Tahdhīb al-Aḥkām

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« اَلرَّجُلاَنِ يَؤُمُّ أَحَدُهُمَا صَاحِبَهُ يَقُومُ عَنْ يَمِينِهِ فَإِنْ كَانُوا أَكْثَرَ مِنْ ذَلِكَ قَامُوا خَلْفَهُ»

Al-Husayn ibn Sa’id from Safwan from al-‘Ala’ from Muhammad ibn Muslim from one of the two (Imams (a.s)), peace be upon them, he said: Imam (a.s) said: “Two men, one of them leads the other in prayer, and he stands to his right. But if they are more than that, they stand behind him.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنِ اَلْحُسَيْنِ بْنِ يَسَارٍ اَلْمَدَائِنِيِّ: أَنَّهُ سَمِعَ مَنْ يَسْأَلُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ صَلَّى إِلَى جَانِبِ رَجُلٍ فَقَامَ عَنْ يَسَارِهِ وَ هُوَ لاَ يَعْلَمُ كَيْفَ يَصْنَعُ ثُمَّ عَلِمَ هُوَ وَ هُوَ فِي اَلصَّلاَةِ قَالَ« يُحَوِّلُهُ عَنْ يَمِينِهِ»

Ahmad ibn Muhammad ibn Isa from Ali ibn Ahmad ibn Ashyam from al-Husayn ibn Yasar al-Mada’ini: He (al-Mada’ini) heard someone ask Imam al-Ridha (a.s), peace be upon him, about a man who prayed beside another man and stood to his left without knowing what to do then he realized (the mistake) while still in the prayer. Imam (a.s), peace be upon him, said: “He should move him to his right.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادٍ عَنْ أَبِي مَسْعُودٍ عَنِ اَلْحَسَنِ اَلصَّيْقَلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ كَمْ أَقَلُّ مَا تَكُونُ اَلْجَمَاعَةُ قَالَ« رَجُلٌ وَ اِمْرَأَةٌ»

Muhammad ibn Ahmad ibn Yahya from Muhammad ibn al-Husayn from Ja’far ibn Bashir from Hammad from Abu Mas‘ud from al-Hasan al-Sayqal from Abu Abdillah (a.s), peace be upon him, he said: I asked Imam (a.s): “What is the minimum for a congregation (al-jama‘ah)?” Imam (a.s) said: “A man and a woman.”

وينبغي أن يكون الامام مبرءا من الجذام والجنون والبرص وسائر العاهات والفسق ولا يكون محدودا يدل على ذلك

And it is necessary that the Imam be free from leprosy, insanity, vitiligo, and all other defects and immoral behavior, and he must not be one who has been subjected to the legal punishment (hadd). What indicates this is:

مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ جَمَاعَةٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« خَمْسَةٌ لاَ يَؤُمُّونَ اَلنَّاسَ عَلَى كُلِّ حَالٍ اَلْمَجْذُومُ وَ اَلْأَبْرَصُ وَ اَلْمَجْنُونُ وَ وَلَدُ اَلزِّنَا وَ اَلْأَعْرَابِيُّ»

What was narrated by Muhammad ibn Ya‘qub from a group from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Fadalah ibn Ayyub from al-Husayn ibn Uthman from Ibn Muskan from Abu Basir from Abu Abdillah (a.s), peace be upon him, he said: Imam al-Sadiq (a.s) said: “Five individuals are never to lead the people in prayer under any circumstance; the leper, the one with vitiligo, the insane, the child of fornication, and the Bedouin.”

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ ظَرِيفِ بْنِ نَاصِحٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ اَللَّهِ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَجْذُومِ وَ اَلْأَبْرَصِ يَؤُمَّانِ اَلْمُسْلِمِينَ فَقَالَ« نَعَمْ» قُلْتُ هَلْ يَبْتَلِي اَللَّهُ بِهِمَا اَلْمُؤْمِنَ قَالَ« نَعَمْ وَ هَلْ كَتَبَ اَللَّهُ اَلْبَلاَءَ إِلاَّ عَلَى اَلْمُؤْمِنِ»

As for what was narrated by Sa’ad ibn Abdillah from Ahmad ibn Muhammad from Muhammad ibn Isma’il ibn Buzay from Zarif ibn Nasih from Tha‘labah ibn Maymun from Abdullah ibn Yazid, he said: I asked Abu Abdillah (a.s), peace be upon him, about the leper and the one with vitiligo, if they can lead the Muslims in prayer? Imam (a.s) said: “Yes.” I asked: “Does Allah (swt) test the believer with them?” Imam (a.s) said: “Yes and upon whom else does Allah (swt) decree affliction other than the believer?”

فمحمول على حال الضرورة فاما مع التمكن من وجود غيرهما فلا يقدمان على كل حال ويجوز أن يكون هذا الخبر متنا ولا لقوم تكون في صفاتهم مثل صفات هؤلاء فانه حينئذ يجوز لهما أن يؤما بهم على كل حال ولا يؤم المقيد المطلقين ولا صاحب الفالج الاصحاء روى ذلك

So this report is to be understood as applying to a situation of necessity. But when it is possible to find someone other than them, then they are not to be preferred in any case. It is also permissible that this report is specifically referring to a group whose condition is like theirs in that case, it is permitted for them to lead them in prayer under all circumstances. And the one who is restrained (in chains) does not lead those who are free, nor does one afflicted with paralysis lead those who are healthy. This has been narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ:« لاَ يَؤُمُّ اَلْمُقَيَّدُ اَلْمُطْلَقِينَ وَ لاَ صَاحِبُ اَلْفَالِجِ اَلْأَصِحَّاءَ وَ لاَ صَاحِبُ اَلتَّيَمُّمِ اَلْمُتَوَضِّئِينَ وَ لاَ يَؤُمُّ اَلْأَعْمَى فِي اَلصَّحْرَاءِ إِلاَّ أَنْ يُوَجَّهَ إِلَى اَلْقِبْلَةِ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from al-Nawfali from al-Sakuni from Abu Abdillah (a.s), peace be upon him, from his father (a.s), he said: The Commander of the Faithful (a.s), peace be upon him, said: “The one who is restrained (in chains) does not lead those who are free, nor does one afflicted with paralysis lead those who are healthy, nor does the one performing tayammum lead those who have performed wudu’, and the blind man does not lead (prayer) in the open desert unless he is directed toward the qiblah.”

ولا تجوز الصلاة خلف الناصب مع الاختيار روى ذلك

And it is not permissible to pray behind a nasib (one who harbors enmity toward the Ahl al-Bayt) when one has a choice. This is narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ عَلِيِّ بْنِ سَعِيدٍ اَلْبَصْرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي نَازِلٌ فِي بَنِي عَدِيٍّ وَ مُؤَذِّنُهُمْ وَ إِمَامُهُمْ وَ جَمِيعُ أَهْلِ اَلْمَسْجِدِ عُثْمَانِيَّةٌ يَتَبَرَّءُونَ مِنْكُمْ وَ مِنْ شِيعَتِكُمْ وَ أَنَا نَازِلٌ فِيهِمْ فَمَا تَرَى فِي اَلصَّلاَةِ خَلْفَ اَلْإِمَامِ قَالَ« صَلِّ خَلْفَهُ» قَالَ قَالَ« وَ اِحْتَسِبْ بِمَا تَسْمَعُ وَ لَوْ قَدِمْتَ اَلْبَصْرَةَ لَقَدْ سَأَلَكَ اَلْفُضَيْلُ بْنُ يَسَارٍ وَ أَخْبَرْتَهُ بِمَا أَفْتَيْتُكَ فَتَأْخُذُ بِقَوْلِ اَلْفُضَيْلِ وَ تَدَعُ قَوْلِي» قَالَ عَلِيٌّ فَقَدِمْتُ اَلْبَصْرَةَ فَأَخْبَرْتُ فُضَيْلاً بِمَا قَالَ فَقَالَ هُوَ أَعْلَمُ بِمَا قَالَ وَ لَكِنِّي قَدْ سَمِعْتُهُ وَ سَمِعْتُ أَبَاهُ يَقُولاَنِ« لاَ تَعْتَدَّ بِالصَّلاَةِ خَلْفَ اَلنَّاصِبِ وَ اِقْرَأْ لِنَفْسِكَ كَأَنَّكَ وَحْدَكَ» قَالَ فَأَخَذْتُ بِقَوْلِ اَلْفُضَيْلِ وَ تَرَكْتُ قَوْلَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ

Al-Husayn ibn Said from Ibn Abi Umayr from Umar ibn Udhaynah from Ali ibn Said al-Basri, he said: I said to Abu Abdillah (a.s), peace be upon him: “I am residing among Bani Adi, and their muadhdhin and imam (of prayer) and all the people of the mosque are Uthmanis, they disassociate themselves from you (Imam al-Sadiq (a.s)) and your Shiah, and I am living among them. What do you say regarding prayer behind their imam (of prayer)?” Imam (a.s) said: “Pray behind him.” He (al-Basri) said: “Imam (a.s) then said to me: ‘And seek reward for what you hear. And if you were to go to Basrah, al-Fudayl ibn Yasar would surely ask you, and you would inform him of what I have issued to you as a verdict and then you would follow al-Fudayl’s word and leave mine.’” Ali (al-Basri) said: “So I went to Basrah and informed al-Fudayl of what Imam (a.s) had said. He (al-Fudayl) replied: “Imam (a.s) knows better what he said, but I have heard Him (a.s) and I have heard his father (Imam al-Baqir (a.s)) both saying: ‘Do not count the prayer behind a nasib (known enemy of the Ahlulbayt (a.s)), and recite to yourself as if you were alone.’” He (al-Basri) said: “So I followed the statement of al-Fudayl and left the statement of Abu Abdillah (a.s), peace be upon him.”

وَ عَنْهُ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ قَالَ: قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« إِنَّ فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ« إِذَا صَلَّوُا اَلْجُمُعَةَ فِي وَقْتٍ فَصَلُّوا مَعَهُمْ»» قَالَ زُرَارَةُ قُلْتُ لَهُ هَذَا مَالاَ يَكُونُ اِتَّقَاكَ عَدُوُّ اَللَّهِ أَقْتَدِي بِهِ قَالَ حُمْرَانُ كَيْفَ اِتَّقَانِي وَأَنَا لَمْ أَسْأَلْهُ هُوَ اَلَّذِي اِبْتَدَأَنِي وَقَالَ« فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ« إِذَا صَلَّوُا اَلْجُمُعَةَ فِي وَقْتٍ فَصَلُّوا مَعَهُمْ»» كَيْفَ يَكُونُ فِي هَذَا مِنْهُ تَقِيَّةٌ قَالَ قُلْتُ قَدِ اِتَّقَاكَ وَهَذَا مَالاَ يَجُوزُ حَتَّى قُضِيَ أَنَّا اِجْتَمَعْنَا عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ حُمْرَانُ أَصْلَحَكَ اَللَّهُ حَدَّثْتُ هَذَا اَلْحَدِيثَ اَلَّذِي حَدَّثْتَنِي بِهِ «أَنَّ فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ« إِذَا صَلَّوُا اَلْجُمُعَةَ فِي وَقْتٍ فَصَلُّوا مَعَهُمْ»» فَقَالَ هَذَا لاَ يَكُونُ عَدُوُّ اَللَّهِ فَاسِقٌ لاَ يَنْبَغِي لَنَا أَنْ نَقْتَدِيَ بِهِ وَ لاَ نُصَلِّيَ مَعَهُ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ« إِذَا صَلَّوُا اَلْجُمُعَةَ فِي وَقْتٍ فَصَلُّوا مَعَهُمْ» وَ لاَ تَقُومَنَّ مِنْ مَقْعَدِكَ حَتَّى تُصَلِّيَ رَكْعَتَيْنِ أُخْرَيَيْنِ» قُلْتُ فَأَكُونُ قَدْ صَلَّيْتُ أَرْبَعاً لِنَفْسِي لَمْ أَقْتَدِ بِهِ فَقَالَ« نَعَمْ» قَالَ فَسَكَتَ وَ سَكَتَ صَاحِبِي وَ رَضِينَا

And from him, from Safwan, from Ibn Bukayr, from Zurarah, from Humran, he said: Abu Abdillah (a.s), peace be upon him, said to me (Humran): “Indeed, in the Book of Ali (a.s), peace be upon him, it is written: ‘If they perform the Jumu‘ah prayer within its (proper) time, then pray with them.’” Zurarah said: “I said to him (Humran) ‘This is something that should not be, was it out of taqiyyah toward the enemy of Allah (swt) that I should follow him (in prayer)?’” Humran said: “How could it be taqiyyah on my part when I did not even ask Imam (a.s)? Imam (a.s) is the one who initiated with me and said; ‘In the Book of Ali (a.s), peace be upon him, it said ‘If they perform the Jumu‘ah prayer within its (proper) time, then pray with them.’ How could there be any taqiyyah in this from Imam (a.s)?” I (Zurarah) said: “He exercised taqiyyah with you, and this is something that is not permissible.” Until it happened that we gathered in the presence of Abu Abdillah (a.s), peace be upon him, and Humran said to Imam (a.s): “May Allah set you right, I narrated the hadith which you narrated to me, that in the ‘Book of Ali (a.s)’, peace be upon him, it says: ‘If they perform the Jumu‘ah prayer within its (proper) time, then pray with them.’” So He (Zurarah) said: “That cannot be. The enemy of Allah (swt) is a transgressor; it is not proper for us to follow him nor to pray with him.” Then Abu Abdillah (a.s), peace be upon him, said: “In the ‘Book of Ali (a.s)’, peace be upon him, it says: ‘If they perform the Jumu‘ah prayer within its (proper) time, then pray with them, and do not rise from your place until you pray two more rak‘ahs.’” I asked: “So I will have prayed four for myself and will not have followed him?” Imam (a.s) said: “Yes.” He was silent, and my companion was silent, and we were satisfied (by this answer).

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنْ يَحْيَى اَلْحَلَبِيِّ عَنِ اِبْنِ مُسْكَانَ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ يُحِبُّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ وَ لاَ يَبْرَأُ مِنْ عَدُوِّهِ وَ يَقُولُ هُوَ أَحَبُّ إِلَيَّ مِمَّنْ خَالَفَهُ فَقَالَ« هَذَا مِخْلَطٌ وَ هُوَ عَدُوٌّ لاَ تُصَلِّ خَلْفَهُ وَ لاَ كَرَامَةَ إِلاَّ أَنْ تَتَّقِيَهُ»

And from him, from al-Nadr, from Yahya al-Halabi, from Ibn Muskan, from Ismail al-Jufi, he said: I said to Abu Ja’far (a.s), peace be upon him: “A man loves the Commander of the Faithful (a.s), peace be upon him, but does not disassociate from his enemy, and he says, ‘He (Imam Ali (a.s)) is more beloved to me than the one who opposed him.’” Imam al-Baqir (a.s) said: “This is someone confused and mixed up, and he is an enemy. Do not pray behind him, and no honor is due to him unless you are practicing taqiyyah toward him.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اَللَّهِ اَلْبَرْقِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَ يَجُوزُ جُعِلْتُ فِدَاكَ اَلصَّلاَةُ خَلْفَ مَنْ وَقَفَ عَلَى أَبِيكَ وَ جَدِّكَ صَلَوَاتُُ اَللَّهِ عَلَيْهِمَا فَأَجَابَ« لاَ تُصَلِّ وَرَاءَهُ»

Ahmad ibn Muhammad ibn Isa from Abu Abdillah al-Barqi, he said: I wrote to Abu Ja’far (a.s), peace be upon him: “May I be your ransom, is it permissible to pray behind someone who has stopped (withheld) regarding your father (Imam al-Ridha (a.s)) and grandfather (Imams (a.s)), peace be upon them all?” He (a.s) replied: “Do not pray behind him.”

ولا بأس أن يؤم العبد المملوك بالقوم إذا كان على شرائط الامامة روى ذلك

And there is no harm in a slave leading the people in prayer if he fulfills the conditions of Imamate. This is narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ وَفَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلْعَبْدِ يَؤُمُّ اَلْقَوْمَ إِذَا رَضُوا بِهِ وَ كَانَ أَكْثَرَهُمْ قُرْآناً قَالَ« لاَ بَأْسَ بِهِ»

Al-Husayn ibn Said from Safwan and Fadalah from al-‘Ala’ from Muhammad from one of the two (Imams (a.s)), peace be upon them: Imam (a.s) was asked about a slave leading the people in prayer if they are pleased with him and he is the most knowledgeable among them in the Qur’an. Imam (a.s) said: “There is no harm in it.”

وَعَنْهُ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْعَبْدِ يَؤُمُّ اَلْقَوْمَ إِذَا رَضُوا بِهِ وَ كَانَ أَكْثَرَهُمْ قُرْآناً قَالَ« لاَ بَأْسَ بِهِ»

And from him, from Hammad, from Hariz, from Muhammad ibn Muslim, who said: I asked Aba Abdillah (a.s), peace be upon him, about a servant (abd) leading the people in prayer if they are content with him and he is the most versed among them in the Qur’an. Imam (a.s) said: “There is no problem with it.”

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمَمْلُوكِ يَؤُمُّ اَلنَّاسَ فَقَالَ« لاَ إِلاَّ أَنْ يَكُونَ هُوَ أَفْقَهَهُمْ وَ أَعْلَمَهُمْ»

And from him, from al-Hasan, from Zurah, from Sama’ah, who said: I asked Imam (a.s) about the owned slave (mamluk) leading the people in prayer. Imam (a.s) said: “No, except if he is the most understanding of them and the most knowledgeable among them.”

والاحوط ان لا يؤم العبد إلا اهله روى ذلك

And the more precautionary (approach) is that the slave (abd) should not lead (in prayer) except his own household. This was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اِبْنِ أَبِي إِسْحَاقَ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« لاَ يَؤُمُّ اَلْعَبْدُ إِلاَّ أَهْلَهُ»

Muhammad ibn Ahmad ibn Yahya from Ibn Abi Ishaq from al-Nawfali from al-Sakuni from Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both, from Imam Ali (a.s), peace be upon him: Imam Ali (a.s) said: “The slave (abd) should not lead (in prayer) except his own household.”

ولايجوز للصبي أن يؤم بالقوم قبل بلوغه ومتى فعل ذلك كانت صلاتهم فاسدة

And it is not permissible for a boy (sabi) to lead the people in prayer before reaching puberty, and whenever he does so, their prayer is invalid.

رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ مُوسَى اَلْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ:« لاَ بَأْسَ أَنْ يُؤَذِّنَ اَلْغُلاَمُ قَبْلَ أَنْ يَحْتَلِمَ وَ لاَ يَؤُمُّ حَتَّى يَحْتَلِمَ فَإِنْ أَمَّ جَازَتْ صَلاَتُهُ وَ فَسَدَتْ صَلاَةُ مَنْ خَلْفَهُ»

Muhammad ibn Ahmad ibn Yahya narrated from al-Hasan ibn Musa al-Khashshab from Ghiyath ibn Kallub from Ishaq ibn Ammar from Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both: Imam Ali (a.s), peace be upon him, used to say: “There is no problem if a boy (al-ghulam) gives the call to prayer (adhan) before reaching puberty, but he should not lead (in prayer) until he reaches puberty. So if he leads (in prayer), his prayer is valid, but the prayer of those behind him is invalid.”

