Mu'tabar Ahadith From Al-kafi

**Islamic Salvation** · May 8, 2011

باب القنوت في الفريضة والنافلة ومتى هو وما يجزى فيه

Chaper on the ‘qunuut’ (raising hands in supplication during prayers) in the ‘faridha’ (obligatory) and ‘nafila’ (supererogatory) prayers, and when it is to be performed and what is required (to be recited) in it.

محمد بن يحيى وغيره، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن ابن أبي عمير، وصفوان بن يحيى، عن ابن بكير، عن محمد بن مسلم قال: سألت أبا جعفر (عليه السلام) عن القنوت في الصلوات الخمس فقال: اقنت فيهن جميعا، قال: وسألت أبا عبدالله (عليه السلام) بعد ذلك عن القنوت فقال لي: أما ما جهرت فلا تشك - موثق

1. Muhammad bin Yahya and another one (apart from him) from Ahmad bin Muhammad bin Isa from Husayn bin Said from Ibn Abi Umayr AND Safwan bin Yahya from Ibn Bukayr from Muhammad bin Muslim who said : I asked Aba Ja'far (a.s) about the ‘qunuut’ in the five daily prayers, so He (a.s) said : Perform the ‘qunuut’ in them all, He (Muhammad bin Muslim) said : and I asked Aba Abdillah (a.s) after that about the ‘qunuut’, so He (a.s) said to me : As for the ‘jahara’ prayers (in which there is raising of voice in recitation i.e Subh, Maghrib and Isha) then do not have a doubt about it at all (in performing the ‘qunuut’). (Muwathaq)

أحمد، عن الحسين، عن ابن أبي نجران، عن صفوان الجمال قال: صليت خلف أبي عبدالله (عليه السلام) أياما فكان يقنت في كل صلاة يجهر فيها ولا يجهر فيها - صحيح

2. (Muhammad bin Yahya from) Ahmad (bin Muhammad bin Isa) from Husayn (bin Said) from Ibn Abi Najran from Safwan al-Jamaal who said : I prayed behind Abi Abdillah (a.s) for some days - in the past, and He (a.s) used to perform the ‘qunnut’ in every prayer whether it was a prayer in which the voice is to be raised in it or not. (Sahih)

علي بن أبراهيم، عن أبيه، عن ابن فضال، عن ابن بكير، عن أبي بصير قال: سألت أبا عبدالله (عليه السلام) عن القنوت فقال: فيما يجهر فيه بالقراءة، قال: فقلت له: إني سألت أباك عن ذلك فقال: في الخمس كلها؟ فقال: رحم الله أبي إن أصحاب أبي أتوه فسألوه فأخبرهم بالحق ثم أتوني شكاكا فأفتيتهم بالتقية

موثق أو حسن

3. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Fadhal from Ibn Bukayr from Abi Basir who said : I asked Aba Abdillah (a.s) on the ‘qunuut’, so He (a.s) said : it is (in those prayers) that are to be recited by raising the voice aloud, he (Abi Basir) said : I said to him : I asked your father the same question and He (al-Baqir) (a.s) said : In all the five daily prayers, so He (al-Sadiq) (a.s) said : May Allah (s.w.t) have mercy on my father, the companions of my father had approached him and asked him so he answered them with the truth, and then they approached me with doubt (and fear) so I replied to them with ‘taqiyyah’ (dissimulation).

(Muwathaq or Hasan)

محمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن عبدالرحمن ابن الحجاج، عن أبي عبدالله (عليه السلام) قال: سألته عن القنوت فقال: في كل صلاة فريضة ونافلة - مجهول كالصحيح

4. Muhammad bin Ismail from Fadhl bin Shadhan from Ibn Abi Umayr from Abdir-Rahman Ibn al-Hajjaj from Abi Abdillah (a.s), He (Abdir-Rahman) said : I asked him about the 'qunuut' so He (a.s) said : in every prayer be it ‘faridha’ (obligatory) or ‘nafila’ (supererogatory).

(Majhul like Sahih)

علي بن أبراهيم ، عن أبيه، عن ابن أبي عمير، عن زرارة، عن أبي جعفر (عليه السلام) قال: القنوت في كل صلاة في الركعة الثانية قبل الركوع - حسن

5. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : The ‘qunuut’ is in every prayer in the second unit (‘rakaat’) before the ‘rukuu’ (bowing in prayer). (Hasan)

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب عن أبان، عن إسماعيل بن الفضل قال: سألت أبا عبدالله (عليه السلام) عن القنوت وما يقال فيه، فقال: ما قضى الله على لسانك ولا أعلم له شيئا موقتا - موثق

6. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Aban (bin Uthman) from Ismail bin Fadhl who said : I asked Aba Abdillah (a.s) on the ‘qunuut’ and what is to be recited in it, so He (a.s) said : Whatever Allah (s.w.t) decides for your tongue (enables you to recite) and I do not know anything fixed/specified for it. (Muwathaq)

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد ، عن فضالة، عن أبان، عن عبدالرحمن بن أبي عبدالله، عن أبي عبدالله (عليه السلام) قال: القنوت في الفريضة الدعاء وفي الوتر الاستغفار - موثق

7. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Fadhala (bin Ayub) from Aban (bin Uthman) from Abdir-Rahman bin Abi Abdillah from Abi Abdillah (a.s) who said : the ‘qunuut’ in the ‘faridha’ (obligatory prayer) is a ‘dua’ (supplication) and in the ‘witr’ (solitary unit ‘rakaat’ in ‘tahajjud’ prayer) is ‘istighfar’ (seeking for forgiveness).

(Muwathaq)

محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن حريز، عن زرارة قال: قلت لابي جعفر (عليه السلام): رجل نسي القنوت فذكره وهو في بعض الطريق فقال: يستقبل القبلة ثم ليقله، ثم قال: إني لاكره للرجل أن يرغب عن سنة رسول الله (صلى الله عليه وآله) أو يدعها - مجهول كالصحيح

8. Muhammad bin Ismail from Fadhl bin Shadhan from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : I said to Abi Ja’far (a.s) : A man forgets the ‘qunuut’ (in prayer), and he remembers his lapse while walking in some of the roads/streets, so He (a.s) said : let him face the ‘qibla’ (direction of prayer) and say it (the ‘qunuut’), then He (a.s) said : Indeed I do hate the man who becomes distant (a stranger) to the ‘sunnah’ of the messenger of Allah (s.a.w.w) or loses it. (Majhul like Sahih)

محمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن معاوية بن عمار، عن أبي عبدالله (عليه السلام) قال: ما أعرف قنوتا إلا قبل الركوع - مجهول كالصحيح

9. Muhammad bin Ismail from Fadhl bin Shadhan from Ibn Abi Umayr from Muawiya bin Ammaar from Abi Abdillah (a.s) who said : I do not know of a ‘qunuut’ except for the one before the ‘rukuu’. (Majhul like Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد قال: حدثني يعقوب ابن يقطين قال: سألت عبدا صالحا (عليه السلام) عن القنوت في الوتر والفجر وما يجهر فيه قبل الركوع أو بعده، فقال: قبل الركوع حين تفرغ من قراء تك

صحيح

10. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said who said : narrated to me Yaqub ibn Yaqtin who said : I asked Abdus-Salih (a.s) (the pious slave) – (al-Kadhim) about the ‘qunuut’ in the ‘witr’ and the ‘fajr’ and the prayers to be raised the voice therein, is it before the ‘rukuu’ or after it, so He (a.s) said : Before the ‘rukuu’ when you have left the recitation (of the ‘surahs’ in ‘qiyam’). (Sahih)

On my blog Islamic Salvation Hopefully this will be a weekly affair.

Edited May 8, 2011 by Islamic Salvation

**Islamic Salvation** · May 11, 2011

القراءة يوم الجمعة وليلتها في الصلوات

Chapter concerning the recitation in the prayers on the day of friday and its night

محمد بن يحيى، عن محمد بن الحسين، عن صفوان بن يحيى، عن منصور بن حازم، عن أبي عبدالله (عليه السلام) قال: ليس في القراءة شئ موقت إلا الجمعة تقرأ بالجمعة والمنافقين - صحيح

1. Muhammad bin Yahya from Muhammad bin Husayn from Safwan bin Yahya from Mansur bin Hazim from Abu Abdillah (a.s) who said : there is nothing (particularly) specificied to be recited (as far as the ‘surahs’ or chapters after the ‘al-fatiha’ in the daily prayers are concerned) with the exception of that in the friday congregational prayer, you recite in it (‘suratil’ - the chapters of) ‘Jumuah’ and ‘al-Munafiqun’ (in the first and the second units or ‘rakaat’ respectively - after ‘al-fatiha’). (Sahih)

محمد بن يحيى، عن أحمد بن محمد ومحمد بن الحسين، عن عثمان بن عيسى، عن سماعة، عن أبي بصير قال: قال أبوعبدالله (عليه السلام): اقرأ في ليلة الجمعة بالجمعة وسبح اسم ربك الاعلى وفي الفجر بسورة الجمعة وقل هو الله أحد وفي الجمعة بالجمعة والمنافقين - موثق

2. Muhammad bin Yahya from Ahmad bin Muhammad AND Muhammad bin Husayn from Uthman bin Isa from Sam’ah (bin Mihran) from Abi Basir who said : Abu Abdillah (a.s) said : Do recite the following (in the daily prayers) on friday – on its eve (thursday night) (i.e in ‘Maghrib’ or ‘Isha’) (‘suratil’- the chapters of) ‘Jumuah’ and ‘Sabbih -isma Rabbikal A’la’ and in the dawn prayer (‘fajr’) (on friday – the day) (‘suratil’ – the chapters of) ‘Jumuah’ and ‘Qul Huwa-Allahu Ahad’ and in the friday congregational prayer itself (‘suratil’ – the chapters of) ‘Jumuah’ and ‘al-Munafiqun’. (Muwathaq)

الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، عن فضالة بن أيوب، عن الحسين بن أبي حمزة قال: قلت لابي عبدالله (عليه السلام): بما أقرء في صلاة الفجر في يوم الجمعة؟ فقال: اقرء في الاولى بسورة الجمعة وفي الثانية بقل هو الله أحد ثم اقنت حتى تكونا سواء - صحيح

3. Husayn bin Muhammad from Abdallah bin A’amir from Ali bin Mahzayar from Fadhala bin Ayub from Husayn bin Abi Hamza who said : I said to Abi Abdillah (a.s) : what should I recite in the dawn prayer (‘fajr’) on friday?,

He (a.s) said : recite in the first (unit or ‘rakaat’) ‘suratil’ – (the chapter of) ‘Jumuah’ and in the second (unit – ‘rakaat’) ‘Qul Huwa-Allah Ahad’ then perform the ‘qunuut’ (in the second) until both units or ‘rakaat’ are equivalent (in length – since the first unit or ‘rakaat’ will be longer than the second). (Sahih)

علي بن إبراهيم، عن أبيه، عن عبدالله بن المغيرة، عن جميل، عن محمد بن مسلم،

عن أبي جعفر (عليه السلام) قال: إن الله أكرم بالجمعة المؤمنين فسنها رسول الله (صلى الله عليه وآله) بشارة لهم والمنافقين توبيخا للمنافقين ولا ينبغي تركها فمن تركها متعمدا فلا صلاة له - حسن

4. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Abdallah bin Mughira from Jamil (bin Darraj) from Muhammad bin Muslim from Abi Ja’far (a.s) who said : Indeed Allah (s.w.t) has graced the believers with (the ‘surah’ or chapter of) ‘Jumuah’, so the messenger of Allah (s.w.t) has made it a ‘sunnah’ (to be recited in the friday congregational prayer) as a means of glad tidings for them (the believers), and so too (the ‘surah’ or chapter of) ‘al-Munafiqun’ (to be recited in the friday congregational prayer) (but it is) as a rebuke to the hypocrites, and it is not befitting for one to leave out (reciting these two chapters in the friday congregational prayer) and one who does so (leaves them out) intentionally then he has no prayer. (Hasan)

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي قال:

سألت أبا عبدالله (عليه السلام) عن القراءة في الجمعة إذا صليت وحدي أربعا أجهر بالقراءة؟ فقال: نعم وقال: اقرء بسورة الجمعة والمنافقين في يوم الجمعة - حسن

5. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy who said : I asked Aba Abdillah (a.s) on the recitation on a friday if I pray alone the four (units or ‘rakaat’ of ‘Dhuhr’) (instead of the friday congregational prayer – since I am alone) should I raise my voice in it (as is done in the friday congregational prayer)? He (a.s) said : Yes (even when alone and praying ‘Dhuhr’), and also said : recite ‘suratil’ (the chapters of) ‘Jumuah’ and ‘al-Munafiqun’ on friday (even when praying alone and instead of friday congregational prayer). (Hasan)

محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن العلاء، عن محمد بن مسلم، عن أحدهما (عليه السلام) في الرجل يريد أن يقرء بسورة الجمعة في الجمعة فيقرأ قل هو الله أحد قال: يرجع إلى سورة الجمعة - صحيح

6. Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin Hakam from Ala’a (bin Razin) from Muhammad bin Muslim from one of the two about a man (leading the prayer or praying alone) who wishes to recite ‘suratul’ (the chapter of) ‘Jumuah’ (in the friday congregational prayer or the ‘Dhuhr’ on friday repectively) but recites instead ‘Qul Huwa-Allah Ahad’, He (a.s) said : He should return (turn back – leaving off ‘Qul Huwa-Allah Ahad’) for reciting (and recite) suratul (the chapter of) ‘Jumuah’. (Sahih)

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن معاوية بن عمار، عن عمر ابن يزيد قال: قال أبوعبدالله (عليه السلام): من صلى الجمعة بغير الجمعة والمنافقين أعاد الصلاة في سفر أو حضر - حسن

7. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Muawiya bin Ammaar from Umar bin Yazid who said : Abu Abdillah (a.s) said : whoever prays the friday congregational prayer without (‘suratil’ - the chapters of) ‘Jumuah’ and ‘al-Munafiqun’ should repeat the prayer whether being on a journey or not. (Hasan)

Edited May 11, 2011 by Islamic Salvation

**Islamic Salvation** · May 13, 2011

باب الصلاة التى تصلى في كل وقت

Chapter on the prayers that can be prayed at any (all) times

محمد بن إسماعيل، عن الفضل بن شاذان، وأحمد بن إدريس، عن محمد بن عبدالجبار جميعا، عن صفوان بن يحيى، عن معاوية بن عمار قال: سمعت أبا عبدالله (عليه السلام) يقول: خمس صلوات لا تترك على كل حال: إذا طفت بالبيت وإذا

أردت أن تحرم وصلاة الكسوف وإذا نسيت فصل إذا ذكرت وصلاة الجنازة - صحيح

Muhammad bin Ismail from Fadhl bin Shadhan AND Ahmad bin Idris from Muhammad bin Abdal-Jabbar all togethor from Safwan bin Yahya from Muawiya bin Ammaar who said : I heard Aba Abdillah (a.s) saying : five types of prayer are not left under any condition – when you have circumambulated the house (‘salat al-tawaf’), when you wish to enter the state of readiness for pilgrimage (‘salat al-ihram’), the prayer of the eclipses (‘salat al-qusuf’), when you had forgotten a prayer (among the daily prayers) then pray it once you have remembered it (‘salat al-qadha’), and the prayer for the dead one before burial (‘salat al-janaza/mayyit’). (Sahih)

علي بن إبراهيم، عن أبيه، عن حماد، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) قال: أربع صلوات يصليهن الرجل في كل ساعة: صلاة فاتتك فمتى ما ذكرتها أديتها وصلاة ركعتي الطواف الفريضة وصلاة الكسوف والصلاة على الميت هؤلاء تصليهن في الساعات كلها - حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : four types of prayers can be prayed by one at all times (i.e one can pray them at any time of day) – the prayer (among the daily prayers) you lost (in the past) so pray it once you remember it (‘salat al-qadha’), and the prayer of two units after obligatory circumambulation (‘salat al-tawaf’), the prayer of the eclipses (‘salat al-qusuf’) and the prayer for the dead (‘salat al-janaza/mayyit’; these can be prayed at all times (of the day). (Hasan)

These are the two mu'tabar (sanadan - based on chain of authority) narrations in al-Kafi in this particular chapter out of the three placed therein by al-Kulayni.

