُضِيفُ إِلَيْهِ أُخْرَى حَتَّى تَكُونَ شَفْعاً» قَالَ قُلْتُ وَ لِمَ جُعِلَ اَلشَّفْعَ قَالَ« عُقُوبَةً لِتَضْيِيعِهِ اَلْوَتْرَ»

Ali ibn Mahziyar, from al-Hasan, from Hammad ibn ‘Isa, from Hariz, from Zurarah, who said: (It was said) "If you miss your ‘witr’ from the night, then whenever you make it up the next day before the sun’s zenith, you make it up as ‘witr’. And whenever you make it up at night, you make it up as ‘witr’. But whenever you make it up during the day after that (after that day), you make it up as ‘shaf’, you add to it another rak’ah so that it becomes even." I asked: “Why is it made ‘shaf’?” Imam (a.s) said: "As a punishment for neglecting the ‘witr’."

قال الشيخ رحمه الله ولا يقضي نافلة في وقت فريضة يدل على ذلك

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘One does not make up a recommended (‘nafilah’) prayer during the time of an obligatory (‘faridah’) prayer.’ What indicates this is:

مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ سَعْدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِيهِ إِسْمَاعِيلَ بْنِ عِيسَى قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي اَلْأُولَى ثُمَّ يَتَنَفَّلُ فَيُدْرِكُهُ وَقْتُ اَلْعَصْرِ مِنَ قَبْلِ أَنْ يَفْرُغَ مِنْ نَافِلَتِهِ فَيُبْطِئُ بِالْعَصْرِ ثُمَّ يَقْضِي نَافِلَتَهُ بَعْدَ اَلْعَصْرِ أَوْ يُؤَخِّرُهَا حَتَّى يُصَلِّيَهَا فِي وَقْتٍ آخَرَ قَالَ« يُصَلِّي اَلْعَصْرَ وَ يَقْضِي نَافِلَتَهُ فِي يَوْمٍ آخَرَ»

What was narrated by Ahmad ibn Muhammad ibn ‘Isa, from Sa’d ibn Isma’il, from his father Isma’il ibn ‘Isa, who said: I asked (Imam) al-Ridha (a.s), peace be upon him, about a man who prays the Dhuhr prayer, then begins his ‘nafilah’, and the time for ‘Asr comes upon him before he finishes his ‘nafilah’. So he delays the ‘Asr prayer and then makes up his ‘nafilah’ after ‘Asr, or delays the ‘nafilah’ until he performs it in another time. Imam (a.s) said: "He should perform the ‘Asr prayer and make up his ‘nafilah’ on another day."

وَعَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا دَخَلَ وَقْتُ صَلاَةٍ مَفْرُوضَةٍ فَلاَ تَطَوُّعَ»

And from him, from Ali ibn al-Hakam, from Sayf ibn ‘Umayrah, from Abi Bakr: (Imam) Ja’far ibn Muhammad (a.s), peace be upon him, said: "When the time of an obligatory prayer enters, there is no (valid) supererogatory (‘tatawwu’) prayer (to be performed)."

اَلطَّاطَرِيُّ عَنْ عَبْدِ اَللَّهِ بْنِ جَبَلَةَ عَنْ عَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« قَالَ لِي رَجُلٌ مِنْ أَهْلِ اَلْمَدِينَةِ يَا أَبَا جَعْفَرٍ مَا لِي لاَ أَرَاكَ تَطَوَّعُ بَيْنَ اَلْأَذَانِ وَ اَلْإِقَامَةِ كَمَا يَصْنَعُ اَلنَّاسُ» قَالَ« فَقُلْتُ إِنَّا إِذَا أَرَدْنَا أَنْ نَتَطَوَّعَ كَانَ تَطَوُّعُنَا فِي غَيْرِ وَقْتِ فَرِيضَةٍ فَإِذَا دَخَلَتِ اَلْفَرِيضَةُ فَلاَ تَطَوُّعَ»

Al-Tatari, from Abdullah ibn Jabalah, from al-’Alaʾ ibn Razin, from Muhammad ibn Muslim: (Imam) Abu Ja’far (a.s) said: “A man from the people of Madinah said to me, ‘O Aba Ja’far, why do I not see you performing supererogatory (‘tatawwu’) prayers between the adhan and the iqamah as the people do?’” He (Imam al-Baqir (a.s)) said: "So I replied, 'When we want to perform supererogatory prayers, we do so outside the time of the obligatory prayer. Once the time of the obligatory prayer enters, there is no supererogatory prayer (to be performed).'"

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ مِسْكِينٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَجِيَّةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ تُدْرِكُنِي اَلصَّلاَةُ أَوْ يَدْخُلُ وَقْتُهَا فَأَبْدَأُ بِالنَّافِلَةِ قَالَ فَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ« لاَ وَ لَكِنْ اِبْدَأْ بِالْمَكْتُوبَةِ وَ اِقْضِ اَلنَّافِلَةَ»

And from him, from Muhammad ibn Miskin, from Mu’awiyah ibn ‘Ammar, from Najiyyah, who said: I said to Abu Ja’far (a.s): "The time of the prayer reaches me or enters while I have not yet prayed, should I begin with the ‘nafilah’ (supererogatory prayer)?" Abu Ja’far (a.s) said: "No. Rather, begin with the obligatory prayer (‘al-maktubah’), and make up the ‘nafilah’ afterward."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أُدَيْمِ بْنِ اَلْحُرِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« لاَ يَتَنَفَّلُ اَلرَّجُلُ إِذَا دَخَلَ وَقْتُ فَرِيضَةٍ» قَالَ وَ قَالَ« إِذَا دَخَلَ وَقْتُ فَرِيضَةٍ فَابْدَأْ بِهَا»

And from him, from Muhammad ibn Ziyad, from Hammad ibn Uthman, from Udim ibn al-Hurr, who said: I heard Abu Abdillah (a.s) say: "A man should not perform supererogatory (‘nafilah’) prayer once the time of an obligatory (‘faridah’) prayer has entered." And Imam (a.s) said: "When the time of an obligatory prayer enters, begin with it."