وَ أَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ يُؤَذِّنَ اَلْغُلاَمُ اَلَّذِي لَمْ يَحْتَلِمْ وَ أَنْ يَؤُمَّ»

As for what was narrated by Muhammad ibn Ahmad ibn Yahya from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd from Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both, from Imam Ali (a.s), peace be upon him: Imam Ali (a.s) said: “There is no problem if the boy who has not reached puberty gives the call to prayer (adhan) and leads (the prayer).”

فليس ينافي الخبر الاول لان هذا الخبر محمول على من لم يحتلم وكان كاملا عاقلا أقرأ الجماعة لان الاحتلام ليس بشرط في البلوغ ولا يجوز غيره لان البلوغ يعتبر باشياء منها الاحتلام فمن تأخر احتلامه اعتبر بما سوى ذلك من الاشعار والانبات وما جرى مجراهما أو كمال العقل وان خلا من جميع ذلك والخبر الاول متناول لمن لم يحصل له أحد شرائط البلوغ ولا تنافي بينهما وقد بينا انه لا بأس أن يؤم الاعمى إذا كان هناك من يسدده ويزيده بيانا ما رواه

So the first report is not contradicted by this report, because this report is to be understood as referring to one who has not reached puberty but is complete in intellect and the most proficient in recitation among the congregation. Puberty is not solely conditioned by ejaculation (ihtilam), nor is anything else excluded, for puberty is determined by various things, among them ejaculation. Therefore, if ejaculation is delayed, one considers the other signs, such as the appearance of pubic hair and similar signs, or the completion of intellect even if none of the other signs are present. And the first report applies to one who has not attained any of the conditions of puberty, so there is no contradiction between them. And we have already explained that there is no problem in a blind person leading the prayer if there is someone to guide him, and this is further clarified by what was narrated:

سَعْدٌ 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:« لاَ بَأْسَ بِأَنْ يُصَلِّيَ اَلْأَعْمَى بِالْقَوْمِ وَ إِنْ كَانُوا هُمُ اَلَّذِينَ يُوَجِّهُونَهُ»

Sa’ad from Ahmad ibn Muhammad from Ibn Abi Umayr from Hammad ibn Uthman from Ubaydullah ibn Ali al-Halabi from Abi Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “There is no problem if the blind man leads the people in prayer, even if they are the ones who direct him.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَمْرِو بْنِ عُثْمَانَ وَ مُحَمَّدِ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ إِمَامٍ لاَ بَأْسَ بِهِ فِي جَمِيعِ أَمْرِهِ عَارِفٍ غَيْرَ أَنَّهُ يُسْمِعُ أَبَوَيْهِ اَلْكَلاَمَ اَلْغَلِيظَ اَلَّذِي يَغِيظُهُمَا أَقْرَأُ خَلْفَهُ قَالَ« لاَ، تَقْرَأُ خَلْفَهُ مَا لَمْ يَكُنْ عَاقّاً قَاطِعاً»

Sa’ad ibn Abdillah from Yaqub ibn Yazid from Amru ibn Uthman and Muhammad ibn Yazid from Muhammad ibn Udhafir from Umar ibn Yazid, who said: I asked Aba Abdillah (a.s), peace be upon him, about an imam (of prayer) who is acceptable in all his matters, knowledgeable, except that he speaks to his parents with harsh words that provoke their anger, may I recite (prayer) behind him? Imam (a.s) said: “No, do not read behind him, as he is undutiful and severing (ties).”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ حَدَّثَنَا ثَوْرُ بْنُ غَيْلاَنَ عَنْ أَبِي ذَرٍّ قَالَ: إِنَّ إِمَامَكَ شَفِيعُكَ إِلَى اَللَّهِ فَلاَ تَجْعَلْ شَفِيعَكَ سَفِيهاً وَ لاَ فَاسِقاً.

Muhammad ibn Ahmad ibn Yahya from al-Abbas ibn Maruf from Muhammad ibn Sinan from Talhah ibn Zayd, who said: Thawr ibn Ghaylan narrated to us from Abu Dharr, who said: (Abu Dharr said) “Indeed, your ‘imam’ (of prayer) is your intercessor before Allah (swt), so do not make your intercessor someone foolish or immoral (fasiq).”

ولايجوز أن يؤم الا غلف بالناس، روى ذلك

And it is not permissible for an uncircumcised person (ghulaf) to lead the people in prayer. This was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي اَلْجَوْزَاءِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْأَ غْلَفُ لاَ يَؤُمُّ اَلْقَوْمَ وَ إِنْ كَانَ أَقْرَأَهُمْ لِأَنَّهُ ضَيَّعَ مِنَ اَلسُّنَّةِ أَعْظَمَهَا وَ لاَ تُقْبَلُ لَهُ شَهَادَةٌ وَ لاَ يُصَلَّى عَلَيْهِ إِلاَّ أَنْ يَكُونَ تَرَكَ ذَلِكَ خَوْفاً عَلَى نَفْسِهِ»

Muhammad ibn Ahmad ibn Yahya from Abi Ja’far from Abi al-Jawza from al-Husayn ibn Alwan from Amru ibn Khalid from Zayd ibn Ali from his forefathers from Imam Ali (a.s), peace be upon him, who said: Imam Ali (a.s) said: “The uncircumcised person (al-aghlaf) does not lead the people in prayer, even if he is the most proficient among them in recitation, because he has neglected the greatest of the Sunnah. His testimony is not accepted, nor is the funeral prayer performed over him except if he abandoned it (circumcision) out of fear for his life.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ عَمْرِو بْنِ إِبْرَاهِيمَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تُصَلِّ خَلْفَ اَلْغَالِي وَ إِنْ كَانَ يَقُولُ بِقَوْلِكَ وَ اَلْمَجْهُولِ وَ اَلْمُجَاهِرِ بِالْفِسْقِ وَ إِنْ كَانَ مُقْتَصِداً»

And from him, from Muhammad ibn Isa from al-Hasan ibn Ali ibn Yaqtin from Amru ibn Ibrahim from Khalaf ibn Hammad from a man from Abi Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Do not pray behind the extremist (al-ghali), even if he claims your belief; nor behind the unknown (al-majhul); nor behind one who openly commits immorality (al-mujahir bil-fisq), even if he is moderate.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَعْدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِيهِ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ رَجُلٌ يُقَارِفُ اَلذُّنُوبَ وَ هُوَ عَارِفٌ بِهَذَا اَلْأَمْرِ أُصَلِّي خَلْفَهُ قَالَ« لاَ»

Muhammad ibn Ahmad ibn Yahya from Ahmad ibn Muhammad from Sa’ad ibn Ismail from his father, said: I said to Imam al-Ridha (a.s), peace be upon him: “A man commits sins while being knowledgeable of this matter may I pray behind him?” Imam (a.s) said: “No.”

ولا بأس أن يؤم الرجل النساء والمرأة ايضا النساء

And there is no problem if a man leads women in prayer, and likewise, a woman may also lead women in prayer.

رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَؤُمُّ اَلنِّسَاءَ فَقَالَ« لاَ بَأْسَ بِهِ»

Al-Husayn ibn Said narrated from Uthman ibn Isa from Sama’ah ibn Mihran, who said: I asked Aba Abdillah (a.s), peace be upon him, about a woman leading women in prayer. Imam (a.s) said: “There is no problem with it.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَؤُمُّ اَلْمَرْأَةَ قَالَ« نَعَمْ تَكُونُ خَلْفَهُ» وَ عَنِ اَلْمَرْأَةِ تَؤُمُّ اَلنِّسَاءَ قَالَ« نَعَمْ وَ تَقُومُ وَسَطاً بَيْنَهُنَّ وَ لاَ تَتَقَدَّمُهُنَّ»

Sa’ad ibn Abdillah from Ahmad ibn Muhammad from al-Hasan ibn Ali ibn Faddal from Abdillah ibn Bukayr from some of our companions from Abi Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) was asked regarding a man leading a woman in prayer. Imam (a.s) said: “Yes, she stands behind him.” And (Imam (a.s) was asked) regarding a woman leading women in prayer. Imam (a.s) said: “Yes, and she stands in the middle of them and does not stand in front of them.”

وينبغي أن لا يتقدم القوم إلا ذووا الرأي والعقل والسداد ويكون اقرا الجماعة أو أفقههم أو أقدمهم هجرة

And it is appropriate that none should step forward to lead the people except those who possess sound judgment, intellect, and uprightness, and who are the most proficient in recitation among the congregation, or the most knowledgeable in jurisprudence, or the earliest among them in emigration (hijrah).

رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ وَ غَيْرِهِ عَنْ سَهْلِ بْنِ سَهْلِ بْنِ زِيَادٍ عَنِ اِبْنِ مَحْبُوبٍ عَنِ اِبْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقَوْمِ مِنْ أَصْحَابِنَا يَجْتَمِعُونَ فَتَحْضُرُ اَلصَّلاَةُ فَيَقُولُ بَعْضُهُمْ لِبَعْضٍ تَقَدَّمْ يَا فُلاَنُ فَقَالَ« إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ« يَتَقَدَّمُ اَلْقَوْمَ أَقْرَؤُهُمْ لِلْقُرْآنِ فَإِنْ كَانُوا فِي اَلْقِرَاءَةِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً فَإِنْ كَانُوا فِي اَلْهِجْرَةِ سَوَاءً فَأَكْبَرُهُمْ سِنّاً فَإِنْ كَانُوا فِي اَلسِّنِّ سَوَاءً فَلْيَؤُمَّهُمْ أَعْلَمُهُمْ بِالسُّنَّةِ وَ أَفْقَهُهُمْ فِي اَلدِّينِ وَ لاَ يَتَقَدَّمَنَّ أَحَدُكُمُ اَلرَّجُلَ فِي مَنْزِلِهِ وَ لاَ صَاحِبَ سُلْطَانٍ فِي سُلْطَانِهِ»»

Muhammad ibn Yaqub narrated from Ali ibn Muhammad and others from Sahl ibn Ziyad from Ibn Mahbub from Ibn Riab from Abi Ubaydah, who said: I asked Aba Abdillah (a.s) about a group of our companions who gather and the time of prayer arrives, so some of them say to others, “Step forward, O’ so-and-so.” Imam (a.s) said: “Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, said: ‘The one who should lead the people is the one most proficient in the recitation of the Qur’an. If they are equal in recitation, then the one who migrated earlier. If they are equal in migration, then the eldest in age. If they are equal in age, then the one who is more knowledgeable of the Sunnah and more understanding in religion. And none of you should step ahead of a man in his own home, nor of a person of authority in his domain.’”

وإذا صليت خلف من يقتدى به فلا يجوز لك أن تقرأ خلفه في سائر الصلاة سواء كان مما يجهر فيها بالقراءة أو مما لا يجهر وعليك أن تسبح الله تعالى وتهلله اللهم إلا أن تكون صلاة تجهر فيها بالقراءة ولا تسمعها أنت فانه حينئذ يجب عليك القراءة وان سمعت شيئا من القراءة اجزأك وان خفي عليك بعضه والذي يدل على ما ذكرناه ما رواه

And if you pray behind someone who is to be followed, then it is not permissible for you to recite behind him in any part of the prayer, whether it is a prayer in which the recitation is audible or one in which it is not audible. Instead, you must glorify Allah (swt) (say tasbih) and declare His (azj) oneness (tahlil), unless it is a prayer in which the recitation is done aloud and you do not hear it then in that case, recitation becomes obligatory upon you. And if you hear some of the recitation, it suffices you, even if some of it is indistinct to you. And what indicates what we have mentioned is what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ وَمُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ خَلْفَ اَلْإِمَامِ أَقْرَأُ خَلْفَهُ فَقَالَ« أَمَّا اَلصَّلاَةُ اَلَّتِي لاَ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ فَإِنَّ ذَلِكَ جُعِلَ إِلَيْهِ فَلاَ تَقْرَأْ خَلْفَهُ وَ أَمَّا اَلَّتِي يُجْهَرُ فِيهَا فَإِنَّمَا أَمَرْنَا بِالْجَهْرِ لِيُنْصِتَ مَنْ خَلْفَهُ فَإِنْ سَمِعْتَ فَأَنْصِتْ وَ إِنْ لَمْ تَسْمَعْ فَاقْرَأْ»

Muhammad ibn Yaqub narrated from Muhammad ibn Yahya from Muhammad ibn al-Husayn and Muhammad ibn Ismail from al-Fadl ibn Shadhan, all from Safwan ibn Yahya from Abd al-Rahman ibn al-Hajjaj, who said: I asked Aba Abdillah (a.s), peace be upon him, about prayer behind the imam (of prayer), should I recite behind him? Imam (a.s) said: “As for the prayer in which the recitation is not done aloud, then that has been assigned to him (the imam of prayer), so do not recite behind him. But as for the prayer in which the recitation is done aloud, then we were only commanded to recite aloud so that those behind him may listen attentively. So if you hear, then remain silent; and if you do not hear, then recite.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا صَلَّيْتَ خَلْفَ إِمَامٍ تَأْتَمُّ بِهِ فَلاَ تَقْرَأْ خَلْفَهُ سَمِعْتَ قِرَاءَتَهُ أَوْ لَمْ تَسْمَعْ إِلاَّ أَنْ تَكُونَ صَلاَةً يُجْهَرُ فِيهَا وَلَمْ تَسْمَعْ فَاقْرَأْ»

And from him, from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad from al-Halabi from Abi Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “If you pray behind an imam (of prayer) whom you are following, then do not recite behind him whether you hear his recitation or not except if it is a prayer in which the recitation is done aloud and you do not hear it, then recite.”

وَعَنْهُ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« إِذَا كُنْتَ خَلْفَ إِمَامٍ تَأْتَمُّ بِهِ فَأَنْصِتْ وَ سَبِّحْ فِي نَفْسِكَ»

And from him, from Ali from his father from Hammad ibn Isa from Hariz from Zurarah from one of the two (Imams (a.s)), peace be upon them, who said: Imam (a.s) said: “If you are behind an imam (of prayer) whom you are following, then remain silent and glorify (Allah (swt)) in yourself.”

وَ عَنْهُ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ قُتَيْبَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا كُنْتَ خَلْفَ إِمَامٍ تَرْتَضِي بِهِ فِي صَلاَةٍ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ فَلَمْ تَسْمَعْ قِرَاءَتَهُ فَاقْرَأْ أَنْتَ لِنَفْسِكَ وَ إِنْ كُنْتَ تَسْمَعُ اَلْهَمْهَمَةَ فَلاَ تَقْرَأْ»

And from him, from Ali from his father from Abdillah ibn al-Mughirah from Qutaybah from Abi Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “If you are behind an imam (of prayer) whom you are pleased with, in a prayer in which the recitation is done aloud, and you do not hear his recitation, then recite for yourself. But if you hear the murmuring sound (hammhamah), then do not recite.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ خَلْفَ مَنْ أَرْتَضِي بِهِ أَقْرَأُ خَلْفَهُ فَقَالَ« مَنْ رَضِيتَ بِهِ فَلاَ تَقْرَأْ خَلْفَهُ»

Ahmad ibn Muhammad ibn Isa from al-Hasan ibn Ali ibn Faddal from Yunus ibn Yaqub, who said: I asked Aba Abdillah (a.s), peace be upon him, about praying behind someone whom I am pleased with, should I recite (separately) behind him? Imam (a.s) said: “The one you are pleased with, do not recite (separately) behind him.” (meaning his recitation suffices you)

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ وَعَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَ يَقْرَأُ اَلرَّجُلُ فِي اَلْأُولَى وَ اَلْعَصْرِ خَلْفَ اَلْإِمَامِ وَ هُوَ لاَ يَعْلَمُ أَنَّهُ يَقْرَأُ فَقَالَ« لاَ يَنْبَغِي لَهُ أَنْ يَقْرَأَ يَكِلُهُ إِلَى اَلْإِمَامِ»

Al-Husayn ibn Said from al-Nadr ibn Suwayd from Hisham from Sulayman ibn Khalid and Ali ibn al-Numan from Abdillah ibn Muskan from Sulayman ibn Khalid, who said: I said to Aba Abdillah (a.s), peace be upon him: “Should a man recite in Dhuhr and Asr prayers, behind the imam (of prayer), while he does not know whether the imam (of prayer) is reciting?” Imam (a.s) said: “He should not recite; he should entrust it to the imam (of prayer).”

رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍاِ بْنُ عُقْدَةَ قَالَ حَدَّثَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى اَلْخَازِمِيُّ قَالَ حَدَّثَنَا اَلْحَسَنُ بْنُ اَلْحُسَيْنِ قَالَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ عَلِيٍّ اَلْمُرَافِقِيُّ وَ أَبُو أَحْمَدَ عَمْرُو بْنُ اَلرَّبِيعِ اَلنَّصْرِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلْقِرَاءَةِ خَلْفَ اَلْإِمَامِ فَقَالَ« إِذَا كُنْتَ خَلْفَ إِمَامٍ تَتَوَلاَّهُ وَ تَثِقُ بِهِ فَإِنَّهُ يُجْزِيكَ قِرَاءَتُهُ وَ إِنْ أَحْبَبْتَ أَنْ تَقْرَأَ فَاقْرَأْ فِيمَا يُخَافِتُ فِيهِ فَإِذَا جَهَرَ فَأَنْصِتْ قَالَ اَللَّهُ تَعَالَى« وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ»» قَالَ فَقِيلَ لَهُ فَإِنْ لَمْ أَكُنْ أَثِقُ بِهِ أَ فَأُصَلِّي خَلْفَهُ وَ أَقْرَأُ قَالَ« لاَ صَلِّ قَبْلَهُ أَوْ بَعْدَهُ» فَقِيلَ لَهُ أَ فَأُصَلِّي خَلْفَهُ وَ أَجْعَلُهَا تَطَوُّعاً قَالَ فَقَالَ« لَوْ قُبِلَ اَلتَّطَوُّعُ لَقُبِلَتِ اَلْفَرِيضَةُ وَ لَكِنِ اِجْعَلْهَا سُبْحَةً»

Ahmad ibn Muhammad ibn Said Ibn Uqdah narrated, saying: Ahmad ibn Muhammad ibn Yahya al-Khazimi narrated to us, who said: al-Hasan ibn al-Husayn narrated to us, who said: Ibrahim ibn Ali al-Murafiqi and Abu Ahmad Amru ibn al-Rabi al-Nasri narrated to us from Ja’far ibn Muhammad (a.s), peace be upon him: Imam al-Sadiq (a.s) was asked about reciting behind the imam (of prayer). Imam (a.s) said: “If you are behind an imam (of prayer) whom you follow and trust, then his recitation suffices you. But if you wish to recite, then recite in the parts where he recites quietly. When he recites aloud, then listen attentively. Allah (swt), the Exalted, said: ‘And listen attentively so that you may receive mercy.’” (Surah Al-Aʿraf 7:204) Imam (a.s) was then asked: “And if I do not trust him (imam of prayer), should I pray behind him and recite?” Imam (a.s) said: “No. Pray before him or after him.” Imam (a.s) was asked: “Shall I pray behind him and make it a supererogatory prayer?” Imam (a.s) said: “If the supererogatory prayer were accepted, then the obligatory would have been accepted. But rather, make it a tasbih prayer (a non-obligatory act of glorification).”

