Mu'tabar Ahadith From Al-kafi

[Islamic Salvation]

(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:

Salaam dear brother.

I had come across this Hadith in my study, I have already translated the chapter it is in - it had 1 Mu'tabar Hadith out of the 3 in it, this the first Hadith in that chapter and un-included by me for obvious reasons as it is Dhaif based on Sanad.

محمد بن يحيى، عن أحمد بن محمد، عن محمد بن سنان، عن ابن مسكان، عن أبي العباس قال: سألت أبا عبدالله (عليه السلام) عن الرجل يؤم المرأة في بيته فقال: نعم تقوم وراء ه

Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Sinan from Ibn Muskan from Abil-Abbas who said : I asked Aba Abdillah (a.s) about the man who leads a woman in prayer in his home, so He (a.s) said : Yes (it is possible), and she stands behind him.

The Hadith is Dhaif due to Muhammad bin Sinan, otherwise the Rijal are Thiqat.

It indicates that it is still Jama'ah but she stands behind him.

And note of course that the Hadith you quote specifically says 'two men' and so is not contradicting this one.

Chapter on the man leading the women and the woman leading the women (in prayer).

Hadith #1

Edited June 3, 2011 by Islamic Salvation

[Islamic Salvation]

Salamun Alaykum.

The chapter has the following 6 Mu'tabar Ahadith out of the 8 placed in it by al-Kulayni.

باب الرجل يصلي وحده ثم يعيد في الجماعة أو يصلي بقوم و قد كان صلى قبل ذلك

Chapter on the man who prays alone and then repeats it in Jama’ah or leads a people in prayer having prayed (alone) before

محمد بن إسماعيل، عن الفضل بن شاذان، وعلي بن إبراهيم، عن أبيه جميعا، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبدالله (عليه السلام) في الرجل يصلي الصلاة وحده ثم يجد جماعة قال: يصلي معهم ويجعلها

الفريضة - حسن كالصحيح

1. Muhammad bin Ismail from Fadhl bin Shadhan AND Ali bin Ibrahim from his father (Ibrahim bin Hashim) all togethor from Ibn Abi Umayr from Hafs bin al-Bukhtariy from Abi Abdillah (a.s) - about a man who prays (a prayer) alone (and completes it), and then he finds a Jama’ah (congregation - praying the same prayer he had already prayed alone before), He (a.s) said : he prays with them (again), and makes this one (the one prayed in congregation) the Faridha (obligatory prayer), (and the other one will remain as a Nafila for him). (Hasan like Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن ابن أبي عمير، عن هشام بن سالم، عن سليمان بن خالد قال: سألت أبا عبدالله (عليه السلام) عن رجل دخل المسجد وافتتح الصلاة فبينا هو قائم يصلي إذا أذن المؤذن وأقام الصلاة، قال: فليصل

ركعتين ثم ليستأنف الصلاة مع الامام ولتكن الركعتان تطوعا - صحيح

2. Muhammad bin Yahya from Ahmad bin Muhammad from Ibn Abi Umayr from Hisham bin Salim from Sulayman bin Khalid who said : I asked Aba Abdillah (a.s) about a man who enters the Masjid, and begins praying (the obligatory prayer - alone), so while he is standing praying, the Muadhin makes the Adhan and the Iqamah (as a prelude to the start of the congregational prayer – what should the man do?) , He (a.s) said : he should just complete two Rakaat (from his prayers), and join the imam (to pray in congregation), and the two Rakaat shall become those of the Nafila. (Sahih)

NOTE : It happens that one is praying an obligatory daily prayer thinking there will be no Jama'ah, and then the Adhan and Iqamah for it (Jama'ah) is given, he should make his own two those of Nafila (even if the Niyyah was initially Faridha) and join the Jama'ah.

جماعة، عن أحمد بن محمد، عن الحسين بن سعيد، عن يعقوب بن يقطين قال:

قلت لابي الحسن (عليه السلام): جعلت فداك تحضر صلاة الظهر فلا نقدر أن ننزل في الوقت حتى ينزلوا وننزل معهم فنصلي ثم يقومون فيسرعون فنقوم فنصلي العصر ونريهم كأنا نركع ثم ينزلون للعصر فيقدمونا فنصلي بهم؟ فقال: صل بهم، لا صلى

الله عليهم - صحيح

3. A large number of my teachers from Ahmad bin Muhammad from Husayn bin Said from Yaqub bin Yaqtin who said : I said to Abil Hasan (a.s) : may I be ransomed for you, the time for (the prayer of) Dhuhr arrives, so we do not have the opportunity to pray it in its earliest time (due to their presence), until they (the Amm'a) begin praying it, so we join them for it, and pray with them, then they stand and depart, so we stand and pray the Asr making it look as though we are praying of the Nafila (after Dhuhr), then they come for the Asr and proceed for it, so we pray (again) behind them (is this right?), so He (a.s) said : pray with them, may Allah (s.w.t) not bless them. (Sahih)

NOTE : From the Fawaid of the Sahiha of Ibn Yaqtin, is the proving beyond any reasonable doubt, that it was the practice of the companions to pray the Asr immediately after the Dhuhr, and this is the Madhab since the Imams sanctioned it.

The phrase صل بهم، لا صلى الله عليهم is too eloquent to translate directly.

محمد بن يحيى، عن أحمد بن محمد، عن محمد بن إسماعيل قال: كتبت إلى أبي الحسن (عليه السلام) أني أحضر المساجد مع جيرتي وغيرهم فيأمروني بالصلاة بهم وقد صليت قبل أن آتيهم وربما صلى خلفي من يقتدي بصلاتي

والمستضعف والجاهل وأكره أن أتقدم وقد صليت بحال من يصلي بصلاتي ممن سميت لك، فمزني في ذلك بأمرك أنتهي إليه وأعمل به إن شاء الله فكتب (عليه السلام) صل بهم - صحيح

4. Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Ismail (al-Baziu) who said : I wrote to Abil Hasan (a.s) (as follows) – I attend the (prayers in their) Masajid, with the neighbors (from my community), and also others apart from them, so they request me to lead them in prayer, and I (normally do) pray (by myself - alone) before I come to them, and it is possible (at any given occasion - while leading them) that those praying behind me are – (people) who follow me in my prayer (i.e from the Kha’ssa), and those from the oppressed (i.e straightened – without a choice), and those from the ignorant (i.e from the Amm’a), and I dislike to lead them (in prayer) while having already prayed alone (because I am in doubt about) the condition (i.e the validity, of the prayer) of those who pray behind me with my prayer (depending on it, since I am their imam - but I have already prayed before) from the (categories of people) I have mentioned (above), so order me in regards to it with your command, that I may turn to it (in reference), and act according to it, so He (a.s) wrote to me : pray with them (and lead them in it). (Sahih)

NOTE : al-Baziu used to pray alone beforehand, and then join them in their prayers, this was because he was not sure of the status of the imam who would lead him - in their congregations, now it happens that sometimes they would ask him to lead, his query was in regards to the condition or validity of the prayers of the groups of people he mentions in the narration, who pray behind him (and depend on his prayer) - but him being an imam who has already prayed before alone - the same prayer he leads in.

The short answer he gets in reply allows him to lead them despite having prayed the same prayer before.

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: من صلى معهم في الصف الاول كان كمن صلى خلف

رسول الله (صلى الله عليه وآله) - حسن

5. 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 : whoever prays with them in the first row, is like the one who prays behind the messenger of Allah (s.a.w.w). (Hasan)

NOTE : The Imams encouraged intermingling with them in the form of Taqiyyah and well being of the community as a whole, that is why we see the companions in their congregations.

محمد بن يحيى، عن أحمد بن محمد، عن عثمان بن عيسى، عن سماعة قال: سألته

عن رجل كان يصلي فخرج الامام وقد صلى الرجل ركعة من صلاة فريضة فقال: إن كان إماما عدلا فليصل اخرى وينصرف ويجعلهما تطوعا وليدخل مع الامام في صلاته كما هو وإن لم يكن إمام عدل فليبن على صلاته كما هو ويصلي ركعة اخرى معه يجلس قدر ما يقول: أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله (صلى الله عليه وآله)، ثم ليتم صلاته معه على ما استطاع فإن التقية واسعة وليس شئ من التقية إلا وصاحبها مأجور عليها إن شاء الله - موثق

6. Muhammad bin Yahya from Ahmad bin Muhammad from Uthman bin Isa from Sam’ah (bin Mihran) who said : I asked Him (a.s) about a man who was praying (an obligatory prayer - alone), so (while he was doing that) an imam emerges (wishing to lead a congregational prayer for it), and he (the man) has (already) prayed a single Rakaat (from his individual prayer), so He (a.s) said : if it is a just imam (who emerges), then he should pray the other Rakaat (to make it two) and (complete this prayer) and make it a Nafila, and then enter with the imam in his (the imam’s) prayer (making it a new beginning). And if it is not a just imam (who emerges), then he should continue with his own prayer (that he had started and was in), and pray the other Rakaat (of his individual prayer - while making it look as though he has started afresh, behind or) with the imam, and he should sit in it for the duration in which he can say : ‘There is no god but Allah, and Muhammad is his messenger’ (as his Tashahud - after this imam’s first Rakaat and what is his own second), then complete his own prayer behind the imam as best as he can (since he will finsih before the imam), for Taqiyyah is wide (all-encompassing), and there is not a thing (done) in Taqiyyah but its performer is rewarded for it, if Allah wills. (Muwathaq)

NOTE : Clearly the man did not have to move and was already sat in the row when the imam started leading, since moving would break his own prayer, a Fawaid is the Shahadatayn in Tashahud being proven.

Edited June 4, 2011 by Islamic Salvation

[sa3sa3ah]

There's only two mistakes as far as i can see :

ãÍãÏ Èä íÍíì¡ Úä ÃÍãÏ Èä ãÍãÏ¡ Úä ÇÈä ÝÖÇá¡ Úä ÇÈä ÈßíÑ¡ Úä ÍãÒÉ Èä ÍãÑÇä æÇáÍÓä Èä ÒíÇÏ ÞÇáÇ: ÏÎáäÇ Úáì ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) æÚäÏå Þæã ÝÕáì Èåã ÇáÚÕÑ æÞÏ ßäÇ ÕáíäÇ ÝÚÏÏäÇ áå Ýí ÑßæÚå ÓÈÍÇä ÑÈí

ÇáÚÙíã ÃÑÈÚÇ æËáÇËíä Ãæ ËáÇËÇ æËáÇËíä ãÑÉ æÞÇá: ÃÍÏåãÇ Ýí ÍÏíËå: " æÈÍãÏå " Ýí ÇáÑßæÚ æÇáÓÌæÏ ÓæÇÁ. åÐÇ áÇäå Úáã Úáíå ÇáÕáÇÉ æÇáÓáÇã ÇÍÊãÇá ÇáÞæã áØæá ÑßæÚå æÓÌæÏå æÐáß Ãäå Ñæí Ãä ÇáÝÖá ááÇãÇã Ãä íÎÝÝ æíÕáí ÈÃÖÚÝ ÇáÞæã

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

Hamza ibn Himran is thiqat because Safwan ibn yahya narrates from him and he only narrates from Thiqat so Hadith is sahih. Also hasan ibn ziad be it saiqal or attar are thiqat because people like Fudhala ibn ayyoob narrated from him , Hasan ibn Ziad Al-attar is thiqat as najashi said

But this one :

ãÍãÏ Èä ÅÓãÇÚíá¡ Úä ÇáÝÖá Èä ÔÇÐÇä¡ Úä ÇÈä ÃÈí ÚãíÑ¡ Úä ÍÝÕ Èä ÇáÈÎÊÑí¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) ÞÇá: íÍÓÈ áß ÅÐÇ ÏÎáÊ ãÚåã æÅä áã ÊÞÊÏ Èåã ãËá ãÇ íÍÓÈ áß ÅÐÇ ßäÊ ãÚ ãä ÊÞÊÏí Èå - ãÌåæá ßÇáÕÍíÍ

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.

Is weak because Mohamed Ibn Ismail is Unknown

tc

[Islamic Salvation]

There's only two mistakes as far as i can see :

Hamza ibn Himran is thiqat because Safwan ibn yahya narrates from him and he only narrates from Thiqat so Hadith is sahih. Also hasan ibn ziad be it saiqal or attar are thiqat because people like Fudhala ibn ayyoob narrated from him , Hasan ibn Ziad Al-attar is thiqat as najashi said

But this one :

Is weak because Mohamed Ibn Ismail is Unknown

tc

Salaams brother,

What you say in regards to the high station of both Safwan and Fudhala then it is true, but since we have decided to place only al-Majlisi's verdict, and you know that his Manhaj was mainly to have an explicit Tawthiq from the Classical scholars of Rijal like Najashi and Tusi for a narrator, and in this Hamza bin Humran is unknown, and Hasan bin Ziyad is an even toss between al-Attar who has one and as-Sayqal who does not have one, and he preferred the Jarh to the Ta'dil and so said Dhaif.

As to the second point, it is true that al-Bunduqi is Majhul, but it has been the practice of al-Majlisi to classify it as Majhul Ka Sahih throughout, and if it is accompanied as it is for a majority of times with Ali bin Ibrahim > Ibrahim bin Hashim, he upgrades it to Hasan Ka Sahih.

Now why did he make this special category for Muhammad bin Ismail, well maybe because, since he is such a major teacher of al-Kulayni, and the mass number of Ahadith that goes through this Tariqa compelled him to do so, and he is more aware of his decision.

Thanks.

Edited June 5, 2011 by Islamic Salvation

[sa3sa3ah]

Salaams brother,

What you say in regards to the high station of both Safwan and Fudhala then it is true, but since we have decided to place only al-Majlisi's verdict, and you know that his Manhaj was mainly to have an explicit Tawthiq from the Classical scholars of Rijal like Najashi and Tusi for a narrator, and in this Hamza bin Humran is unknown, and Hasan bin Ziyad is an even toss between al-Attar who has one and as-Sayqal who does not have one, and he preferred the Jarh to the Ta'dil and so said Dhaif.

As to the second point, it is true that al-Bunduqi is Majhul, but it has been the practice of al-Majlisi to classify it as Majhul Ka Sahih throughout, and if it is accompanied as it is for a majority of times with Ali bin Ibrahim > Ibrahim bin Hashim, he upgrades it to Hasan Ka Sahih.

Now why did he make this special category for Muhammad bin Ismail, well maybe because, since he is such a major teacher of al-Kulayni, and the mass number of Ahadith that goes through this Tariqa compelled him to do so, and he is more aware of his decision.

Thanks.

ok that's fine .

mohamed ibn ismaeel is accepted by Majlissi even though he himself admitted his Jahalat is because of extensive narration by kulaini on him but this is weak because kulaini hasn't got a specific condition for narrating from someone.

Do i know you brother ? your blog is familiar !

Send me a PM if you can

[Nader Zaveri]

(salam)

(bismillah)

Hamza ibn Himran is thiqat because Safwan ibn yahya narrates from him and he only narrates from Thiqat so Hadith is sahih.

Wasil, you try to come off as some rijaal "expert", but if anyone knows you and your standards (or lack thereof), they can easily pick out your mistakes.

Da`eef (Weak) narrators whom Safwaan bin YaHya narrated from:

1. Al-MufaDDal bin SaaliH, also known as Aboo Jameelah. (Weakened by Al-Naashee, GhaDaa'iree; The only tawtheeq people give him is being a narrators in Tafseer Al-Qumme, and I know you reject this)

عدة من أصحابنا عن أحمد بن أبي عبد الله عن أبيه عن صفوان بن يحيى عن أبي جميلة عن حميد الصيرفي عن أبي عبد الله ع قال

2. Muhammad bin Sinaan:

عَنْهُ عَنْ صَفْوَانَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ

3. Yoonus bin Dhibyaan:

عَنْهُ عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ يَزِيدَ وَ يُونُسَ بْنِ ظَبْيَانَ قَالا

Also hasan ibn ziad be it saiqal or attar are thiqat because people like Fudhala ibn ayyoob narrated from him , Hasan ibn Ziad Al-attar is thiqat as najashi said

Da`eef (Weak) narrators whom FaDaalah bin Ayyoob narrated from:

1. Sadeer bin Hukaym (I know how much you think Sadeer bin Hukaym is weak, so I put him in this list)

علي بن إبراهيم عن محمد بن الحسين عن ابن أبي نجران عن فضالة بن أيوب عن سدير الصيرفي قال سمعت أبا عبد الله ع يقول

I could put more, but 1 weak narrator (especially by your standards) should shatter your "argument" of these people ONLY narrating from thiqaat (pl. thiqah).

(salam)

Edited June 6, 2011 by Nader Zaveri

[Abu'l Khattab]

How's that for you wasil? You let a muqassir like Nader Zaveri rip you apart in rijaal ;)

Edited June 9, 2011 by haidar al karrar

[Islamic Salvation]

Salamun Alaykum.

This chapter has only one Hadith graded Mu'tabar by Allamah Majlisi, that is the first Hadith, the other five Ahadith in this chapter are all Dhaif in terms of Sanad.

The Chapter is on combining prayers as we normally do.

باب الجمع بين الصلاتين

Chapter on combining two prayers

محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن عبدالله بن بكير، عن زرارة، عن أبي عبدالله (عليه السلام) قال: صلى رسول الله (صلى الله عليه وآله) بالناس الظهر والعصر حين زالت الشمس في جماعة من غير علة وصلى بهم المغرب والعشاء الآخرة قبل سقوط الشفق من غير علة في جماعة وإنما فعل رسول الله (صلى الله عليه وآله) ليتسع الوقت على امته - موثق

1. Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin Hakam from Abdallah bin Bukayr from Zurara (bin A’yan) from Abi Abdillah (a.s) who said : The messenger of Allah (s.a.w.w) prayed with the people - the Dhuhr and the Asr (one immediately after the other) - when the sun had crossed the meridian (Zawal), in congregation, and without there being a necessitating cause (for it), and He (s.a.w.w) also prayed with them - the Maghrib and the Isha (one immediately after the other) - before the (complete) disappearance of the redness of the horizon (after sunset), without there being a necessitating cause for it, and (this too) in congregation, and verily the messenger of Allah (s.a.w.w) did so in order to ease the burden of time upon his Ummah.

(Muwathaq due to Abdallah bin Bukayr)

NOTE : The Muwathaqa of Zurara is clear in its Rukhsah (dispensation) for combining, due to it being practised by the messenger of Allah (s.a.w.w) as reported by the Imam, and that too in congregation, without there being a specific cause, that is with the intention of easing the burden upon the Ummah, this act of has also been widely and authentically narrated by the A'mmah .

Two Dhaif Sanad Hadith out of the five are provided below for the Sihha of their Madhmun.

علي بن محمد، عن سهل بن زياد، عن أحمد بن محمد بن أبي نصر، عن عبدالله ابن سنان قال: شهدت المغرب ليلة مطيرة في مسجد رسول الله (صلى الله عليه وآله) فحين كان قريبا من الشفق نادوا وأقاموا الصلاة فصلوا المغرب ثم أمهلوا بالناس حتى صلوا ركعتين ثم قام المنادي في مكانه في المسجد فأقام الصلاة فصلوا العشاء ثم انصرف الناس إلى منازلهم، فسألت أبا عبدالله (عليه السلام) عن ذلك، فقال: نعم قد كان رسول الله (صلى الله عليه وآله) عمل بهذا

2. Ali bin Muhammad from Sahl bin Ziyad from Ahmad bin Muhammad bin Abi Nasr from Abdillah bin Sinan who said : I witnessed a rainy night at the Masjid of the messenger of Allah (s.a.w.w), so when it was close to the (appearance) of the redness of the sky, they called the Adhan, and the Iqamah, and prayed the Maghrib, then they waited for enough time to allow the people to complete two Rakaat of Nafila, then the caller stood up in his place in the Masjid, and made the Iqamah, and they prayed the Isha, and then everyone left for their homes, so I asked Aba Abdillah (a.s) about that, so He (a.s) said : yes, the messenger of Allah (s.a.w.w) had done (what was similar) to this.

NOTE : This Hadith, despite being Dhaif in terms of Sanad due to the weakness in Sahl, is translated - because the act of combining due to rain, which has been widely reported and accepted by the scholars - is authentic, It should be noted that Abdillah was only shocked because he saw the A’mmah doing this, and he wanted to see the basis for this - whether it could be traced back to the prophet and that too specifically when it rains, not because the prayers were joined, as this was the normal position of the Madhab, without there even being a specific reason needed to do it, as the previous Mu'tabar Hadith shows.

علي بن محمد، عن الفضل بن محمد، عن يحيى بن أبي زكريا، عن أبان عن صفوان الجمال قال: صلى بنا أبوعبدالله (عليه السلام) الظهر والعصر عند ما زالت الشمس بأذان وإقامتين وقال: إني على حاجة فتنفلوا

3. Ali bin Muhammad from Fadhl bin Muhammad from Yahya bin Abi Zakariyya from Aban (bin Uthman) from Safwan Jamaal who said : Abu Abdillah led us in the prayers of Dhuhr and Asr, just after the sun had crossed the meridian (Zawal), with one Adhan and two Iqamahs (one immediately after the other), and He (a.s) said : I have extenuating circumstances, so continue with the Nawafil.

NOTE : This Hadith despite being Dhaif in terms of Sanad, due to both Fadhl and Yahya being Majhul, has the following benefits, firstly, it gives a direct example of one of the Imams practising this act of combination, note that it was with one Adhan and two Iqamahs, secondly, it eludes to the fact that the Istihbab is in separating, which was the norm of the Imams, and that too so that it could aid the performance of the Nafila, seen from the fact that the imam excuses himself after combining, and asks the companions behind him to now make up the Nafila of Asr.

