Mu'tabar Ahadith From Al-kafi

[Islamic Salvation]

Salam Alaykum.

This chapter is about Salat al-Khawf, that is, the nature of the prayer in circumstances of fear.

It has 6 Ahadith, out of which the 4 below are Mu'tabar.

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي قالسألت أبا عبدالله (عليه السلام) عن صلاة الخوف، قال: يقوم الامام وتجئ طائفة من أصحابه فيقومون خلفه وطائفة بإزاء العدو فيصلي بهم الامام ركعة ثم يقوم ويقومون معه فيمثل قائما ويصلون هم الركعة الثانية ثم يسلم بعضهم على بعض ثم ينصرفون فيقومون في مقام أصحابهم ويجيئ الآخرون فيقومون خلف الامام فيصلي بهم الركعة الثانية ثم يجلس الامام فيقومون هم فيصلون ركعة اخرى، ثم يسلم عليهم فينصرفون بتسليمه، قال: وفي المغرب مثل ذلك يقوم الامام وتجيئ طائفة فيقومون خلفه ثم يصلي بهم ركعة ثم يقوم ويقومون فيمثل الامام قائما ويصلون الركعتين فيتشهدون ويسلم بعضهم على بعض ثم ينصرفون فيقومون في موقف أصحابهم ويجيئ الآخرون ويقومون خلف الامام فيصلي بهم ركعة يقرء فيها ثم يجلس فيتشهد ثم يقوم ويقومون معه ويصلي بهم ركعة اخرى ثم يجلس ويقومون هم فيتمون ركعة اخرى ثم يسلم عليهم حسن

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 ع about the Salat of Khawf (fear), He said: the imam stands, and a group from his companions come and stand behind him, while another group (from his companions) continues engaging the enemy, so he prays with them a (single) Rakaat, then he stands and they stand with him (for the second), and he remains standing, while they pray (by themselves) the second Rakaat and make the Salaam - one upon the other (finishing their prayers - individually), then they depart to take the positions of their companions (who were engaging the enemy), and they - the others (who have not prayed) come, and stand behind the imam, so he prays with them the second Rakaat (for him), then the imam sits (and continues sitting), so they stand (by themselves) and pray the other Rakaat (second of theirs), then he makes Salaam upon them, so they finish with his Taslim, and He said: and in the Maghrib is its like, the imam stands and a group comes and stands behind him, so he prays with them a Rakaat, then he stands and they stand, so the imam remains standing and they pray two (more) Rakaat (for themselves - individually) so they make the Tashahud and the Taslim - one upon the other, then they depart, and take the positions of their companions, and the others come and stand behind the imam, so he prays with them a Rakaat in which he recites (the Fatiha and the other Surah -since it is his second) then he sits and makes the Tashahud, then he stands and they stand with him, and he prays with them another Rakaat (their second and his third), then he sits, and they stand and complete another Rakaat (the last for themselves), then he makes the Salaam for them (finishing togethor).

(Hasan due to Ibrahim)

عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن أبيه، عن زرعة، عن سماعة قال: سألته عن الاسير يأسره المشركون فتحضره الصلاة فيمنعه الذي أسره منها، قال: يومئ إيماء موثق

A group of our companions from Ahmad bin Muhammad bin Khalid from his father (Muhammad bin Khalid) from Zur’ah (bin Muhammad) from Sam’ah (bin Mihran) who said: I asked him about the prisoner who has been captured by the Mushrikeen, and the time of Salat is upon him, and they prevent him (those) who have captured him from it (the Salat) (what should he do)? He said: he leads it (prays it) by gesturing (without the normal movements).

(Muwathaq due to Zur'ah and Sam'ah and Muhammad bin Khalid is Thiqah as per Majlisi)

محمد بن يحيى، عن أحمد بن محمد، عن محمد بن إسماعيل قال: سألته قلت:أكون في طريق مكة فننزل للصلاة في مواضع فيها الاعراب أنصلي المكتوبة على الارض فنقرء ام الكتاب وحدها أم نصلي على الراحلة فنقرء فاتحة الكتاب والسورة؟ فقال: إذا خفت فصل على الراحلة المكتوبة وغيرها وإذا قرأت الحمد وسورة أحب إلي ولا ارى بالذي فعلت بأسا صحيح

Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Ismail who said: I asked him, I said: I am in the road to Makkah, so we descend (encamp) for the Salat in an area in which there are the Bedouin Arabs (i.e. whom we fear), should we pray the Maktuba (obligatory prayer) upon the earth - standing and recite in it the Ummul Kitab (Fatiha) alone (due to fear), OR do we pray on our horses - so (in that case) we (can) recite (both) Fatihatul Kitab and the other Surah, so He said: if you are afraid, then pray on the horse, the Maktuba (obligatory prayer) and any other apart from it (i.e. the Nafila - supererogatory), and if you recite both the al-Hamd and the other Surah it is more loved by me, and I do not see with what you have done any harm. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن أبان، عن عبدالرحمن بن أبي عبدالله قال: سألت أبا عبدالله (عليه السلام عن قول الله عزوجل: " فإن خفتم فرجالا أو ركبانا " كيف يصلي وما يقول إذا خاف من سبع أو لص كيف يصلي؟ قال: يكبر ويومئ إيماء برأسه موثق

Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin Hakam from Aban (bin Uthman) from Abdir-Rahman bin Abi Abdillah who said: I asked Aba Abdillah ع about the words of Allah عزوجل: “and if your fear then (pray) on foot or whilst riding” (2:239) – how does he pray and what does he say (in it) if he fears from a beast (lion) or thief, how does he pray? He said: he makes the Takbir and prays it gesturing with his head. (Muwathaq due to Aban)

Edited September 28, 2011 by Islamic Salvation

[Islamic Salvation]

This is a translation of the Chapter on the traveller (Musafir) joining the (congregational) prayer of the resident (Muqim)

It has only 2 Ahadith

The first is Hasan (provided below)

The second is Dhaif

باب المسافر يدخل في صلاة المقيم

Chapter on the Traveller (who) enters into the Salat (i.e. behind the) Resident

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) في المسافر يصلي خلف المقيم قال: يصلي ركعتين ويمضي حيث شاء

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from (Ubaydullah bin Ali) al-Halabiy from Abi Abdillah عليه السلام, about the traveller (Musafir) who prays behind the resident (Muqim), He said: he (i.e. the traveller) prays the two Rakaat and leaves whenever he wishes (or to wherever). (Hasan due to Ibrahim)

الحسين بن محمد، عن معلى بن محمد، عن الوشاء، عن أبان بن عثمان، عن عمر بن يزيد قال: سألت أبا عبدالله (عليه السلام) عن المسافر يصلي مع الامام فيدرك من الصلاة ركعتين أيجزئ ذلك عنه؟ فقال: نعم

2. Husayn bin Muhammad from Mualla bin Muhammad from (Hasan bin Ali) al-Wash'a from Aban bin Uthman from Umar bin Yazid who said: I asked Aba Abdillah عليه السلام about the traveller who prays behind an imam (resident) - finding from the Salat (only) two Rakaat (remaining), is it allowed for him that (i.e. to join)? He said: Yes. (Dhaif due to Mualla)

Edited October 20, 2011 by Islamic Salvation

[Islamic Salvation]

Salaam.

This chapter is about the Salat al-Istisqa in seeking for rain.

It has 4 Ahadith out of which the 1 below is Mu'tabar.

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن الحكم، عن أبي عبدالله (عليه السلام) قال: سألته عن صلاة الاستسقاء، فقال: مثل صلاة العيدين يقرء فيها ويكبر فيها كما يقرء ويكبر فيها، يخرج الامام ويبرز إلى مكان نظيف في سكينة ووقار وخشوع ومسكنة ويبرز معه الناس فيحمد الله ويمجده ويثني عليه ويجتهد في الدعاء ويكثر من التسبيح والتهليل والتكبير ويصلي مثل صلاة العيدين ركعتين في دعاء ومسألة واجتهاد، فإذا سلم الامام قلب ثوبه وجعل الجانب الذي على المنكب الايمن على الايسر والذي على الايسر على الايمن فإن النبي (صلى الله عليه وآله) كذلك صنع (حسن) علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن الحكم، عن أبي عبدالله (عليه السلام) قال: سألته عن صلاة الاستسقاء، فقال: مثل صلاة العيدين يقرء فيها ويكبر فيها كما يقرء ويكبر فيها، يخرج الامام ويبرز إلى مكان نظيف في سكينة ووقار وخشوع ومسكنة ويبرز معه الناس فيحمد الله ويمجده ويثني عليه ويجتهد في الدعاء ويكثر من التسبيح والتهليل والتكبير ويصلي مثل صلاة العيدين ركعتين في دعاء ومسألة واجتهاد، فإذا سلم الامام قلب ثوبه وجعل الجانب الذي على المنكب الايمن على الايسر والذي على الايسر على الايمن فإن النبي (صلى الله عليه وآله) كذلك صنع حسن

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hisham bin al-Hakam from Abi Abdillah عليه السلام,

he (Hisham) said:

I asked Him - about the prayer of Istisqa,

so He said:

It is like the prayer of the Idayn (i.e. the two Ids),

it is recited in it (i.e. of the Qira’ah) and made Takbir in it - (the Istisqa) - like it is recited in (i.e. made Qira’ah in) and made Takbir in – the Idayn,

the imam comes/walks out into the open, to a clean place, in tranquility, dignity, humility, and calm, and the people come/walk out with him (i.e. the imam),

so he (i.e. the imam) - praises Allah, magnifies Him, and glorifies Him, and strives in supplicating to Him,

and he increases in the Tasbih (Subhan Allah), and Tahlil (La ilaha ila Allah) and Takbir (Allah Akbar),

and prays it like the prayer of the Idayn - in two Rakaat and in supplicating and seeking and striving,

so when the imam has made the Salaam, he exchanges his outer cloth (covering), and makes that which is on right flank to the left, and that which is on the left to the right, for the prophet also صلى الله عليه وآله did that. (Hasan due to Ibrahim bin Hashim)

NOTES:

- Therefore the format of Salat al-Istisqa is the same as that of Salat al-Idayn in the number of Rakaat and number of Qunut but also in there being Khutbah after the Salat.

- The overturning of cloth of the imam is a sign of submission in need in front of Allah, so as to achieve his mercy.