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا صَلَّيْتَ خَلْفَ إِمَامٍ تَأْتَمُّ بِهِ فَلاَ تَقْرَأْ خَلْفَهُ سَمِعْتَ قِرَاءَتَهُ أَوْ لَمْ تَسْمَعْ»

As for what was narrated by Ahmad ibn Muhammad ibn Isa from Muhammad ibn Abi Umayr from Hammad ibn Uthman from al-Halabi from Abi Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “If you pray behind an imam (of prayer) whom you are following, then do not recite behind him whether you hear his recitation or do not hear it.”

فليس بمناف ما قدمناه من انه متى لم يسمع القراءة فيما يجهر فيها بالقراءة فانه يقرأ لان قوله عليه السلام سمعت قراءته أو لم تسمع يحتمل أن يكون أراد به قد سمع سماعا لا يتميز له على التحقيق والتفصيل وان كان قد سمع البعض لانا قد بينا انه إذا سمع مثل الهمهمة اجزأه وقد روي أيضا انه إذا لم يسمع القراءة فيما يجهر بالقراءة فيه فهو بالخيار ان شاء قرأ وان شاء لم يقرأ حسبما يراه والاحوط ما قدمناه روى ذلك

This is not in contradiction to what we previously mentioned that if one does not hear the recitation in a prayer where recitation is done aloud, then he should recite because Imam (a.s), peace be upon him, statement: “whether you hear his recitation or do not hear it,” may be understood to mean that he heard a kind of hearing that is not clearly distinguishable in precise detail, even if he heard part of it. For we have already clarified that if he hears something like that of ‘murmuring’ (hammhamah), it suffices him. And it has also been narrated that if one does not hear the recitation in a prayer where the recitation is done aloud, then he has the choice if he wishes, he may recite, and if he wishes, he may remain silent based on what he sees appropriate. And the more precautionary view is what we previously stated. This was narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي خَلْفَ إِمَامٍ يَقْتَدِي بِهِ فِي صَلاَةٍ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ فَلاَ يَسْمَعُ اَلْقِرَاءَةَ قَالَ« لاَ بَأْسَ إِنْ صَمَتَ وَ إِنْ قَرَأَ»

Sa’ad ibn Abdillah from Abi Ja’far from al-Hasan ibn Ali ibn Yaqtin, who said: I asked Aba al-Hasan al-Awwal (a.s), peace be upon him, about a man who prays behind an imam (of prayer) whom he follows in a prayer in which the recitation is done aloud, but he does not hear the recitation. Imam (a.s) said: “There is no problem whether he remains silent or recites.”

والذي يكشف عما ذكرناه من انه إذا سمع صوتا أجزأه وإن لم يتميز له القراءة مضافا إلى ما قدمناه ما رواه

And what further clarifies what we have mentioned that if he hears a sound, it suffices him even if the recitation is not clearly distinguishable to him in addition to what we have already presented, is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْإِمَامِ إِذَا أَخْطَأَ فِي اَلْقُرْآنِ فَلاَ يَدْرِي مَا يَقُولُ قَالَ« يَفْتَحُ عَلَيْهِ بَعْضُ مَنْ خَلْفَهُ» قَالَ وَ سَأَلْتُهُ عَنِ اَلرَّجُلِ يَؤُمُّ اَلنَّاسَ فَيَسْمَعُونَ صَوْتَهُ وَ لاَ يَفْقَهُونَ مَا يَقُولُ فَقَالَ« إِذَا سَمِعَ صَوْتَهُ فَهُوَ يُجْزِيهِ وَ إِذَا لَمْ يَسْمَعْ صَوْتَهُ قَرَأَ لِنَفْسِهِ»

Al-Husayn ibn Said from al-Hasan from Zurah from Sama’ah, who said: I asked Imam (a.s) about an imam (of prayer) who makes a mistake in the Qur’an and does not know what to say. Imam (a.s) said: “Someone from behind him should prompt him.” He (Sama’ah) said: “And I asked Imam (a.s) about a man leading the people in prayer, and they hear his voice but do not understand what he is saying.” Imam (a.s) said: “If he hears his voice, then it suffices him; and if he does not hear his voice, then he should recite for himself.”

ويقوي ما قدمناه من انه لا يجوز القراءة خلف الامام فيما لم يجهر الامام بالقراءة فيه ما رواه

And what strengthens what we have previously stated that it is not permissible to recite behind the imam (of prayer) in a prayer where the imam (of prayer) does not recite aloud is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ كُنْتَ خَلْفَ اَلْإِمَامِ فِي صَلاَةٍ لاَ تَجْهَرُ فِيهَا بِالْقِرَاءَةِ حَتَّى تَفْرُغَ وَ كَانَ اَلرَّجُلُ مَأْمُوناً عَلَى اَلْقُرْآنِ فَلاَ تَقْرَأْ خَلْفَهُ فِي اَلْأَوَّلَتَيْنِ» وَ قَالَ« يُجْزِيكَ اَلتَّسْبِيحُ فِي اَلْأَخِيرَتَيْنِ» قُلْتُ أَيَّ شَيْءٍ تَقُولُ أَنْتَ قَالَ« أَقْرَأُ فَاتِحَةَ اَلْكِتَابِ»

Al-Husayn ibn Said from Safwan from Ibn Sinan from Abi Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “If you are behind the imam (of prayer) in a prayer in which the recitation is not done aloud, then remain silent until he finishes, and if the man (the imam of prayer) is trusted with the Qur’an, then do not recite behind him in the first two units.” And Imam (a.s) said: “The glorification (tasbih) suffices you in the last two units.” I asked: “What do you yourself say?” Imam (a.s) said: “I recite Surah al-Fatihah.”

وإذا صليت خلف من لا يقتدي به وجبت عليك القراءة سمعت قراءته أو لم تسمع روى ذلك

And if you pray behind someone who is not to be followed, then recitation becomes obligatory upon you whether you hear his recitation or not. This was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا صَلَّيْتَ خَلْفَ إِمَامٍ لاَ يُقْتَدَى بِهِ فَاقْرَأْ خَلْفَهُ سَمِعْتَ قِرَاءَتَهُ أَوْ لَمْ تَسْمَعْ»

Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad ibn Uthman from al-Halabi from Abi Abdillah (a.s), peace be upon him, who said: Imam al-Sadqi (a.s) said: “If you pray behind an imam (of prayer) who is not to be followed, then recite behind him whether you hear his recitation or do not hear it.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِيهِ بُكَيْرِ بْنِ أَعْيَنَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلنَّاصِبِ يَؤُمُّنَا مَا تَقُولُ فِي اَلصَّلاَةِ مَعَهُ فَقَالَ« أَمَّا إِذَا هُوَ جَهَرَ فَأَنْصِتْ لِلْقُرْآنِ وَ اِسْمَعْ ثُمَّ اِرْكَعْ وَ اُسْجُدْ أَنْتَ لِنَفْسِكَ»

Al-Husayn ibn Said from Safwan from Abdillah ibn Bukayr from his father, Bukayr ibn Ayan, who said: I asked Aba Abdillah (a.s), peace be upon him, about a nasib (person with known enmity of the Ahlulbayt (a.s)) leading us in prayer what do you say about praying with him? Imam (a.s) said: “As for when he recites aloud, then listen to the Qur’an and hear it, then perform the bowing and prostration yourself, for your own self.”

فليس ينافي الخبر الاول لانه ليس في الخبر الامر بالانصات والنهي عن القراءة ولا يمتنع أن يجب عليه أن ينصت للقراءة ومع هذا تلزمه القراءة لنفسه والذي يكشف عما ذكرناه ما رواه

So this does not contradict the first report, because the report does not contain a command to remain silent nor a prohibition against recitation. It is not inconceivable that he is required to listen to the recitation, while at the same time being obligated to recite for himself. And what clarifies what we have mentioned is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَؤُمُّ اَلْقَوْمَ وَ أَنْتَ لاَ تَرْضَى بِهِ فِي صَلاَةٍ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ فَقَالَ« إِذَا سَمِعْتَ كِتَابَ اَللَّهِ يُتْلَى فَأَنْصِتْ لَهُ» قُلْتُ فَإِنَّهُ يَشْهَدُ عَلَيَّ بِالشِّرْكِ قَالَ« إِنْ عَصَى اَللَّهَ فَأَطِعِ اَللَّهَ» فَرَدَدْتُ عَلَيْهِ فَأَبَى أَنْ يُرَخِّصَ لِي قَالَ فَقُلْتُ لَهُ أُصَلِّي إِذاً فِي بَيْتِي ثُمَّ أَخْرُجُ إِلَيْهِ فَقَالَ« أَنْتَ وَذَاكَ» وَقَالَ« إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ فِي صَلاَةِ اَلصُّبْحِ فَقَرَأَ اِبْنُ اَلْكَوَّاءِ وَ هُوَ خَلْفَهُ« وَ لَقَدْ أُوحِيَ إِلَيْكَ وَ إِلَى اَلَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَ لَتَكُونَنَّ مِنَ اَلْخٰاسِرِينَ» فَأَنْصَتَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ تَعْظِيماً لِلْقُرْآنِ حَتَّى فَرَغَ مِنَ اَلْآيَةِ ثُمَّ عَادَ فِي قِرَاءَتِهِ ثُمَّ أَعَادَ اِبْنُ اَلْكَوَّاءِ اَلْآيَةَ فَأَنْصَتَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ أَيْضاً ثُمَّ قَرَأَ فَأَعَادَ اِبْنُ اَلْكَوَّاءِ فَأَنْصَتَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ ثُمَّ قَالَ«« فَاصْبِرْ إِنَّ وَعْدَ اَللّٰهِ حَقٌّ وَ لاٰ يَسْتَخِفَّنَّكَ اَلَّذِينَ لاٰ يُوقِنُونَ»» ثُمَّ أَتَمَّ اَلسُّورَةَ ثُمَّ رَكَعَ»

Al-Husayn ibn Said from Hammad ibn Isa from Muawiyah ibn Wahb from Abi Abdillah (a.s), peace be upon him, who said: I asked Imam al-Sadiq (a.s) about a man who leads the people in prayer, and you are not pleased with him, in a prayer in which the recitation is done aloud. Imam (a.s) said: “If you hear the Book of Allah (swt) being recited, then listen to it.” I asked: “But he testifies against me with shirk.” Imam (a.s) said: “If he disobeys Allah (swt), then you obey Allah (swt).” I repeated the question to Imam (a.s), but Imam (a.s) refused to permit me (to recite). Then I asked the Imam (a.s): “Shall I then pray in my house and afterward go out to him?” Imam (a.s) said: “That is up to you.” And Imam (a.s) said: “Indeed, Imam Ali (a.s), peace be upon him, was in the morning prayer, and Ibn al-Kawwa, who was standing behind him, recited: 'And indeed it has been revealed to you and to those before you: if you associate (others with Allah), your deeds will surely be nullified, and you will certainly be among the losers' (Surah Az-Zumar 39:65) So Imam Ali (a.s), peace be upon him, remained silent out of reverence for the Qur’an until he completed the verse. Then Imam Ali (a.s) resumed his recitation. Ibn al-Kawwa repeated the verse, and Imam Ali (a.s), peace be upon him, again remained silent. Then Imam (a.s) recited, and Ibn al-Kawwa repeated it again, so Imam Ali (a.s), peace be upon him, remained silent once more. Then Imam Ali (a.s) recited: 'So be patient, indeed the promise of Allah (swt) is true, and let not those who are uncertain (in faith) cause you to lose resolve.' (Surah Ar-Rum 30:60). Then Imam Ali (a.s) completed the surah and bowed (into ruku).”

ألا ترى ان أمير المؤمنين عليه السلام مع كونه في الصلاة انصت لقرائة القرآن ثم عاد إلى قراءته لنفسه وأتم الصلاة بها فكذلك ما تضمنه الخبر المتقدم ويحتمل ايضا أن يكون المراد به حال التقية لانه متى كان الامر على ما ذكرناه جاز له أن ينصت ويقرأ فيما بينه وبين نفسه والذي يكشف عما ذكرناه ما رواه

Do you not see that the Commander of the Faithful (a.s), peace be upon him, despite being in prayer, remained silent in reverence when the Qur’an was recited, then returned to his own recitation and completed the prayer with it? Likewise is what was contained in the preceding report. It is also possible that what is meant in the narration is a situation of taqiyyah (precautionary dissimulation), for when the matter is as we have explained, it is permissible for him to remain silent outwardly while reciting quietly to himself. And what further clarifies what we have mentioned is what was narrated:

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ وَ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِيكَ إِذَا كُنْتَ مَعَهُمْ مِنَ اَلْقِرَاءَةِ مِثْلُ حَدِيثِ اَلنَّفْسِ»

Sa’ad from Ahmad ibn Muhammad from Muhammad ibn Abi Umayr from Muhammad ibn Ishaq and Muhammad ibn Abi Hamzah from someone who mentioned it from Abi Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “It suffices you, when you are with them, to recite like the whispering of the soul (hadith al-nafs).” (meaning to recite quietly to yourself)

ويزيده بيانا ما رواه

And what further clarifies it is what was narrated:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي خَلْفَ مَنْ لاَ يَقْتَدِي بِصَلاَتِهِ وَ اَلْإِمَامُ يَجْهَرُ بِالْقِرَاءَةِ قَالَ« اِقْرَأْ لِنَفْسِكَ وَ إِنْ لَمْ تُسْمِعْ نَفْسَكَ فَلاَ بَأْسَ»

Ahmad ibn Muhammad ibn Isa from al-Hasan ibn Ali ibn Yaqtin from his brother al-Husayn ibn Ali ibn Yaqtin from their father Ali ibn Yaqtin, who said: I asked Aba al-Hasan (a.s), peace be upon him, about a man who prays behind someone whose prayer he does not follow, and the imam (of prayer) recites aloud. Imam (a.s) said: “Recite for yourself, and if you do not make yourself hear it, then there is no problem.”

والذي يدل على ما ذكرناه من أنه لا يجوز الاقتصار على قراءة من لا يقتدي بصلاته ما رواه

And what indicates what we have mentioned that it is not permissible to suffice with the recitation of one whose prayer is not to be followed is what was narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنِ اَلْحَسَنِ بْنِ مُوسَى اَلْخَشَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَكُونُ خَلْفَ اَلْإِمَامِ لاَ يَقْتَدِي بِهِ فَيَسْبِقُهُ اَلْإِمَامُ بِالْقِرَاءَةِ قَالَ« إِنْ كَانَ قَدْ قَرَأَ أُمَّ اَلْكِتَابِ أَجْزَأَهُ يَقْطَعُ وَ يَرْكَعُ»

Sa’ad ibn Abdillah from Muhammad ibn al-Husayn ibn Abi al-Khattab from al-Hasan ibn Musa al-Khashshab from Ali ibn Asbat from some of his companions from Abi Abdillah (a.s), peace be upon him, and Abi Ja’far (a.s), peace be upon him: Imam (a.s) was asked concerning a man who is behind an imam (of prayer) but does not follow him in prayer, and the imam (of prayer) precedes him in the recitation. Imam (a.s) said: “If he has already recited the ‘Umm Ul Kitab’ (Surah al-Fatihah), it suffices him. He interrupts (his own recitation) and bows.”

وهذا الخبر يدل على انه متى لم يقرأ فاتحة الكتاب لم تجزءه الصلاة حسب ما قدمناه وأما الذي رواه

And this report indicates that whenever he does not recite the ‘Umm Ul Kitab’ (Surah al-Fatihah), the prayer does not suffice him, just as we have previously stated. As for what was narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُوسَى بْنِ اَلْحَسَنِ وَ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ هِلاَلٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَحْمَدَ بْنِ عَائِذٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أَدْخُلُ مَعَ هَؤُلاَءِ فِي صَلاَةِ اَلْمَغْرِبِ فَيُعَجِّلُونِّي إِلَى مَا أَنْ أُؤَذِّنَ وَ أُقِيمَ فَلاَ أَقْرَأَ شَيْئاً حَتَّى إِذَا رَكَعُوا وَ أَرْكَعَ مَعَهُمْ أَفَيُجْزِينِي ذَلِكَ قَالَ« نَعَمْ»

Sa’ad ibn Abdillah from Musa ibn al-Hasan and al-Hasan ibn Ali from Ahmad ibn Hilal from Ahmad ibn Muhammad ibn Abi Nasr from Ahmad ibn Aidh, who said: I said to Aba al-Hasan (a.s), peace be upon him: “I enter with these people in the Maghrib prayer, and they hasten me such that I do not give the adhan or the iqamah, and I do not recite anything until they bow, and I bow with them does that suffice me?” Imam (a.s) said: “Yes.”

فليس ينافي ما قدمناه لان قوله فلم اقرأ شيئا يحتمل أن يكون أراد ما زاد على الحمد لانا قد بينا ان الاقتصار على الحمد مجز في حال الضرورة وهذا الخبر ليس في ظاهره انه لم يقرأ شيئا من الحمد وغيرها بل هو مجمل والخبر الاول مفصل والاخذ بالمفصل أولى منه بالجمل مع انه قد روى احمد بن محمد بن أبي نصر راوي هذا الحديث عن أبي الحسن الرضا عليه السلام بلا واسطة ما ذكرناه

So this does not contradict what we previously stated, because his words, “I did not recite anything,” may be understood to mean that he did not recite anything beyond ‘al-Hamd’ (Surah al-Fatihah). For we have already clarified that in a case of necessity, limiting oneself to ‘al-Hamd’ (Surah al-Fatihah) is sufficient. Moreover, this report does not explicitly state that he did not recite anything from ‘al-Hamd’ (Surah al-Fatihah) or otherwise it is general (mujmal), whereas the earlier report is detailed (mufassal), and what is detailed takes precedence over what is general. Furthermore, Ahmad ibn Muhammad ibn Abi Nasr, the narrator of this hadith, has also narrated directly from Abu al-Hasan al-Ridha (a.s), peace be upon him, what we have mentioned:

رَوَى سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُوسَى بْنِ اَلْحَسَنِ وَ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ هِلاَلٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ إِنِّي أَدْخُلُ مَعَ هَؤُلاَءِ فِي صَلاَةِ اَلْمَغْرِبِ فَيُعَجِّلُونِّي إِلَى مَا أَنْ أُؤَذِّنَ وَ أُقِيمَ وَ لاَ أَقْرَأَ إِلاَّ اَلْحَمْدَ حَتَّى يَرْكَعَ أَيُجْزِينِي ذَلِكَ فَقَالَ« نَعَمْ يُجْزِيكَ اَلْحَمْدُ وَحْدَهَا»

Sa’ad ibn Abdillah narrated from Musa ibn al-Hasan and al-Hasan ibn Ali from Ahmad ibn Hilal from Ahmad ibn Muhammad ibn Abi Nasr from Abu al-Hasan al-Ridha (a.s), peace be upon him, who said: I said to Imam al-Ridha (a.s): “I enter with these people in the Maghrib prayer, and they hasten me such that I do not give the adhan and the iqamah, and I do not recite except ‘al-Hamd’ (Surah al-Fatihah) until they bow does that suffice me?” Imam (a.s) said: “Yes, ‘al-Hamd’ (Surah al-Fatihah) alone suffices you.”