Edited June 9, 2011 by Islamic Salvation

[N-Safar]

(salam)

(bismillah)

Wasil, you try to come off as some rijaal "expert", but if anyone knows you and your standards (or lack thereof), they can easily pick out your mistakes.

Da`eef (Weak) narrators whom Safwaan bin YaHya narrated from:

1. Al-MufaDDal bin SaaliH, also known as Aboo Jameelah. (Weakened by Al-Naashee, GhaDaa'iree; The only tawtheeq people give him is being a narrators in Tafseer Al-Qumme, and I know you reject this)

ÚÏÉ ãä ÃÕÍÇÈäÇ Úä ÃÍãÏ Èä ÃÈí ÚÈÏ Çááå Úä ÃÈíå Úä ÕÝæÇä Èä íÍíì Úä ÃÈí ÌãíáÉ Úä ÍãíÏ ÇáÕíÑÝí Úä ÃÈí ÚÈÏ Çááå Ú ÞÇá

2. Muhammad bin Sinaan:

Úóäúåõ Úóäú ÕóÝúæóÇäó Úóäú ãõÍóãóøÏö Èúäö ÓöäóÇäò Úóäú ÍõÐóíúÝóÉó Èúäö ãóäúÕõæÑò ÞóÇáó

3. Yoonus bin Dhibyaan:

Úóäúåõ Úóäú ÕóÝúæóÇäó æó ÇÈúäö ÃóÈöí ÚõãóíúÑò Úóäú íóÒöíÏó æó íõæäõÓó Èúäö ÙóÈúíóÇäó ÞóÇáÇ

Da`eef (Weak) narrators whom FaDaalah bin Ayyoob narrated from:

1. Sadeer bin Hukaym (I know how much you think Sadeer bin Hukaym is weak, so I put him in this list)

Úáí Èä ÅÈÑÇåíã Úä ãÍãÏ Èä ÇáÍÓíä Úä ÇÈä ÃÈí äÌÑÇä Úä ÝÖÇáÉ Èä ÃíæÈ Úä ÓÏíÑ ÇáÕíÑÝí ÞÇá ÓãÚÊ ÃÈÇ ÚÈÏ Çááå Ú íÞæá

I could put more, but 1 weak narrator (especially by your standards) should shatter your "argument" of these people ONLY narrating from thiqaat (pl. thiqah).

(salam)

Salam to all but not This Zaveri guy.

. Anyway I asked our teacher about these doubts of Mr Zaveri so he answered :

This is extreme ignorance and by trying to ridicule me he indirectly ridiculed Sheikh al-taifah Al-tusi (rah) and other great scholars from the mutakaddimeen and muta'akhireen . shikh tusi said in iddah : safwan and ibn abi umair only narrate from thiqat. meaning thiqat according to them so their tawtheeq is not the sole form of tawtheeq but a class of tawtheeq. like sho'ba in sunni hadiths who is known for only narrating from thiqat but he narrated from jabir ibn yazeed al-jo'fi even though jabir is weak according to many other sunni scholars so the tawtheeq of sho'ba cannot outweigh the other jarh(bad criticism)

for us ibn abi umair is specialist in rijel but he is not the only authority in rijel .

now the narrations presented by this Nader who is well-known for his lack of understanding and knowledge.(please underline what i am underlining in red )

ÚÏÉ ãä ÃÕÍÇÈäÇ Úä ÃÍãÏ Èä ÃÈí ÚÈÏ Çááå Úä ÃÈíå Úä ÕÝæÇä Èä íÍíì Úä ÃÈí ÌãíáÉ Úä ÍãíÏ ÇáÕíÑÝí Úä ÃÈí ÚÈÏ Çááå Ú ÞÇá

about narration of Safwan(ra) from abu jamilah then there's few points :

-This is the only narration from safwan on abu jameelah in all four books and this is suspicious because such a mukthir like abu jameelah if he was thiqat then how come a mukthir (also) like safwan only narrates this hadith from him. the known fact that abu jameelah was weak could not have been missed with the likes of safwan so either there's omission in the sanad or mistake in naming the narrator and this is not uncommon in our books as i will show later with one of Nader's narration .

-Sheikh waheed al-bahbahani even accepted that he is thiqat and accepted the narration of the likes of safwan from him even though it's contradicted by both najashi and ibn al-ghadhairi over the jarh of these two and he said:

æÑæÇíÉ ÇáÃÌáøÉ ¡ æãä ÃÌãÚÊ ÇáÚÕÇÈÉ Úáì ÊÕÍíÍ ãÇ íÕÍø Úäå ; ßÇÈä ÃÈí ÚãíÑ ¡ æÇÈä ÇáãÛíÑÉ ¡ æÇáÍÓä Èä ãÍÈæÈ ¡ æÇáÈÒäØí ¡ æÇáÍÓä Èä Úáí Èä ÝÖÇá ¡ ÊÔåÏ ÈæËÇÞÊå æÇáÇÚÊãÇÏ

and the narration of the great and those the gang (taifah) agreed on accepting what is was sahih untill them like ibn abi umair and ibn al-mugheerah and hasan ibn mahboob ....is witness to his trustworthiness and reliance upon him .

so THis Nader rubbished bahbahani by the way because he is of the same view as sheikh tusi(rah) .

yes i disagree with bahbahani (rah) and i believe abu jameela is weak but this sole narration by safwan from him casts doubt about the sanad.

I show some scholars that this Nobody Nader rubbished with his ignorance because they all accepted that the likes of ibn abi umair and safwan only narrate from thiqat . please underline what i underlined .

-Sheikh al-taifah al-tusi (ra)

-sayed ali ibn tawoos.

-al-muhaqqiq al-hilli

-Allamah al-hilli (ra)

-Al-shaheed al-awal (ra)

and many others like al-aabi etc etc

so all these are useless but a nobody like him knows better. hilarious indeed!

back to our topic :

he(nader) gave an other narration and highlight in red what i did :

Úóäúåõ Úóäú ÕóÝúæóÇäó Úóäú ãõÍóãóøÏö Èúäö ÓöäóÇäò Úóäú ÍõÐóíúÝóÉó Èúäö ãóäúÕõæÑò ÞóÇáó

so narration of safwan narration from mohamed ibn sinan , i say utter rubbish and it would be helpful if he shows us the reference.

how could safwan narrate from mohamed ibn sinan and he himself said that mohamed ibn sinan was from ghulat ???

here's all the narrators from whom narrated safwan from mojam al-khoei ( please wrap this in "quotes":

ÝÞÏ Ñæì Úä ÃÈí ÇáÍÓä¡ æÃÈí ÇáÍÓä ãæÓì Èä ÌÚÝÑ¡ æÇáÚÈÏ ÇáÕÇáÍ¡ æÃÈí ÇáÍÓäÇáÑÖÇ¡ æÃÈí ÇáÍÓä Úáí Èä ãæÓì¡ æÃÈí ÌÚÝÑ Úáíåã ÇáÓáÇã¡ æÚä ÃÈí ÇáÇÚÒøÇáäÎøÇÓ¡ æÃÈí ÃíæÈ¡ æÃÈí ÃíæÈ ÇáÎÒøÇÒ¡ æÃÈí ÈÑÏÉ Èä ÑÌÇÁ¡ æÃÈí ÌÑíÑ ÇáÞãøì¡æÃÈí ÌÚÝÑ ãÑÏÚÉ¡ æÃÈí ÌãíáÉ¡ æÃÈí ÍãÒÉ¡ æÃÈí ÎÇáÏ ÇáÞãøÇØ¡ æÃÈí ÓÚíÏÇáãßÇÑì¡ æÃÈí ÓáíãÇä ÇáÌÕøÇÕ¡ æÃÈí ÇáÕÈÇÍ ÇáßäÇäì¡ æÃÈí ãÍãÏ ÇáÎíøÇØ¡ æÃÈíãÎáÏ ÇáÓÑøÇÌ¡ æÃÈí ÇáãÓÊåá¡ æÃÈí ÇáãÛÑÇÁ¡ æÃÈí ÇáíÓÚ¡ æÇÈä ÃÈí ÚËãÇä¡ æÇÈäÃÈí ÚãíÑ¡ æÇÈä ÈßíÑ¡ æÇÈä ãÓßÇä : æÑæÇíÇÊå Úäå ÊÈáÛ ËáÇËÉ æÓÈÚíä ãæÑÏÇð Ä¡æÃÈÇä¡ æÃÈÇä Èä ÚËãÇä ÇáÇÍãÑ¡ æÅÈÑÇåíã Èä ãÍãÏ ÇáÇÔÚÑì¡ æÃÑØÃÉ Èä ÍÈíÈ ÇáÇÓÏì¡æÅÓÍÇÞ Èä ÚþÄãøÇÑ : æÑæÇíÇÊå Úäå ÊÈáÛ ãÇÆÉ æÊÓÚÉ æËáÇËíä ãæÑÏÇð Ä¡ æÅÓÍÇÞ ÈäÛÇáÈ¡ æÅÓãÇÚíá Èä ÌÇÈÑ¡ æÅÓãÇÚíá Èä ÚÈÏÇáÑÍãÇä ÇáÌÚÝí ÇáßæÝì¡ æÌÚÝÑ ÈäÓãÇÚÉ¡ æÌÚÝÑ Èä ãÍãÏ Èä ÇáÇÔÚË¡ æÌÚÝÑ Èä ãÍãÏ Èä íÍíì¡ æÌãíá¡ æÌãíá Èä ÏÑøÇÌ¡æÇáÍÇÑË Èä ÇáãÛíÑÉ¡ æÇáÍÇÑË Èä ÇáãÛíÑÉ ÇáäÕÑí (ÇáäÖÑì)¡ æÍÐíÝÉ Èä ãäÕæÑ¡æÍÑíÒ¡ æÇáÍÓä Èä ÒíÇÏ¡ æÇáÍÓíä Èä ÃÈí ÇáÚáÇÁ¡ æÇáÍÓíä Èä ÃÈí ÛäÏÑ¡ æÇáÍÓä ÈäÎÇáÏ ÇáÕíÑÝì¡ æÇáÍÓíä Èä ÒÑÇÑÉ¡ æÇáÍÓíä Èä ÒíÏ¡ æÍÝÕ Èä ÇáÈÎÊÑì¡ æÇáÍßã ÈäÃíãä¡ æÍãøÇÏ Èä ÚËãÇä¡ æÍãøÇÏ Èä ÚíÓì¡ æÍãÑÇä Èä ÃÚíä¡ æÍäøÇä¡ æÎÇáÏ ÈäÅÓãÇÚíá¡ æÎÒíãÉ Èä íÞØíä¡ æÇáÎÖÑ¡ æÏÇæÏ Èä ÇáÍÕíä¡ æÏÇæÏ Èä ÝÑÞÏ¡ æÐÑíÍ¡æÐÑíÍ Èä íÒíÏ ÇáãÍÇÑÈì¡ æÐÑíÍ ÇáãÍÇÑÈì¡ æÑÈÚì¡ æÑÈÚí Èä ÚÈÏÇááøå¡ æÑÝÇÚÉ¡æÑÝÇÚÉ Èä ãæÓì¡ æÒßÑíøÇ Èä ÅÏÑíÓ ÇáÞãøí ÃÈí ÌÑíÑ¡ æÒíÇÏ ÃÈí ÇáÍÓä ÇáæÇÓØì¡æÒíÇÏ ÇáæÇÓØì¡ æÒíÏ Èä ÇáÌåøã ÇáåáÇáì¡ æÒíÏ Èä ÇáÌåøíã ÇáåáÇáì¡ æÒíÏ ÇáÔÍøÇãÃÈí ÃÓÇãÉ¡ æÓÇáã ÃÈí ÇáÝÖá¡ æÓÇáã Èä ÇáÝÖíá¡ æÓÚÏ¡ æÓÚÏ Èä ÃÈí ÎáÝ¡ æÓÚíÏÇáÇÚÑÌ¡ æÓÚíÏ Èä ÚÈÏÇááøå ÇáÇÚÑÌ¡ æÓÚíÏ Èä íÓÇÑ¡ æÓáãÉ ÇáÍäøÇØ¡ æÓáíã ÇáØÑÈÇá¡æÓãÇÚÉ Èä ãåÑÇä¡ æÓíÝ ÇáÊøãÇÑ¡ æÔÚíÈ¡ æÔÚíÈ ÇáÍÏøÇÏ¡ æÔÚíÈ ÇáÚÞÑÞæÝì¡ æÕÈÇÍÇáÇÒÑÞ¡ æØáÍÉ ÇáäåÏì¡ æÚÇÕã Èä ÍãíÏ¡ æÚÈÏÇáÇÚáì¡ æÚÈÏÇáÍãíÏ Èä ÓÚÏ¡ æÚÈÏÇáÍãíÏÈä ÓÚíÏ¡ æÚÈÏÇáÑÍãÇä¡ æÚÈÏÇáÑÍãÇä Èä ÃÈí ÚÈÏÇááøå¡ æÚÈÏÇáÑÍãÇä Èä ÃÚíä¡æÚÈÏÇáÑÍãÇä Èä ÇáÍÌøÇÌ : æÑæÇíÇÊå Úäå ÊÈáÛ ãÇÆÉ æÎãÓÉ ãæÇÑÏ Ä¡ æÚÈÏÇáÑÍãÇäÇáÍÐøÇÁ¡ æÚÈÏÇááøå¡ æÚÈÏÇááøå Èä ÈßíÑ¡ æÚÈÏÇááøå Èä ÌäÏÈ¡ æÚÈÏÇááøå ÈäÓáíãÇä¡ æÚÈÏÇááøå Èä ÓäÇä¡ æÚÈÏÇááøå Èä ãÍãÏ¡ æÚÈÏÇááøå Èä ãÓßÇä¡ æÚÈÏÇááøåÈä ÇáãÛíÑÉ¡ æÚÈÏÇááøå Èä ÇáæáíÏ¡ æÚÈÏÇááøå Èä ÇáæáíÏ ÇáæÕÇÝì¡ æÚÈÏÇááøå ÈäíÍíì ÇáßÇåáì¡ æÇáÚáÇÁ¡ æÇáÚáÇÁ Èä ÑÒíä : æÑæÇíÇÊå Úäå ÊÈáÛ ÃÑÈÚÉ æÎãÓíäãæÑÏÇð Ä¡ æÚáí Èä ÃÈí ÍãÒÉ¡ æÚáí Èä ÅÓãÇÚíá¡ æÚáí Èä ÅÓãÇÚíá ÇáãíËãì¡ æÚáíÈä ãØÑ¡ æÚãÑ Èä ÍäÙáÉ¡ æÚãÑ Èä íÒíÏ¡ æÚãÑæ Èä ÃÈí äÕÑ¡ æÚãÑæ Èä ÍÑíË ÇáÕíÑÝíÃÈí ÃÍãÏ¡ æÚíÓì Èä ÇáÓÑí ÃÈí ÇáíÓÚ¡ æÇáÚíÕ¡ æÇáÚíÕ Èä ÇáÞÇÓã : æÑæÇíÇÊå ÚäåÊÈáÛ ÊÓÚÉ æÓÈÚíä ãæÑÏÇð Ä¡ æÇáÚíÕ Èä ÇáÞÇÓã ÇáÈÌáì¡ æÝÖíá Èä ÚËãÇä¡ æÝÖíá ÈäÚËãÇä ÇáÇÚæÑ ÇáßæÝì¡ æÞÊíÈÉ ÇáÇÚÔì¡ æßáíÈ ÇáÇÓÏì¡ æãÍãÏ Èä ÃÈí ÍãÒÉ¡ æãÍãÏ ÈäÃÈí ÇáåÒåÇÒ¡ æãÍãÏ Èä ÅÓÍÇÞ Èä ÚþÄãøÇÑ¡ æãÍãÏ Èä ÇáÍÓä ÇáÚØøÇÑ¡ æãÍãÏ ÈäÍßíã¡ æãÍãÏ Èä Íßíã ÇáÎËÚãì¡ æãÍãÏ Èä ÍãÑÇä¡ æãÍãÏ Èä ÑíÇÍ ÇáÞáÇ¡ æãÍãÏ ÈäÚËãÇä ÇáÎÏÑì¡ æãÍãÏ Èä ÇáÝÖíá¡ æãÍãÏ Èä ãÑæÇä¡ æãÍãÏ ÇÈä ãÓáã¡ æãÍãÏ ÈäÇáãÖÇÑÈ¡ æãÍãÏ Èä ÇáäÚãÇä ÇáÇÍæá¡ æãÑøÉ ãæáì ÎÇáÏ¡ æÇáãÑÒÈÇä Èä ÚãÑÇä¡æãÚÇæíÉ¡ æãÚÇæíÉ Èä ÔÑíÍ¡ æãÚÇæíÉ Èä ÚþÄãøÇÑ : æÑæÇíÇÊå Úäå ÊÈáÛ ãÇÆÉ æÓÈÚÉÚÔÑ ãæÑÏÇð Ä¡ æãÚÇæíÉ Èä æåÈ¡ æãÚáøì ÃÈí ÚËãÇä¡ æãÚáøì Èä ÚËãÇä¡ æãäÐÑ ÈäÌíÝÑ¡ æãäÕæÑ ÈÒÑÌ¡ æãäÕæÑ Èä ÍÇÒã : æÑæÇíÇÊå Úäå ÊÈáÛ ÃÑÈÚ æÓÊíä ãæÑÏÇð ÄæãæÓì Èä ÈßÑ¡ æÇáæáíÏ Èä åÔÇã¡ æåÇÑæä Èä ÎÇÑÌÉ¡ æåÔÇã Èä ÓÇáã¡ æÇáåíËãÇáÊãíãì¡ æíÍíì ÇáÇÒÑÞ¡ æíÒíÏ Èä ÎáíÝÉ¡ æíÒíÏ Èä ÎáíÝÉ ÇáÍÇÑËì¡ æíÒíÏ Èä ÎáíÝÉÇáÎæáÇäí (æåæ íÒíÏ Èä ÎáíÝÉ ÇáÍÇÑËì)¡ æíÚÞæÈ Èä ÔÚíÈ¡ æíæÓÝ Èä ÅÈÑÇåíã¡æíæäÓ¡ æíæäÓ Èä íÚÞæÈ¡ æÇáßÇåáì¡ æÇáßäÇäì.

Where's Mohamed ibn sinan ??? we know safwan narrates from abdullah ibn sinan not mohamed but we are open minded so please tell him to show us the link to this sanad he showed where safwan narrated from mohamed ibn sinan.

now the other narration by this nader and don't forget to highlight what i'm highlighting sister and underline what i underlined :

Úóäúåõ Úóäú ÕóÝúæóÇäó æó ÇÈúäö ÃóÈöí ÚõãóíúÑò Úóäú íóÒöíÏó æó íõæäõÓó Èúäö ÙóÈúíóÇäó ÞóÇáÇ

now there's the letter æó which means "and " in English so they are narrating from yunos "maqroonan " (combined ) with an other guy . so he's not narrating from yunos only but combined with an other thiqat who is buraid or yazeed , in tahdheeb buraid and in other nuskha yazeed .

even sunnis scholars in their sihah do this and narrate from weak narrator if he's maqroon with thiqat narrator.

what's the problem here , seems mr zaveri lost the plot.

back to mistakes in sanad : here's one example where mistakes happen in the sanad is the case where ibn abi umair looked like he narrated from mohamed ibn sinan like here(please highlight again sister ):

Úä ãÍãÏ Èä ÇáÍÓä ¡ Úä ÇáÕÝøÇÑ ¡ Úä íÚÞæÈ Èä íÒíÏ ¡ Úä ãÍãÏ Èä ÃÈí ÚãíÑ ¡ Úä ãÍãÏ Èä ÓäÇä ¡ Úãøä ÐßÑå Úä ÃÈí ÚÈÏ Çááøå

now it looks like ibn abi umair narrated from mohamed when we see sanad in wasail al-shia but in the source in ilal al-shara'i it says : mohamed ibn abi umair AND mohamed ibn sinan , see "AND"??!! . so there was a mistake and this happened in many asanid.

as for fudhala then i am not sure about him as i am still following his narrations so i cannot analyse this narration for now until i gather more proofs.

finally i want to remind nader about one arabic proverb or saying :

ws

See Zaveri boy how you are destroyed : Not just by our brother but by Sheikh Toosi indirectly ;)

[Abu Tufayl]

(bismillah)

Sad to see `ilm al-rijaal is causing such things between Mu'mineen.

[Gypsy]

(bismillah)

Sad to see `ilm al-rijaal is causing such things between Mu'mineen.

(salam)

Why are you sad? This is not a recent development. It used to happen even back in the old days. People would insult, argue and split hair over hadiths and narrators.

[La fata illa Ali]

(salam)

Why are you sad? This is not a recent development. It used to happen even back in the old days. People would insult, argue and split hair over hadiths and narrators.

Zareen, I think what Dar is trying to say is that the poor akhlaaq is jaw dropping shocking. I mean, this is exactly what shaitan wants to see.

"Holy Qur'an 17:53. And say to My servants (that) they speak that which is best; surely the Shaitan sows dissensions among them."

Are we really following the above verse?

I think we could leave out the personal snipes and just state the facts.

Dar, I agree with you.

[Islamic Salvation]

Salamun Alaykum.