Edited December 17, 2011 by Islamic Salvation

[Islamic Salvation]

Eight Mu'tabar Hadith from Sixteen

باب الرجل يصلي في الثوب و هو غير طاهر عالما أو جاهلا

Chapter on the man who prays with clothes and it is not pure knowingly or unknowingly

الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، عن صفوان، عن العيص بن القاسم قال: سألت أبا عبدالله (عليه السلام) عن رجل صلى في ثوب رجل أياما ثم إن صاحب الثوب أخبره أنه لا يصلي فيه قال: لا يعيد شيئا من صلاته صحيح

1. al-Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Safwan (bin Yahya) from al-Iys bin al-Qasim who said: I asked Aba Abdillah عليه السلام about a man who prayed in another man’s clothes for some days, then, the owner of the clothes informs him that it is not prayed in those clothes (i.e. due to an impurity contained in it), He said: he does not repeat anything from his prayer. (Sahih)

الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، عن فضالة بن أيوب، عن عبدالله بن سنان قال: سألت أبا عبدالله (عليه السلام) عن الرجل يصلي وفي ثوبه عذرة من إنسان أو سنور أو كلب أيعيد صلاته؟ فقال: إن كان لم يعلم فلا يعيد صحيح

2. al-Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Fadhala bin Ayub from Abdallah bin Sinan who said: I asked Aba Abdillah عليه السلام about a man who prays and in his clothes is an impurity of man or cat or dog, does he repeat his prayer? So He said: if he did not know he does not repeat. (Sahih)

علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبدالرحمن، عن ابن مسكان، عن أبي بصير، عن أبي عبدالله (عليه السلام) في رجل صلى في ثوب فيه جنابة ركعتين ثم علم به قال: عليه أن يبتدئ الصلاة، قال: وسألته عن رجل صلى وفي ثوبه جنابة أو دم حتى فرغ من صلاته ثم علم، قال: قد مضت صلاته ولا شئ عليه صحيح

3. Ali bin Ibrahim from Muhammad bin Isa from Yunus bin Abdir-Rahman from Ibn Muskan from Abi Basir from Abi Abdillah عليه السلام about a man who prayed in clothes containing Janaba (sexual excrement) two Rakaat and then came to know about this (i.e. while still in prayer), He said: it is upon him to begin (afresh) the prayer, he (Aba Basir) said: and I asked Him about a man who prays and in his clothes is Janaba (sexual excrement) or blood until he finishes the prayer and then comes to know, He said: his prayer has ended and there is nothing upon him. (Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن علي بن الحكم، عن العلاء، عن محمد ابن مسلم، عن أحدهما (عليه السلام) قال: سألته عن الرجل يرى في ثوب أخيه دما وهو يصلي، قال: لا يؤذنه حتى ينصرف صحيح

4. Muhammad bin Yahya from Ahmad bin Muhammad from Ali bin al-Hakam from Al’a (bin Razin) from Muhammad bin Muslim from one of them عليه السلام, he (Muhammad bin Muslim) said: I asked Him about a man who sees in the clothes of his companion blood while he (i.e. his companion) is engaged in prayer, He said: he does not inform him until he finishes (his prayer). (Sahih)

NOTE: the prayer stands.

علي بن إبراهيم، عن أبيه، عن عبدالله بن المغيرة، عن عبدالله بن سنان قال: سألت أبا عبدالله (عليه السلام) عن رجل أصاب ثوبه جنابة أو دم قال: إن كان علم أنه أصاب ثوبه جنابة قبل أن يصلي ثم صلى فيه ولم يغسله فعليه أن يعيد ما صلى وإن كان لم يعلم به فليس عليه إعادة، وإن كان يرى أنه أصابه شئ فنظر فلم ير شيئا أجزأه أن ينضحه بالماء حسن

5. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Abdallah bin Mughira from Abdallah bin Sinan who said: I asked Aba Abdillah عليه السلام about a man whose clothes have come into contact with Janaba (sexual excrement) or blood, He said: If he knows that his clothes have become impure with Janaba (sexual excrement) before he prays and then he prays (regardless) and does not wash it - then it is upon him to repeat what he prayed (i.e. the prayers he prayed in it), and if he did not know about it (i.e. beforehand) - then there isn’t upon him any repeating, and if he thinks that something (from impurity) might have contacted him (i.e. his clothes) and he looks for it and sees nothing, it suffices for him to sprinkle it with water. (Hasan due to Ibrahim)

الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، عن فضالة، عن أبان، عن عبدالرحمن بن أبي عبدالله قال: سألت أبا عبدالله (عليه السلام) عن الرجل يصلي وفي ثوبه عذرة من إنسان أو سنور أو كلب أيعيد صلاته؟ فقال: إن كان لم يعلم فلا يعيد موثق

6. al-Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Fadhala bin Ayub from Aban (bin Uthman) from Abdir-Rahman bin Abi Abdillah who said: I asked Aba Abdillah عليه السلام about a man who prays and in his clothes is an impurity of man or cat or dog, does he repeat his prayer? So He said: if he did not know he does not repeat. (Muwathaq due to Aban)

NOTE: the same Hadith has already come above in the same chapter with the same lower Isnad.

أحمد بن إدريس، عن محمد بن أحمد، عن أحمد بن الحسن بن علي، عن عمرو ابن سعيد، عن مصدق بن صدقة، عن عمار قال: سألت أبا عبدالله (عليه السلام) عن الرجل يتقيأ في ثوبه يجوز أن يصلي فيه ولا يغسله؟ قال: لا بأس به موثق

7. Ahmad bin Idris from Muhammad bin Ahmad from Ahmad bin Hasan bin Ali from Amru bin Said from Musadiq bin Sadaqah from Ammaar (bin Musa) who said: I asked Aba Abdillah عليه السلام about a man who vomits in his clothes is it allowed for him to pray in it without washing it? He said: there is no harm in it. (Muwathaq due to Ahmad and Amru and Musadiq and Ammaar)

الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، ومحمد بن يحيى عن أحمد بن محمد، عن علي، وعلي بن محمد، عن سهل بن زياد، عن علي بن مهزيار قال: قرأت في كتاب عبدالله بن محمد إلى أبي الحسن (عليه السلام): جعلت فداك روى زرارة، عن أبي جعفر وأبي عبدالله صلوات الله عليهما في الخمر يصيب ثوب الرجل أنهما قالا: لا بأس بأن يصلي فيه إنما حرم شربها. وروى غير زرارة، عن أبي عبدالله (عليه السلام) أنه قال: إذا أصاب ثوبك خمر أو نبيذ - يعني المسكر - فاغسله إن عرفت موضعه وإن لم تعرف موضعه فاغسله كله وإن صليت فيه فأعد صلاتك - فأعلمني ما آخذ به؟ فوقع بخطه (عليه السلام): خذ بقول أبي عبدالله (عليه السلام) السندان الأولان صحيحان، و الثالث ضعيف على المشهور

8. al-Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar AND Muhammad bin Yahya from Ahmad bin Muhammad from Ali (bin Mahziyar) AND Ali bin Muhammad from Sahl bin Ziyad from Ali bin Mahziyar - who said: I read in the letter of Abdallah bin Muhammad to Abil Hasan عليه السلام (the following): may I be ransomed for you, Zurara has narrated from Abi Ja’far and Aba Abdillah صلوات الله عليهما about the intoxicant that touches the clothes of a man that they (the two Imams said): there is no harm in him praying in those clothes, what is forbidden is the drinking of it (i.e. the intoxicant), and other than Zurara have narrated from Abi Abdillah عليه السلام that he said: if your clothes touches Khamr or Nabidh meaning intoxicants then wash it if you know the location (of the intoxicant on it), and if you do not know its location then wash the whole cloth, and if you have prayed with it (i.e. knowingly) then repeat your prayers, so teach me what to take in this, so he wrote with his handwriting عليه السلام: take the words of Abi Abdillah عليه السلام. (the first two Isnad are Sahih and the third Dhaif due to Sahl)

NOTE: the debate about this Hadith is continuing, but the exact opinion and nearer to the truth is that the meaning of ‘take from Abi Abdillah عليه السلام’ means take the second opinion, that which is not narrated from Zuarara, and that the first that was narrated by Zurara from both Imams was due to Taqiyyah as the Mukhalif does not hold intoxicant a Najasah.

Edited January 28, 2012 by Islamic Salvation

[Islamic Salvation]

Three [3] Mu'tabar Ahadith out of Three [3]

باب المسافر يقدم البلدة كم يقصر الصلاة

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد بن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى، عن حريز بن عبدالله، عن زرارة، عن أبي جعفر (عليه السلام) قال: قلت له: أرأيت من قدم بلدة إلى متى ينبغي له أن يكون مقصرا ومتى ينبغي له أن يتم؟ قال: إذا دخلت أرضا فأيقنت أن لك بها مقاما عشرة أيام فأتم الصلاة وإن لم تدر ما مقامك بها تقول غدا أخرج أو بعد غد فقصر ما بينك وبين أن يمضي شهر فإذا تم لك شهر فأتم الصلاة وإن أردت أن تخرج من ساعتك

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 al-Fadhl bin Shadhan all together from Hammad bin Isa from Hariz bin Abdallah from Zurara (bin A’yan) from Abi Ja’far عليه السلام, he (Zurara) said: I said to Him: have you considered a man who comes to a town (as a traveller), for what duration of time does he have to be a Muqassir (pray the shortened prayer), and when is he supposed to begin to complete it (pray the full prayer)?

He said: if you have entered a land and are sure (certain) that you have (at least) a stay of ten days in it, then complete the prayer (pray it in full from the start), and if you do not know how long your stay will be in it – you say to yourself: tomorrow I will leave, or after tomorrow (not knowing with certainity), then shorten your prayer what is between you and the end of a month, so if a month is over, then begin completing the full prayer even if you wish to leave within the hour (immediately). (Sahih)

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن فضال، عن عبدالله بن بكير قال: سألت أبا عبدالله (عليه السلام) عن الرجل يكون بالبصرة وهو من أهل الكوفة له بها دار ومنزل فيمر بالكوفة وأنما هو مجتاز لا يريد المقام إلا بقدر ما يتجهز يوما أو يومين، قال: يقيم في جانب المصر ويقصر، قلت: فإن دخل أهله؟ قال: عليه التمام

2. Muhammad bin Yahya from Ahmad bin Muhammad bin Isa from Ibn Fadhal from Abdallah bin Bukayr who said: I asked Aba Abdillah عليه السلام about a man who is in Basra, and he is from the people of Kufa, (that is) he has a house and a lodging (in Kufa), so he passes by Kufa, and he is in an errand (hurry), not wanting to stay there - except for what may be a day or two (how is he to pray)?