ويحتمل أيضا أن يكون الخبر متناولا لحال التقية لانه إذا كان الحال حال تقية وخوف ولم يلحق الانسان القراءة معهم جاز له ترك القراءة والاعتداد بتلك الصلاة بعد أن يكون قد أدرك الركوع والذي يكشف عما ذكرناه ما رواه

And it is also possible that the report pertains to a situation of taqiyyah (precautionary dissimulation), for if the circumstance involves taqiyyah and fear, and a person does not manage to recite with them, it is permissible for him to omit the recitation and still count that prayer as valid, so long as he catches the rukuh (bowing). And what clarifies what we have mentioned is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ اَلْحُصَيْنِ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أَدْخُلُ اَلْمَسْجِدَ فَأَجِدُ اَلْإِمَامَ قَدْ رَكَعَ وَ قَدْ رَكَعَ اَلْقَوْمُ فَلاَ يُمْكِنُنِي أَنْ أُؤَذِّنَ وَ أُقِيمَ وَ أُكَبِّرَ فَقَالَ لِي« فَإِذَا كَانَ ذَلِكَ فَادْخُلْ مَعَهُمْ فِي اَلرَّكْعَةِ وَ اِعْتَدَّ بِهَا فَإِنَّهَا مِنْ أَفْضَلِ رَكَعَاتِكَ» قَالَ إِسْحَاقُ فَلَمَّا سَمِعْتُ أَذَانَ اَلْمَغْرِبِ وَ أَنَا عَلَى بَابِي قَاعِدٌ قُلْتُ لِلْغُلاَمِ اُنْظُرْ أُقِيمَتِ اَلصَّلاَةُ فَجَاءَنِي فَقَالَ نَعَمْ فَقُمْتُ مُبَادِراً فَدَخَلْتُ اَلْمَسْجِدَ فَوَجَدْتُ اَلنَّاسَ قَدْ رَكَعُوا فَرَكَعْتُ مَعَ أَوَّلِ صَفٍّ أَدْرَكْتُهُ وَ اِعْتَدَدْتُ بِهَا ثُمَّ صَلَّيْتُ بَعْدَ اَلاِنْصِرَافِ أَرْبَعَ رَكَعَاتٍ ثُمَّ اِنْصَرَفْتُ فَإِذَا خَمْسَةٌ أَوْ سِتَّةٌ مِنْ جِيرَانِي قَدْ قَامُوا إِلَيَّ مِنَ اَلْمَخْزُومِيِّينَ وَ اَلْأُمَوِيِّينَ فَأَقْعَدُونِي ثُمَّ قَالُوا يَا أَبَا هَاشِمٍ جَزَاكَ اَللَّهُ عَنْ نَفْسِكَ خَيْراً فَقَدْ وَ اَللَّهِ رَأَيْنَا خِلاَفَ مَا ظَنَنَّا بِكَ وَ مَا قِيلَ فِيكَ فَقُلْتُ وَ أَيُّ شَيْءٍ ذَلِكَ قَالُوا اِتَّبَعْنَاكَ حِينَ قُمْتَ إِلَى اَلصَّلاَةِ وَ نَحْنُ نَرَى أَنَّكَ لاَ تَقْتَدِي بِالصَّلاَةِ مَعَنَا فَقَدْ وَجَدْنَاكَ قَدِ اِعْتَدَدْتَ بِالصَّلاَةِ مَعَنَا وَ صَلَّيْتَ بِصَلاَتِنَا فَرَضِيَ اَللَّهُ عَنْكَ وَ جَزَاكَ خَيْراً قَالَ فَقُلْتُ لَهُمْ سُبْحَانَ اَللَّهِ أَ لِمِثْلِي يُقَالُ هَذَا قَالَ فَعَلِمْتُ أَنَّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ لَمْ يَأْمُرْنِي إِلاَّ وَ هُوَ يَخَافُ عَلَيَّ هَذَا وَ شِبْهَهُ

Al-Husayn ibn Said narrated from Muhammad ibn al-Husayn, from Muhammad ibn al-Fudayl, from Ishaq ibn Ammar, who said: I said to Abu Abdillah (a.s): “Indeed, I enter the mosque and find that the imam (of prayer) has already bowed in rukuh and the people have bowed as well, and I am not able to make the adhan, or the iqamah, or to say the takbir (to begin the prayer).” So Imam (a.s) said to me: “When that happens, then enter with them in the rak’ah and count it as part of your prayer, for it is one of the most virtuous of your rak’ahs.” Ishaq then narrated: “So when I heard the adhan of Maghrib while I was sitting at my doorstep, I said to the servant, ‘Look and see, has the prayer been established?’” So he (the servant) came back to me and said: “Yes.” So I got up quickly and entered the mosque and found the people had already bowed, so I bowed with the first row that I caught and I counted it as part of my prayer. Then, after the prayer was concluded, I prayed four rak’ahs. Then I departed, and behold, five or six of my neighbors from among the Makhzumis and the Umayyads approached me. They sat me down and then said: “O Aba Hashim, may Allah (swt) reward you well on behalf of yourself, for by Allah (swt), we have seen the opposite of what we had assumed about you and what was said regarding you.” I asked: “And what is that?” They said: “We followed you when you rose for the prayer, and we used to think that you did not follow the prayer with us. But now we found that you counted the prayer with us and prayed our prayer. May Allah (swt) be pleased with you and reward you with goodness.” I said to them: “Glory be to Allah (swt)! Is such a thing said about someone like me?” Then I realized that Abu Abdillah (a.s), peace be upon him, had not commanded me except because he feared this and things like it for me.”

ومتى فرغ المأموم من قراءته قبل فراغ الامام فليسبح الله تعالى أو ليبق آية من سورته حتى إذا فرغ الامام من قراءته اتمها فاي ذلك فعل فقد أجزأه

And when the follower (in prayer) finishes his recitation before the imam (of prayer) finishes his, then let him glorify Allah (swt), the Exalted, or let him withhold one verse from his Surah so that when the imam finishes his recitation, he may complete it. Whichever of these he does, it is valid for him.

رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ عَنْ عُمَرَ بْنِ أَبِي شُعْبَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَكُونُ مَعَ اَلْإِمَامِ فَأَفْرُغُ قَبْلَ أَنْ يَفْرُغَ مِنْ قِرَاءَتِهِ قَالَ« فَأَتِمَّ اَلسُّورَةَ وَ مَجِّدِ اَللَّهَ وَ أَثْنِ عَلَيْهِ حَتَّى يَفْرُغَ»

Al-Husayn ibn Said from Safwan, from Ibn Bukayr, from Umar ibn Abi Shubah, from Abu Abdillah (a.s), said: I said to Imam al-Sadiq (a.s): “I am with the imam (of prayer), and I finish before he finishes his recitation.” Imam (a.s) said: “Then complete the Surah and glorify Allah (swt) and praise Him (azj) until he finishes.”

وَ عَنْهُ عَنْ صَفْوَانَ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْإِمَامِ أَكُونُ مَعَهُ فَأَفْرُغُ مِنَ اَلْقِرَاءَةِ قَبْلَ أَنْ يَفْرُغَ قَالَ« فَأَمْسِكْ آيَةً وَ مَجِّدِ اَللَّهَ وَ أَثْنِ عَلَيْهِ فَإِذَا فَرَغَ فَاقْرَأِ اَلْآيَةَ وَ اِرْكَعْ»

And from him, from Safwan, from Ibn Bukayr, from Zurarah, who said: I asked Aba Abdillah (a.s), peace be upon him, about being with the imam (of prayer) and finishing my recitation before he finishes. Imam (a.s) said: “Then withhold one verse, and glorify Allah (swt) and praise Him (azj). When he finishes, then recite the verse and bow.”

وإذا صلى الرجل بقوم وهو جنب أو على غير وضوء وجبت عليه الاعادة وليس على من صلى بهم اعادة سواء علموا ذلك بعد انقضاء الصلاة أو لم يعلموا يدل على ذلك ما رواه

And if a man leads a group in prayer while he is in a state of janabah (major ritual impurity) or without ablution (wudu’), then it is obligatory upon him to repeat the prayer. However, those who prayed behind him are not required to repeat it, whether they came to know of it after prayer had concluded, or did not come to know of it at all.

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ قَالَ: سَأَلَ حَمْزَةُ بْنُ حُمْرَانَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَمَّنَا فِي اَلسَّفَرِ وَ هُوَ جُنُبٌ وَ قَدْ عَلِمَ وَ نَحْنُ لاَ نَعْلَمُ قَالَ« لاَ بَأْسَ»

Ahmad ibn Muhammad ibn Isa narrated from al-Hasan ibn Ali ibn Faddal, from Abdillah ibn Bukayr; and al-Husayn ibn Said narrated from Fadalah ibn Ayyub, from Abdillah ibn Bukayr, who said: Hamzah ibn Humran asked Aba Abdillah (a.s), peace be upon him, about a man who led us in prayer during travel while he was in a state of janabah (major ritual impurity), and he knew (of his condition) while we did not know. Imam (a.s) said: “There is no problem.” (meaning those who prayed behind him are not required to repeat it)

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَؤُمُّ اَلْقَوْمَ وَ هُوَ عَلَى غَيْرِ طُهْرٍ فَلاَ يَعْلَمُ حَتَّى تَنْقَضِيَ صَلاَتُهُ فَقَالَ «يُعِيدُ وَ لاَ يُعِيدُ مَنْ خَلْفَهُ وَ إِنْ أَعْلَمَهُمْ أَنَّهُ عَلَى غَيْرِ طُهْرٍ»

Al-Husayn ibn Said narrated from Safwan ibn Yahya and Fadalah ibn Ayyub, from al-Ala’ ibn Razin, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: I asked Imam al-Baqir (a.s) about a man who leads a group in prayer while he is without ritual purity, and he does not realize it until after his prayer is finished. Imam (a.s) said: “He must repeat (his prayer), but those behind him do not need to repeat theirs, even if he informs them that he was without ritual purity.”

وَ عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَمَّ قَوْماً وَ هُوَ عَلَى غَيْرِ وُضُوءٍ فَقَالَ« لَيْسَ عَلَيْهِمْ إِعَادَةٌ وَ عَلَيْهِ هُوَ أَنْ يُعِيدَ»

And from him, from Uthman ibn Isa, from Abdillah ibn Muskan, from Abdillah ibn Abi Yafur, who said: Abu Abdillah (a.s), peace be upon him, was asked about a man who led a group in prayer while he was without ablution. Imam (a.s) said: “It is not obligatory on them to repeat prayer, but he himself repeats it.”

وَعَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ قَوْمٍ صَلَّى بِهِمْ إِمَامُهُمْ وَهُوَ غَيْرُ طَاهِرٍ أَ تَجُوزُ صَلاَتُهُمْ أَمْ يُعِيدُونَهَا فَقَالَ« لاَ إِعَادَةَ عَلَيْهِمْ تَمَّتْ صَلاَتُهُمْ وَعَلَيْهِ هُوَ اَلْإِعَادَةُ وَ لَيْسَ عَلَيْهِ أَنْ يُعْلِمَهُمْ هَذَا عَنْهُ مَوْضُوعٌ»

And from him, from Hammad ibn Isa, from Hariz ibn Abdillah, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: I asked Imam al-Baqir (a.s) about a group whose imam (of prayer) led them in prayer while he was not in a state of purity does their prayer remain valid, or must they repeat it? Imam (a.s) said: “There is no repetition upon them; their prayer is complete. But he (prayer leader) must repeat it himself, and he is not required to inform them. This is established from him.”

فَأَمَّا مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَكَمِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْعَرْزَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« صَلَّى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ بِالنَّاسِ عَلَى غَيْرِ طُهْرٍ وَ كَانَتِ اَلظُّهْرُ ثُمَّ دَخَلَ فَخَرَجَ مُنَادِيهِ أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ صَلَّى عَلَى غَيْرِ طُهْرٍ فَأَعِيدُوا وَ لْيُبَلِّغِ اَلشَّاهِدُ اَلْغَائِبَ»

As for what was narrated by Ali ibn al-Hakam from Abd al-Rahman ibn al-Arzami, from his father, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Imam Ali (a.s), peace be upon him, once led the people in prayer while not in a state of purity, and it was the Dhuhr prayer. Then Imam (a.s) entered (his house), and his (prayer) caller came out and announced: ‘Indeed, the Commander of the Faithful (a.s), peace be upon him, led the prayer without purity, so repeat (the prayer), and let those present inform those who are absent.’”

فهذا خبر شاذ مخالف للاخبار كلها وما هذا حكمه لا يجوز العمل به على أن فيه ما يبطله وهو ان أمير المؤمنين عليه السلام أدى فريضة على غير طهر ساهيا عن ذلك وقد آمننا من ذلك دلالة عصمته عليه السلام وذكر محمد بن علي بن الحسين قال سمعت جماعة من مشايخنا يقولون ليس عليهم إعادة شئ مما يجهر فيه وعليهم إعادة ما صلى بهم مما لم لم يجهر فيه وكذلك إذا صلى بهم انسان ثم تبينوا انه لم يكن على ملتهم فليس عليهم إعادة شئ من الصلاة التي صلوها خلفه

So this is a solitary (shadh) report that contradicts all the other reports, and its ruling is such that it is not permissible to act upon it. Moreover, it contains within it what invalidates it that the Commander of the Faithful (a.s), peace be upon him, performed an obligatory prayer without purity, being unaware of that, and we hold certainty that such a thing is impossible due to the indication of his infallibility, peace be upon him. Muhammad ibn Ali ibn al-Husayn also mentioned: “I heard a group of our elders say that the people are not required to repeat anything from the prayers in which the recitation is done aloud, but they are required to repeat the prayers that he led in which the recitation was not done aloud. And likewise, if someone led them in prayer and it later became clear that he was not of their religion, then they are not required to repeat any of the prayers they performed behind him.”

رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْمٍ خَرَجُوا مِنْ خُرَاسَانَ أَوْ بَعْضِ اَلْجِبَالِ وَ كَانَ يَؤُمُّهُمْ رَجُلٌ فَلَمَّا صَارُوا إِلَى اَلْكُوفَةِ عَلِمُوا أَنَّهُ يَهُودِيٌّ قَالَ« لاَ يُعِيدُونَ»

Muhammad ibn Yaqub narrated from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from some of our companions, from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) was asked regarding a group who had departed from Khurasan or from some of the mountainous regions, and a man was leading them in prayer. When they reached Kufah, they came to know that he was a Jew. Imam (a.s) said: “They do not have to repeat (their prayers).”

وكذلك إن صلى بهم إلى غير القبلة لا يجب عليهم إعادة الصلاة

And likewise, if he led them in prayer facing other than the qiblah, it is not obligatory upon them to repeat the prayer.

رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ قَالَ فِي رَجُلٍ يُصَلِّي بِالْقَوْمِ ثُمَّ يَعْلَمُ أَنَّهُ صَلَّى بِهِمْ إِلَى غَيْرِ اَلْقِبْلَةِ فَقَالَ« لَيْسَ عَلَيْهِمْ إِعَادَةُ شَيْءٍ»

Ahmad ibn Muhammad ibn Isa narrated from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, from Abdillah ibn Ali al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said regarding a man who leads a group in prayer, then comes to know that he had led them facing other than the qiblah. Imam (a.s) said: “There is nothing upon them to repeat.”

ومتى أحدث الامام في الصلاة فلا بأس أن يقدم من يتم الصلاة بهم روى

And whenever the imam (of prayer) becomes invalidated (enters a state of hadath) during the prayer, there is no harm in him appointing someone to complete the prayer with the people. This is narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ دَخَلَ مَعَ قَوْمٍ فِي صَلاَتِهِمْ وَ هُوَ لاَ يَنْوِيهَا صَلاَةً فَأَحْدَثَ إِمَامُهُمْ فَأَخَذَ بِيَدِ ذَلِكَ اَلرَّجُلِ فَقَدَّمَهُ فَصَلَّى بِهِمْ أَيُجْزِيهِمْ صَلاَتُهُمْ بِصَلاَتِهِ وَ هُوَ لاَ يَنْوِيهَا صَلاَةً فَقَالَ« لاَ يَنْبَغِي لِلرَّجُلِ أَنْ يَدْخُلَ مَعَ قَوْمٍ فِي صَلاَتِهِمْ وَ هُوَ لاَ يَنْوِيهَا صَلاَةً بَلْ يَنْبَغِي لَهُ أَنْ يَنْوِيَهَا صَلاَةً فَإِنْ كَانَ قَدْ صَلَّى فَإِنَّ لَهُ صَلاَةً أُخْرَى وَ إِلاَّ فَلاَ يَدْخُلْ مَعَهُمْ قَدْ تُجْزِي عَنِ اَلْقَوْمِ صَلاَتُهُمْ وَ إِنْ لَمْ يَنْوِهَا»

Muhammad ibn Yaqub narrated from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, and from Ali ibn Ibrahim, from his father, both from Hammad, from Hariz, from Zurarah, who said: I said to Abu Ja’far (a.s), peace be upon him: “A man entered with a group in their prayer while he did not intend it as prayer, then their imam (of prayer) became invalidated (entered a state of hadath), so the imam (of prayer) took the hand of that man and placed him forward, and he led them in prayer. Does their prayer count when he was leading them without having intended it as prayer?” Imam (a.s) said: “It is not appropriate for a man to enter with a group in their prayer while he does not intend it as prayer. Rather, he should intend it as prayer. So if he had already prayed, then for him it will count as another prayer, and if not, then he should not enter with them. As for the group, their prayer may be valid even if he had not intended it.”

فان كان الذي يتقدم نائبا عن الامام قد فاتته ركعة أو ركعتان من الصلاة فليتم بهم الصلاة ثم ليؤم ايماءا فيكون ذلك انصرافهم عن الصلاة ويتم هو ما بقي عليه روى ذلك

So if the one who steps forward as a deputy for the imam (of prayer) has missed a rak’ah or two of the prayer, then let him complete the prayer with them, and then indicate with a gesture to lead them (in concluding), so that this gesture serves as their dismissal from the prayer, and then he may complete what remains upon him.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَأْتِي اَلْمَسْجِدَ وَهُمْ فِي اَلصَّلاَةِ وَقَدْ سَبَقَهُ اَلْإِمَامُ بِرَكْعَةٍ أَوْ أَكْثَرَ فَيَعْتَلُّ اَلْإِمَامُ فَيَأْخُذُ بِيَدِهِ وَ يَكُونُ أَدْنَى اَلْقَوْمِ إِلَيْهِ فَيُقَدِّمُهُ فَقَالَ« يُتِمُّ اَلصَّلاَةَ بِالْقَوْمِ ثُمَّ يَجْلِسُ حَتَّى إِذَا فَرَغُوا مِنَ اَلتَّشَهُّدِ أَوْمَى بِيَدِهِ إِلَيْهِمْ عَنِ اَلْيَمِينِ وَ عَنِ اَلشِّمَالِ وَ كَانَ اَلَّذِي أَوْمَى بِيَدِهِ إِلَيْهِمُ اَلتَّسْلِيمَ وَ اِنْقِضَاءَ صَلاَتِهِمْ وَ أَتَمَّ هُوَ مَا كَانَ فَاتَهُ أَوْ بَقِيَ عَلَيْهِ»

Muhammad ibn Yaqub narrated from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, from Ibn Abi Umayr, from Muawiyah ibn Ammar, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who comes to the mosque while they are already in prayer, and the imam (of prayer) has preceded him by a rak’ah or more. Then the imam (of prayer) becomes unable to continue, so he takes the hand of that man who is the nearest of the people to him and places him forward. Imam (a.s) said: “He should complete the prayer with the people, then sit. And when they finish the tashahhud, he should gesture with his hand to them to the right and to the left and that gesture with his hand to them is (considered) the taslim and conclusion of their prayer. Then he should complete what had passed or remained upon him.”