The chapter below contains the translations of 3 Sahih Ahadith and 1 Hasan Hadith (that is - the 4 Mu'tabar Ahadith) out of the 13 Ahadith present in it (that is - the other 9 Ahadith in it are not free from defects in their Asanid).

This is the first chapter in Kitab as-Salat, which we are in the process of translating, and should perhaps have been the first chapter we should have translated, but as you should have noticed, we are moving randomly through the book.

The first is the Sahiha of Ibn Wahb, the second the Sahiha of Abi Usamah, the third the Sahiha of Ibn Sinan, and the last the Hasana of Hafs.

باب فضل الصلاة

Chapter on the merits of Prayers

قال محمد بن يعقوب الكليني مصنف هذا الكتاب - رحمه الله - محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن معاوية بن وهب قال: سألت أبا عبدالله (عليه السلام) عن أفضل ما يتقرب به العباد إلى ربهم وأحب ذلك إلى الله عزوجل ما هو؟ فقال: ما أعلم شيئا بعد المعرفة أفضل من هذه الصلاة، ألا ترى أن العبد الصالح عيسى ابن مريم (عليه السلام) قال: " وأوصاني بالصلاة والزكوة ما دمت حيا " - صحيح

1. Muhammad bin Yaqub al-Kulayni - the author of this book (may Allah have mercy on him) said : (narrated to me) Muhammad bin Yahya from Ahmad bin Muhammad bin Isa from Hasan bin Mahbub from Muawiya bin Wahb who said : I asked Aba Abdillah (a.s) about the best (of actions) with which the slaves can attain closeness to their Lord, and the (action) which is the most beloved to Allah (s.w.t), what is that? So He (a.s) said : I do not know of a thing after the cognizance (Ma’rifah) better than these Prayers (five daily), do you not see that the pious slave - Isa bin Maryam had said : “And He has ordained upon me the Prayer and the Purification as long as I live” (19:32). (Sahih)

NOTE : Ma'rifah here is the cognizance as the belief (Iman) before any action.

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن هارون بن خارجة، عن زيد الشحام، عن أبي عبدالله (عليه السلام) قال: سمعته يقول: أحب الاعمال إلى الله عز و جل الصلاة وهي آخر وصايا الانبياء (عل)، فما أحسن الرجل يغتسل أو يتوضأ فيسبغ الوضوء ثم يتنحى حيث لا يراه أنيس فيشرف عليه وهو راكع أو ساجد إن العبد إذا سجد فأطال السجود نادى إبليس: ياويلاه أطاع وعصيت وسجد وأبيت - صحيح

2. Ali bin Ibrahim from Muhammad bin Isa from Yunus (bin Abdir-Rahman) from Harun bin Kharija from Zayd ash-Shaham from Abi Abdillah (a.s), he (Zayd) said : I heard Him (a.s) saying : the action most beloved to Allah (s.w.t) is the Prayer, and it (the Prayer) is the final will (and testament) of all the prophets (before their deaths), so what goodness has a man achieved when he makes Ghusl or Wudhu - and does it well, and then moves to a place where none can see him (isolates himself), and presides over him (Allah (s.w.t) alone) while he is in Rukuu or Sujuud, verily when a slave goes into Sajda and lengthens it, the Iblis calls out : woe on me! he has obeyed Him and I have disobeyed, he has prostrated and I had refused. (Sahih)

جماعة من أصحابنا، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن فضالة، عن عبدالله بن سنان، عن أبي عبدالله (عليه السلام) أنه قال: مر بالنبي (صلى الله عليه وآله) رجل وهو يعالج بعض حجراته فقال: يارسول الله ألا أكفيك؟ فقال: شأنك، فلما فرغ قال له رسول الله (صلى الله عليه وآله): حاجتك؟ قال: الجنة، فأطرق رسول الله صلى الله عليه وآله) ثم قال: نعم، فلما ولى قال له: ياعبدالله أعنا بطول السجود - صحيح

3. A large number of our companions from Ahmad bin Muhammad bin Isa from Husayn bin Said from Fadhala (bin Ayub) from Abdillah bin Sinan from Abi Abdillah (a.s), that He (a.s) said : a man walked by the prophet (s.a.w.w) while He (s.a.w.w) was repairing (mending) some of His rooms (the chambers of His houses), so he (the man) said : am I not enough for (helping) you - O messenger of Allah? So He (s.a.w.w) said : rather attend to your own affairs, so when he had completed (became free from his work), the messenger of Allah said to him : what is your need? So he (the man) said : Jannah, so the messenger of Allah knocked ('either a door or what was being repaired') and then said : Yes – so when he turned to Him, He (s.a.w.w) said to him : O slave of Allah, help yourself (to fulfill your need) by elongating your Sujuud. (Sahih)

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبدالله (عليه السلام) قال: من قبل الله منه صلاة واحدة لم يعذبه ومن قبل منه حسنة لم يعذبه - حسن

4. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hafs bin al-Bukhtariy from Abi Abdillah (a.s) who said : whomsoever Allah (s.w.t) accepts from him a single prayer, He (s.w.t) will not punish him; and whomsoever Allah (s.w.t) accepts from him a single good deed, He (s.w.t) will not punish him. (Hasan)

Feel free to comment or ask.

Edited June 10, 2011 by Islamic Salvation

[Islamic Salvation]

Salaam.

The chapter below contains 7 Mu'tabar Ahadith from a total of 11 Ahadith placed in it by al-Kulayni.

باب التشهد في الركعتين الاولتين والرابعة والتسليم

Chapter on the Tashahud in the first two, and the fourth, and the Taslim

محمد بن يحيى، عن أحمد بن محمد، عن علي بن النعمان، عن داود بن فرقد، عن يعقوب بن شعيب قال: قلت لابي عبدالله (عليه السلام): أقرا في التشهد: ما طاب فلله وما خبث فلغيره؟ فقال: هكذا كان يقول علي (عليه السلام) - صحيح

1. Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin Numan from Dawud bin Farqad from Yaqub bin Shuayb who said : I said to Abi Abdillah (a.s) : do I say in the Tashahud – “Whatever is pure, it is for (or from) Him (s.w.t), and whatever is impure, it is for (or from) other than Him?", so He (a.s) said : this is what Ali (a.s) used to say (in his Tashahud). (Sahih)

NOTE : This shows the Istihbab of saying - ما طاب فلله وما خبث فلغيره - (Ma Taba Falillahi Wa Ma Khabatha Fa Lighayrihi) in the Tashahud, and it means that - All that is pure, then its origin is Allah, and that impurity is always from other than Him, OR - one can read it as saying - what is pure shall ascend and be accepted by Him, and what is impure shall be rejected by Him.

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبدالله (عليه السلام) قال: ينبغي للامام أن يسمع من خلفه التشهد ولا يسمعونه هم شيئا - حسن

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hafs bin al-Bukhtariy from Abi Abdillah (a.s) who said : It is incumbent upon the imam (of prayer) to be heard by those behind him (while he is reciting) the Tashahud, and they (those behind him) do not make him hear anything (i.e from their own individual recitations of the Tashahud). (Hasan due to Ibrahim bin Hashim)

NOTE : This Hadith is the one that compels the imam to recite the Tashahud in every prayer loudly, to make it heard - for those behind him, and it also indicates that the one behind the imam can make his own Tashahud parallely, as long as he does not raise his voice (i.e the imam should not hear the voice of the Tashahud being recited from behind him i.e from his followers).

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب عن الحسين بن عثمان، عن ابن مسكان، عن الحلبي قال: قال لي أبوعبدالله (عليه السلام): كلما ذكرت الله به والنبي (صلى الله عليه وآله) فهو من الصلاة وإن قلت: السلام علينا وعلى عباد الله الصالحين فقد انصرفت - صحيح

3. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Husayn bin Uthman from Ibn Muskan from al-Halabiy who said : Abu Abdillah (a.s) said to me : whatever you (recite) in remembrance of Allah and the prophet (in your prayer) - then it is a part of your prayer - (i.e you are still in the prayer), and once (the moment) you say - ‘Assalamu Alayna Wa Ala Ibadillahi as-Saliheen’ (peace be upon us and the righteous servants of Allah) then you have left (the prayer – completed it). (Sahih)

NOTE : The meaning of this is that this clause (since it is a remembrance of oneself and the rest of the believers - without direct reference to Allah and the prophet) is the clause that removes one from the Salat, most Ulama have left it as Takhyir (choice) between it and saying 'Assalamu Alaykum Wa Rahmatullah' (peace be upon you and the mercy of Allah) for finishing or ending the Salat, as both are considered clauses that makes you leave your Salat.

محمد بن يحيى، عن أحمد بن محمد، عن عثمان بن عيسى، عن سماعة، عن أبي عبدالله (عليه السلام) قال: إذا انصرفت من الصلاة فانصرف عن يمينك - موثق

4. Muhammad bin Yahya from Ahmad bin Muhammad from Uthman bin Isa from Sam’ah (bin Mihran) from Abi Abdillah (a.s) who said : when you have left the prayer (completed it), then leave from your right (when walking away after finishing it). (Muwathaq due to Uthman and Sam'ah)

NOTE : Regardless of al-Kulayni placing it in this chapter, and what that means about how he understood the meaning of this narration, I have translated it more literally, in a way that agrees with how Shaykh Saduq understood it, since he has taken the Hadith to mean - the direction in which one walks away from, after he completes the Salat - that it is one that is towards the right hand side, and this is the Madhab, in that one should always proceed in the direction in which he has a need to attend to, but if one is free from any particular need, and both directions become equivalent to him, then without doubt - choosing the right is from the established Sunnah.

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب عن الحسين بن عثمان ، عن ابن مسكان، عن أبي بصير قال: قال أبوعبدالله (عليه السلام): إذا كنت في صف فسلم تسليمة عن يمينك وتسليمة عن يسارك لان عن يسارك من يسلم عليك وإذا كنت إماما فسلم تسليمة وأنت مستقبل القبلة - صحيح

5. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Husayn bin Uthman from Ibn Muskan from Abi Basir who said : Abu Abdillah (a.s) said : if you are (praying) in a line (behind the imam) so make a Taslim to your right, and also a Taslim to your left (at prayers end), because on your left there is one who is making Salam to you, and if you are the imam then make a Taslim while facing the Qibla. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد ، عن فضالة بن أيوب، عن سيف بن عميرة، عن أبي بكر الحضرمي قال: قال أبوعبدالله (عليه السلام): إذا قمت من الركعة فاعتمد على كفيك وقل: " بحول الله وقوته أقوم وأقعد " فإن عليا (عليه السلام) كان يفعل ذلك - حسن

6. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Sayf bin Umayra from Abi Bakr al-Hadhramiy who said : Abu Abdillah (a.s) said : when you stand up from a Rakaat, then do so (while) depending on your palms, and say “By the will of Allah and his power/might do I stand and sit”, for verily Ali (a.s) used to do that. (Hasan due to Abi Bakr, whom al-Majlisi considers Mamduh)

محمد بن يحيى، عن أحمد بن محمد، عن حماد بن عيسى، عن حريز، عن محمد بن مسلم قال: قال أبوعبدالله (عليه السلام): إذا جلست في الركعتين الاولتين فتشهدت ثم قمت فقل:" بحول الله وقوته أقوم وأقعد " - صحيح

7. Muhammad bin Yahya from Ahmad bin Muhammad from Hammad bin Isa from Hariz (bin Abdillah) from Muhammad bin Muslim who said : Abu Abdillah (a.s) said : when you sit in the first two Rakaat, and make the Tashahud, then stand, so say (while in the motion of standing) - “By the will of Allah and His power/might do I stand and sit”. (Sahih)

NOTE : The two previous Ahadith are clear in their Dalail, that is the Istihbab of saying “Bi Hawlillahi Wa Quwatihi Akumu wa Akuud”, as has been the wide practice of the Madhab.

Edited June 12, 2011 by Islamic Salvation

[rotten_coconut]

Salam bro Islamic Salvation,

From http://www.*******.org/hadiths/salat/dhikr-upon-rising

(Shahid ath-Thani after mentioning the above hadith in this form writes:) Ash-Shaykh narrated it with his isnad from al-Husayn b. Sa`id from Hammad b. `Isa by the rest of the sanad. In some manuscripts of al-Kafi (there is) “bi-hawlillahi wa quwwatihi” (by the power of Allah and his strength), and al-Muhaqqiq brought the hadith in (his book) al-Mu`tabar from Muhammad b. Muslim like that also, however, that which is in agreement with the riwaya of ash-Shaykh and most manuscripts is that which we have preferred to mention (i.e. without the “wa bi-quwwatihi”).

So, it's a bit different from the ahadith you mentioned above. What do you think the stronger one (i.e. with or without "wa bi quwwatihi")?

[Islamic Salvation]

Salaams.

I think the Hasana of Abi Bakr al-Hadhramiy in the same chapter which also has 'wa bi quwwatihi' adds to the strength of its addition.

And also the fact that we loosen some rigor in regards to the Mustahabbat.

[Islamic Salvation]

Salaam.

This chapter is a bit unique in the Kitab as-Salat as it has ONLY 1 Hadith, this 1 Hadith is Mu'tabar according to al-Majlisi.

باب صلاة الشكر

Chapter on the prayer of giving thanks (Salat ash-Shukr)

محمد بن يحيى، عن أحمد بن محمد، عن محمد بن إسماعيل، عن أبي إسماعيل السراج، عن هارون بن خارجة، عن أبي عبدالله (عليه السلام) قال: قال في صلاة الشكر: إذا أنعم الله عليك بنعمة فصل ركعتين تقرء في الاولى بفاتحة الكتاب وقل هو الله أحد وتقرء في الثانية بفاتحة الكتاب وقل ياأيها الكافرون وتقول في الركعة الاولى في ركوعك وسجودك: " الحمدلله شكرا شكرا وحمدا " وتقول في الركعة الثانية في ركوعك و سجودك: " الحمدلله الذي استجاب دعائي وأعطاني مسألتي "

- صحيح

Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Ismail from Abi Ismail as-Sarraj from Harun bin Kharija from Abi Abdillah (a.s), (Harun) said : He (a.s) said about the prayer of giving thanks (Salat ash-Shukr) : when Allah (s.w.t) bestows upon you a favor/blessing, then pray a two Rakaat prayer, reciting in the first (Rakaat) - the Fatihatul Kitab (Suratul Hamd) and 'Qul Huwa Allah Ahad' (Suratul Tawhid), and in the second (Rakaat) - the Fatihatul Kitab (Suratul Hamd) and 'Qul Ya Ayuhal Kafirun' (Suratul Jihad), and you say in the first Rakaat in its Rukuu and Sujuud : 'Alhamdulillahi Shukran Shukran wa Hamdan' - 'All praise is to Allah thankfully, thankfully and in praise' and you say in the Second (Rakaat) in your Rukuu and Sujuud : 'Alhamdulillahi-ladhi stajaba du'ai wa a'taniy mas'alatiy' - 'All praise is to Allah who has answered my prayer and has granted me my matter (need)'. (Sahih)

NOTES :

As to the grading of this Hadith, then know that from all that I have translated up to the present, then al-Majlisi's gradings have only come into question in regards to three chains which contain the below personages

1. Muhammad bin Ismail who takes from Fadhl bin Shadhan and is the teacher of al-Kulayni.

2. Abi Ismail as-Sarraj whom Muhammad bin ismail al-Baziu takes from.

3. Abi Bakr al-Hadhramiy who is considered Mamduh, and brings down the grading to Hasan.

A chain containing al-Kulayni > Muhammad bin Ismail who has no Tawthiq for him, and is in fact Majhul, is taken to be Majhul like Sahih, a category of its own, to be upgraded to Hasan like Sahih, when it is (as it is many of the times) accompanied by Ali bin Ibrahim > Ibrahim bin Hashim (which is Hasan li Dhatihi - Hasan on its own).

The second, if it has all other Rijal - Madhabi and Thiqat as the above Hadith has, is taken to be Sahih ala Dhahir, meaning that he considered Abi Ismail as-Sarraj Thiqah ala Dhahir, this - as there is no Tawthiq for him, and the reason for this consideration is of yet unknown to me.

The third when it has all other Rijal Madhabi and Thiqat is considered Hasan, this because Abi Bakr al-Hadhramiy has no explicit Tawthiq but is praised in some Shawahid for him.

As to the Matn, then it is quite clear in its Istihbab, except for one question, should the Adhkar mentioned in the Hadith be recited in place of the ones normally recited in the Rukuu and the Sujuud (from the Tasbih) or should it be added with it (after the normal Tasbih), al-Majlisi says that the former is Adh -har and the latter Ah-wat.

Finally, rarely do you see someone following this Hadith, which is the only Hadith al-Kulayni included under the topic, and praying the Salat ash-Shukr by its method, which in of itself speaks of our detachment with our sources and roots.

Edited June 16, 2011 by Islamic Salvation

[Islamic Salvation]

Salaam.

This chapter has 8 Mu'tabar Ahadith out of the 8 Ahadith placed in it by al-Kulayni (100%).

In initial 5 out of the 8 Ahadith, al-Kulayni takes the Sahiha of Zurara, from the book of Hammad bin Isa - who takes from - Hariz bin Abdillah > Zurara bin A'yan > Imam Abi Ja'far (a.s).

To reach Hammad bin Isa, al-Kulayni has three paths - which he uses in all 5 Ahadith.

1. Ali bin Ibrahim > Ibrahim bin Hashim > Hammad bin Isa (Hasan li Dhatihi)

2. Muhammad bin Yahya > Ahmad bin Muhammad bin Isa > Hammad bin Isa (Sahih li Dhatihi)

3. Muhammad bin Ismail > Fadhl bin Shadhan > Hammad bin Isa (Majhul Ka Sahih li Dhatihi)

All these 5 Ahadith are therefore upgraded to Sahih as a whole, due to their multiple Turuq, each Mu'tabar on its own, and therefore Sahih as a whole, the other 3 (of the 8) are also Mu'tabar.

باب فرض الصلاة

Chapter on the obligation of the Prayer

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى عن حريز، عن زرارة قال: سألت أبا جعفر (عليه السلام) عما فرض الله عزوجل من الصلاة فقال، خمس صلوات في الليل والنهار، فقلت: فهل سماهن وبينهن في كتابه؟ قال: نعم قال الله تعالى لنبيه (صلى الله عليه وآله): " أقم الصلوة لدلوك الشمس إلى غسق الليل " ودلوكها زوالها ففيما بين دلوك الشمس إلى غسق الليل أربع صلوات سماهن الله وبينهن ووقتهن وغسق الليل هو انتصافه ثم: قال تبارك وتعالى: " وقرأن الفجر إن قرآن الفجر كان مشهودا " فهذه الخامسة وقال الله تعالى في ذلك: " أقم الصلوة طرفى النهار " وطرفاه المغرب والغداة " وزلفا من الليل " وهي صلاة العشاء الآخرة وقال تعالى: " حافظوا على الصلوات والصلوة الوسطى " وهي صلاة الظهر وهي أول صلاة صلاها رسول الله (صلى الله عليه وآله) وهي وسط النهار ووسط الصلاتين بالنهار: صلاة الغداة وصلاة العصر وفي بعض القراءة: " حافظوا على الصلوات والصلوة الوسطى صلاة العصر وقوموا لله قانتين " قال: ونزلت هذه الاية يوم الجمعة ورسول الله (صلى الله عليه وآله) في سفره فقنت فيها رسول الله (صلى الله عليه وآله) وتركها على حالها في السفر و الحضر وأضاف للمقيم ركعتين وإنما وضعت الركعتان اللتان أضافهما النبي (صلى الله عليه وآله) يوم الجمعة للمقيم لمكان الخطبتين مع الامام فمن صلى يوم الجمعة في غير جماعة فليصلها أربع ركعات كصلاة الظهر في ساير الايام - صحيح

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : I asked Aba Ja’far (a.s), on what has Allah (s.w.t) made obligatory from the Prayers?, So He (a.s) said, on five (of the) Prayers, by night and day, so I said : has He (s.w.t) mentioned them, and explained them, in His book?, so He (a.s) said : Yes, Allah (s.w.t) said to his prophet (s.a.w.w) : " أقم الصلوة لدلوك الشمس إلى غسق الليل " – “Establish thou the Prayers from the declining of the sun to the darkness of the night” (17:78) - and its declining is when it (i.e the sun) crosses the meridian, so in between the declining of the sun and the darkness of the night – there are four Prayers (i.e Dhuhr, Asr, Maghrib and Isha), He (s.w.t) has mentioned them, and explained them, and given them their timings, and the darkness of the night (i.e mentioned in the verse) - is when it (the night) is halved (i.e up to half of the night), then He (s.w.t) said : " وقرأن الفجر إن قرآن الفجر كان مشهودا " – “And the recitation (in Prayer) by dawn, for verily the recitation (in Prayer) by dawn is one that is ever-witnessed” (17:78) - so this is the fifth (i.e Subh), and He (s.w.t) also said about them : " أقم الصلوة طرفى النهار " – “Establish thou the Prayers at the two ends of the day” (11:114) - and its (i.e the day’s two) ends are the Ghadat (Subh) and the Maghrib, " وزلفا من الليل " - “and at some watches of the night” (11:114) – and this is the final Isha, and He also (s.w.t) said : " حافظوا على الصلوات والصلوة الوسطى " – “Guard ye the Prayers, and the middle most Prayer” (2:238) – and it (i.e the middle most prayer) is the Dhuhr Prayer, and it is the first Prayer prayed by the messenger of Allah (s.a.w.w), and it is at the middle of the day, and also at the middle of the two prayers prayed by day – that is the Prayer of Ghadat (Subh) and the Prayer of Asr, and in another recitation (of the same verse) – " حافظوا على الصلوات والصلوة الوسطى صلاة العصر وقوموا لله قانتين " – “Guard ye the Prayers, and the middle most Prayer - the Prayer of Asr, and stand for Allah attentive/devoted as a supplicant” (2:238), and He (a.s) continued to say : and this verse was revealed on a Friday, and the messenger of Allah (s.a.w.w) was on a journey, so the messenger of Allah (s.a.w.w) made the Qunut in it (i.e as is eluded to by the verse), and left it in this condition (of two Rakaat as He was) on a journey (but He also left it two Rakaat) in residence (i.e when one is not on a journey on a Friday for the Friday congregational prayer is also two Rakaat), and also added for the one not on a journey two other Rakaat, but these (two) Rakaat which were added by the prophet (s.a.w.w) for the one not on a journey on a Friday - is in place of the two Khutbahs (sermons) with the imam, so the one who prays on a Friday but not in a congregation, should pray them four - like the Dhuhr Prayer as in the other (rest of the) days. (Sahih)

NOTE : The other recitation that is concurrent with the Mashaf of Aisha and Hafsah, that is recalled by the Imam here, which makes the Salat al Wusta to be Asr, has been taken to be in Taqiyyah, it has been clear from the words of the Imam in the beginning that He saw the Dhuhr to be the Salat al Wusta, so reflect on it, also in the Tahdhib this Hadith has come with a 'waw' in between, and that would support the interpretation that it is Salat al-Duhr.

علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى عن حريز، عن زرارة عن أبي جعفر (عليه السلام) قال: كان الذي فرض الله على العباد من الصلاة عشر ركعات وفيهن القراءة وليس فيهن وهم يعني سهوا فزاد رسول الله (صلى الله عليه وآله) سبعا وفيهن الوهم وليس فيهن قراءة - صحيح

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : what was obligated by Allah (s.w.t) upon the slaves was ten Rakaat (per day), and in these was the recitation (of the Fatiha and the other) and in them (was the requirement) that there should be no doubts (loss of concentration) meaning forgetfulness, so then the messenger of Allah (s.a.w.w) added to them seven more (per day - to make it seventeen Rakaat), and in them (i.e the seven added Rakaat) there is allowance for doubts (loss of concentration) (i.e forgetfulness) and no recitation (of the Fatiha and the other). (Sahih)

NOTE : As will be seen in a Hadith that follows, originally there were two Rakaat for all - Subh, Dhuhr, Asr, Maghrib and Isha, making it ten Rakaat per day, then the messenger of Allah (s.a.w.w) left Subh as it is, added two to Dhuhr, two to Asr, one to Maghrib and two to Isha, (that is He (s.a.w.w) added a total of seven Rakaat to the original ten Rakaat, making it what we have today, that is seventeen Rakaat of obligatory prayers daily).

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى عن حريز، عن زرارة قال: قال أبوجعفر (عليه السلام): فرض الله الصلاة وسن رسول الله (صلى الله عليه وآله) عشرة أوجه: صلاة الحضر والسفر وصلاة الخوف على ثلاثة أوجه وصلاة كسوف الشمس والقمر وصلاة العيدين وصلاة الاستسقاء والصلاة على الميت - صحيح

3. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : Abu Ja’far (a.s) said : Allah (s.w.t) made the Prayer obligatory (in general), and the messenger of Allah (s.a.w.w) made it his Sunnah - ten types of Prayers : the Prayer of one in residence (in his home – Salatul Hadhar), and the Prayer of one on a journey (as a traveller – Salatul Safar), and the Prayer of fear (Salatul Khawf) - in three forms, and the Prayer of the eclipse of the sun and the moon (Salatul Qusuf ash-Shams and Salatul Qusuf al-Qamar), and the Prayer of the two Eids (Salatul Idayn), and the Prayer of asking for rain (Salatul Istisqa), and the Prayer for the dead one (Salatul Mayyit). (Sahih)

NOTE : These are the ten types of prayers that have been made obligatory taken from (or by the) Sunnah of the messenger of Allah (s.a.w.w) so let one who can count to ascertain, unless otherwise, all that we see from the words of Allah (s.w.t) in the Qur’an - is the obligation of Prayers in general, as the Hadith clarifies.

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى ، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) في قول الله عزوجل " إن الصلاة كانت على المؤمنين كتابا موقوتا " أي موجوبا - صحيح

4. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said about the words of Allah (s.w.t) " إن الصلاة كانت على المؤمنين كتابا موقوتا " – “Indeed the Prayers has been made for the believers a timed ordinance” (4:103) (He (a.s) said) – (it means) an obligatory ordinance. (Sahih)

NOTE : The English is insufficient to convey the meaning - so this note, basically the Imam understands from His word موقوتا the meaning موجوبا, that is ‘obligatory’ ordinance, and not the literal interpretation ‘timed’ ordinance, as the A’mma take it to mean, thereby arguing against the Madhab for its practise of combining prayers, where they see us as going against this verse, since they take it to mean that every prayer has very specific timings, supported by this verse, whereas the Imam clarifies the original meaning to be indicating the obligatoriness of Prayers and not the strict timings that the A’mma take it to mean by interpreting it literally.

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى ، عن حريز، عن زرارة قال: سألت أبا جعفر (عليه السلام) عن الفرض في الصلاة فقال: الوقت والطهور والقبلة والتوجه والركوع والسجود والدعاء، قلت: ما سوى ذلك؟ قال: سنة في فريضة - صحيح

5. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : I asked Aba Ja’far (a.s) about that which is obligatory in the Prayer, so He (a.s) said : the timing (Waqt), and the purity (Tahara), and the direction (Qibla), and the preliminary pronouncements (Tawajjuh), and the bowing (Rukuu), and the prostration (Sujuud), and the supplication (Du’a), I said : and what about the others apart from this? So He (a.s) said : a Sunnnah in the Faridha. (Sahih)

NOTE : This Hadith includes the Tawjjuh to be obligatory, while current practice is to consider it only recommended.

علي بن أبراهيم، عن أبيه، عن حماد بن عيسى، عن أبي عبدالله (عليه السلام) قال: للصلاة أربعة آلاف حد - حسن و آخره مرسل

6. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa from Abi Abdillah (a.s) who said : for the Prayer - there are four thousand conditions.

(Hasan but it has Irsal - discontinuity at its end between Hammad bin Isa and the Imam)

NOTE : This reveals the intricacy of the prayer and its subtleties.

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة عن أبي جعفر (عليه السلام) قال: عشر ركعات ركعتان من الظهر وركعتان من العصر وركعتا الصبح وركعتا المغرب وركعتا العشاء الآخرة لا يجوز الوهم فيهن ومن وهم في شئ منهن استقبل الصلاة استقبالا وهي الصلاة التي فرضها الله عزوجل على المؤمنين في القرآن وفوض إلى محمد (صلى الله عليه وآله) فزاد النبي (صلى الله عليه وآله) في الصلاة سبع ركعات وهي سنة ليس فيها قراءة إنما هو تسبيح وتهليل وتكبير ودعاء فالوهم إنما يكون فيهن فزاد رسول الله (صلى الله عليه وآله) في صلاة المقيم غير المسافر ركعتين في الظهر والعصر والعشاء الآخرة وركعة في المغرب للمقيم والمسافر - حسن

7. 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 : ten Rakaat – the two Rakaat from Dhuhr, and the two Rakaat from Asr, and the two Rakaat from Subh, and the two Rakaat from Maghrib, and the two Rakaat from the final Isha, doubts (loss of concentration) are not allowed in them, so whosoever doubts about anything from them - repeats the Prayer, with a new beginning (starts anew), and it is the Prayer that was obligated by Allah (s.w.t) upon the believers in the Qur’an, and it was left to Muhammad (s.a.w.w) (He was given authority over it), so the prophet (s.a.w.w) added in the Prayers - seven Rakaat, and it is the Sunnah (i.e obligatory due to the prophet’s action), there is no recitation (of the Fatiha and the other) in them (i.e these seven added Rakaat), but rather the Tasbih, and the Tahlil, and the Takbir and the Du’a, so the doubts are allowed (can be conceived to occur) in these, and the messenger of Allah (s.a.w.w) added to the Prayer of the one in residence (not in travel) - two Rakaat in the Dhuhr and the Asr and the Final Isha, and the one Rakaat added in Maghrib is for both the one in residence and the traveller. (Hasan)

NOTE : As has been mentioned before, the first prayer as it was revealed to the prophet consisted of ten Rakaat (two Rakaat - five times a day), but the prophet as He was granted authority to do added in these - seven Rakaat, two to the two of Dhuhr (making it four), two to the two of Asr (making it four), two to the two of Isha (making it four), He left the Subh as it is, and He added to the Maghrib one more Rakaat (making it three), now this was for the one in residence, as for the traveller, then He reverted to the original Prayer as revealed, except that he kept the one He had added to Maghrib.

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: الصلاة ثلاثة أثلاث ثلث طهور وثلث ركوع وثلث سجود - حسن

8. 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 : the Prayer is three thirds, one third is purity (Tahara), one third is bowing (Rukuu), and one third is prostration (Sujuud). (Hasan)

Edited June 17, 2011 by Islamic Salvation

[Nader Zaveri]

(salam)

(bismillah)

علي بن أبراهيم، عن أبيه، عن حماد بن عيسى، عن أبي عبدالله (عليه السلام) قال: للصلاة أربعة آلاف حد - حسن و آخره مرسل

6. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa from Abi Abdillah (a.s) who said : for the Prayer - there are four thousand conditions.

(Hasan but it has Irsal - discontinuity at its end between Hammad bin Isa and the Imam)

NOTE : This reveals the intricacy of the prayer and its subtleties.

The reason why Al-Majlisi has put "wa akharahu mursal" (and the last mursal) is not this hadeeth that is mentioned. Because as you well know Hammaad bin `Eesa does get his hadeeth directly from the 6th Imaam, as there is the infamous hadeeth of him reading salaah in front of the 6th Imaam, and he (as) correcting him, so there is no irsaal there. The reason why Al-Majlisi puts "wa akharahu mursal" is because there is a second hadeeth.

Here is the hadeeth from Al-Kaafi (the part in red is the mursal part)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لِلصَّلَاةِ أَرْبَعَةُ آلَافِ حَدٍّ

وَ فِي رِوَايَةٍ أُخْرَى لِلصَّلَاةِ أَرْبَعَةُ آلَافِ بَابٍ

(salam)

Edited June 18, 2011 by Nader Zaveri

[Islamic Salvation]

(salam)

(bismillah)

The reason why Al-Majlisi has put "wa akharahu mursal" (and the last mursal) is not this hadeeth that is mentioned. Because as you well know Hammaad bin `Eesa does get his hadeeth directly from the 6th Imaam, as there is the infamous hadeeth of him reading salaah in front of the 6th Imaam, and he (as) correcting him, so there is no irsaal there. The reason why Al-Majlisi puts "wa akharahu mursal" is because there is a second hadeeth.

Here is the hadeeth from Al-Kaafi (the part in red is the mursal part)

Úóáöíõø Èúäõ ÅöÈúÑóÇåöíãó Úóäú ÃóÈöíåö Úóäú ÍóãóøÇÏö Èúäö ÚöíÓóì Úóäú ÃóÈöí ÚóÈúÏö Çááóøåö Ú ÞóÇáó áöáÕóøáóÇÉö ÃóÑúÈóÚóÉõ ÂáóÇÝö ÍóÏòø

æó Ýöí ÑöæóÇíóÉò ÃõÎúÑóì áöáÕóøáóÇÉö ÃóÑúÈóÚóÉõ ÂáóÇÝö ÈóÇÈò

(salam)

Salaam.

Yes you are right, thanks for the correction.

There is no dicontinuity between Hammad bin Isa and the Imam.

The Mursal is the grading for the other Riwayah which has other wordings, which you have shown áöáÕóøáóÇÉö ÃóÑúÈóÚóÉõ ÂáóÇÝö ÈóÇÈò

The Hadith that is posted is therefore just Hasan.

[Ya Baqiyatullah (aj)]

May Allah reward you for your efforts

[Islamic Salvation]

Salaam.

This chapter is about the Adhan and the Iqamah.

Shaykh al-Kulayni collected 35 Ahadith under it.

Out of these - Allamah Majlisi gives a grading of Mu'tabar (Muwathaq or Hasan or Sahih) to 19 of them based only on their respective Asanid.

The remaining 16 are Dhaif in terms of their respective Asanid for various defects found in them, though their Mutun may be Qawi due to various other factors.

باب بدء الأذان و الإقامة و فضلهما و ثوابهما

Chapter on the origin of the Adhan and the Iqamah and its merits and rewards

First : 2 Mu'tabar Ahadith on their (Adhan's and Iqamah's) origin.

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة والفضل، عن أبي جعفر (عليه السلام) قال: لما اسري برسول الله (صلى الله عليه وآله) إلى السماء فبلغ البيت المعمور وحضرت الصلاة فأذن جبرئيل وأقام فتقدم رسول الله (صلى الله عليه وآله) وصف الملائكة والنبيون خلف محمد (صلى الله عليه وآله) - حسن

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) AND Fadhl* from Abi Ja’far (a.s) who said : when the messenger of Allah (s.a.w.w) was taken (to the heavens) in the ascension (night journey of Isr’a and Mi’raj) and reached the house of Ma’mur, the time for the prayer arrived, Jibrail made the Adhan and the Iqamah, and the messenger of Allah (s.a.w.w) went forward (proceeded to lead), (all) the angels and prophets made a row (to pray) behind Muhammad (s.a.w.w). (Hasan due to Ibrahim bin Hashim)

* Fadhl is a transcribing error - most say it is Fudhayl bin Yasar (Thiqah)

NOTE : (Some of what can be extracted)

A. This Hadith proves the divine origin of the Adhan and the Iqamah (since it was practised in the heavens before the Hijra), unlike what they (the A'mma) say about it being from the dream of a companion.

B. It is allowed for one to make the Adhan and the Iqamah, and another one to lead the prayer since Jibrail made the Adhan and Iqamah and Muhammad (s.a.w.w) led the prayers.

C. Leading the prayer is for the Afdhal (best), and our prophet was the best, and therefore he was the one to lead the prayer and all the other prophets prayed behind Him.

D. The angels do pray like us in their various forms of Ibadah.

E. The prophets are in the heavens in their physical forms.

Point to reflect - The time for prayer referred to here is interpreted to mean - just a command from Allah (s.w.t) to pray at that time, OR a time corresponding to that when people prayed at on the earth.

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن منصور بن حازم، عن أبي عبدالله (عليه السلام) قال: لما هبط جبرئيل (عليه السلام) بالاذان على رسول الله (صلى الله عليه وآله) كان رأسه في حجر علي (عليه السلام) فأذن جبرئيل (عليه السلام) وأقام فلما انتبه رسول الله (صلى الله عليه وآله) قال: ياعلي سمعت؟ قال: نعم، قال: حفظت؟ قال: نعم قال: ادع بلالا فعلمه، فدعا علي (عليه السلام) بلالا فعلمه - حسن

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from Mansur bin Hazim from Abi Abdillah (a.s) who said : when Jibrail came (was sent) to the messenger of Allah (s.a.w.w) with the Adhan, His (the messenger’s) head was in the lap of Ali (a.s), so Jibrail said the Adhan and the Iqamah (i.e to instruct the messenger on its form), so when the messenger of Allah (s.a.w.w) woke up (regained awareness) (He) said : O Ali, have you heard? He (Ali) (a.s) said : Yes, (the messenger) said : have you memorized? He (Ali) (a.s) said :Yes, He (the messenger s.a.w.w) said : call Bilal and teach it to him, so Ali (a.s) called Bilal and taught him. (Hasan due to Ibrahim bin Hashim)

NOTE : (some of what can be extracted)

A. This again proves the divine origin of the Adhan and the Iqamah (since it was brought down from the heavens by Jibrail), unlike what they (the A'mma) say about it being from the dream of a companion.

B. Ali (a.s) hears whatever the messenger hears (He was a Muhadith) but he was not addressed in the revelation.

C. It was Ali (a.s) who taught Bilal the form of the Adhan and the Iqamah.

Point to reflect - This does not contradict the first Hadith at all, since it is not beyond the actual period of events that Jibrail then came down officially to relate the form of the Adhan and Iqamah after it was initially practiced in the heavens.

Second : 2 Mu'tbar Hadith on its merit and reward

علي بن إبراهيم ، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي عن أبي عبدالله (عليه السلام) قال: إذا أذنت وأقمت صلى خلفك صفان من الملائكة وإذا أقمت صلى خلفك صف من الملائكة - حسن

3. 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 : when you make the Adhan and then the Iqamah, prays behind you two rows of the angels, and if you make the Iqamah alone (i.e without the Adhan before it), prays behind you one row of the angels. (Hasan due to Ibrahim bin Hashim)

NOTE :

A. A man who makes the Adhan and the Iqamah has two rows of the angels praying behind him, and he is their imam, and if he makes the Iqamah alone without the Adhan before it, he leads a single row of angels praying behind him.

جماعة، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن سليمان الجعفري قال: سمعته يقول أذن في بيتك فإنه يطرد الشيطان ويستحب من أجل الصبيان - صحيح

4. A large number of my teachers from Ahmad bin Muhammad bin Isa from Husayn bin Said from Sulayman al-Ja’fariy who said: I heard Him (a.s) saying : make the Adhan in your house, for it repels the Shaytan and is recommended for the children. (Sahih)

NOTE :

A. This recommendation for making the Adhan at home which according to the Hadith helps the children is either because it safe guards the children from evil or for them to learn it (teaching it to the children by them experiencing it regularly), the former is more stronger though in terms of the context.

Third : 3 Mu'tabar Hadith on its form (the number of clauses in it) - though there will be Shawahid of its form throughout.

علي بن إبراهيم، عن محمد بن عيسى بن عبيد، عن يونس، عن أبان بن عثمان، عن إسماعيل الجعفي قال: سمعت: أبا جعفر (عليه السلام) يقول: الاذان والاقامة خمسة وثلاثون حرفا فعد ذلك بيده واحدا واحدا الاذان ثمانية عشر حرفا والاقام سبعة عشر حرفا - موثق

5. Ali bin Ibrahim from Muhammad bin Isa bin Ubayd from Yunus (bin Abdir-Rahman) from Aban (bin Uthman) from Ismail al-Jufi who said : I heard Aba Ja’far (a.s) saying : the Adhan and the Iqamah are thirty five clauses, and He (a.s) counted them, with His hand - one after the other, (so) the Adhan (was) eighteen clauses, and the Iqamah seventeen clauses. (Muwathaq due to Aban)

NOTE : (some of what can be extracted)

A. This proves the Madhab, let anyone count the clauses of the Adhan and the Iqamah that we have now (without the proclamation of the Wilayat of Ali (a.s) which is not a part of it) and prove this fact respectively for the Adhan and the Iqamah.

B. The four Takbirs in Adhan become two Takbirs in the Iqamah, and there is an addition of 'Qad Qamati Salat' twice in the Iqamah, and the the two Tahlils at the end of the Adhan become one Tahlil at the end of the Iqamah and this is what causes difference in the form of the Adhan and the Iqamah, making it eighteen and seventeen respectively.

and this is supported by the following below

محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) قال: قال: يازرارة تفتتح الاذان بأربع تكبيرات و وتختمه بتكبيرتين وتهليلتين - مجهول كالصحيح

6. Muhammad bin Ismail from Fadhl bin Shadhan from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : O Zurara, you open the Adhan with the Takbir four (times), and you end it (finish it) with two (times) the Takbir and (then) two (times) the Tahlil. (Majhul like Sahih due to Muhammad bin Ismail)

NOTE : (some of what can be extracted)

A. The Adhan has four Takbirs at its start and then finally two Takbirs followed by two Tahlils at its end, this is the Madhab.

B. Just the lack of mention of the Iqamah here, is used by some past masters as a Dalil for the case being different for the Iqamah (as indeed it is), so imagine the delicateness of Ijtihad.

أحمد بن إدريس، عن أحمد بن محمد، عن الحسين بن سعيد، عن (ابن أبي) نجران، عن صفوان الجمال قال: سمعت أبا عبدالله (عليه السلام) يقول: الاذان مثنى مثنى والاقامة مثنى مثنى - صحيح

7. Ahmad bin Idris from Ahmad bin Muhammad from Husayn bin Said from (Ibn Abi) Najran from Safwan al-Jammal who said : I heard Aba Abdillah (a.s) saying : the Adhan is two by two, and the Iqamah is two by two. (Sahih)

NOTE : (some of what can be extracted)

A. The majority of the clauses in the Adhan and the Iqamah are to be said twice, so the Hadith is right.

B. This Hadith may seem to contain a contradiction to our normal practice, since at two different points in our Adhan and Iqamah we seem to go contrary to this Hadith, that is - the Initial Takbirs of the Adhan which are said four times, and the final Tahlil of the Iqamah which is to be said once (unlike two times in the Adhan), i.e there is more or less then the two that the Hadith alludes to in these two clauses.

C. To reconcile these two exclusions to this Hadith and resolve them, verbal acrobatics are not needed, firstly we have بما رواه الفضل بن شاذان عن الرضا عليه السلام أن التكبيرتين الأولتين ليست من الأذان بل وضعتا لتنبيه الغافل - 'what was narrated from Fadhl bin Shadhan from Imam Ridha (a.s) that the first two of the Takbirs (out of the four) in the Adhan are not essentially part of the Adhan but are put there to alert the unsuspecting of the start of the Adhan' -so the Hadith is still correct, as for the final Tahlil being once in the Iqamah then we have to rely on Ikhtisas (particularization) of those Hadith to this A'am (general one).