قال الشيخ رحمه الله والمسافر إذا خاف أن يغلبه النوم لما لحقه من التعب فلا يقوم في آخر الليل فليقدم صلاة ليلته في أولها بعد العشاء الآخرة الى قوله ومن ضعف عن صلاة الليل قائما

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And the traveler, if he fears that sleep will overcome him due to the exhaustion he has experienced and he will not be able to rise at the end of the night, then let him perform the prayer of his night (‘salat al-layl’) at its beginning, after the Isha prayer…’, up to his statement: ‘And whoever is too weak to perform the night prayer standing…’

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ صَلاَةِ اَللَّيْلِ وَ اَلْوَتْرِ فِي أَوَّلِ اَللَّيْلِ فِي اَلسَّفَرِ إِذَا تَخَوَّفْتُ اَلْبَرْدَ أَوْ كَانَتْ عِلَّةٌ قَالَ« لاَ بَأْسَ أَنَا أَفْعَلُ»

Al-Husayn ibn Sa’id, from Muhammad ibn Sinan, from Ibn Muskan, from al-Halabi, who said: I asked Abu Abdillah (a.s) about performing the night prayer (‘salat al-layl’) and ‘witr’ at the beginning of the night while traveling, if I fear the cold or there is an illness. Imam (a.s) said: "There is no harm, I do it myself."

اَلطَّاطَرِيُّ عَنْ عَلِيِّ بْنِ رِبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ عَبْدِ اَللَّهِ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَخَافُ اَلْجَنَابَةَ فِي اَلسَّفَرِ أَوِ اَلْبَرْدَ أَ يُعَجِّلُ صَلاَةَ اَللَّيْلِ وَ اَلْوَتْرِ فِي أَوَّلِ اَللَّيْلِ قَالَ« نَعَمْ»

Al-Tatari, from Ali ibn Ribat, from Ya’qub ibn Salim, from Abdullah, who said: I asked Him (a.s) about a man who fears becoming in a state of janabah during travel, or fears the cold, should he hasten to perform the night prayer and ‘witr’ at the beginning of the night? Imam (a.s) said: "Yes."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ صَلاَةِ اَللَّيْلِ أُصَلِّيهَا أَوَّلَ اَللَّيْلِ قَالَ« نَعَمْ إِنِّي لَأَفْعَلُ ذَلِكَ فَإِذَا أَعْجَلَنِي اَلْجَمَّالُ صَلَّيْتُهَا فِي اَلْمَحْمِلِ»

And from him, from Muhammad ibn Ziyad, from Muhammad ibn Humran, from Abu Abdillah (a.s), who said: I asked Him (a.s) about the night prayer, may I perform it at the beginning of the night? Imam (a.s) said: "Yes, I do that myself. When the camel driver hastens me, I perform it in the howdah (riding carriage)."

عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلْحَسَنِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ قَالَ:« إِذَا خَشِيتَ أَنْ لاَ تَقُومَ آخِرَ اَللَّيْلِ أَوْ كَانَتْ بِكَ عِلَّةٌ أَوْ أَصَابَكَ بَرْدٌ فَصَلِّ صَلاَتَكَ وَ أَوْتِرْ مِنْ أَوَّلِ اَللَّيْلِ»

Ali ibn Mahziyar, from al-Hasan, from Hammad ibn ‘Isa, from Shu’ayb, from Abu Basir: Abu Abdillah (a.s) said: "If you fear that you will not be able to rise at the end of the night, or if you have an illness, or are afflicted by cold, then perform your prayer and your ‘witr’ at the beginning of the night."

صَفْوَانُ عَنِ اِبْنِ مُسْكَانَ عَنْ لَيْثٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي اَلصَّيْفِ فِي اَللَّيَالِي اَلْقِصَارِ أُصَلِّي فِي أَوَّلِ اَللَّيْلِ قَالَ« نَعَمْ»

Safwan, from Ibn Muskan, from Layth, who said: I asked Abu Abdillah (a.s) about prayer during the summer, in the short nights, may I pray at the beginning of the night? Imam (a.s) said: "Yes."

وَ عَنْهُ عَنِ اِبْنِ مُسْكَانَ عَنْ يَعْقُوبَ اَلْأَحْمَرِ قَالَ: سَأَلْتُهُ عَنْ صَلاَةِ اَللَّيْلِ فِي أَوَّلِ اَللَّيْلِ فَقَالَ« نِعْمَ مَا رَأَيْتَ وَ نِعْمَ مَا صَنَعْتَ» ثُمَّ قَالَ« إِنَّ اَلشَّابَّ يُكْثِرُ اَلنَّوْمَ فَأَنَا آمُرُكَ بِهِ»

And from him, from Ibn Muskan, from Ya’qub al-Ahmar, who said: I asked Him (a.s) about performing the night prayer at the beginning of the night. Imam (a.s) said: "Excellent is what you have seen, and excellent is what you have done." Then Imam (a.s) said: "Indeed, the youth sleeps a lot, so I command you to do this."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ عَلِيِّ بْنِ سَعِيدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ صَلاَةِ اَللَّيْلِ وَ اَلْوَتْرِ فِي اَلسَّفَرِ مِنْ أَوَّلِ اَللَّيْلِ إِذَا لَمْ يَسْتَطِعْ أَنْ يُصَلِّيَ فِي آخِرِهِ قَالَ« نَعَمْ»

Al-Husayn ibn Sa’id, from al-Nadr, from Musa ibn Bakr, from Ali ibn Sa’id, who said: I asked Abu Abdillah (a.s) about performing the night prayer and ‘witr’ during travel at the beginning of the night if one is unable to pray at its end. Imam (a.s) said: "Yes."