A man can remember his salat that went unprayed in the past at any time, an eclipse can occur at any time, a man/woman can die at any time, you can do the tawaf at any time, and so can you take the decision to wear ihram at any time (the last two within the Hajj season), therefore even the prayers connected to them can also be performed at any time - immediately after occurrence of its necessitating causes/factors as the narrations clarify.

The first hadith has five and the second four because salat after wearing ihram is mustahhab and Imam Aba Ja'far (a.s) did not include it.

Edited May 13, 2011 by Islamic Salvation

**Islamic Salvation** · May 14, 2011

NOTE : In this chapter al-Kulayni placed 28 narrations, out of which below are included the translations of only 16, the rest are Dhaif based on their respective chains, though some are Mu'tabar based on the content.

باب قراءة القرآن

Chapter on the recitation of the Qur’an (in the prayers)

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن معاوية بن عمار، قال: قلت لابي عبدالله (عليه السلام): إذا قمت للصلاة أقرأ بسم الله الرحمن الرحيم في فاتحة القرآن؟ قال: نعم، قلت: فإذا قرأت فاتحة القرآن أقرء بسم الله الرحمن الرحيم مع السورة؟ قال: نعم - صحيح

1. Ali bin Ibrahim from Muhammad bin Isa from Yunus (bin Abdir-Rahman) from Muawiya bin Ammaar who said : I asked Abi Abdillah (a.s) – When I stand to pray, do I recite the ‘basmala’ (In the name of Allah the beneficient the merciful) in the ‘Fatiha’ ? He (a.s) said : Yes, so I said : when I have recited the ‘Fatiha’, do I recite the ‘basmala’ (again) with the other ‘surah’ ? He (a.s) said : Yes. (Sahih)

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن أبي أيوب الخزاز، عن محمد بن مسلم قال: قلت لابي عبدالله (عليه السلام): القراءة في الصلاة فيها شئ موقت؟ قال: لا إلا الجمعة تقرأ فيها الجمعة والمنافقين - صحيح

2. Ali bin Ibrahim from Muhammad bin Isa from Yunus (bin Abdir-Rahman) from Abi Ayub al-Khazzaz from Muhammad bin Muslim who said : I asked Abi Abdillah (a.s) : The recitation in the prayer (of ‘surahs’ or chapters) does it have anything particular (specified)? He (a.s) said : No, except for the friday congregational prayer - do recite in it 'al-Jumuah’ and ‘al-Munafiqun’. (Sahih)

علي، عن أبيه، عن عبدالله بن المغيرة، عن جميل، عن أبي عبدالله (عليه السلام) قال: إذا كنت خلف إمام فقرأ الحمد وفرغ من قراء تها فقل أنت: " الحمد لله رب العالمين " ولا تقل: آمين - حسن

3. Ali (bin Ibrahim) from his father (Ibrahim bin Hashim) from Abdallah bin Mughira from Jamil (bin Darraj) from Abi Abdillah (a.s) who said : if you are (praying) behind an imam (in the congregation) and he recites ‘al-Hamd’ and finishes doing so, so you should say ‘Alhamdu li-Allah Rabbil A’lamin’ (Praise be to Allah the lord of the worlds’), and do not say ‘Amin’. (Hasan)

بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة وابن بكير، عن زرارة، عن أبي جعفر (عليه السلام) قال: لا يكتب من القراءة والدعاء إلا ما أسمع نفسه - حسن

4. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna AND Ibn Bukayr from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : nothing is written/recorded (i.e accepted) of what one recites (of the ‘surahs’ or chapters) and the supplications (or ‘duas’) of the prayer - except for those that one (the reciter) can hear (himself/herself) (i.e the minimum tone required in recitation is one to be able to hear his/her own words). (Hasan)

محمد بن يحيى، عن محمد بن الحسين، عن صفوان، عن ابن بكير، عن زرارة، عن أبي جعفر (عليه السلام) قال: إنما يكره أن يجمع بين السورتين في الفريضة فأما النافلة فلا بأس - موثق

5. Muhammad bin Yahya from Muhammad bin Husayn from Safwan (bin Yahya) from Ibn Bukayr from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : Indeed it is disliked for one to combine (reciting) two (or more) ‘surahs’ (chapters) (after ‘al-Fatiha’) in the ‘faridha’ (obligatory) prayer, but as for the ‘nafila’ (superagatory) prayer then there is no harm in it. (Muwathaq)

أحمد بن إدريس، عن محمد بن أحمد، عن محمد بن عبدالحميد، عن سيف بن عميرة عن منصور بن حازم قال: قال أبوعبدالله (عليه السلام): لا تقرأ في المكتوبة بأقل من سورة ولا بأكثر - صحيح

6. Ahmad bin Idris from Muhammad bin Ahmad from Muhammad bin Abdil-Hamid from Sayf bin Umayra from Mansur bin Hazim who said : Abu Abdillah (a.s) said : Do not recite in the obligatory (five daily) prayers (after ‘al-fatiha’) less than a ‘surah’ or chapter (like some few verses in it) or more than one ‘surah’ or chapter. (Muwathaq)

محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن العلاء بن رزين عن محمد بن مسلم قال: سئل أبوعبدالله (عليه السلام) عن الرجل يؤم القوم فيغلط، قال: يفتح عليه من خلفه - صحيح

7. Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin Hakam from Al’a bin Razin from Muhammad bin Muslim who said : Abu Abdillah (a.s) was asked about a man leading a people in the prayer and then errs (makes a mistake), He (a.s) said : The ones behind him are to correct him (immediately). (Sahih)

علي بن إبراهيم، عن محمد بن أحمد، عن أحمد بن الحسن بن علي بن فضال، عن عمرو بن سعيد المدائني، عن مصدق بن صدقة، عن عمار بن موسى، عن أبي عبدالله (عليه السلام) أنه قال في الرجل ينسى حرفا من القران فيذكر وهو راكع هل

يجوز له أن يقرأ في الركوع، قال: لا ولكن إذا سجد فليقرء - موثق

8. Ali bin Ibrahim from Muhammad bin Ahmad from Ahmad bin Hasan bin Ali bin Faddal from Amru bin Said al-Madainiy from Musadiq bin Sadaqah from Ammaar bin Musa from Abi Abdillah (a.s), that He (a.s) said about a man who forgets a letter from his recitation of the ‘quran’ (in the prayer while standing) and then remebers this lapse of his while he in the ‘rukuu’, is it allowed for him to recite that forgotten part in the ‘rukuu’, He (a.s) said : No, but when he prostrates (goes into ‘sajdah’) he should recite it (the forgotten part). (Muwathaq)

علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبدالرحمن، عن عبدالله ابن سنان قال: قلت لابي عبدالله (عليه السلام): على الامام أن يسمع من خلفه وإن كثروا؟ فقال: ليقرأ قراءة وسطا يقول الله تبارك وتعالى: " ولا تجهر بصلوتك ولا تخافت بها" - صحيح "

9. Ali bin Ibrahim from Muhammad bin Isa from Yunus bin Abdir-Rahman from Abdallah bin Sinan who said : I said to Abi Abdillah (a.s) : Is it (an obligation) upon the imam (of prayer) to be heard by all those behind him even though they are many? So He (a.s) : He should take a medium course in (his tone of) recitation (between the two extremes), for Allah (s.w.t) says “And do not say the prayer in too loud a voice nor too low a voice”. (Sahih)

علي، عن محمد بن عيسى، عن يونس، عن العلاء، عن محمد بن مسلم قال: سألته عن الذي لا يقرأ فاتحة الكتاب في صلاته قال: لا صلاة له إلا أن يبدأ بها في جهر أو إخفات، قلت: أيهما أحب إليك إذا كان خائفا أو مستعجلا يقرأ بسورة أو فاتحة الكتاب؟ قال: فاتحة الكتاب - صحيح

10. Ali (bin Ibrahim) from Muhammad bin Isa from Yunus (bin Abdir-Rahman) from A’la bin Razin from Muhammad bin Muslim who said : I asked Him (a.s) about the one who does not recite ‘al-Fatiha’ in his prayer, so He (a.s) said : There is no prayer for him except if he starts with it (the 'Fatiha’) both in the ‘jahara’ prayers (to be recited with raising of voice i.e Subh, Maghrib and Isha) and the ‘ikhfaat’ prayers (to be recited without raising of voice i.e Dhuhr and Asr), I asked - which one is better in your opinion to be recited the 'Fatiha’ or the other ‘surah’ (noramally recited after the 'Fatiha) if it happens that a man is in a state of fear or urgency? He (a.s) said : ‘al-Fatiha’ (to be recited alone). (Sahih)

محمد بن يحيى، عن محمد بن الحسين، عن ابن أبي نجران، عن صفوان الجمال قال: صلى بنا أبوعبدالله (عليه السلام) المغرب فقرأ بالمعوذتين في الركعتين - صحيح

11. Muhammad bin Yahya from Muhammad bin Husayn from Ibn Abi Najran from Safwan al-Jamaal who said: Abu Abdillah (a.s) lead us in ‘Maghrib’ prayer once and recited the ‘al-Maudhatayn’ (‘al-Nas’ and ‘al-Falaq’) in the first two units or ‘rakaats’ (‘al-Nas’ in the first after ‘al-Fatiha’ and similarly ‘al-Falaq’ in the second after ‘al-Fatiha’). (Sahih)

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن عبدالله بن سنان، عن أبي عبدالله (عليه السلام) قال: يجوز للمريض أن يقرأ في الفريضة فاتحة الكتاب وحدها ويجوز للصحيح في قضاء صلاة التطوع بالليل والنهار- صحيح

12. Ali bin Ibrahim from Muhammad bin Isa from Yunus (bin Abdir-Rahman) from Abdallah bin Sinan from Abi Abdillah (a.s) who said : It is allowed for the sick to recite in the ‘faridha’ (obligatory prayer) ‘al-Fatiha’ alone (without the other ‘surah’ in the unit or ‘rakaat’), and (the same) is allowed for the healthy in the (praying of) ‘al-qadha’ (repayment prayer) of the ‘nafila’ (superegatory prayers) (lost in the past) (praying them) by night and day. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن عثمان بن عيسى، عن سماعة قال: سألته عن قول الله عزوجل: " ولا تجهر بصلاتك ولا تخافت بها " قال: المخافتة ما دون سمعك والجهر أن ترفع صوتك شديدا - موثق

13. Muhammad bin Yahya from Ahmad bin Muhammad from Uthman bin Isa from Sam’ah (bin Mihran) who said : I asked Him (a.s) about the words of Allah (s.w.t) – “And do not say the prayer in too loud a voice nor too low a voice”, He (a.s) said : too low a voice (spoken about in this verse) is when (even you the reciter) cannot hear yourself, and the too loud voice (spoken about in this verse) is when you raise it excessively. (Muwathaq)

علي بن إبراهيم، عن أبيه، عن عبدالله بن المغيرة قال: حدثني معاذ بن مسلم، عن أبي عبدالله (عليه السلام) أنه قال: لا تدع أن تقرأ بقل هو الله أحد وقل ياأيها الكافرون في سبع مواطن في الركعتين قبل الفجر وركعتي الزوال وركعتين بعد المغرب وركعتين من أول صلاة الليل وركعتي الاحرام والفجر إذا أصبحت بها وركعتي الطواف - حسن

14. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Abdallah bin Mughira who said : narrated to me Ma’adh bin Muslim from Abi Abdillah (a.s) who said : Do not leave out reciting ‘Qul Huwa-Allah Ahad’ and ‘Qul Ya Ayuha al-Kafirun’ in seven places/occasions : In the two rakaat before Fajr (i.e in the two rakaat of nafila before Fajr), and in the two rakaat of Zawal (i.e among the eight rakaat of nafila before Dhuhr), and the two rakaat after Maghrib (i.e among the four rakaat of nafila after Maghrib), and the two rakaat in the first part of the Layl (i.e among the eight rakaat of Layl) and the two rakaat of Ihram (entering state of pilgrimage) (i.e in the two ‘rakaat’ after wearing Ihram), and the two rakaat of Fajr if you wake up with it (have not prayed its nafila), and the two rakaat of Tawaf (i.e in the two rakaat once finishing Tawaf). (Hasan)

الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، عن فضالة بن أيوب، عن الحسين بن عثمان، عن عمرو بن أبي نصر قال: قلت لابي عبدالله (عليه السلام): الرجل يقوم في الصلاة فيريد أن يقرأ سورة فيقرأ قل هو الله أحد وقل ياأيها الكافرون؟ فقال: يرجع من كل سورة إلا من قل هو الله أحد و [من] قل ياأيها الكافرون - صحيح

15. Husayn bin Muhammad from Abdillah bin A’mir from Ali bin Mahzayar from Fadhala bin Ayub from Husayn bin Uthman from Amru bin Abi Nasr who said : I asked Abi Abdillah (a.s) – A man stands in prayer, so he wishes to recite another ‘surah’ (of his choice after ‘al-Fatiha’) but ends up reciting ‘Qul Huwa-Allah Ahad’ or ‘Qul Ya Ayuhal Kafirun’? so He (a.s) said : Returning back (to your choice of ‘surah’ which you wish to recite but did not) is possible from every ‘surah’ except for (if you had started reciting) the ‘surahs’ - ‘Qul Huwa-Allah Ahad’ and ‘Qul Ya Ayuhal Kafirun’. (Sahih)

محمد بن يحيى، عن محمد بن الحسين، عن ابن محبوب، عن ابن رئاب، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: سألته هل يقرأ الرجل في صلاته وثوبه على فيه، قال: لا بأس بذلك إذا أسمع اذنيه الهمهمة - صحيح

16. Muhammad bin Yahya from Muhammad bin Husayn from Ibn Mahbub from Ibn Riab from al-Halabiy from Abi Abdillah (a.s) : I (al-Halabiy) asked Him (a.s) whether a man could pray and a part of his clothes is on his mouth (covering it), He (a.s) said : no problem in that - if his ears can hear his murmur (sound of his recitation). (Sahih)

Edited May 14, 2011 by Islamic Salvation

**Abu_Zahra** · May 14, 2011

(bismillah)

(salam)

Excellent post brother. Keep the translations coming. Jazakumallah.