He said: he stays in the outskirts of the city and shortens his prayer, I (Ibn Bukayr) said: what if he enters unto his family (home)? He said: upon him is the completing of prayer (if that happens). (Muwathaq like Sahih due to Ibn Bukayr)

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن أبي أيوب قال: سأل محمد بن مسلم أبا عبدالله (عليه السلام) وأنا أسمع عن المسافر إن حدث نفسه بإقامة عشرة أيام، قال: فليتم الصلاة وإن لم يدر ما يقيم يوما أو أكثر فليعد ثلاثين يوما ثم ليتم وإن كان أقام يوما أو صلاة واحدة. فقال له محمد بن مسلم: بلغني أنك قلت: خمسا؟ فقال: قد قلت ذاك، قال أبوأيوب: فقلت أنا: جعلت فداك يكون أقل من خمس؟ فقال: لا

3. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Abi Ayyub (al-Khazzaz) who said: Muhammad bin Muslim asked Aba Abdillah عليه السلام while I was listening – about a traveller who convinces himself of a stay of ten days (in a foreign land) (what is he to do),

He عليه السلام said: he is to complete the prayer, and if he does not know how long he will stay (whether) a day or more, he is to count thirty days (while in that state of uncertainity and Taqsir - shortening of prayer), and then (when thirty days are over) – he is to start completing the prayer even if he goes on to stay just a day more or even a single prayer (more),

so Muhammad bin Muslim said to him: It has reached me that you had previosuly said (the limit is) five (days)? so He said: I had said that, Abu Ayyub said: so I said: may I be your ransom, does it happen (the completing of the prayer) in (conceived stay of) less than five days? so He said: No (Hasan due to Ibrahim)

NOTE: And as to the previous saying of the Imam – five (days) – there are varied interpretations: some have gone far and others are near to hit the mark, but at the end, what can be said in short and summary is that, it could have been a special dispensation for a particular individual at a particular time, and what is held widely and almost unanimously by all of the Fuqaha is ten days, a view supported here (even in this Hadith) and elsewhere, although some with Shadh views have said five days (using this as support).

In short, these Ahadith are clear, in that if you are sure you are sure to stay for less than ten days you make Taqsir (shortening), if you are sure to stay for more than ten days you make Tatmim (completing), if you do not know how long you are going to stay you make Taqsir (shortening) until a month (thirty days) passes in that state of uncertainity (and Taqsir (shortening)) and then start to make Tatmim (completing) - even if you then go on to stay just a day more, or pray one more prayer in the foreign land, also note that if one returns to his home he is to pray the full prayer (even if he will stay for less than ten days) as the Muwathaqa of Ibn Bukayr proves.

Edited February 19, 2012 by Islamic Salvation

[Islamic Salvation]

This is the chapter on the Salat in the Safina (boat/ship).

It has 5 narrations, out of these, 2 are Mu'tabar.

علي بن إبراهيم، عن أبيه، عن حماد بن عيسى قال: سمعت أبا عبدالله (عليه السلام) يسئل عن الصلاة في السفينة فيقول: إن استطعتم أن تخرجوا إلى الجدد فاخرجوا فان لم تقدروا فصلوا قياما فإن لم تستطيعوا فصلوا قعودا وتحروا القبلة حسن

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa who said: I heard Aba Abdillah عليه السلام being asked about the Salat (prayer) in the Safina, so He said: if you are able to go out to dry land (to pray) then do so, and if you cannot do so - pray standing, and if you cannot do so (i.e. pray standing) then pray sitting, and do make an effort (i.e. strive utmost to find) the Qiblah. (Hasan due to Ibrahim)

علي، عن أبيه، ومحمد بن يحيى، عن أحمد بن محمد جميعا، عن ابن أبي عمير، عن حماد بن عثمان، عن أبي عبدالله (عليه السلام) أنه سئل عن الصلاة في السفينة فقال: يستقبل القبلة فإذا دارت واستطاع أن يتوجه إلى القبلة فليفعل وإلا فليصل حيث توجهت به قال: فإن أمكنه القيام فليصل قائما وإلا فليقعد ثم ليصل صحيح

2. Ali (bin Ibrahim) from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa all together from Ibn Abi Umayr from Hammad bin Uthman from Abi Abdillah عليه السلام, that He was asked about the Salat (prayer) in the Safina, so He said: he (i.e. the one who wishes to pray) is to face the Qiblah, so if it (i.e. the Safina) moves (jerks) and he is able to continue facing the Qiblah then he should do so, and if not then he is to pray facing whatever direction it (i.e. the Safina) makes him face, and He also said: and if he is able to stand - let him pray standing, and if not then he should sit then pray. (Sahih)

The third Hadith is Mursal as to the unknown Ashab of Abdallah bin Mughirah,

In the fourth Hadith Yazid bin Ishaq (bin Shi'r) who narrates from the Thiqah Harun bin Hamzah al-Ghanawiy is Majhul,

In the fifth Hadith we have Sahl bin Ziyad (Dhaif al-Hal).

Edited March 9, 2012 by Islamic Salvation

[Islamic Salvation]

باب صلاة من أراد أن يدخل بأهله و من أراد أن يتزوج‏

عدة من أصحابنا، عن أحمد بن محمد، عن ابن محبوب، عن جميل بن صالح، عن أبي بصير قال: سمعت رجلا وهو يقول لابي جعفر (عليه السلام): جعلت فداك إني رجل قد أسننت وقد تزوجت امرأة بكرا صغيرة ولم أدخل بها وأنا أخاف إذا أدخل بها على فراشي أن تكرهني لخضابي وكبري، فقال أبوجعفر (عليه السلام): إذا دخلت فمرهم قبل أن تصل إليك أن تكون متوضئة، ثم أنت لا تصل إليها حتى تتوضأ وتصلي ركعتين ثم مجد الله وصل على محمد وآل محمد، ثم ادع الله ومر من معها أن يؤمنوا على دعائك وقل: " اللهم ارزقني إلفها وودها ورضاها ورضني بها، ثم اجمع بيننا بأحسن اجتماع و أسر ائتلاف فإنك تحب الحلال وتكره الحرام " ثم قال: واعلم أن الالف من الله و الفرك من الشيطان ليكره ما أحل الله صحيح

Chapter on the prayer of the man who wishes to enter upon his wife and the one who wishes to marry

1. A number of our companions from Ahmad bin Muhammad from Ibn Mahbub from Jamil bin Salih from Abi Basir who said: I heard a man and he was saying to Abi Ja’far عليه السلام - May I be made your ransom, I am an old man, and I have married a younger lady who is a virgin, and I have not yet entered upon her, and I am fearful that if I do so upon my bedsheet, she will dislike me due to my dyed hair (which are white in colour) and also my old age, so Abu Ja’far عليه السلام said: when you are ready - order them to make sure that she is in a state Wudhu before she meets you, then you also do not meet her until you make Wudhu and pray a two Rakaat prayer, after (finishing) it magnify Allah and send Salawat upon Muhammad and Aal Muhammad, then make a Dua and order those that are with her (accompanying her) to make Amin upon your Dua and say (in it):

“O Allah grant me her affection, love and pleasure, and make me pleased by her, then join us with the best of unions and perfect harmony, verily you love the lawful and and hate the unlawful”,

then He said: and know that harmony is from Allah and discord from Shaytan since he hates what Allah has made lawful. (Sahih)

There are two other Ahadith in this Chapter,

The second is Dhaif because of Qasim b. Yahya from his grandfather Hasan b. Rashid (according to al-Majlisi) even though al-Muhsini accepts this chain and to him it would be Mu'tabar (from what he has brought in as evidence from as-Saduq's words). (all other Rijal Thiqat).

The last Hadith is Mursal due to the unknown man between Ali b. Hakam and Muhammad b. Muslim (all other Rijal Thiqat).

Edited May 6, 2012 by Islamic Salvation

[Islamic Salvation]

The chapter has 8 Ahadith, only 2 are Mu'tabar as below:

باب وقت الظهر والعصر

Chapter on the timings of the Dhuhr and the Asr

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن ذريح المحاربي قال: قلت لابي عبدالله (عليه السلام): متى اصلي الظهر؟ فقال: صل الزوال ثمانية ثم صل الظهر ثم صل سبحتك طالت أو قصرت ثم صل العصر حسن

Ali bin Ibrahim from his father from Ibn Abi Umayr from Dharih al-Muharibiy who said:

I said to Abi Abdillah عليه السلام - when should I pray the Dhuhr?

so He said: (first) pray the eight Rakaat of Zawal (i.e. Nawafil of Dhuhr), then pray the Dhuhr, then pray your Subha (i.e. Nawafil for Asr - also eight Rakaat) - be it (i.e. the Nawafil of Asr) for a short (duration) or a long (duration), then pray the Asr. [Hasan due to Ibrahim]

الحسين بن محمد الاشعري، عن عبدالله بن عامر، عن علي بن مهزيار، عن فضالة بن أيوب، عن الحسين بن عثمان، عن ابن مسكان، عن الحارث بن المغيرة، و عمربن حنظلة، ومنصور بن حازم قالوا: كنا نقيس الشمس بالمدينة بالذراع فقال أبوعبدالله (عليه السلام): ألا انبئكم بأبين من هذا إذا زالت الشمس فقد دخل وقت الظهر إلا أن بين يديها سبحة وذلك إليك إن شئت طولت وإن شئت قصرت صحيح

al-Husayn bin Muhammad al-Ash'ariy from Abdallah bin A'mir from Ali bin Mahziyar from Fadhalah bin Ayub from al-Husayn bin Uthman from Ibn Muskan from al-Harith bin al-Mughirah AND Umar bin Handhalah AND Mansur bin Hazim (they all) said:

we used to estimate the sun in Madinah by a Dhira'ah (i.e. length of the sun's shadow on the ground - to pray the Dhuhr and the Asr),

so Abu Abdillah عليه السلام said to us: should I inform you of a better way than this?, when the sun has crossed the meridian (Zawal) - then the time for Dhuhr has entered, except that before it is the Subha (i.e. Nawafil for Dhuhr - eight Rakaat), and that is for you, if you wish you may lengthen it (i.e. the Subha) or you may shorten it. [Sahih]

NOTES:

When the sun has crossed the meridian (Zawal) - the time for Dhuhr has entered, except that the Subha (eight Rakaat of Nawafil for Dhuhr) stands before it (i.e. before praying the Dhuhr), and you may lengthen this Mustahhab prayer or you may shorten it and then pray the Dhuhr, you then pray the Subha (eight Rakaat of Nawafil for Asr), similarly you may lengthen this Mustahhab prayer or you may shorten it, and then you pray the Asr.

