صلاة العيدين فريضة عند آل محمد عليهم السلام عند حضور الامام واستكمال شرائطها يدل على ذلك ما رواه
The Eid prayer (Salat al-Eid’ayn) is an obligation (faridah) according to the family of (Prophet) Muhammad (saws), peace be upon them, when the (just) imam is present and its conditions are fulfilled. This is indicated by what is narrated:
مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلتَّكْبِيرِ فِي اَلْعِيدَيْنِ قَالَ سَبْعٌ وَخَمْسٌ وَقَالَ« صَلاَةُ اَلْعِيدَيْنِ فَرِيضَةٌ وَصَلاَةُ اَلْكُسُوفِ فَرِيضَةٌ».
Muhammad ibn Ahmad ibn Yahya from Muhammad ibn Abd al-Hamid from Abu Jamilah from Abu Usamah from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam al-Sadiq (a.s) about the ‘takbir’ in the two Eid prayers. Imam (a.s) said: “Seven and five.” And Imam (a.s) said: “The prayer of the two Eids is an obligation (faridah), and the prayer of ‘al-Kusuf’ (prayer of eclipse) is an obligation.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ وَ فَضَالَةَ عَنْ جَمِيلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّكْبِيرِ فِي اَلْعِيدَيْنِ قَالَ« سَبْعٌ وَخَمْسٌ» وَقَالَ« صَلاَةُ اَلْعِيدَيْنِ فَرِيضَةٌ» وَ سَأَلْتُهُ مَا يُقْرَأُ فِيهِمَا قَالَ«« وَاَلشَّمْسِ وَضُحٰاهٰا» وَ« هَلْ أَتٰاكَ حَدِيثُ اَلْغٰاشِيَةِ» وَ أَشْبَاهُهُمَا»
Al-Husayn ibn Said from Ibn Abi Umayr and Fadalah from Jamil, who said: I asked Abu Abdillah (a.s), peace be upon him, about the takbir in the two Eid prayers. Imam (a.s) said: “Seven and five.” And Imam (a.s) said: “The prayer of the two Eids is an obligation (faridah).” I asked Imam (a.s) what is recited in them. Imam (a.s) said: “’By the sun and its morning brightness’ (Surah Ash-Shams) and ‘Has there come to you the report of the overwhelming event’ (Surah Al-Ghashiyah) and those (Surah) like them.
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« صَلاَةُ اَلْعِيدَيْنِ رَكْعَتَانِ بِلاَ أَذَانٍ وَ لاَ إِقَامَةٍ لَيْسَ قَبْلَهُمَا وَ لاَ بَعْدَهُمَا شَيْءٌ»
Al-Husayn ibn Said from Fadalah from Abdillah ibn Sinan from Abu Abdillah (a.s), peace be upon him, said: Imam al-Sadiq (a.s) said: “The prayer of the two Eids is two rak’ahs, without adhan and without iqamah. There is nothing before them nor after them (in terms of prayer).”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مَعْمَرِ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ صَلاَةَ يَوْمَ اَلْفِطْرِ وَ اَلْأَضْحَى إِلاَّ مَعَ إِمَامٍ»
Muhammad ibn Yaqub from al-Husayn ibn Muhammad from Mualla ibn Muhammad from al-Washsha from Hammad ibn Uthman from Mamar ibn Yahya from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “There is no prayer on the Day of Fitr and the Day of Adha except with an (just) imam.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ لَمْ يُصَلِّ مَعَ اَلْإِمَامِ فِي جَمَاعَةٍ يَوْمَ اَلْعِيدِ فَلاَ صَلاَةَ لَهُ وَ لاَ قَضَاءَ عَلَيْهِ»
Al-Husayn ibn Said 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: “Whoever does not pray with the (just) imam in congregation on the Day of Eid, then there is no prayer for him, and no make-up (qada) is required of him.”
وَ عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْهُ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ صَلاَةَ فِي اَلْعِيدَيْنِ إِلاَّ مَعَ إِمَامٍ فَإِنْ صَلَّيْتَ وَحْدَكَ فَلاَ بَأْسَ»
And from him, from Uthman ibn Isa from Sama’ah from Imam (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “There is no prayer on the two Eids except with a (just) imam. But if you pray alone, then there is no harm.”
وَ عَنْهُ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ يَوْمَ اَلْفِطْرِ وَ اَلْأَضْحَى فَقَالَ« لَيْسَ صَلاَةٌ إِلاَّ مَعَ إِمَامٍ»
And from him, from Safwan from al-Ala from Muhammad ibn Muslim from one of the two (Imams (a.s)), peace be upon them, who said: I asked Imam (a.s) about the prayer on the Day of Fitr and the Day of Adha. Imam (a.s) said: “There is no prayer except with a (just) imam.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «لَيْسَ فِي يَوْمِ اَلْفِطْرِ وَ اَلْأَضْحَى أَذَانٌ وَ لاَ إِقَامَةٌ أَذَانُهُمَا طُلُوعُ اَلشَّمْسِ إِذَا طَلَعَتْ خَرَجُوا وَ لَيْسَ قَبْلَهُمَا وَ لاَ بَعْدَهُمَا صَلاَةٌ وَ مَنْ لَمْ يُصَلِّ مَعَ إِمَامٍ فِي جَمَاعَةٍ فَلاَ صَلاَةَ لَهُ وَ لاَ قَضَاءَ عَلَيْهِ»
Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Zurarah, who said that Abu Ja’far (a.s), peace be upon him, said: Imam al-Baqir (a.s) said: “There is no adhan and no iqamah on the Day of Fitr and the Day of Adha. Their ‘adhan’ is the rising of the sun when it rises, they go out. And there is no prayer before them nor after them. And whoever does not pray with the (just) imam in congregation, there is no prayer for him, and no make-up (qada) is required of him.”
إِبْرَاهِيمُ بْنُ إِسْحَاقَ اَلْأَحْمَرِيُّ عَنِ اَلْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ أَبِي خَلَفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« صَلاَةُ اَلْعِيدَيْنِ مَعَ اَلْإِمَامِ سُنَّةٌ وَ لَيْسَ قَبْلَهَا وَ لاَ بَعْدَهَا صَلاَةٌ ذَلِكَ اَلْيَوْمَ إِلَى اَلزَّوَالِ فَإِنْ فَاتَكَ اَلْوَتْرُ فِي لَيْلَتِكَ قَضَيْتَهُ بَعْدَ اَلزَّوَالِ»
Ibrahim ibn Ishaq al-Ahmari from al-Barqi from Muhammad ibn al-Hasan ibn Abi Khalaf from Hammad ibn Isa from Hariz ibn Abdillah from Zurarah from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “The prayer of the two Eids with the (just) imam is a sunnah, and there is no prayer before it nor after it on that day until midday (zawal). And if you missed the witr in your night, you may make it up after zawal.”
قال محمد بن الحسن نحن نبين معنى هذا الخبر فيما بعد ان شاء الله تعالى
Muhammad ibn al-Hasan said: “We will explain the meaning of this report later, as Allah (swt), the Exalted, wills.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ مُعَاوِيَةَ قَالَ: سَأَلْتُهُ عَنْ صَلاَةِ اَلْعِيدَيْنِ فَقَالَ« رَكْعَتَانِ لَيْسَ قَبْلَهُمَا وَ لاَ بَعْدَهُمَا شَيْءٌ وَ لَيْسَ فِيهِمَا أَذَانٌ وَ لاَ إِقَامَةٌ يُكَبِّرُ فِيهِمَا اِثْنَتَيْ عَشْرَةَ تَكْبِيرَةً يَبْدَأُ فَيُكَبِّرُ وَ يَفْتَتِحُ اَلصَّلاَةَ ثُمَّ يَقْرَأُ فَاتِحَةَ اَلْكِتَابِ ثُمَّ يَقْرَأُ« وَ اَلشَّمْسِ وَ ضُحٰاهٰا» ثُمَّ يُكَبِّرُ خَمْسَ تَكْبِيرَاتٍ ثُمَّ يُكَبِّرُ فَيَرْكَعُ فَيَكُونُ يَرْكَعُ بِالسَّابِعَةِ وَ يَسْجُدُ سَجْدَتَيْنِ ثُمَّ يَقُومُ فَيَقْرَأُ فَاتِحَةَ اَلْكِتَابِ وَ« هَلْ أَتٰاكَ حَدِيثُ اَلْغٰاشِيَةِ» ثُمَّ يُكَبِّرُ أَرْبَعَ تَكْبِيرَاتٍ وَ يَسْجُدُ سَجْدَتَيْنِ وَ يَتَشَهَّدُ» قَالَ« وَ كَذَلِكَ صَنَعَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ اَلْخُطْبَةُ بَعْدَ اَلصَّلاَةِ وَ إِنَّمَا أَحْدَثَ اَلْخُطْبَةَ قَبْلَ اَلصَّلاَةِ عُثْمَانُ وَإِذَا خَطَبَ اَلْإِمَامُ فَلْيَقْعُدْ بَيْنَ اَلْخُطْبَتَيْنِ قَلِيلاً وَ يَنْبَغِي لِلْإِمَامِ أَنْ يَلْبَسَ يَوْمَ اَلْعِيدَيْنِ بُرْداً وَ يَعْتَمَّ شَاتِياً كَانَ أَوْ قَائِظاً وَ يَخْرُجَ إِلَى اَلْبَرِّ حَيْثُ يَنْظُرُ إِلَى آفَاقِ اَلسَّمَاءِ وَ لاَ يُصَلِّيَ عَلَى حَصِيرٍ وَ لاَ يَسْجُدَ عَلَيْهِ وَ قَدْ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَخْرُجُ إِلَى اَلْبَقِيعِ فَيُصَلِّي بِالنَّاسِ»
Muhammad ibn Yaqub from Ali ibn Muhammad from Muhammad ibn Isa from Yunus ibn Muawiyah, said: I asked Imam (a.s) about the prayer of the two Eids. Imam (a.s) said: “Two rak’ahs, there is nothing before them nor after them, and there is no adhan nor iqamah in them. In them, twelve takbirs are recited. He begins, says the takbir, and opens the prayer, then recites the ‘Fatihat al-Kitab’ (Surah al-Fatihah), then recites ‘By the sun and its morning brightness’ (Surah Ash-Shams), then says five takbirs, Then says a takbir and goes into rukuh, so he bows with the seventh (takbir). Then he performs two prostrations (sajdatayn), then he stands and recites the ‘Fatihat al-Kitab’ (Surah al-Fatihah), and ‘Has there come to you the report of the overwhelming event’ (Surah Al-Ghashiyah), then he says four takbirs, then performs two prostrations, and then recites the tashahhud.” Imam (a.s) said: “And likewise did the Messenger of Allah (swt), may Allah (swt) bless him and his family, do. The sermon (khutbah) is after the prayer. It was Uthman (third oppressor), who innovated placing the sermon before the prayer. And when the imam (of prayer) delivers the sermon, he should sit briefly between the two sermons. It is proper for the imam (of prayer) to wear a cloak (burd) on the two Eid days, and to wear a turban, whether it is winter or summer, and to go out to an open area where he can see the horizons of the sky. He should not pray on a mat (hasir), nor prostrate on it. And indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, used to go out to al-Baqi and pray with the people.”
عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي صَلاَةِ اَلْعِيدَيْنِ قَالَ« يُكَبِّرُ ثُمَّ يَقْرَأُ ثُمَّ يُكَبِّرُ خَمْساً وَ يَقْنُتُ بَيْنَ كُلِّ تَكْبِيرَتَيْنِ ثُمَّ يُكَبِّرُ اَلسَّابِعَةَ ثُمَّ يَرْكَعُ بِهَا ثُمَّ يَسْجُدُ ثُمَّ يَقُومُ فِي اَلثَّانِيَةِ فَيَقْرَأُ ثُمَّ يُكَبِّرُ أَرْبَعاً فَيَقْنُتُ بَيْنَ كُلِّ تَكْبِيرَتَيْنِ ثُمَّ يُكَبِّرُ وَ يَرْكَعُ بِهَا»
From him, from Ali ibn Ibrahim, from Muhammad ibn Isa, from Yunus, from Ali ibn Abi Hamzah, from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) was asked regarding the Eid prayer. Imam (a.s) said: “He says the takbir, then recites, then says five takbirs, and performs ‘qunut’ between every two takbirs. Then he says the seventh takbir, then bows (rukuh) with it, then prostrates (sujud), then stands for the second unit, recites, then says four takbirs, and performs qunut between every two takbirs, then says a takbir and bows with it.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّكْبِيرِ فِي اَلْعِيدَيْنِ قَالَ« اِثْنَتَا عَشْرَةَ تَكْبِيرَةً سَبْعٌ فِي اَلْأُولَى وَ خَمْسٌ فِي اَلْأَخِيرَةِ»
Al-Husayn ibn Said from Muhammad ibn al-Fudayl from Abu al-Sabbah, who said: I asked Abu Abdillah (a.s), peace be upon him, about the takbir in the two Eids. Imam (a.s) said: “Twelve takbirs; seven in the first unit, and five in the last (unit).”
عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ سُلَيْمَانَ اِبْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي صَلاَةِ اَلْعِيدَيْنِ قَالَ« كَبِّرْ سِتَّ تَكْبِيرَاتٍ وَ اِرْكَعْ بِالسَّابِعَةِ ثُمَّ قُمْ فِي اَلثَّانِيَةِ فَاقْرَأْ ثُمَّ كَبِّرْ أَرْبَعاً وَ اِرْكَعْ بِالْخَامِسَةِ وَ اَلْخُطْبَةُ بَعْدَ اَلصَّلاَةِ»
From him, from Muhammad ibn Sinan from Ibn Muskan from Sulayman ibn Khalid from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) was asked regarding the Eid prayer. Imam (a.s) said: “Say six takbirs, and bow with the seventh (takbir). Then stand for the second unit, recite, then say four takbirs, and bow with the fifth. And the sermon is after the prayer.”
وَعَنْهُ عَنْ فَضَالَةَ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَعْتَمُّ فِي اَلْعِيدَيْنِ شَاتِياً كَانَ أَوْ قَائِظاً وَ يَلْبَسُ دِرْعَهُ وَ كَذَلِكَ يَنْبَغِي لِلْإِمَامِ وَ يَجْهَرُ بِالْقِرَاءَةِ كَمَا يَجْهَرُ فِي اَلْجُمُعَةِ»
And from him, from Fadalah from Ibn Sinan from Abu Abdillah (a.s), peace be upon him, who said: I heard Imam al-Sadiq (a.s) say: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, used to wear a turban (i'timmah) on the two Eids, whether it was winter or summer, and He (saws) would wear his coat of mail (dir), and likewise it is proper for the (just) imam to do so, and He (saws) would recite aloud (jahr') in the prayer just as he recites aloud in the Friday prayer.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ يَوْمَ اَلْفِطْرِ فَقَالَ« رَكْعَتَيْنِ بِغَيْرِ أَذَانٍ وَ لاَ إِقَامَةٍ وَ يَنْبَغِي لِلْإِمَامِ أَنْ يُصَلِّيَ قَبْلَ اَلْخُطْبَةِ وَ اَلتَّكْبِيرُ فِي اَلرَّكْعَةِ اَلْأُولَى يُكَبِّرُ سِتّاًثُمَّ يَقْرَأُ ثُمَّ يُكَبِّرُ اَلسَّابِعَةَ ثُمَّ يَرْكَعُ بِهَا فَتِلْكَ سَبْعُ تَكْبِيرَاتٍ ثُمَّ يَقُومُ فِي اَلثَّانِيَةِ فَيَقْرَأُ فَإِذَا فَرَغَ مِنَ اَلْقِرَاءَةِ كَبَّرَ أَرْبَعاً وَ يَرْكَعُ بِهَا وَ يَنْبَغِي لَهُ أَنْ يَتَضَرَّعَ بَيْنَ كُلِّ تَكْبِيرَتَيْنِ وَ يَدْعُوَ اَللَّهَ هَذَا فِي صَلاَةِ اَلْفِطْرِ وَ اَلْأَضْحَى مِثْلُ ذَلِكَ سَوَاءً وَ هُوَ فِي اَلْأَمْصَارِ كُلِّهَا إِلاَّ يَوْمَ اَلْأَضْحَى بِمِنًى فَإِنَّهُ لَيْسَ يَوْمَئِذٍ صَلاَةٌ وَ لاَ تَكْبِيرٌ»
Al-Husayn ibn Said from al-Hasan from Zurah ibn Muhammad from Sama’ah, who said: I asked Imam (a.s) about the prayer on the Day of Fitr. Imam (a.s) said: “Two rak’ahs without adhan and without iqamah, and it is proper for the Imam to pray before the sermon. The takbirs in the first rak’ah he says six takbirs, then recites, then says the seventh takbir and bows with it. So that is seven takbirs. Then he stands for the second (rak’ah), and recites, and when he finishes the recitation, he says four takbirs and bows with it. And it is proper for him to humble himself between every two takbirs and to supplicate to Allah (swt). This is in the prayer of Fitr and Adha equally, and it is the same in all the cities except on the Day of Adha in Mina, for on that day there is neither prayer nor takbir.”
فما تضمن هذا الخبر من ان التكبير في الركعة الاولى قبل القراءة وما رواه
So what this report contains that the takbirs in the first rak’ah precede the recitation and what is narrated:
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلتَّكْبِيرُ فِي اَلْعِيدَيْنِ فِي اَلْأُولَى سَبْعٌ قَبْلَ اَلْقِرَاءَةِ وَ فِي اَلْأَخِيرَةِ خَمْسٌ بَعْدَ اَلْقِرَاءَةِ
Al-Husayn ibn Said from al-Nadr ibn Suwayd from Abdillah ibn Sinan from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “The takbirs in the two Eids are seven in the first (rak’ah) before the recitation, and in the second (rak’ah) five after the recitation.”
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلتَّكْبِيرِ فِي اَلْعِيدَيْنِ قَالَ «اَلتَّكْبِيرُ فِي اَلْأُولَى سَبْعُ تَكْبِيرَاتٍ قَبْلَ اَلْقِرَاءَةِ وَ فِي اَلْأَخِيرَةِ خَمْسُ تَكْبِيرَاتٍ بَعْدَ اَلْقِرَاءَةِ»
Ahmad ibn Muhammad from Ismail ibn Sa’ad al-Ashari from Imam al-Ridha (a.s), peace be upon him, said: He (narrator) said: “I asked Imam al-Ridha (a.s) about the takbir in the two Eids.” Imam (a.s) said: “The takbir in the first (rak’ah) is seven takbirs before the recitation, and in the second (rak’ah) it is five takbirs after the recitation.”
فان هذه الاخبار محمولة على التقية لانها وردت موافقة لمذهب بعض العامة لانا قد قدمنا من الاخبار ما يتضمن ويدل على ان التكبير في الركعتين معا بعد القراءة ولا يجوز التنافي بين الاخبار فلابد من حمل هذه على ضرب من التقية والذي يؤيد ما قدمناه وضوحا ما رواه
For these reports are to be interpreted as being based on taqiyya (precautionary dissimulation), because they have been transmitted in agreement with the doctrine of some of the Amma (non-Shia). For we have already presented reports that contain and indicate that the takbir in both rak’ahs is after the recitation. And contradiction between reports is not permissible, so it is necessary to interpret these ones as a form of taqiyya (precautionary dissimulation). What further supports what we have presented, with clarity, is what was narrated:
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلتَّكْبِيرُ فِي اَلْفِطْرِ وَ اَلْأَضْحَى اِثْنَتَا عَشْرَةَ تَكْبِيرَةً يُكَبِّرُ فِي اَلْأُولَى وَاحِدَةً ثُمَّ يَقْرَأُ ثُمَّ يُكَبِّرُ بَعْدَ اَلْقِرَاءَةِ خَمْسَ تَكْبِيرَاتٍ وَاَلسَّابِعَةُ يَرْكَعُ بِهَا ثُمَّ يَقُومُ فِي اَلثَّانِيَةِ فَيَقْرَأُ ثُمَّ يُكَبِّرُ أَرْبَعاً وَاَلْخَامِسَةُ يَرْكَعُ بِهَا» وَقَالَ« يَنْبَغِي لِلْإِمَامِ أَنْ يَلْبَسَ حُلَّةً وَ يَعْتَمَّ شَاتِياً كَانَ أَوْ صَائِفاً»
Al-Husayn ibn Said from Hammad ibn Isa from Shuayb from Abu Basir from Abu Abdillah (a.s), who said: Imam al-Sadiq (a.s) said: “The takbir in (the prayers of) al-Fitr and al-Adha is twelve takbirs. In the first (rak’ah), he says one takbir, then he recites, then after the recitation he says five takbirs, and with the seventh takbir, he bows (in ruku). Then he rises for the second (rak’ah), recites, then says four takbirs, and with the fifth he bows (in rukuh).” And Imam (a.s) said: “It is appropriate for the Imam to wear a fine garment (hullah) and to wear a turban (imamah), whether it is winter or summer.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ اَلْعَبْدَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّكْبِيرِ فِي اَلْعِيدَيْنِ أَ قَبْلَ اَلْقِرَاءَةِ أَوْ بَعْدَهَا وَكَمْ عَدَدُ اَلتَّكْبِيرِ فِي اَلْأُولَى وَفِي اَلثَّانِيَةِ وَاَلدُّعَاءُ بَيْنَهُمَا وَهَلْ فِيهِمَا قُنُوتٌ أَمْ لاَ فَقَالَ« تَكْبِيرُ اَلْعِيدَيْنِ لِلصَّلاَةِ قَبْلَ اَلْخُطْبَةِ يُكَبِّرُ تَكْبِيرَةً يَفْتَتِحُ بِهَا اَلصَّلاَةَ ثُمَّ يَقْرَأُ ثُمَّ يُكَبِّرُ خَمْساً وَ يَدْعُو بَيْنَهُمَا ثُمَّ يُكَبِّرُ أُخْرَى وَ يَرْكَعُ بِهَا فَذَلِكَ سَبْعُ تَكْبِيرَاتٍ بِالَّتِي اِفْتَتَحَ بِهَا ثُمَّ يُكَبِّرُ فِي اَلثَّانِيَةِ خَمْساً يَقُومُ فَيَقْرَأُ ثُمَّ يُكَبِّرُ أَرْبَعاً وَ يَدْعُو بَيْنَهُنَّ ثُمَّ يُكَبِّرُ اَلتَّكْبِيرَةَ اَلْخَامِسَةَ»
Al-Husayn ibn Said from Yaqub ibn Yaqtin who said: I asked the Servant (of Allah (swt)), Imam al-Kadhim (a.s) peace be upon him, about the takbir in the two Eids, whether it is before or after the recitation and how many takbirs are in the first and in the second (rak’ah), and about the supplication between them, and whether there is qunut in them or not. Imam (a.s) said: “The takbir of the two Eids in prayer is before the sermon. He pronounces a takbirah with which he opens the prayer, then he recites, then he says five takbirs and makes supplication between them, then he says another takbirah and bows with it so that is seven takbirs including the one with which he began. Then in the second (rak’ah), he says five takbirs, he stands and recites, then says four takbirs and supplicates between them, then says the fifth takbirah.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ أَحْمَدَ بْنِ عَبْدِ اَللَّهِ اَلْقَرَوِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي صَلاَةِ اَلْعِيدَيْنِ قَالَ« يُكَبِّرُ وَاحِدَةً يَفْتَتِحُ بِهَا اَلصَّلاَةَ ثُمَّ يَقْرَأُ أُمَّ اَلْكِتَابِ وَسُورَةً ثُمَّ يُكَبِّرُ خَمْساً يَقْنُتُ بَيْنَهُنَّ ثُمَّ يُكَبِّرُ وَاحِدَةً وَ يَرْكَعُ بِهَا ثُمَّ يَقُومُ فَيَقْرَأُ أُمَّ اَلْقُرْآنِ وَ سُورَةً يَقْرَأُ فِي اَلْأُولَى« سَبِّحِ اِسْمَ رَبِّكَ اَلْأَعْلَى» وَ فِي اَلثَّانِيَةِ« وَ اَلشَّمْسِ وَ ضُحٰاهٰا» ثُمَّ يُكَبِّرُ أَرْبَعاً وَ يَقْنُتُ بَيْنَهُنَّ ثُمَّ يَرْكَعُ بِالْخَامِسَةِ»
Al-Husayn ibn Said from Ahmad ibn Abdillah al-Qarawi from Aban ibn Uthman from Ismail al-Jufi from Abu Ja’far (a.s), peace be upon him: Imam al-Baqir (a.s) said regarding the Eid prayer: “He pronounces a single takbirah with which he opens the prayer, then he recites the ‘Umm al-Kitab’ (Surah Al Fatihah) and a surah. Then he says five takbirs, and performs ‘qunut’ between them. Then he says one takbirah and bows with it. Then he stands and recites the ‘Umm al-Kitab’ (Surah Al Fatihah) and a surah. In first (rak’ah), he recites ‘Glorify the Name of your Lord, the Most High’ (Surah Al-A’la) and in second (rak’ah), ‘By the sun and its morning brightness’ (Surah Ash-Shams). Then he says four takbirs and does qunut between them, then bows with the fifth one.”