**Islamic Salvation** · May 14, 2011

These are some of the derivations that one can draw as part of Fiqh al-Hadith, note that this is considering the matter in isolation of this one chapter alone and trying to reflect how it holds up in how we practice today, they show that the community has united in practicing that which is authentically narrated from the Ahlulbayt.

1. We are to recite the 'Basmala' before every Surah in the Salat, al-Fatiha is absolutely necessary in the Salat without which there is no Salat.

2. Nothing specific restricts the choice of the other Surah in the Rakaat, except for al-Jumuah and al-Munafiqun in the friday congregational prayer.

3. We are to say Alhamdu... and not Amin after the al-Fatiha especially in the congregational prayers.

4. The minimum voice of prayer when one is alone is that which allows for the one reciting the prayer to at the least discern what is being spoken by him.

5. Reciting two or more Surahs after al-Fatiha in the obligatory prayer is prohibited, as for the supererogatory prayer then it is allowed.

6. Less than a whole Surah (eg. a few Ayaat) cannot be recited after al-Fatiha in the obligatory prayers, only a full single Surah suffices.

7. The imam is to be corrected by those praying behind him if he forgets or errs.

8. The imam is to recite in a medium voice even if those praying behind him are many.

9. Allowance to recite the Fatiha alone if one is in fear of a danger or in a necessity of urgency, similar allowance for the sick.

10. The al-Maudhatayn (al-Nas and al-Falaq) are part of the Quran as the Imam (a.s) is reported to have led the prayer reciting them both in separate Rakaats, they are also separate Surahs, contrary to the claims of some.

11. There is an Istihbab (recommendation) of the Surahs al-Tawhid and al-Jihad in some particular prayers mentioned above.

12. One can switch after having recited the Fatiha from any Surah to another (if one has recited less than a half of the Surah) unless that Surah is al-Tawhid and al-Jihad. Eg. After reciting the Fatiha you wish to recite al-Kawthar but you start reciting al-Tawhid or al-Jihad, you cannot go back and recite what you wished in the first place (i.e al-Kawthar), the same cannot be said if you forgetfully start reciting another Surah apart from these two, you can go back to your original intention.

Edited May 14, 2011 by Islamic Salvation

shia-gangsta · May 14, 2011

thank you

that was a great post, full of mashallah lov.ly hadiths, i'd love to see more on the subject of salat, if you brothers and sisterscan care to provide more, would do many of us a great deal of good

thank you

**Islamic Salvation** · May 15, 2011

This chapter consists of 6 narrations as chosen by al-Kulayni, of which the five that are mu'tabar are represented here with their translation.

باب الصلاة خلف من يقتدى به و القراءة خلفه و ضمانه الصلاة

Chapter on the prayers behind one (an imam) who is to be followed, and the recitation behind him and his role in the prayer.

محمد بن يحيى، عن محمد بن الحسين، ومحمد بن أسماعيل، عن الفضل بن شاذان جميعا، عن صفوان بن يحيى، عن عبدالرحمن بن الحجاج قال: سألت أبا عبدالله (عليه السلام) عن الصلاة خلف الامام أقرأ خلفه؟ فقال: أما الصلاة التي لا يجهر فيها بالقراءة فإن ذلك جعل إليه فلا تقرأ خلفه وأما الصلاة التي يجهر فيها فإنما امر بالجهر لينصت من خلفه فإن سمعت فأنصت وإن لم تسمع فاقرأ - صحيح

Muhammad bin Yahya from Muhammad bin Husayn AND Muhammad bin Ismail from Fadhl bin Shadhan all togethor from Safwan bin Yahya from Abdir-Rahman bin Hajjaj who said : I asked Aba Abdillah (a.s) about the prayer behind an imam (of prayer), should I recite behind him? So He (a.s) said : as for the prayer in which the voice (of the imam) is not to be raised in it (i.e Dhuhr and Asr) then that (responsibility of reciting) has been left for him (he is to recite for all - even though those following him cannot hear anything) therefore do not recite behind him, and as for the prayers in which the voice (of the imam) is to be raised (i.e Fajr, Maghrib and Isha) then this raising of voice is purposely so that those behind him listen to his recitation silently, so if you can hear him than listen to it (his recitation) silently (without reciting yourself) and if you cannot hear (him at all) then recite for yourself. (Sahih)

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد بن عثمان، عن الحلبي عن أبي عبدالله (عليه السلام) قال: إذا صليت خلف إمام تأتم به فلا تقرأ خلفه سمعت قراء ته أو لم تسمع إلا أن تكون صلاة يجهر فيها ولم تسمع فاقرأ - حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad bin Uthman from al-Halabiy from Abi Abdillah (a.s) who said : if you pray behind an imam that you follow then do not recite anything behind him, whether you can hear his recitation or not - except if it is in the prayer in which the voice is to be raised therein (Fajr, Maghrib and Isha) and you cannot hear him - then recite. (Hasan)

علي بن إبراهيم، عن أبيه، عن حماد، عن حريز، عن زرارة، عن أحدهما (عليه السلام) قال: إذا كنت خلف إمام تأتم به فأنصت وسبح في نفسك - حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from one of the two (a.s) who said : if you are behind an imam following him then remain silent (listening to him) and glorify (Allah (s.w.t)) within yourself (in your heart). (Hasan)

محمد بن يحيى عن أحمد بن محمد، عن حماد بن عيسى، عن حريز، عن زرارة، ومحمد ابن مسلم قالا: قال أبوجعفر (عليه السلام): كان أمير المؤمنين صلوات الله عليه يقول: من قرأ خلف إمام يأتم به فمات بعث على غير الفطرة - صحيح

Muhammad bin Yahya from Ahmad bin Muhammad from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) AND Muhammad bin Muslim who said : Abu Ja’far (a.s) said : Amir –ul –Mumineen (a.s) used to say : whoever recites behind an imam he follows - will die upon something not the fitrah (inherent upright state of Islam). (Sahih)

علي بن إبراهيم، عن أبيه، عن عبدالله بن المغيرة، عن قتيبة، عن أبي عبدالله (عليه السلام) قال: إذا كنت خلف إمام ترتضي به في صلاة يجهر فيها بالقراءة فلم تسمع قراء ته فاقرأ أنت لنفسك وإن كنت تسمع الهمهمة فلا تقرأ - حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Abdallah bin Mughira from Qutaybah from Abi Abdillah (a.s) who said : if you are praying behind an imam being well pleased with him - in a prayer in which he (the imam) is to raise his voice (i.e Fajr, Maghrib and Isha) and you do not hear anything of his voice then do recite for yourself and if you hear even a murmur (from him) then do not do so (i.e do not recite for yourself). (Hasan)

Fiqh al Hadith

NOTE : The recitation of the imam referred to here is mainly as far as the surahs (al-Hamd and the other) in the qiyam of specifically the first two rakaats are concerned as is widely understood by the term qiraat (i.e of the quran, which occurs in them).

1. If you are praying behind an imam in any salat - whether it is recited by the imam by raising his voice as in Fajr, Maghrib and Isha or silently recited by the imam as in Dhuhr and Asr you are not to recite anything for yourself, he carries the obligation for you.

2. BUT if it is in the salat in which the imam raises his voice and you cannot hear him (not even the slightest sound from him), then you do recite for yourself.

3. Rather the act to do when it is in a salat in which the imam raises his voice is to listen attentively and silently to his recitation (if you can hear it, if not refer to 2 above), and if it is in a salat in which the imam does not raise his voice it is to glorify Allah (s.w.t) within yourself (in your heart).

NOTE : It is to be understood that the imam of prayer talked about here is the one worthy of leading the prayer as his conditions are well known and a discussion about him will follow in a chapter dedicated for elaborating them, though it has already been indicated in this chapter as the Hasana of Qutaybah above proves, as for the unworthy imam, reciting for your own behind him is fixed, a constant (always necessary) as will be discussed in a chapter dedicated to the act behind an unworthy imam.

Edited May 15, 2011 by Islamic Salvation

**Islamic Salvation** · May 18, 2011

Dear brothers and sisters, these narrations show how careful the Imams and their companions were as far as the 'nawafil' were concerned in regards to perfecting or completing the 'faridha'.

This is proven directly by the following narration (in the same chapter as the one being discussed in this post), despite being dhaif in its chain - it is quite consistent in content with the other mu'tabar ahadith following after it.

وعنه، عن أحمد بن محمد، عن الحسين بن سعيد، عن القاسم بن محمد، عن علي ابن أبي حمزة، عن أبي بصير قال: قال رجل لابي عبدالله (عليه السلام) وأنا أسمع: جعلت فداك إني كثير السهو في الصلاة، فقال: وهل يسلم منه أحد؟ فقلت: ما أظن أحدا أكثر سهوا مني فقال له أبوعبدالله (عليه السلام): ياأبا محمد إن العبد يرفع له ثلث صلاته ونصفها وثلاثة أرباعها وأقل وأكثر على قدر سهوه فيها لكنه يتم له من النوافل. قال: فقال له أبوبصير: ما أرى النوافل ينبغي أن تترك على حال، فقال أبوعبدالله (عليه السلام): أجل، لا

And from him (Muhammad bin Yahya) from Ahmad bin Muhammad from Husayn bin Said from Qasim bin Muhammad from Ali bin Abi Hamza from Abi Basir who said : A man said to Abi Abdillah (a.s) while (I was present) and listening (to the conversation) : May I be ransomed for you I am full of forgetfulness (of wandering mind) in the prayer, so He (a.s) said : and is there anyone safe from that? So I (Abi Basir) said : though I do not think that there is anyone more forgetful in it than me, so Abu Abdillah (a.s) said to him (and from here it is the voice of a narrator in the chain below the principal narrator) : O Aba Muhammad (the same Abi Basir), (know that) for a slave is raised a third of his prayer, or a half of it, or three quarters of it, or less (than that) or more (than that) depending on the level of forgetfulness (in the prayer), but it (the prayer) is perfected/completed for him from his 'nawafil', so Abu Basir said : then I do not think the 'nawafil' should be left under any condition, so Abu Abdillah (a.s) said : yes, no (i.e it should not be left under any condition).

باب ما يقبل من صلاة الساهي

Chapter on what is accepted from the prayer of the forgetful

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد عن هشام بن سالم، عن محمد بن مسلم قال: قلت لابي عبدالله (عليه السلام): إن عمار الساباطي روى عنك رواية قال: وما هي؟ قلت: روى أن السنة فريضة، فقال: أين يذهب أين يذهب: ليس هكذا حدثته أنما قلت له: من صلى فأقبل على صلاته لم يحدث نفسه فيها أو لم يسه فيها أقبل الله عليه ما أقبل عليها، فربما رفع نصفها أو ربعها أو ثلثها أو خمسها وإنما أمرنا بالسنة ليكمل بها ما ذهب من المكتوبة - صحيح

Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Nadhr bin Suwayd from Hisham bin Salim from Muhammad bin Muslim who said : I said to Abi Abdillah (a.s) : Ammaar as-Sabitiy has narrated from you (on your authority) a narration, so He (a.s) said : and what is that (narration that he narrates)? I said : He narrates that (you said) the ‘sunnah’ (recommended prayers) is a ‘faridha’ (obligation), So He (a.s) said : where is he going, where is he going, that is not how I narrated it, rather I said to him : whoever prays and faces his prayer (while concentrating fully) and does not corrupt himself in it nor forgets anything in it – Allah (s.w.t) accepts from him what He accepts of it, so it may happen that only a half, or a quarter, or a third, or a fifth of his prayer is raised (due to that being the part meeting the aforementioned criterion from his prayer) and so we have been emphasized (lit. commanded) the ‘sunnah’ (recommended prayers) to complete what went awry from the obligatory prayers. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن ابن أبي عمير، عن هشام بن سالم، عن محمد بن مسلم، عن أبي جعفر (عليه السلام) قال: إن العبد ليرفع له من صلاته نصفها أو ثلثها أو ربعها أو خمسها فما يرفع له إلا ما أقبل عليه بقلبه، وإنما أمرنا بالنافلة ليتم لهم بها ما نقصوا من الفريضة - صحيح

Muhammad bin Yahya from Ahmad bin Muhammad from Ibn Abi Umayr from Hisham bin Salim from Muhammad bin Muslim from Abi Ja’far (a.s) who said : Indeed for a slave is raised (accepted from him) of his prayer - a half of it, or a third of it, or a quarter of it, or a fifth of it, so nothing from his prayer is raised (and accepted) except for what he has faced of it with his whole heart (in attention), and we have therefore been emphasized (lit. commanded) the ‘nafila’ (recommended prayers) to complete/recompense what has been lost (i.e remained with us and not raised or accepted) from the obligatory prayers. (Sahih)

علي بن إبراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى، عن حريز، عن الفضيل بن يسار، عن أبي جعفر وأبي عبدالله (عليه السلام) أنهما قالا: إنما لك من صلاتك ما أقبلت عليه منها فإن أوهمها كلها أو غفل عن أدائها لفت فضرب بها وجه صاحبها - حسن كالصحيح

Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Ismail from Fadhl bin Shadhan all togethor from Hammad bin Isa from Hariz (bin Abdillah) from Fudhayl bin Yasar from Abi Ja’far AND Abi Abdillah (a.s) that they said : Indeed it is for you (of your benefit) from your prayer what you give attention to (in it), so if one is inattentive throughout or careless in its performance (delaying or hastening it), (the prayer is taken) crumpled up and thrown back at the face of the one who offered it. (Hasan like Sahih)

Edited May 18, 2011 by Islamic Salvation

**Islamic Salvation** · May 19, 2011

Salamun Alaykum

This chapter serves to awaken those among us who are in the habit of taking the prayer and all that is associated with it very lightly, the prayer is the key to all our other actions to be judged, what is worse than this spiritual disability - that we cannot even register a single successful prayer throughout our lives and live on with false hope of what has just turned into an exercise.

May the reader take heed and reflect upon the meanings carefully - pondering upon the authentic words of the pure which serve as the balm to our depraved souls.

NOTE : This chapter contains 11 mu'tabar ahadith (translated below) out of the 16 ahadith placed in it by Shaykh al-Kulayni. (the rest are dhaif according to al-Majlisi by chain though they may be sahih in madhmun and content).