قال الشيخ رحمه الله ومن ضعف عن الصلاة قائما فليصلها جالسا الى قوله ويجوز للعليل

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And whoever is too weak to perform the prayer standing, let him pray it sitting…’ up to his statement: ‘And it is permissible for the sick person…’

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُصَلِّي اَلْمَرِيضُ قَاعِداً فَإِنْ لَمْ يَقْدِرْ صَلَّى مُسْتَلْقِياً يُكَبِّرُ ثُمَّ يَقْرَأُ فَإِذَا أَرَادَ اَلرُّكُوعَ غَمَّضَ عَيْنَيْهِ ثُمَّ يُسَبِّحُ ثُمَّ يَفْتَحُ عَيْنَيْهِ فَيَكُونُ فَتْحُ عَيْنَيْهِ رَفْعَ رَأْسِهِ مِنَ اَلرُّكُوعِ فَإِذَا أَرَادَ أَنْ يَسْجُدَ غَمَّضَ عَيْنَيْهِ ثُمَّ يُسَبِّحُ فَإِذَا سَبَّحَ فَتَحَ عَيْنَيْهِ فَيَكُونُ فَتْحُ عَيْنَيْهِ رَفْعَ رَأْسِهِ مِنَ اَلسُّجُودِ ثُمَّ يَتَشَهَّدُ وَ يَنْصَرِفُ»

Muhammad ibn Ya’qub, from Ali, from his father, from Muhammad ibn Ibrahim, from someone who narrated to him: Abu Abdillah (a.s) said: "The sick person should pray while sitting, and if he is unable, he should pray lying on his back. He should pronounce the ‘takbir’, then recite. When he wants to perform ‘ruku’, he should close his eyes, then say the ‘tasbih’; then he opens his eyes, and the opening of his eyes will count as raising his head from ‘ruku’. When he wants to prostrate, he closes his eyes, then recites the ‘tasbih’, and when he has done so, he opens his eyes, the opening of his eyes will count as raising his head from ‘sujud’. Then he recites the ‘tashahhud’ and concludes the prayer."

وَ عَنْهُ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ اِبْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ «اَلَّذِينَ يَذْكُرُونَ اَللّٰهَ قِيٰاماً وَقُعُوداً» قَالَ« اَلصَّحِيحُ يُصَلِّي قَائِماً وَقُعُوداً اَلْمَرِيضُ يُصَلِّي جَالِساً« وَعَلىٰ جُنُوبِهِمْ» اَلَّذِي يَكُونُ أَضْعَفَ مِنَ اَلْمَرِيضِ اَلَّذِي يُصَلِّي جَالِساً»

And from him, from Ali, from his father, from Ibn Mahbub, from Abu Hamzah: Abu Ja’far (a.s) (was asked) regarding the saying of Allah (swt), the Mighty and Majestic: ‘Those who remember Allah (swt) standing, and sitting’ (Surah Al ‘Imran 3:191). Imam (a.s) said: "The healthy one prays standing, and sitting refers to the sick person who prays while seated. ‘And on their sides’ refers to the one who is weaker than the sick person who prays sitting."

وَ عَنْهُ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ: أَنَّهُ سَأَلَ أَبَا عَبْدِ اَللَّهِ مَا حَدُّ اَلْمَرِيضِ اَلَّذِي يُصَلِّي قَاعِداً فَقَالَ« إِنَّ اَلرَّجُلَ لَيُوعَكُ وَ يَحْرَجُ وَ لَكِنَّهُ أَعْلَمُ بِنَفْسِهِ وَ لَكِنْ إِذَا قَوِيَ فَلْيَقُمْ»

And from him, from Ali, from his father, from Ibn Abi ‘Umayr, from Jamil ibn Darraj: That he asked Abu Abdillah (a.s): “What is the condition of the sick person who should pray sitting?” Imam (a.s) said: "A man may feel pain and discomfort, but he knows himself best. However, when he regains strength, then let him stand."

وَ عَنْهُ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَ تُصَلِّي اَلنَّوَافِلَ وَ أَنْتَ قَاعِدٌ فَقَالَ« مَا أُصَلِّيهَا إِلاَّ وَ أَنَا قَاعِدٌ مُنْذُ حَمَلْتُ هَذَا اَللَّحْمَ وَ بَلَغْتُ هَذَا اَلسِّنَّ»

And from him, from Ali, from his father, from Hanan ibn Sadir, from his father, who said: I said to Abu Ja’far (a.s): “Do you pray the supererogatory prayers while seated?” Imam (a.s) said: "I have not performed them except while sitting since I carried this flesh and reached this age."