وقد روي انه يقدم رجلا آخر يسلم بهم ويتم هو ما بقي وهذا هو الاحوط

And it has been narrated that he should appoint another man to give the taslim with the congregation, while he himself completes what remains of his prayer and this is the more cautious course.

رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ اِبْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَمَّ قَوْماً فَأَصَابَهُ رُعَافٌ بَعْدَ مَا صَلَّى رَكْعَةً أَوْ رَكْعَتَيْنِ فَقَدَّمَ رَجُلاً مِمَّنْ قَدْ فَاتَهُ رَكْعَةٌ أَوْ رَكْعَتَانِ قَالَ« يُتِمُّ بِهِمُ اَلصَّلاَةَ ثُمَّ يُقَدِّمُ رَجُلاً فَيُسَلِّمُ بِهِمْ وَ يَقُومُ هُوَ فَيُتِمُّ بَقِيَّةَ صَلاَتِهِ»

Muhammad ibn Ahmad ibn Yahya by al-Abbas ibn Maruf by Ibn Sinan by Talhah ibn Zayd by Imam Ja’far (a.s): I asked Imam (a.s) about a man who led a group in prayer and then experienced a nosebleed after having prayed one or two rak’ahs, and he appointed a man from among them who had missed one or two rak’ahs. Imam (a.s) said: “He completes the prayer with them, then appoints another man to give the taslim with them, and he (the original deputy) stands up and completes the remainder of his prayer.”

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنِ اَلْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا أَحْدَثَ اَلْإِمَامُ وَ هُوَ فِي اَلصَّلاَةِ لَمْ يَنْبَغِ أَنْ يَتَقَدَّمَ إِلاَّ مَنْ شَهِدَ اَلْإِقَامَةَ فَإِذَا قَالَ اَلْمُؤَذِّنُ قَدْ قَامَتِ اَلصَّلاَةُ يَنْبَغِي لِمَنْ فِي اَلْمَسْجِدِ أَنْ يَقُومُوا عَلَى أَرْجُلِهِمْ وَ يُقَدِّمُوا بَعْضَهُمْ وَلاَ يَنْتَظِرُوا اَلْإِمَامَ» قَالَ قُلْتُ وَإِنْ كَانَ اَلْإِمَامُ هُوَ اَلْمُؤَذِّنَ قَالَ« وَإِنْ كَانَ فَلاَ يَنْتَظِرُونَهُ وَيُقَدِّمُوا بَعْضَهُمْ»

As for what was narrated by Muhammad ibn Yahya from Ahmad ibn al-Husayn ibn Ali ibn Faddal, from al-Hasan ibn Ali, from al-Hakam ibn Miskin, from Muawiyah ibn Shurayh, who said: I heard Aba Abdillah (a.s), peace be upon him, say: “If the imam (of prayer) becomes invalidated (enters a state of hadath) during the prayer, then no one should step forward except one who was present at the iqamah. So when the mu’adhdhin says, 'Qad qamatis-salah' (the prayer has been established), it is proper for those in the mosque to rise to their feet and appoint one among them, and not to wait for the imam (of prayer).” He (Ibn Shurayh) said: “I asked, ‘Even if the imam (of prayer) is the one who gave the adhan?’” Imam (a.s) said: “Even if he is, they should not wait for him and should appoint one among them.”

فليس بمناف لما قدمناه لانه ليس في قوله علم ينبغ أن يتقدم إلا من شهد الاقامة نهي عن تقدم من لم يشهدها على جهة الحظر بل هو صريح بانه الاولى والافضل لانه لو كان المراد به الحظر لتضمن لفظ النهي أو رفع الجواز عن فعل ذلك ومتى لم يذكر ذلك علمنا انه أراد الافضل ولو كان فيه لفظ النهي لحملناه على الافضل بدلالة الاخبار المتقدمة والذي رواه

So this is not in contradiction to what we have presented earlier, because in Imam (a.s) statement, peace be upon him, “No one should step forward except one who was present at the iqamah,” there is no prohibition against someone who did not witness it stepping forward in the sense of it being unlawful. Rather, it is explicit that it is preferable and better. For if the intent had been prohibition, the wording would have included a clear prohibition or an indication that it is not permissible to do so. And since that was not stated, we understand that he meant what is preferable. Even if the wording had included a prohibition, we would interpret it as indicating what is better, based on the earlier narrations. And this was narrated by:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ هِشَامٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَؤُمُّ اَلْقَوْمَ فَيُحْدِثُ وَ يُقَدِّمُ رَجُلاً قَدْ سُبِقَ بِرَكْعَةٍ كَيْفَ يَصْنَعُ فَقَالَ« لاَ يُقَدِّمُ رَجُلاً قَدْ سُبِقَ بِرَكْعَةٍ وَ لَكِنْ يَأْخُذُ بِيَدِ غَيْرِهِ فَيُقَدِّمُهُ»

Al-Husayn ibn Said narrated from al-Nadr, from Hisham, from Sulayman ibn Khalid, who said: I asked Aba Abdillah (a.s), peace be upon him, about a man who is leading the people in prayer, then becomes invalidated (enters a state of hadath), and he appoints a man who had missed a rak’ah what should he do? Imam (a.s) said: “He should not appoint a man who had missed a rak’ah, but rather he should take the hand of someone else and appoint him.”

فهذا الخبر وان كان ظاهره النهي فمصروف عنه إلى جهة الافضل حسبما قدمناه لما تقدم من الاخبار ومتى مات الامام قبل الفراغ من صلاته فليطرح وليقدم القوم من يصلي بهم بقية ما عليهم ويغتسل من مسه روى ذلك

So this report, even though its apparent wording is one of prohibition, is to be interpreted as referring to what is preferable, as we have previously explained, based on the earlier narrations. And if the imam (of prayer) dies before completing the prayer, then he should be laid down, and the people should appoint someone to lead them in completing what remains upon them, and whoever touched him must perform ghusl (ritual washing). This was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ أَمَّ قَوْماً فَصَلَّى بِهِمْ رَكْعَةً ثُمَّ مَاتَ قَالَ« يُقَدِّمُونَ رَجُلاً آخَرَ وَ يَعْتَدُّونَ بِالرَّكْعَةِ وَ يَطْرَحُونَ اَلْمَيِّتَ خَلْفَهُمْ وَ يَغْتَسِلُ مَنْ مَسَّهُ»

Muhammad ibn Ahmad ibn Yahya narrated from Ahmad ibn Muhammad, from his father, from Ibn Abi Umayr, from Hammad ibn Uthman, from Ubaydullah ibn Ali al-Halabi, from Abu Abdillah (a.s): Imam al-Sadiq (a.s) said regarding a man who led a group in prayer and prayed one rak’ah with them, then died. Imam (a.s) said: “They should appoint another man, count the rak’ah (that was prayed), lay the deceased behind them, and whoever touched him must perform ghusl (ritual washing).”

ومن لم يلحق تكبيرة الركوع فقد فاتته تلك الركعة يدل على ذلك ما رواه

And whoever does not catch the takbir of the rukuh, then he has missed that rak’ah. This is indicated by what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ لِي:« إِنْ لَمْ تُدْرِكِ اَلْقَوْمَ قَبْلَ أَنْ يُكَبِّرَ اَلْإِمَامُ لِلرَّكْعَةِ فَلاَ تَدْخُلْ مَعَهُمْ فِي تِلْكَ اَلرَّكْعَةِ»

Al-Husayn ibn Said narrated from Ibn Abi Umayr, from Jamil ibn Darraj, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said to me: “If you do not catch the people before the imam (of prayer) says the takbir for the rukuh, then do not join them in that rak’ah.”

وَعَنْهُ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تَعْتَدَّ بِالرَّكْعَةِ اَلَّتِي لَمْ تَشْهَدْ تَكْبِيرَهَا مَعَ اَلْإِمَامِ»

And from him, from Safwan, from al-Ala’, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “Do not count the rak’ah in which you did not witness the takbir with the imam (of prayer)” (meaning do not count it as a completed rak’ah)

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنْ عَاصِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَدْرَكْتَ اَلتَّكْبِيرَ قَبْلَ أَنْ يَرْكَعَ اَلْإِمَامُ فَقَدْ أَدْرَكْتَ اَلصَّلاَةَ»

And from him, from al-Nadr, from Asim, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “If you catch the takbir before the imam (of prayer) bows into rukuh, then you have caught the prayer.”

وَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« فِي اَلرَّجُلِ إِذَا أَدْرَكَ اَلْإِمَامَ وَ هُوَ رَاكِعٌ فَكَبَّرَ اَلرَّجُلُ وَ هُوَ مُقِيمٌ صُلْبَهُ ثُمَّ رَكَعَ قَبْلَ أَنْ يَرْفَعَ اَلْإِمَامُ رَأْسَهُ فَقَدْ أَدْرَكَ اَلرَّكْعَةَ»

And as for what was narrated by al-Husayn ibn Said from al-Nadr, from Hisham ibn Salim, from Sulayman ibn Khalid, from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said regarding a man who catches the imam (of prayer) while he is in rukuh, and the man says the takbir while standing upright, then bows before the imam (of prayer) raises his head indeed, he has caught the rak’ah.”

وَ مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَدْرَكْتَ اَلْإِمَامَ وَ قَدْ رَكَعَ فَكَبَّرْتَ وَ رَكَعْتَ قَبْلَ أَنْ يَرْفَعَ رَأْسَهُ فَقَدْ أَدْرَكْتَ اَلرَّكْعَةَ وَ إِنْ رَفَعَ اَلْإِمَامُ رَأْسَهُ قَبْلَ أَنْ تَرْكَعَ فَقَدْ فَاتَتْكَ اَلرَّكْعَةُ»

And what was narrated by Muhammad ibn Yaqub from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said: “If you reach the imam (of prayer) and he has already bowed, and you say the takbir and bow before the imam (of prayer) raises his head, then you have caught the rak’ah. But if the imam (of prayer) raises his head before you bow, then you have missed the rak’ah.”

فليس ينافي هذان الخبران ما قدمناه لان قوله عليه السلام في الخبر الاول إذا أدركت الامام وهو راكع وفي الخبر الثاني وقد ركع محمول على اللحوق به في الصف الذي لا يجوز التأخر عنه في الصلاة مع الامكان وان كان قد ادرك تكبيرة الركوع قبل ذلك المكان لان من سمع الامام وقد كبر تكبيرة الركوع وبينه وبينه مسافة يجوز له أن يكبر ويركع معه حيث انتهى به المكان ثم يمشي في ركوعه ان شاء حتى يلحق به أو يسجد في صلوته فإذا فرغ من سجدتيه لحق به أي ذلك شاء فعل ومتى حملنا هذين الخبرين على هذا الوجه لا تتناقض الاخبار والذي يدل على جواز ما ذكرناه ما رواه

So these two reports do not contradict what we previously mentioned, because of Imam (a.s) statement, peace be upon him, in the first report, ‘If you reach the imam (of prayer) while he is bowing,’ and in the second, ‘and he has bowed,’ are to be understood as referring to catching up with him in the row (saff), which one is not allowed to delay joining in prayer if possible even if the takbir of rukuh was caught before reaching that place. For whoever hears the imam (of prayer) while he is pronouncing the takbir of rukuh, and there is a distance between them, it is permissible for him to say the takbir and bow with him at the place he reaches. Then, if he wishes, he may walk while in rukuh until he catches up with the imam (of prayer), or he may complete the prostration (sujud) in his place. When he finishes his two prostrations, he may then join the imam (of prayer) wherever he is. He may choose any of these options. And when we interpret these two reports in this manner, the narrations do not contradict one another. What indicates the permissibility of what we have mentioned is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَدْخُلُ اَلْمَسْجِدَ فَيَخَافُ أَنْ تَفُوتَهُ اَلرَّكْعَةُ فَقَالَ« يَرْكَعُ قَبْلَ أَنْ يَبْلُغَ اَلْقَوْمَ وَ يَمْشِي وَ هُوَ رَاكِعٌ حَتَّى يَبْلُغَهُمْ»

Al-Husayn ibn Said narrated from Hammad ibn Isa, from Hariz ibn Abdillah, from Muhammad ibn Muslim, from one of the two (Imams (a.s)), peace be upon them: Imam (a.s) was asked about a man who enters the mosque and fears that he will miss the rak’ah. Imam (a.s) said: “He should bow before reaching the group and walk while in the state of rukuh until he joins them.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَبْدِ اَللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا دَخَلْتَ اَلْمَسْجِدَ وَ اَلْإِمَامُ رَاكِعٌ فَظَنَنْتَ أَنَّكَ إِنْ مَشَيْتَ إِلَيْهِ رَفَعَ رَأْسَهُ قَبْلَ أَنْ تُدْرِكَهُ فَكَبِّرْ وَ اِرْكَعْ فَإِذَا رَفَعَ رَأْسَهُ فَاسْجُدْ مَكَانَكَ فَإِذَا قَامَ فَالْحَقْ بِالصَّفِّ وَ إِذَا جَلَسَ فَاجْلِسْ مَكَانَكَ فَإِذَا قَامَ فَالْحَقْ بِالصَّفِّ»

Muhammad ibn Yaqub narrated from Muhammad ibn Yahya, from Abdillah ibn Muhammad ibn Isa, from Ali ibn al-Hakam, from Aban, from Abd al-Rahman ibn Abi Abdillah, from Abu Abdillah (a.s), who said: Imam al-Sadiq (a.s) said: “If you enter the mosque and the imam (of prayer) is in rukuh, and you think that if you walk to him, he will raise his head before you catch him, then say the takbir and bow. If he raises his head (before you reach him), then prostrate where you are. When he stands, join the row; and if he sits, then sit where you are. When he stands again, join the row.”

وَفِي رِوَايَةِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: وَ ذَكَرَ مِثْلَهُ.

And in the narration of Muhammad ibn Ali ibn Mahbub from al-Abbas ibn Maruf, from Abdillah ibn al-Mughirah, from Aban ibn Uthman, from Abd al-Rahman ibn Abi Abdillah, he said: I heard Aba Abdillah (a.s), peace be upon him, say and he mentioned the same (as above).

وتجزي تكبيرة الركوع عن تكبيرة الافتتاح لمن خاف فوت الركوع روى ذلك

And the takbir of rukuh suffices in place of the opening takbir (takbirat al-ihram) for the one who fears missing the ruku. This was narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُبَيْدِ اَللَّهِ بْنِ مُعَاوِيَةَ بْنِ شُرَيْحٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا جَاءَ اَلرَّجُلُ مُبَادِراً وَ اَلْإِمَامُ رَاكِعٌ أَجْزَأَتْهُ تَكْبِيرَةٌ وَاحِدَةٌ لِدُخُولِهِ فِي اَلصَّلاَةِ وَ اَلرُّكُوعِ»

Sa’ad ibn Abdillah narrated from Ahmad ibn Muhammad ibn Isa, from al-Husayn ibn Said, from Ubaydullah ibn Muawiyah ibn Shurayh, from his father, who said: I heard Aba Abdillah (a.s), peace be upon him, say: “If a man comes quickly and the imam (of prayer) is in rukuh, then one takbir suffices for him both to enter the prayer and to join in the ruku.”

ومتى فات الانسان ركعة أو ما زاد على ذلك مع الامام فليصل معه ما بقي ويكون ذلك أولا لدخوله في الصلاة وليصلها على الحد الذي يصليه لو ابتدأ بالصلاة وتفصيل هذه الجملة ما رواه

And whenever a person misses a rak’ah or more with the imam (of prayer), he should pray with him whatever remains, and that is to be considered as the beginning of his entry into the prayer. Then he should complete the prayer in the manner he would have prayed it had he started it from the beginning. The explanation of this general rule is found in what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ:« إِذَا أَدْرَكَ اَلرَّجُلُ بَعْضَ اَلصَّلاَةِ وَ فَاتَهُ بَعْضٌ خَلْفَ إِمَامٍ يَحْتَسِبُ بِالصَّلاَةِ خَلْفَهُ جَعَلَ أَوَّلَ مَا أَدْرَكَ أَوَّلَ صَلاَتِهِ إِنْ أَدْرَكَ مِنَ اَلظُّهْرِ أَوْ مِنَ اَلْعَصْرِ أَوْ مِنَ اَلْعِشَاءِ رَكْعَتَيْنِ وَ فَاتَتْهُ رَكْعَتَانِ قَرَأَ فِي كُلِّ رَكْعَةٍ مِمَّا أَدْرَكَ خَلْفَ اَلْإِمَامِ فِي نَفْسِهِ بِأُمِّ اَلْكِتَابِ وَ سُورَةٍ فَإِنْ لَمْ يُدْرِكِ اَلسُّورَةَ تَامَّةً أَجْزَأَتْهُ أُمُّ اَلْكِتَابِ فَإِذَا سَلَّمَ اَلْإِمَامُ قَامَ فَصَلَّى فِيهَا رَكْعَتَيْنِ لاَ يَقْرَأُ فِيهِمَا لِأَنَّ اَلصَّلاَةَ إِنَّمَا يُقْرَأُ فِيهَا فِي اَلْأَوَّلَتَيْنِ مِنْ كُلِّ رَكْعَةٍ بِأُمِّ اَلْكِتَابِ وَ سُورَةٍ وَ فِي اَلْأَخِيرَتَيْنِ لاَ يُقْرَأُ فِيهِمَا إِنَّمَا هُوَ تَسْبِيحٌ وَ تَكْبِيرٌ وَ تَهْلِيلٌ وَ دُعَاءٌ لَيْسَ فِيهِمَا قِرَاءَةٌ وَ إِنْ أَدْرَكَ رَكْعَةً قَرَأَ فِيهَا خَلْفَ اَلْإِمَامِ فَإِذَا سَلَّمَ اَلْإِمَامُ قَامَ فَقَرَأَ بِأُمِّ اَلْكِتَابِ وَ سُورَةٍ ثُمَّ قَعَدَ فَتَشَهَّدَ ثُمَّ قَامَ فَصَلَّى رَكْعَتَيْنِ لَيْسَ فِيهِمَا قِرَاءَةٌ»