عَنْهُ عَنْ عَبْدِ اَللَّهِ بْنِ بَحْرٍ عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّكْبِيرِ فِي اَلْفِطْرِ وَ اَلْأَضْحَى فَقَالَ« اِبْدَأْ فَكَبِّرْ تَكْبِيرَةً ثُمَّ تَقْرَأُ ثُمَّ تُكَبِّرُ بَعْدَ اَلْقِرَاءَةِ خَمْسَ تَكْبِيرَاتٍ ثُمَّ تَرْكَعُ بِالسَّابِعَةِ ثُمَّ تَقُومُ فَتَقْرَأُ ثُمَّ تُكَبِّرُ أَرْبَعَ تَكْبِيرَاتٍ ثُمَّ تَرْكَعُ بِالْخَامِسَةِ»
From him, from Abdillah ibn Bahr from Hariz ibn Abdillah from Muhammad ibn Muslim who said: I asked Aba Abdillah (a.s), peace be upon him, about the takbir in al-Fitr and al-Adha. Imam (a.s) said: “Begin and say one takbirah, then recite, then say five takbirs after the recitation, then bow with the seventh. Then stand and recite, then say four takbirs, then bow with the fifth.”
مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّكْبِيرِ فِي اَلْعِيدَيْنِ فَقَالَ« اِثْنَتَا عَشْرَةَ سَبْعٌ فِي اَلْأُولَى وَ خَمْسٌ فِي اَلْأَخِيرَةِ فَإِذَا قُمْتَ فِي اَلصَّلاَةِ فَكَبِّرْ وَاحِدَةً تَقُولُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ اَللَّهُمَّ أَنْتَ أَهْلُ اَلْكِبْرِيَاءِ وَ اَلْعَظَمَةِ وَ أَهْلُ اَلْجُودِ وَ اَلْجَبَرُوتِ وَ اَلْقُدْرَةِ وَ اَلسُّلْطَانِ وَ اَلْعِزَّةِ أَسْأَلُكَ فِي هَذَا اَلْيَوْمِ اَلَّذِي جَعَلْتَهُ لِلْمُسْلِمِينَ عِيداً وَ لِمُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ذُخْراً وَ مَزِيداً أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تُصَلِّيَ عَلَى مَلاَئِكَتِكَ اَلْمُقَرَّبِينَ وَ أَنْبِيَائِكَ اَلْمُرْسَلِينَ وَ أَنْ تَغْفِرَ لَنَا وَ لِجَمِيعِ اَلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ وَ اَلْمُسْلِمِينَ وَ اَلْمُسْلِمَاتِ اَلْأَحْيَاءِ مِنْهُمْ وَ اَلْأَمْوَاتِ اَللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ خَيْرِ مَا سَأَلَكَ عِبَادُكَ اَلْمُرْسَلُونَ وَأَعُوذُ بِكَ مِنْ شَرِّ مَا عَاذَ بِهِ عِبَادُكَ اَلْمُخْلَصُونَ اَللَّهُ أَكْبَرُ أَوَّلُ كُلِّ شَيْءٍ وَ آخِرُهُ وَ بَدِيعُ كُلِّ شَيْءٍ وَ مُنْتَهَاهُ وَ عَالِمُ كُلِّ شَيْءٍ وَ مَعَادُهُ وَ مَصِيرُ كُلِّ شَيْءٍ إِلَيْهِ وَ مَرَدُّهُ وَ مُدَبِّرُ اَلْأُمُورِ وَ بَاعِثُ« مَنْ فِي اَلْقُبُورِ» قَابِلُ اَلْأَعْمَالِ مُبْدِئُ اَلْخَفِيَّاتِ مُعْلِنُ اَلسَّرَائِرِ اَللَّهُ أَكْبَرُ عَظِيمُ اَلْمَلَكُوتِ شَدِيدُ اَلْجَبَرُوتِ حَيٌّ لاَ يَمُوتُ دَائِمٌ لاَ يَزُولُ« إِذٰا قَضىٰ أَمْراً فَإِنَّمٰا يَقُولُ لَهُ كُنْ فَيَكُونُ» اَللَّهُ أَكْبَرُ خَشَعَتْ لَكَ اَلْأَصْوَاتُ وَ عَنَتْ لَكَ اَلْوُجُوهُ وَ حَارَتْ دُونَكَ اَلْأَبْصَارُ وَ كَلَّتِ اَلْأَلْسُنُ عَنْ عَظَمَتِكَ وَ اَلنَّوَاصِي كُلُّهَا بِيَدِكَ وَ مَقَادِيرُ اَلْأُمُورِ كُلِّهَا إِلَيْكَ لاَ يَقْضِي فِيهَا غَيْرُكَ وَ لاَ يَتِمُّ مِنْهَا شَيْءٌ دُونَكَ اَللَّهُ أَكْبَرُ أَحَاطَ بِكُلِّ شَيْءٍ حِفْظُكَ وَ قَهَرَ كُلَّ شَيْءٍ عِزُّكَ وَ نَفَذَ كُلَّ شَيْءٍ أَمْرُكَ وَ قَامَ كُلُّ شَيْءٍ بِكَ وَ تَوَاضَعَ كُلُّ شَيْءٍ لِعَظَمَتِكَ وَ ذَلَّ كُلُّ شَيْءٍ لِعِزَّتِكَ وَ اِسْتَسْلَمَ كُلُّ شَيْءٍ لِقُدْرَتِكَ وَ خَضَعَ كُلُّ شَيْءٍ لِمُلْكِكَ اَللَّهُ أَكْبَرُ وَ يَقْرَأُ اَلْحَمْدَ وَ« سَبِّحِ اِسْمَ رَبِّكَ اَلْأَعْلَى» وَ يُكَبِّرُ اَلسَّابِعَةَ وَ يَرْكَعُ وَ يَسْجُدُ وَ يَقُومُ وَ يَقْرَأُ اَلْحَمْدَ وَ« اَلشَّمْسِ وَ ضُحٰاهٰا» وَ يَقُولُ اَللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ اَللَّهُمَّ أَنْتَ أَهْلُ اَلْكِبْرِيَاءِ»
Muhammad ibn Ahmad ibn Yahya from Muhammad ibn al-Fudayl from Abu al-Sabbah who said: I asked Aba Abdillah (a.s), peace be upon him, about the takbir in the two Eids. Imam (a.s) said: “Twelve seven in the first and five in the last. So when you stand for the prayer, say one takbirah, and say: ‘I bear witness that there is no God but Allah (swt), alone, with no partner, and I bear witness that (Prophet) Muhammad (saws) is His (azj) servant and His (azj) messenger. O’ Allah (swt), You (azj) are worthy of majesty and greatness, and worthy of generosity and might, and power and authority and honor. I ask You (azj) on this day which You (azj) have made a feast for the Muslims and a treasure and increase for (Prophet) Muhammad (saws), may Allah (swt) bless him and his family, I ask You (azj) to bless (Prophet) Muhammad (saws) and the family of Muhammad (saws). And that You (azj) send blessings upon Your nearest angels and Your commissioned prophets, and that You (azj) forgive us and all the believing men and believing women, and the Muslim men and Muslim women, the living among them and the dead. O’ Allah (swt), I ask You (azj) for the best of what Your commissioned servants have asked You (azj) for, and I seek refuge in You (azj) from the worst of what Your sincere servants have sought refuge from. Allah (swt) is the Greatest, the First of all things and their Last, the Originator of all things and their End, the Knower of all things and their Return, and the Destination of all things is to Him (azj) and their Recourse, the Manager of affairs, and the Resurrector of ‘those who are in the graves’ (Surah Al-Adiyat 100:9). Allah (swt) is the Accepter of deeds, the Originator of the hidden things, the Revealer of secrets Allah (swt) is the Greatest, the One of immense dominion, severe in might, Living who does not die, Everlasting who does not vanish, “When He decrees a matter, He only says to it: Be! and it is.” (Surah Al Imran 3:47) Allah (swt) is the Greatest, voices are humbled before You (azj), faces submit to You (azj), eyes are bewildered before You (azj), tongues fall short of expressing Your greatness, all forelocks are in Your hand, and the measures of all matters are in Your care. No one decides in them except You (azj), and nothing of them is completed without You (azj). Allah (swt) is the Greatest Your protection encompasses all things. And Your might has overpowered all things, and Your command has penetrated all things, and all things stand by You (azj), and all things have humbled themselves before Your greatness, and all things have been subdued by Your might, and all things have submitted to Your power, and all things have yielded to Your sovereignty. Allah (swt) is the Greatest.” Then he recites ‘al-Hamd’ (Surah al-Fatihah) and ‘Glorify the name of your Lord, the Most High’ (Surah Al-A’la), and he says the seventh takbirah and bows, and prostrates, and then rises and recites ‘al-Hamd’ (Surah al-Fatihah) and ‘By the sun and its brightness’ (Surah Ash-Shams), and he says: ‘Allah (swt) is the Greatest. I bear witness that there is no God but Allah (swt), alone, with no partner, and that (Prophet) Muhammad (saws) is His (azj) servant and messenger. O’ Allah (swt), You (azj) are worthy of majesty.’”