وَ عَنْهُ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يُصَلِّي وَ هُوَ قَاعِدٌ فَيَقْرَأُ اَلسُّورَةَ فَإِذَا أَرَادَ أَنْ يَخْتِمَهَا قَامَ فَرَكَعَ بِآخِرِهَا قَالَ« صَلاَتُهُ صَلاَةُ اَلْقَائِمِ»

And from him, from al-Husayn ibn Muhammad, from Abdullah ibn ‘Amir, from Ali ibn Mahziyar, from Fadalah, from Aban, from Zurarah, from Abu Ja’far (a.s), who said: I said to Him (a.s): “A man prays while sitting and recites a surah, then when he wishes to conclude it, he stands and bows (‘rak’ah’) at its end.” Imam (a.s) said: "His prayer is considered the prayer of one who stands."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي وَ هُوَ جَالِسٌ فَقَالَ« إِذَا أَرَدْتَ أَنْ تُصَلِّيَ وَ أَنْتَ جَالِسٌ وَ يُكْتَبَ لَكَ بِصَلاَةِ اَلْقَائِمِ فَاقْرَأْ وَ أَنْتَ جَالِسٌ فَإِذَا كُنْتَ فِي آخِرِ اَلسُّورَةِ فَقُمْ فَأَتِمَّهَا وَ اِرْكَعْ فَتِلْكَ تُحْسَبُ لَكَ بِصَلاَةِ اَلْقَائِمِ»

Al-Husayn ibn Sa’id, from Safwan ibn Yahya, from Hammad ibn Uthman, from Abu al-Hasan (a.s), peace be upon him, who said: I asked Him (a.s) about a man who prays while sitting. Imam (a.s) said: "If you want to pray while sitting and have it counted for you as the prayer of one who stands, then recite while sitting. When you reach the end of the surah, stand up, complete it, and bow. That will be counted for you as the prayer of one who stands."

وقد بينا ان من صلى النوافل جالسا مع التمكن من القيام يصلي ركعتين بركعة وهو الافضل فان جعل ركعة مكان ركعة لم يكن عليه حرج

And we have explained that whoever performs the supererogatory prayers (‘nawafil’) while sitting, despite having the ability to stand, should pray two rak’ahs in place of one, and this is better. But if he performs one rak’ah in place of one, there is no blame upon him.

رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ إِنَّا نَتَحَدَّثُ نَقُولُ مَنْ صَلَّى وَ هُوَ جَالِسٌ مِنْ غَيْرِ عِلَّةٍ كَانَتْ صَلاَتُهُ رَكْعَتَيْنِ بِرَكْعَةٍ وَ سَجْدَتَيْنِ بِسَجْدَةٍ فَقَالَ« لَيْسَ هُوَ هَكَذَا هِيَ تَامَّةٌ لَكُمْ»

Muhammad ibn Ya’qub narrated from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa’id, from al-Qasim ibn Muhammad, from Ali ibn Abi Hamzah, from Abu Basir, from Abu Ja’far (a.s), who said: I said to Him (a.s): “We commonly say that whoever prays while sitting without an excuse, his prayer counts as two rak’ahs for one, and two prostrations for one.” Imam (a.s) said: "It is not like that, it is complete for you."

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُعَاوِيَةَ بْنِ مَيْسَرَةَ: أَنَّهُ سَمِعَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ أَوْ سُئِلَ أَ يُصَلِّي اَلرَّجُلُ وَ هُوَ جَالِسٌ مُتَرَبِّعاً وَ مَبْسُوطَ اَلرِّجْلَيْنِ فَقَالَ« لاَ بَأْسَ»

Sa’d, from Ahmad ibn Muhammad, from Ibn Abi Nasr, from Hammad ibn Uthman, from Mu’awiyah ibn Maysarah: That he (narrator) heard Abu Abdillah (a.s) say, or He (a.s) was asked: “Whether a man may pray while sitting cross-legged (‘mutarabbi’an’) or with his legs stretched out.” Imam (a.s) said: "There is no harm."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« كَانَ أَبِي إِذَا صَلَّى جَالِساً تَرَبَّعَ فَإِذَا رَكَعَ ثَنَى رِجْلَيْهِ»

Al-Husayn ibn Sa’id, from Fadalah, from Aban, from Abd al-Rahman ibn Abi Abdillah, from Humran ibn A’yan, from one of the two (Imams (a.s)), peace be upon them, who said: (Imam (a.s) said) "My father, when He (a.s) prayed sitting, would sit cross-legged (‘tarrabba’a’), and when He (a.s) bowed, he would fold his legs."

قال الشيخ رحمه الله ويجزي للعليل والمستعجل ان يصليا في الركعتين الاولتين من فرايضهما بسورة الحمد وحدها الى قوله ومن نسي فريضة كل ذلك قد مضى شرحه فلا وجه لاعادته ثم قال رحمه الله ومن نسي فريضة فليقضها أي وقت ذكرها ما لم يكن آخر وقت صلاة ثانية فتفوته الثانية بالقضاء

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And it suffices for the sick person and the one in haste to recite only Surat al-Hamd in the first two rak’ahs of their obligatory prayers’ up to his statement: ‘And whoever forgets an obligatory prayer’, all of this has already been explained previously, so there is no need to repeat it. Then he said, may Allah (swt) have mercy on him: ‘Whoever forgets an obligatory prayer, let him make it up whenever he remembers it, unless it is at the end time of a second prayer, in which case making up the missed one would cause him to miss the second; in that case, he should not delay the second.’

اَلطَّاطَرِيُّ عَنِ اِبْنِ زِيَادٍ عَنْ حَمَّادٍ عَنْ نُعْمَانَ اَلرَّازِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ فَاتَهُ شَيْءٌ مِنَ اَلصَّلَوَاتِ فَذَكَرَ عِنْدَ طُلُوعِ اَلشَّمْسِ وَ عِنْدَ غُرُوبِهَا قَالَ« فَلْيُصَلِّ حِينَ ذَكَرَهُ»

Al-Tatari, from Ibn Ziyad, from Hammad, from Nu’man al-Razi, who said: I asked Abu Abdillah (a.s) about a man who missed some prayers and then remembered them at sunrise or at sunset. Imam (a.s) said: "Let him pray as soon as he remembers."