D. Now what is the relevance of this Hadith and it talking in general terms, well the A'mma in their Iqamah speak each clause after the two initial Takbirs and the 'Qad Qamati Salat', just once (not twice) and so this Hadith speaks against this practise.

Fourth : 2 Mu'tabar Ahadith for women

محمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن جميل بن دراج قال، سألت أبا عبدالله (عليه السلام) عن المرأة عليها أذان وإقامة؟ قال: لا - مجهول كالصحيح

8. Muhammad bin Ismail from Fadhl bin Shadhan from Ibn Abi Umayr from Jamil bin Darraj who said : I asked Aba Abdillah (a.s) about a woman, is there upon her the Adhan and the Iqamah, He (a.s) said : No. (Majhul like Sahih due to Muhammad bin Ismail)

NOTE :

A. brief and clear, so what do they say in its stead

أحمد بن إدريس، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب، عن أبان بن عثمان، عن أبي مريم الانصاري قال: سمعت أبا عبدالله (عليه السلام) يقول: إقامة المرأة أن تكبر وتشهد أن لا إله إلا الله وأن محمدا عبده ورسوله - موثق

9. Ahmad bin Idris from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Aban bin Uthman from Abi Maryam al-Ansariy who said : I heard Aba Abdillah (a.s) say : the Iqamah of a woman is her proclaiming the Takbir (Allah-u Akbar) and then witnessing that there is no god but Allah and that Muhammad is his slave and messenger (i.e before her Prayer begins). (Muwathaq due to Aban bin Uthman)

Fifth : 1 Mu'tabar Hadith for the one who hears the Adhan being recited and his action in relation to this (from the Sunnah)

محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن ربعى ابن عبدالله، عن محمد بن مسلم، عن أبي جعفر (عليه السلام) قال: كان رسول الله (صلى الله عليه وآله) إذا سمع المؤذن يؤذن قال مثل ما يقوله في كل شئ - مجهول كالصحيح

10. Muhammad bin Ismail from Fadhl bin Shadhan from Hammad bin Isa from Rabi’u bin Abdillah from Muhammad bin Muslim from Abi Ja’far (a.s) who said : when the messenger of Allah (s.a.w.w) used to hear the Muadhin recite (i.e the Adhan), He (s.a.w.w) used to recite (in repetition) whatever he (the Muadhin) recited (following after him clause for clause). (Majhul like Sahih due to Muhammad bin Ismail)

NOTE :

A. This has been our practise, and this is based in the Sunnah, so you repeat after the Muadhin, clause after clause as the messenger did.

This is Part A, the remaining 9 Ahadith (out of the 19) will follow in part B, feel free to comment or ask.

Edited June 25, 2011 by Islamic Salvation

[Islamic Salvation]

Salaam.

This is part B.

Sixth : 2 Mu'tabar Ahadith about the innovations (Bid'ah) in the Adhan and the Iqamah

Úáí Èä ÅÈÑÇåíã¡ Úä ãÍãÏ Èä ÚíÓì¡ Úä íæäÓ¡ Úä ãÚÇæíÉ Èä æåÈ ÞÇá: ÓÃáÊ ÃÈÇ ÚÈÏÇááå (Úáíå ÇáÓáÇã) Úä ÇáÊËæíÈ Ýí ÇáÇÐÇä æÇáÇÞÇãÉ¡ ÝÞÇá: ãÇ äÚÑÝå - ÕÍíÍ

11. Ali bin Ibrahim from Muhammad bin Isa from Yunus (bin Abdir-Rahman) from Muawiya bin Wahb who said : I asked Aba Abdillah (a.s) about the Tathwib in the Adhan and the Iqamah, so He (a.s) said : we do not know it. (Sahih)

NOTE :

A. The Imam refers to the Ahlulbayt as a unit when he says 'we'.

B. Since the Imam says they do not know it, it means it is not part of the Shariah, if it was part of the Shariah they would have known it, so ponder upon their words.

C. This innovation of Tathwib is their act of saying - 'Assalatu Khayru Mina Nawm' (the prayer is better than the sleep) in the Adhan and/or the Iqamah of the Fajr, the Imam denounces it, and it is one of the Bid'ah of the A'mma.

ãÍãÏ Èä íÍíì¡ Úä ÃÍãÏ Èä ãÍãÏ Èä ÚíÓì¡ Úä ÇáÍÓíä Èä ÓÚíÏ¡ Úä ÇáäÖÑ ÇÈä ÓæíÏ¡ Úä íÍíì Èä ÚãÑÇä [Èä Úáí] ÇáÍáÈí¡ ÞÇá: ÓÃáÊ ÃÈÇ ÚÈÏÇááå (Úáíå ÇáÓáÇã) Úä ÇáÇÐÇä ÞÈá ÇáÝÌÑ¡ ÝÞÇá: ÅÐÇ ßÇä Ýí ÌãÇÚÉ ÝáÇ æÅÐÇ ßÇä æÍÏå ÝáÇ ÈÃÓ - ÕÍíÍ

12. Muhammad bin Yahya from Ahmad bin Muhammad bin Isa from Husayn bin Said from Nadhr bin Suwayd from Yahya bin Imran (bin Ali) al-Halabiy who said : I asked Aba Abdillah (a.s) about making the Adhan before the Fajr (time), so He (a.s) said : if it is calling for congregation then No, and if you are alone then there is no problem in doing so. (Sahih)

NOTE :

A. Know that the Adhan for a prayer is only allowed once the time for the prayer the Adhan is being called for has arrived.

B. The A'mma have the tendency of calling specifically the Adhan for the Fajr prayer before the Fajr time, this is another Bid'ah - and when calling for a congregation to pray (the Fajr prayer) we should make sure that the call is made when the time of Fajr has entered and not before.

Seventh : 3 Mu'tabar Ahadith on the conditions of Adhan and Iqamah

ãÍãÏ Èä íÍíì¡ Úä ÃÍãÏ Èä ãÍãÏ¡ Úä ÍãÇÏ¡ Úä ÍÑíÒ¡ Úä ÒÑÇÑÉ¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) ÞÇá: ãä Óåì Ýí ÇáÇÐÇä ÝÞÏã Ãæ ÃÎÑ ÚÇÏ Úáì ÇáÇæá ÇáÐí ÃÎÑå ÍÊì íãÖí Úáì ÂÎÑå - ÕÍíÍ

13. Muhammad bin Yahya from Ahmad bin Muhammad from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Abdillah (a.s) who said : whoever forgets (a clause) in the Adhan – so (he) brings forward or leaves behind (i.e from its original position and order), returns to (recite) the first (clause) which he had left (and repeats them – the clauses) until he finishes (ends up) with the last (i.e in their proper order). (Sahih)

NOTE :

A. The Adhan and the Iqamah have to meet the condition of Tartib (specific order)

B. When one forgets a clause, he goes back to it and says it, and then repeats the intermediate clauses even if he had already proclaimed them, this is to preserve their order.

C. If one hurries into the later clauses, he goes back to the first un-sayed clause and repeats the whole Adhan from thence.

Úáí Èä ÅÈÑÇåíã¡ Úä ÃÈíå¡ Úä ÇÈä ÃÈí ÚãíÑ¡ Úä ÍãÇÏ¡ Úä ÇáÍáÈí¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) ÞÇá: ÞáÊ áå: íÄÐä ÇáÑÌá æåæ Úáì ÛíÑ ÇáÞÈáÉ¿ ÞÇá: ÅÐÇ ßÇä ÇáÊÔåÏ ãÓÊÞÈá ÇáÞÈáÉ ÝáÇ ÈÃÓ - ÍÓä

14. 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), (al-Halabiy) said : I said to Him : does a man make the Adhan and he is not facing the Qibla? He (a.s) said : if his Tashahud (the two clauses from the Adhan) are while facing the Qibla - then there is no problem. (Hasan due to Ibrahim bin Hashim)

NOTE :

A. The Adhan has a specific direction, that is facing the Qibla, and this is therefore Mustahhab.

B. One can make the Adhan without facing the Qibla (though facing is better), as long as the two clause of 'Ashhadu An La Ilaha Ila Allah' and 'Ashhadu Ana Muhammad Rasul Allah' are made while facing the Qibla.

Úáí Èä ÅÈÑÇåíã¡ Úä ÃÈíå¡ Úä ÍãÇÏ Èä ÚíÓì¡ Úä ÍÑíÒ¡ Úä ÒÑÇÑÉ ÞÇá: ÞÇá ÃÈæ ÌÚÝÑ (Úáíå ÇáÓáÇã): ÅÐÇ ÃÐäÊ ÝÇÝÕÍ ÈÇáÇáÝ æÇáåÇÁ æÕá Úáì ÇáäÈí ßáãÇ ÐßÑÊå Ãæ ÐßÑå ÐÇßÑ Ýí ÃÐÇä æÛíÑå - ÍÓä

15. 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 : when you say the Adhan (make sure you) pronounce clearly the Alif and Ha’a, and send salutations upon the prophet (s.a.w.w) whenever you mention Him, or (whenever) another one (who is making the Adhan) mentions Him. (Hasan due to Ibrahim bin Hashim)

NOTE :

A. Clear (eloquent) pronouncement is another condition for the Adhan.

B. Specifically the Alif and Ha'a.

C. Great debate exists about which Alif and Ha'a (in the Adhan) are being referred to specifically, but the two major claims are the Alif in 'Allah', and the Alif and Ha'a in the 'La Ilaha Ila Allah', apart from that some have said it is in regards to the Ha'a in the 'Hayya Ala .... ', but I agree with Ibn Idris who said æ ÞÇá ÇÈä ÅÏÑíÓ: ÇáãÑÇÏ" ÈÇáåÇÁ" åÇÁ áÇ Åáå áÇ åÇÁ ÃÔåÏ æ áÇ åÇÁ" Çááå" ÝÅäåãÇ ãÈäíÊÇä

the reference to the Ha'a is the Ha'a of 'La Ilaha' not the 'Ha'a of 'Ashhadu' or 'Allah' for these are evident (in being pronounced).

D. Sending Salutations upon the prophet (s.a.w.w) whenever He is mentioned in the Adhan, whether while reciting the Adhan yourself, or when another one recites it is - Wajib, and al-Majlisi says it being Wujub is Qawi though the majority have gone the way of declaring it Mustahhab.

Eighth : 2 Mu'tabar Ahadith on who makes the Adhan

ãÍãÏ Èä íÍíì¡ Úä ãÍãÏ Èä ÃÍãÏ¡ Úä ÃÍãÏ Èä ÇáÍÓä Èä Úáí¡ Úä ÚãÑæ Èä ÓÚíÏ¡ Úä ãÕÏÞ Èä ÕÏÞÉ¡ Úä ÚãÇÑ ÇáÓÇÈÇØí¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) ÞÇá: ÓÆá Úä ÇáÇÐÇä åá íÌæÒ Ãä íßæä ãä ÛíÑ ÚÇÑÝ¿ ÞÇá: áÇ íÓÊÞíã ÇáÇÐÇä æáÇ íÌæÒ Ãä íÄÐä Èå ÅáÇ ÑÌá ãÓáã ÚÇÑÝ ÝÅä Úáã ÇáÇÐÇä ÝÃÐä Èå æÅä áã íßä ÚÇÑÝÇ áã íÌÒ ÃÐÇäå æáÇ ÅÞÇãÊå æáÇ íÞÊÏì Èå - æÓÆá Úä ÇáÑÌá íÄÐä æíÞíã áíÕáí æÍÏå ÝíÌÆ ÑÌá ÂÎÑ

ÝíÞæá áå: äÕáí ÌãÇÚÉ¡ Ýåá íÌæÒ Ãä íÕáíÇ ÈÐáß ÇáÇÐÇä æÇáÇÞÇãÉ¿ ÞÇá: áÇ æáßä íÄÐä æíÞíã - ãæËÞ

16. Muhammad bin Yahya from Muhammad bin Ahmad from Ahmad bin Hasan bin Ali from Amru bin Said from Musadiq bin Sadaqah from Ammaar as-Sabitiy from Abi Abdillah (a.s), (Ammaar) said : He (a.s) was asked about the Adhan, is it allowed to be made by one who is not cognizant (A’rif), He (a.s) said : the Adhan is not complete - nor is it allowed to be made - except by a man who is a Muslim and an A’rif, so if (this man who fulfils the two previous criteria) knows the Adhan - he makes it (i.e recites the Adhan), and if he is not cognizant (i.e he is Muslim but not an A'rif then) not his Adhan nor his Iqamah is allowed, and he is not to be followed (in them),

and He (a.s) was asked about a man who makes the Adhan and the Iqamah to pray alone, so another man comes and says to him : let us pray in congregation, so is it allowed for them to pray with that Adhan and the Iqamah (which the first man had already made for himself)? He (a.s) said : No, but rather he (either of the men) should make the Adhan and the Iqamah (i.e again - for the congregation). (Muwathaq due to Ahmad and Amru and Musadiq and Ammaar)

NOTE :

A. The Adhan and the Iqamah is only to be followed - if it is made by the Muslim AND the A'rif.

B. The A'rif is the one who is cognizant of this matter and thus from Ahlul Imaan (since he accepts the Wilayah) and is therefore from the Kha'ssa.

C. The Adhan and the Iqamah - if a Jama'ah becomes possible - is to be repeated, as the Adhan and Iqamah one makes for himself when alone is not intended for the congregation, and should be repeated when the Jama'ah becomes possible.

ÇáÍÓíä Èä ãÍãÏ ÇáÇÔÚÑí¡ Úä ÚÈÏÇááå Èä ÚÇãÑ¡ Úä Úáí Èä ãåÒíÇÑ¡ Úä ÇÈä ÃÈí ÚãíÑ¡ Úä ÃÈí ÃíæÈ¡ Úä ãÚÇÐ Èä ßËíÑ¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) ÞÇá: ÅÐÇ ÏÎá ÇáÑÌá ÇáãÓÌÏ æåæ áÇ íÃÊã ÈÕÇÍÈå æÞÏ ÈÞí Úáì ÇáÇãÇã ÂíÉ Ãæ ÂíÊÇä ÝÎÔí Åä åæ ÃÐä æ ÃÞÇã Ãä íÑßÚ ÝáíÞá: ÞÏ ÞÇãÊ ÇáÕáÇÉ¡ ÞÏ ÞÇãÊ ÇáÕáÇÉ¡ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ áÇ Åáå ÅáÇ Çááå ¡ æáíÏÎá Ýí ÇáÕáÇÉ - ÕÍíÍ

17. Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Ibn Abi Umayr from Abi Ayub (al-Khazzaz) from Maadh bin Kathir from Abi Abdillah (a.s) who said : if a man enters the Masjid, and he does not follow his companion (i.e the imam of Prayer - who is from the A’mma), and this imam (who is leading the Prayer) is (just) left with an Ayah or two (i.e to finish his Qira’ah in the Rakaat), so he (the man who has just entered – and he is from the Kh’assa) fears that if he makes his own Adhan and Iqamah (i.e since he does not follow theirs) - the imam will enter into Rukuu (i.e the Rakaat will be lost) should just say : ‘Qad Qamati Salat’ - ‘Qad Qamati Salat’ - ‘Allah-u Akbar’ - ‘Allah-u Akbar’ – ‘La Ilaha Ila Allah’ and enter with them. (Sahih)

NOTE :

A. The previous Hadith is aided, as this shows that the Adhan and Iqamah of the A'mmah does not suffice for us the Khass'a - as one needs to be both Muslim and A'rif for it, so one should recite these for himself when with them and not rely on theirs.

B. What the Imam directs him to recite (when in emergency) before joining their prayers (and without having made his own Adhan and Iqamah) - is the final three clauses of the Iqamah, and importantly it shows that the Tahlil is just ONCE in the Iqamah, as is the Madhab.

Ninth : 1 Mu'tabar Hadith on what one does ih he has forgotten the Adhan and the Iqamah and starts praying

ãÍãÏ Èä ÅÓãÇÚíá¡ Úä ÇáÝÖá Èä ÔÇÐÇä¡ Úä ÕÝæÇä¡ Úä ÇáÚáÇÁ Èä ÑÒíä¡ Úä ãÍãÏ Èä ãÓáã¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) Ãäå ÞÇá Ýí ÇáÑÌá íäÓì ÇáÇÐÇä æÇáÇÞÇãÉ ÍÊì íÏÎá Ýí ÇáÕáÇÉ ÞÇá: Åä ßÇä ÐßÑ ÞÈá Ãä íÞÑÁ ÝáíÕá Úáì ÇáäÈí (Õáì Çááå Úáíå æÂáå) æáíÞã æÅä ßÇä ÞÏ ÞÑà ÝáíÊã ÕáÇÊå - ãÌåæá ßÇáÕÍíÍ

18. Muhammad bin Ismail from Fadhl bin Shadhan from Safwan (bin Yahya) from Al’a bin Razin from Muhammad bin Muslim from Abi Abdillah (a.s), that He (a.s) said about a man who forgets to make the Adhan and the Iqamah until he enters into the Prayer : (the Imam said) if he remembers (this lapse) before he has recited (i.e from the Qur’an in the Qira’ah of the first Rakaat), then he should send salutations upon the prophet (s.a.w.w) – (make Salawat), and make the Iqamah, and if he has started the recitation (i.e from the Qur’an in the Qira’ah of the first Rakaat), then he should just complete his Prayer (i.e without taking any corrective action) (Majhul like Sahih due to Muhammad bin Ismail)

NOTE :

A. This Hadith indicates that the one who has started the recitation of the Fatiha will not return back if he had forgotten the Adhan and the Iqamah.

B. For the one who has not started the Fatiha, and he remembers that he has not made the Adhan and the Iqamah for the Prayer, then he should recite the Salawat (which some take as coming out from Salat) and recite the Iqamah alone and return to the Prayer.

C. This shows the great Istihbab of both the Adhan and the Iqamah, but specifically the Iqamah which is more closer to the Prayer as the final section below shows.

Tenth : 1 Mu'tabar Hadith on the fundamental difference in the nature of the Adhan and the Iqamah.

Úáí Èä ÅÈÑÇåíã ¡ Úä ÃÈíå ¡ Úä ÇÈä ÃÈí ÚãíÑ ¡ Úä ÍãÇÏ ¡ Úä ÇáÍáÈí ¡ Úä ÃÈí ÚÈÏÇááå ( Úáíå ÇáÓáÇã ) ÞÇá : áÇ ÈÃÓ Ãä íÄÐä ÇáÑÌá ãä ÛíÑ æÖæÁ ¡ æáÇ íÞíã ÅáÇ æåæ Úáì æÖæÁ - ÍÓä

19. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy who said : (from Abi Abdillah (a.s)) : there is no problem if a man makes the Adhan without the Wudhu, but he should not make the Iqamah except that he is in the state of Wudhu. (Hasan due to Ibrahim bin Hashim)

NOTE :

A. Since the Iqamah is closer to the Prayer, being in Wudhu is at the least Mustahhab, in fact some Ahadith say that the Iqamah is from the Prayer (apart of it).

Finally, 3 Dhaif Ahadith below (from the same chapter) are included in this section to show this fundamental difference between the Adhan and the Iqamah, and that the Iqamah is tied to the Prayer by its nature.

ÃÈæÏÇæÏ¡ Úä ÇáÍÓíä Èä ÓÚíÏ¡ Úä ÝÖÇáÉ¡ Úä ÇáÍÓíä Èä ÚËãÇä¡ Úä ÚãÑæ Èä ÃÈí äÕÑ ÞÇá: ÞáÊ áÇÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã): ÃíÊßáã ÇáÑÌá Ýí ÇáÇÐÇä¿ ÞÇá: áÇ ÈÃÓ¡ ÞáÊ: Ýí ÇáÇÞÇãÉ ÞÇá: áÇ

Abu Dawud from Husayn bin Said from Fadhala (bin Ayub) from Husayn bin Uthman from Amru bin Abi Nasr who said : I said to Abi Abdillah (a.s) : does a man speak during the Adhan? He (a.s) said : No problem, (Amru said) : in the Iqamah? He (a.s) said : No. (Dhaif due to Abu Dawud - Shaykh of Kulayni)

Úáí Èä ãÍãÏ¡ Úä Óåá Èä ÒíÇÏ¡ Úä ÃÍãÏ Èä ãÍãÏ Èä ÃÈí äÕÑ¡ Úä ÃÈí ÇáÍÓä (Úáíå ÇáÓáÇã) ÞÇá: íÄÐä ÇáÑÌá æåæ ÌÇáÓ æáÇ íÞã ÅáÇ æåæ ÞÇÆã æÊÄÐä æÃäÊ ÑÇßÈ æáÇ ÊÞã ÅáÇ æÃäÊ Úáì ÇáÇÑÖ

Ali bin Muhammad from Sahl bin Ziyad from Ahmad bin Muhammad bin Abi Nasr from Abil Hasan (a.s) who said : a man makes the Adhan while he is sitting, but he does not make the Iqamah except he is standing, and a man makes the Adhan while he is riding (an animal), but he does not make the Iqamah except (while fixed) on the earth (standing). (Dhaif due to Sahl bin Ziyad)

ãÍãÏ Èä íÍíì¡ Úä ãÍãÏ Èä ÇáÍÓíä¡ Úä ãÍãÏ Èä ÅÓãÇÚíá¡ Úä ÕÇáÍ Èä ÚÞÈÉ¡ Úä ÃÈí åÇÑæä ÇáãßÝæÝ ÞÇá: ÞÇá ÃÈæÚÈÏÇááå (Úáíå ÇáÓáÇã): íÇÃÈÇ åÇÑæä ÇáÇÞÇãÉ ãä ÇáÕáÇÉ ÝÅÐÇ ÃÞãÊå ÝáÇ ÊÊßáã æáÇ Êæã ÈíÏß

Muhammad bin Yahya from Muhammad bin Husayn from Muhammad bin Ismail from Salih bin Uqba from Abi Harun al-Makfuf who said : Abu Abdillah said : O Aba Harun, the Iqamah is from the Prayer so when you have made the Iqamah then do not speak (until and continued when you pray) and doe not move (point with) your hands. (Dhaif due to Salih and Abi Harun)

And in the end

ãÍãÏ¡ Úä ÃÍãÏ¡ Úä ÇáÍÓíä Èä ÓÚíÏ¡ Úä ÇáäÖÑ Èä ÓæíÏ¡ Úä íÍíì Èä ÚãÑÇä ÇáÍáÈí¡ Úä ãÍãÏ Èä ãÑæÇä ÞÇá: ÓãÚÊ ÃÈÇ ÚÈÏÇááå (Úáíå ÇáÓáÇã): íÞæá ÇáãÄÐä íÛÝÑ áå ãÏì ÕæÊå æíÔåÏ áå ßá ÔÆ ÓãÚå

Muhammad (bin Yahya) from Ahmad (bin Muhammad) from Husayn bin Said from Nadhr bin Suwayd from Yahya bin Imran al-Halabiy from Muhammad bin Marwan who said : I heard Aba Abdillah (a.s) saying : the Muadhin - is forgiven in extent of the raising of his voice in the Adhan, and witnesses for him everything that hears him (i.e on that day) (Dhaif due to Muhammad bin Marwan - who are many and Jarh is over Ta'dil)

Edited June 25, 2011 by Islamic Salvation

[Islamic Salvation]

Salaam.