تتمه كله كما قلت أول التكبير يكون هذا القول في كل تكبيرة حتى يتم خمس تكبيرات وهذه الرواية ايضا جارية مجرى الاولى في تضمنها تقديم التكبير على القراءة وانها خرجت مخرج التقية ولولا هذا لتناقضت الاخبار حسبما قدمناه وهذا لا يجوز ومن اخل بالتكبيرات السبع لم يكن مأثوما إلا انه يكون تاركا سنة ومهملا فضيلة يدل على ذلك ما رواه
The continuation is as follows, just as was said: at the beginning of each takbir, this statement is to be said with every takbirah until five takbirs are completed. And this narration, also follows the pattern of the previous one, in that it includes placing the takbir before the recitation and that it was issued in the context of taqiyya (precautionary dissimulation). Were it not for this, the reports would contradict one another, as we have explained before and that is not permissible. And whoever falls short in performing the seven takbirs is not sinful, but is rather one who has abandoned a sunnah and neglected a virtue. This is indicated by what was narrated:
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ زُرَارَةَ: أَنَّ عَبْدَ اَلْمَلِكِ بْنَ أَعْيَنَ سَأَلَ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي اَلْعِيدَيْنِ فَقَالَ« اَلصَّلاَةُ فِيهِمَا سَوَاءٌ يُكَبِّرُ اَلْإِمَامُ تَكْبِيرَةَ اَلصَّلاَةِ قَائِماً كَمَا يَصْنَعُ فِي اَلْفَرِيضَةِ ثُمَّ يَزِيدُ فِي اَلرَّكْعَةِ اَلْأُولَى ثَلاَثَ تَكْبِيرَاتٍ وَ فِي اَلْأُخْرَى ثَلاَثاً سِوَى تَكْبِيرَةِ اَلصَّلاَةِ وَ اَلرُّكُوعِ وَ اَلسُّجُودِ إِنْ شَاءَ ثَلاَثاً وَ خَمْساً وَ إِنْ شَاءَ خَمْساً وَ سَبْعاً بَعْدَ أَنْ يُلْحِقَ ذَلِكَ إِلَى وَتْرٍ»
Al-Husayn ibn Said from Ibn Abi Umayr from Ibn Udhaynah from Zurarah: Abd al-Malik ibn Ayan asked Aba Ja’far (a.s), peace be upon him, about the prayer on the two Eid days. Imam (a.s) said: “The prayer in both is the same. The Imam pronounces the takbirah of the prayer while standing, just as he does in the obligatory prayer, then adds in the first rak’ah three takbirs, and in the second three as well, excluding the takbirah of the prayer, the bowing, and the prostration. If he wills, (he may do) three and five, and if he wills, five and seven, as long as he joins them to make an odd number (witr).”
ألا ترى انه جوز الاقتصار على الثلاث تكبيرات وعلى الخمس تكبيرات وهذا يدل على ان الاخلال بها لا يضر بالصلاة وقد بينا فيما مضى ان صلاة العيدين فريضة مع الامام وليس ينقض ذلك ما رواه
Do you not see that Imam (a.s) permitted limiting it to three takbirs and to five takbirs? And this indicates that omitting them does not invalidate the prayer. And we have already clarified earlier that the prayer of the two Eids is an obligation (faridah) when performed with the Imam, and this is not contradicted by what was narrated:
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« صَلاَةُ اَلْعِيدَيْنِ مَعَ اَلْإِمَامِ سُنَّةٌ وَ لَيْسَ قَبْلَهَا وَ لاَ بَعْدَهَا صَلاَةٌ ذَلِكَ اَلْيَوْمَ إِلَى اَلزَّوَالِ»
Sa’ad ibn Abdillah from Abu Ja’far from Ali ibn Hadid and Abd al-Rahman ibn Abi Najran from Hammad ibn Isa from Hariz from Zurarah who said: Abu Ja’far (a.s), peace be upon him, said: “The Eid prayer with the (just) imam is a sunnah, and there is no prayer before it nor after it on that day until midday (zawal).”
لان المراد بهذا الخبر ان هذه الصلاة مما علم فرضها بالسنة كما علم فرائض كثيرة بالسنة فلاجل هذا اضيفت إلى السنة وقد بينا ذلك في غير موضع ولم يرد انها سنة في انها جارية مجرى سائر النوافل والسنن ومن فاتته الصلاة يوم العيد فلا يجب عليه القضاء ويجوز له ان يصلي ان شاء ركعتين أو اربعا من غير أن يقصد بها القضاء وانما قلنا ذلك لما قدمناه من انه لا قضاء على من فاتته صلاة العيد والذي يدل على انه يجوز له ان يصلي على الانفراد ما رواه
Because what is meant by this report is that this prayer is among those whose obligation has been established through the Sunnah, just as many obligations have been known through the Sunnah. For this reason, it has been attributed to the Sunnah, not that it is a sunnah in the sense of being like the rest of the supererogatory and recommended prayers. And whoever misses the prayer on the day of Eid is not obligated to make it up, but it is permissible for him to pray, if he wishes, two rak’ahs or four, without intending it as qadah (make-up prayer). And we have said this based on what we previously presented that there is no obligation of qadah upon the one who misses the Eid prayer. What indicates that it is permissible for him to pray individually is what was narrated:
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ صَلاَةَ فِي اَلْعِيدَيْنِ إِلاَّ مَعَ اَلْإِمَامِ وَ إِنْ صَلَّيْتَ وَحْدَكَ فَلاَ بَأْسَ» وَ سَأَلْتُهُ عَنِ اَلْأَكْلِ قَبْلَ اَلْخُرُوجِ يَوْمَ اَلْعِيدِ فَقَالَ« نَعَمْ وَ إِنْ لَمْ تَأْكُلْ فَلاَ بَأْسَ»
Al-Husayn ibn Said from Uthman from Sama’ah from Abi Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “There is no (prescribed) prayer on the two Eids except with the (just) imam. But if you pray alone, then there is no harm.” And I asked Imam (a.s) about eating before going out on the day of Eid. Imam (a.s) said: “Yes and if you do not eat, then there is no harm.”
سَعْدٌ عَنْ مُوسَى بْنِ اَلْحَسَنِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ صَلاَةِ اَلْفِطْرِ وَ اَلْأَضْحَى فَقَالَ« صَلِّهِمَا رَكْعَتَيْنِ فِي جَمَاعَةٍ وَ غَيْرِ جَمَاعَةٍ وَ كَبِّرْ سَبْعاً وَ خَمْساً»
Sa’ad from Musa ibn al-Hasan from Muawiyah ibn Hakim from Abdillah ibn al-Mughirah who said: Some of our companions narrated to me. He said: I asked Aba Abdillah (a.s), peace be upon him, about the prayer of al-Fitr and al-Adha. Imam (a.s) said: “Pray them as two rak’ahs, whether in congregation or individually, and say takbir seven times (in the first unit) and five times (in the second unit).”
أَحْمَدُ بْنُ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَنْ أَبِي اَلْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ فَاتَتْهُ صَلاَةُ اَلْعِيدِ فَلْيُصَلِّ أَرْبَعاً»
Ahmad ibn Abi Abdillah from his father from Abi al-Bakhtari from Imam Ja’far (a.s) from his father (a.s), Imam al-Baqir (a.s), peace be upon them both, from Imam Ali (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Whoever misses the Eid prayer, let him pray four (rak’ahs).”
قال محمد بن الحسن وليس ينافي ما قلناه من جواز الصلاة على الانفراد ما رواه
Muhammad ibn al-Hasan said: “What we have said regarding the permissibility of performing the prayer individually is not contradicted by what was narrated”
الحسين بن سعيد عن صفوان عن العلا عن محمد بن مسلم عن أحدهما قال سألته عن الصلاة يوم الفطر والاضحى فقال ليس صلاة إلا مع الامام
Al-Husayn ibn Said from Safwan from al-Ala from Muhammad ibn Muslim from one of the two (Imams (a.s)), who said: I asked Imam (a.s) about the prayer on the Day of Fitr and the Day of Adha. Imam (a.s) said: “There is no prayer except with the Imam.”
لان المراد انه ليس صلاة فرضا إلا مع الامام ولم يرد به ليس صلاة على كل حال بدلالة ما قدمناه ويزيد ذلك بيانا ما رواه
For what is meant by this, is that there is no obligatory prayer except with the Imam. It was not meant that there is no prayer under any circumstance, as is indicated by what we have previously presented. And further clarification is added by what was narrated:
عَلِيُّ بْنُ حَاتِمٍ عَنِ اَلْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «مَنْ لَمْ يَشْهَدْ جَمَاعَةَ اَلنَّاسِ فِي اَلْعِيدَيْنِ فَلْيَغْتَسِلْ وَ يَتَطَيَّبُ بِمَا وَجَدَ وَ لْيُصَلِّ وَحْدَهُ كَمَا يُصَلِّي فِي اَلْجَمَاعَةِ» وَ قَالَ«« خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ»» قَالَ« اَلْعِيدَانِ وَ اَلْجُمُعَةُ»
Ali ibn Hatim from al-Husayn ibn Ali from his father from Fadalah from Abdillah ibn Sinan from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Whoever does not attend the public congregation of people on the two Eids, let him perform ghusl, and apply fragrance with whatever he finds, and let him pray alone, just as he would pray in congregation.” And Imam (a.s) said: “Take your adornment at every masjid” (Surah Al-A’raf 7:31), And Imam (a.s) said: “(this applies to) The two Eids and Jumu’ah (Friday).”
وَرَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: مِثْلَهُ وَ زَادَ وَ قَالَ« فِي يَوْمِ عَرَفَةَ يَجْتَمِعُونَ بِغَيْرِ إِمَامٍ فِي اَلْأَمْصَارِ يَدْعُونَ اَللَّهَ تَعَالَى عَزَّ وَ جَلَّ»
And Muhammad ibn Ali ibn Mahbub narrated from Ahmad ibn Muhammad from al-Husayn ibn Said from Fadalah from Ibn Sinan from Abu Abdillah (a.s), peace be upon him: (A similar narration) And Imam al-Sadiq (a.s) added, saying: “On the Day of Arafah, they gather without an Imam in the cities ('amsar') to supplicate to Allah (swt), the Exalted, the Mighty and Majestic.”
وَعَنْهُ عَنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ لاَ يَخْرُجُ يَوْمَ اَلْفِطْرِ وَ اَلْأَضْحَى أَ عَلَيْهِ صَلاَةٌ وَحْدَهُ فَقَالَ« نَعَمْ»
And from him, from al-Hasan from his father from Ibn Abi Umayr from Hammad from al-Halabi who said: Abu Abdillah (a.s), peace be upon him, was asked about a man who does not go out on the Day of Fitr and the Day of Adha, does he have to pray alone? Imam (a.s) said: “Yes.”