The importance of the Nawafil is clear, in summary, what separates the Zawal and the Dhuhr is the eight Rakaat Nawafil of Dhuhr, which may be lengthened or shortened, and what separates the Dhuhr and the Asr is the eight Rakaat Nawafil of Asr, which may also be lengthened or shortened.

Edited July 10, 2012 by Islamic Salvation

[SoRoUsH]

(salam)

Brother, what does the imam (as) mean when he (as) says you could lengthen or shorten it?

Thank you

[Islamic Salvation]

(salam)

Brother, what does the imam (as) mean when he (as) says you could lengthen or shorten it?

Thank you

Meaning that the Subha (Mustahabb) prayers of Nawafil of Duhr and Asr (which are 8 Raka'at respectively) can be prayed taking a shorter time to complete (all together), or can lengthened i.e prayed separate (the four - 2 units), taking a longer time to complete.

Both are options for the Musalli.

And their length will determine when he prays Dhuhr and Asr.

[Islamic Salvation]

This Bab from Kitab Salat of al-Kafi is about the recitation of the Suwar that require obligatory prostration.

It has 6 narrations, out of which the 4 below are Mu'tabar.

ÈÇÈ ÚÒÇÆã ÇáÓÌæÏ

ÌãÇÚÉ¡ Úä ÃÍãÏ Èä ãÍãÏ Èä ÚíÓì¡ Úä ÇáÍÓíä Èä ÓÚíÏ¡ Úä ÇáäÖÑ Èä ÓæíÏ Úä ÚÈÏÇááå Èä ÓäÇä¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) ÞÇá: ÅÐÇ ÞÑÃÊ ÔíÆÇ ãä ÇáÚÒÇÆã ÇáÊí íÓÌÏ ÝíåÇ ÝáÇ ÊßÈÑ ÞÈá ÓÌæÏß æáßä ÊßÈÑ Ííä ÊÑÝÚ ÑÃÓß æÇáÚÒÇÆã ÃÑÈÚ: Íã ÇáÓÌÏÉ æÊäÒíá æÇáäÌã æÇÞÑÇ ÈÇÓã ÑÈß

1. A large number of our companions from Ahmad b. Muhammad b. Isa from al-Husayn b. Said from an-Nadhr b. Suwayd from Abdallah b. Sinan from Abi Abdillah Úáíå ÇáÓáÇã who said:

If you recite anything of the Azaim [lit. the great ones] in which prostration is required - then do not make a Takbir before going to prostrate, rather you make a Takbir when you have raised your head [from the prostration], and the great ones are four: Ha Mim Sajdah, Tanzil, an-Najm and Iqra bi Ismi Rabbika. (Sahih)

Úáí Èä ÃÈÑÇåíã¡ Úä ÃÈíå¡ Úä ÇÈä ÃÈí ÚãíÑ¡ Úä ÍãÇÏ¡ Úä ÇáÍáÈí¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) Ãäå ÓÆá Úä ÇáÑÌá íÞÑà ÈÇáÓÌÏÉ Ýí ÂÎÑ ÇáÓæÑÉ ÞÇá: íÓÌÏ Ëã íÞæã ÝíÞÑà ÝÇÊÍÉ ÇáßÊÇÈ Ëã íÑßÚ æíÓÌÏ

2. Ali b. Ibrahim from his father (Ibrahim b. Hashim) from Ibn Abi Umayr from Hammad from al-Halabiy from Abi Abdillah Úáíå ÇáÓáÇã, that He was asked about a man who recites (a verse) requiring prostration at the end of the Surah, He said: he prostrates then he stands and recites the Fatihatul Kitab (again) then he makes (normal) Rukuu and goes into (normal) Sajdah. (Hasan due to Ibrahim)

Úáí Èä ÅÈÑÇåíã¡ Úä ãÍãÏ Èä ÚíÓì Èä ÚÈíÏ¡ Úä íæäÓ Èä ÚÈÏÇáÑÍãä¡ Úä ÚÈÏÇááå Èä ÓäÇä ÞÇá: ÓÃáÊ ÃÈÇ ÚÈÏÇááå (Úáíå ÇáÓáÇã) Úä ÑÌá ÓãÚ ÇáÓÌÏÉ ÊÞÑÿ ÞÇá: áÇ íÓÌÏ ÅáÇ Ãä íßæä ãäÕÊÇ áÞÑÇÁ Êå ãÓÊãÚÇ áåÇ Ãæ íÕáí ÈÕáÇÊå ÝÃãÇ Çä íßæä íÕáí Ýí äÇÍíÉ æÃäÊ ÊÕáí Ýí äÇÍíÉ ÇÎÑì ÝáÇ ÊÓÌÏ áãÇ ÓãÚÊ

3. Ali b. Ibrahim from Muhammad b. Isa b. Ubayd from Yunus b. Abdir-Rahman from Abdallah b. Sinan who said:

I asked Aba Abdillah Úáíå ÇáÓáÇã about a man who hears a Surah requiring prostration being recited? He said: do not prostrate unless you were attentive to his recitation, concentrating on it, or you were praying behind him [and he recites it], but if he were praying in one corner, and you were praying separately in another corner, you do not prostrate for what you have heard. (Sahih)

ÃÍãÏ Èä ÅÏÑíÓ¡ Úä ÃÍãÏ Èä ãÍãÏ¡ Úä ÇáÍÓíä Èä ÓÚíÏ¡ Úä ÝÖÇáÉ Èä ÃíæÈ¡ Úä ÇáÍÓíä Èä ÚËãÇä¡ Úä ÓãÇÚÉ¡ Úä ÃÈí ÈÕíÑ¡ Úä ÃÈí ÚÈÏÇááå (Úáíå ÇáÓáÇã) ÞÇá: Åä ÕáíÊ ãÚ Þæã ÝÞÑà ÇáÇãÇã " ÇÞÑà ÈÇÓã ÑÈß ÇáÐí ÎáÞ " Ãæ ÔíÆÇ ãä ÇÇáÚÒÇÆã æÝÑÛ ãä ÞÑÇÁ Êå æáã íÓÌÏ ÝÃæã ÅíãÇÁ æÇáÍÇÆÖ ÊÓÌÏ ÅÐÇ ÓãÚÊ ÇáÓÌÏÉ

4. Ahmad b. Idris from Ahmad b. Muhammad from al-Husayn b. Said from Fadhala b. Ayub from al-Husayn b. Uthman from Sama’ah from Abi Basir from Abi Abdillah Úáíå ÇáÓáÇã who said:

If you pray with a group and the Imam recites ‘Iqra bi ismi Rabbika ladhi Khalaq’, or anything of the Azaim, and he finishes his recitation and does not go on to prostrate, then gesture (your prostration) while standing (astood), and the one in Haidh (menstruation) should also prostrate if she hears what nescitates prostration. (Muwathaq due to Sama'ah)

In explaining these Ahadith, most commentators have gone to extremes, since it is Mashhur in the Taifah that it is not allowed to recite the Azaim in the Farida [five daily prayers] due to this weak Hadith in the same Bab:

[Note: the Fatwa is based on this weak Sanadan Hadith]

ãÍãÏ Èä íÍíì¡ Úä ÃÍãÏ Èä ãÍãÏ¡ Úä ÇáÍÓíä Èä ÓÚíÏ¡ Úä ÇáÞÇÓã Èä ÚÑæÉ¡ Úä ÇÈä ÈßíÑ¡ Úä ÒÑÇÑÉ¡ Úä ÃÍÏåãÇ (Úáíå ÇáÓáÇã) ÞÇá: áÇ ÊÞÑà Ýí ÇáãßÊæÈÉ ÈÔÆ ãä ÇáÚÒÇÆã ÝÅä ÇáÓÌæÏ ÒíÇÏÉ Ýí ÇáãßÊæÈÉ

Muhammad b. Yahya from Ahmad b. Muhammad from al-Husayn b. Said from al-Qasim b. Urwa from Ibn Bukayr from Zurara from one of them Úáíå ÇáÓáÇã who said: do not recite in the Maktuba [five daily prayers] anything of the Azaim, for the Sajdah [which it will go on to require] is an addition in the Maktubah [five daily prayers]

[all Rijal are Thiqat except for al-Qasim who is Majhul]

Thus they only allow its recitation by a man in his Nafila/Mustahhab prayer.

Now the Ahadith here (i.e. the last two) allow the possibility of it being recited by the Imam of Salat, and it cannot be explained away as being a Nafila Salat, since there is no Jama’ah in the Nafila (by Ijma'a) except for very few exceptions, so some commentators have said that it refers to these Salawat which are Mustahhab but still recited in Jama’ah like Idayn, Istisqa, and the like.

I say this interpretation is a bit far fetched, rather the natural harmony is that the Aimmah allowed its recitation but only expressed Karahah of its recitation in the Maktuba.

Furthermore, in these Ahadith there might be a suggestion of the allowability of reciting less than a Surah, by the Imam of Salat, as some of the scholars held.

SUMMARY:

1. The Azaim are four – Ha Mim Sajdah, Tanzil, an-Najm and Iqra.

2. If you recite it in your own individual Salat, then you should immediately go into Sajdah, without making a Takbir, you make a Takbir while raising your head from this Sajdah, then when you are back standing you recite al-Fatiha again [Mustahhab according to most scholars] then you make normal Rukuu and go into the normal Sujuud.

2. You should prostrate only if you were attentive and concentrating to someones recitation of it, and not just if you hear it by chance, OR, if you were praying behind someone and he recites it.

3. If the Imam of Salat recites it and does not go on to prostrate, then you just gesture your prostration while standing/astood.