This chapter is about the timings of Salat, that is the two times of the Salat - the first and the last.

It has 9 Ahadith which al-Kulayni placed in it, the Asanid of 6 of them are Jayyid (4 Sahih and 2 Hasan) as translated below.

In it there are many salient points that can be gleaned.

Among them for the sake of brevity:

A. That every Salat has two timings - the earliest (just after it becomes Ada) and the latest (just before it becomes Qada).

B. That it was delegated to the messenger of Allah (s.a.w.w) to specify these timings, though indications came from the Wahy, this just to show the Manzila of the messenger but more importantly that He is always inclined to what is wanted by the Shariah in his decisions.

C. That the earliest time is the most meritorious, and that we should ensure that we pray at this time, and not extend it to its final moments before it lapses, unless we have a valid excuse.

D. That the merit this earliest time has over the final time is better for a man than his own children and wealth.

E. The best action to Allah (s.w.t) is one in which the performer is constant in (performing it - everyday) though it might be less, and this is the absolute truth, and the secret of the Sunnah, for the messenger himself was always maintaining this.

And other enumerations Insha Allah that anyone who delves in the Ahadith of the Aimmah such as these can come up with, for they are ever increasing, opening up new avenues of thought and unlocking the doors of action for whomsoever wishes to tread on this path.

باب المواقيت اولها وآخرها وافضلها

Chapter on the timings (of the Prayer) – the earliest and the last and the best

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة قال: كنت قاعدا عند أبي عبدالله (عليه السلام) أنا وحمران بن أعين فقال له حمران: ما تقول فيما يقول زرارة وقد خالفته فيه؟ فقال أبوعبدالله (عليه السلام): ما هو؟ قال: يزعم أن مواقيت الصلاة كانت مفوضة إلى رسول الله (صلى الله عليه وآله) هو الذي وضعها فقال أبو عبدالله (عليه السلام): فما تقول: أنت؟ قلت: إن جبرئيل (عليه السلام) أتاه في اليوم الاول بالوقت الاول وفي اليوم الاخير بالوقت الاخير ثم قال جبرئيل (عليه السلام): ما بينهما وقت. فقال أبوعبدالله (عليه السلام): ياحمران إن زرارة يقول: إن جبرئيل (عليه السلام) إنما جاء مشيرا على رسول الله (صلى الله عليه وآله) و صدق زرارة إنما جعل الله ذلك إلى محمد (صلى الله عليه وآله) فوضعه وأشار جبرئيل (عليه السلام) به [عليه] - 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 was seated with Abi Abdillah (a.s), me and Humran bin A’yan, so Humran said to him : what do you say about what Zurara says - and I have opposed him in it? So Abu Abdillah (a.s) said : and what is it (i.e which he sayeth, that which you oppose)? (Humran) said : he believes that the timings of the Prayers were left upto ( delegated unto) the messenger of Allah (s.a.w.w) (i.e to decide upon), and that He (s.a.w.w) was the one who placed them (so – as they are), so Abu Abdillah (a.s) said : and what do you say? so (Humran) said : Jibrail came to him on the first of day with the first of the timings and on the last of day with the last of the timings - and then Jibrail said (to the messenger) : what is between these two is the time.

So Abu Abdillah (a.s) said : O Humran, verily what Zurara means (to say) is that Jibrail came to the messenger of Allah (s.a.w.w) (only) to indicate it (generally), and Zurara has spoken the truth, for that (responsibility) was given to Muhammad (s.a.w.w), and he (was the one who) placed them (i.e the timings), and Jibrail gave (only) indications about it. (Hasan due to Ibrahim bin Hashim)

NOTE : This indicates the honor that was given to the messenger, because He would not have gone against the wishes of Allah anyway, as he was attuned to the Deen in its totality, rather what Jibrail came to indicate and what the messenger apportioned of the time after this was by itself divine in nature.

علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبدالرحمن، عن عبدالله ابن سنان، عن أبي عبدالله (عليه السلام) قال: سمعته يقول: لكل صلاة وقتان وأول الوقت أفضله وليس لاحد أن يجعل آخر الوقتين وقتا إلا في عذر من غير علة - صحيح

2. Ali bin Ibrahim from Muhammad bin Isa from Yunus bin Abdir-Rahman from Abdillah bin Sinan from Abi Abdillah (a.s), (Abdillah) said : I heard Him (a.s) saying : for every (daily) Prayer - there are two times, and the first (earliest) time is the best (most meritorious), and it is not upon anyone to make the last time (i.e from these two times) his time (to pray) without a reason - except if he has an excuse. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب عن معاوية بن عمار أو ابن وهب قال: قال أبوعبدالله (عليه السلام) لكل صلاة وقتان أول الوقت أفضلهما - صحيح

3. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Muawiya bin Ammaar OR Muawiya bin Wahb who said : Abu Abdillah (a.s) said : for every Prayer there are two times, and the first (earliest) time is the best (most meritorious). (Sahih)

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة قال: قلت لابي جعفر (عليه السلام): أصلحك الله وقت كل صلاة أول الوقت أفضل أو أوسطه أو آخره؟ فقال: أوله، أن رسول الله (صلى الله عليه وآله) قال: إن الله عزوجل يحب من الخير ما يعجل - حسن

4. 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 Ja’far (a.s) : may Allah (s.w.t) keep you, the timing for every Prayer – is the first (earliest) time the best, or the middle time, or the final time (i.e after its commencement)? So He (a.s) said : the first (earliest) time, (for) the messenger of Allah (s.a.w.w) had said : Indeed Allah (s.w.t) loves from the good what is hastened in (to be performed). (Hasan due to Ibrahim bin Hashim)

الحسين بن محمد، عن أحمد بن إسحاق، عن بكر بن محمد الازدي قال: قال أبو عبدالله (عليه السلام): لفضل الوقت الاول على الاخير خير للرجل من ولده وماله - صحيح

5. Husayn bin Muhammad from Ahmad bin Ishaq from Bakr bin Muhammad al-Azdi who said : Abu Abdillah (a.s) said : the merit (i.e advantage obtained) from the first (earliest) time to that (i.e when compared to that) of the final time is better for a man than his children and wealth. (Sahih)

NOTE : As to this Sanad, then one should appreciate it, since it is quite unique, this is because it is from the Sahih Thalathiyat of al-Kulayni, that is among those Hadiths that he narrates - and between him and the Ma'sum there are only three Thiqah individuals (in this case al-Kulayni > 1. Husayn > 2. Ahmad > 3. Bakr > Abu Abdillah)

محمد بن يحيى، عن أحمد بن محمد، عن حماد، عن حريز، عن زرارة قال: قال أبوجعفر (عليه السلام): إعلم أن أول الوقت أبدا أفضل فعجل بالخير ما استطعت وأحب الاعمال إلى الله عزوجل ما داوم العبد عليه وإن قل - صحيح

6. Muhammad bin Yahya from Ahmad bin Muhammad from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : Abu Ja’far (a.s) said : know that the first (earliest) time it is begun (i.e the Prayer) the better, so hasten in (performing) the good (deeds) - what you can (i.e as much as you can), and the action most beloved to Allah (s.w.t) is that which a slave stays upon (i.e is constant in its performance) even though it (may be) less. (Sahih)

Edited June 28, 2011 by Islamic Salvation

[Islamic Salvation]

Salaam.

This chapter is named باب السهو في افتتاح الصلاة that is - Chapter on forgetfulness in the opening of the Prayer, it talks about forgetting the Takbiratul Ihram before commencing Prayer, It has a total of 3 Ahadith, 2 of these are Mu'tabar and they follow below.

The content of both Ahadith are clear in making the Takbiratul Ihram from the Rukn of Salat, that is whoever forgets it unintentionally (and then remembers) has to repeat his/her Salat, and for him/her who leaves it out intentionally then he/she has no Salat, this is obtained form the words, and they peace be upon them all, leave no doubt at all, for the far removed or close at hand in this matter, and that is why Ijma can even be claimed about it..

باب السهو في افتتاح الصلاة

Chapter on forgetfulness in the opening of the Prayer

علي بن إبراهيم بن هاشم، عن أبيه، عن ابن أبي عمير، عن جميل، ومحمد بن إسماعيل، عن الفضل بن شاذان، عن ابن أبي عمير، عن جميل بن دراج، عن زرارة قال: سألت أبا جعفر (عليه السلام) عن الرجل ينسى تكبيرة الافتتاح، قال: يعيد - حسن كالصحيح

1. Ali bin Ibrahim bin Hashim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Jamil (bin Darraj) AND Muhammad bin Ismail from Fadhl bin Shadhan from Ibn Abi Umayr from Jamil bin Darraj from Zurara (bin A’yan) who said : I asked Aba Ja’far (a.s) about a man who forgets to make the Takbir of opening (the Prayer), He (a.s) said : He repeats (the Prayer). (Hasan like Sahih due to Ibrahim bin Hashim and Muhammad bin Ismail)

الحسين بن محمد الاشعري، عن عبدالله بن عامر، عن علي بن مهزيار، عن فضالة، عن أبان، عن الفضل بن عبدالملك أو ابن أبي يعفور، عن أبي عبدالله (عليه السلام) أنه قال في الرجل يصلي فلم يفتتح بالتكبير هل تجزئه تكبيرة الركوع؟ قال: لا. بل يعيد صلاته إذا حفظ أنه لم يكبر - موثق

2. Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Fadhala (bin Ayub) from Aban (bin Uthman) from Fadhl bin Abdil-Malik OR Ibn Abi Ya’fur from Abi Abdillah (a.s), that He (a.s) said about a man who prays, but did not open it (the Prayer) by the Takbir (of opening the Prayer), does the Takbir before the Rukuu (he will make) suffice (in compensating for that lapse)? He (a.s) said : No. But he should repeat his prayer (start afresh) if he remembers that he did not make that (opening) Takbir. (Muwathaq due to Aban bin Uthman)

NOTE : As to the Sanad then I say : both principal narrators (whoever it is) that is - Fadhl bin Abdil-Malik (who is Abu Abbas) or Ibn Abi Ya'fur, both are Thiqah Imami and both do not hurt it, rather it is Aban who is Thiqah Ghayr Imami who makes it Muwathaq.

The third Hadith is presented just to make the chapter whole, but it is quite deficient in Sanad, there being no Sanad at all recorded for it here, just Muhammad bin Yahya, al-Kulayni's Shaykh, raising it to the Imam directly.

محمد بن يحيى رفعه عن الرضا (عليه السلام) قال: الامام يحمل أوهام من خلفه إلا تكبيرة الافتتاح

Muhammad bin Yahya who raises it to al-Ridha (a.s) who said : The imam (of Prayer) bears all the lapses (forgetfulness) of one (praying) behind him (i.e since the imam is reciting for him), but not (i.e except) the Takbiratul Iftitah (the opening Takbir) (i.e which he - the follower has to do for himself).

Alhmadulillah, in the first twenty chapters (that are on the blog), there are 105 Mu'tabar Ahadith from these 20 chapters, out of the 189 placed therein by al-Kulayni, this according to al-Majlisi's grading, and it is 55.5%, not bad for the rigor applied to them.

The only narrators 'gradings' that can be doubted so far that al-Majlisi accepts are as below :

1. Muhammad bin Ismail (Majhul ka Thiqah)

2. Abi Ismail as-Sarraj (Thiqah ala Dhahir)

3. Abi Bakr al-Hadhramiy (Thiqah ala Shawahid - ghayr ta'dil mufassar)

4. Muhammad bin Marwan (Mamduh ala Ishtirak)

5. Use of Muwathaq sometimes for Ibn Fadhal > Ibn Bukayr, and Muwathaq like Hasan at other times.

I have been told to include references for the Hadith number under each chapter (and chapter page number), Insha Allah will comply, and also finally we will have to arrange it in chronological order in the way that al-Kulayni did, so that should be borne in mind.

Edited June 30, 2011 by Islamic Salvation

[Saved]

This is perhaps the BEST thread I have EVER seen on ShiaChat! Jazakallahu khayran. Highly beneficial!

[Islamic Salvation]

Salaam.

This chapter is about the conditions of the one leading the Prayer.

It has just 6 Ahadith in it, al-Majlisi says that 3 are Mu'tabar.

These 3 are as follows.

باب من تكره الصلاة خلفه و العبد يؤم القوم و من أحق أن يؤم

Chapter on the one whom Prayer is disliked behind him, and the slave leading a people, and who is more deserving to lead

جماعة، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب، عن الحسين بن عثمان، عن ابن مسكان، عن أبي بصير، عن أبي عبدالله (عليه السلام) قال: خمسة لا يؤمون الناس على كل حال: المجذوم والابرص والمجنون وولد الزنا والاعرابي - صحيح

1. (Jama'ah) A very large number of my teachers from Ahmad bin Muhammad from Husayn bin Said from Fadhala bin Ayub from Husayn bin Uthman from Ibn Muskan from Abi Basir from Abi Abdillah (a.s) who said : five do not lead the people (in Prayer) under any condition (whatsoever) : the leper (with varying forms of leprosy), the one who is mentally disabled, the one of impure birth, and the Bedouin. (Sahih)

NOTE : I say this Hadith is Sahih, its Rijal are Imami - Thiqat, and its Matn is upright, the Majdhum and the Abras (in the Hadith) are not very different - except what can be said is that they are two forms of leprosy, and Allah knows best.

علي بن إبراهيم، عن أبيه، عن حماد، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) قال: قلت له: الصلاة خلف العبد؟ فقال: لا بأس به إذا كان فقيها ولم يكن هناك أفقه منه، قال: قلت اصلي خلف الاعمى؟ قال: نعم إذا كان له من يسدده وكان فضلهم، قال: وقال أمير المؤمنين (عليه السلام): لا يصلين أحدكم خلف المجذوم والابرص والمجنون والمحدود وولد الزنا والاعرابي لا يؤم المهاجرين - حسن

2. 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), I (Zurara) said to Him (a.s) : do I pray behind a slave? So He (a.s) said : there is nothing wrong in that - if he is a Faqih (one having deep understanding of Islam) and there is no one more Afqah (understanding of Islam) than him (there), I (Zurara) said : do I pray behind the blind? He (a.s) said : yes, if there is someone to help him, and if he is the best of them (i.e of the group wishing to pray), and He (a.s) said : Amir-ul-Mumineen (a.s) had said : no one of you should pray behind the leper (of varying forms of leprosy), and the mentally disabled, and the one who has undergone the Hadd (been penaly punished), and the one of impure birth, and the Bedouin does not lead the Muhajirun (i.e those who had done Hijra/ migrated). (Hasan due to Ibrahim bin Hashim)

NOTE : this Hadith contains all what is before it and adds more, the one we should not pray behind are : A. the Majdhum and the Abras (suffering from leprosy), B. the Walad Zina (of impure birth), C. the Majnun (mentally disabled), D. the Mahdud (the one upon whom the Hadd has been effected eg. for Zina and other crimes so punishable), E. the A'rabiy (Bedouin cannot lead the Muhajirun).

Also the slave if he is Afqah of the Qaum can lead them, and the blind if he has one to help him and is the Afdhal can also lead them, and in fact Ijma has been alluded to to in regards to the blind.

علي بن إبراهيم، عن أبيه، عن عبدالله بن المغيرة، عن غياث بن إبراهيم، عن أبي عبدالله (عليه السلام) قال: لا بأس بالغلام الذي لم يبلغ الحلم أن يؤم القوم وأن يؤذن - حسن أو موثق

3. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Abdallah bin Mughira from Giyath bin Ibrahim from Abi Abdillah (a.s) who said : there is no problem if a boy not yet reached puberty leads a people (in Prayer) and makes the Adhan. (Hasan due to Ibrahim bin Hashim OR Muwathaq due to the nature of Giyath’s Madhab)

NOTE : And I say most of our companions have made Bulugh a condition for leading the Prayer, and this is against this particular Hadith, but they have their own proofs, and this Hadith's Matn may then be seen as Shaadh (odd) in that most have not practiced its content, except allowing the immature boy to make the Adhan through it, but the Shaykh (at-Tusi) has some views (in his Mabsut and Khilaf) allowing for the one not yet reached Bulugh to lead.

Finally, this Dhaif Hadith - only due to Sahl - (that is if Ali bin Muhammad is the Thiqah - Bunadir) (in the same chapter) has many salient points, so I have included it here.

علي بن محمد وغيره، عن سهل بن زياد، عن ابن محبوب، عن ابن رئاب، عن أبي عبيدة قال: سألت أبا عبدالله (عليه السلام) عن القوم من أصحابنا يجتمعون فتحضر الصلاة فيقول بعضهم لبعض: تقدم يافلان فقال: إن رسول الله (صلى الله عليه وآله) قال: يتقدم القوم أقرأهم للقرآن فإن كانوا في القراءة سواء فأقدمهم هجرة فإن كانوا في الهجرة سواء فأكبرهم سنا فإن كانوا في السن سواء فليؤمهم أعلمهم بالسنة وأفقههم في الدين ولا يتقدمن أحدكم الرجل في منزله ولا صاحب [ال] سلطان في سلطانه

Ali bin Muhammad and others apart from him from Sahl bin Ziyad from Ibn Mahbub from Ibn Riab from Abi Ubayda who said : I asked Aba Abdillah (a.s) about a group from among our companions who gather together, and the time for the Prayer enters, so they say to each other : proceed (to lead) O Fulan (so and so i.e not being decisive), so He (a.s) said : the messenger of Allah (s.a.w.w) said : the one to proceed (to lead) a group (in Prayer) is the most able reciter of the Qur'an among them (i.e in terms of pronunciation), and if they are equal in recitation (of the Qur'an) then the one earlier in migrating (Hijra), so if they are equal in their migration (i.e migrated at one time) then the eldest in age (is to lead), so if they are equal in age, then the one most knowledgeable in the Sunnah and the one possessing most insight in the Deen (Afqah) (is to lead), and no one among you is to lead a man in his own house, nor a Sultan in his own dominion.

NOTE : I say - how many of us take these into consideration (and in this order) when we choose the imam, and many a time an Imam does not know how to pronounce the Zaa from the Dha in the Dhaliin of al-Hamd and it has all turned into a game, also note that His saying "and no none is to lead ... " means that regardless of these aforementioned criteria, they all become obsolete if we are at one's home, that is hie is Ahaq (more deserving and rightful) to lead, even though he may be lesser in the other specifications.

Edited July 1, 2011 by Islamic Salvation

[Islamic Salvation]

Salaam.

This chapter is باب صلاة العيدين و الخطبة فيهما Chapter on the Prayer of the two Id and the Khutbah in them.

It has a total of 11 Ahadith.

Only 4 out of the 11 are Mu'tabar based on their Asanid, the rest (remaining 7) are weak based on their individual Asanid (according to the grading of al-Majlisi).

From this chapter we learn the authentic Sunnah of the Salat in the Idayn.