باب من حافظ على صلاته أو ضيعه

Chapter on the one who safeguards or loses the prayer

علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبدالرحمن، عن عبد الرحمن بن الحجاج، عن أبان بن تغلب قال: كنت صليت خلف أبي عبدالله (عليه السلام) بالمزدلفة فلما انصرف التفت إلي فقال: ياأبان الصلوات الخمس المفروضات من أقام حدودهن وحافظ على مواقيتهن لقى الله يوم القيامة وله عنده عهد يدخله به الجنة ومن لم يقم حدودهن ولم يحافظ على مواقيتهن لقى الله ولا عهد له إن شاء عذبه وإن شاء غفر له - صحيح

1. Ali bin Ibrahim from Muhammad bin Isa from Yunus bin Abdir-Rahman from Abdir-Rahman bin Hajjaj from Aban bin Taghlub who said : I was praying behind Abi Abdillah (a.s) at Muzdalifah, so when he finished it (leading the prayer), He (a.s) turned towards me and said : O Aban, the obligatory prayers are five, whoever abides by their limits (fulfills the conditions attached to them) and safeguards their timings, meets Allah (s.w.t) on the day of judgement - having with Him (s.w.t) a promise by which He (s.w.t) enters him into Jannah, and whoever does not abide by their limits and does not safeguard their timings he meets Allah (s.w.t) and he has NO promise with Allah (s.w.t), if He (s.w.t) so wishes he punishes him and if He (s.w.t) so wishes forgives him. (Sahih)

الحسين بن محمد الاشعري، عن عبدالله بن عامر، عن علي بن مهزيار، عن ابن أبي عمير، عن عبدالرحمن بن الحجاج، عن أبان بن تغلب قال: صليت مع أبي عبدالله (عليه السلام) المغرب بالمزدلفة فلما انصرف أقام الصلاة وصلى العشاء الآخرة لم يركع بينهما ثم صليت معه بعد ذلك بسنة فصلى المغرب ثم قام فتنفل بأربع ركعات ثم أقام فصلى العشاء الآخرة ثم التفت إلي فقال: ياأبان هذه الصلوات الخمس المفروضات من أقامهن وحافظ على مواقيتهن لقى الله يوم القيامة وله عنده عهد يدخله به الجنة ومن لم يصلهن لمواقيتهن ولم يحافظ عليهن فذاك إليه أن شاء غفر له وإن شاء عذبه - صحيح

2. Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahzayar from Ibn Abi Umayr from Abdir-Rahman bin Hajjaj from Aban bin Taghlub who said : I prayed with Abi Abdillah (a.s) the maghrib prayer at Muzdalifah, so when he completed it, he gave out the Iqamah and started leading us in the Isha prayer without having prayed (any recommended prayers of Nafila between the Maghrib and the Isha), then I prayed with him again - one year after that - (at Muzdalifah) (and on that occasion) He (a.s) prayed the Maghrib, then stood up and prayed four Rakaat Nafila (recommended prayer - between Maghrib and Isha) then gave out the Iqamah and lead us in the Isha prayer, (after finishing it) He (a.s) turned to me and said : O Aban, these five obligatory prayers (per day), whoever raises them up (prays them) while safeguarding their timings - meets Allah (s.w.t) having a promise with Him (s.w.t) by which He (s.w.t) will lead him into Jannah, and whoever does not pray them at their proper timings nor does he safeguard them, then his situation is for Allah (s.w.t) to decide (since there is no promise between him and Allah (s.w.t)), if He (s.w.t) so wishes He (s.w.t) forgives him and if not He (s.w.t) punishes him. (Sahih)

NOTE: This is clearly the same narration as the one above it - though having different lower chains and sharing Ibn Hajjaj > Aban bin Taghlub at the top. It is also completely conciliatory to it while adding some details.

جماعة، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن فضالة، عن حسين بن عثمان، عن سماعة، عن أبي بصير قال: سمعت أبا جعفر (عليه السلام) يقول: كل سهو في الصلاة يطرح منها غير أن الله تعالى يتم بالنوافل، إن أول ما يحاسب به العبد الصلاة فإن قبلت قبل ما سواها، إن الصلاة إذا ارتفعت في أول وقتها رجعت إلى صاحبها وهي بيضاء مشرقة تقول: حفظتني حفظك الله وإذا ارتفعت في غير وقتها بغير حدودها رجعت إلى صاحبها وهي سوداء مظلمة تقول: ضيعتني ضيعك الله - موثق -

3. Jama’ah (a large group of my teachers) from Ahmad bin Muhammad bin Isa from Husayn bin Said from Fadhala (bin Ayub) from Husayn bin Uthman from Sam’ah (bin Mihran) from Abi Basir who said : I heard Aba Ja’far (a.s) saying : Every lapse (of concentration) in the prayer deducts from it (something of its quality) - except that Allah (s.w.t) completes it (the obligatory prayer) with the Nawafil (recommended prayers), the first thing that a slave will be called into account for will be his prayers, and if it (the prayer) is accepted from him then his other actions (apart from the prayer) will also be consequently accepted. Indeed a prayer that is raised (after being prayed) in its earliest time returns (later) to its companion (who attended to it) - being white and bright and saying : You protected me, may Allah (s.w.t) protect you, and if it is raised (after being prayed) in a time not for it (not at its earliest) and without fulfilling its limits (conditions) it (the prayer) returns to its companion while it is black and dark saying : You have forsaken me, may Allah (s.w.t) forsake you. (Muwathaq due to Sam’ah)

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة عن أبي جعفر (عليه السلام) قال: بينا رسول الله (صلى الله عليه وآله) جالس في المسجد إذ دخل رجل فقام يصلي فلم يتم ركوعه ولا سجوده فقال (صلى الله عليه وآله): نقر كنقر الغراب لئن مات هذا وهكذا صلاته ليموتن على غير ديني - حسن

4. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : While the messenger of Allah (s.a.w.w) was sitting in the Masjid one day, a man came and stood to pray, so he (the man) did not give attention to his Rukuu nor Sujuud (in his haste), so He (s.a.w.w) said : He pecks like the pecking of the crow (up and down – raising and falling rapidly) but if he were to die now and this is the state of his prayer he would have died upon a religion other than mine (i.e what is not of my religion – foreign to me). (Hasan due to Ibrahim bin Hashim)

علي بن أبراهيم ، عن أبيه، عن حماد، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) قال: قال: لا تتهاون بصلاتك فإن النبي (صلى الله عليه وآله) قال عند موته: ليس مني من استخف بصلاته، ليس مني من شرب مسكرا لا يرد علي الحوض لا والله - حسن

5. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : Do not neglect (take casually) the prayer, for verily the prophet (s.a.w.w) has said while he was about to die : He is not from me who takes his prayers lightly, nor is he from me who drinks the intoxicants, he (both) is not going to be returned to me at the pond, No by Allah (s.w.t) (he is not). (Hasan)

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن صفوان ابن يحيى، عن العيص بن القاسم قال: قال أبوعبدالله (عليه السلام): والله إنه ليأتي على الرجل خمسون سنة وما قبل الله منه صلاة واحدة فأي شئ أشد من هذا والله إنكم لتعرفون من جيرانكم وأصحابكم من لو كان يصلي لبعضكم ما قبلها منه لاستخفافه بها، إن الله عزوجل لا يقبل إلا الحسن فكيف يقبل ما يستخف به

صحيح -

6. Muhammad bin Yahya from Ahmad bin Muhammad bin Isa from Husayn bin Said from Safwan bin Yahya from Iys bin Qasim who said : Abu Abdillah (a.s) said : By Allah, it creeps up on a man fifty years of his life (i.e a man approaches fifty years of age) and Allah has not accepted even a single prayer from him, so what thing is more grave than this?, By Allah you surely know of people among your neighbours and companions - who if they were to pray (and direct this prayer or in other words offer it) to some of you, (even) you would not accept anything of it from them, due to their disregard for it and taking it lightly, Allah (s.w.t) does not accept anything except that it is good (and pure) so how can He (s.w.t) accept something undervalued? (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن هشام بن سالم، عن أبي عبدالله (عليه السلام) قال: إذا قام العبد في الصلاة فخفف صلاته قال الله تبارك وتعالى لملائكته: أما ترون إلى عبدي كأنه يرى أن قضاء حوائجه بيد غيري أما يعلم أن قضاء حوائجه بيدي - صحيح

7. Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin Hakam from Hisham bin Salim from Abi Abdillah (a.s) who said : when a slave stands to pray taking it lightly, Allah (s.w.t) says to his angels : Do you not see my slave, it is as though he thinks that the fulfillment of his desires are in the hands (or in the mercy) of another, does he not know that the fulfillment of his desires are in my hands (in my mercy). (Sahih)

علي بن إبراهيم، عن أبيه، عن حماد، ومحمد بن يحيى، عن أحمد بن محمد، عن حماد ابن عيسى عن حريز، عن الفضيل قال: سألت أبا جعفر (عليه السلام) عن قول الله عزوجل: " الذينهم على صلواتهم يحافظون " قال: هي الفريضة، قلت:

" الذينهم على صلواتهم دائمون " قال: هي النافلة - صحيح

8. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) AND Muhammad bin Yahya from Ahmad bin Muhammad from Hammad bin Isa from Hariz (bin Abdillah) from Fudhayl (bin Yasar) who said : I asked Aba Ja’far (a.s) about the words of Allah (s.w.t) : “And those who take care of their prayers” (23:9), He (a.s) said : It (the prayers mentioned in this verse) refers to the Faridha (obligatory prayers), I said : “Those who are ever constant at their prayers” (70:23), He (a.s) said : It (the prayer mentioned in this second verse) refers to the Nafila (recommended) prayers. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب، عن داود بن فرقد قال: قلت لابي عبدالله (عليه السلام): قوله تعالى: " إن الصلوة كانت على المؤمنين كتابا موقوتا " قال: كتابا ثابتا وليس إن عجلت قليلا أو أخرت قليلا بالذي يضرك مالم تضيع تلك الاضاعة فإن الله عزوجل يقول لقوم: " أضاعوا الصلوة واتبعوا الشهوات فسوف يلقون غيا" - صحيح

9. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Dawud bin Farqad who said : I said to Abi Abdillah (a.s) : His (s.w.t) words (what do they mean? when He said) : “Indeed the prayer has been made (or is for the) believers a (lit. - ‘timed’) ordinance” (4:103), so He (a.s) said : a ‘fixed’ ordinance, and not (do not take it to mean that) - if you were early for it a bit, or were late for it a bit – (this action of yours) will harm you - as long as you do not intend by it the neglect (described) by Allah (s.w.t) when he said to a people : “Those who neglected prayer and followed their lust and so will come to them a perdition” (19:59). (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن محمد بن إسماعيل، عن أبي إسماعيل السراج عن ابن مسكان، عن أبي بصير قال: قال أبوالحسن الاول (عليه السلام): إنه لما حضر أبي الوفاة قال لي: يابني إنه لا ينال شفاعتنا من استخف بالصلاة

- صحيح على الظاهر

10. Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Ismail from Abi Ismail as-Sarraj from Ibn Muskan from Abi Basir who said : Abul Hassan the first (a.s) said : When my father was about to die, He (a.s) said to me : O my son, our intercession does not benefit/save anyone who takes the prayer lightly.

(Sahih apparently)

علي بن إبراهيم، عن أبيه، عن حماد، ومحمد بن يحيى، عن أحمد بن محمد، عن حماد ابن عيسى، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) قال: إذا ما أدى الرجل صلاة واحدة تامة قبلت جميع صلاته وإن كن غير تامات وإن أفسدها كلها لم يقبل منه شئ منها ولم يحسب له نافلة ولا فريضة وإنما تقبل النافلة بعد قبول الفريضة وإذا لم يؤد الرجل الفريضة لم يقبل منه النافلة وإنما جعلت النافلة ليتم بها ما أفسد من الفريضة - صحيح

11. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) AND Muhammad bin Yahya from Ahmad bin Muhammad from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : If a man has never prayed a single (obligatory) prayer with the perfection required in it (it is still possible) that all of his prayers are accepted even though none of them were perfect, and if he corrupts them all (effectively) then nothing of it (from all his prayers) is accepted, and that means that not a Faridha nor a Nafila is counted for him, and (know that) the Nafila is accepted after the Faridha has been accepted, and if a man does not pray the Faridha then his Nafila cannot be accepted, (this is because) the Nafila is there to complete what was left off from the Faridha. (Sahih)

Please feel free to comment and ask questions about any part that is not understood.

Edited May 19, 2011 by Islamic Salvation

Ya Baqiyatullah (aj) · May 19, 2011

(salam)

JazakAllah bro,

Are you going to add it to your blog?

Legendary · May 20, 2011

great stuff, thanks for sharing :)

**Islamic Salvation** · May 20, 2011

Salamun Alaykum.

Some points from this chapter

1.The unconscious one does not repeat the prayers he/she lost when unconscious, this is the Madhab.

Unfortunately some of the other Madhabs have had to resort to Qiyas to be able to derive this ruling.

To show a sample of this method look at this fatwa by bin Baz

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked this question, and replied:

"If it is three days or less, then he should make up his prayers – by analogy with one who sleeps. If it is more than that then he does not have to make up his prayers – by analogy with one who is insane. And Allaah knows best."

SOURCE: Islam q and a

So if you are unconscious for less than three days you come under the category of the one sleeping and have to make up for lost prayers, and if you are unconscious for more than three days you come under the category of the insane and are excused from the making up of lost prayers during period of unconsciousness.

All this because they do not have clear Nass (textual proof) from the Quran and Sunnah to answer this question and they have to resort to such faulty analogy.

Alhamdulillah, the Imams of Ahlulbayt are quite clear on the matter and since we believe that they are the repository of knowledge of the Sunnah of the prophet we can be confident that this is the authentic teaching of Islam.

2. We again see how strict the companions were about the Nafila let alone the Faridha, wanting to make Qadha of lost Nafila when unconscious or during sickness, so if this is for the Nafila one can only imagine their attitude towards the Faridha.

NOTE: This chapter has 7 ahadith out of which the 4 appearing here are declared mu'tabar in terms of chains of authority by al-Majlisi.

باب صلاة المغمى عليه و المريض الذي تفوته الصلاة

Chapter on the unconscious ones prayer and the sick whose prayers pass him by

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن إبراهيم الخزاز أبي أيوب، عن أبي عبدالله (عليه السلام) قال: سألته عن رجل اغمي عليه أياما لم يصل ثم أفاق أيصلي ما فاته؟ قال: لا شئ عليه - صحيح

1. Ali bin Ibrahim from Muhammad bin Isa from Yunus bin Abdir-Rahman from Ibrahim (Abi Ayub) al-Khazzaz from Abi Abdillah (a.s), he (Ibrahim) said : I asked Abi Abdillah (a.s) about a man who fell unconscious for some days and therefore did not pray in them (those days), then he regains consciousness, should he make up the prayers that passed him? He (a.s) said : There is nothing upon him. (Sahih)

علي بن أبراهيم، عن أبيه، عن حماد، عن حريز، عن محمد بن مسلم قال: قلت له رجل مرض فترك النافلة؟ فقال: يامحمد ليست بفريضة إن قضاها فهو خير يفعله وإن لم يفعل فلا شئ عليه - حسن

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Muhammad bin Muslim who said : I said to Him (a.s) - a man falls ill and therefore stops praying the Nafila (recommended prayers) (what is his ruling)? He (a.s) said : O Muhammad, It (the Nafila) is not an obligation, if he makes up (the prayers that passed him after regaining his health) then he has done good, and if he does not then there is nothing upon him (Hasan due to Ibrahim bin Hashim)

جماعة، عن أحمد بن محمد، عن الحسين بن سعيد، عن صفوان، عن العيص بن القاسم قال: سألت أبا عبدالله (عليه السلام) عن رجل اجتمع عليه صلاة السنة من مرض قال: لا يقضي - صحيح

3. Jama’ah (a great number of my teachers) from Ahmad bin Muhammad from Husayn bin Said from Safwan (bin Yahya) from Iys bin Qasim who said : I asked Aba Abdillah (a.s) about the man whose Sunnah (recommended) prayers have stacked up on him due to his illness (he was not praying them while ill), He (a.s) : he should not repay them. (Sahih)

NOTE: There is no contradiction between 2 and 3 above, in hadith number 2 the Imam agrees to the istihbab of repaying the qadha for the nafila but also allows for not making them up and this is the base situation as clarified in hadith number 3.