وَ عَنْهُ عَنِ اِبْنِ زِيَادٍ عَنْ زُرَارَةَ وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنْ رَجُلٍ صَلَّى بِغَيْرِ طَهُورٍ أَوْ نَسِيَ صَلَوَاتٍُ لَمْ يُصَلِّهَا أَوْ نَامَ عَنْهَا قَالَ« يُصَلِّيهَا إِذَا ذَكَرَهَا فِي أَيَّةِ سَاعَةٍ ذَكَرَهَا لَيْلاً أَوْ نَهَاراً»

And from him, from Ibn Ziyad, from Zurarah and others, from Abu Ja’far (a.s), who said: He (a.s) was asked about a man who prayed without ‘taharah’ (ritual purity), or who forgot prayers and did not perform them, or who slept through them. Imam (a.s) said: "He should perform them whenever he remembers them, at whatever hour he remembers, whether night or day."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ هَاشِمِ بْنِ أَبِي سَعِيدٍ اَلْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« خَمْسُ صَلَوَاتٍُ تُصَلِّيهِنَّ فِي كُلِّ وَقْتٍ صَلاَةُ اَلْكُسُوفِ وَ اَلصَّلاَةُ عَلَى اَلْمَيِّتِ وَ صَلاَةُ اَلْإِحْرَامِ وَ اَلصَّلاَةُ اَلَّتِي تَفُوتُ وَ صَلاَةُ اَلطَّوَافِ مِنَ اَلْفَجْرِ إِلَى طُلُوعِ اَلشَّمْسِ وَ بَعْدَ اَلْعَصْرِ إِلَى اَللَّيْلِ»

Muhammad ibn Ya’qub, from Ali ibn Ibrahim, from Muhammad ibn ‘Isa, from Yunus, from Hashim ibn Abi Sa’id al-Makkari, from Abu Basir: Abu Abdillah (a.s) said: "There are five prayers which you may perform at any time: the prayer of the eclipse (‘salat al-kusuf’), the funeral prayer (‘salat al-mayyit’), the prayer of ‘ihram’, a missed prayer that was not performed (‘salat allati tafut’), and the circumambulation prayer (‘salat al-tawaf’). All of these may be performed from Fajr until sunrise, and after ‘Asr until night."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« خَمْسُ صَلَوَاتٍُ لاَ تُتْرَكُ عَلَى كُلِّ حَالٍ إِذَا طُفْتَ بِالْبَيْتِ وَ إِذَا أَرَدْتَ أَنْ تُحْرِمَ وَ صَلاَةُ اَلْكُسُوفِ وَ إِذَا نَسِيتَ فَصَلِّ إِذَا ذَكَرْتَ وَ اَلْجِنَازَةُ»

And from him, from Muhammad ibn Isma’il, from al-Fadl ibn Shadhan and Ahmad ibn Idris, from Muhammad ibn Abd al-Jabbar, all from Safwan ibn Yahya, from Mu’awiyah ibn ‘Ammar, who said: I heard Abu Abdillah (a.s) say: "There are five prayers that are never to be abandoned under any circumstance: when you perform ‘tawaf’ of the House (Ka’bah), when you intend to enter into ‘ihram’, the prayer of the eclipse (‘salat al-kusuf’), when you forget a prayer, then pray it when you remember, and the funeral prayer (‘salat al-janazah’)."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ اَلظُّهْرَ حَتَّى دَخَلَ وَقْتُ اَلْعَصْرِ قَالَ« يَبْدَأُ بِالظُّهْرِ وَ كَذَلِكَ اَلصَّلَوَاتُ تَبْدَأُ بِالَّتِي نَسِيتَ إِلاَّ أَنْ تَخَافَ أَنْ يَخْرُجَ وَقْتُ اَلصَّلاَةِ فَتَبْدَأُ بِالَّتِي أَنْتَ فِي وَقْتِهَا ثُمَّ تَقْضِي اَلَّتِي نَسِيتَ»

Muhammad ibn Ya’qub, from Ali ibn Muhammad, from Sahl ibn Ziyad, from Muhammad ibn Sinan, from Ibn Muskan, from Abu Basir, who said: I asked Him (a.s) about a man who forgets the Dhuhr prayer until the time of ‘Asr enters. Imam (a.s) said: "He begins with Dhuhr, and likewise with the (other) prayers, begin with the one you forgot, unless you fear that the time of the current prayer will end. In that case, begin with the one whose time you are in, and then make up the one you forgot."

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ صَلَّى بِغَيْرِ طَهُورٍ أَوْ نَسِيَ صَلاَةً لَمْ يُصَلِّهَا أَوْ نَامَ عَنْهَا فَقَالَ« يَقْضِيهَا إِذَا ذَكَرَهَا فِي أَيِّ سَاعَةٍ ذَكَرَهَا مِنْ لَيْلٍ أَوْ نَهَارٍ فَإِذَا دَخَلَ وَقْتُ اَلصَّلاَةِ وَ لَمْ يُتِمَّ مَا قَدْ فَاتَهُ فَلْيَمْضِ مَا لَمْ يَتَخَوَّفْ أَنْ يَذْهَبَ وَقْتُ هَذِهِ اَلصَّلاَةِ اَلَّتِي قَدْ حَضَرَتْ وَ هَذِهِ أَحَقُّ بِوَقْتِهَا فَلْيُصَلِّهَا فَإِذَا قَضَاهَا فَلْيُصَلِّ مَا فَاتَهُ فِيمَا قَدْ مَضَى وَ لاَ يَتَطَوَّعْ بِرَكْعَةٍ حَتَّى يَقْضِيَ اَلْفَرِيضَةَ كُلَّهَا»