Al-Husayn ibn Said narrated from Ibn Abi Umayr, from Ibn Udhaynah, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “If a man catches part of the prayer and misses part of it behind an imam (of prayer), and he counts the prayer behind him as valid, then he should consider the first part that he catches as the beginning of his own prayer. If he catches two rak’ahs from Dhuhr, or Asr, or Isha, and misses two rak’ahs, then in each rak’ah that he catches behind the imam (of prayer), he should recite Surah al-Fatihah and another surah to himself. But if he is not able to complete the surah, then Surah al-Fatihah suffices him. So when the imam (of prayer) finishes with the taslim, he (the follower) stands and prays two rak’ahs in which he does not recite, because recitation in the prayer is only in the first two rak’ahs of any prayer with Surah al-Fatihah and a surah. And in the last two rak’ahs, there is no recitation; rather, it is glorification (tasbih), exaltation (takbir), declaration of God's oneness (tahlil), and supplication. There is no recitation in them. And if he caught one rak’ah, then he should recite in it, behind the imam (of prayer). Then when the imam (of prayer) performs the taslim, he stands and recites Surah al-Fatihah and a surah, then sits and recites the tashahhud. Then he stands and prays two rak’ahs in which there is no recitation.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُدْرِكُ اَلرَّكْعَةَ اَلثَّانِيَةَ مِنَ اَلصَّلاَةِ مَعَ اَلْإِمَامِ وَ هِيَ لَهُ اَلْأُولَى كَيْفَ يَصْنَعُ إِذَا جَلَسَ اَلْإِمَامُ قَالَ« يَتَجَافَى وَ لاَ يَتَمَكَّنُ مِنَ اَلْقُعُودِ فَإِذَا كَانَتِ اَلثَّالِثَةُ لِلْإِمَامِ وَ هِيَ لَهُ اَلثَّانِيَةُ فَلْيَلْبَثْ قَلِيلاً إِذَا قَامَ اَلْإِمَامُ بِقَدْرِ مَا يَتَشَهَّدُ ثُمَّ يَلْحَقُ اَلْإِمَامَ» قَالَ وَ سَأَلْتُهُ عَنِ اَلرَّجُلِ اَلَّذِي يُدْرِكُ اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ مِنَ اَلصَّلاَةِ كَيْفَ يَصْنَعُ بِالْقِرَاءَةِ فَقَالَ« اِقْرَأْ فِيهِمَا فَإِنَّهُمَا لَكَ اَلْأَوَّلَتَانِ فَلاَ تَجْعَلْ أَوَّلَ صَلاَتِكَ آخِرَهَا»

Muhammad ibn Yaqub narrated from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan, from Abd al-Rahman ibn al-Hajjaj, who said: I asked Aba Abdillah (a.s), peace be upon him, about a man who catches the second rak’ah of the prayer with the imam (of prayer), and it is his (the follower's) first rak’ah what should he do when the imam (of prayer) sits? Imam (a.s) said: “He should keep himself raised and not fully settle into the sitting posture. Then, when it is the third rak’ah for the imam (of prayer) and the second for him, he should delay a little after the imam (of prayer) rises enough to recite the tashahhud and then catch up with the imam (of prayer).” He (ibn al-Hajjaj) said: “I also asked Imam (a.s) about a man who catches the last two rak’ahs of the prayer what should he do regarding the recitation?” Imam (a.s) said: “Recite in them, for they are your first two rak’ahs. Do not make the beginning of your prayer its end.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قَالَ لِي« أَيَّ شَيْءٍ يَقُولُ هَؤُلاَءِ فِي اَلرَّجُلِ إِذَا فَاتَتْهُ مَعَ اَلْإِمَامِ رَكْعَتَانِ» قَالَ يَقُولُونَ يَقْرَأُ فِي اَلرَّكْعَتَيْنِ بِالْحَمْدِ وَ سُورَةٍ فَقَالَ« هَذَا يَقْلِبُ صَلاَتَهُ فَيَجْعَلُ أَوَّلَهَا آخِرَهَا» فَقُلْتُ فَكَيْفَ يَصْنَعُ قَالَ« يَقْرَأُ بِفَاتِحَةِ اَلْكِتَابِ فِي كُلِّ رَكْعَةٍ»

Sa’ad ibn Abdillah narrated from Yaqub ibn Yazid, from Marwak ibn Ubayd, from Ahmad ibn al-Nadr, from a man, from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said to me: “What do these people say about a man who has missed two rak’ahs with the imam (of prayer)?” I said: “They say he should recite ‘al-Hamd’ (Surah al-Fatihah) and a surah in the two rak’ahs.” Imam (a.s) said: “This one reverses his prayer he makes its beginning into its end.” So I asked: “Then what should he do?” Imam (a.s) said: “He should recite Surah al-Fatihah in each rak’ah.”

قال محمد بن الحسن قول السائل يقولون يقرأ في الركعتين بالحمد وسورة ليس فيه صريح انهما اللتان أدركهما بل يحتمل أن يكون قال انهم يقولون يقرأ بالحمد وسورة في الركعتين اللتين فاتتاه فأمره حينئذ أن يقرأ بالحمد وحدها لان ذلك مذهب كثير من العامة وإذا احتمل ذلك لم يناف ما قدمناه من الاخبار

Muhammad ibn al-Hasan said: “The statement of the questioner, ‘They say that one recites ‘al-Hamd’ (Surah al-Fatihah) and a surah in the two rak‘ahs,’ does not explicitly state that these are the two rak‘ahs which he has caught (with the imam of prayer). Rather, it is possible that he meant to say: ‘They say that one recites ‘al-Hamd’ (Surah al-Fatihah) and a surah in the two rak‘ahs which he missed,’ so Imam (a.s) commanded him at that point to recite ‘al-Hamd’ (Surah al-Fatihah) alone, because that is the doctrine of many of the common people. And if this is a possible interpretation, then it does not contradict the reports we previously presented.

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَجْعَلُ اَلرَّجُلُ مَا أَدْرَكَ مَعَ اَلْإِمَامِ أَوَّلَ صَلاَتِهِ» قَالَ جَعْفَرٌ« وَ لَيْسَ نَقُولُ كَمَا يَقُولُ اَلْحَمْقَى»

Ahmad ibn Muhammad ibn Isa from Muhammad ibn Yahya from Talhah ibn Zayd from Abu Ja’far (a.s) from his father (a.s), from Imam Ali (a.s), peace be upon him, who said: Imam Ali (a.s) said: “A man counts what he has caught with the imam (of prayer) as the beginning of his prayer.” Imam Ja’far (al-Sadiq (a.s)) said: “And we do not say as the fools say.” (meaning the opponents)

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُدْرِكُ آخِرَ صَلاَةِ اَلْإِمَامِ وَ هِيَ أَوَّلُ صَلاَةِ اَلرَّجُلِ فَلاَ يُمْهِلُهُ حَتَّى يَقْرَأَ فَيَقْضِي اَلْقِرَاءَةَ فِي آخِرِ صَلاَتِهِ قَالَ« نَعَمْ»

As for what was narrated by al-Husayn ibn Said from Hammad ibn Isa from Muawiyah ibn Wahb, he said: I asked Aba Abdillah (a.s), peace be upon him, about a man who catches the end of the prayer of the imam (of prayer), while it is the beginning of the man's own prayer, and the imam (of prayer) does not give him enough time to recite (the opening, al-Fatiha), so he completes the recitation at the end of his prayer. Imam (a.s) said: “Yes.”

قوله فيقضي القراءة في آخر صلاته تجوز وانما أراد به ما يختص آخر صلاته من قراءة الحمد دون أن يكون أراد به قضاء قراءة الركعة الاولة ومن صلى مع امام يأتم به فرفع رأسه قبل الامام فليعد إلى الركوع حتى يرفع رأسه معه

His statement, “so he completes the recitation at the end of his prayer,” is figurative, and what he intended by it is the recitation of ‘al-Hamd’ (Surah al-Fatihah) that pertains to the latter part of his prayer, not that he meant making up the recitation of the first rak‘ah. And whoever prays behind an imam (of prayer) whom he follows, and he raises his head before the imam (of prayer), from rukuh, then let him return to rukuh until the imam (of prayer) raises his head along with him.

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ اَلْأَشْعَرِيِّ عَنْ أَبِيهِ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَمَّنْ رَكَعَ مَعَ إِمَامٍ يَقْتَدِي بِهِ ثُمَّ رَفَعَ رَأْسَهُ قَبْلَ اَلْإِمَامِ قَالَ« يُعِيدُ رُكُوعَهُ مَعَهُ»

Sa’ad ibn Abdillah from Ahmad ibn Muhammad from Muhammad ibn Sahl al-Ashari from his father from Abu al-Hasan al-Ridha (a.s), peace be upon him, who said: I asked Imam al-Ridha (a.s) about someone who performed rukuh with an imam (of prayer) whom he follows, then raised his head before the imam. Imam (a.s) said: “He should repeat his rukuh along with him.”

وَ أَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَرْفَعُ رَأْسَهُ مِنَ اَلرُّكُوعِ قَبْلَ اَلْإِمَامِ أَ يَعُودُ فَيَرْكَعُ إِذَا أَبْطَأَ اَلْإِمَامُ وَ يَرْفَعُ رَأْسَهُ مَعَهُ قَالَ لاَ»

And as for what was narrated by Ahmad ibn Muhammad ibn Isa from Abdillah ibn al-Mughirah from Ghiyath ibn Ibrahim, he said: Abu Abdillah (a.s), peace be upon him, was asked about a man who raises his head from rukuh before the imam (of prayer); should he return and perform rukuh again if the imam (of prayer) delays, so that he may raise his head along with him? Imam (a.s) said: “No.”

فلا ينافي الخبر الاول لانه محمول على انه إذا لم يكن المصلي مقتديا بمن صلى خلفه لانه متى كان الامر على ما ذكرناه فلو عاد إلى الركوع لكان قد زاد في صلاته ركوعا وذلك يفسد الصلاة مع ان ذلك انما يجوز لمن رفع رأسه ناسيا فأما إذا تعمد ذلك فلا يجوز له العود إلى الركوع على حال وكذلك إذا رفع رأسه من السجود قبل الامام فليعد إلى سجوده ليكون ارتفاعه عنه مع الامام

So it does not contradict the first report, because it is to be understood as applying when the one praying is not following someone whom he is praying behind. For if the matter is as we have described, then if he were to return to rukuh, he would be adding an extra rukuh to his prayer, and that would invalidate the prayer. Moreover, such a return is only permissible for one who raised his head forgetfully; but if he did so deliberately, then it is not permissible for him to return to rukuh under any circumstance. And likewise, if he raises his head from sujud before the imam (of prayer), then let him return to his sujud so that his rising from it coincides with that of the imam (of prayer).

رَوَى ذَلِكَ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ خَلَفِ بْنِ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْجَارُودِ وَ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالاَ: سَأَلْنَاهُ عَنْ رَجُلٍ صَلَّى مَعَ إِمَامٍ يَأْتَمُّ بِهِ فَرَفَعَ رَأْسَهُ مِنَ اَلسُّجُودِ قَبْلَ أَنْ يَرْفَعَ اَلْإِمَامُ رَأْسَهُ مِنَ اَلسُّجُودِ قَالَ« فَلْيَسْجُدْ وَ مَنْ أَدْرَكَ اَلْإِمَامَ وَ قَدْ رَفَعَ رَأْسَهُ مِنَ اَلرُّكُوعِ فَلْيَسْجُدْ مَعَهُ وَ لاَ يَعْتَدَّ بِذَلِكَ اَلسُّجُودِ»

This was narrated by Sa’ad ibn Abdillah from Ahmad ibn Muhammad from Muhammad ibn Sinan from Hammad ibn Uthman and Khalaf ibn Hammad from Ribi from Abdullah ibn al-Jarud and al-Fudayl ibn Yasar from Abu Abdillah (a.s), peace be upon him, who said: We asked Imam al-Sadiq (a.s) about a man who prayed with an imam (of prayer) whom he follows, and he raised his head from sujud before the imam (of prayer) raised his head from sujud. Imam (a.s) said: “Then let him prostrate (again). And whoever catches the imam (of prayer) after he has raised his head from rukuh, let him prostrate with him, but he should not count that sujud (as part of his own prayer).”

رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ صَفْوَانَ عَنْ أَبِي عُثْمَانَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا سَبَقَكَ اَلْإِمَامُ بِرَكْعَةٍ فَأَدْرَكْتَهُ وَ قَدْ رَفَعَ رَأْسَهُ فَاسْجُدْ مَعَهُ وَ لاَ تَعْتَدَّ بِهَا»

Muhammad ibn Ahmad ibn Yahya narrated from al-Abbas ibn Maruf from Safwan from Abu Uthman from Mualla ibn Khunays from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “If the imam (of prayer) precedes you by a rak’ah, and you catch up with him after he has raised his head (from rukuh), then prostrate with him, but do not count that (rak’ah).”

والامام إذا صلى بقوم فركع ودخل أقوام فليطل الركوع حتى يلحق الناس بالصلاة ومقدار ذلك أن يكون ضعفي ركوعه

And when the imam (of prayer) is leading a group in prayer and he goes into rukuh while others are entering (the prayer), he should lengthen the rukuh so that the people may catch up with the prayer. The extent of that is that it should be twice the length of his normal ruku.

رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ اَلْخَزَّازِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ اَلْجُعْفِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ إِنِّي أَؤُمُّ قَوْماً فَأَرْكَعُ فَيَدْخُلُ اَلنَّاسُ وَ أَنَا رَاكِعٌ فَكَمْ أَنْتَظِرُ قَالَ« مَا أَعْجَبَ مَا تَسْأَلُ عَنْهُ يَا جَابِرُ اِنْتَظِرْ مِثْلَيْ رُكُوعِكَ فَإِنِ اِنْقَطَعُوا وَ إِلاَّ فَارْفَعْ رَأْسَكَ»

Ahmad ibn Muhammad ibn Isa narrated from Marwak ibn Ubayd from Ahmad ibn al-Nadr al-Khazzaz from Amr ibn Shimr from Jabir al-Jufi who said: I said to Abu Ja’far (a.s), peace be upon him: “I lead a group in prayer, and I go into rukuh, and people enter while I am in rukuh how long should I wait?” Imam (a.s) said: “How amazing is your question, O’ Jabir! Wait for the duration of two of your rukus. If they (stop entering), then raise your head; otherwise, continue.”

والامام ينبغي أن يسلم دفعة واحدة ولا يلتفت

And the imam (of prayer) ought to say the taslim in one go and should not turn his head.

رَوَى ذَلِكَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ قَالَ: قُلْتُ لَهُ إِنِّي أُصَلِّي بِقَوْمٍ فَقَالَ« سَلِّمْ وَاحِدَةً وَ لاَ تَلْتَفِتْ قُلِ اَلسَّلاَمُ عَلَيْكَ أَيُّهَا اَلنَّبِيُّ وَ رَحْمَةُ اَللَّهِ وَ بَرَكَاتُهُ اَلسَّلاَمُ عَلَيْكُمْ»

This was narrated by Ahmad ibn Muhammad ibn Isa from Ali ibn al-Hakam from Sayf ibn Umayrah from Abu Bakr al-Hadrami, who said: I said to Imam (a.s): “I lead a group in prayer.” Imam (a.s) said: “Say the taslim once, and do not turn your head. Say: ‘Peace be upon you, O’ Prophet, and the mercy of Allah (swt) and His (azj) blessings. Peace be upon you all.’”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ اَلْخَالِقِ قَالَ سَمِعْتُهُ يَقُولُ:« لاَ يَنْبَغِي لِلْإِمَامِ أَنْ يَقُومَ إِذَا صَلَّى حَتَّى يَقْضِيَ كُلُّ مَنْ خَلْفَهُ مَا فَاتَهُ مِنَ اَلصَّلاَةِ»

And from him, from Ali ibn al-Hakam from Ismail ibn Abd al-Khaliq, who said: I heard Imam (a.s) say: “It is not proper for the imam (of prayer) to stand up (and leave) after the prayer until everyone behind him has completed what they missed of the prayer.”

وعلى الامام أن يسمع قراءته من خلفه

And it is upon the imam (of prayer) to make his recitation audible to those behind him.

رَوَى ذَلِكَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَجَّالِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَنْبَغِي لِلْإِمَامِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ كُلَّ مَا يَقُولُ وَ لاَ يَنْبَغِي لِمَنْ خَلْفَهُ أَنْ يُسْمِعَهُ شَيْئاً مِمَّا يَقُولُ»

This was narrated by Ahmad ibn Muhammad ibn Isa from al-Hajjal from Hammad ibn Uthman from Abu Basir from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “It is proper for the imam (of prayer) to make audible to those behind him everything he says, and it is not proper for those behind him to make anything they say audible to him.”

ولا يجوز لمن يقتدي بالامام أن يصلي معه العصر ولا يكون قد صلى الظهر

And it is not permissible for one who follows the imam (of prayer) to pray Asr with him while he has not yet prayed Dhuhr.

رَوَى ذَلِكَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سُلَيْمٍ اَلْفَرَّاءِ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ مُؤَذِّنَ قَوْمٍ وَ إِمَامَهُمْ يَكُونُ فِي طَرِيقِ مَكَّةَ وَ غَيْرِ ذَلِكَ فَيُصَلِّي بِهِمُ اَلْعَصْرَ فِي وَقْتِهَا فَيَدْخُلُ اَلرَّجُلُ اَلَّذِي لاَ يَعْرِفُ فَيَرَى أَنَّهَا اَلْأُولَى أَ فَتُجْزِيهِ أَنَّهَا اَلْعَصْرُ قَالَ« لاَ»

This was narrated by Ahmad ibn Muhammad ibn Isa from Ali ibn al-Hakam from Sulaym al-Farra, who said: I asked Imam (a.s) about a man who is the mu’adhdhin for a group and their imam (of prayer) is (away) on the road to Mecca or elsewhere, so he leads them in Asr prayer at its proper time. Then a man enters who does not know (the situation) and assumes that it is Dhuhr, does it suffice him that it was actually Asr? Imam (a.s) said: “No.”

وَ أَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَؤُمُّ بِقَوْمٍ فَيُصَلِّي اَلْعَصْرَ وَ هِيَ لَهُمُ اَلظُّهْرُ قَالَ« أَجْزَأَتْ عَنْهُ وَ أَجْزَأَتْ عَنْهُمْ»

As for what was narrated by al-Husayn ibn Said from Hammad ibn Uthman, he said: I asked Aba Abdillah (a.s), peace be upon him, about a man who leads a group in prayer, and he is praying Asr, while for them it is Dhuhr. Imam (a.s) said: “It is valid for him, and it is valid for them.”

فلا ينافي ما قدمناه لانه انما يكون مجزيا عنه وعنهم إذا لم يعقد صلاته بصلاتهم وينوي لنفسه صلاة العصر وينوون هم صلاة الظهر ولا يكونون هم مقتدين به في نية الصلاة ومتى كان الامر على ما ذكرناه جازت صلاتهم

So it does not contradict what we previously presented, because it is only valid for him and for them if he does not bind his prayer with theirs, and he intends Asr for himself while they intend Dhuhr, and they are not following him in the intention of the prayer. And when the matter is as we have described, then their prayer is permissible.

وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ:

Ali ibn Ja’far asked his brother Imam Musa ibn Ja’far (a.s), peace be upon them both, about an imam (of prayer) who was in the Dhuhr prayer, and his wife stood facing him to pray with him, thinking that it was Asr. Does that invalidate the prayer of the congregation? And what is the ruling of the woman in her prayer with them, given that she had already performed Dhuhr? Imam (a.s) said: “That does not invalidate the prayer of the congregation, but the woman must repeat her prayer.”

