Tahdhīb al-Aḥkām

قال الشيخ رحمه الله ومن فاتته صلاة بخروج وقتها قضاها كما فاتته ولم يؤخرها إلا ان يمنع منه تضيق وقت فرض ثان عليه قد بينا فيما مضى ان من فاتته صلاة فليصلها أي وقت ذكرها ما لم يخف فوت صلاة وفيه كفاية

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever misses a prayer by its time passing, must make it up just as it was missed, and he should not delay it unless he is prevented by the narrowness of the time of another obligatory prayer that has become due upon him.” We have already explained earlier that whoever misses a prayer should perform it whenever he remembers it, as long as he does not fear missing another obligatory prayer, and that is sufficient. What further clarifies this is what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَ قَالَ:« إِذَا نَسِيتَ صَلاَةً أَوْ صَلَّيْتَهَا بِغَيْرِ وُضُوءٍ وَكَانَ عَلَيْكَ قَضَاءُ صَلَوَاتٍُ فَابْدَأْ بِأَوَّلِهِنَّ فَأَذِّنْ لَهَا وَ أَقِمْ ثُمَّ صَلِّهَا ثُمَّ صَلِّ مَا بَعْدَهَا بِإِقَامَةٍ إِقَامَةٍ لِكُلِّ صَلاَةٍ» قَالَ وَ قَالَ أَبُو جَعْفَرٍ عَ« وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ اَلظُّهْرَ وَ قَدْ فَاتَتْكَ اَلْغَدَاةُ فَذَكَرْتَهَا فَصَلِّ أَيَّ سَاعَةٍ ذَكَرْتَهَا وَ لَوْ بَعْدَ اَلْعَصْرِ وَ مَتَى مَا ذَكَرْتَ صَلاَةً فَاتَتْكَ صَلَّيْتَهَا» وَ قَالَ« إِنْ نَسِيتَ اَلظُّهْرَ حَتَّى صَلَّيْتَ اَلْعَصْرَ فَذَكَرْتَهَا وَ أَنْتَ فِي اَلصَّلاَةِ أَوْ بَعْدَ فَرَاغِكَ فَانْوِهَا اَلْأُولَى ثُمَّ صَلِّ اَلْعَصْرَ فَإِنَّهَا هِيَ أَرْبَعٌ صَلَّيْتَهَا مَكَانَ أَرْبَعٍ وَ إِنْ ذَكَرْتَ أَنَّكَ لَمْ تُصَلِّ اَلْأُولَى وَ أَنْتَ فِي صَلاَةِ اَلْعَصْرِ وَ قَدْ صَلَّيْتَ مِنْهَا رَكْعَتَيْنِ فَصَلِّ اَلرَّكْعَتَيْنِ اَلْبَاقِيَتَيْنِ وَ قُمْ فَصَلِّ اَلْعَصْرَ وَ إِنْ كُنْتَ ذَكَرْتَ أَنَّكَ لَمْ تُصَلِّ اَلْعَصْرَ حَتَّى دَخَلَ وَقْتُ اَلْمَغْرِبِ وَ لَمْ تَخَفْ فَوْتَهَا فَصَلِّ اَلْعَصْرَ ثُمَّ صَلِّ اَلْمَغْرِبَ وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ اَلْمَغْرِبَ فَقُمْ فَصَلِّ اَلْعَصْرَ وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ مِنَ اَلْمَغْرِبِ رَكْعَتَيْنِ ثُمَّ ذَكَرْتَ اَلْعَصْرَ فَانْوِهَا اَلْعَصْرَ ثُمَّ سَلِّمْ ثُمَّ صَلِّ اَلْمَغْرِبَ وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ اَلْعِشَاءَ اَلْآخِرَةَ وَ نَسِيتَ اَلْمَغْرِبَ فَقُمْ فَصَلِّ اَلْمَغْرِبَ وَ إِنْ كُنْتَ ذَكَرْتَهَا وَ قَدْ صَلَّيْتَ مِنَ اَلْعِشَاءِ اَلْآخِرَةِ رَكْعَتَيْنِ أَوْ قُمْتَ فِي اَلثَّالِثَةِ فَانْوِهَا اَلْمَغْرِبَ ثُمَّ سَلِّمْ ثُمَّ قُمْ فَصَلِّ اَلْعِشَاءَ اَلْآخِرَةَ وَ إِنْ كُنْتَ قَدْ نَسِيتَ اَلْعِشَاءَ اَلْآخِرَةَ حَتَّى صَلَّيْتَ اَلْفَجْرَ فَصَلِّ اَلْعِشَاءَ اَلْآخِرَةَ وَ إِنْ كُنْتَ ذَكَرْتَهَا وَ أَنْتَ فِي رَكْعَةٍ أَوْ فِي اَلثَّانِيَةِ مِنَ اَلْغَدَاةِ فَانْوِهَا اَلْعِشَاءَ ثُمَّ قُمْ فَصَلِّ اَلْغَدَاةَ وَ أَذِّنْ وَ أَقِمْ وَ إِنْ كَانَتِ اَلْمَغْرِبُ وَ اَلْعِشَاءُ قَدْ فَاتَتَاكَ جَمِيعاً فَابْدَأْ بِهِمَا قَبْلَ أَنْ تُصَلِّيَ اَلْغَدَاةَ اِبْدَأْ بِالْمَغْرِبِ ثُمَّ اَلْعِشَاءِ وَ إِنْ خَشِيتَ أَنْ تَفُوتَكَ اَلْغَدَاةُ إِنْ بَدَأْتَ بِهِمَا فَابْدَأْ بِالْمَغْرِبِ ثُمَّ بِالْغَدَاةِ ثُمَّ صَلِّ اَلْعِشَاءَ وَ إِنْ خَشِيتَ أَنْ تَفُوتَكَ صَلاَةُ اَلْغَدَاةِ إِنْ بَدَأْتَ بِالْمَغْرِبِ فَصَلِّ اَلْغَدَاةَ ثُمَّ صَلِّ اَلْمَغْرِبَ وَ اَلْعِشَاءَ اِبْدَأْ بِأَوَّلِهِمَا لِأَنَّهُمَا جَمِيعاً قَضَاءٌ أَيَّهُمَا ذَكَرْتَ فَلاَ تُصَلِّهِمَا إِلاَّ بَعْدَ شُعَاعِ اَلشَّمْسِ» قَالَ قُلْتُ لِمَ ذَاكَ قَالَ «لِأَ نَّكَ لَسْتَ تَخَافُ فَوْتَهُ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father and Muhammad ibn Ismail from al-Fadl ibn Shadhan, all from Hammad from Hariz from Zurarah from Abu Ja’far (a.s), peace be upon him. He said: Imam al-Baqir (a.s) said: “If you forget a prayer or you performed it without ablution, and there are missed prayers upon you, then begin with the first of them. Call the adhan for it and the iqamah, then pray it. After that, pray the one that follows it, with an iqamah, an iqamah for each prayer.” He (Zurarah) said: “And Abu Ja’far (a.s), peace be upon him, said: ‘And if you had already performed Dhuhr while the morning prayer had passed you, then you remembered it, then pray it at whatever hour you remember it, even after Asr. And whenever you remember a prayer that has passed you, then pray it.” And Imam al-Baqir (a.s) said: “If you forget the Dhuhr prayer until you have prayed the Asr prayer, then you remember it while you are in the prayer or after you have finished, then intend that (what you just prayed) be the first (Dhuhr), and then pray the Asr. For it is four (rak’ahs) that you have prayed in place of four. And if you remember that you did not pray the first (Dhuhr) while you are in the Asr prayer, and you have already prayed two rak’ahs of it, then complete the remaining two rak’ahs (as Dhuhr), and then stand and pray the Asr. And if you remember that you did not pray Asr, until the time of Maghrib has entered, and you do not fear missing it, then pray the Asr and then pray the Maghrib. And if you had already prayed the Maghrib, then stand and pray the Asr. And if you had already prayed two rak’ahs of Maghrib, then you remembered Asr, then intend it as Asr, then give salam, then pray Maghrib. And if you had prayed the last Isha prayer and had forgotten Maghrib, then stand and pray Maghrib. And if you remembered it and you had already prayed two rak’ahs of the last Isha or you had stood up for the third, then intend it as Maghrib, then give salam, then stand and pray the last Isha. And if you had forgotten the last Isha prayer until you prayed the fajr, then pray the last Isha prayer. And if you remembered it while you were in a rak’ah or in the second (rak’ah) of the morning prayer, then intend it as Isha, then stand and pray the morning prayer. Call the adhan and the iqamah. And if both Maghrib and Isha have passed you, then begin with them before you pray the morning prayer, then begin with Maghrib, and then Isha. And if you fear that the morning prayer will be missed if you begin with them, then begin with Maghrib, then the morning prayer, then pray Isha. And if you fear that the morning prayer will be missed if you begin with Maghrib, then pray the morning prayer, then pray Maghrib and Isha. Begin with whichever of the two came first, because both of them are qadha (make-up prayers). Whichever of them you remember, do not pray them except after the sunrise rays appear.” He (Zurarah) said: “I asked, ‘Why is that?’” Imam (a.s) said: “Because you do not fear missing it.”