4. This Sajdah does not require Taharah, thus the one in the state of Janabah, Haidh, Nifas etc. must also prostrate if hears it being recited.

5. Those who do not allow its recitation in Maktubah and hence Jama’ah (based on the Dhaifa of Zurara) interpret all the Ahadith above as referring to one praying individually in a Nafila prayer, or if the Matn refers to Jama’ah and Imam of Salat, they interpret it as Jama’ah of a Mustahhab Salat like Idayn, Istisqa and the like.

Edited September 9, 2012 by Islamic Salvation

[abduljabbar]

salamun alaykum

sheikh tusi, allama hill and others have claimed ijma on the issue that reciting one of the azaim is not allowed.

the issue of contentment amongst all the earlier ulama was only on the consequence of such an action.

this ijma therefore strengthens the weak hadeeth (although some call it mu'tabar as they find qasim bin urwah mamdooh and even thiqah due to some factors), and becomes hujjah.

on the other hand there is no riwaya which explicitly says that it is permissible.

[Islamic Salvation]

Due to the complaints about the disorganized nature of this work by some people, I have decided to correct and publish all the material together at following site:

http://mutabaralkafi.wordpress.com/

Improvements include, chronological ordering of translated chapters, the Hadith number in al-Kafi is also given, and others.

Edited November 17, 2012 by Islamic Salvation

[siraatoaliyinhaqqun]

That's a great work u are doing jazakallah

[Inquisitor]

This is amazing thread. May Allah reward you brother Islamic Salvation.

Have a few queries which Inshallah will be easy for you to answer.

1. What does it mean when a hadith is mu'tabar (authoritative)? How different is it from let's say Sahih, Muwathaq etc?

2. What does it mean when you write the hadith is (let's say): Muwathaq due to X narrator? Why should one narrator make the entire chain muwathaq (I know I'm getting it wrong here!)

Also, what happened to the other thread regarding rijal that you created a couple of weeks ago? That was great too.

[Islamic Salvation]

This is amazing thread. May Allah reward you brother Islamic Salvation.

Have a few queries which Inshallah will be easy for you to answer.

1. What does it mean when a hadith is mu'tabar (authoritative)? How different is it from let's say Sahih, Muwathaq etc?

2. What does it mean when you write the hadith is (let's say): Muwathaq due to X narrator? Why should one narrator make the entire chain muwathaq (I know I'm getting it wrong here!)

Also, what happened to the other thread regarding rijal that you created a couple of weeks ago? That was great too.

Amin.

1. I base I'tibar (dependence) here only on the Isnad's of the Hadith, thus any Hadith that is Sahih, Hasan or Muwathaq is included as they are all Mu'tabar based on Isnad.

2. It is true, one narrator who is non-Imami but still Thiqah (trustworthy) makes the whole Hadith Muwathaq, thus if a chain consists of all Rijal Thiqah and Imami except for X who is Thiqah but non-Imami it becomes Muwathaq due to X.

Insha Allah, I can continue with that thread.

Edited November 18, 2012 by Islamic Salvation

[Islamic Salvation]

A shot note on convention

For example

Chapter 61 of Kitab as-Salat

ÈÇÈ ÇáÑÌá íÕáí Ýí ÇáËæÈ æ åæ ÛíÑ ØÇåÑ ÚÇáãÇ Ãæ ÌÇåáÇ

Chapter on the man who prays in clothes and it is not pure knowingly or unknowingly (8 Mu’tabar out of 16)

Úáí Èä ÅÈÑÇåíã¡ Úä ãÍãÏ Èä ÚíÓì¡ Úä íæäÓ Èä ÚÈÏÇáÑÍãä¡ Úä ÇÈä ãÓßÇä¡ Úä ÃÈí ÈÕíÑ¡ Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ýí ÑÌá Õáì Ýí ËæÈ Ýíå ÌäÇÈÉ ÑßÚÊíä Ëã Úáã Èå ÞÇá: Úáíå Ãä íÈÊÏÆ ÇáÕáÇÉ¡ ÞÇá: æÓÃáÊå Úä ÑÌá Õáì æÝí ËæÈå ÌäÇÈÉ Ãæ Ïã ÍÊì ÝÑÛ ãä ÕáÇÊå Ëã Úáã¡ ÞÇá: ÞÏ ãÖÊ ÕáÇÊå æáÇ ÔÆ Úáíå

3. (6) Ali bin Ibrahim from Muhammad bin Isa from Yunus bin Abdir-Rahman from Ibn Muskan from Abi Basir from Abi Abdillah Úáíå ÇáÓáÇã about a man who prayed in clothes containing Janaba (sexual excrement) two Rakaat and then came to know about this (i.e. while still in prayer), He said: it is upon him to begin (afresh) the prayer, he (Aba Basir) said: and I asked Him about a man who prays and in his clothes is Janaba (sexual excrement) or blood until he finishes the prayer and then comes to know, He said: his prayer has ended and there is nothing upon him. (Sahih)

The 3 (outer number) refers to the fact that this is the third Mu'tabar Hadith in this chapter, while the 6 (inner number) is the actual number of this Hadith in the chapter.

More here http://mutabaralkafi.wordpress.com/

Edited November 20, 2012 by Islamic Salvation

[Ibn-Ahmed Aliyy Herz]

Keep them coming bro.

Is this hadith authentic?

Chapater = Ãä ÇáãÚÑÝÉ ãäå ÊÚÇáì From bihar al anwar

íÏ ÇáÊæÍíÏ ÇÈä ÇáæáíÏ Úä ÇáÕÝÇÑ Úä ÇÈä ãÚÑæÝ Úä ÇÈä ÃÈí äÌÑÇä Úä ÍãÇÏ Èä ÚËãÇä Úä ÚÈÏ ÇáÑÍíã ÇáÞÕíÑ ÞÇá ßÊÈÊ Úáì íÏí ÚÈÏ Çáãáß Èä ÃÚíä- ÝÓÃáÊå Úä ÇáãÚÑÝÉ æ ÇáÌÍæÏ Ã åãÇ ãÎáæÞÊÇä- ÝßÊÈ Ú ÓÃáÊ Úä ÇáãÚÑÝÉ ãÇ åí- ÝÇÚáã ÑÍãß Çááå- Ãä ÇáãÚÑÝÉ ãä ÕäÚ Çááå ÚÒ æ Ìá Ýí ÇáÞáÈ ãÎáæÞÉ- æ ÇáÌÍæÏ ÕäÚ Çááå Ýí ÇáÞáÈ ãÎáæÞ- æ áíÓ ááÚÈÇÏ ÝíåãÇ ãä ÕäÚ- æ áåã ÝíåÇ ÇáÇÎÊíÇÑ ãä ÇáÇßÊÓÇÈ- ÝÈÔåæÊåã ÇáÅíãÇä ÇÎÊÇÑæÇ ÇáãÚÑÝÉ- ÝßÇäæÇ ÈÐáß ãÄãäíä ÚÇÑÝíä- æ ÈÔåæÊåã ÇáßÝÑ ÇÎÊÇÑæÇ ÇáÌÍæÏ- ÝßÇäæÇ ÈÐáß ßÇÝÑíä ÌÇÍÏíä ÖáÇáÇ- æ Ðáß ÈÊæÝíÞ Çááå áåã æ ÎÐáÇä ãä ÎÐáå Çááå- ÝÈÇáÇÎÊíÇÑ æ ÇáÇßÊÓÇÈ ÚÇÞÈåã Çááå æ ÃËÇÈåã ÇáÎÈÑ

I checked all the narrators they all seem to be good but I had doubts.

[Islamic Salvation]

Indeed the chain to Abdil-Rahim al-Qasir is all good, and the fact that Abdil-Rahim corresponds to as-Sadiq (using Abdil Malik bin A'yan as middle man) has Shahid from what al-Kulayni records in al-Kafi a Hadith with a similar chain as follows:

Úáí Èä ÅÈÑÇåíã¡ Úä ÇáÚÈÇÓ Èä ãÚÑæÝ¡ Úä ÇÈä ÃÈí äÌÑÇä¡ Úä ÍãÇÏ ÇÈä ÚËãÇä¡ Úä ÚÈÏÇáÑÍíã Èä ÚÊíß ÇáÞÕíÑ ÞÇá: ßÊÈÊ Úáì íÏí ÚÈÏÇáãáß Èä ÃÚíä Åáì ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã: Ãä ÞæãÇ ÈÇáÚÑÇÞ íÕÝæä Çááå ÈÇáÕæÑÉ æÈÇáÊÎØíØ ÝÅä ÑÃíÊ - ÌÚáäí Çááå ÝÏÇß - Ãä ÊßÊÈ Åáí ÈÇáãÐåÈ ÇáÕÍíÍ ãä ÇáÊæÍíÏ¿ ÝßÊÈ Åáí: ÓÃáÊ ÑÍãß Çááå Úä ÇáÊæÍíÏ æãÇ ÐåÈ Åáíå ãä ÞÈáß ÝÊÚÇáì Çááå ÇáÐí áíÓ ßãËáå ÔÆ æåæ ÇáÓãíÚ ÇáÈÕíÑ¡ ÊÚÇáì ÚãÇ íÕÝå ÇáæÇÕÝæä ÇáãÔÈåæä Çááå ÈÎáÞå ÇáãÝÊÑæä Úáì Çááå¡ ÝÇÚáã ÑÍãß Çááå Ãä ÇáãÐåÈ ÇáÕÍíÍ Ýí ÇáÊæÍíÏ ãÇ äÒá Èå ÇáÞÑÂä ãä ÕÝÇÊ Çááå ÚÒæÌá ÝÇäÝ Úä Çááå ÊÚÇáì ÇáÈØáÇä æÇáÊÔÈíå ÝáÇ äÝí æáÇ ÊÔÈíå(1) åæ Çááå ÇáËÇÈÊ ÇáãæÌæÏ ÊÚÇáì Çááå ÚãÇ íÕÝå ÇáæÇÕÝæä æáÇ ÊÚÏæÇ ÇáÞÑÂä ÝÊÖáæÇ ÈÚÏ ÇáÈíÇä

al-Kulayni> Ali bin Ibrahim > Abbas bin Ma'ruf > Ibn Abi Najran > Hammad bin Uthman > Abdil-Rahman bin Atik al-Qasir

But this Abdil-Rahim has no Tawthiq in the books of Rijal.