And from him, from Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr, from Ibn Udhaynah, from Zurarah, from Abu Ja’far (a.s): He (a.s) was asked about a man who prayed without ritual purification (‘tahur’), or forgot a prayer and did not perform it, or slept through it. Imam (a.s) said: "He should make it up whenever he remembers it, at whatever hour he remembers, by night or by day. But if the time of another prayer enters and he has not yet completed the missed one, then let him continue, as long as he does not fear that the time for the present prayer will expire. If he fears that, then this current prayer takes precedence, so let him pray it. Then, once he has prayed it, he should make up the missed prayer afterwards. And he must not perform any supererogatory (‘nafl’) rak’ah until he has made up all of the obligatory (‘faridah’) prayers."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا فَاتَتْكَ صَلاَةٌ فَذَكَرْتَهَا فِي وَقْتِ أُخْرَى فَإِنْ كُنْتَ تَعْلَمُ أَنَّكَ إِذَا صَلَّيْتَ اَلَّتِي فَاتَتْكَ كُنْتَ مِنَ اَلْأُخْرَى فِي وَقْتٍ فَابْدَأْ بِالَّتِي فَاتَتْكَ فَإِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ« وَ أَقِمِ اَلصَّلاٰةَ لِذِكْرِي» وَ إِنْ كُنْتَ تَعْلَمُ أَنَّكَ إِذَا صَلَّيْتَ اَلَّتِي فَاتَتْكَ فَاتَتْكَ اَلَّتِي بَعْدَهَا فَابْدَأْ بِالَّتِي أَنْتَ فِي وَقْتِهَا وَ اِقْضِ اَلْأُخْرَى»

Al-Husayn ibn Sa’id, from al-Qasim ibn ‘Urwah, from ‘Ubayd, from Zurarah: Abu Ja’far (a.s) said: "If you miss a prayer and then remember it during the time of another prayer, and you know that if you perform the one you missed first, you will still be within the time for the current prayer, then begin with the one you missed. For Allah (swt), the Mighty and Majestic, says: ‘And establish the prayer for My remembrance’ (Surah Taha 20:14). But if you know that by praying the one you missed first, you will miss the current one, then begin with the one whose time you are in, and make up the other afterwards."

قال الشيخ رحمه الله ولا بأس أن يقضي الانسان نوافله بعد صلاة الغداة الى أن تطلع الشمس أو بعد صلاة بعد العصر الى أن يتغير ضوء الشمس بالاصفرار

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “There is no harm in a person making up his ‘nawafil’ (supererogatory prayers) after the morning prayer (‘salat al-ghadah’) until the sun rises, or after the afternoon prayer (‘salat al-’asr’) until the sunlight begins to turn yellow.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ اَلْعَدَوِيِّ عَنْ أَبِي اَلْحَسَنِ عَبْدِ اَللَّهِ بْنِ عَوْنٍ اَلشَّامِيِّ قَالَ حَدَّثَنِي عَبْدُ اَللَّهِ بْنُ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَضَاءِ صَلاَةِ اَللَّيْلِ وَ اَلْوَتْرِ تَفُوتُ اَلرَّجُلَ أَ يَقْضِيهَا بَعْدَ صَلاَةِ اَلْفَجْرِ وَ بَعْدَ اَلْعَصْرِ قَالَ« لاَ بَأْسَ بِذَلِكَ»

Sa’d ibn Abdillah, from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Muhammad ibn Isma’il ibn Buzay’ al-’Adawi, from Abu al-Hasan Abdullah ibn ‘Awn al-Shami, who said Abdullah ibn Abi Ya’fur narrated to me: Abu Abdillah (a.s) (was asked) regarding making up the night prayer (‘salat al-layl’) and ‘witr’ that a man misses, may he make it up after the morning prayer and after ‘Asr? Imam (a.s) said: "There is no harm in that."

وَ عَنْهُ عَنْ مُوسَى بْنِ جَعْفَرِ بْنِ أَبِي جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ فَرَجٍ قَالَ: كَتَبْتُ إِلَى اَلْعَبْدِ اَلصَّالِحِ أَسْأَلُهُ عَنْ مَسَائِلَ فَكَتَبَ إِلَيَّ« وَ صَلِّ بَعْدَ اَلْعَصْرِ مِنَ اَلنَّوَافِلِ مَا شِئْتَ وَ صَلِّ بَعْدَ اَلْغَدَاةِ مِنَ اَلنَّوَافِلِ مَا شِئْتَ»

And from him, from Musa ibn Ja’far ibn Abi Ja’far, from Muhammad ibn Abd al-Jabbar, from Maymun, from Muhammad ibn Faraj, who said: I wrote to the Righteous Servant (al Abd al-Salih (a.s)) asking Him (a.s) about certain issues. Imam (a.s) wrote back to me: "Pray as many ‘nafilah’ (supererogatory) prayers as you wish after ‘Asr, and pray as many ‘nafilah’ prayers as you wish after the morning (‘al-ghadah’) prayer."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عُمَرَ اَلزَّيَّاتِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ عَنْ قَضَاءِ صَلاَةِ اَللَّيْلِ بَعْدَ اَلْفَجْرِ إِلَى طُلُوعِ اَلشَّمْسِ قَالَ« نَعَمْ وَ بَعْدَ اَلْعَصْرِ إِلَى اَللَّيْلِ فَهُوَ مِنْ سِرِّ آلِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْمَخْزُونِ»