عَنْ إِمَامٍ كَانَ فِي صَلاَةِ اَلظُّهْرِ فَقَامَتِ اِمْرَأَتُهُ بِحِيَالِهِ تُصَلِّي مَعَهُ وَ هِيَ تَحْسَبُ أَنَّهَا اَلْعَصْرُ هَلْ يُفْسِدُ ذَلِكَ عَلَى اَلْقَوْمِ وَ مَا حَالُ اَلْمَرْأَةِ فِي صَلاَتِهَا مَعَهُمْ وَ قَدْ كَانَتْ صَلَّتِ اَلظُّهْرَ قَالَ« لاَ يُفْسِدُ ذَلِكَ عَلَى اَلْقَوْمِ وَ تُعِيدُ اَلْمَرْأَةُ صَلاَتَهَا» ولا بأس للرجل إذا صلى وحده أن يعيد في جماعة سواء كان إماما أو مأموما

There is no harm for a man, if he has prayed alone, to repeat the prayer in congregation, whether as an imam (of prayer) or as one being led.

رَوَى ذَلِكَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ أَنِّي أَحْضُرُ اَلْمَسَاجِدَ مَعَ جِيرَتِي وَ غَيْرِهِمْ فَيَأْمُرُونِّي بِالصَّلاَةِ بِهِمْ وَ قَدْ صَلَّيْتُ قَبْلَ أَنْ آتِيَهُمْ فَرُبَّمَا صَلَّى خَلْفِي مَنْ يَقْتَدِي بِصَلاَتِي وَاَلْمُسْتَضْعَفُ وَاَلْجَاهِلُ وَ أَكْرَهُ أَنْ أَتَقَدَّمَ وَقَدْ صَلَّيْتُ لِحَالِ مَنْ يُصَلِّي بِصَلاَتِي مِمَّنْ سَمَّيْتُ لَكَ فَأْمُرْنِي فِي ذَلِكَ بِأَمْرِكَ أَنْتَهِي إِلَيْهِ وَ أَعْمَلُ بِهِ إِنْ شَاءَ اَللَّهُ فَكَتَبَ« صَلِّ بِهِمْ»

This was narrated by Ahmad ibn Muhammad ibn Isa from Muhammad ibn Ismail ibn Buzay, who said: I wrote to Abu al-Hasan (a.s), peace be upon him, saying: “I attend the mosques with my neighbors and others, and they ask me to lead them in prayer, while I have already prayed before coming to them. Sometimes those who follow my prayer include those who imitate my actions in prayer, the weak, and the ignorant, and I dislike to step forward (as imam of prayer) having already prayed, due to the state of those who follow me in prayer from among those I have mentioned to you. So command me in this matter with your instruction, that I may follow it and act upon it, if Allah (swt) wills.” So Imam (a.s) wrote back: “Pray with them.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي اَلْفَرِيضَةَ ثُمَّ يَجِدُ قَوْماً يُصَلُّونَ جَمَاعَةً أَ يَجُوزُ لَهُ أَنْ يُعِيدَ اَلصَّلاَةَ مَعَهُمْ قَالَ« نَعَمْ وَ هُوَ أَفْضَلُ» قُلْتُ فَإِنْ لَمْ يَفْعَلْ قَالَ« لَيْسَ بِهِ بَأْسٌ»

Sa’ad ibn Abdillah from Ahmad ibn al-Hasan ibn Ali ibn Faddal from Amr ibn Said from Musaddiq ibn Sadaqah from Ammar al-Sabati, who said: I asked Aba Abdillah (a.s), peace be upon him, about a man who performs the obligatory prayer, then finds a group of people praying in congregation is it permissible for him to repeat the prayer with them? Imam (a.s) said: “Yes, and it is better.” I said: “And if he does not do it?” Imam (a.s) said: “There is no harm.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ اَلْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُصَلِّي اَلصَّلاَةَ وَحْدَهُ ثُمَّ يَجِدُ جَمَاعَةً قَالَ« يُصَلِّي مَعَهُمْ وَ يَجْعَلُهَا اَلْفَرِيضَةَ»

Muhammad ibn Yaqub from Muhammad ibn Ismail from al-Fadl ibn Shadhan, and Ali ibn Ibrahim from his father, all from Ibn Abi Umayr from Hafs ibn al-Bukhturi from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said regarding a man who performs the prayer alone, then finds a group (praying in congregation). Imam (a.s) said: “He should pray with them and count it as the obligatory prayer.”

والمعنى في هذا الحديث ان من صلى ولم يفرغ بعد من صلاته ووجد جماعة فليجعلها نافلة ثم يصلي في جماعة وليس ذلك لمن فرغ من صلاته بنية الفرض لان من صلى الفرض بنية الفرض فلا يمكن ان يجعلها غير فرض والذي يدل على ما ذكرناه ما رواه

And the meaning in this hadith is that whoever has begun to pray and has not yet completed his prayer, and then finds a congregation, let him make that (initial prayer) a supererogatory (nafila) prayer, and then perform the prayer with the congregation. But this does not apply to one who has already completed his prayer with the intention of it being obligatory (‘fard’), because whoever prays an obligatory prayer with the intention of it being ‘fard’ cannot afterward turn it into something other than ‘fard’. What indicates what we have mentioned is what was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ كَانَ يُصَلِّي فَخَرَجَ اَلْإِمَامُ وَقَدْ صَلَّى اَلرَّجُلُ رَكْعَةً مِنْ صَلاَةِ اَلْفَرِيضَةِ قَالَ« إِنْ كَانَ إِمَاماً عَدْلاً فَلْيُصَلِّ أُخْرَى وَ يَنْصَرِفُ وَ يَجْعَلُهَا تَطَوُّعاً وَ لْيَدْخُلْ مَعَ اَلْإِمَامِ فِي صَلاَتِهِ فَإِنْ لَمْ يَكُنْ إِمَامَ عَدْلٍ فَلْيَبْنِ عَلَى صَلاَتِهِ كَمَا هُوَ وَ يُصَلِّي رَكْعَةً أُخْرَى مَعَهُ وَ يَجْلِسُ قَدْرَ مَا يَقُولُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ثُمَّ لْيُتِمَّ صَلاَتَهُ مَعَهُ عَلَى مَا اِسْتَطَاعَ فَإِنَّ اَلتَّقِيَّةَ وَاسِعَةٌ وَ لَيْسَ شَيْءٌ مِنَ اَلتَّقِيَّةِ إِلاَّ وَ صَاحِبُهَا مَأْجُورٌ عَلَيْهَا إِنْ شَاءَ اَللَّهُ»

Muhammad ibn Yaqub from Muhammad ibn Yahya from Ahmad ibn Muhammad from Uthman ibn Isa from Sama’ah, who said: I asked Imam (a.s) about a man who had begun to pray, and the imam (of prayer) came out while the man had already prayed one rak’ah of the obligatory prayer. Imam (a.s) said: “If the imam (of prayer) is just, then let him complete another rak’ah and end the prayer, and count it as a supererogatory (nafl) prayer, and then enter into prayer with the imam (of prayer). But if the imam (of prayer) is not just, then let him continue his own prayer as it is, and perform another rak’ah with the imam (of prayer), and remain seated for the duration it takes to say: ‘I bear witness that there is no God but Allah (swt), alone with no partner, and I bear witness that Muhammad (saws) is His (azj) servant and His (azj) messenger’. Then let him complete his prayer with the imam (of prayer) to the best of his ability. Indeed, taqiyyah is expansive, and there is no act of taqiyyah except that the one who performs it is rewarded for it, if Allah (swt) wills.”

ويحتمل أيضا أن يكون أراد بقوله ويجعلها فريضة قضاء لما فاته من الفرائض يدل على ذلك ما رواه

And it is also possible that what he meant by his statement “and he counts it as an obligatory prayer” is that he intends it as a make-up (qadah) for what he has missed of the obligatory prayers. What indicates this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ سَلَمَةَ صَاحِبِ اَلسَّابِرِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ تُقَامُ اَلصَّلاَةُ وَ قَدْ صَلَّيْتُ فَقَالَ« صَلِّ وَ اِجْعَلْهَا لِمَا فَاتَ»

Al-Husayn ibn Said from Muhammad ibn Abi Umayr from Salamah, the companion of al-Sabiri, from Ishaq ibn Ammar, who said: I said to Abu Abdillah (a.s), peace be upon him: “The congregational prayer is being established while I have already prayed.” Imam (a.s) said: “Pray, and count it for what you have missed.”

ولا بأس للرجل أن يقف وحده في الصف إذا كان الصف متضايقا روى ذلك

And there is no harm for a man to stand alone in the row if the row is tight. This was narrated.

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُوسَى بْنِ اَلْحَسَنِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَعِيدِ بْنِ عَبْدِ اَللَّهِ اَلْأَعْرَجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَدْخُلُ اَلْمَسْجِدَ لِيُصَلِّيَ مَعَ اَلْإِمَامِ فَيَجِدُ اَلصَّفَّ مُتَضَايِقاً بِأَهْلِهِ فَيَقُومُ وَحْدَهُ حَتَّى يَفْرُغَ اَلْإِمَامُ مِنَ اَلصَّلاَةِ أَ يَجُوزُ ذَلِكَ لَهُ فَقَالَ« نَعَمْ لاَ بَأْسَ بِهِ»

Sa’ad ibn Abdillah from Musa ibn al-Hasan from Ayyub ibn Nuh from Safwan ibn Yahya from Said ibn Abdillah al-Araj, who said: I asked Aba Abdillah (a.s), peace be upon him, about a man who enters the mosque to pray with the imam (of prayer) and finds the row crowded with people, so he stands alone until the imam (of prayer) finishes the prayer, is that permissible for him? Imam (a.s) said: “Yes, there is no harm in it.”

ولا بأس بالوقوف بين الاساطين

And there is no harm in standing (for prayer) between the columns.

رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ أَرَى بِالْوُقُوفِ بَيْنَ اَلْأَسَاطِينِ بَأْساً»

Ahmad ibn Muhammad ibn Isa narrated from Muhammad ibn Abi Umayr from Hammad ibn Uthman from Ubaydullah ibn Ali al-Halabi from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “I do not see any harm in standing between the columns (for prayer).”

ولا بأس بالوقوف للامام في المحراب

And there is no harm in the imam (of prayer) standing in the mihrab.

رَوَى سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُوسَى بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ اَلنَّخَعِيِّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أُصَلِّي فِي اَلطَّاقِ يَعْنِي اَلْمِحْرَابَ فَقَالَ« لاَ بَأْسَ إِذَا كُنْتَ تَتَوَسَّعُ بِهِ»

Sa’ad ibn Abdillah narrated from Musa ibn al-Hasan from Muhammad ibn Abd al-Hamid al-Nakhai from Sayf ibn Umayrah from Mansur ibn Hazim, who said: I said to Abu Abdillah (a.s), peace be upon him: “I pray in the ‘taq’ meaning the ‘mihrab’.” Imam (a.s) said: “There is no harm if you have enough space in it.”

وينبغي أن يكون بين الصفين قدر ما يتخطاه الانسان ولايجوز الجماعة ويكون بين الصفين حائل من حائط وغيره

And it is proper that there be between the two rows a space sufficient for a person to step over, and it is not permissible to hold congregation while there is a barrier such as a wall or the like between the two rows.

رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ صَلَّى قَوْمٌ وَ بَيْنَهُمْ وَ بَيْنَ اَلْإِمَامِ مَالاَ يُتَخَطَّى فَلَيْسَ ذَلِكَ اَلْإِمَامُ لَهُمْ بِإِمَامٍ وَ أَيُّ صَفٍّ كَانَ أَهْلُهُ يُصَلُّونَ بِصَلاَةِ إِمَامٍ وَبَيْنَهُمْ وَبَيْنَ اَلصَّفِّ اَلَّذِي يَتَقَدَّمُهُمْ قَدْرُ مَالاَ يُتَخَطَّى فَلَيْسَ تِلْكَ لَهُمْ بِصَلاَةٍ فَإِنْ كَانَ بَيْنَهُمْ سُتْرَةٌ أَوْ جِدَارٌ فَلَيْسَ ذَلِكَ لَهُمْ بِصَلاَةٍ إِلاَّ مَنْ كَانَ بِحِيَالِ اَلْبَابِ» قَالَ وَ قَالَ« هَذِهِ اَلْمَقَاصِيرُ لَمْ تَكُنْ فِي زَمَنِ أَحَدٍ مِنَ اَلنَّاسِ وَ إِنَّمَا أَحْدَثَهَا اَلْجَبَّارُونَ وَ لَيْسَ لِمَنْ صَلَّى خَلْفَهَا مُقْتَدِياً بِصَلاَةِ مَنْ فِيهَا صَلاَةٌ» قَالَ وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ« يَنْبَغِي أَنْ تَكُونَ اَلصُّفُوفُ تَامَّةً مُتَوَاصِلَةً بَعْضُهَا إِلَى بَعْضٍ وَ لاَ يَكُونَ بَيْنَ اَلصَّفَّيْنِ مَالاَ يُتَخَطَّى يَكُونُ قَدْرُ ذَلِكَ مَسْقَطَ جَسَدِ اَلْإِنْسَانِ»

Muhammad ibn Yaqub narrated from Ali ibn Ibrahim from his father from Hammad ibn Isa from Hariz from Zurarah from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “If a group prays while there is between them and the imam (of prayer) a distance that cannot be stepped over, then that imam (of prayer) is not an imam (of prayer) for them. And any row whose people are praying behind an imam (of prayer), but between them and the row in front of them there is a distance that cannot be stepped over, then that is not considered a prayer for them. And if there is a curtain or a wall between them, then that is not a valid prayer for them except for the one who is directly opposite the door.” Zurarah said, and Imam Abu Ja’far (a.s), peace be upon him, also said: “These enclosed chambers (maqasir) did not exist in the time of any of the people; they were only introduced by the tyrants. And the one who prays behind them, following the prayer of someone within them, his prayer is not valid.” Zurarah said and Imam Abu Ja’far (a.s), peace be upon him, also said: “The rows ought to be complete and continuous, connected to one another, and there should not be between two rows a space that cannot be stepped over the extent of that being the space where a human body would fall.”

وقد رخص للنساء أن يصلين جماعة وان كان بينهن وبين الامام حائط روى ذلك

And a concession has been granted for women to pray in congregation, even if there is a wall between them and the imam (of prayer). This was narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي بِالْقَوْمِ وَ خَلْفَهُ دَارٌ فِيهَا نِسَاءٌ هَلْ يَجُوزُ لَهُنَّ أَنْ يُصَلِّينَ خَلْفَهُ قَالَ« نَعَمْ إِنْ كَانَ اَلْإِمَامُ أَسْفَلَ مِنْهُنَّ» قُلْتُ فَإِنَّ بَيْنَهُنَّ وَ بَيْنَهُ حَائِطاً أَوْ طَرِيقاً فَقَالَ« لاَ بَأْسَ»

Sa’ad ibn Abdillah from Ahmad ibn al-Hasan from Amr ibn Said from Musaddiq ibn Sadaqah from Ammar, who said: I asked Aba Abdillah (a.s), peace be upon him, about a man who leads a group in prayer while behind him there is a house in which there are women is it permissible for them to pray behind him? Imam (a.s) said: “Yes, if the imam (of prayer) is lower than them.” I asked: “What if there is a wall or a path between them and him?” Imam (a.s) said: “There is no harm.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ رَفَعَهُ قَالَ: رَأَيْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي بِقَوْمٍ وَ هُوَ إِلَى زَاوِيَةٍ فِي بَيْتٍ بِقُرْبِ اَلْحَائِطِ وَ كُلُّهُمْ عَنْ يَمِينِهِ وَ لَيْسَ عَنْ يَسَارِهِ أَحَدٌ

Muhammad ibn Yaqub from Ali ibn Ibrahim in a ‘marfu’ (elevated) chain said: I saw Aba Abdillah (a.s), peace be upon him, leading a group in prayer, and Imam (a.s) was in a corner of a house near the wall, and all of them were to his right, and there was no one to his left.

ولا يجوز لمن يصلي بقوم أن يكون موضع وقوفه على شبه سطح أو دكان وما أشبه ذلك ويجوز ذلك للمأمومين

And it is not permissible for the one who is leading a group in prayer to stand in a place that is elevated, such as a rooftop, a raised platform, or anything similar to that. But it is permissible for the followers to do so.

رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي بِقَوْمٍ وَ هُمْ فِي مَوْضِعٍ أَسْفَلَ مِنْ مَوْضِعِهِ اَلَّذِي يُصَلِّي فِيهِ فَقَالَ« إِنْ كَانَ اَلْإِمَامُ عَلَى شِبْهِ اَلدُّكَّانِ أَوْ عَلَى مَوْضِعٍ أَرْفَعَ مِنْ مَوْضِعِهِمْ لَمْ تُجْزِ صَلاَتُهُمْ» وَ إِنْ كَانَ أَرْفَعَ مِنْهُمْ بِقَدْرِ إِصْبَعٍ أَوْ كَانَ أَكْثَرَ أَوْ أَقَلَّ إِذَا كَانَ اَلاِرْتِفَاعُ مِنْهُمْ بِقَدْرِ شِبْرٍ فَإِنْ كَانَتْ أَرْضاً مَبْسُوطَةً وَ كَانَ فِي مَوْضِعٍ مِنْهَا اِرْتِفَاعٌ فَقَامَ اَلْإِمَامُ فِي اَلْمَوْضِعِ اَلْمُرْتَفِعِ وَ قَامَ مَنْ خَلْفَهُ أَسْفَلَ مِنْهُ وَ اَلْأَرْضُ مَبْسُوطَةٌ إِلاَّ أَنَّهُمْ فِي مَوْضِعٍ مُنْحَدِرٍ قَالَ« لاَ بَأْسَ» قَالَ وَ سُئِلَ وَ إِنْ كَانَ اَلْإِمَامُ فِي أَسْفَلَ مِنْ مَوْضِعِ مَنْ يُصَلِّي خَلْفَهُ قَالَ« لاَ بَأْسَ» وَقَالَ« وَإِنْ كَانَ رَجُلٌ فَوْقَ سَطْحٍ أَوْ غَيْرِ ذَلِكَ دُكَّاناً أَوْ غَيْرَهُ وَكَانَ اَلْإِمَامُ يُصَلِّي عَلَى اَلْأَرْضِ أَسْفَلَ مِنْهُ جَازَ لِلرَّجُلِ أَنْ يُصَلِّيَ خَلْفَهُ وَ يَقْتَدِيَ بِصَلاَتِهِ إِنْ كَانَ أَرْفَعَ مِنْهُ بِشَيْءٍ كَثِيرٍ» وإذا صلى نفسان فذكر كل واحد منهما انه كان اماما كانت صلاتهما تامة

Muhammad ibn Yaqub from Ahmad ibn Idris from Muhammad ibn Ahmad ibn Yahya from Ahmad ibn al-Hasan ibn Ali from Amr ibn Said from Musaddiq ibn Sadaqah from Ammar al-Sabati from Abu Abdillah (a.s): I asked Imam al-Sadiq (a.s) about a man who leads a group in prayer while they are in a place lower than the place where he is praying. Imam (a.s) said: “If the imam (of prayer) is on something like a platform (dukkan) or on a spot higher than their spot, their prayer is not valid.” (al-Sabbati asked) “But if he is higher than them by the measure of a finger, or whether it is more or less, if the elevation is by the measure of a span (shibr), then if it is flat ground and there happens to be an elevated spot from which the imam (of prayer) stands and those behind him stand below him, and the ground is flat except that they are in a sloped area” Imam (a.s) said: “There is no harm.” Imam (a.s) was also asked: “And if the imam (of prayer) is in a position lower than that of those praying behind him?” Imam (a.s) said: “There is no harm.” And Imam (a.s) said: “And if a man is on top of a roof or anything similar a platform or something else and the imam (of prayer) is praying on the ground below him, it is permissible for the man to pray behind him and follow his prayer, even if he is significantly higher than him.”