Except that Sayyid al-Khui had done Tawthiq of him due to him being a narrator in Tafsir al-Qummi.

And also Allamah Mamaqani, Shaykh ash-Shahroudi, Allamah Majlisi and Wahid al-Bihbihani have him as Hasan due to there being Tarrahum of Imam as-Sadiq on him, and also him being in the chains of Mashyakha of as-Saduq in al-Faqih.

So if you belive in this principles for making Tawthiq and Tahsin then the Hadith is Mu'tabar without doubt.

Edited November 20, 2012 by Islamic Salvation

[Nader Zaveri]

(salam)

(bismillah)

Definitely any strict rijaal scholar would never give `Abd al-Raheem b. `Utayk al-Qaseer tawtheeq. He is definitely majhool.

(salam)

[Abu Tufayl]

(bismillah)

And also Allamah Mamaqani, Shaykh ash-Shahroudi, Allamah Majlisi and Wahid al-Bihbihani have him as Hasan due to there being Tarrahum of Imam as-Sadiq on him, and also him being in the chains of Mashyakha of as-Saduq in al-Faqih.

So if you belive in this principles for making Tawthiq and Tahsin then the Hadith is Mu'tabar without doubt.

The tarahhum of the Imam [as] is good, unless they're giving it for specific reasons (like a person just did ziyarat). But why do they argue regarding someone being in the Mashaykha of Saduq raising the status of a narrator?

Ýí ÇãÇä Çááå

[Ibn-Ahmed Aliyy Herz]

Indeed the chain to Abdil-Rahim al-Qasir is all good, and the fact that Abdil-Rahim corresponds to as-Sadiq (using Abdil Malik bin A'yan as middle man) has Shahid from what al-Kulayni records in al-Kafi a Hadith with a similar chain as follows:

Úáí Èä ÅÈÑÇåíã¡ Úä ÇáÚÈÇÓ Èä ãÚÑæÝ¡ Úä ÇÈä ÃÈí äÌÑÇä¡ Úä ÍãÇÏ ÇÈä ÚËãÇä¡ Úä ÚÈÏÇáÑÍíã Èä ÚÊíß ÇáÞÕíÑ ÞÇá: ßÊÈÊ Úáì íÏí ÚÈÏÇáãáß Èä ÃÚíä Åáì ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã: Ãä ÞæãÇ ÈÇáÚÑÇÞ íÕÝæä Çááå ÈÇáÕæÑÉ æÈÇáÊÎØíØ ÝÅä ÑÃíÊ - ÌÚáäí Çááå ÝÏÇß - Ãä ÊßÊÈ Åáí ÈÇáãÐåÈ ÇáÕÍíÍ ãä ÇáÊæÍíÏ¿ ÝßÊÈ Åáí: ÓÃáÊ ÑÍãß Çááå Úä ÇáÊæÍíÏ æãÇ ÐåÈ Åáíå ãä ÞÈáß ÝÊÚÇáì Çááå ÇáÐí áíÓ ßãËáå ÔÆ æåæ ÇáÓãíÚ ÇáÈÕíÑ¡ ÊÚÇáì ÚãÇ íÕÝå ÇáæÇÕÝæä ÇáãÔÈåæä Çááå ÈÎáÞå ÇáãÝÊÑæä Úáì Çááå¡ ÝÇÚáã ÑÍãß Çááå Ãä ÇáãÐåÈ ÇáÕÍíÍ Ýí ÇáÊæÍíÏ ãÇ äÒá Èå ÇáÞÑÂä ãä ÕÝÇÊ Çááå ÚÒæÌá ÝÇäÝ Úä Çááå ÊÚÇáì ÇáÈØáÇä æÇáÊÔÈíå ÝáÇ äÝí æáÇ ÊÔÈíå(1) åæ Çááå ÇáËÇÈÊ ÇáãæÌæÏ ÊÚÇáì Çááå ÚãÇ íÕÝå ÇáæÇÕÝæä æáÇ ÊÚÏæÇ ÇáÞÑÂä ÝÊÖáæÇ ÈÚÏ ÇáÈíÇä

al-Kulayni> Ali bin Ibrahim > Abbas bin Ma'ruf > Ibn Abi Najran > Hammad bin Uthman > Abdil-Rahman bin Atik al-Qasir

But this Abdil-Rahim has no Tawthiq in the books of Rijal.

Except that Sayyid al-Khui had done Tawthiq of him due to him being a narrator in Tafsir al-Qummi.

And also Allamah Mamaqani, Shaykh ash-Shahroudi, Allamah Majlisi and Wahid al-Bihbihani have him as Hasan due to there being Tarrahum of Imam as-Sadiq on him, and also him being in the chains of Mashyakha of as-Saduq in al-Faqih.

So if you belive in this principles for making Tawthiq and Tahsin then the Hadith is Mu'tabar without doubt.

I agree with those scholars that you have mentioned.

[Islamic Salvation]

^

Well there are also the majority strict Rijalis who disagree Akhi,

1. Firstly, the Tarrahum is narrated by himself in the following two Ahadith from al-Kafi, the second of which I translate due to its beauty [it seems that this was one letter which was cut up and put in different Bab's by al-Kulayni according to the topic, since as-Saduq in at-Tawhid narrates the letter as a whole]

Úáí Èä ÅÈÑÇåíã¡ Úä ÇáÚÈÇÓ Èä ãÚÑæÝ¡ Úä ÇÈä ÃÈí äÌÑÇä¡ Úä ÍãÇÏ ÇÈä ÚËãÇä¡ Úä ÚÈÏÇáÑÍíã Èä ÚÊíß ÇáÞÕíÑ ÞÇá: ßÊÈÊ Úáì íÏí ÚÈÏÇáãáß Èä ÃÚíä Åáì ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã: Ãä ÞæãÇ ÈÇáÚÑÇÞ íÕÝæä Çááå ÈÇáÕæÑÉ æÈÇáÊÎØíØ ÝÅä ÑÃíÊ - ÌÚáäí Çááå ÝÏÇß - Ãä ÊßÊÈ Åáí ÈÇáãÐåÈ ÇáÕÍíÍ ãä ÇáÊæÍíÏ¿ ÝßÊÈ Åáí: ÓÃáÊ ÑÍãß Çááå Úä ÇáÊæÍíÏ æãÇ ÐåÈ Åáíå ãä ÞÈáß ÝÊÚÇáì Çááå ÇáÐí áíÓ ßãËáå ÔÆ æåæ ÇáÓãíÚ ÇáÈÕíÑ¡ ÊÚÇáì ÚãÇ íÕÝå ÇáæÇÕÝæä ÇáãÔÈåæä Çááå ÈÎáÞå ÇáãÝÊÑæä Úáì Çááå¡ ÝÇÚáã ÑÍãß Çááå Ãä ÇáãÐåÈ ÇáÕÍíÍ Ýí ÇáÊæÍíÏ ãÇ äÒá Èå ÇáÞÑÂä ãä ÕÝÇÊ Çááå ÚÒæÌá ÝÇäÝ Úä Çááå ÊÚÇáì ÇáÈØáÇä æÇáÊÔÈíå ÝáÇ äÝí æáÇ ÊÔÈíå åæ Çááå ÇáËÇÈÊ ÇáãæÌæÏ ÊÚÇáì Çááå ÚãÇ íÕÝå ÇáæÇÕÝæä æáÇ ÊÚÏæÇ ÇáÞÑÂä ÝÊÖáæÇ ÈÚÏ ÇáÈíÇä

Úáí Èä ÅÈÑÇåíã Úä ÇáÚÈÇÓ Èä ãÚÑæÝ Úä ÚÈÏ ÇáÑÍãä Èä ÃÈí äÌÑÇä Úä ÍãÇÏ Èä ÚËãÇä Úä ÚÈÏ ÇáÑÍíã ÇáÞÕíÑ ÞÇá ßÊÈÊ ãÚ ÚÈÏ Çáãáß Èä ÃÚíä Åáì ÃÈí ÚÈÏ Çááå Ú ÃÓÃáå Úä ÇáÅíãÇä ãÇ åæ ÝßÊÈ Åáí ãÚ ÚÈÏ Çáãáß Èä ÃÚíä ÓÃáÊ ÑÍãß Çááå Úä ÇáÅíãÇä æ ÇáÅíãÇä åæ ÇáÅÞÑÇÑ ÈÇááÓÇä æ ÚÞÏ Ýí ÇáÞáÈ æ Úãá ÈÇáÃÑßÇä æ ÇáÅíãÇä ÈÚÖå ãä ÈÚÖ æ åæ ÏÇÑ æ ßÐáß ÇáÅÓáÇã ÏÇÑ æ ÇáßÝÑ ÏÇÑ ÝÞÏ íßæä ÇáÚÈÏ ãÓáãÇ ÞÈá Ãä íßæä ãÄãäÇ æ áÇ íßæä ãÄãäÇ ÍÊì íßæä ãÓáãÇ ÝÇáÅÓáÇã ÞÈá ÇáÅíãÇä æ åæ íÔÇÑß ÇáÅíãÇä ÝÅÐÇ ÃÊì ÇáÚÈÏ ßÈíÑÉ ãä ßÈÇÆÑ ÇáãÚÇÕí Ãæ ÕÛíÑÉ ãä ÕÛÇÆÑ ÇáãÚÇÕí ÇáÊí äåì Çááå ÚÒ æ Ìá ÚäåÇ ßÇä ÎÇÑÌÇ ãä ÇáÅíãÇä ÓÇÞØÇ Úäå ÇÓã ÇáÅíãÇä æ ËÇÈÊÇ Úáíå ÇÓã ÇáÅÓáÇã ÝÅä ÊÇÈ æ ÇÓÊÛÝÑ ÚÇÏ Åáì ÏÇÑ ÇáÅíãÇä æ áÇ íÎÑÌå Åáì ÇáßÝÑ ÅáÇ ÇáÌÍæÏ æ ÇáÇÓÊÍáÇá Ãä íÞæá ááÍáÇá åÐÇ ÍÑÇã æ ááÍÑÇã åÐÇ ÍáÇá æ ÏÇä ÈÐáß ÝÚäÏåÇ íßæä ÎÇÑÌÇ ãä ÇáÅÓáÇã æ ÇáÅíãÇä ÏÇÎáÇ Ýí ÇáßÝÑ æ ßÇä ÈãäÒáÉ ãä ÏÎá ÇáÍÑã Ëã ÏÎá ÇáßÚÈÉ æ ÃÍÏË Ýí ÇáßÚÈÉ ÍÏËÇ ÝÃÎÑÌ Úä ÇáßÚÈÉ æ Úä ÇáÍÑã ÝÖÑÈÊ ÚäÞå æ ÕÇÑ Åáì ÇáäÇÑ