Muhammad ibn Ahmad ibn Yahya, from Ibrahim, from Muhammad ibn ‘Umar al-Zayyat, from Jamil ibn Darraj, who said: I asked Abu al-Hasan al-Awwal (a.s) (the First), peace be upon him, about making up the night prayer (‘salat al-layl’) after Fajr until the sun rises. Imam (a.s) said: "Yes, and also after ‘Asr until night. This is from the concealed secrets of the family of Muhammad (saws), may Allah (swt) bless him and his family."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سُلَيْمَانَ بْنِ هَارُونَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَضَاءِ اَلصَّلاَةِ بَعْدَ اَلْعَصْرِ قَالَ« نَعَمْ إِنَّمَا هِيَ اَلنَّوَافِلُ فَاقْضِهَا مَتَى مَا شِئْتَ»

Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Sayf ibn ‘Umayrah, from Sulayman ibn Harun, who said: I asked Abu Abdillah (a.s) about making up prayers after ‘Asr. Imam (a.s) said: "Yes, they are merely ‘nawafil’ (supererogatory prayers), so make them up whenever you wish."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اِقْضِ صَلاَةَ اَلنَّهَارِ أَيَّ سَاعَةٍ شِئْتَ مِنْ لَيْلٍ أَوْ نَهَارٍ كُلُّ ذَلِكَ سَوَاءٌ»

Al-Husayn ibn Sa’id, from Fadalah ibn Ayyub and al-Qasim ibn Muhammad, from al-Husayn ibn Abi al-’Alaʾ: Abu Abdillah (a.s) said: "Make up the daytime prayer at whatever hour you wish, by night or by day, all of it is the same."

وَ عَنْهُ عَنْ فَضَالَةَ عَنِ اِبْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنِ اِبْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« صَلاَةُ اَلنَّهَارِ يَجُوزُ قَضَاؤُهَا أَيَّ سَاعَةٍ شِئْتَ مِنْ لَيْلٍ أَوْ نَهَارٍ»

And from him, from Fadalah, from Ibn Uthman, from Abdullah ibn Muskan, from Ibn Abi Ya’fur, who said: I heard Abu Abdillah (a.s) say: "The daytime prayer may be made up at whatever hour you wish, whether by night or by day."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ وَ أَحْمَدَ بْنِ أَبِي نَصْرٍ فِي بَعْضِ أَسَانِيدِهِمَا قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقَضَاءِ قَبْلَ طُلُوعِ اَلشَّمْسِ وَ بَعْدَ اَلْعَصْرِ فَقَالَ« نَعَمْ فَاقْضِهِ فَإِنَّهُ مِنْ سِرِّ آلِ مُحَمَّدٍ عَلَيْهِمُ اَلسَّلاَمُ»

Ahmad ibn Muhammad ibn ‘Isa, from Ahmad ibn al-Nadr and Ahmad ibn Abi Nasr in one of their chains of transmission, who said: Abu Abdillah (a.s) was asked about making up prayers (‘qadah’) before sunrise and after ‘Asr. Imam (a.s) said: "Yes, make it up, for this is from the secret knowledge of the Family of Muhammad (saws), peace be upon them."

قال الشيخ رحمه الله ولا يجوز ابتداء النوافل ولا قضاء شئ منها عند طلوع الشمس ولا عند غروبها

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “It is not permissible to begin supererogatory prayers (‘nawafil’) nor to make up any of them at the time of sunrise or at the time of sunset.”

اَلطَّاطَرِيُّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ وَ عَلِيِّ بْنِ رِبَاطٍ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ صَلاَةَ بَعْدَ اَلْفَجْرِ حَتَّى تَطْلُعَ اَلشَّمْسُ فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ قَالَ« إِنَّ اَلشَّمْسَ تَطْلُعُ بَيْنَ قَرْنَيْ شَيْطَانٍ وَ تَغْرُبُ بَيْنَ قَرْنَيْ شَيْطَانٍ» وَ قَالَ« لاَ صَلاَةَ بَعْدَ اَلْعَصْرِ حَتَّى تُصَلَّى اَلْمَغْرِبُ»»

Al-Tatari, from Muhammad ibn Abi Hamzah and Ali ibn Ribat, from Ibn Muskan, from Muhammad ibn al-Halabi: Abu Abdillah (a.s) said: "There is no prayer after Fajr until the sun rises. Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, said: ‘The sun rises between the horns of Satan and sets between the horns of Satan.’ And Imam (a.s) said: “There is no prayer after ‘Asr until Maghrib is performed.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سُكَيْنٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ صَلاَةَ بَعْدَ اَلْعَصْرِ حَتَّى اَلْمَغْرِبِ وَ لاَ صَلاَةَ بَعْدَ اَلْفَجْرِ حَتَّى تَطْلُعَ اَلشَّمْسُ»

And from him, from Muhammad ibn Sukayn, from Mu’awiyah ibn ‘Ammar: Abu Abdillah (a.s) said: "There is no prayer after ‘Asr until Maghrib, and no prayer after Fajr until the sun rises."

هذه الاخبار وما أشبهها محمولة على ابتداء النوافل في هذه الاوقات دون القضاء والاخبار الاولة محمولة على القضاء دون الابتداء ولا تنافي بينهما والذي يدل على ما ذكرناه من التفصيل ما رواه

These narrations and those similar to them are to be understood as referring to the ‘initiation’ of supererogatory (‘nafilah’) prayers during these times, not the making up (‘qadha’) of missed prayers. And the earlier narrations are to be understood as referring specifically to ‘qadha’, not initiation. Thus, there is no contradiction between them. What supports this explanation and the distinction we have mentioned is what has been narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ بِلاَلٍ قَالَ: كَتَبْتُ إِلَيْهِ فِي قَضَاءِ اَلنَّافِلَةِ مِنْ طُلُوعِ اَلْفَجْرِ إِلَى طُلُوعِ اَلشَّمْسِ وَ مِنْ بَعْدِ اَلْعَصْرِ إِلَى أَنْ تَغِيبَ اَلشَّمْسُ فَكَتَبَ« لاَ يَجُوزُ ذَلِكَ إِلاَّ لِلْمُقْتَضِي فَأَمَّا لِغَيْرِهِ فَلاَ»

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn ‘Isa, from Abu al-Hasan Ali ibn Bilal, who said: I wrote to Him (a.s) regarding making up supererogatory prayers (‘nafilah’) from the rising of Fajr until sunrise, and from after ‘Asr until sunset. He (a.s) wrote back: "That is not permissible except for one who is making up missed prayers (‘al-muqtadi’); as for anyone else, it is not."