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 فَلْيَقْضِ مَا لَمْ يَتَخَوَّفْ أَنْ يَذْهَبَ وَقْتُ هَذِهِ اَلصَّلاَةِ اَلَّتِي قَدْ حَضَرَتْ وَ هَذِهِ أَحَقُّ فَلْيَقْضِهَا فَإِذَا قَضَاهَا فَلْيُصَلِّ مَا قَدْ فَاتَهُ مِمَّا 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), peace be upon him: Imam al-Baqir (a.s) was asked about a man who prayed without purification, or who forgot a prayer and did not perform it, or who slept through it. Imam (a.s) said: “He must make it up when he remembers it, at whatever hour he remembers it whether by night or by day. And if the time of (another) prayer enters while he has not yet completed what has passed him, then let him make up (the missed prayer), so long as he does not fear that the time of the present prayer will pass. And this (present prayer) has more right, so let him perform it. Then once he has prayed it, let him pray what had previously passed him of missed prayers. And he should not perform any supererogatory (nafl) rak’ah until he has made up all of the obligatory prayers.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَلَّى اَلصَّلَوَاتِ وَ هُوَ جُنُبٌ اَلْيَوْمَ وَ اَلْيَوْمَيْنِ وَ اَلثَّلاَثَ ثُمَّ ذَكَرَ بَعْدَ ذَلِكَ قَالَ« يَتَطَهَّرُ وَ يُؤَذِّنُ وَ يُقِيمُ فِي أَوَّلِهِنَّ ثُمَّ يُصَلِّي وَ يُقِيمُ بَعْدَ ذَلِكَ فِي كُلِّ صَلاَةٍ فَيُصَلِّي بِغَيْرِ أَذَانٍ حَتَّى يَقْضِيَ صَلاَتَهُ»

Muhammad ibn Ali ibn Mahbub from al-Abbas from Abdillah ibn al-Mughirah from Hariz from Muhammad ibn Muslim. He said: I asked Aba Abdillah (a.s), peace be upon him, about a man who prayed the prayers while he was in a state of janabah (major ritual impurity), for a day or two or three, then remembered afterward. Imam (a.s) said: “He must perform purification, then call the adhan and give the iqamah for the first of them (meaning prayers performed whilst junub), then pray. After that, he gives the iqamah for each subsequent prayer and prays without (repeating) the adhan, until he completes all of his missed prayers.”

قال الشيخ رحمه الله ومن فاتته صلاة الجمعة صلاها اربعا يدل على ذلك ما رواه

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever misses the Friday prayer (Salat Al Jumu'ah) should perform it as four (rak’ahs)”. This is supported by what has been narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّنْ لَمْ يُدْرِكِ اَلْخُطْبَةَ يَوْمَ اَلْجُمُعَةِ قَالَ« يُصَلِّي رَكْعَتَيْنِ فَإِنْ فَاتَتْهُ اَلصَّلاَةُ فَلَمْ يُدْرِكْهَا فَلْيُصَلِّ أَرْبَعاً» وَ قَالَ« إِذَا أَدْرَكْتَ اَلْإِمَامَ قَبْلَ أَنْ يَرْكَعَ اَلْأَخِيرَةَ فَقَدْ أَدْرَكْتَ اَلصَّلاَةَ فَإِنْ أَنْتَ أَدْرَكْتَهُ بَعْدَ مَا رَكَعَ فَهِيَ اَلظُّهْرُ أَرْبَعٌ»

Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad ibn Uthman from al-Halabi. He said: I asked Aba Abdillah (a.s), peace be upon him, about someone who did not catch the sermon on the day of Jumu’ah (Friday). Imam (a.s) said: “He should pray two rak’ahs. But if he missed the prayer and did not catch it, then let him pray four (rak’ahs).” And Imam (a.s) said: “If you catch the imam (of prayer) before he bows in the final (rak’ah), then you have caught the prayer. But if you catch him after he has bowed, then (pray) it as Dhuhr, (which is) four (rak’ahs).”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ يُوسُفَ بْنِ اَلْحَارِثِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلرَّحْمَنِ اَلْعَرْزَمِيِّ عَنْ أَبِيهِ عَبْدِ اَلرَّحْمَنِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَابِرٍ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ أَدْرَكَ اَلْإِمَامَ يَوْمَ اَلْجُمُعَةِ وَ هُوَ يَتَشَهَّدُ فَلْيُصَلِّ أَرْبَعاً وَ مَنْ أَدْرَكَ رَكْعَةً فَلْيُضِفْ إِلَيْهَا أُخْرَى يَجْهَرُ فِيهَا»