Ali bin Ibrahim from al-Abbas bin Ma'ruf from Abdil-Rahman bin Abi Najran from Hammad bin Uthman from Abdil-Rahim al-Qasir who said:

I wrote to Aba Abdillah via Abdil-Malik bin A'yan, asking Him about Iman, what it was? so He wrote back to me via Abdil-Malik bin A'yan (the following): you asked may Allah have mercy on you about Iman, (know that) Iman is declaration by the tongue, and belief in the heart, and action by the limbs, and some aspects of Iman are related to other aspects of it, and it (Iman) is a Dar (house), as is Islam a Dar (house), and Kufr is also a Dar (house), a slave may be a Muslim before he becomes a Mu'min, and he does not become a Mu'min before he has become a Muslim, so Islam is before Iman, and it (Islam) is a condition for Iman, so when a slave performs a great sin from the greater sins or a small sin from the smaller sins which Allah ÚÒ æ Ìá has prohibited - he becomes outisde (banished) from Iman, and the label of Iman is dropped for him, but the label of Islam is still firm for him, so if he repents and seeks forgiveness he returns to the Dar (house) of Iman, and nothing takes someone to the Dar of Kufr (after being in the Dar of Iman) except Juhd (fight against the truth) and Istihlal: calling what is Halal - Haram and what is Haram -Halal, and building upon that as his Diin, so when he does this he comes out of Islam and Iman and enters into Kufr, and he becomes like the one who enters the Haram (sacred precinct) (metaphor for Islam) and then the Ka'aba (metaphor for Iman), then he violates its sanctity (by performing an indecent act), so he will be removed from the Ka'aba and the Haram, and his neck cut so he enters the fire.

2. As for being in the Mashyakha, and as-Saduq having a chain to him, then this is also not very convincing, as there are clear Dhaif individuals to whom as-Saduq has a chain to in his Mashyakha.

3. Also, it is said that al-Khui changed his opinion about a narrator from Tafsir al-Qummi [with the chain ending to a Ma'sum] as being Thiqah.

4. Some also point out that the giants of the Madhab like Hammad b. Uthman and Ibn Abi Umayr narrate for him, but again they also narrate from clear Dhaif individuals.

--> Having said all this, the Matn seems Mustaqim, so I see no problem of you accepting the Hadith [as the other scholars who have accepted them].

Edited November 20, 2012 by Islamic Salvation

[Abu Tufayl]

(bismillah)

I don't find being in Saduq's mashaykha very convincing. But being narrated from by the giants of our madhhab is something I think carries some weight. Nor do I believe some examples that contradict (meaning they have been found to narrate from weak people) mean the entire idea is untrue and useless. I share in the idea that people were not just narrating everything from anyone just to pass the information, rather they put some effort into not narrating from untrustworthy people and false hadith. I mean it's reasonable as they (the early scholars) clearly noted that certain rijal tend to narrate from dhu`afaa' and rely on maraseel (al-Barqi and his father, Muhammad al-Ash`ari, etc).

But this is only my current view, Allahu a`lam.

Ýí ÇãÇä Çááå

[Islamic Salvation]

(bismillah)

I don't find being in Saduq's mashaykha very convincing. But being narrated from by the giants of our madhhab is something I think carries some weight. Nor do I believe some examples that contradict (meaning they have been found to narrate from weak people) mean the entire idea is untrue and useless. I share in the idea that people were not just narrating everything from anyone just to pass the information, rather they put some effort into not narrating from untrustworthy people and false hadith. I mean it's reasonable as they (the early scholars) clearly noted that certain rijal tend to narrate from dhu`afaa' and rely on maraseel (al-Barqi and his father, Muhammad al-Ash`ari, etc).

But this is only my current view, Allahu a`lam.

Ýí ÇãÇä Çááå

Another point to consider about using 'the narration of the giants of the Madhab from someone' as a form of strengthening a narrator is as follows:

The argument against considering this as holding weight is the point made that: "the giant (take Ibn Abi Umayr) also narrates from clearly weak individuals".

The counter argument I have seen is as follows: "but the fact that the one whom he narrates from is weak is the opinion of other scholars who came after him, what if the giant (Ibn Abi Umayr) considered him Thiqah and so narrated from him?, we can then follow his opinion and leave those weakening him".

Looking at the above, there are some who say that this can be a good Imara (foundation) for Tawthiq or Tahsin if we can argue succesfully the following:

1. The giants did care about whom they took from.

2. They took from X a significant number of narrations (since if they have only taken one or very few narrations from X - it can be taken to mean that they left him or did not really know him).

3. There is no Ta'arudh (conflict) in later Rijali scholars considering X Dhaif (since if there is Ta'arudh we drop the narrator as a matter of Ihtiyat or Taqdim al-Jarh).

Edited November 21, 2012 by Islamic Salvation

[Nader Zaveri]

(salam)

(bismillah)

Ibn Abi `Umayr also narrates from him via a waasiTah, not directly, as can be seen in the narration in al-Barqi's al-Mahaasin.

The principle of the "giants of the madhhab narrating from them" is a very weak argument, because only way to fully believe this is that you have a statement from Ibn Abi `Umayr himself saying he only narrates from the thiqaat, or he doesn't narrate from the du`afaa'. Not a statement from someone who died 200+ years after Ibn Abi `Umayr, and he eyeballed his narrations and said "yeah he only narrates from the thiqaat". The only reason people take that he only narrates from the thiqaat is because of al-Toosi's erroneous statement in al-`Uddah. Anyone who does a little bit of in depth research can see the multiple weak narrators that Ibn Abi `Umayr narrates from.

(salam)

Edited November 21, 2012 by Nader Zaveri

[Abu Tufayl]

(bismillah)

Another point to consider about using 'the narration of the giants of the Madhab from someone' as a form of strengthening a narrator is as follows:

The argument against considering this as holding weight is the point made that: "the giant (take Ibn Abi Umayr) also narrates from clearly weak individuals".

The,dhu`afaa they narrate from are few and not really on a really consistent basis, as far as I know. Many times these dua`afa can be argued as not really weak (as in liars, dabt is a separate issue).

My litmus test is that if your usool of rijal and diraya - keeping very consistent with - does not give tawtheeq to Ibrahim b. Hashim and Ahmad b. Muhammad b. al-Waleed or other people our Salaf clearly relied upon...then you are being too rigid and there's a problem, as the limits and faults of this uncertain system have been reached.

Çááå ÃÚáã

Ýí ÇãÇä Çááå

[siraatoaliyinhaqqun]

Salamalaikum brother IS

Keep the ahadees coming bro. Shiachat has become dry again

[InfiniteAscension]

(salam)

Interesting thread brother Islamic Salvation, thank you.

I wanted to recommend the latest duroos by Sayed Kamal al Haidary entitled ta'aruth al adilah, examining the different approaches to dealing with conflicting and ahad narrations and why the currently popular Rijali approach has many drawbacks.

[Islamic Salvation]

(salam)

Interesting thread brother Islamic Salvation, thank you.

I wanted to recommend the latest duroos by Sayed Kamal al Haidary entitled ta'aruth al adilah, examining the different approaches to dealing with conflicting and ahad narrations and why the currently popular Rijali approach has many drawbacks.

W. Salaam

Yes, I have some of the audio recordings, interesting indeed.

باب الرجل يؤم النساء والمرأة تؤم النساء

Chapter on a man leading the women and a woman leading the women (in prayer) (1 Mu’tabar out of 3)

جماعة، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة، عن ابن سنان، عن سليمان بن خالد قال: سألت أبا عبدالله (عليه السلام) عن المرأة تؤم النساء، فقال: إذا كن جميعا أمتهن في النافلة فأما المكتوبة فلا ولا تقدمهن ولكن تقوم وسطا منهن

1. (2) A large number of our companions from Ahmad bin Muhammad from Husayn bin Said from Fadhala (bin Ayub) from Ibn Sinan from Sulayman bin Khalid who said: I asked Aba Abdillah عليه السلام about a woman leading the other women in prayer, so He said: If they are all women – she may lead them in the Nafila and as for the Maktuba (daily obligatory) then no, and she does not stand in front of them but rather in the middle of their midst. (Sahih)

Ibn Sinan is the Thiqah - Abdallah, and not the Dhaif - Muhammad.

The import of the Hadith is that a woman many not lead other women in the Maktuba [daily obligatory prayers], but she may lead them in the Nafila [recommended prayers].

This has caused a debate among the scholars, since there is no Jama'ah (congregation) in Nafila prayers, and the closest in explaining its meaning has been said by some who say that its meaning could be the few Mustahhab prayers that are prayed in Jama'ah like Istisqa and the Idayn, but this is itself far fetched.

And know that the Mashhur opinion is the permissibility of the woman leading other women in the Maktuba, in apparent contradiction with this Hadith.

Edited December 20, 2012 by Islamic Salvation

[pyaro]

W. Salaam

Yes, I have some of the audio recordings, interesting indeed.

باب الرجل يؤم النساء والمرأة تؤم النساء

Chapter on a man leading the women and a woman leading the women (in prayer) (1 Mu’tabar out of 3)

جماعة، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة، عن ابن سنان، عن سليمان بن خالد قال: سألت أبا عبدالله (عليه السلام) عن المرأة تؤم النساء، فقال: إذا كن جميعا أمتهن في النافلة فأما المكتوبة فلا ولا تقدمهن ولكن تقوم وسطا منهن

1. (2) A large number of our companions from Ahmad bin Muhammad from Husayn bin Said from Fadhala (bin Ayub) from Ibn Sinan from Sulayman bin Khalid who said: I asked Aba Abdillah عليه السلام about a woman leading the other women in prayer, so He said: If they are all women – she may lead them in the Nafila and as for the Maktuba (daily obligatory) then no, and she does not stand in front of them but rather in the middle of their midst. (Sahih)

Ibn Sinan is the Thiqah - Abdallah, and not the Dhaif - Muhammad.