وقد روي رخصة في الصلاة عند طلوع الشمس وعند غروبها

And it has been narrated that there is a concession (‘rukhsah’) permitting prayer at the time of sunrise and at the time of sunset.

رَوَى أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ قَالَ رَوَى لِي جَمَاعَةٌ مِنْ مَشَايِخِنَا عَنْ أَبِي اَلْحَسَنِ مُحَمَّدِ بْنِ جَعْفَرٍ اَلْأَسَدِيِّ رَضِيَ اَللَّهُ عَنْهُ: أَنَّهُ وَرَدَ عَلَيْهِ فِيمَا وَرَدَ مِنْ جَوَابِ مَسَائِلِهِ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ اَلْعَمْرِيِّ قَدَّسَ اَللَّهُ رُوحَهُ« وَأَمَّا مَا سَأَلْتَ عَنْهُ مِنَ اَلصَّلاَةِ عِنْدَ طُلُوعِ اَلشَّمْسِ وَ عِنْدَ غُرُوبِهَا فَلَئِنْ كَانَ يَقُولُ اَلنَّاسُ إِنَّ اَلشَّمْسَ تَطْلُعُ بَيْنَ قَرْنَيْ شَيْطَانٍ وَ تَغْرُبُ بَيْنَ قَرْنَيْ شَيْطَانٍ فَمَا أُرْغِمَ أَنْفُ اَلشَّيْطَانِ بِشَيْءٍ أَفْضَلَ مِنَ اَلصَّلاَةِ فَصَلِّهَا وَ أَرْغِمِ اَلشَّيْطَانَ»

Abu Ja’far Muhammad ibn Ali narrated: A group of our elders narrated to me (narrator) from Abu al-Hasan Muhammad ibn Ja’far al-Asadi, may Allah (swt) be pleased with him, that among the responses received to his questions from Muhammad ibn Uthman al-’Amri, may Allah (swt) sanctify his soul, regarding the questions he had sent, was: "As for what you asked about, prayer at the time of sunrise and at the time of sunset, even if people say that the sun rises between the horns of Satan and sets between the horns of Satan, then there is nothing by which the nose of Satan is more forcefully rubbed in humiliation than prayer. So perform the prayer and humiliate Satan."

قال الشيخ رحمه الله ومن أحب ان يقوم في آخر الليل الى قوله ومن قام في آخر ليله

The Shaykh (Al-Mufid), may Allah (swt) support him, said: ‘And whoever wishes to rise at the end of the night…’ up to his statement: ‘And whoever stands at the end of his night…’, all of this refers to the encouragement and merit of performing the night prayer (‘salat al-layl’) in its preferred time, particularly in the latter part of the night.

رَوَى عَامِرُ بْنُ عَبْدِ اَللَّهِ بْنِ جُذَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَا مِنْ عَبْدٍ يَقْرَأُ آخِرَ اَلْكَهْفِ حِينَ يَنَامُ إِلاَّ اِسْتَيْقَظَ فِي اَلسَّاعَةِ اَلَّتِي يُرِيدُ»

‘Amir ibn Abdillah ibn Juda’ah narrated: Abu Abdillah (a.s) said: "There is no servant who recites the end of Surat al-Kahf when he goes to sleep except that he will wake up at the hour he desires."

وَ رُوِيَ عَنِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنَّهُ قَالَ:« مَنْ قَرَأَ هَذِهِ اَلْآيَةَ عِنْدَ مَنَامِهِ« قُلْ إِنَّمٰا أَنَا بَشَرٌ مِثْلُكُمْ يُوحىٰ إِلَيَّ أَنَّمٰا إِلٰهُكُمْ إِلٰهٌ وٰاحِدٌ فَمَنْ كٰانَ يَرْجُوا لِقٰاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صٰالِحاً وَ لاٰ يُشْرِكْ بِعِبٰادَةِ رَبِّهِ أَحَداً» سَطَعَ لَهُ نُورٌ إِلَى اَلْمَسْجِدِ اَلْحَرَامِ حَشْوُ ذَلِكَ اَلنُّورِ مَلاَئِكَةٌ يَسْتَغْفِرُونَ لَهُ حَتَّى يُصْبِحَ»

And it has been narrated from the Prophet (saws), may Allah (swt) bless him and his family, that He (saws) said: "Whoever recites this verse at the time of sleep: ‘Say: I am only a human being like you. It is revealed to me that your God (azj) is One God (azj). So whoever hopes to meet his Lord (azj), let him do righteous work and not associate anyone in the worship of his Lord (azj)’ (Surah Kahf 18:110). (Thus) a light will shine for him extending to the Sacred Mosque (‘al-Masjid al-Haram’), and within that light will be angels seeking forgiveness for him until morning."

وأما ما ذكره رحمه الله بعد ذلك الى آخر الباب فقد مضى شرحه مستوفى والمنة لله

As for what he, may Allah (swt) have mercy on him, mentioned after that until the end of the chapter, its explanation has already been fully presented, and all praise is due to Allah (swt).