Muhammad ibn Ahmad ibn Yahya from Yusuf ibn al-Harith from Muhammad ibn Abd al-Rahman al-Arzami from his father Abd al-Rahman from Ja’far from his father from Jabir from Imam Ali (a.s), peace be upon him. He said: Imam Ali (a.s) said: “Whoever catches the imam (of prayer) on the day of Friday while he is reciting the tashahhud, let him pray four (rak’ahs). And whoever catches one rak’ah, let him add to it another, in which he recites aloud.”

وَ اَلَّذِي رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ وَ اَلنَّضْرِ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْجُمُعَةُ لاَ تَكُونُ إِلاَّ لِمَنْ أَدْرَكَ اَلْخُطْبَتَيْنِ»

And what was narrated by al-Husayn ibn Said from Fadalah and al-Nadr from Ibn Sinan from Abu Abdillah (a.s), peace be upon him, he said: Imam al-Sadiq (a.s) said: “Friday (prayer) is not valid except for the one who catches both sermons.”

فمحمول على انه لا يكون له ثواب من ادرك الخطبتين دون ان تجب عليه اعادة اربع ركعات

So it is to be understood as meaning that the one who catches both sermons receives the reward (of Jumu’ah), without it being obligatory upon him to repeat (the prayer as) four rak’ahs.

أَ لاَ تَرَى إِلَى مَا رَوَاهُ اَلْحُسَيْنُ عَنْ فَضَالَةَ عَنْ حَمَّادٍ عَنِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «مَنْ أَدْرَكَ رَكْعَةً فَقَدْ أَدْرَكَ اَلْجُمُعَةَ»

Do you not see what was narrated by al-Husayn from Fadalah from Hammad from al-Fadl ibn Abd al-Malik, He said: Abu Abdillah (a.s), peace be upon him, said: “Whoever catches one rak’ah has caught the Friday (prayer).”

فصرح في هذا الخبر أن من ادرك ركعة فقد ادرك الجمعة فلو لم يكن المراد بالخبر الاول ما ذكرناه لتناقضا وهذا فاسد

So, it is explicitly stated in this narration that whoever catches one rak’ah has caught the Friday (prayer). Therefore, if the meaning of the first narration were not what we have explained, the two narrations would contradict one another and that is invalid.

سَعْدٌ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَلَّى فِي جَمَاعَةٍ يَوْمَ جُمُعَةٍ فَلَمَّا رَكَعَ اَلْإِمَامُ رَكَعَ وَ اَلْجَأَهُ اَلنَّاسُ إِلَى جِدَارٍ أَوْ أُسْطُوَانَةٍ فَلَمْ يَقْدِرْ عَلَى اَلرُّكُوعِ وَ لاَ اَلسُّجُودِ حَتَّى رَفَعَ اَلْقَوْمُ رُءُوسَهُمْ أَ يَرْكَعُ ثُمَّ يَسْجُدُ ثُمَّ يَلْحَقُ بِالصَّفِّ وَ قَدْ قَامَ اَلْقَوْمُ أَوْ كَيْفَ يَصْنَعُ قَالَ« يَسْجُدُ ثُمَّ يَقُومُ فِي اَلصَّفِّ وَ لاَ بَأْسَ بِذَلِكَ»

Sa’ad from Ali ibn Ismail from Safwan ibn Yahya from Abd al-Rahman ibn al-Hajjaj from Abu al-Hasan (a.s), peace be upon him: Imam al-Kadhim (a.s) was asked about a man who prayed in congregation on the day of Friday, and when the imam (of prayer) bowed, he bowed as well, but the people pushed him toward a wall or a pillar, so he was unable to bow or prostrate until the people had raised their heads. Should he (then) bow and prostrate and catch up with the row, while the people have already stood up, or what should he do? Imam (a.s) said: “He should prostrate, then stand in the row, and there is no problem in that.”

قال الشيخ رحمه الله وان نسي الحاضر صلاة فذكرها بعد خروج وقتها وهو مسافر قضاها في سفره على التمام

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “And if someone who is a resident forgets a prayer and remembers it after its time has passed, while he is traveling, he must make it up during his travel in full (as four rak’ahs).”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ قَالَ سَمِعْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا زَالَتِ اَلشَّمْسُ وَأَنْتَ فِي اَلْمِصْرِ وَأَنْتَ تُرِيدُ اَلسَّفَرَ فَأَتِمَّ فَإِذَا خَرَجْتَ بَعْدَ اَلزَّوَالِ قَصِّرِ اَلْعَصْرَ».

Muhammad ibn Yaqub from al-Husayn ibn Muhammad from Mualla ibn Muhammad from al-Hasan ibn Ali al-Washsha. He said: I heard Imam al-Ridha (a.s), peace be upon him, say: “If the sun has passed the zenith while you are still in the city and you intend to travel, then complete (the Dhuhr prayer in full). But if you depart after the zenith, then shorten the Asr prayer.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ بَشِيرٍ اَلنَّبَّالِ قَالَ: خَرَجْتُ مَعَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ حَتَّى أَتَيْنَا اَلشَّجَرَةَ فَقَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« يَا نَبَّالُ» قُلْتُ لَبَّيْكَ قَالَ «إِنَّهُ لَمْ يَجِبْ عَلَى أَحَدٍ مِنْ أَهْلِ هَذَا اَلْعَسْكَرِ أَنْ يُصَلِّيَ أَرْبَعاً غَيْرِي وَ غَيْرِكَ وَ ذَلِكَ أَنَّهُ دَخَلَ وَقْتُ اَلصَّلاَةِ قَبْلَ أَنْ نَخْرُجَ»

And from him, from Muhammad ibn Yahya from Ahmad ibn Muhammad from Ibn Faddal from Dawud ibn Farqad from Bashir al-Nabbal. He said: I went out with Abu Abdillah (a.s), peace be upon him, until we reached al-Shajarah. Then Abu Abdillah (a.s), peace be upon him, said to me: “O Nabbal!” I said: “At your service.” Imam (a.s) said: “It is not obligatory upon anyone in this entire camp to pray four (rak’ahs) except me and you, and that is because the time of the prayer entered before we had departed.”