وَ عَنْهُ عَنْ عُمَرَ بْنِ جَعْفَرٍ قَالَ حَدَّثَنَا عَبْدُ اَللَّهِ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ اَلْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ مَنْصُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَرِضَ أَبِي يَوْمَ اَلْأَضْحَى فَصَلَّى فِي بَيْتِهِ رَكْعَتَيْنِ ثُمَّ ضَحَّى»
And from him, from Umar ibn Ja’far who said: Abdillah ibn Muhammad narrated to us from Muhammad ibn al-Walid from Yunus ibn Yaqub from Mansur from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “My father (Imam al-Baqir (a.s)) became ill on the Day of Adha, so he prayed two rak’ahs in his house, then offered the sacrifice.”
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ مُوسَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ أَدْرَكْتُ اَلْإِمَامَ عَلَى اَلْخُطْبَةِ قَالَ قَالَ« تَجْلِسُ حَتَّى يَفْرُغَ مِنْ خُطْبَتِهِ ثُمَّ تَقُومُ فَتُصَلِّي» قُلْتُ اَلْقَضَاءُ أَوَّلُ صَلاَتِي أَوْ آخِرُهَا قَالَ« لاَ بَلْ أَوَّلُهَا وَ لَيْسَ ذَلِكَ إِلاَّ فِي هَذِهِ اَلصَّلاَةِ» قُلْتُ فَمَا أَدْرَكْتُ مَعَ اَلْإِمَامِ مِنَ اَلْفَرِيضَةِ وَ مَا قَضَيْتُ قَالَ« أَمَّا مَا أَدْرَكْتَ مِنَ اَلْفَرِيضَةِ فَهُوَ أَوَّلُ صَلاَتِكَ وَ مَا قَضَيْتَ فَآخِرُهَا»
And from him, from Ahmad ibn Muhammad ibn Musa from Yaqub ibn Yazid from Hammad ibn Isa from Hariz from Zurarah from Abu Abdillah (a.s), peace be upon him, who said: I (Zurarah) asked: “(If) I caught the imam (of prayer) while he was delivering the sermon.” Imam (a.s) said: “You sit until he (imam of prayer)) finishes his sermon, then you stand and pray.” I asked: “Should I begin with making up the prayer (qadah) or start with my own prayer?” Imam (a.s) said: “No, rather start with your own prayer and this ruling applies only in this prayer.” I asked: “Then what if I catch part of the obligatory prayer with the imam (of prayer) and then complete the rest afterward?” Imam (a.s) said: “As for what you catch from the obligatory prayer, it is the beginning of your prayer, and what you make up is its end.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ عَاصِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« قَالَ اَلنَّاسُ لِأَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أَ لاَ تُخَلِّفُ رَجُلاً يُصَلِّي فِي اَلْعِيدَيْنِ فَقَالَ« لاَ أُخَالِفُ اَلسُّنَّةَ»»
Al-Husayn ibn Said 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) narrates: “The people said to the Commander of the Faithful (a.s), peace be upon him, ‘Will you not appoint a man to lead the prayer on the two Eids?’” Imam Ali (a.s) said: “I will not go against the Sunnah.”
وَ عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْأَ كْلُ قَبْلَ اَلْخُرُوجِ يَوْمَ اَلْعِيدِ وَ إِنْ لَمْ تَأْكُلْ فَلاَ بَأْسَ»
And from him, from Uthman ibn Isa from Sama’ah from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “To eat before going out on the day of Eid is permissible and if you do not eat, there is no harm.”
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 عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ:« إِذَا اِجْتَمَعَ عِيدَانِ لِلنَّاسِ فِي يَوْمٍ وَاحِدٍ فَإِنَّهُ يَنْبَغِي لِلْإِمَامِ أَنْ يَقُولَ لِلنَّاسِ فِي خُطْبَتِهِ اَلْأُولَى أَنَّهُ قَدِ اِجْتَمَعَ لَكُمْ عِيدَانِ فَأَنَا أُصَلِّيهِمَا جَمِيعاً فَمَنْ كَانَ مَكَانُهُ قَاصِياً فَأَحَبَّ أَنْ يَنْصَرِفَ عَنِ اَلْآخَرِ فَقَدْ أَذِنْتُ لَهُ
Muhammad ibn Ahmad ibn Yahya from al-Hasan ibn Musa al-Khashshab from Ghiyath ibn Kallub from Ishaq ibn Ammar from Imam Ja’far (a.s) from his father (a.s), peace be upon them: Imam al-Baqir (a.s) said: “Imam Ali ibn Abi Talib (a.s), peace be upon him, used to say: ‘When two Eids coincide for the people on the same day, it is appropriate for the Imam to say in his first sermon: ‘Two Eids have come together for you today, so I will pray them both together. Whoever's dwelling is far and wishes to leave after one of them, I have granted him permission to do so.’”
قال محمد بن احمد بن يحيى وأخذت هذا الحديث من كتاب محمد بن حمزة ابن اليسع رواه عن محمد بن الفضيل ولم اسمع أنا منه
Muhammad ibn Ahmad ibn Yahya said: “I took this hadith from the book of Muhammad ibn Hamzah ibn al-Yasa. He narrated it from Muhammad ibn al-Fudayl, but I did not hear it directly from him myself.”
وَ عَنْهُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« نَهَى اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يُخْرَجَ اَلسِّلاَحُ فِي اَلْعِيدَيْنِ إِلاَّ أَنْ يَكُونَ عَدُوٌّ ظَاهِرٌ»
And from him, from Ibrahim ibn Hashim from al-Nawfali from al-Sukuni from Imam Ja’far (a.s) from his father (a.s), peace be upon them, who said: Imam al-Baqir (a.s) said: “The Prophet (saws), may Allah (swt) bless him and his family, forbade that weapons be brought out on the two Eids, except in the case of an evident enemy.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ سَلَمَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اِجْتَمَعَ عِيدَانِ عَلَى عَهْدِ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَخَطَبَ اَلنَّاسَ فَقَالَ« هَذَا يَوْمٌ اِجْتَمَعَ فِيهِ عِيدَانِ فَمَنْ أَحَبَّ أَنْ يُجَمِّعَ مَعَنَا فَلْيَفْعَلْ وَ مَنْ لَمْ يَفْعَلْ فَإِنَّ لَهُ رُخْصَةً» يَعْنِي مَنْ كَانَ مُتَنَحِّياً»
Muhammad ibn Ya‘qub from al-Husayn ibn Muhammad from Mu‘alla ibn Muhammad from al-Washsha’ from Aban ibn Uthman from Salamah from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Two Eids coincided during the time of the Commander of the Faithful (a.s), peace be upon him, so Imam Ali (a.s) addressed the people and said: ‘This is a day in which two Eids have come together. So whoever wishes to perform the congregational prayer with us, let him do so, and whoever does not, then indeed there is a concession for him’ (meaning whoever is staying at a distance).”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى رَفَعَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلسُّنَّةُ عَلَى أَهْلِ اَلْأَمْصَارِ أَنْ يَبْرُزُوا مِنْ أَمْصَارِهِمْ فِي اَلْعِيدَيْنِ إِلاَّ أَهْلَ مَكَّةَ فَإِنَّهُمْ يُصَلُّونَ فِي اَلْمَسْجِدِ اَلْحَرَامِ»
Muhammad ibn Ya‘qub from Muhammad ibn Yahya, who raised it (in isnad) to Abu Abdillah (a.s), who said: Imam al-Sadiq (a.s) said: “The Sunnah for the people of the cities is that they should go out from their cities on the two Eids, except for the people of Makkah, for they perform the prayer in al-Masjid al-Haram.”
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اَللَّهِ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ اَلْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« رَكْعَتَانِ مِنَ اَلسُّنَّةِ لَيْسَ يُصَلَّيَانِ فِي مَوْضِعٍ إِلاَّ بِالْمَدِينَةِ» قَالَ «يُصَلَّى فِي مَسْجِدِ اَلرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ فِي اَلْعِيدِ قَبْلَ أَنْ يُخْرَجَ إِلَى اَلْمُصَلَّى لَيْسَ ذَلِكَ إِلاَّ بِالْمَدِينَةِ لِأَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَعَلَهُ»
And from him, from Muhammad ibn Yahya, from al-Hasan ibn Ali ibn Abdillah, from al-Abbas ibn Amir, from Aban, from Muhammad ibn al-Fudayl al-Hashimi, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “There are two rak’ahs from the Sunnah which are not performed in any place except in Madinah.” Imam (a.s) said: “They are performed in the Mosque of the Messenger (saws), peace be upon him and his family, on Eid, before one goes out to the place of prayer. This is not (done) except in Madinah, because the Messenger of Allah (swt), peace be upon him and his family, did it.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اِطْعَمْ يَوْمَ اَلْفِطْرِ قَبْلَ أَنْ تَخْرُجَ إِلَى اَلْمُصَلَّى»
Muhammad ibn Ya‘qub 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, who said: Imam al-Sadiq (a.s) said: “Eat on the day of al-Fitr, before you go out to the place of prayer.”
وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ جَرَّاحٍ اَلْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« اِطْعَمْ يَوْمَ اَلْفِطْرِ قَبْلَ أَنْ تُصَلِّيَ وَ لاَ تَطْعَمْ يَوْمَ اَلْأَضْحَى حَتَّى يَنْصَرِفَ اَلْإِمَامُ»
And from him, from a group of our companions, from Ahmad ibn Muhammad, from al-Husayn ibn Said, from al-Nadr ibn Suwayd, from Jarrah al-Mada’ini, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Eat on the day of al-Fitr before you pray, and do not eat on the day of al-Adha, until the Imam has finished and departed.”
وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِاَ للَّهِ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ سَعِيدٍ اَلنَّقَّاشِ قَالَ: قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ لِي« أَمَا إِنَّ فِي اَلْفِطْرِ تَكْبِيراً وَ لَكِنَّهُ مَسْنُونٌ» قَالَ قُلْتُ وَ أَيْنَ هُوَ قَالَ« فِي لَيْلَةِ اَلْفِطْرِ فِي اَلْمَغْرِبِ وَ اَلْعِشَاءِ اَلْآخِرَةِ وَ فِي صَلاَةِ اَلْفَجْرِ وَ صَلاَةِ اَلْعِيدِ ثُمَّ يُقْطَعُ» قَالَ قُلْتُ كَيْفَ أَقُولُ قَالَ تَقُولُ« اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ اَللَّهُ أَكْبَرُ وَ لِلَّهِ اَلْحَمْدُ اَللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا وَ هُوَ قَوْلُ اَللَّهِ« وَ لِتُكْمِلُوا اَلْعِدَّةَ وَ لِتُكَبِّرُوا اَللّٰهَ عَلىٰ مٰا هَدٰاكُمْ»
And from him, from Ali ibn Muhammad, from Ahmad ibn Abi Abdillah, from his father, from Khalaf ibn Hammad, from Said al-Naqqash, who said: Abu Abdillah (a.s), peace be upon him, said to me: “Indeed, there is Takbir (proclamation of 'Allahu Akbar') in al-Fitr, but it is Sunnah (recommended).” He (al-Naqqash) said: “I asked, ‘And when is it?’” Imam (a.s) said: “On the night of al-Fitr, in (the prayers of) Maghrib and the final Isha, and in the prayer of Fajr and the prayer of Eid, then it is discontinued.” He (al-Naqqash) said: “I asked, ‘How should I say it?’” Imam (a.s) said: “You say: ‘Allahu Akbar, Allahu Akbar, Allahu Akbar, la ilaha illa Allah (swt), wa-Allahu Akbar wa lillahi al-hamd, Allahu Akbar ala ma hadana’, And this is the saying of Allah (swt): ‘So that you may complete the prescribed period and glorify Allah (swt) for guiding you’. (Surah Al-Baqarah 2:185)”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَوْلِ اَللَّهِ عَزَّوَجَلَّ« وَاُذْكُرُوا اَللّٰهَ فِي أَيّٰامٍ مَعْدُودٰاتٍ» قَالَ« اَلتَّكْبِيرُ فِي أَيَّامِ اَلتَّشْرِيقِ صَلاَةِ اَلظُّهْرِ مِنْ يَوْمِ اَلنَّحْرِ إِلَى صَلاَةِ اَلْفَجْرِ يَوْمَ اَلثَّالِثِ وَ فِي اَلْأَمْصَارِ عَشْرَ صَلَوَاتٍُ فَإِذَا نَفَرَ بَعْدَ اَلْأُولَى أَمْسَكَ أَهْلُ اَلْأَمْصَارِ وَ مَنْ أَقَامَ بِمِنًى فَصَلَّى بِهَا اَلظُّهْرَ وَ اَلْعَصْرَ فَلْيُكَبِّرْ»
Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Hammad ibn Isa from Hariz from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about the saying of Allah (swt), the Mighty and Majestic: “And remember Allah (swt) during the appointed days” (Surah Al-Baqarah 2:203). Imam (a.s) said: “The Takbir (proclamation of 'Allahu Akbar') is during the Days of Tashriq, from the Dhuhr prayer on the Day of Sacrifice until the Fajr prayer on the third day. And in the cities, it is for ten prayers. So when one departs (from Mina) after the first (departure), the people of the cities stop. And whoever remains in Mina and performs the Dhuhr and Asr prayers there, then let him proclaim the Takbir.”
وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ اَلتَّكْبِيرُ فِي أَيَّامِ اَلتَّشْرِيقِ فِي دُبُرِ اَلصَّلَوَاتِ فَقَالَ« اَلتَّكْبِيرُ بِمِنًى فِي دُبُرِ خَمْسَ عَشْرَةَ صَلاَةً وَ فِي سَائِرِ اَلْأَمْصَارِ فِي دُبُرِ عَشْرِ صَلَوَاتٍُ أَوَّلُ اَلتَّكْبِيرِ فِي دُبُرِ صَلاَةِ اَلظُّهْرِ يَوْمَ اَلنَّحْرِ تَقُولُ فِيهِ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اَللَّهُ وَاَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ عَلَى مَا هَدَانَا اَللَّهُ أَكْبَرُ عَلَى مَا رَزَقَنَا مِنْ بَهِيمَةِ اَلْأَنْعَامِ وَ إِنَّمَا جُعِلَ فِي سَائِرِ اَلْأَمْصَارِ فِي دُبُرِ عَشْرِ صَلَوَاتٍُ اَلتَّكْبِيرُ أَنَّهُ إِذَا نَفَرَ اَلنَّاسُ فِي اَلنَّفْرِ اَلْأَوَّلِ أَمْسَكَ أَهْلُ اَلْأَمْصَارِ عَنِ اَلتَّكْبِيرِ وَ كَبَّرَ أَهْلُ مِنًى مَا دَامُوا بِمِنًى إِلَى اَلنَّفْرِ اَلْأَخِيرِ»
And from him, from Ali ibn Ibrahim, from his father, from Hammad ibn Isa, from Hariz, from Zurarah, said: I asked Abu Ja’far (a.s), peace be upon him, about the Takbir during the Days of Tashriq after the prayers. Imam (a.s) said: “The Takbir in Mina is after fifteen prayers, and in the other cities (amsar), it is after ten prayers. The first of the Takbir is after the Dhuhr prayer on the Day of Sacrifice (Yawm al-Nahr). You say in it; ‘Allah (swt) is the Greatest, Allah (swt) is the Greatest, there is no god but Allah (swt), and Allah (swt) is the Greatest, Allah (swt) is the Greatest for what He has guided us to, Allah (swt) is the Greatest for what He has provided us from the beast of cattle.’ And the reason the Takbir was made for ten prayers in the other cities (amsar), is that when the people depart in the first departure (al-nafr al-awwal), the people of the cities cease from the Takbir, while the people of Mina continue to proclaim the Takbir as long as they remain in Mina, until the final departure (al-nafr al-akhir).”
عَلِيُّ بْنُ حَاتِمٍ عَنْ سُلَيْمَانَ اَلزُّرَارِيِّ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« تَقُولُ بَيْنَ كُلِّ تَكْبِيرَتَيْنِ فِي صَلاَةِ اَلْعِيدَيْنِ اَللَّهُمَّ أَهْلَ اَلْكِبْرِيَاءِ وَ اَلْعَظَمَةِ وَ أَهْلَ اَلْجُودِ وَ اَلْجَبَرُوتِ وَ أَهْلَ اَلْعَفْوِ وَ اَلرَّحْمَةِ وَ أَهْلَ اَلتَّقْوَى وَ اَلْمَغْفِرَةِ أَسْأَلُكَ فِي هَذَا اَلْيَوْمِ اَلَّذِي جَعَلْتَهُ لِلْمُسْلِمِينَ عِيداً وَ لِمُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ذُخْراً وَ مَزِيداً أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَأَفْضَلِ مَا صَلَّيْتَ عَلَى عَبْدٍ مِنْ عِبَادِكَ وَ صَلِّ عَلَى مَلاَئِكَتِكَ اَلْمُقَرَّبِينَ وَ رُسُلِكَ وَ اِغْفِرْ لِلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ وَ اَلْمُسْلِمِينَ وَ اَلْمُسْلِمَاتِ اَلْأَحْيَاءِ مِنْهُمْ وَ اَلْأَمْوَاتِ اَللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ خَيْرِ مَا سَأَلَكَ عِبَادُكَ اَلْمُرْسَلُونَ وَ أَعُوذُ بِكَ مِنْ شَرِّ مَا عَاذَ بِكَ مِنْهُ عِبَادُكَ اَلْمُرْسَلُونَ»
Ali ibn Hatim from Sulayman al-Zurari from Ahmad ibn Ishaq from Sadan ibn Muslim from Muhammad ibn Isa ibn Abi Mansur from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “You say between every two Takbirs in the Eid prayers: ‘O’ Allah (swt), Possessor of Majesty and Greatness, Possessor of Generosity and Might, Possessor of Forgiveness and Mercy, Possessor of God-consciousness and forgiveness. I ask You (azj) on this day which You (azj) have made a festival for the Muslims and a treasure and increase for (Prophet) Muhammad (saws), may Allah (swt) bless him and his family, that You (azj) send blessings upon (Prophet) Muhammad (saws) and the family of Muhammad (saws), with the best of what You (azj) have sent upon any servant from among Your servants, and that You (azj) send blessings upon Your nearest angels and Your messengers, and that You forgive the believing men and believing women, and the Muslim men and Muslim women, those among them who are living and those who are deceased. O’ Allah (swt), I ask You (azj) for the best of what Your sent servants have asked You (azj) for, and I seek refuge in You (azj) from the evil of that from which Your sent servants sought refuge.’”
وَ رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِذَا كَبَّرَ فِي اَلْعِيدَيْنِ قَالَ بَيْنَ كُلِّ تَكْبِيرَتَيْنِ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ اَللَّهُمَّ أَهْلَ اَلْكِبْرِيَاءِ»» وَ ذَكَرَ اَلدُّعَاءَ إِلَى آخِرِهِ مِثْلَهُ
And Muhammad ibn Ali ibn Mahbub narrated from Muhammad ibn al-Husayn from al-Hasan ibn Mahbub from Abi Jamilah from Jabir from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “When the Commander of the Faithful (a.s), peace be upon him, used to pronounce the Takbir during the two Eids, He (a.s) would say between every two Takbirs; ‘I bear witness that there is no God but Allah (swt), alone, without partner, and I bear witness that (Prophet) Muhammad (saws) is His (azj) servant and His (azj) messenger, may Allah (swt) bless him and his family. O’ Allah (swt), Possessor of Majesty’” And Imam (a.s) mentioned the supplication to its end, as previously stated.