علي بن إبراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبدالله (عليه السلام) قال: سمعته يقول في المغمى عليه قال: ما غلب الله عليه فالله أولى بالعذر - حسن كالصحيح

4. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Ismail from Fadhl bin Shadhan all togethor from Ibn Abi Umayr from Hafs al-Bukhtariy from Abi Abdillah (a.s), he (Hafs) said : I heard Him (a.s) speaking about the unconscious one, He (a.s) said : Whomsoever Allah (s.w.t) overcomes (takes away his consciousness) – then Allah (s.w.t) Himself is more fitting in excusing him (from performance of his prayers). (Hasan like Sahih due to Ibrahim bin Hashim and Muhammad bin Ismail)

Edited May 20, 2011 by Islamic Salvation

**Islamic Salvation** · May 21, 2011

(salam)
JazakAllah bro,
Are you going to add it to your blog?

Wa alaykum salaam

it is there now brother

**Islamic Salvation** · May 21, 2011

Salamun Alaykum.

This chapter in Kitab as-Salat of Furu al-Kafi contains a total of 4 Ahadith as placed therein by al-Kulayni - out of which the ones that stand up to the scrutiny of al-Majlisi are the 2 below with their translations.

باب القول عند دخول المسجد و الخروج منه‏

Chapter on what to say when entering the Masjid and exiting from it

علي بن إبراهيم، عن أبيه، عن عبدالله بن المغيرة، عن عبدالله بن سنان، عن أبي عبدالله (عليه السلام) قال: إذ دخلت المسجد فصل على النبي (صلى الله عليه وآله) وإذا خرجت فافعل ذلك – حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Abdallah bin Mughira from Abdillah bin Sinan from Abi Abdillah (a.s) who said : when you enter the Masjid then send Salawat (pray for peace and blessings upon him) on the prophet and if you leave the Masjid do so again. (Hasan due to Ibrahim bin Hashim)

علي بن إبراهيم، عن أبيه، عن الحسين بن سعيد، عن فضالة، عن أبان، ومعاوية بن وهب قالا: قال أبوعبدالله (عليه السلام): إذا قمت إلى الصلاة فقل: " اللهم إني اقدم إليك محمدا (صلى الله عليه وآله) بين يدي حاجتي وأتوجه به إليك، فاجعلني به وجيها عندك في الدنيا و الآخرة ومن المقربين، اجعل صلاتي به مقبولة وذنبي به مغفورا ودعائي به مستجابا إنك أنت الغفور الرحيم " – حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Husayn bin Said from Fadhala (bin Ayub) from Aban (bin Uthman) AND Muawiya bin Wahb who said : Abu Abdillah (a.s) said : When you stand to (go and) pray then say : O my Lord, I give preference to Muhammad (s.a.w.w) (over myself in front of you) and place Him between my outsretched hands in need (of you), and turn to you through him, so make me through him an intimate of yours in this world and the next, and from among the close ones (to you), and make my prayers through him accepted, and my sins through him forgiven, and my supplications through him answered, Indeed you are the most Forgiving the Merciful. (Hasan due to Ibrahim bin Hashim)

SUMMARY:

1. Sending Salawat on Muhammad and Aali - Muhammad before entering and when leaving the Masjid is a Thabit (confirmed) Sunnah.

2. The Hasana of Ibn Wahb gives us a Dua that is a form of authentic Tawassul which is to be recited before mainly the obligatory prayers and infact any other prayer.

Edited May 21, 2011 by Islamic Salvation

Ya Baqiyatullah (aj) · May 22, 2011

(salam)

The second hadith is interesting in terms of it promotes the idea of all our deeds to be merited via Rasool Allah Õáì Çááå Úáíå æÂáå, rather than individually.

**Abu Tufayl** · May 22, 2011

(bismillah)

It would be better were you to post the weak hadith about mustaHabb things, also.

**Islamic Salvation** · May 22, 2011

(bismillah)
It would be better were you to post the weak hadith about mustaHabb things, also.

I have willed to translate only Ahadith that are adjudged by al-Majlisi to be Sahih, Hasan or Muwathaq and hence the term Mu'tabar, of course this method relies purely on the Sanad - and the Sanad is not everything.

Indeed I come across multiple Ahadith in the same chapter which are Dhaif Sanadan but with exactly the same meaning as the Mu'tabar Ahadith in that chapter and therefore essentially Sahih Matnan which is the main part of any Hadith, proving that Ilm Rijal is a tool that does not gives us certainty, but what it does is give us a filter - crude as it may be to sift through the uncertainty we are dealing with.

I concede your point that the majority of scholars consider acting on Ahadith that are Dhaif Sanadan in matters of Istihbab as viable, but that is not concurrent with my major aim in this project, it is only to investigate what we can remain with after rigor does away with majority of the Ahadith in al-Kafi, can it still reflect our Madhab and how we practice it.

Edited May 22, 2011 by Islamic Salvation

**Islamic Salvation** · May 24, 2011

Salamun Alaykum.

This chapater in Furu al-Kafi contains only 2 narrations but both are Mu'tabar.

باب القراءة في الركعتين الأخيرتين و التسبيح فيهما

Chapter on the recitation in the last two Rakaat and the Tasbih in them

الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، عن النضر بن سويد، عن محمد بن أبي حمزة، عن معاوية بن عمار قال: سألت أبا عبدالله (عليه السلام) عن القراءة خلف الامام في الركعتين الاخيرتين فقال: الامام يقرأ فاتحه الكتاب ومن خلفه يسبح فإذا كنت وحدك فاقرأ فيهما وإن شئت فسبح - صحيح

Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Nadhr bin Suwayd from Muhammad bin Abi Hamza from Muawiya bin Ammaar who said : I asked Aba Abdillah (a.s) regarding (what is to be recited) behind an imam in the last two Rakaat (of a four Rakaat daily obligatory prayer such as Dhuhr, Asr and Isha), so He (a.s) said : the imam recites Fatihat-ul-Kitab (Suratul Hamd) and those behind him glorify (make Tasbih), and if you are alone (not behind an imam) then recite in (both of) them (the Fatihat-ul-Kitab) OR if you want - glorify (make Tasbih). (Sahih)

محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن حريز، عن زرارة قال: قلت لابي جعفر (عليه السلام): ما يجزئ من القول في الركعتين الاخيرتين؟ قال: أن تقول: " سبحان الله والحمد لله ولا إله إلا الله والله اكبر " وتكبر وتركع

مجهول كالصحيح -

Muhammad bin Ismail from Fadhl bin Shadhan from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : I said to Abi Ja’far (a.s) what is sufficient to be recited in the last two Rakaat?, so He (a.s) said : It is to say ‘Glory is for Allah and praise is for Allah and there is no God but Allah and Allah is the greatest’ (Tasbihat al-Arb’a) then you make your Takbir and go into Rukuu. (Majhul like Sahih)

SUMMARY

1. The imam recites al-Fatiha (alone) in the last two Rakaat while the followers make Tasbih in congregational prayers.

2. If one is praying alone he has the option of reciting al-Fatiha or making Tasbih in the last two Rakaat.

3. The form of the Tasbih referred to above is clarified to be Tasbihat al-Arb'a.

Edited May 24, 2011 by Islamic Salvation

**Islamic Salvation** · May 25, 2011

Salamun Alaykum.

This chapter contains 9 Mu'tabar Ahadith out of the 28 placed in it by al-Kulayni.

In it we find the requirement or recommendation of an imam to remain seated after finishing leading the prayer until those behind him also finish their prayers (those who caught him late).

Also in it, is the elaboration of the great merit of Tasbih Fatima al-Zahra (a.s), just as an example - this Dhaif Sanad Hadith below from the same chapter - which could not be part of our discussion - but it is pointed out here as a source of Barakah and instruction.

محمد بن يحيى، عن محمد بن الحسين، عن محمد بن إسماعيل بن بزيع، عن صالح ابن عقبة، عن أبي هارون المكفوف، عن أبي عبدالله (عليه السلام) قال: ياأبا هارون إنا نأمر

صبياننا بتسبيح فاطمة (عه) كما نأمرهم بالصلاة فألزمه فإنه لم يلزمه عبد فشقى

Muhammad bin Yahya from Muhammad bin Husayn from Muhammad bin Ismail al-Baziu from Salih bin Uqbah from Abi Harun al-Makfuf from Abi Abdillah (a.s) who said : O Aba Harun, verily we order our children about the Tasbih of Fatima (a.s) as much as we order them about the (obligatory) prayers, so take it upon yourself - for one cannot start keeping up with it (regularly perform it) and then become a wretch ('Shaqiyy' - is a vile being). (Dhaif due to Abi Harun)

ALSO

Some of the authentic Du'as and supplications narrated from the pure ones are given - and they are to be recited after the prayers.

باب التعقيب بعد الصلاة والدعاء

Chapter on the Ta’qibat after the prayer and the Du’a in it

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: لا ينبغي للامام أن ينتقل إذا سلم حتى يتم من خلفه الصلاة.

قال: وسألته عن الرجل يؤم في الصلاة هل ينبغي له أن يعقب بأصحابه بعد التسليم؟ فقال: يسبح ويذهب من شاء لحاجته ولا يعقب رجل لتعقيب الامام - حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy from Abi Abdillah (a.s) who said : It is not for the imam to leave after making the Taslim (ending the congregational prayer) until all those praying behind him finish their prayers,

he (al-Halabiy) said : and I asked Him (a.s) about the man who leads the prayer (the imam) is it upon him to make up the Ta’qibat (performance of highly Mustahab - recommended actions after prayers) for his companions (those who prayed behind him) after this Taslim?, so He (a.s) said : (No), rather he glorifies (makes Tasbih [one of the Ta'qibat] - for himself) and whoever so wishes can leave to attend to his affairs, (a.s) no one gets his Ta’qibat done (for him) due to the imam’s Ta’qibat (which is only for himself – unlike the common prayer that he has just lead).

(Hasan due to Ibrahim bin Hashim)

NOTE : The ‘until all those behind him finish their prayers’ refers to the prayers of those who were late to join the congregation but caught some part of it (and were led by the imam for some of it) and are now completing their respective prayers individually after the imam has done the general Taslim, and the evidence of this is what follows of the Hasana of Abi Basir below, so reflect on it.

علي، عن أبيه، عن حماد، عن حريز، عن أبي بصير، عن أبي عبدالله (عليه السلام)

قال: أيما رجل أم قوما فعليه أن يقعد بعد التسليم ولا يخرج من ذلك الموضع حتى يتم الذين خلفه الذين سبقوا صلاتهم، ذلك على كل إمام واجب إذا علم أن فيهم مسبوقا وإن علم أن ليس

فيهم مسبوق بالصلاة فليذهب حيث شاء - حسن

Ali (bin Ibrahim) from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Abi Basir from Abi Abdillah (a.s) who said : whenever a man leads a people in prayer - it is upon him to (make sure) he remains seated after making the Taslim and (that he) does not leave that position until all those behind him who were preceeded in their prayers (due to them joining late) complete the remaining (part of their) prayers, this is for every imam an obligation - if he knows that their is in them (those he leads) such people, and if he knows that there is not any who was so-preceeded in prayer then he leaves whenever he wishes (i.e even immediately) (Hasan due to Ibrahim bin Hashim)

علي بن إبراهيم، عن أبيه، عن حما، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) قال: الدعاء بعد الفريضة أفضل من الصلاة تنفلا - حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : Du'a (supplicating) after the Faridha (prayer) is better than praying a Nafila (after it). (Hasan)

الحسين بن محمد الاشعري، عن عبدالله بن عامر، عن علي بن مهزيار، عن فضالة بن أيوب، عن عبدالله بن سنان قال: قال أبوعبدالله (عليه السلام): من سبح تسبيح فاطمة الزهراء (عه) قبل أن يثنى رجليه من صلاة الفريضة غفر الله له و [ل] يبدأ بالتكبير - صحيح

Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Fadhala bin Ayub from Abdillah bin Sinan who said : Abu Abdillah (a.s) said : whoever glorifies with the Tasbih of Fatima al-Zahra (a.s) before he moves his limbs (to leave) after the Faridha prayer achieves forgiveness from Allah (s.w.t), and he (doing so) should start with the Takbir (in this Tasbih). (Sahih)

NOTE : The starting with the 'Allah-u-Akbar' is against what the A'mma do when they do the Tasbih starting out with 'Subhanallah'.

عدة من أصحابنا، عن أحمد بن محمد، عن عمرو بن عثمان، عن محمد بن عذافر قال: دخلت مع أبي على أبي عبدالله (عليه السلام) فسأله أبي عن تسبيح فاطمة صلى الله عليها، فقال: " الله أكبر " حتى أحصى (ها) أربعا وثلاثين مرة، ثم قال: "

الحمد لله " حتى بلغ سبعا وستين، ثم قال: " سبحان الله " حتى بلغ مائة يحصيها بيده جملة واحدة - صحيح

A group of our companions from Ahmad bin Muhammad from Amru bin Uthman from Muhammad bin Udhafir who said : I called upon (went to meet) Abi Abdillah (a.s) with my father, so my father asked Him about the Tasbih of Fatima al-Zahra - upon her be peace, so He (a.s) started intoning out ‘Allah-u-Akbar : God is greatest’ until he had counted it out thirty four times, then He said ‘Alhamd–uli-Allah : Praised be God’ until it reached (all that He counted) seventy six, then He said ‘Subha-a-Allah : Glory be to God’ until it reached (all that He counted) a hundred, counting (all this) with His hands, (and) as one piece (without discontinuity). (Sahih)

NOTE : This is the Tasbih in its original form with no addition or deletion and therefore the Sunnah.