قال الشيخ رحمه الله وان نسي المسافر صلاة فذكرها بعد تقضي وقتها وهو حاضر قضاها على التقصير

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “And if a traveller forgets a prayer and remembers it after its time has passed while he is (now) a resident, he must make it up in shortened form.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لَهُ رَجُلٌ فَاتَتْهُ صَلاَةٌ مِنْ صَلاَةِ اَلسَّفَرِ فَذَكَرَهَا فِي اَلْحَضَرِ فَقَالَ« يَقْضِي مَا فَاتَهُ كَمَا فَاتَهُ إِنْ كَانَتْ صَلاَةَ اَلسَّفَرِ أَدَّاهَا فِي اَلْحَضَرِ مِثْلَهَا وَ إِنْ كَانَتْ صَلاَةَ اَلْحَضَرِ فَلْيَقْضِ فِي اَلسَّفَرِ صَلاَةَ اَلْحَضَرِ»

Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Hammad from Hariz from Zurarah. He said: I said to Imam (a.s): “A man misses a prayer while he is on a journey, then remembers it while in residence.” Imam (a.s) said: “He must make up what he missed in the same manner as it was missed. If it was a prayer of travel, he performs it in residence as it was (shortened). And if it was a prayer of residence, then let him make it up during travel as a prayer of residence.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ دَخَلَ وَقْتُ اَلصَّلاَةِ وَ هُوَ فِي اَلسَّفَرِ فَأَخَّرَ اَلصَّلاَةَ حَتَّى قَدِمَ فَهُوَ يُرِيدُ يُصَلِّيهَا إِذَا قَدِمَ إِلَى أَهْلِهِ فَنَسِيَ حِينَ قَدِمَ إِلَى أَهْلِهِ أَنْ يُصَلِّيَهَا حَتَّى ذَهَبَ وَقْتُهَا قَالَ« يُصَلِّيهَا رَكْعَتَيْنِ صَلاَةَ اَلْمُسَافِرِ لِأَنَّ اَلْوَقْتَ دَخَلَ وَ هُوَ مُسَافِرٌ كَانَ يَنْبَغِي لَهُ أَنْ يُصَلِّيَ عِنْدَ ذَلِكَ»

Al-Husayn ibn Said from al-Nadr ibn Suwayd from Musa ibn Bakr from Zurarah from Abu Ja’far (a.s) : Imam al-Baqir (a.s) was asked about a man upon whom the time of prayer entered while he was on a journey, and he delayed the prayer until he arrived (at his destination), intending to pray it when he reached his family. Then, when he arrived, he forgot to pray it until its time had passed. Imam (a.s) said: “He should pray it as two rak’ahs, as the prayer of a traveller, because the time entered while he was traveling. It would have been appropriate for him to pray at that time.”

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعِيصِ بْنِ اَلْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَدْخُلُ عَلَيْهِ وَقْتُ اَلصَّلاَةِ فِي اَلسَّفَرِ ثُمَّ يَدْخُلُ بَيْتَهُ قَبْلَ أَنْ يُصَلِّيَهَا قَالَ« يُصَلِّيهَا أَرْبَعاً» وَ قَالَ« لاَ يَزَالُ يُقَصِّرُ حَتَّى يَدْخُلَ بَيْتَهُ» فان هذه الرواية محمولة على انه إذا دخل وكان الوقت باقيا يجب عليه التمام فاما بعد مضي الوقت لا يجب عليه القضاء إلا حسب ما فاتته وكذلك إذا خرج إلى السفر وكان الوقت باقيا وجب عليه التقصير

As for what was narrated by al-Husayn ibn Said from Safwan ibn Yahya from al-Is ibn al-Qasim, he said: I asked Aba Abdillah (a.s), peace be upon him, about a man upon whom the time of prayer enters while he is traveling, then he enters his house before having prayed it. He said: “He must pray it as four (rak’ahs).” And Imam (a.s) said: “He continues to shorten (the prayer) until he enters his house.”

والذي يدل على ذلك ما رواه

This narration is to be understood as referring to the case when he enters (his home) and the time (for the prayer) still remains then it becomes obligatory upon him to perform it in full. But as for when the time has passed, then it is not obligatory upon him to make it up except in the manner it was missed. Likewise, if he set out for travel while the time still remained, then shortening (the prayer) is obligatory upon him. And what indicates this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَدْخُلُ عَلَيَّ وَقْتُ اَلصَّلاَةِ وَأَنَا فِي اَلسَّفَرِ فَلاَ أُصَلِّي حَتَّى أَدْخُلَ أَهْلِي قَالَ« صَلِّ وَأَتِمَّ اَلصَّلاَةَ» قُلْتُ فَدَخَلَ وَقْتُ اَلصَّلاَةِ وَأَنَا فِي أَهْلِي أُرِيدُ اَلسَّفَرَ فَلاَ أُصَلِّي حَتَّى أَخْرُجَ قَالَ« صَلِّ وَقَصِّرْ فَإِنْ لَمْ تَفْعَلْ فَقَدْ وَاَللَّهِ خَالَفْتَ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ

Al-Husayn ibn Said from Safwan and Muhammad ibn Sinan from Ismail ibn Jabir. He said: I said to Abu Abdillah (a.s), peace be upon him: “The time of prayer enters upon me while I am traveling, but I do not pray until I enter (the home of) my family.” Imam (a.s) said: “Pray and complete the prayer (in full).” I asked: “What if the time of prayer enters upon me, while I am with my family, and I intend to travel, so I do not pray until I depart?” Imam (a.s) said: “Pray and shorten the prayer. And if you do not do so, then by Allah (swt), you have opposed the Messenger of Allah (swt), may Allah (swt) bless him and his family.”