باب صلاة العيدين و الخطبة فيهما

Chapter on the Prayer of the two Id and the Khutbah in them

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة قال: قال أبو جعفر (عليه السلام): ليس في يوم الفطر والاضحى أذان ولا إقامة أذانهما طلوع الشمس إذا طلعت خرجوا وليس قبلهما ولا بعدهما صلاة ومن لم يصل مع إمام في جماعة فلا صلاة له ولا قضاء عليه - 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 : Abu Ja’far (a.s) said : there is no Adhan or Iqamah on the days of the two Id (i.e before the Id Prayer), (rather) their Adhan is the rising of the sun, once it is risen - they (i.e the worshippers) come out (i.e. to pray), and there is not before them or after them (i.e the two Rakaat of the Id Prayer) any (other) Prayer (i.e from the Nafila), and whoever does not pray it with an imam in congregation - has no Prayer, and there is (also) no repayment (of the Id Prayer) (when missed). (Hasan due to Ibrahim bin Hashim) - Hadith no. 1

NOTE :

A. No Adhan or Iqamah before Salatul Idayn.

B. It can only be prayed after rising of the sun.

C. No Nafila (recommended prayer) before or after this Salat.

D. It is only to be prayed in congregation - behind an imam.

E. No Qadha (repayment) for one who misses it (with a reason).

And a Dhaif Sanad Hadith due only to Mualla to aid the above meaning

الحسين بن محمد، عن معلى بن محمد، عن الوشاء، عن حماد بن عثمان، عن معمر بن يحيى، عن أبي جعفر (عليه السلام) قال: لا صلاة يوم الفطر والاضحى إلا مع إمام

Husayn bin Muhammad (Thiqah) from Mualla bin Muhammad from al-Washa (Thiqah) from Hammad bin Uthman (Thiqah) from Muammar bin Yahya (Thiqah) from Abi Ja'far (a.s) who said : there is no Prayer on the day of Fitr or Adhha except with an imam. - Hadith no. 2

علي بن محمد، عن محمد بن عيسى، عن يونس، عن معاوية قال: سألته عن صلاة العيدين، فقال: ركعتان ليس قبلهما ولا بعدهما شئ وليس فيهما أذان ولا إقامة يكبر فيهما اثنتى عشر تكبيرة يبدء فيكبر ويفتتح الصلاة ثم يقرء فاتحة الكتاب، ثم يقرء والشمس وضحها، ثم يكبر خمس تكبيرات، ثم يكبر ويركع فيكون يركع بالسابعة، ثم يسجد سجدتين، ثم يقوم فيقرء فاتحة الكتاب وهل أتك حديث الغاشية ثم يكبر أربع تكبيرات ويسجد سجدتين ويتشهد ويسلم، قال: وكذلك صنع رسول الله (صلى الله عليه وآله) والخطبة بعد الصلاة وإنما أحدث الخطبة قبل الصلاة عثمان وإذا خطب الامام فليقعد بين الخطبتين قليلا وينبغى للامام أن يلبس يوم العيدين بردا ويعتم شاتيا كان أو قايظا ويخرج إلى البر حيث ينظر إلى أفاق السماء ولا يصلي على حصير ولا يسجد عليه وقد كان رسول الله (صلى الله عليه وآله) يخرج إلى البقيع فيصلي بالناس - صحيح على الظاهر

2. Ali bin Muhammad from Muhammad bin Isa from Yunus (bin Abdir Rahman) from Muawiya (bin Ammaar) who said : I asked Him (a.s) about the Prayer of the two Id, so He (a.s) said : two Rakaat, there is not before them or after them (i.e these two Rakaat) anything (i.e from the Nafila), and there is not in them (i.e before them) the Adhan and the Iqamah, there are twelve Takbirs in it, one begins with a Takbir - and opens with it the Prayer, then recites the Fatihatul Kitab and ‘Wa Shamsi wa Dhuhaha’, then he makes five Takbirs , then he makes a Takbir and goes into Rukuu, so he goes into Rukuu with the seventh Takbir, then he makes the two Sajdah, and then stands and recites the Fatihatul Kitab and ‘Hal Ataka Hadithun Ghashiya’, then he makes four Takbirs and goes into Rukuu (i.e with an unmentioned Takbir to make it twelve), and then makes the two Sajdah, and then the Tashahud and the Taslim, and He (a.s) said : and this is how the messenger of Allah (s.a.w.w) performed it, and the Khutbah is after the Prayer, and the first one who started making the Khutbah before the Prayer was Uthman, and when the imam makes the Khutbah he should sit in-between the two Khutbah - for a while, and it is upon the imam to dress up on the day of the two Id with a cloak (robe) and wear the turban - whether it is winter or summer, and he is to go out (i.e in the land – open sky - to lead), where he can observe the horizons of the sky, and he should not pray on top of the Hasiyr (mat) or make the Sajdah on it (i.e but rather upon the earth), and the messenger of Allah (s.a.w.w) used to come out to Baqi and pray with the people there. (Sahih Apparently if Ali bin Muhammad is All’an and NOT Ibn Bunadir) - Hadith no. 3

NOTE :

A. No Nafila (recommended prayer) before or after the Salat. (as seen before)

B. No Adhan or Iqamah before the Salat. (as seen before)

C. Two Rakaat prayer, with 12 Takbir in them, 7 in the first Rakaat (1 Takbiratul Ihram + 5 Takbirs + 1 Takbir to go into Rukuu) AND 5 in the second Rakaat (4 Takbirs + 1 Takbir to go into Rukuu [not mentioned - alluded to in the Hadith]).

D. Recite Fatihatul Kitab and Suratul Shams in the first Rakaat and Fatihatul Kitab and Suratul Ghashiya in the second Rakaat.

E. Khutbah (two of them - read with a sit in-between by the imam) after the Salat, the Bidah of Khutbah before Salat started by Uthman.

F. Wearing the Rida and the Amama for the imam, and going out to the open grounds (under the sky), and making Sajdah on earth is highly emphasized.

G. Messenger of Allah used to pray them in Baqi.

And a Dhaif Sanad Hadith due only to Mufadhal bin Salih to aid the above meaning

محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن المفضل بن صالح، عن ليث المرادي، عن أبي عبدالله (عليه السلام) قال: قيل لرسول الله (صلى الله عليه وآله) يوم فطر أو يوم أضحى: لو صليت في مسجدك فقال: إني لاحب أن أبرز إلى آفاق السماء

Muhammad bin Yahya (Thiqah) from Ahmad bin Muhammad (Thiqah) from Ibn Fadhal (Thiqah) from Mufadhal bin Salih from Layth al-Muradiy (Thiqah) from Abi Abdillah (a.s) who said : it was said to the messenger of Allah (s.a.w.w) on the day of Fitr or the day of Adhha : if only you would pray in your Masjid (on this day - the Prayer of the Id), so He (s.a.w.w) said : I love to come out to (be under the) horizons of the (open) sky. - Hadith no. 4

محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن ربعي بن عبدالله، عن الفضل بن يسار، عن أبي عبدالله (عليه السلام) قال: اتي أبي بالخمرة يوم الفطر فأمر بردها ثم قال: هذا يوم كان رسول الله (صلى الله عليه وآله) يحب أن ينظر إلى آفاق السماء و يضع وجهه على الارض

3. Muhammad bin Ismail from Fadhl bin Shadhan from Hammad bin Isa from Rabiu bin Abdallah from Fudhayl bin Yasar from Abi Abdillah (a.s) who said : a Khumra (small mat made up of mainly date palm leaves) was brought for my father on the day of Fitr (i.e to prostrate upon), so He (a.s) ordered for it to be returned, and then said : this is a day on which the messenger of Allah (s.a.w.w) used to love to look at the horizons of the sky (i.e pray out in the open) and to place His face on the ground (i.e in Sajdah). (Majhul like Sahih due to Muhammad bin Ismail) - Hadith no. 7

NOTE :

A. Praying out in the open these two Prayers - not even in the Masajid is from the Sunnah.

B. Prostrating on the ground in Sajdah specifically on these days.

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن العلاء بن رزين، عن محمد ابن مسلم قال: سألته عن رجل فاتته ركعة مع الامام من الصلاة أيام التشريق، قال: يتم الصلاة ويكبر - صحيح

4. Ali bin Ibrahim from Muhammad bin Isa from Yunus (bin Abdir-Rahman) from Al’a bin Razin from Muhammad bin Muslim who said : I asked Him (a.s) about a man who does not get a Rakaat with the imam in the Prayer of the days of Tashriq (Id al-Adhha) (i.e he joins up late - in the second Rakaat), He (a.s) said : he completes the Prayer (himself – i.e the second Rakaat alone) and makes the Takbirs (alone i.e from the Mustahhab Takbirs after completing the Prayer). (Sahih) - Hadith no. 9

NOTE :

A. The Takbirs mentioned here are those after the Salat.

Three Miscellaneous Dhaif Ahadith.

First the Dhaifa due to Sahl, an-Nawfaliy and as-Sakuniy

علي بن محمد، عن سهل بن زياد، عن النوفلي، عن السكوني، عن جعفر، عن أبيه (عليه السلام) قال، نهى رسول الله (صلى الله عليه وآله) أن يخرج السلاح في العيدين إلا أن يكون عدو حاضر

Ali bin Muhammad (Thiqah if its is All'an) from Sahl bin Ziyad from an-Nawfali from as-Sakuniy from Ja'far (a.s) from his father (a.s) who said : the messenger of Allah (s.a.w.w) prohibited the carrying (bringing out) of weapons (i.e mostly swords) in the two Ids, except if there is a present enemy. - Hadith no. 6

Second the Mursal of Muhammad bin Yahya

محمد بن يحيى رفعه، عن أبي عبدالله (عليه السلام) قال: السنة على أهل الامصار أن يبرزوا من أمصارهم في العيدين إلا أهل مكة فإنهم يصلون في المسجد الحرام

Muhammad bin Yahya raised it up to Abi Abdillah (a.s) who said : the Sunna is for the people of the towns (residential homes) to go out from their towns (to open spaces) in the two Ids (to Pray) except for the people of Makkah - for they are to Pray (the Prayer of the Id) in Masjid al-Haraam. - Hadith no. 10

Third the Dhaifa due to Muhammad bin Fadhl al-Hashimiy

محمد، عن الحسن بن علي بن عبدالله، عن العباس بن عامر، عن أبان، عن محمد بن الفضل الهاشمي، عن أبي عبدالله (عليه السلام) قال: ركعتان من السنة ليس تصليان في موضع إلا بالمدينة، قال: يصلى في مسجد رسول الله (صلى الله عليه وآله) في العيد قبل أن يخرج إلى المصلى ليس ذلك إلا بالمدينة لان رسول الله (صلى الله عليه وآله) فعله

Muhammad (Thiqah) from Hasan bin Ali bin Abdallah (Thiqah) from Abbas bin A'mir (Thiqah) from Aban (Thiqah) from Muhammad bin Fadhl al-Hashimiy from Abi Abdillah (a.s) who said :two Rakaat from the Sunna (recommended) are not prayed anywhere except for in Madinah, He (a.s) said : you pary them in the Masjid of the messenger of Allah (s.a.w.w) on the Id, before going out to the Musalla (where Id prayer will be prayed), this is done nowhere except for in Madina for the messenger of Allah (s.a.w.w) did it. - Hadith no. 11

GENERAL NOTE :

A. Do not carry weapons on the Id, heading to pray.

B. The people of Makkah are to pray them in the Masjid Haraam whereas every where else the open space (not the Masjid) is highly preferred.

C. There is no Nafila before or after the Salat Idayn EXCEPT for in Madina where two Rakaat of Sunnah are prayed in the messenger's Masjid before going out to pray Salatul Id.

Edited July 5, 2011 by Islamic Salvation

[Islamic Salvation]

Salaam.

This chapter is called باب فضل يوم الجمعة و ليلته‏ Chapter on the merit of the day of Friday and its night.

This chapter has all together 14 Ahadith, out of which those that are deemed Mu'tabar are 7.

باب فضل يوم الجمعة و ليلته‏

Chapter on the merit of the day of Friday and its night

محمد بن يحيى، عن أحمد بن محمد، عن حماد بن عيسى، عن الحسين بن المختار عن أبي بصير قال: سمعت أبا جعفر (عليه السلام) يقول: ما طلعت الشمس بيوم أفضل من يوم الجمعة - موثق

1. Muhammad bin Yahya from Ahmad bin Muhammad from Hammad bin Isa from Husayn bin al-Mukhtar from Abi Basir who said : I heard Aba Ja'far عليه سلام saying : the sun has not risen on a day better (than it has) on a Friday.

(Muwathaq due to the Madhab of Husayn bin al-Mukhtar)

محمد بن يحيى ، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن عبدالله بن سنان، عن حفص بن البختري، عن محمد بن مسلم، عن أبي جعفر (عليه السلام) قال: إذا كان يوم الجمعة نزل الملائكة المقربون معهم قراطيس من فضة وأقلام من ذهب فيجلسون على أبواب المسجد على كراسي من نور فيكتبون الناس على منازلهم الاول والثاني حتى يخرج الامام فإذا خرج الامام طووا صحفهم ولا يهبطون في شئ من الايام إلا في يوم الجمعة - صحيح

2. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Nadhr bin Suwayd from Abdillah bin Sinan from Hafs bin al-Bukhtariy from Muhammad bin Muslim from Abi Ja'far عليه سلام who said : when it is the day of Friday, the closest angels descend, having with them papers made of silver, and pens of gold, so they sit at the doors of the Masjid - on chairs of light, so they write (the names) of the people according to their stations, the first and the second and so on, until the imam comes out (proceeds to lead), so when he comes out, they fold up their papers, and they do not come down in any of the days except for on Friday. (Sahih)

NOTE :

The stations referred to here has been interpreted to mean either of the two things

One - Proximity to the front in the row (and so the early attendance)

OR

Two - the spiritual intentions and conditions at that particular time of someone.

محمد بن يحيى ، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن عبدالله بن سنان، عن أبي عبدالله (عليه السلام) قال: كان رسول الله (صلى الله عليه وآله) يستحب إذا دخل وإذا خرج في الشتاء أن يكون ذلك في ليلة الجمعة، وقال أبوعبدالله (عليه السلام) إن الله أختار من كل شئ شيئا فاختار من الايام يوم الجمعة - صحيح

3. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Nadhr bin Suwayd from Abdillah bin Sinan from Abi Abdillah عليه السلام who said : the messenger of Allah صلى الله عليه وآله used to favor - when returning or leaving (from or to - a journey) in winter for that to be on (coincide with) Friday eve (Thursday night), and Abu Abdillah عليه السلام said : verily Allah has chosen from everything a thing, and He has chosen from the days - Friday. (Sahih)

محمد بن يحيى ، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن عبدالله بن سنان، عن أبي عبدالله (عليه السلام) قال: الساعة التي يستجاب فيها الدعاء يوم الجمعة ما بين فراغ الامام من الخطبة إلى أن يستوي الناس في الصفوف وساعة اخرى من آخر النهار إلى غروب الشمس - صحيح

4. Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Nadhr bin Suwayd from Abdillah bin Sinan from Abi Abdillah عليه السلام who said : the time that the supplication is accepted on a Friday is between the finishing of the imam's Khutbah up to the straightening of the lines of the people (in the rows to begin the Prayer), and another time is during the ending of the day towards (up to) the setting of the sun. (Sahih)

محمد بن يحيى، عن محمد بن الحسين، عن علي بن النعمان، عن عمر بن يزيد، عن جابر، عن أبي جعفر (عليه السلام) قال: سئل عن يوم الجمعة وليلتها فقال: ليلتها غراء ويومها يوم زاهر وليس على الارض يوم تغرب فيه الشمس أكثر معافا من النار، من مات يوم الجمعة عارفا بحق أهل هذا البيت كتب الله له براءة من النار وبراءة من العذاب ومن مات ليلة الجمعة اعتق من النار - صحيح

5. Muhammad bin Yahya from Muhammad bin Husayn from Ali bin Nu'man from Umar bin Yazid from Jabir (bin Yazid) from Abi Jafar عليه السلام, said (Jabir) : He was asked - about the day of Friday and its night, so He said : its night is meritorious and its day is a bright day (full of light), and the sun has not set on the earth on a day more forgiving from the fire than on it, whoever dies on a Friday (day) aware of the rights of the people of this house - Allah will write for him exculpation from the fire, and exculpation from the punishment and the one who dies on the eve of Friday (Thursday night) is freed from the fire. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن محمد بن خالد، عن النضر بن سويد، عن عبدالله بن سنان قال: قال أبوعبدالله (عليه السلام): فضل الله الجمعة على غيرها من الايام وإن الجنان لتزخرف وتزين يوم الجمعة لمن أتاها وإنكم تتسابقون إلى الجنة على قدر سبقكم إلى الجمعة وإن أبواب السماء لتفتح لصعود أعمال العباد

- صحيح

6. Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Khalid from Nadhr bin Suwayd from Abdillah bin Sinan who said : Abu Abdillah عليه السلام said : Allah has merited the day of Friday over the rest of the days, and the heavens are ornamented and decorated on the day of Friday for whoever comes to it (on that day), and you are given preference in heaven to the extent of the preference (you gave) to the Friday, and the doors of the skies are opened to welcome the deeds of the slaves (on Friday). (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن ابن أبي نصر، عن معاوية بن عمار قال: قلت لابي عبدالله (عليه السلام): الساعة التي في يوم الجمعة التي لا يدعو فيها مؤمن إلا استجيب له؟ قال: نعم إذا خرج الامام، قلت: إن الامام يعجل ويؤخر، قال: إذا زاغت الشمس - صحيح

7. Muhammad bin Yahya from Ahmad bin Muhammad from Ibn Abi Nasr from Muawiya bin Ammaar who said : I said to Abi Abdillah عليه السلام : the time which is on the day of Friday - in which the believer does not supplicate except that he is answered (which is it)? He said : yes, when the imam comes out (proceeds to lead), I said : the imam hastens (to do that) and sometimes is late, so He said : when the sun crosses the meridian. (Sahih)

In the end, 2 Dhaif Sanad Ahadith, but which have Shawahid

محمد بن يحيى، عن محمد بن موسى، عن العباس بن معروف، عن ابن أبي نجران، عن عبدالله بن سنان، عن ابن أبي يعفور، عن أبي حمزة، عن أبي جعفر (عليه السلام) قال: قال له رجل: كيف سميت الجمعة؟ قال: إن الله عزوجل جمع فيها خلقه لولاية محمد ووصيه في الميثاق فسماه يوم الجمعة لجمعه فيه خلقه

Muhammad bin Yahya from Muhammad bin Musa from Abbas bin Ma'ruf from Ibn Abi Najran from Abdillah bin Sinan from Ibn Abi Ya'fur from Abi Hamza (ath-Thumaliy) from Abi Ja'far عليه السلام, said (Abi Hamza) : A man said to Him : why was it (the day) called Jumuah - الجمعة ? He said : Allah collected in it - جمع His creations for the binding of the Wilayah of Muhammad and his inheritors in it, so he called it Jumuah - الجمعة for the collection (bringing together) - لجمعه of His creations in it.

--> Dhaif only due to Muhammad bin Musa being Majhul, as for the rest of the Rijal then they are Thiqah Imami - men who are high in glory.

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن إبراهيم بن أبي البلاد، عن بعض أصحابه، عن أبي جعفر أو أبي عبدالله (عليه السلام) قال: ما طلعت الشمس بيوم أفضل من يوم الجمعة وإن كلام الطير فيه إذا التقى بعضها بعضا سلام سلام يوم صالح

Muhammad bin Yahya from Ahmad bin Muhammad from Husayn bin Said from Ibrahim bin Abi Bilad from some of his companions from Abi Ja'far OR Abi Abdillah عليه السلام who said : the sun has not risen on a day better (more meritorious) then on a Friday, and the speech of the birds to each other when they meet each other on it is : peace, peace - a good (pure and peaceful) day.

--> Dhaif only due to the unknown companions of Ibrahim bin Abi Bilad (Mursal).

Edited July 7, 2011 by Islamic Salvation

[Islamic Salvation]

Salaam.

This chapter is called باب صلاة الصبيان ومتى يؤخذون به Chapter on the Prayer of the children and when are they to be taken up in (performance) of it.

There are 3 Ahadith in it, 2 are Mu'tabar, 1 is Dhaif in Sanad.

باب صلاة الصبيان ومتى يؤخذون به

Chapter on the Prayer of the children and when are they to be taken up in (performance) of it

علي، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله عن أبيه (عليه السلام) قال: إنا نأمر صبياننا بالصلاة إذا كانوا بني خمس سنين فمروا صبيانكم بالصلاة إذا كانوا بني سبع سنين ونحن نأمر صبياننا بالصوم إذا كانوا بني سبع سنين بما أطاقوا من صيام اليوم إن كان إلى نصف النهار أو أكثر من ذلك أو أقل فإذا غلبهم العطش والغرث أفطروا حتى يتعودوا الصوم ويطيقوه فمروا صبيانكم إذا كانوا بني تسع سنين بالصوم ما استطاعوا من صيام اليوم فإذا غلبهم العطش أفطروا - حسن

1. Ali (bin Ibrahim) from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy from Abi Abdillah from his father عليه السلام who said : verily, we order our children to Pray when they are five years of age, so order your children to Pray when they reach seven years of age, and we order our children to Fast when they become seven years of age - with what strength they can have for it - from the fast of a day - if it is to half a day or more than that, or less, so if they are overcome with thirst and hunger they are to break it - until they become used to fasting and have the strength for it, so order your children - if they are nine years of age - to Fast - what they are capable of - from the fast of a day, so if the thirst overcomes them (they are to) break it. (Hasan due to Ibrahim bin Hashim)

محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن ربعي بن عبدالله، عن الفضيل بن يسار قال: كان علي بن الحسين صلوات الله عليهما يأمر الصبيان يجمعون بين المغرب والعشاء ويقول: هو خير من أن يناموا عنها

- مجهول كالصحيح

2. Muhammad bin Ismail from Fadhl bin Shadhan from Hammad bin Isa from Rabi'u bin Abdallah from Fudhayl bin Yasar who said : Ali bin Husayn peace be upon them both - used to order the children to gather (for Prayer) in between the Maghrib and the Isha and say : it is better for them than they sleep on it. (Majhul like Sahih due to Muhammad bin Ismail)

NOTE : Apparently because there was a gap between praying Maghrib and Isha, and the children could not bear this OR they did not pray the Maghrib in the Masjid nor the Isha in the official congregation.