علي بن إبراهيم، عن أبيه، عن حماد، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) قال: أقل ما يجزئك من الدعاء بعد الفريضة أن تقول: " اللهم إني أسألك من كل خير أحاط به علمك وأعوذ بك من كل شر أحاط به علمك، اللهم إني أسألك عافيتك في اموري كلها وأعوذ بك من خزي الدنيا وعذاب الآخرة " - حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : the least that is sufficient for you in the supplication after the Faridha is that you say : ‘O my Lord, I ask of you every good that is encompassed by your knowledge, and I seek refuge in you from every evil that is encompassed by your knowledge, O my Lord, I ask of you health throughout my life, and I seek refuge in you from the debasement (humiliation) in this world and the punishment in the next. (Hasan due to Ibrahim bin Hashim)

علي بن أبراهيم، عن أبيه، عن حماد بن عيسى، عن حريز، عن زرارة قال: قال أبوجعفر (عليه السلام): لا تنسوا الموجبتين - أو قال: عليكم بالموجبتين - في دبر كل صلاة، قلت: وما الموجبتان؟ قال: تسأل الله الجنة وتعوذ بالله من النار - حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : Abu Ja’far (a.s) said : Do not forget the two emphasized (lit. obligated) (things), OR He (a.s) said : upon you is the (performance) of the two emphasized (lit.obligated) (things) – after (finishing) (at the end) of every prayer, I (Zurara) said : and what are these two emphasized (lit. obligated) things?, He (a.s) said : that you ask Allah (s.w.t) for the Jannah and seek refuge in Allah (s.w.t) from the fire (these two particular supplications should not be left out after every prayer) . (Hasan due to Ibrahim bin Hashim)

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن محمد بن إسماعيل، عن أبي إسماعيل السراج، عن علي بن شجرة، عن محمد بن مروان، عن أبي عبدالله (عليه

السلام) أنه قال: تمسح بيدك اليمنى على جبهتك ووجهك في دبر المغرب والصلوات وتقول: " بسم الله الذي لا إله إلا هو عالم الغيب والشهادة الرحمن الرحيم اللهم إني أعوذ بك من الهم والحزن والسقم والعدم والصغار والذل والفواحش ما ظهر منها وما بطن - حسن

Muhammad bin Yahya from Ahmad bin Muhammad bin Isa from Muhammad bin Ismail from Abi Ismail as-Sarraj from Ali bin Shajara from Muhammad bin Marwan from Abi Abdillah (a.s) who said : wipe with your right hand your forehead and your face at the end of (after praying) Maghrib and any other prayer, and say : ‘in the name of Allah - there is none like him, the knower of the unknown future and the present, the beneficent, the merciful, O my Lord, I seek refuge in you from anxiety and sorrow and illness and deficiency (in poverty) and belittlement and disgrace and temptations what has been apparent and exposed of it and what is hidden of it. (Hasan due Abi Ismail as-Sarraj)

علي بن إبراهيم، عن أبيه، عن الحسين بن سعيد، عن فضالة، عن العلاء، عن محمد بن مسلم قال: سألت أبا جعفر (عليه السلام) عن التسبيح فقال: ما علمت شيئا موقوفا غير تسبيح فاطمة صلوات الله عليها وعشر مرات بعد الغداة تقول: " لا إلله إلا الله وحده لا شريك له، له الملك وله الحمد يحيى ويميت ويميت ويحيي بيده الخير وهو على كل شئ قدير " ولكن الانسان يسبح ما شاء تطوعا - حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Husayn bin Said from Fadhala (bin Ayub) from Al’a bin Razin from Muhammad bin Muslim who said : I asked Aba Ja’far (a.s) about the Tasbih so He (a.s) said : I do not know anything permanently fixed in it except for the Tasbih of Fatima (a.s) and to say ten times after the Fajr : ‘There is no God but Allah alone, and there is no partner for Him, His is the kingdom and His is the praise, He causes to live and He causes to die, and He causes to die and He causes to live, in His hands is all good, and He is over everything powerful (able)’, BUT a man makes Tasbih however he wishes (as it is only) recommended. (Hasan due to Ibrahim bin Hashim)

In regards to the first two narrations - than It is upon anyone who leads the prayer to take this into consideration as one can find some of them immediately move away after the Taslim not caring whether there is anyone from the 'Ma'muma' (followers) who were 'Masbuq' (left behind).

Furthermore we should not leave out the Tasbih of Fatima al-Zahra (a.s) under any condition if we can.

Please feel free to comment or ask any question.

Edited May 25, 2011 by Islamic Salvation

Yasoob Al Deen · May 25, 2011

Wa alaykum assalam. JazakAllah khayr.

1. The imam recites al-Fatiha (alone) in the last two Rakaat while the followers make Tasbih in congregational prayers.

This is mustahhab. Although the imam of Salaat can also make Tasbeeh in the last two Rakaat: http://www.*******.org/hadiths/salat/qiraah/qiraa-or-tasbih-in-the-last-two-raka

Peace.

La fata illa Ali · May 25, 2011

Salam brother,

Awsome posts, keep them coming.

I have one suggestion, can you make the arabic font a little bigger, slightly difficult to read for those non native arabic speakers.

Also I had a question regarding the Tasbi of Fatima (as)...

"A group of our companions from Ahmad bin Muhammad from Amru bin Uthman from Muhammad bin Udhafir who said : I called upon (went to meet) Abi Abdillah (a.s) with my father, so my father asked Him about the Tasbih of Fatima al-Zahra - upon her be peace, so He (a.s) started intoning out ‘Allah-u-Akbar : God is greatest’ until he had counted it out thirty four times, then He said ‘Alhamd–uli-Allah : Praised be God’ until it reached (all that He counted) seventy six, then He said ‘Subha-a-Allah : Glory be to God’ until it reached (all that He counted) a hundred, counting (all this) with His hands, (and) as one piece (without discontinuity). (Sahih)"

Some people have told me that you should also add to the end of the tasbih "La ila ha ilallah"

But this is not mentioned in this hadith.

Please view: http://www.youtube.com/watch?v=bRRfB_fPBqs&feature=player_embedded

Another question is that how about the the ta'qibat of sending lanat, is there no Mu'tabar Ahadith regarding sending lanat on Banu Ummayah?

Shukran

Wassalam

La fata illa Ali

**Islamic Salvation** · May 25, 2011

Wa alaykum assalam. JazakAllah khayr.
This is mustahhab. Although the imam of Salaat can also make Tasbeeh in the last two Rakaat: http://www.*******.org/hadiths/salat/qiraah/qiraa-or-tasbih-in-the-last-two-raka
Peace.

Salaam.

That is right.

And it brings up something important I want to clarify, I am only translating Kitab as-Salat from Furu al-Kafi, and that too based only on the so-called Mu'tabar (Sanadan) Ahadith by the grading of one individual. Also I am going through the Kitab randomly, so sometimes the wordings in these translations may indicate Wujub (as anyone familiar with the language of the Imams will testify), but this is mainly because I have for the purpose of translating a particular chapter, confined myself to a narrow outlook, it should be noted that it is the summation of all the Ahadith about a particular matter from all our sources and studying their overall effect that is required, it is what will give us a better picture of the situation in giving a Hukm, and this is not what I am doing here.

Any assertions can be taken as Wajib (just from concentrating on a few narrations and the language used therein) and then fall to Istihbab due to Raf al-Yad or other factors and vice versa.

So, the summaries at the end should be taken as being what can be gleamed from the generally accepted narrations (based on the chain) - only in this sole source, and a positive indication should be taken as something which has a basis in our tradition, whether that practice is Wajib or Mustahab should be left for the rigorous treatment not afforded to it here.

Edited May 25, 2011 by Islamic Salvation

La fata illa Ali · May 25, 2011

Also I would like to mention the following:

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : Du'a (supplicating) after the Faridha (prayer) is better than praying a Nafila (after it). (Hasan)

This is extremely intersting as in your thread regarding salat, it said

(1) Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) AND Muhammad bin Yahya from Ahmad bin Muhammad from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : If a man has never prayed a single (obligatory) prayer with the perfection required in it (it is still possible) that all of his prayers are accepted even though none of them were perfect, and if he corrupts them all (effectively) then nothing of it (from all his prayers) is accepted, and that means that not a Faridha nor a Nafila is counted for him, and (know that) the Nafila is accepted after the Faridha has been accepted, and if a man does not pray the Faridha then his Nafila cannot be accepted, (this is because) the Nafila is there to complete what was left off from the Faridha. (Sahih)

(2) Jama’ah (a large group of my teachers) from Ahmad bin Muhammad bin Isa from Husayn bin Said from Fadhala (bin Ayub) from Husayn bin Uthman from Sam’ah (bin Mihran) from Abi Basir who said : I heard Aba Ja’far (a.s) saying : Every lapse (of concentration) in the prayer deducts from it (something of its quality) - except that Allah (s.w.t) completes it (the obligatory prayer) with the Nawafil (recommended prayers), the first thing that a slave will be called into account for will be his prayers, and if it (the prayer) is accepted from him then his other actions (apart from the prayer) will also be consequently accepted. Indeed a prayer that is raised (after being prayed) in its earliest time returns (later) to its companion (who attended to it) - being white and bright and saying : You protected me, may Allah (s.w.t) protect you, and if it is raised (after being prayed) in a time not for it (not at its earliest) and without fulfilling its limits (conditions) it (the prayer) returns to its companion while it is black and dark saying : You have forsaken me, may Allah (s.w.t) forsake you. (Muwathaq due to Sam’ah)

So it is amazing that dua is better than nafila and nafila plugs the holes of fard so you can just imagine what dua after fard does for the individual.

Simply amazing!

**Islamic Salvation** · May 25, 2011

Salam brother,
Awsome posts, keep them coming.
I have one suggestion, can you make the arabic font a little bigger, slightly difficult to read for those non native arabic speakers.
Also I had a question regarding the Tasbi of Fatima (as)...
"A group of our companions from Ahmad bin Muhammad from Amru bin Uthman from Muhammad bin Udhafir who said : I called upon (went to meet) Abi Abdillah (a.s) with my father, so my father asked Him about the Tasbih of Fatima al-Zahra - upon her be peace, so He (a.s) started intoning out ‘Allah-u-Akbar : God is greatest’ until he had counted it out thirty four times, then He said ‘Alhamd–uli-Allah : Praised be God’ until it reached (all that He counted) seventy six, then He said ‘Subha-a-Allah : Glory be to God’ until it reached (all that He counted) a hundred, counting (all this) with His hands, (and) as one piece (without discontinuity). (Sahih)"
Some people have told me that you should also add to the end of the tasbih "La ila ha ilallah"
But this is not mentioned in this hadith.
Please view: http://www.youtube.com/watch?v=bRRfB_fPBqs&feature=player_embedded
Another question is that how about the the ta'qibat of sending lanat, is there no Mu'tabar Ahadith regarding sending lanat on Banu Ummayah?
Shukran
Wassalam
La fata illa Ali

Salaam.

Inshallah, I can make the font bigger from next time.

As for adding Shahada after the Tasbih then I do not know about it except that

"Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Husayn bin Said from Fadhala (bin Ayub) from Al’a bin Razin from Muhammad bin Muslim who said : I asked Aba Ja’far (a.s) about the Tasbih, so He (a.s) said : I do not know anything permanently fixed in it except for the Tasbih of Fatima (a.s) and to say ten times after the Fajr : ‘There is no God but Allah alone....."

This 34 + 33 + 33 formula is also supported by this weak hadith due to Sahl in this same chapter (not included above for obvious reasons)

علي بن محمد، عن سهل بن زياد، عن محمد بن عبدالحميد، عن صفوان، عن ابن مسكان، عن أبي بصير، عن أبي عبدالله (عليه السلام) قال: في تسبيح فاطمة صلى الله عليها يبدأ بالتكبير أربعا وثلاثين، ثم التحميد ثلاثا وثلاثين، ثم التسبيح ثلاثا وثلاثين

Ali bin Muhammad from Sahl bin Ziyad from Muhammad bin Abdil Hamid from Safwan (bin Yahya) from Ibn Muskan from Abi Basir from Abi Abdillah (a.s) who said : The Tasbih of Fatima al-Zahra (a.s) (is as follows) you start with the Takbir 34 times, then the Tahmid 33 times, then the Tasbih (Subh-an-Allah) 33 times.

As for cursing then this extremely weak hadith is in this same chapter

محمد بن يحيى، عن محمد بن الحسين، عن محمد بن إسماعيل بن بزيع، عن الخيبري، عن الحسين بن ثوير، وأبي سلمة السراج قالا: سمعنا أبا عبدالله (عليه السلام) و هو يلعن في دبر كل مكتوبة أربعة من الرجال وأربعا من النساء فلان وفلان وفلان ومعاوية ويسميهم وفلانة وفلانة وهند وام الحكم أخت معاوية

Muhammad bin Yahya from Muhammad bin Husayn from Muhammad bin Ismail bin Baziu from al-Khaybariy from Husayn bin Thuwayr from Abi Salma as-Sarraj who said : we heard Aba Abdillah (a.s) and he was cursing after every Maktuba (obligatory prayer) four among the men and four among the women. Fulan and Fulan and Fulan and Muawiya (among the men) AND Fulana and Fulana and Hind and Um-Hakim the sister of Muawiya.

Edited May 25, 2011 by Islamic Salvation

**Islamic Salvation** · May 25, 2011

Brother La Fatah

As to adding La ilaha ila Allah after Tasbih Fatima al-Zahra (a.s) then this Hadith is in the same chapter (number 7)

عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن يحيى بن محمد، عن علي ابن النعمان، عن ابن أبي نجران، عن رجل، عن أبي عبدالله (عليه السلام) قال: من سبح الله في دبر الفريضة تسبيح فاطمة الزهراء (عه) [ال] مائة مرة وأتبعها بلا إله إلا الله غفر [الله] له

A group of our companions from Ahmad bin Muhammad bin Khalid from Yahya bin Muhammad from Ali bin Numan from Ibn Abi Najran from a man from Abi Abdllah (a.s) who said : whoever glorifies after every prayer with the Tasbih of Fatima al-Zahra (a.s) until he completes it a (full) hundred, and follows it up with La ilaha ila Allah, will be forgiven by Allah (s.w.t)

The problem with the Sanad is of course that Yahya bin Muhammad is Majhul and the Hadith is not Muttasil (i.e there is Irsal - discontinuity - as far as the unidentified primary narrator is concerned).

Nevertheless we take of the Mustahabbat from such chains and so such a practice has a definite source for it and so those who told you that we add La ilaha ila Allah after the Tasbih have leg to stand on.