فان قال قائل لم قلتم انه أذا كان الوقت باقيا بعد دخوله من السفر يجب عليه التمام وكذلك فيمن خرج إلى السفر ان كان الوقت باقيا يقصر وليس في الخبر ذلك بل هو مطلق ان من خرج إلى السفر بعد دخول الوقت يجب عليه التقصير وكذلك من دخل من السفر يجب عليه التمام وليس فيه اعتبار بقية الوقت؟ قلنا انما اعتبرنا بقية الوقت لئلا تتناقض الاخبار لانا قد قدمنا أحاديث في ان من خرج إلى السفر بعد دخول الوقت يجب عليه التمام وكذلك ان من قدم من السفر يجب عليه التقصير وجاء هذا الخبر أن من خرج إلى السفر بعد دخول الوقت يجب عليه التقصير ومن قدم من السفر بعد دخول الوقت يجب عليه التمام احتجنا إلى ان نجمع بين هذه الاخبار فحملنا كل خبر ورد بانه من خرج إلى السفر بعد دخول الوقت يجب عليه التمام على ان المراد به بعد تقضي الوقت وكذلك فيمن قدم من السفر وكل خبر ورد بانه من خرج إلى السفر بعد دخول الوقت يجب عليه التقصير على انه أذا كان الوقت باقيا وكذلك في القادم من سفر لئلا تتناقض الاخبار والذى يبين ما ذكرناه خبر حريز المتقدم ذكره قال قلت له رجل فاتته صلاة من صلاة السفر فذكرها في الحضر فقال يقضي ما فاته كما فاته ان كانت صلاة السفر اداها في الحضر مثلها وان كانت صلاة الحضر فليقض في السفر صلاة الحضر فكان هذا الخبر مبينا للاخبار كلها لانه قال ومن فاتته صلاة فليقضها كما فاتته ومن قدم من السفر والوقت باق لم يكن قد فاتته الصلاة وكذلك من خرج إلى السفر والوقت باق لم يكن قد فاتته الصلاة والذي يبين ما ذكرناه ايضا ما رواه

If someone were to say: ‘Why do you say that if the time still remains after one returns from travel, it becomes obligatory upon him to perform the prayer in full, and likewise for the one who sets out for travel if the time still remains, he must shorten the prayer? Whereas the report is unrestricted and simply states that whoever sets out for travel after the time has entered must shorten (the prayer), and likewise, whoever returns from travel must complete it. There is no mention in the report of considering whether the time remains?! We say: ‘We considered the remaining time so that the reports do not contradict one another because we have already presented narrations stating that whoever departs for travel after the entry of the prayer time must perform it in full. And likewise, (there are narrations stating) that one who returns from travel must shorten (the prayer). And then came this report stating that whoever sets out for travel after the entry of the prayer time must shorten (the prayer), and that whoever returns from travel after the entry of the prayer time must complete it. Therefore, we were compelled to reconcile these reports. So we interpreted every narration that states; whoever sets out for travel after the entry of time must perform it in full as referring to when the time has already passed. And likewise, in the case of one who returns from travel. And every narration that states; whoever sets out for travel after the entry of time must shorten (the prayer) we interpreted it to mean, ‘if the time still remains’. And the same applies to one who returns from travel. So that the reports do not contradict one another. And what clarifies what we have mentioned is the narration of Hariz that was cited earlier. He (Hariz) said: “I said to Imam (a.s), ‘A man misses a prayer while on a journey, then remembers it while in residence’.” Imam (a.s) said: “He must make up what he missed in the same manner as it was missed. If it was a prayer of travel, he performs it in residence in the same manner. And if it was a prayer of residence, then let him make it up while traveling as a prayer of residence.” So this narration serves as an explanation for all the reports, because Imam (a.s) said: “Whoever misses a prayer, let him make it up as it was missed.” And the one who returns from travel while the time still remains has not yet missed the prayer, and likewise, the one who departs for travel while the time still remains has not yet missed the prayer. And what also clarifies what we have mentioned is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي اَلرَّجُلِ يَقْدَمُ مِنَ اَلْغَيْبَةِ فَيَدْخُلُ عَلَيْهِ وَقْتُ اَلصَّلاَةِ فَقَالَ« إِنْ كَانَ لاَ يَخَافُ أَنْ يَخْرُجَ اَلْوَقْتُ فَلْيَدْخُلْ فَلْيُتِمَّ وَ إِنْ كَانَ يَخَافُ أَنْ يَخْرُجَ اَلْوَقْتُ قَبْلَ أَنْ يَدْخُلَ فَلْيُصَلِّ وَ لْيُقَصِّرْ» فرغب عليه السلام بهذا الخبر في ان من لم يخف فوت الوقت في تأخير الصلاة حتى يدخل البيت يؤخرها حتى يؤديها على التمام فلولا ان فوت الوقت كان مراعى في هذا الباب لم يكن لتقييد الاتمام بهذه الحال معنى

Al-Husayn ibn Said from Safwan ibn Yahya and Fadalah ibn Ayyub from al-Ala ibn Razin from Muhammad ibn Muslim from one of the two Imams (a.s), peace be upon them: Imam (a.s) was asked concerning a man who returns from a journey and the time of prayer enters upon him. Imam (a.s) said: “If he does not fear that the time will end, then let him enter and perform it in full. But if he fears that the time will expire before he enters, then let him pray and shorten (the prayer).”

قال الشيخ رحمه الله ولا يؤم المسافر الحاضر ولا الحاضر المسافر الاولى والافضل ان لا يصلي المسافر خلف المقيم ولا المقيم خلف المسافر فان فعلا ذلك تركا الافضل وجازت صلاتهما ومتى صلى المسافر خلف المقيم يصلي ركعتين ولينصرف وإذا صلى المسافر بالقوم يصلي بهم ركعتين ثم يقدم من يتم الصلاة بهم ولينصرف هو والذي يدل على ما ذكرناه ما رواه

So, in this narration, the Imam (a.s), peace be upon him, encouraged that if one does not fear the passing of the prayer time when delaying the prayer until he enters his home, then he should delay it so that he may perform it in full. If the expiration of the time were not a consideration in this matter, then there would be no meaning in restricting the performance of the prayer in full to this specific condition. The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “A traveller should not lead a resident in prayer, nor should a resident lead a traveller. The preferable and better course is that a traveller should not pray behind a resident, nor a resident behind a traveller. But if they do so, they have only abandoned what is better, and their prayers are valid. And whenever a traveller prays behind a resident, he should pray two rak’ahs and then leave. And if a traveller leads a group in prayer, he should lead them in two rak’ahs, then appoint someone else to complete the prayer with them, and he himself should leave.” And what indicates what we have mentioned is what was narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ اَلْحُصَيْنِ عَنْ أَبِي اَلْعَبَّاسِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يَؤُمُّ اَلْحَضَرِيُّ اَلْمُسَافِرَ وَ لاَ اَلْمُسَافِرُ اَلْحَضَرِيَّ فَإِنِ اُبْتُلِيَ بِشَيْءٍ مِنْ ذَلِكَ فَأَمَّ قَوْماً حَاضِرِينَ فَإِذَا أَتَمَّ اَلرَّكْعَتَيْنِ سَلَّمَ ثُمَّ أَخَذَ بِيَدِ بَعْضِهِمْ فَقَدَّمَهُ فَأَمَّهُمْ وَإِذَا صَلَّى اَلْمُسَافِرُ خَلْفَ قَوْمٍ حُضُورٍ فَلْيُتِمَّ صَلاَتَهُ رَكْعَتَيْنِ وَ يُسَلِّمُ وَ إِنْ صَلَّى مَعَهُمُ اَلظُّهْرَ فَلْيَجْعَلِ اَلْأُولَيَيْنِ اَلظُّهْرَ وَ اَلْأُخْرَيَيْنِ اَلْعَصْرَ»