قال محمد بن الحسن مصنف هذا الكتاب وَ تَدْعُو بَعْدَ صَلاَةِ اَلْعِيدِ بِهَذَا اَلدُّعَاءِ تَقُولُ اَللَّهُمَّ إِنِّي تَوَجَّهْتُ إِلَيْكَ بِمُحَمَّدٍ أَمَامِي وَ عَلِيٍّ مِنْ خَلْفِي وَ أَئِمَّتِي عَنْ يَمِينِي وَ شِمَالِي أَسْتَتِرُ بِهِمْ مِنْ عَذَابِكَ وَ أَتَقَرَّبُ إِلَيْكَ زُلْفَى لاَ أَجِدُ أَحَداً أَقْرَبَ إِلَيْكَ مِنْهُمْ فَهُمْ أَئِمَّتِي فَآمِنْ بِهِمْ خَوْفِي مِنْ عَذَابِكَ وَ سَخَطِكَ وَ« أَدْخِلْنِي بِرَحْمَتِكَ» اَلْجَنَّةَ« فِي عِبٰادِكَ اَلصّٰالِحِينَ» أَصْبَحْتُ بِاللَّهِ مُؤْمِناً مُوقِناً مُخْلِصاً عَلَى دِينِ مُحَمَّدٍ وَسُنَّتِهِ وَعَلَى دِينِ عَلِيٍّ وَسُنَّتِهِ وَعَلَى دِينِ اَلْأَوْصِيَاءِ وَسُنَنِهِمْ آمَنْتُ بِسِرِّهِمْ وَعَلاَنِيَتِهِمْ وَ أَرْغَبُ إِلَى اَللَّهِ تَعَالَى فِيمَا رَغِبُوا فِيهِ وَ أَعُوذُ بِاللَّهِ مِنْ شَرِّ مَا اِسْتَعَاذُوا مِنْهُ وَ لاَ حَوْلَ وَ لاَ قُوَّةَ وَ لاَ مَنَعَةَ إِلاَّ بِاللَّهِ اَلْعَلِيِّ اَلْعَظِيمِ« تَوَكَّلْتُ عَلَى اَللّٰهِ»..« حَسْبِيَ اَللّٰهُ»« وَ مَنْ يَتَوَكَّلْ عَلَى اَللّٰهِ فَهُوَ حَسْبُهُ» اَللَّهُمَّ إِنِّي أُرِيدُكَ فَأَرِدْنِي وَ أَطْلُبُ مَا عِنْدَكَ فَيَسِّرْهُ لِي اَللَّهُمَّ إِنَّكَ قُلْتَ فِي مُحْكَمِ كِتَابِكَ اَلْمُنْزَلِ وَ قَوْلُكَ اَلْحَقُّ وَ وَعْدُكَ اَلصِّدْقُ« شَهْرُ رَمَضٰانَ اَلَّذِي أُنْزِلَ فِيهِ اَلْقُرْآنُ هُدىً لِلنّٰاسِ» فَعَظَّمْتَ شَهْرَ رَمَضَانَ بِمَا أَنْزَلْتَ فِيهِ مِنَ اَلْقُرْآنِ اَلْكَرِيمِ وَ خَصَصْتَهُ بِأَنْ جَعَلْتَ فِيهِ لَيْلَةَ اَلْقَدْرِ اَللَّهُمَّ وَ قَدِ اِنْقَضَتْ أَيَّامُهُ وَ لَيَالِيهِ وَ قَدْ صِرْتُ مِنْهُ يَا إِلَهِي إِلَى مَا أَنْتَ أَعْلَمُ بِهِ مِنِّي فَأَسْأَلُكَ يَا إِلَهِي بِمَا سَأَلَكَ بِهِ مَلاَئِكَتُكَ اَلْمُقَرَّبُونَ وَ أَنْبِيَاؤُكَ اَلْمُرْسَلُونَ وَ عِبَادُكَ اَلصَّالِحُونَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَقْبَلَ مِنِّي كُلَّمَا تَقَرَّبْتُ بِهِ إِلَيْكَ فِيهِ وَ تَتَفَضَّلَ عَلَيَّ بِتَضْعِيفِ عَمَلِي وَ قَبُولِ تَقَرُّبِي وَ قُرُبَاتِي وَ اِسْتِجَابَةِ دُعَائِي وَ هَبْ لِي« مِنْ لَدُنْكَ رَحْمَةً» وَ أَعْتِقْ رَقَبَتِي مِنَ اَلنَّارِ وَ آمِنِّي يَوْمَ اَلْخَوْفِ مِنْ كُلِّ فَزَعٍ وَ مِنْ كُلِّ هَوْلٍ أَعْدَدْتَهُ لِيَوْمِ اَلْقِيَامَةِ أَعُوذُ بِحُرْمَةِ وَجْهِكَ اَلْكَرِيمِ وَ بِحُرْمَةِ نَبِيِّكَ وَ بِحُرْمَةِ اَلْأَوْصِيَاءِ أَنْ يَتَصَرَّمَ هَذَا اَلْيَوْمُ وَ لَكَ قِبَلِي تَبِعَةٌ تُرِيدُ أَنْ تُؤَاخِذَنِي بِهَا أَوْ خَطِيئَةٌ تُرِيدُ أَنْ تَقْتَصَّهَا مِنِّي لَمْ تَغْفِرْهَا لِي أَسْأَلُكَ بِحُرْمَةِ وَجْهِكَ اَلْكَرِيمِ يَا لاَ إِلَهَ إِلاَّ أَنْتَ بِلاَ إِلَهَ إِلاَّ أَنْتَ أَنْ تَرْضَى عَنِّي وَ إِنْ كُنْتَ قَدْ رَضِيتَ عَنِّي فَزِدْ فِيمَا بَقِيَ مِنْ عُمُرِي رِضًا وَإِنْ كُنْتَ لَمْ تَرْضَ عَنِّي فَمِنَ اَلْآنَ فَارْضَ عَنِّي يَا سَيِّدِي وَمَوْلاَيَ اَلسَّاعَةَ اَلسَّاعَةَ اَلسَّاعَةَ وَاِجْعَلْنِي فِي هَذِهِ اَلسَّاعَةِ وَفِي هَذَا اَلْيَوْمِ وَفِي هَذَا اَلْمَجْلِسِ مِنْ عُتَقَائِكَ مِنَ اَلنَّارِ عِتْقاً لاَ رِقَّ بَعْدَهُ اَللَّهُمَّ إِنِّي أَسْأَلُكَ بِحُرْمَةِ وَجْهِكَ اَلْكَرِيمِ أَنْ تَجْعَلَ يَوْمِي هَذَا خَيْرَ يَوْمٍ عَبَدْتُكَ فِيهِ مُنْذُ أَسْكَنْتَنِي اَلْأَرْضَ أَعْظَمَهُ أَجْراً وَ أَعَمَّهُ نِعْمَةً وَ عَافِيَةً وَ أَوْسَعَهُ رِزْقاً وَ أَبْتَلَهُ عِتْقاً مِنَ اَلنَّارِ وَ أَوْجَبَهُ مَغْفِرَةً وَ أَكْمَلَهُ رِضْوَاناً وَ أَقْرَبَهُ إِلَى مَا تُحِبُّ وَ تَرْضَى اَللَّهُمَّ لاَ تَجْعَلْهُ آخِرَ شَهْرِ رَمَضَانٍ صُمْتُهُ لَكَ وَ اُرْزُقْنِي اَلْعَوْدَ فِيهِ ثُمَّ اَلْعَوْدَ فِيهِ حَتَّى تَرْضَى عَنِّي وَ تُرْضِيَ كُلَّ مَنْ لَهُ قِبَلِي تَبِعَةٌ وَلاَ تُخْرِجْنِي مِنَ اَلدُّنْيَا إِلاَّ وَأَنْتَ عَنِّي رَاضٍ اَللَّهُمَّ اِجْعَلْنِي مِنْ حُجَّاجِ بَيْتِكَ اَلْحَرَامِ فِي هَذَا اَلْعَامِ اَلْمَبْرُورِ حَجُّهُمُ اَلْمَشْكُورِ سَعْيُهُمُ اَلْمَغْفُورِ ذَنْبُهُمُ اَلْمُسْتَجَابِ دُعَاؤُهُمُ اَلْمَحْفُوظِينَ فِي أَنْفُسِهِمْ وَ أَدْيَانِهِمْ وَ ذَرَارِيِّهِمْ وَ أَمْوَالِهِمْ وَ جَمِيعِ مَا أَنْعَمْتَ بِهِ عَلَيْهِمُ اَللَّهُمَّ اِقْلِبْنِي مِنْ مَجْلِسِي هَذَا وَ فِي يَوْمِي هَذَا وَ فِي سَاعَتِي هَذِهِ مُفْلِحاً مُنْجِحاً مُسْتَجَاباً دُعَائِي مَرْحُوماً صَوْتِي مَغْفُوراً ذَنْبِيَ اَللَّهُمَّ وَ اِجْعَلْ فِيمَا شِئْتَ وَ أَرَدْتَ وَ قَضَيْتَ وَ حَتَمْتَ وَ أَنْفَذْتَ أَنْ تُطِيلَ عُمُرِي وَ أَنْ تُقَوِّيَ ضَعْفِي وَ تَجْبُرَ فَاقَتِي وَ أَنْ تُعِزَّ ذُلِّي وَ تُؤْنِسَ وَحْشَتِي وَ أَنْ تُكْثِرَ قِلَّتِي وَ أَنْ تُدِرَّ رِزْقِي فِي عَافِيَةٍ وَ يُسْرٍ وَ خَفْضِ عَيْشٍ وَ تَكْفِيَنِي كُلَّ مَا أَهَمَّنِي مِنْ أَمْرِ آخِرَتِي وَ لاَ تَكِلْنِي إِلَى نَفْسِي فَأَعْجِزَ عَنْهَا وَ لاَ إِلَى اَلنَّاسِ فَيَرْفُضُونِي وَ عَافِنِي فِي بَدَنِي وَ أَهْلِي وَ وُلْدِي وَ أَهْلِ مَوَدَّتِي وَ جِيرَانِي وَ إِخْوَانِي وَ ذُرِّيَّتِي وَ أَنْ تَمُنَّ عَلَيَّ بِالْأَمْنِ أَبَداً مَا أَبْقَيْتَنِي تَوَجَّهْتُ إِلَيْكَ بِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ قَدَّمْتُهُمْ إِلَيْكَ أَمَامِي وَ أَمَامَ حَاجَتِي وَ طَلِبَتِي وَ تَضَرُّعِي وَ مَسْأَلَتِي فَاجْعَلْنِي بِهِمْ وَجِيهاً فِي اَلدُّنْيَا وَ اَلْآخِرَةِ فَإِنَّكَ مَنَنْتَ عَلَيَّ بِمَعْرِفَتِهِمْ وَ اِخْتِمْ لِي بِهَا اَلسَّعَادَةَ إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ فَإِنَّكَ وَلِيِّي وَ مَوْلاَيَ وَ سَيِّدِي وَ رَبِّي وَ إِلَهِي وَ ثِقَتِي وَ رَجَائِي وَ مَعْدِنُ مَسْأَلَتِي وَ مَوْضِعُ شَكْوَايَ وَ مُنْتَهَى رَغْبَتِي فَلاَ يَخِيبَنَّ عَلَيْكَ دُعَائِي يَا سَيِّدِي وَ مَوْلاَيَ وَ لاَ تُبْطِلَنَّ طَمَعِي وَ رَجَائِي لَدَيْكَ فَقَدْ تَوَجَّهْتُ إِلَيْكَ بِمُحَمَّدٍ وَآلِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وَقَدَّمْتُهُمْ إِلَيْكَ أَمَا مَِ ي أَمَامَ حَاجَتِي وَ طَلِبَتِي وَ تَضَرُّعِي وَ مَسْأَلَتِي وَ اِجْعَلْنِي بِهِمْ عِنْدَكَ« وَجِيهاً فِي اَلدُّنْيٰا وَ اَلْآخِرَةِ وَ مِنَ اَلْمُقَرَّبِينَ» فَإِنَّكَ مَنَنْتَ عَلَيَّ بِمَعْرِفَتِهِمْ فَاخْتِمْ لِي بِهَا اَلسَّعَادَةَ« إِنَّكَ عَلىٰ كُلِّ شَيْءٍ قَدِيرٌ» اَللَّهُمَّ وَ لاَ تُبْطِلْ عَمَلِي وَ طَمَعِي وَ رَجَائِي يَا إِلَهِي وَ مَسْأَلَتِي وَ اِخْتِمْ لِي بِالسَّعَادَةِ وَ اَلسَّلاَمَةِ وَ اَلْإِسْلاَمِ وَ اَلْأَمْنِ وَ اَلْإِيمَانِ وَ اَلْمَغْفِرَةِ وَ اَلرِّضْوَانِ وَ اَلشَّهَادَةِ وَ اَلْحِفْظِ يَا مَنْزُولاً بِهِ كُلُّ حَاجَةٍ يَا اَللَّهُ ثَلاَثَ مَرَّاتٍ أَنْتَ لِكُلِّ حَاجَةٍ وَلِيٌّ فَتَوَلَّ عَاقِبَتَهَا وَ لاَ تُسَلِّطْ عَلَيْنَا أَحَداً مِنْ خَلْقِكَ بِشَيْءٍ لاَ طَاقَةَ لَنَا بِهِ مِنْ أَمْرِ اَلدُّنْيَا وَ فَرِّغْنَا لِأَمْرِ اَلْآخِرَةِ يَا ذَا اَلْجَلاَلِ وَ اَلْإِكْرَامِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ سَلِّمْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَحَنَّنْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَأَفْضَلِ مَا صَلَّيْتَ وَبَارَكْتَ وَ تَرَحَّمْتَ وَ سَلَّمْتَ وَ تَحَنَّنْتَ وَمَنَنْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ».