Edited May 25, 2011 by Islamic Salvation

**Islamic Salvation** · May 25, 2011

Also I would like to mention the following:
Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : Du'a (supplicating) after the Faridha (prayer) is better than praying a Nafila (after it). (Hasan)
This is extremely intersting as in your thread regarding salat, it said
(1) Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) AND Muhammad bin Yahya from Ahmad bin Muhammad from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : If a man has never prayed a single (obligatory) prayer with the perfection required in it (it is still possible) that all of his prayers are accepted even though none of them were perfect, and if he corrupts them all (effectively) then nothing of it (from all his prayers) is accepted, and that means that not a Faridha nor a Nafila is counted for him, and (know that) the Nafila is accepted after the Faridha has been accepted, and if a man does not pray the Faridha then his Nafila cannot be accepted, (this is because) the Nafila is there to complete what was left off from the Faridha. (Sahih)
(2) Jama’ah (a large group of my teachers) from Ahmad bin Muhammad bin Isa from Husayn bin Said from Fadhala (bin Ayub) from Husayn bin Uthman from Sam’ah (bin Mihran) from Abi Basir who said : I heard Aba Ja’far (a.s) saying : Every lapse (of concentration) in the prayer deducts from it (something of its quality) - except that Allah (s.w.t) completes it (the obligatory prayer) with the Nawafil (recommended prayers), the first thing that a slave will be called into account for will be his prayers, and if it (the prayer) is accepted from him then his other actions (apart from the prayer) will also be consequently accepted. Indeed a prayer that is raised (after being prayed) in its earliest time returns (later) to its companion (who attended to it) - being white and bright and saying : You protected me, may Allah (s.w.t) protect you, and if it is raised (after being prayed) in a time not for it (not at its earliest) and without fulfilling its limits (conditions) it (the prayer) returns to its companion while it is black and dark saying : You have forsaken me, may Allah (s.w.t) forsake you. (Muwathaq due to Sam’ah)
So it is amazing that dua is better than nafila and nafila plugs the holes of fard so you can just imagine what dua after fard does for the individual.
Simply amazing!

The Nafila does plug the holes of the Faridha without doubt, BUT it is important to point out here that some have taken the Hadith of Du'a being better than the Nafila to mean that one should start out by supplicating in Du'a before performing the Nafila (in the Ta'qibat) that is all (i.e it is better to begin with Du'a before Nafila) and not that the Du'a has more merit than the Nafila.

Edited May 25, 2011 by Islamic Salvation

La fata illa Ali · May 25, 2011

The Nafila does plug the holes of the Faridha without doubt, BUT it is important to point out here that some have taken the Hadith of Du'a being better than the Nafila to mean that one should start out by supplicating in Du'a before performing the Nafila (in the Ta'qibat) that is all (i.e it is better to begin with Du'a before Nafila) and not that the Du'a has more merit than the Nafila.

Intersting, I didn't understand it like that so thankyou for pointing that out.

But who came up with the explanation and the interpretation in that manner? According to people like Bhooka Bhairiya, Hadeeth is strictly literal all the time!

hehehe, but seriously, how was this explanation derived?

Edited May 25, 2011 by La fata illa Ali

La fata illa Ali · May 26, 2011

Salam:

I have another question...I was told something along the lines of: If one recites Ayatul Kursi After every obligatory prayer, no one can stop them from enetering Jannat.

What type of hadith so we have for this Ta'qibat?

Is the statement true according to our sources?

Wassalam

**Islamic Salvation** · May 28, 2011

Salamun Alaykum

There are 4 mu’tabar narrations based on the sanad (chain of narrators) (according to al-Majlisi) in the chapter below, out of the 7 placed in it by the author Shaykh al-Kulayni.

Thanks to brother Mahdavist for the help.

But before we start, their is this Dhaif Hadith due to Ali bin Hadid

محمد بن يحيى، عن أحمد بن محمد، عن علي بن حديد، عن جميل بن دراج، عن حمران بن أعين قال: قلت لابي جعفر (عليه السلام): جعلت فداك إنا نصلي مع هؤلاء يوم الجمعة وهم يصلون في الوقت فكيف نصنع؟ فقال: صلوا معهم فخرج حمران إلى زرارة فقال له: قد أمرنا أن نصلي معهم بصلاتهم فقال زرارة: ما يكون هذا إلا بتأويل فقال له حمران: قم حتى تسمع منه، قال: فدخلنا عليه فقال له زرارة: جعلت فداك إن حمران زعم أنك أمرتنا أن نصلي معهم فأنكرت ذلك فقال لنا: كان علي بن الحسين صلوات الله عليهما يصلي معهم الركعتين فإذا فرغوا قام فأضاف إليهما ركعتين

Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin Hadid from Jamil bin Darraj from Humran bin A'yan who said : I said to Abi Ja'far (a.s) : may I be ransomed for you, we do pray with them on the day of friday (the friday congregational prayer), and they do pray it on time, so what should we do in it? so He (a.s) said : Pray with them.

So Humran came out to Zurara (his brother) and said to him : we have been ordered to pray with them in their prayer, so Zurara said : this cannot be but (behind it) is an interpretation, so Humran said : stand then, and go to him, so we entered upon him, and Zurara said : may I be ransomed for you, Humran assumes that you have ordered him to pray with them, and I disliked that (so I have come for clarification), so He (a.s) said : Ali bin Husayn (a.s) used to pray with them the two Rakaat (of friday congregational prayer) ----- then when they had left, he added to it two more (to make it Dhuhr).

باب الصلاة خلف من لا يقتدى به

Chapter on the prayer behind one whom you do not follow (trust his faith)

محمد، عن أحمد، عن عبدالله بن محمد الحجال، عن ثعلبة، عن زرارة قال: سألت أبا جعفر (عليه السلام) عن الصلاة خلف المخالفين فقال ما هم عندي إلا بمنزلة الجدر - صحيح

1. Muhammad (bin Yahya) from Ahmad (bin Muhammad) from Abdallah bin Muhammad al-Hajjal from Tha’laba (bin Maymun) from Zurara (bin A’yan) who said : I asked Aba Ja’far (a.s) about the prayer behind the opponents, so He (a.s) said : they do not have with me (in my estimation) any status except as (that given to) walls. (Sahih)

NOTE : In other words they do not have any role in leading your prayer, just as a wall which is in front of you when you pray.

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد بن عثمان، عن الحلبي عن أبي عبدالله (عليه السلام) قال: إذا صليت خلف إمام لا تقتدي به فاقرأ خلفه سمعت قرائته أو لم تسمع - حسن

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad bin Uthman from al-Halabiy from Abi Abdillah (a.s) who said : If you pray behind an imam you do not follow then recite behind him (al-Fatiha and the other Surah – doing this for yourself) whether you hear him reciting it (in those prayers in which the voice is to be raised – Subh, Maghrib and Isha) or not (in those prayers in which the voice is not to be raised – Dhuhr and Asr)

(Hasan due to Ibrahim bin Hashim)

محمد بن يحيى، عن أحمد بن محمد، عن الحسن بن علي بن فضال، عن ابن بكير، عن زرارة قال: قلت لابي عبدالله (عليه السلام): أكون مع الامام فأفرغ من القرأة قبل أن يفرغ قال: ابق آية ومجد الله واثن عليه فإذا فرغ فاقرء الآية واركع - موثق

3. Muhammad bin Yahya from Ahmad bin Muhammad from Hasan bin Ali bin Faddal from Ibn Bukayr from Zurara (bin A’yan) who said : I said to Abi Abdillah (a.s) : I am (praying behind) an imam, and I complete my recitation (of al-Fatiha and the other Surah) before he (the imam) completes reciting (al-Fatiha and the other Surah), He (a.s) said : leave (for yourself - unrecited) an Ayah (a verse from the recitation of the other Surah) and (meanwhile the imam is finishing up his recitation) glorify Allah (s.w.t) and magnify Him, so when he completes reciting (al-Fatiha and the other Surah) recite that Ayah and go into Rukuu.

(Muwathaq due to Ibn Fadhal and Ibn Bukayr)

NOTE : The imam referred to here - is clearly one who is of the opponents, and since you recite for yourself behind him - it happens that in those prayers in which the imam is to raise his voice (such as Subh, Maghrib and Isha) you are reciting parallel to him, and you may complete before he does, so the Imam (a.s) says leave the last Ayah of the other Surah unrecited until the imam finishes his recitation, then you recite that and complete yours (note that meanwhile you wait for the imam to complete his recitation you are to glorify and magnify Allah (s.w.t))

(Also note that in the above comment, Imam with a capital ‘I’ refers to the infallible Imam (a.s), and imam with a small ‘i’ to the leader of the congregational prayer --- and this will be the usage throughout).

علي بن إبراهيم، عن أبيه، عن حماد، عن حريز، عن زرارة قال: قلت لابي جعفر (عليه السلام): إن اناسا رووا عن أمير المؤمنين صلوات الله عليه أنه صلى أربع ركعات بعد الجمعة لم يفصل بينهن بتسليم؟ فقال: يازرارة إن أمير المؤمنين (عليه السلام) صلى خلف فاسق فلما سلم وانصرف قام أمير المؤمنين صلوات الله عليه فصلى أربع ركعات لم يفصل بينهن بتسليم فقال له رجل جنبه: ياأبا الحسن صليت أربع ركعات لم تفصل بينهن؟ فقال: إنها أربع ركعات مشبهات وسكت.

فوالله ما عقل ما قال له - حسن

4. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A'yan) who said : I said to Abi Ja'far (a.s) : the people narrate about the commander of the faithful - Ali (a.s) - that he prayed four Rakaat (units) of prayer after friday congregational prayer without partitioning between them with the Taslim (as one does in between two different - two Rakaat Mustahhab/recommended prayers), so He (a.s) said : O Zurara, indeed the commander of the faithful had prayed (the friday congregational prayers) behind a Fasiq (corrupted individual), so when he (the corrupted individual) completed that (leading the prayer) and left, the commander of the faithful stood up and prayed four Rakaat of prayers without partitioning between them with the Taslim (i.e He (a.s) prayed a complete Dhuhr), so a man who was by his side (in the row) asked him : O Abal Hassan! you have prayed four Rakaat of prayer without partitioning between them? so He (a.s) said : They are four ambiguous Rakaat (calling into doubt the imam’s nature) and remained silent; so (Abi Ja'far (a.s) says) : I swear by Allah (s.w.t), he the man (who had asked the question) did not understand what was said to him (by Ali (a.s)). (Hasan due to Ibrahim bin Hashim)

NOTE : The commander of the faithful had to do this because of Taqiyyah (dissimulation), and sometimes apart from this He (a.s) would pray two units after the friday congregational prayer without breaking in between making it four of Dhuhr, and what more proof of the need of the Adalah of the imam of prayers after this, so reflect.

Edited May 28, 2011 by Islamic Salvation

**Islamic Salvation** · June 1, 2011

Salamun Alaykum

This chapter contains 6 narrations, the 3 below are the Mu'tabar ones, and the 2 after them have defects in Sanad.

Thanks to brother Mahdavist as always.

باب ادنى ما يجزئ من التسبيح في الركوع والسجود وأكثره

Chapter on the least that suffices from the Tasbih in Rukuu and Sujuud and the most

الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، عن ابن فضال عن أحمد بن عمر الحلبي، عن أبيه، عن أبان بن تغلب قال: دخلت على أبي عبدالله (عليه السلام) وهو يصلي فعددت له في الركوع والسجود ستين تسبيحة - موثق

1. Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Ibn Fadhal from Ahmad bin Umar al-Halabiy from his father (Umar bin Abi Shu’bah al-Halabiy) from Aban bin Taghlub who said : I entered upon Abi Abdillah (a.s) and (found that) he was praying, so I counted (from him) in his Rukuu and Sujuud sixty Tasbihaat. (Muwathaq due to Ibn Fadhal)

Note: The Tasbih is specified in the narrations below

علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبدالرحمن، عن معاوية بن عمار عن أبي عبدالله (عليه السلام) قال: قلت له: أدنى ما يجزئ المريض من التسبيح في الركوع والسجود؟ قال: تسبيحة واحدة - صحيح

2. Ali bin Ibrahim from Muhammad bin Isa from Yunus bin Abdir-Rahman from Muawiya bin Ammaar from Abi Abdillah (a.s), I (Muawiya) said to Him (a.s): what is the least that suffices for the the sick one from the Tasbih in the Rukuu and Sujuud? He (a.s) said : one Tasbih. (Sahih)

علي، عن أبيه، عن عبدالله بن المغيرة، عن هشام بن الحكم قال: قال أبوعبدالله (عليه السلام): ما من كلمة أخف على اللسان منها ولا أبلغ من سبحان الله، قال: قلت: يجزئني في الركوع والسجود أن أقول مكان التسبيح: لا إله إلا الله والحمد لله والله أكبر؟ قال: نعم كل ذكر الله، قال: قلت: الحمد لله ولا إله إلا الله قد عرفناهما فما تفسير سبحان الله؟ قال: أنفة لله أما ترى الرجل إذا عجب من الشئ قال: سبحان الله - حسن

3. Ali (bin Ibrahim) from his father (Ibrahim bin Hashim) from Abdallah bin Mughira from Hisham bin Hakam who said : Abu Abdillah (a.s) said : there is not a saying that is as easy upon the tongue (to say it) and more eloquent (heavy in meaning) than - ‘SubhanAllah’, he (Hisham) said : I said to Him (a.s) : does it suffice for me to say in the place of the (known) Tasbih (in Rukuu or Sujuud) : ‘There is no God but Allah, and all praise is for Him, and Allah is the greatest’?, He (a.s) said : Yes, all of it is remembrance (Dhikr) of Allah; I (Hisham) said : ‘AlhamduliAllah’ (praise is for Allah) and ‘La ilaha illa-Allah’ (There is no god but Allah) – (these two) we have understood them, so what is the meaning of ‘SubhanAllah’? He (a.s) said :glory (or pride) is for Allah, do you not see that when a man is astonished by something he says : ‘SubhanAllah’. (Hasan due to Ibrahim bin Hashim)

محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن عثمان بن عبدالملك عن أبي بكر الحضرمي قال: قال أبوجعفر (عليه السلام): تدري أي شئ حد الركوع والسجود؟ قلت: لا، قال: تسبح في الركوع ثلاث مرات " سبحان

ربي العظيم وبحمده " وفي السجود " سبحان ربي الاعلى وبحمده " ثلاث مرات فمن نقص واحدة نقص ثلث صلاته ومن نقص ثنتين نقص ثلثي صلاته ومن لم يسبح فلا صلاة له

Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin Hakam from Uthman bin Abdul-Malik from Abi Bakr al-Hadhramiy who said : Abu Ja’far (a.s) said (to me) : do you know what is the limit in the Rukuu and the Sujuud? I (Abi Bakr) said: No, He (a.s) said : you make Tasbih in the Rukuu (saying) three times ‘Subhana Rabiyal Adhimi wa bi Hamdih’ (glory be to the great lord and by his praise) and in the Sujuud - ‘Subhana Rabiyal A’laa wa bi Hamdih’ (glory be to the high lord and by his praise) - three times (too), so whoever leaves one (of the three) has deficited one third of his prayer, whoever leaves two (of the three) has deficited two thirds of his prayer and whoever makes no Tasbih (at all in Rukuu and Sujuud) has no prayer. (Dhaif only due to Uthman bin Abdul Malik – unknown)

محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن ابن بكير، عن حمزة بن حمران والحسن بن زياد قالا: دخلنا على أبي عبدالله (عليه السلام) وعنده قوم فصلى بهم العصر وقد كنا صلينا فعددنا له في ركوعه سبحان ربي

العظيم أربعا وثلاثين أو ثلاثا وثلاثين مرة وقال: أحدهما في حديثه: " وبحمده " في الركوع والسجود سواء. هذا لانه علم عليه الصلاة والسلام احتمال القوم لطول ركوعه وسجوده وذلك أنه روي أن الفضل للامام أن يخفف ويصلي بأضعف القوم

Muhammad bin Yahya from Ahmad bin Muhammad from Ibn Fadhal from Ibn Bukayr from Hamza bin Humran AND Hasan bin Ziyad (who said – both of them) : we entered upon Abi Abdillah (a.s), and with him was a group (of people), so He (a.s) led them in the Asr (prayer), and we had already prayed (so did not join), we counted from Him in the Rukuu (and He said) ‘Subhana Rabiyal Adhimi’ (glory be to the great lord) - thirty four or thirty three times, and said one of the two (who were narrating) in his narration (by adding) : ‘wabihamdih’ (and by his praise - after the above clause), (this was) in the Rukuu and the Sujud (the same number).