Sa’ad ibn Abdillah from Abu Ja’far from Ahmad ibn Muhammad ibn Abi Nasr from Dawud ibn al-Husayn from Abu al-Abbas al-Fadl ibn Abd al-Malik from Abu Abdillah (a.s), peace be upon him. He said: Imam al-Sadiq (a.s) said: “A resident should not lead a traveller in prayer, nor should a traveller lead a resident. But if one is put in a situation where this occurs, and he (the traveller) leads a group of residents in prayer, then when he completes two rak’ahs, he should give salam and then take the hand of one of them and bring him forward to lead them. And if a traveller prays behind a group of residents, he should complete his prayer as two rak’ahs and give salam. And if he prays Dhuhr with them, then let him consider the first two rak’ahs as Dhuhr and the latter two as Asr.”

وَعَنْهُ عَنِ اَلْحَسَنِ بْنِ اَلْحُسَيْنِ اَللُّؤْلُؤِيِّ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِي اَلْمِعْزَى حُمَيْدِ بْنِ اَلْمُثَنَّى عَنْ عِمْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ: أَنَّهُ سَأَلَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ اَلْمُسَافِرِ إِذَا دَخَلَ فِي اَلصَّلاَةِ مَعَ اَلْمُقِيمِينَ قَالَ «فَلْيُصَلِّ صَلاَتَهُ ثُمَّ لْيُسَلِّمْ وَ لْيَجْعَلِ اَلْأُخْرَيَيْنِ سُبْحَةً»

And from him, from al-Hasan ibn al-Husayn al-Lului from al-Hasan ibn Ali ibn Faddal from Abu al-Miza Humayd ibn al-Muthanna from Imran from Muhammad ibn Ali: (Muhammad ibn Ali) asked Aba Abdillah (a.s), peace be upon him, about a traveller who enters into prayer with residents. Imam (a.s) said: “Let him perform his (own) prayer, then give salam, and make the last two (rak’ahs) supererogatory (nafila) prayer.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُسَافِرِ يُصَلِّي خَلْفَ اَلْمُقِيمِ قَالَ« يُصَلِّي رَكْعَتَيْنِ وَ يَمْضِي حَيْثُ شَاءَ»

Al-Husayn ibn Said from Muhammad ibn Abi Umayr from Hammad ibn Uthman. He said: I asked Aba Abdillah (a.s), peace be upon him, about a traveller who prays behind a resident. Imam (a.s) said: “He should pray two rak’ahs and then go wherever he wishes.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« لاَ يُصَلِّي اَلْمُسَافِرُ مَعَ اَلْمُقِيمِ فَإِنْ صَلَّى فَلْيَنْصَرِفْ فِي اَلرَّكْعَتَيْنِ»

Al-Husayn ibn Said from Fadalah ibn Ayyub from Husayn ibn Uthman from Abdillah ibn Muskan from Abu Basir. He said: Abu Abdillah (a.s), peace be upon him, said: “The traveller should not pray with the resident. But if he does pray, then let him leave after two rak’ahs.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُسَافِرِ يُصَلِّي مَعَ اَلْإِمَامِ فَيُدْرِكُ مِنَ اَلصَّلاَةِ رَكْعَتَيْنِ أَ يُجْزِي ذَلِكَ عَنْهُ فَقَالَ« نَعَمْ»

Muhammad ibn Yaqub from al-Husayn ibn Muhammad from Mualla ibn Muhammad from al-Washsha from Aban ibn Uthman from Umar ibn Yazid. He said: I asked Aba Abdillah (a.s), peace be upon him, about a traveller who prays with the imam (of prayer) and catches two rak’ahs of the prayer. Does that suffice him? Imam (a.s) said: “Yes.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ وَ مُحَمَّدِ بْنِ اَلنُّعْمَانِ اَلْأَحْوَلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا دَخَلَ اَلْمُسَافِرُ مَعَ أَقْوَامٍ حَاضِرِينَ فِي صَلاَتِهِمْ فَإِنْ كَانَتِ اَلْأُولَى فَلْيَجْعَلِ اَلْفَرِيضَةَ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ وَإِنْ كَانَتِ اَلْعَصْرُ فَلْيَجْعَلِ اَلْأَوَّلَتَيْنِ نَافِلَةً وَاَلْأَخِيرَتَيْنِ فَرِيضَةً» وفقه هذا الحديث انه انما قال ان كانت الظهر فليجعل الفريضة في الركعتين الاولتين لانه متى فعل ذلك جاز له ان يجعل الركعتين الاخيرتين صلاة العصر وإذا كان صلاة العصر انما يجعل الركعتين الاخيرتين صلاته لانه يكره الصلاة بعد صلاة العصر إلا على جهة القضاء ومن صلى على ما قلناه لم يبق عليه شئ ويحتسب به من النوافل

Sa’ad ibn Abdillah from Ahmad ibn Muhammad from al-Abbas ibn Maruf from Safwan ibn Yahya from Abdillah ibn Muskan and Muhammad ibn al-Numan al-Ahwal from Abu Abdillah (a.s), peace be upon him. He said: Imam al-Sadiq (a.s) said: “If a traveller joins a group of residents in their prayer, then if it is the first (Dhuhr) prayer, let him make the obligatory prayer in the first two rak’ahs. And if it is the Asr prayer, let him make the first two (rak’ahs) supererogatory and the last two obligatory.”

قال الشيخ رحمه الله ولا يؤم المتيمم المتوضئين ولا يؤم المتوضى المتيممين وهذه المسألة مثل الاولى في ان الاولى ان لا يؤم المتيمم المتوضئين ولو فعل ذلك لم يكن بذلك مبطلا لصلاته لكنه يكون قد ترك الافضل فاما الذي يدل على كراهة ذلك ما رواه

The understanding of this hadith is that Imam (a.s) only said, ‘If it is Dhuhr, let him make the obligatory prayer in the first two rak’ahs,’ because when he does so, it becomes permissible for him to make the last two rak’ahs into the Asr prayer. And when it is the Asr prayer, he makes the last two rak’ahs his prayer, because it is disliked to pray after Asr except as make-up (qadah). So, whoever prays as we have described, nothing remains upon him, and the (extra) rak’ahs are counted for him among the supererogatory (nafl) prayers. The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “A person performing tayammum should not lead those who have performed wudu, and likewise, one who has performed wudu should not lead those performing tayammum.” This matter is similar to the previous one, in that it is preferable that a person performing tayammum not lead those who have performed wudu. But if he does so, his prayer is not invalidated by that; rather, he has merely abandoned what is more virtuous.” As for what indicates the dislike (karahah) of that, it is what was narrated:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« لاَ يُصَلِّي اَلْمُتَيَمِّمُ بِقَوْمٍ مُتَوَضِّئِينَ»

Ahmad ibn Muhammad ibn Isa from al-Hasan ibn Mahbub from Abbad ibn Suhayb. He said: I heard Aba Abdillah (a.s), peace be upon him, say: “A person performing tayammum should not lead a group who have performed wudu.”

وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اِبْنِ اَلْمُغِيرَةِ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« لاَ يَؤُمُّ صَاحِبُ اَلتَّيَمُّمِ اَلْمُتَوَضِّئِينَ وَ لاَ يَؤُمُّ صَاحِبُ اَلْفَالِجِ اَلْأَصِحَّاءَ»

Muhammad ibn Ahmad ibn Yahya from Bunan ibn Muhammad from his father from Ibn al-Mughirah from al-Sakuni from Imam Ja’far (a.s), from his father Imam al-Baqir (a.s), peace be upon them, said: Imam al-Baqir (a.s) said: “A person who performs tayammum should not lead those who have performed wudu, and a person afflicted with paralysis (al-falij) should not lead those who are healthy.”

فان قيل ظاهر هذين الخبرين انه لا يجوز ان يؤم المتيمم المتوضئين على وجه فلم حملتم على الكراهة دون الحضر قلنا انما فعلنا ذلك لورود اخبار كثيرة تتضمن جواز ذلك فاحتجنا ان نجمع بينها فمن ذلك ما رواه

If it is said: ‘The apparent meaning of these two narrations is that it is not permissible for one performing tayammum, to lead those who have performed wudu at all. So why did you interpret them as indicating mere dislike (karahah), rather than prohibition (hurmah)?’ We say: ‘We did so because there are numerous narrations that explicitly indicate the permissibility of this, so we were compelled to reconcile them. Among those is what was narrated:’

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :فِي اَلرَّجُلِ يُجْنِبُ وَ لَيْسَ مَعَهُ مَاءٌ وَ هُوَ إِمَامُ اَلْقَوْمِ قَالَ« نَعَمْ يَتَيَمَّمُ وَ يَؤُمُّهُمْ»

Muhammad ibn Ahmad ibn Yahya from Muhammad ibn Abd al-Hamid from Abu Jamilah from Abu Usamah from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said concerning a man who enters a state of janabah (major ritual impurity) and has no water, and he is the imam (of prayer) of the people. Imam (a.s) said: “Yes, he performs tayammum and leads them in prayer.”

وَ مِنْهُ مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَجْنَبَ ثُمَّ تَيَمَّمَ فَأَمَّنَا وَ نَحْنُ طَهُورٌ فَقَالَ« لاَ بَأْسَ بِهِ»

And among them is what was narrated by Sa’ad ibn Abdillah from Ahmad ibn Muhammad from al-Husayn ibn Said from Fadalah ibn Ayyub from Abdillah ibn Bukayr. He said: I asked Aba Abdillah (a.s) about a man who entered a state of janabah, then performed tayammum and led us in prayer while we were in a state of full purity. Imam (a.s) said: “There is no harm in it.”

وَعَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ وَجَمِيلِ بْنِ دَرَّاجٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِمَامُ قَوْمٍ أَصَابَتْهُ جَنَابَةٌ فِي اَلسَّفَرِ وَ لَيْسَ مَعَهُ مِنَ اَلْمَاءِ مَا يَكْفِيهِ لِلْغُسْلِ أَ يَتَوَضَّأُ بَعْضُهُمْ وَ يُصَلِّي بِهِمْ فَقَالَ« لاَ وَ لَكِنْ تَيَمَّمَ اَلْجُنُبُ وَ يُصَلِّي بِهِمْ فَإِنَّ اَللَّهَ عَزَّ وَ جَلَّ جَعَلَ اَلتُّرَابَ طَهُوراً»

And from him, from Ahmad ibn Muhammad from al-Husayn ibn Said from Muhammad ibn Abi Umayr from Muhammad ibn Humran and Jamil ibn Darraj. They said: I said to Aba Abdillah (a.s): “An imam (of prayer) of a group, who becomes junub (ritually impure due to major impurity) during travel, and does not have enough water for ghusl, should someone among them who has wudu lead them in prayer?” Imam (a.s) said: “No. Rather, the one in a state of janabah should perform tayammum and lead them in prayer, for Allah (swt), Mighty and Exalted, has made the earth a purifier.”

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ أَمَّ قَوْماً وَ هُوَ جُنُبٌ وَ قَدْ تَيَمَّمَ وَ هُمْ عَلَى طَهُورٍ فَقَالَ« لاَ بَأْسَ بِهِ»

And from him, from Abu Ja’far from his father from Abdillah ibn al-Mughirah from Abdillah ibn Bukayr from Abu Abdillah (a.s), peace be upon him. He said: I said to Imam (a.s): “A man led a group in prayer while he was in a state of janabah and had performed tayammum, while they were in a state of full purification (taharah).” Imam (a.s) said: “There is no harm in it.”

قال الشيخ رحمه الله وتقضى الصلاة بالاذان والاقامة إذا فات الانسان ذلك فقد قدمنا ما يدل على ذلك وبزيده بيانا ما رواه

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “And a missed prayer is to be made up with adhan and iqamah, if a person missed them.” We have already presented what indicates this, and what further clarifies it is what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ: سُئِلَ عَنِ اَلرَّجُلِ إِذَا أَعَادَ اَلصَّلاَةَ هَلْ يُعِيدُ اَلْأَذَانَ وَ اَلْإِقَامَةَ قَالَ« نَعَمْ»

Muhammad ibn Ahmad ibn Yahya from Ahmad ibn al-Hasan ibn Ali from Amru ibn Said from Musaddiq ibn Sadaqah from Ammar al-Sabati from Abu Abdillah (a.s), peace be upon him. He said: Imam al-Sadiq (a.s) was asked about a man who repeats a prayer does he also repeat the adhan and the iqamah? Imam (a.s) said: “Yes.”