Muhammad ibn al-Hasan, the compiler of this book, said: “And you supplicate after the Id prayer with this supplication, saying: “O’ Allah (swt), indeed I have turned to You (azj) with (Prophet) Muhammad (saws) before me, and Imam Ali (a.s) behind me, and my Imams (a.s) to my right and to my left. I seek protection through them from Your punishment, and I seek nearness to You (azj) through them, a nearness through which I find no one closer to You (azj) than them. So they are my Imams (a.s), through them, secure me from fear of Your punishment and Your wrath. And ‘Admit me, by Your mercy, into Paradise among Your righteous servants.’ (Surah Yusuf 12:101) I have entered this morning with faith in Allah (swt), with certainty, sincerity, upon the religion of Muhammad (saws) and his Sunnah, and upon the religion of Imam Ali (a.s) and his Sunnah, and upon the religion of the trustees (al-Awsiya’) and their traditions. I believe in their secret and their open teachings, and I incline to Allah (swt), the Exalted, in that which they inclined toward, and I seek refuge in Allah (swt) from the evil of that from which they sought refuge. And there is no power, no strength, and no protection except with Allah (swt), the Most High, the Most Great. ‘I have placed my trust in Allah (swt)… Allah (swt) is sufficient for me…” (Surah At-Tawbah 9:129), And ‘whoever relies upon Allah (swt), He (azj) is sufficient for him.’ (Surah At-Talaq 65:3) O’ Allah (swt), indeed I seek You (azj), so seek me out, and I desire that which is with You (azj), so make it easy for me. O’ Allah (swt), indeed You (azj) have said in the decisive part of Your revealed Book and Your word is truth, and Your promise is true, ‘The Month of Ramadan is that in which the Qur’an was sent down, a guidance for mankind.’ (Surah Al-Baqarah 2:185) So You (azj) have magnified the Month of Ramadan by what You (azj) sent down in it of the Noble Qur’an, and You (azj) have distinguished it by placing within it the Night of Decree (Laylat al-Qadr). O’ Allah (swt), now its days and its nights, and I have exited from it, O’ my God (azj), into that which You (azj) know better than I about myself. So I ask You (azj), O’ my God, by what Your nearest angels have asked You (azj), and Your sent prophets, and Your righteous servants, that You (azj) send blessings upon (Prophet) Muhammad (saws) and the family of Muhammad (saws), And that You (azj) accept from me everything by which I sought nearness to You (azj) during it, And that You (azj) bestow upon me the favor of multiplying my deeds, accepting my acts of nearness and devotions, and answering my supplication. And grant me “mercy from Yourself” (Surah Al-Kahf 18:10) and free my neck from the Fire, and grant me safety on the Day of Fear, from every terror and from every horror that You (azj) have prepared for the Day of Resurrection. I seek refuge by the sanctity of Your Noble Face, and by the sanctity of Your Prophet (saws), and by the sanctity of the Trustees (al-Awsiya’), that this day should not come to an end while there remains upon me any due that You (azj) intend to take me to account for, or any sin that You (azj) intend to exact from me and have not forgiven me. I ask You (azj) by the sanctity of Your Noble Face, O’ there is no God but You (azj), by there is no God but You (azj), that You (azj) be pleased with me. And if You (azj) have already been pleased with me, then increase Your pleasure with me in what remains of my life. And if You (azj) have not yet been pleased with me, then from this very moment, be pleased with me, O’ my Master and my Lord (azj)! This moment! This moment! This moment! And place me in this moment and on this day, and in this gathering, among those whom You (azj) have freed from the Fire, a freeing after which there is no bondage. O’ Allah (swt), I ask You (azj) by the sanctity of Your Noble Face, to make this day of mine, the best day in which I have worshipped You (azj) since You (azj) placed me upon the earth the greatest in reward, the most encompassing in blessings and well-being, the most expansive in provision, the most complete in deliverance from the Fire, the most guaranteed in forgiveness, the most perfected in Your pleasure, and the closest to what You (azj) love and are pleased with. O’ Allah (swt), do not make it the last Ramadan that I fast for You (azj), and provide me the return to it, and then the return to it again, until You (azj) are pleased with me, and that You (azj) also please everyone who has any claim upon me. And do not take me out of this world except while You (azj) are pleased with me. O’ Allah (swt), make me among the pilgrims of Your Sacred House in this year, those whose hajj is accepted, whose striving is thanked, whose sins are forgiven, whose supplications are answered, those who are protected in themselves, their religion, their offspring, their wealth, and in all that You (azj) have bestowed upon them. O’ Allah (swt), return me from this gathering of mine, and on this day of mine, and at this very hour, as one who is successful, prosperous, whose supplication is answered, whose voice is shown mercy, whose sin is forgiven. O’ Allah (swt), and place in whatever You (azj) will, and desire, and decree, and determine, and execute that You (azj) prolong my life, strengthen my weakness, mend my poverty, honor my humiliation, comfort my loneliness, increase my scarcity, and cause my sustenance to flow abundantly with well-being, ease, and a life of comfort. And that You (azj) suffice me in all that concerns me of the affairs of my Hereafter. Do not entrust me to myself, lest I become powerless over it; nor to the people, lest they reject me. Grant me well-being in my body, my family, my children, those whom I love, my neighbors, my brothers, and my descendants. And bestow upon me perpetual safety as long as You (azj) keep me alive. I have turned to You (azj) through (Prophet) Muhammad (saws) and the family of Muhammad (saws), may Allah (swt) bless him and his family, and I have placed them before You (azj) before myself, before my need, before my request, before my supplication, and before my plea. So make me, through them, honored in this world and the Hereafter, for indeed You (azj) have favored me with knowledge of them. So seal for me with that knowledge, a final end of felicity. Indeed, You (azj) have power over all things. For surely You (azj) are my Guardian, my Master, my Lord (azj), my Sustainer, my God (azj), my Trust, my Hope, the source of all I ask, the place of my complaint, and the ultimate point of my yearning. So let not my supplication to You (azj) be disappointed, O’ my Master (azj) and my Lord (azj). And do not nullify my hope and expectation in You (azj), for I have turned to You (azj) through (Prophet) Muhammad (saws) and the family of Muhammad (saws), may Allah (swt) bless him and his family, and I have placed them before You (azj) before myself, before my need, my request, my supplication, and my plea and through them, make me honored in Your presence ‘in this world and the Hereafter, and among those brought near.’ (Surah Al Imran 3:45) Indeed, You (azj) have favored me with knowledge of them, so seal for me with that knowledge a final end of happiness. ‘Indeed, You have power over all things.’ (Surah Al Imran 3:26) O’ Allah (swt), do not nullify my deed, nor my hope, nor my expectation, O’ my God, nor my plea. And seal for me a final end of happiness, safety, Islam, security, faith, forgiveness, pleasure, martyrdom, and divine protection. O’ You (azj) to Whom every need is presented, O’ Allah (swt) (three times), You (azj) are the Guardian over every need, so take charge of its outcome. And do not subject us to any of Your creation in anything for which we have no strength, from the matters of this world. And free us for the matter of the Hereafter, O’ Possessor of Majesty and Honor. Send blessings upon (Prophet) Muhammad (saws) and the family of Muhammad (saws), and bless (Prophet) Muhammad (saws) and the family of Muhammad (saws), and send peace upon (Prophet) Muhammad (saws) and the family of Muhammad (saws), and show mercy to (Prophet) Muhammad (saws) and the family of Muhammad (saws), with the best of what You (azj) have ever sent blessings, bestowed blessings, shown mercy, sent peace, shown kindness, and granted favor upon Ibrahim (a.s) and the family of Ibrahim (a.s). Indeed, You (azj) are Praiseworthy, Glorious.”
وتدعو وأنت متوجه إلى المصلى بما رواه
And you supplicate while facing toward the place of prayer with what has been narrated.
مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ اَلثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اُدْعُ فِي اَلْعِيدَيْنِ وَ يَوْمَ اَلْجُمُعَةِ إِذَا تَهَيَّأْتَ لِلْخُرُوجِ بِهَذَا اَلدُّعَاءِ اَللَّهُمَّ مَنْ تَهَيَّأَ وَ تَعَبَّأَ وَأَعَدَّ وَاِسْتَعَدَّ لِوِفَادَةٍ إِلَى مَخْلُوقٍ رَجَاءَ رِفْدِهِ وَطَلَبَ نَائِلِهِ وَجَوَائِزِهِ وَفَوَاضِلِهِ وَنَوَافِلِهِ فَإِلَيْكَ يَا سَيِّدِي وِفَادَتِي وَ تَهْيِئَتِي وَ تَعْبِئَتِي وَ إِعْدَادِي وَ اِسْتِعْدَادِي رَجَاءَ رِفْدِكَ وَ جَوَائِزِكَ وَ نَوَافِلِكَ فَلاَ تُخَيِّبِ اَلْيَوْمَ رَجَائِي يَا مَنْ لاَ يَخِيبُ عَلَيْهِ سَائِلٌ وَ لاَ يَنْقُصُهُ نَائِلٌ فَإِنِّي لَمْ آتِكَ اَلْيَوْمَ بِعَمَلٍ صَالِحٍ قَدَّمْتُهُ وَ لاَ شَفَاعَةِ مَخْلُوقٍ رَجَوْتُهُ وَ لَكِنْ أَتَيْتُكَ مُقِرّاً بِالظُّلْمِ وَ اَلْإِسَاءَةِ لاَ حُجَّةَ لِي وَ لاَ عُذْرَ فَأَسْأَلُكَ يَا رَبِّ أَنْ تُعْطِيَنِي مَسْأَلَتِي وَ تَقْلِبَنِي بِرَغْبَتِي وَ لاَ تَرُدَّنِي مَجْبُوهاً وَ لاَ خَائِباً يَا عَظِيمُ يَا عَظِيمُ يَا عَظِيمُ أَرْجُوكَ لِلْعَظِيمِ أَسْأَلُكَ يَا عَظِيمُ أَنْ تَغْفِرَ لِيَ اَلْعَظِيمَ لاَ إِلَهَ إِلاَّ أَنْتَ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاُرْزُقْنِي خَيْرَ هَذَا اَلْيَوْمِ اَلَّذِي شَرَّفْتَهُ وَعَظَّمْتَهُ وَ تَغْسِلَنِي فِيهِ مِنْ جَمِيعِ ذُنُوبِي وَ خَطَايَايَ وَ زِدْنِي مِنْ فَضْلِكَ« إِنَّكَ أَنْتَ اَلْوَهّٰابُ»
Muhammad ibn Ali ibn Mahbub from Ahmad ibn Muhammad from al-Hasan ibn Mahbub from Malik ibn Atiyyah from Abu Hamzah al-Thumali from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “Supplicate on the two Eids and on the day of Jumu’ah, when you have prepared yourself to go out, with this supplication: “O’ Allah (swt), whoever has made preparations, and mobilized himself, and prepared and readied himself for an arrival before a created being, hoping for his gifts, seeking his bounty, his rewards, his generosity, and his surplus offerings then my arrival, O’ my Master, is to You (azj); And my preparation, and my readiness, and my equipping, and my preparation again, are for You (azj), hoping for Your gifts, Your rewards, and Your generous offerings. So do not disappoint my hope today, O’ You (azj) in Whom no supplicant is ever disappointed, and Whose bestowal is never diminished, I have not come to You (azj) today with a righteous deed that I have sent forward, nor with the intercession of a created being, in whom I placed hope. Rather, I have come to You (azj) acknowledging my wrongdoing and misdeeds. I have no proof and no excuse. So I ask You (azj), O’ my Lord (azj), to grant me my request, to return me with what I seek, and not to turn me back disappointed or deprived. O’ Great One! O’ Great One! O’ Great One! I beseech You (azj) by the Great, I ask You (azj), O’ Great One, to forgive me the great (sins). There is no God, but You (azj). O’ Allah (swt), send blessings upon (Prophet) Muhammad (saws) and the family of Muhammad (saws), and grant me the good of this day which You (azj) have honored and magnified. Cleanse me on it from all my sins and misdeeds, and increase me from Your bounty. ‘Indeed, You are the Bestower’. (Surah Sa’ad 38:35)”