(the words of the narrators): this is because, He - peace be upon him, knew that those behind him had the patience to handle the length of his Rukuu and Sujuud, and this (explanation is necessary, because) it has been narrated that the best imam (of prayer) is the one who makes it easy (lightens the weight) and prays according to (in consideration of) the weakest (from the old and sick and children) behind him.

(Dhaif due to Hamza bin Humran and Hasan bin Ziyad – both unknown)

Note: Could be Muwathaq if Hasan bin Ziyad is al-Attar

Feel free to comment or ask.

Edited June 1, 2011 by Islamic Salvation

**Islamic Salvation** · June 2, 2011

Salamun Alaykum

The chapter below contains 5 Ahadith, the 3 Mu'tabar ones are as found below.

باب البكاء و الدعاء في الصلاة

Chapter on crying and making Du’a in the Prayer

محمد بن يحيى، عن أحمد بن محمد، عن عثمان بن عيسى، عن سماعة قال: قال أبوعبدالله (عليه السلام): ينبغي لمن يقرأ القرآن إذا مر بآية من القرآن فيها مسألة أو تخويف أن يسأل الله عند ذلك خير ما يرجو ويسأله العافية من النار ومن العذاب - موثق

1. Muhammad bin Yahya from Ahmad bin Muhammad from Uthman bin Isa from Sam’ah (bin Mihran) who said : Abu Abdillah (a.s) said : it is incumbent upon the one who recites the Qur’an (i.e during the prayer) and comes across an Ayah (while reciting) in which there is a matter (of weight) or fear - that he askes Allah (s.w.t) at this juncture the best of what he hopes (for himself) and health (security) from the fire and the punishment.

(Muwathaq due to Uthman bin Isa and Sam’ah bin Mihran)

NOTE : This is how we should react to verses that have Takhwif in them, that by which Allah (s.w.t) makes us fear him and be on our guard.

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: سألته عن الرجل يكون مع الامام فيمر بالمسألة أو بآية فيها ذكر جنة أو نار قال: لا بأس بأن يسأل عند ذلك ويتعوذ [في

الصلاة] من النار ويسأل الله الجنة - حسن

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy from Abi Abdillah (a.s), he (al-Halabiy) said : I asked Him (a.s) about the man who is with the imam (in prayer) and he (the imam) passes through (in his recitation) a matter (of weight) or an Ayah in which there is reference to paradise and the hell fire, He (a.s) said : there is no impediment for him if he asks (makes Du’a) when that happens and seeks refuge (in the prayer) from the Hell fire and asks Allah (s.w.t) for the paradise. (Hasan due to Ibrahim bin Hashim)

محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن ابن بكير، عن عبيد بن زرارة قال: سألت أبا عبدالله (عليه السلام) عن ذكر السورة من الكتاب يدعو بها في الصلاة مثل قل هو الله أحد فقال: إذا كنت تدعو بها فلا بأس

- موثق كالصحيح

3. Muhammad bin Yahya from Ahmad bin Muhammad from Ibn Fadhal from Ibn Bukayr from Ubayd bin Zurara who said : I asked Aba Abdillah (a.s) about using a Surah from the Kitab (Qur’an) to make a Du’a from it in the prayers, like ‘Qul Huwa Allah Ahad’, so He (a.s) said : if you are making a Du’a with it - then no problem.

(Muwathaq like Sahih due to Ibn Fadhal and Ibn Bukayr)

NOTE : This narration, allows us to recite the Quran in prayer apart from the Fatiha and the other Surah; for example in the Qunut - but only as a means for Du’a, Saying for example ‘O Allah forgive me for the sake of ‘Qul Huwa Allah’ or saying ‘By Allah the Ahad (unqiue), the Samad (self subsisting)’.

Edited June 2, 2011 by Islamic Salvation

**Islamic Salvation** · June 3, 2011

Salamun Alaykum.

This post will be about the merits of Salat al-Jama'ah.

This Dhaif Hadith due to an-Nawfaliy and as-Sakuniy (according to al-Majlisi), shows the importance of praying in Jama'ah.

It is in the chapter below which contains 4 Mu'tabar Ahadith as posted, out of 9 Ahadith in it.

علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبدالله، عن أبيه (عليه السلام) قال: قال رسول الله (صلى الله عليه وآله): من صلى الخمس في جماعة فظنوا به خيرا

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from an-Nawfaliy from as-Sakuniy from Abi Abdillah (a.s) from his father (Abi Ja’far (a.s)) who said : the messenger of Allah (s.a.w.w) said : whoever prays the five (daily prayers) in the congregation, then think good of him.

باب فضل الصلاة في الجماعة

Chapter on the merit of praying in congregation

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة قال: قلت لابي عبدالله (عليه السلام): ما يروي الناس أن الصلاة في جماعة أفضل من صلاة الرجل وحده بخمس وعشرين صلاة؟ فقال: صدقوا، فقلت: الرجلان يكونان جماعة؟ فقال: نعم ويقوم الرجل عن يمين الامام - حسن

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) who said : I said to Abi Abdillah (a.s) : what the people narrate – saying that, (one) prayer performed in congregation has merit (the equivalent) of twenty five prayers of a man prayed alone (is it true)? He (a.s) said : They have spoken the truth, I (Zurara) said : do two people make up a congregation? so He (a.s) said : yes and the other man stands to the right of the imam (in one line and not behind him). (Hasan due to Ibrahim bin Hashim)

NOTE : One Salat in Jam'aah is better than (has the merits) of 25 Salat Furada, this is proven from this authentic Hadith, also the least that can be called a Jama'ah is two people, but the imam and his single follower will be in one line, the follower standing to the right hand side of the imam, with two followers and more - the imam will stand in front and the followers behind him as is more common.

علي بن إبراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى، عن حريز، عن زرارة قال: كنت جالسا عند أبي جعفر (عليه السلام) ذات يوم إذ جاء ه رجل فدخل عليه فقال له: جعلت فداك إني رجل جار مسجد لقومي فإذا أنا لم اصل معهم وقعوا في وقالوا: هو هكذا وهكذا، فقال: أما لئن قلت ذاك لقد قال أمير المؤمنين صلوات الله عليه: من سمع النداء فلم يجبه من غير علة فلا صلاة له، فخرج الرجل فقال له: لا تدع الصلاة معهم وخلف كل إمام فلما خرج قلت له: جعلت فداك كبر علي قولك لهذا الرجل حين استفتاك فإن لم يكونوا مؤمنين؟ قال: فضحك (عليه السلام) ثم قال: ما أراك بعد إلا ههنا يازرارة فأية علة تريد أعظم من أنه لا يأتم به ثم قال: يازرارة أما تراني قلت: صلوا في مساجدكم وصلوا مع أئمتكم

حسن كالصحيح -

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Ismail from Fadhl bin Shadhan all togethor from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : I was sitting with Abi Ja’far (a.s) (at his place) one day, when a man came for him and entered inside to meet him, and said : may I be ransomed for you, I am a man who lives nearby to a Masjid belonging to my people, so when I do not pray with them (in their Masjid) they speak about me (backbiting me) saying he is such and such-like, so He (a.s) said to him : if this is (all) what you have to say (about your situation), then know that Amir-ul-Mumineen peace be upon him had said (about something similar) : whoever listens to the call (for prayer from a Masjid) and does not respond to it, without there being a reason (preventing him from answering the call - and so acting as an excuse for him), (then) he has no prayer, so when the man was about to leave, He (a.s) said : Do not leave off praying with them, nor should you leave off praying behind every imam, so when the man had left, (Zurara who had witnessed this conversation) said : may I be ransomed for you, it has become great for me (i.e I am surprised at) your words (in answer) to this man when he asked you, so what if they (those with whom and behind whom he will go on to pray after this) are not Mu’minun?, (Zurara) says, so He (a.s) laughed and said : I will not see you anywhere after this but here O Zurara, for what more of a reason (to be used as an excuse) do you need that is greater than the fact that – he (the non Mu'min) is not to be followed in prayer, O Zurara, do you not see that what I have just said is : pray in your Masajid and behind your Imams (or their followers).

(Hasan like Sahih due to Ibrahim bin Hashim and Muhammad bin Ismail)

NOTE : The truth of the matter is that, the Masjid reffered to here was that of the A'mma (and specifically the Mukhalifeen - from the opponents of the Ahulbayt), so this man who was from the followers of Ahlulbayt did not pray in it, and preferred praying at home, despite it being close to him and also being populated by his own people (of his tribe). Now talk against him was backbiting and name calling - al-Majlisi says "such and such-like" (in the Hadith above) could be terms like 'Rafidi' and 'Muanid' directed at the man, when this had reached a higher level and was unbearable to him, he went to Abi Ja'far for instruction, Abi Ja'far provides two statements, in the first He refers to the words of Amir-ul-Mumineen which were to the effect that - not praying in congregation, when it has been established - only means that the prayer prayed alone is not accepted from the withholder UNLESS/EXCEPT he has an argument against joining the congregation, which the man had, but looking at the effect it had in social terms for him, the Imam relaxes this and encourages him to assemble with them, and then He (a.s) says to him - do not leave praying behind them and behind EVERY imam, now this leaves Zurarah shocked, how is the Imam allowing him to pray behind every imam, what if (the imam) was from the opponents (a non Mu'min) as was the case for this man? when the man had left, and Zurara asked the Imam the interpretation, the Imam laughed, because he had hidden his meaning both times, in the first Hadith of Ali (a.s) that he narrates to the man there was an exception: and now He asks Zurara, what greater argument there could be against joining such a congregation (under normal conditions) than the fact that 'inherently' prayers behind such non-Mu'mins is disallowed, and as to the second statement to the man, He (a.s) believes that He will always see Zurara after this, that is if he had understood what the Imam had meant when he said 'behind EVERY imam' these imams were the Aimmah (Tawriyyah was used here).The imam was directing the man to do Taqiyyah basically. So this made the man believe it right to pray in that Masjid as the imam had directed him indirectly to do Taqiyyah to alleviate his isolation, then clarified the original position in which there is no Taqiyyah for Zurarah when the man had left, so learn then the wisdom behind their words.

علي بن إبراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد، عن حريز، عن زرارة، والفضيل قالا: قلنا له الصلوات في جماعة فريضة هي؟ فقال: الصلوات فريضة وليس الاجتماع بمفروض في الصلاة كلها ولكنها سنة ومن تركها رغبة عنها وعن جماعة المؤمنين من غير علة فلا صلاة له - حسن كالصحيح

3. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Ismail from Fadhl bin Shadhan all togethor from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) AND Fudhayl (bin Yasar) who said (both of them) : we said to Him (a.s), praying in congregation - is it obligatory? so He (a.s) said : the prayer (itself) is an obligation, and NOT congregating together for all the prayers (i.e congregation is not the initial obligation), but it (congregational prayer) is a Sunnah, and whoever leaves it - because of his dislike for it (the act of congregating) and also (his dislike for) the gathered believers (who make up this congregation) (and that too) without having any reasonable argument (to explain and thereby excuse himself with), then there is no prayer for him (his prayer alone is not accepted or incomplete).

(Hasan like Sahih due to Ibrahim bin Hashim and Muhammad bin Ismail )

NOTE : What is Wajib is the Salat (apart from the prayers in which the congregation for it is also Wajib such as Jumuah and Idayn), one who does not attend the established congregation of Mu'minun with no reason at all has a defect in his Salat without any doubt.

محمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبدالله (عليه السلام) قال: يحسب لك إذا دخلت معهم وإن لم تقتد بهم مثل ما يحسب لك إذا كنت مع من تقتدي به - مجهول كالصحيح

4. Muhammad bin Ismail from Fadhl bin Shadhan from Ibn Abi Umayr from Hafs bin al-Bukhtariy from Abi Abdillah (a.s) who said : it is counted for you (the reward) when you enter with them (the A’mma- in their congregational prayer) even though you do not follow them, same as (just like) what is counted for you if you were in it (the congregational prayer) with those you follow (the Kha’ssa). (Majhul like Sahih due to Muhammad bin Ismail)

NOTE : This is seen by some to be for Taqiyyah.

Edited June 3, 2011 by Islamic Salvation

La fata illa Ali · June 3, 2011

(bismillah)

(salam) w/r w/b:

What if it is one man and one women? Does the women stand beside the man in that case? What if it is a husband and wife who want to do jama`ah?

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) who said : I said to Abi Abdillah (a.s) : what the people narrate – saying that, (one) prayer performed in congregation has merit (the equivalent) of twenty five prayers of a man prayed alone (is it true)? He (a.s) said : They have spoken the truth, I (Zurara) said : do two people make up a congregation? so He (a.s) said : yes and the other man stands to the right of the imam (in one line and not behind him). (Hasan due to Ibrahim bin Hashim)

NOTE : One Salat in Jam'aah is better than (has the merits) of 25 Salat Furada, this is proven from this authentic Hadith, also the least that can be called a Jama'ah is two people, but the imam and his single follower will be in one line, the follower standing to the right hand side of the imam, with two followers and more - the imam will stand in front and the followers behind him as is more common.

Shukran.

(wasalam) w/r w/b:

Edited June 3, 2011 by La fata illa Ali

**Abu Tufayl** · June 3, 2011

(bismillah)

(bismillah)
(salam) w/r w/b:
What if it is one man and one women? Does the women stand beside the man in that case? What if it is a husband and wife who want to do jama`ah?
Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) who said : I said to Abi Abdillah (a.s) : what the people narrate – saying that, (one) prayer performed in congregation has merit (the equivalent) of twenty five prayers of a man prayed alone (is it true)? He (a.s) said : They have spoken the truth, I (Zurara) said : do two people make up a congregation? so He (a.s) said : yes and the other man stands to the right of the imam (in one line and not behind him). (Hasan due to Ibrahim bin Hashim)
NOTE : One Salat in Jam'aah is better than (has the merits) of 25 Salat Furada, this is proven from this authentic Hadith, also the least that can be called a Jama'ah is two people, but the imam and his single follower will be in one line, the follower standing to the right hand side of the imam, with two followers and more - the imam will stand in front and the followers behind him as is more common.
Shukran.
(wasalam) w/r w/b:

(wasalam)

I don't know about hadeeth in in this instance, but the fatwa have found that the ruling is that the women's sajda must be behind the imam's knees, but standing behind is most common.

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