وان ذكر كل واحد منهما انه كان مأموما بطلت صلاتهما لان كل واحد منهما قد وكل إلى صاحبه القيام بشرائط الصلاة فلم تصح لهما صلاة

And if two people pray together and each of them remembers that he was intending to be the imam (of prayer), then their prayers are valid. But if each of them remembers that he was intending to follow the other (as a follower), then their prayers are invalid, because each of them entrusted the fulfillment of the conditions of the prayer to the other, so the prayer was not valid for either of them.

رَوَى ذَلِكَ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلَيْنِ اِخْتَلَفَا فَقَالَ أَحَدُهُمَا كُنْتُ إِمَامَكَ وَقَالَ اَلْآخَرُ كُنْتُ أَنَا إِمَامَكَ فَقَالَ« صَلاَتُهُمَا تَامَّةٌ» قُلْتُ فَإِنْ قَالَ كُلُّ وَاحِدٍ مِنْهُمَا كُنْتُ أَئْتَمُّ بِكَ قَالَ« فَصَلاَتُهُمَا فَاسِدَةٌ لِيَسْتَأْنِفَا»

This was narrated by Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from al-Nawfali from al-Sakuni from Abu Abdillah (a.s), peace be upon him, from his father (a.s), peace be upon him, who said: The Commander of the Faithful (a.s), peace be upon him, said regarding two men who disagreed (in leading prayer); one of them said, “I was your imam (of prayer),” and the other said, “I was your imam (of prayer).” Imam (a.s) said: “Their prayers are valid.” I asked: “And if each of them says, ‘I was following you (in prayer)’?” Imam (a.s) said: “Their prayers are invalid; they must begin (their prayers) again.”

لا سهو على الامام إذا حفظ عليه من خلفه ولا على من خلفه إذا حفظ عليهم الامام فان شكوا كلهم وجب عليهم الاعادة

There is no (obligation for) prostration of forgetfulness (sahw) upon the imam (of prayer) if those behind him have maintained the correctness of the prayer for him, and there is no (obligation for) sahw upon those behind him if the imam (of prayer) has maintained it for them. But if all of them are in doubt, then it is obligatory upon them to repeat the prayer.

رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْإِمَامِ يُصَلِّي بِأَرْبَعَةِ أَنْفُسٍ أَوْ خَمْسَةِ أَنْفُسٍ فَيُسَبِّحُ اِثْنَانِ عَلَى أَنَّهُمْ صَلَّوْا ثَلاَثاً وَ يُسَبِّحُ ثَلاَثَةٌ عَلَى أَنَّهُمْ صَلَّوْا أَرْبَعَةً يَقُولُونَ هَؤُلاَءِ قُومُوا وَ يَقُولُونَ هَؤُلاَءِ اُقْعُدُوا وَ اَلْإِمَامُ مَائِلٌ مَعَ أَحَدِهِمَا أَوْ مُعْتَدِلُ اَلْوَهْمِ فَمَا يَجِبُ عَلَيْهِ قَالَ« لَيْسَ عَلَى اَلْإِمَامِ سَهْوٌ إِذَا حَفِظَ عَلَيْهِ مَنْ خَلْفَهُ سَهْوَهُ بِإِيقَانٍ مِنْهُمْ وَ لَيْسَ عَلَى مَنْ خَلْفَ اَلْإِمَامِ سَهْوٌ إِذَا لَمْ يَسْهُ اَلْإِمَامُ وَ لاَ سَهْوَ فِي سَهْوٍ وَ لَيْسَ فِي اَلْمَغْرِبِ وَ اَلْفَجْرِ سَهْوٌ وَ لاَ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ مِنْ كُلِّ صَلاَةٍ وَ لاَ سَهْوَ فِي نَافِلَةٍ فَإِذَا اِخْتَلَفَ عَلَى اَلْإِمَامِ مَنْ خَلْفَهُ فَعَلَيْهِ وَ عَلَيْهِمْ فِي اَلاِحْتِيَاطِ اَلْإِعَادَةُ وَ اَلْأَخْذُ بِالْجَزْمِ»

Muhammad ibn Yaqub narrated from Ali ibn Ibrahim from his father from Muhammad ibn Isa from Yunus from a man from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam al-Sadiq (a.s) about an imam (of prayer) who is leading four or five people in prayer. Then two of them do tasbih (declare the imam of prayer has prayed three rak’ahs), and three of them do tasbih that they have prayed four rak’ahs. The two say: “Stand up,” and the three say: “Sit down,” while the imam (of prayer) inclines toward one of the groups or is uncertain and neutral in his doubt what is obligatory upon him? Imam (a.s) said: “There is no sahw (prostration of forgetfulness) upon the imam (of prayer) if those behind him have preserved his error with certainty. And there is no sahw upon those behind the imam (of prayer), if the imam (of prayer) did not err. And there is no sahw in sahw (no prostration for doubting whether one made a mistake). And there is no sahw in the Maghrib and Fajr prayers, nor in the first two rak’ahs of any prayer, and there is no sahw in supererogatory (nafilah) prayers. But if those behind the imam (of prayer) differ among themselves, then it is obligatory upon him and upon them, by way of precaution, to repeat the prayer and to act upon certainty.”

وأذا سها المأموم عن الركوع حتى دخل الامام في الركعة الثانية فليركع وليلحق الامام وليس عليه شئ

And if the follower forgets to perform rukuh until the imam (of prayer) has entered into the second rak’ah, then let him perform rukuh and join the imam (of prayer), and nothing is required of him.

رَوَى ذَلِكَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَلرَّحْمَنِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصَلِّي مَعَ إِمَامٍ يَقْتَدِي بِهِ فَرَكَعَ اَلْإِمَامُ وَ سَهَا اَلرَّجُلُ وَ هُوَ خَلْفَهُ لَمْ يَرْكَعْ حَتَّى رَفَعَ اَلْإِمَامُ رَأْسَهُ وَ اِنْحَطَّ لِلسُّجُودِ أَ يَرْكَعُ ثُمَّ يَلْحَقُ بِالْإِمَامِ وَ اَلْقَوْمُ فِي سُجُودِهِمْ أَوْ كَيْفَ يَصْنَعُ قَالَ« يَرْكَعُ ثُمَّ يَنْحَطُّ وَ يُتِمُّ صَلاَتَهُ مَعَهُمْ وَ لاَ شَيْءَ عَلَيْهِ»

This was narrated by Ahmad ibn Muhammad ibn Isa from al-Hasan ibn Mahbub from Abd al-Rahman from Abu al-Hasan (a.s), peace be upon him, who said: I asked Imam al-Kadhim (a.s) about a man who is praying behind an imam (of prayer) whom he is following, and the imam (of prayer) goes into rukuh while the man forgets and he is behind him and does not perform rukuh until the imam (of prayer) has raised his head and gone down into sujud. Should he perform rukuh and then catch up with the imam (of prayer) and the people while they are in sujud? Or what should he do? Imam (a.s) said: “Let him perform rukuh, then go down (to sujud), and complete his prayer with them. Nothing is required of him.”

وكذلك إذا سها فسلم قبل الامام فليس عليه شئ

And likewise, if he forgets and says the taslim before the imam (of prayer), then nothing is required of him.

رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى قَالَ أَبُو اَلْمِعْزَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُصَلِّي خَلْفَ إِمَامٍ فَيُسَلِّمُ قَبْلَ اَلْإِمَامِ قَالَ« لَيْسَ بِذَلِكَ بَأْسٌ»

Ahmad ibn Muhammad ibn Isa narrated, [saying]: Abu al-Miza from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said concerning a man who is praying behind an imam (of prayer) and gives the taslim before the imam (of prayer). Imam (a.s) said: “There is no harm in that.”

فإذا صلي في مسجد جماعة لا يجوز أن يصلى دفعة اخرى جماعة باذان وإقامة

So if the congregational prayer has already been performed in a mosque, it is not permissible to hold another congregational prayer there again with adhan and iqamah.

رَوَى ذَلِكَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِي عَلِيٍّ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَأَتَاهُ رَجُلٌ فَقَالَ جُعِلْتُ فِدَاكَ صَلَّيْنَا فِي اَلْمَسْجِدِ اَلْفَجْرَ وَ اِنْصَرَفَ بَعْضُنَا وَ جَلَسَ بَعْضٌ فِي اَلتَّسْبِيحِ فَدَخَلَ عَلَيْنَا رَجُلٌ اَلْمَسْجِدَ فَأَذَّنَ فَمَنَعْنَاهُ وَ دَفَعْنَاهُ عَنْ ذَلِكَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« أَحْسَنْتَ اِدْفَعْهُ عَنْ ذَلِكَ وَ اِمْنَعْهُ أَشَدَّ اَلْمَنْعِ» فَقُلْتُ فَإِنْ دَخَلُوا فَأَرَادُوا أَنْ يُصَلُّوا فِيهِ جَمَاعَةً قَالَ« يَقُومُونَ فِي نَاحِيَةِ اَلْمَسْجِدِ وَ لاَ يَبْدُرْ بِهِمْ إِمَامٌ» فَقُلْتُ لَهُ أَنَا جُعِلْتُ فِدَاكَ إِنَّ لَنَا إِمَاماً مُخَالِفاً وَ هُوَ يُبْغِضُ أَصْحَابَنَا كُلَّهُمْ فَقَالَ« مَا عَلَيْكَ مِنْ قَوْلِهِ وَ اَللَّهِ لَئِنْ كُنْتَ صَادِقاً لَأَنْتَ أَحَقُّ بِالْمَسْجِدِ مِنْهُ فَكُنْ أَوَّلَ دَاخِلٍ وَآخِرَ خَارِجٍ وَأَحْسِنْ خُلُقَكَ مَعَ اَلنَّاسِ وَقُلْ خَيْراً» فَقَالَ رَجُلٌ جُعِلْتُ فِدَاكَ قَوْلُ اَللَّهِ تَعَالَى« وَقُولُوا لِلنّٰاسِ حُسْناً» هُوَ لِلنَّاسِ جَمِيعاً فَضَحِكَ وَقَالَ« لاَ عَنَى قُولُوا مُحَمَّدٌ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ عَلَى أَهْلِ بَيْتِهِ»

This was narrated by Ahmad ibn Muhammad ibn Isa from al-Husayn ibn Said from Abu Ali, who said: We were with Abu Abdillah (a.s), peace be upon him, when a man came to Imam (a.s) and said: “May I be your ransom. We prayed the Fajr prayer in the mosque, and some of us left while others remained seated in tasbih. Then a man entered the mosque and gave the adhan, so we prevented him and pushed him away from doing that.” Abu Abdillah (a.s), peace be upon him, said: “You did well. Push him away from that and prevent him with the strongest prevention.” I asked: “If they enter and wish to pray in congregation in it?” Imam (a.s) said: “Then let them stand in a corner of the mosque, and no imam (of prayer) should step forward among them.” I said to Imam (a.s): “May I be your ransom. We have an imam (of prayer) who is opposed (to us), and he hates all of our companions.” Imam (a.s) said: “What concern do you have for what he says? By Allah (swt), if you are truthful, then you have more right to the mosque than he does. So be the first to enter and the last to leave, and display good character with the people and speak well.” Then a man asked: “May I be your ransom, the saying of Allah (swt), the Exalted: ‘And speak kindly to people’ (Surah Al-Baqarah 2:83), is that meant for all people?” Imam Abu Abdillah (a.s), peace be upon him, laughed and said: “No, what is meant is, ‘Say: (Prophet) Muhammad (saws) is the Messenger of Allah (swt), peace be upon him and his family.’”

والذي يدل على ما قلناه من أنه لا يؤذن ولا يقيم متى أرادوا الجماعة

What indicates what we have said that neither the adhan nor the iqamah should be given when they wish to hold a second congregation is the following narration:

مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي اَلْجَوْزَاءِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ:« دَخَلَ رَجُلاَنِ اَلْمَسْجِدَ وَ قَدْ صَلَّى عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ بِالنَّاسِ فَقَالَ لَهُمَا «إِنْ شِئْتُمَا فَلْيَؤُمَّ أَحَدُكُمَا صَاحِبَهُ وَ لاَ يُؤَذِّنُ وَ لاَ يُقِيمُ»»

What was narrated by Muhammad ibn Ahmad ibn Yahya from Abu Ja’far from Abu al-Jawza from al-Husayn ibn Alwan from Amru ibn Khalid from Zayd ibn Ali from his forefathers (a.s), peace be upon them, who said: Two men entered the mosque after Imam Ali (a.s), peace be upon him, had already led the people in prayer. Imam Ali (a.s) said to them: “If you wish, then let one of you lead the other in prayer but do not give the adhan or the iqamah.”

وينبغي أن يؤذن خلف كل من يقرأ خلفه

And it is proper that the adhan be given behind everyone who is to be followed in recitation.

رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي إِسْحَاقَ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَذِّنْ خَلْفَ مَنْ قَرَأْتَ خَلْفَهُ»

Muhammad ibn Ahmad ibn Yahya narrated from Abu Ishaq from Amr ibn Uthman from Muhammad ibn Udhafir from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Give the adhan behind the one whom you recited behind.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَبِي اَلْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَ قَالَ إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلصَّبِيُّ عَنْ يَمِينِ اَلرَّجُلِ فِي اَلصَّلاَةِ إِذَا ضَبَطَ اَلصَّفَّ جَمَاعَةٌ وَ اَلْمَرِيضُ اَلْقَاعِدُ عَنْ يَمِينِ اَلصَّبِيِّ جَمَاعَةٌ»

Muhammad ibn Ahmad ibn Yahya narrated from Ahmad ibn Muhammad from his father from Abu al-Bukhturi from Imam Ja’far (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Indeed, Imam Ali (a.s), said: ‘The child stands to the right of the man in prayer if the row is properly formed that is considered congregation. And the seated sick person sits to the right of the child that is also considered congregation.’”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ اَلْقَصَبَانِيِّ وَ أَيُّوبَ بْنِ نُوحٍ عَنِ اَلْعَبَّاسِ عَنْ دَاوُدَ بْنِ اَلْحُصَيْنِ عَنْ سُفْيَانَ اَلْجَرِيرِيِّ عَنِ اَلْعَرْزَمِيِّ عَنْ أَبِيهِ رَفَعَ اَلْحَدِيثَ إِلَى اَلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ:« مَنْ أَمَّ قَوْماً وَ فِيهِمْ مَنْ هُوَ أَعْلَمُ مِنْهُ لَمْ يَزَلْ أَمْرُهُمْ إِلَى اَلسَّفَالِ إِلَى يَوْمِ اَلْقِيَامَةِ»

And from him, from Muhammad ibn al-Husayn, from al-Abbas ibn Amir al-Qasabani and Ayyub ibn Nuh, from al-Abbas, from Dawud ibn al-Husayn, from Sufyan al-Jariri, from al-‘Arzami, from his father, to Prophet: Prophet Muhammad (saws) said: “Whoever leads a group in prayer while there is among them someone more knowledgeable than him, their affair will continuously decline until the Day of Resurrection.”

وَعَنْهُ عَنْ بُنَانِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اِبْنِ اَلْمُغِيرَةِ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ كَانَ يَقُولُ:« إِذَا دَخَلَ اَلرَّجُلُ اَلْمَسْجِدَ وَ قَدْ صَلَّى أَهْلُهُ فَلاَ يُؤَذِّنَنَّ وَ لاَ يُقِيمَنَّ وَ لاَ يَتَطَوَّعُ حَتَّى يَبْدَأَ بِصَلاَةِ اَلْفَرِيضَةِ وَ لاَ يَخْرُجُ مِنْهُ إِلَى غَيْرِهِ حَتَّى يُصَلِّيَ فِيهِ»

And from him, from Bunan ibn Muhammad from his father from Ibn al-Mughirah from al-Sakuni from Imam Ja’far (a.s), from his father (a.s), from Imam Ali (a.s), peace be upon him: Imam Ali (a.s) used to say: “When a man enters the mosque and its people have already prayed, then he should not give the adhan, nor should he give the iqamah, and he should not perform supererogatory prayers until he begins with the obligatory prayer. And he should not leave it (the mosque) for another place until he has prayed in it.”

وَ عَنْهُ عَنْ أَيُّوبَ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ عَنِ اَلْحُسَيْنِ بْنِ اَلْمُخْتَارِ وَ دَاوُدَ بْنِ اَلْحُصَيْنِ قَالَ: سَأَلَ عَنْ رَجُلٍ فَاتَتْهُ رَكْعَةٌ مِنَ اَلْمَغْرِبِ مَعَ اَلْإِمَامِ فَأَدْرَكَ اَلثِّنْتَيْنِ فَهِيَ اَلْأُولَى لَهُ وَ اَلثَّانِيَةُ لِلْقَوْمِ يَتَشَهَّدُ فِيهَا قَالَ« نَعَمْ» قُلْتُ وَ اَلثَّانِيَةَ أَيْضاً قَالَ« نَعَمْ» قُلْتُ كُلَّهُنَّ قَالَ« نَعَمْ وَ إِنَّمَا هِيَ بَرَكَةٌ»

And from him, from Ayyub, from al-Abbas ibn Amir, from al-Husayn ibn al-Mukhtar and Dawud ibn al-Husayn, who said: Imam (a.s) asked about a man who missed one rak’ah of Maghrib prayer with the imam (of prayer), and he caught the other two; the first of those two is his first rak‘ah, and the second is the second rak‘ah for the group in which they perform the tashahhud. Imam (a.s) said: “Yes.” I asked: “And the second one as well?” Imam (a.s) said: “Yes.” I asked: “All of them?” Imam (a.s) said: “Yes, and it is only a blessing.”

وَعَنْهُ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ عَاصِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لَهُ مَتَى يَكُونُ يُدْرِكُ اَلصَّلاَةَ مَعَ اَلْإِمَامِ قَالَ« إِذَا أَدْرَكَ اَلْإِمَامَ وَ هُوَ فِي اَلسَّجْدَةِ اَلْأَخِيرَةِ مِنْ صَلاَتِهِ فَهُوَ مُدْرِكٌ لِفَضْلِ اَلصَّلاَةِ مَعَ اَلْإِمَامِ»

And from him, from Ibn Abi Nasr from Asim from Muhammad ibn Muslim, who said: I said to Imam (a.s): “When is a person considered to have caught the prayer with the imam (of prayer)?” Imam (a.s) said: “If he catches the imam (of prayer) while he is in the final prostration of his prayer, then he has attained the merit of praying with the imam (of prayer).”