قال الشيخ رحمه الله وتقضى فوائت النوافل في كل حال ما لم يكن وقت فريضة أو عند طلوع الشمس أو عند غروبها ويكره قضاء النوافل عند اصفرار الشمس حتى تغيب فقد مضى فيما تقدم ما يدل عليه مستوفى ويزيد ذلك وضوحا ما رواه

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Missed supererogatory prayers (nawafil) may be made up at any time, except during the time of an obligatory prayer, or at sunrise or sunset. And it is disliked to make up nawafil during the yellowing of the sun until it sets.” What has preceded contains comprehensive evidence for this, and what further clarifies it is what was narrated:

عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قَالَ لِي 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»

Ali ibn Mahziyar from al-Hasan ibn Ali from Fadalah from Muawiyah ibn Ammar. He said: Abu Abdillah (a.s), peace be upon him, said to me (Ibn Ammar): “Make up what you missed of the daytime prayer during the day, and what you missed of the night prayer during the night.” I asked: “Should I make up two witr prayers in one night?” Imam (a.s) said: “Yes, always make up the witr prayer.”

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ فَضَالَةَ وَ اَلْحَسَنِ عَنِ 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»

And from him, from al-Hasan from Fadalah and al-Hasan from al-Qasim ibn Muhammad from al-Husayn ibn Abi al-Ala from Abu Abdillah (a.s), peace be upon him. He said: Imam al-Sadiq (a.s) said: “Make up the daytime prayer at whatever hour you wish whether by night or by day all of that is the same.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبِيبٍ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ تَكُونُ عَلَيَّ اَلصَّلاَةُ اَلنَّافِلَةُ مَتَى أَقْضِيهَا فَكَتَبَ« أَيَّ سَاعَةٍ شِئْتَ مِنْ لَيْلٍ أَوْ نَهَارٍ

Muhammad ibn Yaqub from Muhammad ibn Yahya from Muhammad ibn al-Husayn from Muhammad ibn Yahya ibn Habib. He said: I wrote to Abu al-Hasan (a.s), peace be upon him: “I have missed the supererogatory prayers (nafilah), when should I make them up?” So Imam al-Ridha (a.s) wrote: “Whenever you wish by night or by day.”

قال الشيخ رحمه الله ولا يجب على المسافر قضاء ما قصر فيه من فريضة ولا نافلة إلا المفروض من الصيام فانه لابد من قضائه إذا ثبت بما قدمنا ذكره ان صلاة المسافر من الفرائض النوافل هو القدر الذي ذكرنا فمتى فعله الانسان لا يلزمه قضاء ما لم يفرض عليه ولم يندب إليه وهذا القدر كاف في هذا الباب ويؤكد ذلك ايضا ما رواه

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “A traveller is not obligated to make up what he shortened from the obligatory prayer or the supererogatory prayers, except for obligatory fasting, for that must be made up.” It has been established by what we have mentioned earlier, that the prayer of a traveller, whether from the obligatory or supererogatory acts, is limited to what we have specified. So whenever a person performs that amount, he is not required to make up what was neither obligatory upon him nor recommended to do. And this much is sufficient on the matter. What further affirms this is also what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنِ اِبْنِ مُسْكَانَ عَنْ أَ بِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« اَلصَّلاَةُ فِي اَلسَّفَرِ رَكْعَتَانِ لَيْسَ قَبْلَهُمَا وَ لاَ بَعْدَ هُمَا شَيْءٌ إِلاَّ اَلْمَغْرِبَ فَإِنَّ بَعْدَهَا أَرْبَعَ رَكَعَاتٍ لاَ تَدَعْهُنَّ فِي حَضَرٍ وَ لاَ سَفَرٍ وَ لَيْسَ عَلَيْكَ قَضَاءُ صَلاَةِ اَلنَّهَارِ وَ صَلِّ صَلاَةَ اَللَّيْلِ وَ اِقْضِهِ»

Muhammad ibn Yaqub from Ali ibn Ibrahim from Muhammad ibn Isa ibn Ubayd from Yunus ibn Abd al-Rahman from Ibn Muskan from Abu Basir from Abu Abdillah (a.s), peace be upon him. He said: Imam al-Sadiq (a.s) said: “The prayer during travel is two rak’ahs, there is nothing before them nor after them, except for Maghrib. For after Maghrib, are four rak’ahs; do not leave them out whether in residence or travel. And there is no make-up upon you for the daytime prayers, but pray the night prayer and make it up (if missed).”

قال الشيخ رحمه الله والمتمم في السفر ناسيا يعيد إن كان الوقت باقيا وان خرج الوقت فلا اعادة عليه ومن تعمد التمام في السفر بعد الحجة عليه في التقصير لم يجزه ذلك ووجب عليه الاعادة

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “And one who completes (the prayer as four rak’ahs) while traveling, out of forgetfulness, must repeat the prayer if the time still remains; but if the time has passed, then there is no repetition upon him. However, whoever deliberately performs the prayer in full while traveling, after the proof for shortening has been established for him, his prayer is not valid and he must repeat it.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنِ اَلْعِيصِ بْنِ اَلْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَلَّى وَ هُوَ مُسَافِرٌ فَأَتَمَّ اَلصَّلاَةَ قَالَ« إِنْ كَانَ فِي وَقْتٍ فَلْيُعِدْ وَ إِنْ كَانَ اَلْوَقْتُ قَدْ مَضَى فَلاَ»

Muhammad ibn Yaqub from Muhammad ibn Yahya from Muhammad ibn al-Husayn from Safwan from al-Is ibn al-Qasim. He said: I asked Aba Abdillah (a.s), peace be upon him, about a man who was traveling and performed the prayer in full. Imam (a.s) said: “If it is still within the time (of the prayer), then he should repeat it. But if the time has already passed, then no (he does not need to repeat it).”

سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ سُوَيْدٍ اَلْقَلاَّءِ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَنْسَى فَيُصَلِّي فِي اَلسَّفَرِ أَرْبَعَ رَكَعَاتٍ قَالَ« إِنْ كَانَ ذَكَرَ فِي ذَلِكَ اَلْيَوْمِ فَلْيُعِدْ وَ إِنْ لَمْ يَذْكُرْ حَتَّى يَمْضِيَ ذَلِكَ اَلْيَوْمُ فَلاَ إِعَادَةَ عَلَيْهِ»

Sa’ad from Muhammad ibn al-Husayn from Ali ibn al-Numan from Suwayd al-Qalla from Abu Ayyub from Abu Basir from Abu Abdillah (a.s), peace be upon him. He said: I asked Imam al-Sadiq (a.s) about a man who forgets and prays four rak’ahs while traveling. Imam (a.s) said: “If he remembers on the same day, then let him repeat (the prayer). But if he does not remember until that day has passed, then there is no repetition upon him.”

فهذا الخبر محمول على ضرب من الاستحباب والاول على الوجوب

So this narration is to be understood as indicating a form of recommended (mustahabb) action, while the first one indicates obligation (wujub).