Finally, this Dhaif Hadith due to both Mua'lla and Mufadhal.

الحسين بن محمد، عن معلى بن محمد، عن الوشاء، عن المفضل بن صالح، عن جابر، عن أبي جعفر (عليه السلام) قال: سألته عن الصبيان إذا صفوا في الصلاة المكتوبة قال: لا تؤخروهم عن الصلاة المكتوبة وفرقوا بينهم

Husayn bin Muhammad from Mua'lla bin Muhammad from al-Wash'a from Mufadhal bin Salih from Jabir (bin Yazid) from Abi Ja'far عليه السلام, said (Jabir) I asked him about the children - if they are to make a row (behind the imam) in an obligatory Prayer? he said : do not late in starting them up for the obligatory Prayer, and separate in between them (in the row).

NOTE : this separation is so as they do not break the Jam'ah since if they are multiple of them between two adults there is no connection between the rows.

Edited July 9, 2011 by Islamic Salvation

[Islamic Salvation]

Salaam.

This chapter has got only 1 Hadith,

The 1 Hadith is Mu'tabar as it is Hasan due to Ibrahim bin Hashim. (1 out of 1 - 100%)

ÈÇÈ ãä ÝÇÊÊå ÇáÌãÚÉ ãÚ ÇáÇãÇã

Chapter on the one whi misses the Friday congregational prayer with the imam.

Úáí Èä ÅÈÑÇåíã¡ Úä ÃÈíå¡ Úä ÇÈä ÃÈí ÚãíÑ¡ Úä ÍãÇÏ Èä ÚËãÇä¡ Úä ÇáÍáÈí ÞÇá: ÓÃáÊ ÃÈÇ ÚÈÏÇááå (Úáíå ÇáÓáÇã) Úãä áã íÏÑß ÇáÎØÈÉ íæã ÇáÌãÚÉ¡ ÞÇá: íÕáí ÑßÚÊíä ÝÅä ÝÇÊÊå ÇáÕáÇÉ Ýáã íÏÑßåÇ ÝáíÕá ÃÑÈÚÇ¡ æÞÇá: ÅÐÇ ÃÏÑßÊ ÇáÇãÇã ÞÈá Ãä íÑßÚ ÇáÑßÚÉ ÇáÇÎíÑÉ ÝÞÏ ÃÏÑßÊ ÇáÕáÇÉ æÅä ßäÊ ÃÏÑßÊå ÈÚÏãÇ ÑßÚ Ýåí ÇáÙåÑ

ÃÑÈÚ

1. 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 Úáíå ÇáÓáÇã about the one who does not (reach in time - to) get the Khutbah on Friday?, He said : he prays the two Rakaat (of Friday congregational prayer), but if the prayer (i.e Friday congregational prayer - two Rakaat itself) elapses, and he does not get to it, then he should pray the four (i.e of Dhuhr),

and He said : if you meet the imam before he goes into Rukuu in the final Rakaat (i.e which is the second Rakaat in the Friday congregational prayer) then you have joined the prayer, and if you meet him after he has gone into Rukuu, then it is four of Dhuhr (for you).

(Hasan due to Ibrahim bin Hashim)

NOTE :

Since al-Kulayni placed just this 1 Hadith in this chapter, then it shows directly that this is also what his Fatwa would be.

First : The one who does not get the Khutbah still prays only the two Rakaat of the Friday congregational prayer (even though the Khutbah is considered part of the prayer since it is in stead of the two initaial Rakaats of the the normal Dhuhr).

Second : If you get to the imam before he has come up from the Rukuu of the second Rakaat then you will join the Jumuah and pray two, but if you meet him and he has raised himself from the Rukuu then it is the four of Dhuhr for you.

[rotten_coconut]

Salam bro,

Thank you for your efforts to share these ahadith with us. May Allah rewards you with the best of rewards & the ma`sumin (as) be pleased with you.

There are some questions that I need your help for the answers:

1. Do we have ahadith saying that Friday prayers are not obligatory during ghaybah?

2. Regarding this hadith: There is no prayer on the day of Fitr or Adha, except with an imam --> how do we know that imam here is the Aimmah (as), instead of any imam that is qualified to lead prayers?

[Islamic Salvation]

Salam bro,

Thank you for your efforts to share these ahadith with us. May Allah rewards you with the best of rewards & the ma`sumin (as) be pleased with you.

There are some questions that I need your help for the answers:

1. Do we have ahadith saying that Friday prayers are not obligatory during ghaybah?

2. Regarding this hadith: There is no prayer on the day of Fitr or Adha, except with an imam --> how do we know that imam here is the Aimmah (as), instead of any imam that is qualified to lead prayers?

Salaams,

Your second question answers your first (since there are no such explicit Ahadith of Suquut of Idayn in Ghaybah).

But rather the angle for all discussion is in these same Ahadith, that is, if these Ahadith refer to the Imam Ma'sum, then clearly the Idayn Prayer is not obligatory during Ghaybah since one of the fundamental conditions for it is missing, so this is the crux of the matter.

Generally speaking, there have been two camps in regard to understanding the 'imam' spoken of in these Ahadith,

So there are those who have taken it to mean Sultan al-Adil==Imam al-Ma'sum, and his appointees, and they are the majority, including most of those of current times, chief among them Sayyid al-Khui, and they have their evidences.

And there are those who have taken it to mean any imam who qualifies in leading a congregation.

I quote from al-Hadaiq al-Nadirah the words of the late Shaykh Yusuf who is equivocally of the second camp, and therefore presents the issue better since he is from the minority.

ÇáãÔåæÑ Ýí ßáÇã ÇáÇÕÍÇÈ (ÑÖæÇä Çááå Úáíåã) - Èá äÞá ÌãáÉ ãäåã ÇáÇÌãÇÚ Úáíå - Çäå íÔÊÑØ Ýí ÕáÇÉ ÇáÚíÏ ãÇ íÔÊÑØ Ýí ÇáÌãÚÉ ãä ÇáÔÑæØ ÇáãÊÞÏãÉ æÞÏ ÊÞÏã ÇäåÇ ÎãÓÉ¡ ÅáÇ Çä ÇáÎáÇÝ åäÇ ÞÏ æÞÚ Ýí ÇáÎØÈÊíä ßãÇ ÓíÃÊí Çä ÔÇÁ Çááå ÊÚÇáì ÐßÑå Ýí ÇáãÞÇã: ÇÍÏåÇ ÚäÏåã - ÇáÓáØÇä ÇáÚÇÏá Ãæ ãä äÕÈå¡ æÙÇåÑ ÇáÚáÇãÉ Ýí ÇáãäÊåì ÏÚæì ÇáÇÌãÇÚ Úáì åÐÇ ÇáÔÑØ. æÇÍÊÌ Úáíå ÈÕÍíÍÉ ÒÑÇÑÉ Úä ÇÈì ÌÚÝÑ (Ú) ÞÇá: (áíÓ Ýí ÇáÝØÑ æÇáÇÖÍì ÇÐÇä æáÇ ÇÞÇãÉ... Åáì Çä ÞÇá: æãä áã íÕá ãÚ ÇãÇã Ýí ÌãÇÚÉ ÝáÇ ÕáÇÉ áå æáÇ ÞÖÇÁ Úáíå).

ÕÍíÍÉ ãÍãÏ Èä ãÓáã Úä ÇÍÏåãÇ (ÚáíåãÇ ÇáÓáÇã) ÞÇá: (ÓÃáÊå Úä ÇáÕáÇÉ íæã ÇáÝØÑ æÇáÇÖÍì ÝÞÇá áíÓ ÕáÇÉ ÅáÇ ãÚ ÇãÇã. æÑæÇíÉ ãÚãÑ Èä íÍíì Úä ÇÈì ÌÚÝÑ (Ú) ÞÇá: (áÇ ÕáÇÉ íæã ÇáÝØÑ æÇáÇÖÍì ÅáÇ ãÚ ÇãÇã). ÇÞæá: ãä ÇáÇÎÈÇÑ ÈåÐÇ ÇáãÚäì ãÇ ÑæÇå ÇáÔíÎ Ýí ÇáÕÍíÍ Úä ÒÑÇÑÉ Úä ÃÈì ÌÚÝÑ (Ú) ÞÇá: (ãä áã íÕá ãÚ ÇãÇã Ýí ÌãÇÚÉ íæã ÇáÚíÏ ÝáÇ ÕáÇÉ áå æáÇÞÖÇÁ Úáíå). æãÇ ÑæÇå ÇÈä ÈÇÈæíå Ýí ÇáÕÍíÍ Úä ÒÑÇÑÉ Úä ÇÈì ÌÚÝÑ (Úáíå ÇáÓáÇã) ÞÇá: (áÇ ÕáÇÉ íæã ÇáÝØÑ æÇáÇÖÍì ÅáÇ ãÚ ÇãÇã ÚÇÏá). æÚä ÓãÇÚÉ Ýí ÇáãæËÞ Úä ÃÈì ÚÈÏ Çááå (Úáíå ÇáÓáÇã) (áÇ ÕáÇÉ Ýí ÇáÚíÏíä ÅáÇ ãÚ ÇãÇã æÇä ÕáíÊ æÍÏß ÝáÇ ÈÃÓ). æäÍæå ßáÇã ÇáãÍÞÞ æÊÈÚåãÇ ÌãÇÚÉ ããä ÊÃÎÑ ÚäåãÇ

What is famous from the words of our companions (may Allah be well pleased with them) - rather a group from among them have even reported Ijm'a about it - is that :

it is a condition in the Salat of Id what is a condition in the (Salat of) Jumuah,

(these) conditions (were) previously mentioned (in the book - when discussing Salat al-Jumuah),

and it has come to pass previously that they are five,

except that the difference between the two (Idayn and Jumuah) is in the two Khutbah's, as will come later Insha Allah

The first of these for them is : (the presence of) as-Sultan al-Adil or whom he deputises (to lead it),

and what is apparent from the Allamah in his Muntaha is a claim of Ijma'a for this condition (by him).

And they have brought evidence to this regard from the following

A. the Sahiha of Zurara from Abi Ja'far (translated above) who said : "there is not in the (prayer) of the Fitr or the Adhha the Adhan or the Iqamah" .... (until He said) : and whoever does not pray it with an imam in the congregation then he has no prayer, and (also) does not repay it",

B. the Sahiha of Muhammad bin Muslim from one of them, said (Ibn Muslim) : "I asked him about the Salat of the day of Fitr and Adhha, so He said : there is no Salat except with an imam",

C. and the Riwaya (since it is Dhaif) of Muammar bin Yahya (translated above) from Abi Ja'far who said : "there Is no Salat in the day of Fitr and Adhha except with an imam",

(meaning he [the Allamah] and the majority that he claims an Ijm'a from - read the 'imam' in these Ahadith to mean Imam al-Asl al-Ma'sum hence the word Sultan al-Adil and claim it as the default position of the Tai'fah).

I say (Shaykh Yusuf) : from the Akhbar with these meaning (reelated to the subject) is what was (also) narrated by the

A. Shaykh in a Sahih (Sanad Hadith) from Zurara from Abi Ja'far who said : "whoever does not pray with the imam in congregation in the day of Id then there is no Salat for him, and no repayment for it",

B. and what was narrated by Ibn Babawayh in a Sahih (Sanad Hadith) from Zurara from Abi Ja'far who said : "there is no Salat on the day of Fitr or Adhha except with a just imam",

C. and from Sam'ah in a Muwathaq (Sanad Hadith) from Abi Abdillah who said : "there is no Salat in the days of the two Ids except with an imam, and if you pray it by yourself then there is no problem".

And those saying the like of it (in assuming the 'imam' here in all these Ahadith to mean Imam al-Adil al-Ma'sum - like the Allamah) is the saying of the Muhaqiq, and has followed him in this - a large number of those coming after him

(who also take the imam here to mean Imam al-Adil al-Ma'sum - and consequently hold it Mustahhab in Ghaybah).

ÅáÇ Çä ÌãáÉ ãä ãÊÃÎÑì ÇáãÊÃÎÑíä ÇáÐíä ÌÑÊ ÚÇÏÊåã ÈÏÞÉ ÇáäÙÑ Ýí ÇáÇÍßÇã æÇáÊÃãá ÇáÊÇã Ýí ÇÎÈÇÑåã (Úáíåã ÇáÓáÇã) ÞÏ ØÚäæÇ Ýí åÐÇ ÇáÔÑØ Ýãäåã ãä ÇÓÊÔßáå æÕÇÑÊ ÇáãÓÃáÉ ÚäÏå Ýí ÞÇáÈ ÇáÇÔßÇá¡ æãäåã ãä ÎÇáÝåã æÌÒã ÈãäÚ ãÇ ÐßÑæå. æãäÔà Ðáß ÚäÏ ÇáÇæáíä åæ ÇÍÊãÇá Íãá ÇáÇãÇã Ýí ÇáÇÎÈÇÑ ÇáãÐßæÑÉ Úáì ãÇ åæ ÃÚã ãä ÇãÇã ÇáÇÕá æÇãÇã ÇáÌãÇÚÉ¡ æÇáì åÐÇ ÐåÈ ÇáãÍÏË ÇáßÇÔÇäì Ýí ÇáæÇÝì æÇáãÝÇÊíÍ ÝÇäå ÌÚá åÐå ÇáÇÎÈÇÑ ãÊÔÇÈåÉ ÈÇÚÊÈÇÑ ÇÍÊãÇá ÇÑÇÏÉ ÇáãÚÕæã ãäåÇ æáíÓÊ ãÍßãÉ Ýí ÃÍÏ ÇáãÚäííä¡ æÚäÏ ÇáÇÎÑíä åæ Çä ÇáÙÇåÑ ãäåãÇ ÇäãÇ åæ ÇãÇã ÇáÌãÇÚÉ ÎÇÕÉ

Except

a number of the latter of the latter (scholars i.e including him) -

whose habit it has been in having exactitude in observation of the Ahkam, and a complete following of their Akhbar Úáíåã ÇáÓáÇã who have criticised this condition (of it being Imam al-A'dil al-Ma'sum being referred to),

so there is from among them whom it has troubled, and the matter has become to him the key (form) of a problem,

and from among them is he who has opposed them completely and has refuted what they recalled (of it being Imam al-A'dil al-Ma'sum),

And the origin of this (comes from the) earliest (scholars), (and it is their) taking the meaning of the 'imam' in the Akhbar mentioned above to be that which is more common than Imam al-Asl (Ma'sum) or Imam al-Jama'ah,

And to this direction has gone Muhadith al-Kashani in his Wafi and Mafatih, for he has termed these Akhbar to be Mutashabih in regards to the intention of the Ma'sum in them (to what they really meant), and (he says that) not one of them (the two options) is Muhkam and clear entirely as to be followed,

and to the others (in this camp) belongs (the view) that it is Dhahir (apparent) from them (the Akhbar) that the (one mentioned - 'imam') is the imam of Jam'ah specifically.

*And then he clarifies his own position that the imam here is the Imam al-Jama'ah according to him, and he brings out his proofs for that, and says the Salatul Idayn is Wajib Ayni if the condition of having an Imam of Jama'ah is met (even in Ghaybah).

Edited July 12, 2011 by Islamic Salvation

[rotten_coconut]

Thank you for your answer bro.

Do you know why the 1st camp becomes the majority opinion?

[Islamic Salvation]

Thank you for your answer bro.

Do you know why the 1st camp becomes the majority opinion?

Mainly because, most of them (not all) - of the earlier scholars - when talking about the Salatul Jumuah made it a condition in it - which required a Ma'sum Imam or his deputy to lead it, and this interpretation was extended to the interpretation of the Ahadith of the Salatul Idayn by taking the 'imam' in them to mean 'Imam al-Asl' (Ma'sum) (since the Jumuah is related to the Idayn as all the scholars agree).

The reason for this - it is assumed (since there are no clear indicators in the text of these Ahadith themselves clearly favouring one interpretation over another) is that - because the Sultan al-Jawr would historically have the duty to appoint the imams of congregation for these purposes (Jumuah and Idayn), therefore in this too he is usurping the right and functions which would have been rightfully that of the Sultan al-Adil (Imam al-Ma'sum).

An Ijm'a for this was soon claimed.

Thereafter most modern scholars when discussing the above Ahadith of Idayn - (and in following the claimed Ijm'a) equate the 'imam' mentioned in them with the Imam al-Adil (just Imam), that is the Salat stands only with the Imam al-Ma'sum, with the understanding that the earlier scholars who were closer to the period would have understood from the context what they could not, and they could not now dismiss this condition which has the backing of this Ijm'a.

And they made it a condition for the full (total) implementation of this Salat only under the presence of the Imam al-Ma'sum or whom he appoints (Naib al-Khass),

And since this is not possible during the Ghaybah then its Wujub turns to Istihbab for most of these scholars.

And Shaykh Yusuf was going against this Ijm'a, which was reported in the Muntaha of the Allamah and the Dhakira of the Shahid, but this did not bother him, since it does not hold weight in his methodolgy unless it fulfills a condition explained by him below.

æãÇ ÇÏÚæå ãä ÇáÇÌãÇÚ ÝÛíÑ ÕÇáÍ ááÊÎÕíÕ ÇíÖÇ áãÇ ÈíäÇå ÛíÑ ãÑÉ ãä Çä ÇáÇÌãÇÚ ÇäãÇ íßæä ÍÌÉ ãÚ ÇáÚáã ÇáÞØÚí ÈÏÎæá Þæá ÇáÇãÇã Ýí ÇÞæÇá ÇáãÌãÚíä æåæ ÛíÑ ãÊÍÞÞ åäÇ¡ æãÚ Ðáß ÝÇáÎÑæÌ ãä ßáÇã ÇáÇÕÍÇÈ ãÔßá æÇÊÈÇÚåã ÈÛíÑ Ïáíá ÇÔßá

"And what they have claimed of the Ijm'a for their view (i.e the first camp), then it is not proper, because of what we have repeated more than once, that the Ijm'a can only become a Hujjah if it is accompanied by Ilm Qat'i (Certain knowledge) that the Imam's opinion is included (and hidden - mixed) within the opinions of those gathered togethor (from the scholars in the Ijm'a), and this is something unproven in this case (that the Ijm'a' claimed contains an indication of the Imam's opinion), if that is the case (as I have said), then bringing out as proof the sayings of the companions (earlier scholars) is problematic, and in following them (in their Ijm'a) without any Dalil - an Ishkal."

So he dismisses this Ijm'a easily, and goes directly to the Nass (texts) interpreting it as though he was the first to do so, something that is not easy for the modern day scholar to do - he who attributes himself to the methodology of the Usul as the majority conform to now.

Now the proofs that he brings forward to understand from this that the imam mentined in these Ahadith are any of the imams of congregation, and whose reprucussion would make this Salat Wajib Ayni even now as he concludes (in this [period of Ghyabah]) are many, but from the Akhbar side are these 2,

1. First Ýí ÕÍíÍÉ ÇÈä ÓäÇä (ãä áã íÔåÏ ÌãÇÚÉ ÇáäÇÓ Ýí ÇáÚíÏíä ÝáíÛÊÓá æáíÊØíÈ ÈãÇ æÌÏ æáíÕá æÍÏå ßãÇ íÕáì Ýí ÇáÌãÇÚÉ

The Sahiha of (Abdillah) bin Sinan which quotes the Imam saying : whoever is not able to be witness the congregations of the people (to pray) the Idayn, then he (that person) makes the Ghusl and beautifies himself with whatever he has (finds) and prays alone as he would have prayed in the Jama'ah.

NOTE : The proof for him here is that the Imam speaks of one (of his followers) missing a congregation of the people (in which it would have been prayed the Idayn), and clearly this congregation is not with the Imam or one of his appointees since it speaks about ÌãÇÚÉ ÇáäÇÓ , also praying alone if there is no congregation is taken by Shaykh Yusuf to be Mustahhab if one cannot access to a Jam'ah to pray in it, and the possibility of praying alone here indicates again (according to him) the lack of need for there to be Imam al-Ma'sum, and therefore to avoid contradiction between this Hadith and all the other Ahadith on the issue, he says the 'imam' mentioned in them (the Ahadith) is the normal imam of Jama'ah.

2. Second æÝì ãæËÞÉ ÓãÇÚÉ áÇ ÕáÇÉ Ýí ÇáÚíÏíä ÅáÇ ãÚ ÇãÇã æÇä ÕáíÊ æÍÏß ÝáÇ ÈÃÓ

The Muwathaqa of Sam'ah (bin Mihran) which quotes the Imam saying "there is no Salat in the Idayn except with an imam, and if you pray alone then there is no harm".

NOTE : The proof here is that just the possibility and permissibility of praying alone (if one cannot have access to a Jama'ah) calls into question the absolute need for the Imam al-Ma'sum for its implementation, and one may ask whether there is a contradiction between those Ahadith that say - the Salat is only with an imam AND those allowing one to pray it alone, and Shaykh Yusuf says that to him there is no contradiction since the meaning of the former Ahadith would be there is no Salat if there is possibility for it in Jama'ah but is not performed so, but if no possibility for Jama'ah then the latter Ahadith allow for individual performance of it.

Finally, this is not to say that the majority position has no strong proofs for it, rather being an Usuli I follow the current day scholars in their Ijtihad.

Edited July 13, 2011 by Islamic Salvation