The import of the Hadith is that a woman many not lead other women in the Maktuba [daily obligatory prayers], but she may lead them in the Nafila [recommended prayers].

This has caused a debate among the scholars, since there is no Jama'ah (congregation) in Nafila prayers, and the closest in explaining its meaning has been said by some who say that its meaning could be the few Mustahhab prayers that are prayed in Jama'ah like Istisqa and the Idayn, but this is itself far fetched.

And know that the Mashhur opinion is the permissibility of the woman leading other women in the Maktuba, in apparent contradiction with this Hadith.

Salaam ALaykum,

Ahsant brother.

How do you then reconcile the mashur opinion of women being able to to lead other women in Jamaat with these narrations that say otherwise?

[Islamic Salvation]

How do you then reconcile the mashur opinion of women being able to to lead other women in Jamaat with these narrations that say otherwise?

That was a single Mu'tabar Ahad narration, thus, some Mujtahidin have preferred Ijma'a of earlier scholars and other Adillah to allow a woman to lead other women in prayer.

باب السهو في الركوع

Chapter on the forgetfulness in Rukuu (3 Mu'tabar out of 3)

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: سألت أبا عبدالله (عليه السلام) عن الرجل يشك وهو قائم لا يدري ركع أم لم يركع، قال: يركع ويسجد

1. Muhammad bin Yahya from Ahmad bin Muhammad from al-Husayn bin Said from Fadhala bin Ayub from al-Husayn bin Uthman from Ibn Muskan from Abi Basir who said: I asked Aba Abdillah عليه السلام about a man who doubts while he is standing (in prayer) - he does not know whether he has made Rukuu or not (i.e. this is his doubt), He said: he should make Rukuu and go on to Sajda (i.e. and that is it). (Sahih)

علي بن إبراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن ابن أبي عمير، عن رفاعة، عن أبي عبدالله (عليه السلام) قال: سألته عن رجل نسي أن يركع حتى يسجد ويقوم قال: يستقبل

2. Ali bin Ibrahim from his father AND Muhammad bin Ismail from al-Fadhl bin Shadhan all together from Ibn Abi Umayr from Rifa'ah from Abi Abdillah عليه السلام, he (Rifa'ah) said: I asked him about a man who forgets to make Rukuu, until he has gone into Sajda and stands up again (i.e. for a new Rak'ah without making Rukuu in the previous one), He said: he is to repeat (the prayer). (Hasan like Sahih)

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة، عن أبي جعفر (عليه السلام) قال: إذا استيقن أنه قد زاد في الصلاة المكتوبة ركعة لم يعتد بها واستقبل الصلاة إستقبالا إذا كان قد استيقن يقينا

3. Ali bin Ibrahim from his father from Ibn Abi Umayr from Umar bin Udhayna from Zurara from Abi Ja'far عليه السلام who said: if one posesses certainity that he has added in his obligatory Salat a Rukuu - that prayer is not to be counted (i.e. it is Batil), and he/she begins the prayer afresh, this is if one is fully certain. (Hasan)

NOTES:

A. The first Hadith shows that if one is in Qiyam (standing in prayer), and he doubts whether he has made Rukuu (so he can go to Sajda) or whether he has not made Rukuu (so that he should make Rukuu first then go to Sajda) - the Imam says - make Rukuu and go to Sajda.

B. The second Hadith shows that If a person has forgotten to make Rukuu, and he goes to Sajda without making a Rukuu, then he stands up after the Sajda and then remembers (that he had forgotten his Rukuu) he is to repeat the prayer. This means that Rukuu is a Rukn in prayer.

C. The third Hadith shows that if one achieves certainity that he had increased in the number of Rukuu (more than what is required), then he is to repeat the prayer. This means that Rukuu is a Rukn in prayer.

Edited December 28, 2012 by Islamic Salvation

[Ibn-Ahmed Aliyy Herz]

(salam)

(bismillah)

Ibn Abi `Umayr also narrates from him via a waasiTah, not directly, as can be seen in the narration in al-Barqi's al-Mahaasin.

The principle of the "giants of the madhhab narrating from them" is a very weak argument, because only way to fully believe this is that you have a statement from Ibn Abi `Umayr himself saying he only narrates from the thiqaat, or he doesn't narrate from the du`afaa'. Not a statement from someone who died 200+ years after Ibn Abi `Umayr, and he eyeballed his narrations and said "yeah he only narrates from the thiqaat". The only reason people take that he only narrates from the thiqaat is because of al-Toosi's erroneous statement in al-`Uddah. Anyone who does a little bit of in depth research can see the multiple weak narrators that Ibn Abi `Umayr narrates from.

(salam)

I don't see how you can make that argument to be honest.

I doubt that a big scholar,who is versed in hadith especially,would take hadith from people he considered weak.

Other scholars may ,and do consider some people that the giant scholars narrate from as weak,but to assume that they themselves felt the same is non-sense.

The last thing a giant scholar will do is take a narration from someone he knows is weak.

[Ibn-Ahmed Aliyy Herz]

Salaam ALaykum,

Ahsant brother.

How do you then reconcile the mashur opinion of women being able to to lead other women in Jamaat with these narrations that say otherwise?

This hadith mentions the permission of women leading other women in nawafil.

wasalam

[Islamic Salvation]

باب من تكلم في صلاته أو انصرف قبل أن يتمها أو يقومفي موضع الجلوس

Chapter on the one who talks in his Salat, or leaves it before completing it, or he stands up when he should be sitting

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن عثمان بن عيسى، عن سماعة ابن مهران قال: قال أبوعبدالله (عليه السلام): من حفظ سهوه فأتمه فليس عليه سجدتا السهو فإن رسول الله (صلى الله عليه وآله) صلى بالناس الظهر ركعتين ثم سها فسلم فقال له ذو الشمالين:يارسول الله أنزل في الصلاة شئ؟ فقال: وما ذاك، قال: إنما صليت ركعتين، فقال رسول الله (صلى الله عليه وآله): أتقولون مثل قوله؟ قالوا: نعم، فقام (صلى الله عليه وآله) فأتم بهم الصلاة وسجد بهم سجدتي السهو؟ قال: قلت: أرأيت من صلى ركعتين وظن أنهما أربع فسلم وانصرف ثم ذكر بعد ما ذهب إنما صلى ركعتين؟ قال: يستقبل الصلاة من أولها، قال قلت: فما بال رسول الله (صلى الله عليه وآله) لم يستقبل الصلاة وإنما أتم بهم ما بقي من صلاته؟ فقال إن رسول الله (صلى الله عليه وآله) لم يبرح من مجلسه فان كان لم يبرح من مجلسه فليتم ما نقص من صلاته إذا كان قد حفظ الركعتين الاولتين

1. Muhammad bin Yahya from Ahmad bin Muhammad bin Isa from Uthman bin Isa from Sama'a bin Mihran who said: Abu Abdillah عليه السلام said: whoever preserves his Sahw (i.e. in his mind) and then compensates for it - there is no two Sajda of Sahw for him, verily the messenger of Allah led the people in the Dhuhr in two Rakaat, then he forgot and made the Taslim (finished the Salat), so Dhu al-Shimalayn (i.e. Dhu al-Yadayn) said to him: O messenger of Allah - has there been revealed about the Salat any changes? so He said: and why do you ask? so he said: you have prayed only two Rakaat, so the messenger of Allah said to the congregated people: do you also affirm what he says? so they said: yes, so the messenger of Allah stood up, so he led them in completing the Salat (i.e. adding two more), and he prostrated with them the two Sajda of Sahw.
He (Sam'aa) said: what if a person prays two Rakaat and thinks them four, so he makes the Taslim and departs, then he remembers after he has left that he had only prayed two Rakaat? He عليه السلام said: he begins the Salat anew, he (Sama'aa) said: so what is the reason that made the messenger of Allah not repeat his Salat anew, rather he only finished what was left from it (i.e. the remaining two Rakaat)? so He said - the messenger of Allah had not departed from his location (seating), so if one has not departed from his seating he should complete what was left from his Salat (i.e. only the incomplete portion) if he had preserved (i.e. prayed as required) his first two Rakaat. (Muwathaq)
 

علي بن إبراهيم عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن الفضيل ابن يسار، عن أبي جعفر (عليه السلام) قال في الرجل يصلي ركعتين من المكتوبة ثم ينسى فيقوم قبل أن يجلس بينهما، قال: فليجلس ما لم يركع وقد تمت صلاته فإن لم يذكر حتى يركع فليمض في صلاته فإذا سلم سجد سجدتين وهو جالس

2. Ali bin Ibrahim from his father from Ibn Abi Umayr from Umar bin Udhayna from al-Fudhayl bin Yasar from Abi Ja'far عليه السلام who said about a man who prays two Rakaat from the obligatory Salat (i.e. out of the four), then he forgets - so he stands up before sitting in between them (i.e. forgets making the Tashahhud after the two Rakaat), He عليه السلام said: he should sit (and make the Tashahhud) as long as he has not made the Rukuu (i.e. of the third Rakaat), and his Salat will be complete, but if he does not remember until after he has made the Rukuu (i.e. of the third Rakaat), he should continue his Salat as it is (i.e. not returning to sit to make the Tashahhud), so when he has made the Taslim (after the fourth Rakaat) he should make the two Sajda of Sahw whilst he is seated. (Hasan)
 

محمد بن يحيى، عن محمد بن الحسين، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن صفوان بن يحيى، عن عبدالرحمن بن الحجاج قال: سألت أبا عبدالله (عليه السلام) عن الرجل يتكلم ناسيا في الصلاة يقول: أقيموا صفوفكم، فقال: يتم صلاته ثم يسجد سجدتين، فقلت: سجدتا السهو قبل التسليم هما أو بعد؟ قال: بعد

3. Muhammad bin Yahya from Muhammad bin al-Husayn AND Muhammad bin Ismail from al-Fadhl bin Shadhan all together from Safwan bin Yahya from Abd al-Rahman bin al-Hajjaj who said: I asked Aba Abdillah عليه السلام about a man who speaks forgetfully in his Salat - saying 'order your rows', so He said: he finishes his Salat and then makes the two Sajda of Sahw, so I (Abd al-Rahman) asked him: are the two Sajda of Sahw before the Taslim or after it? He said: after it. (Sahih)
 

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: تقول في سجدتي السهو: " بسم الله وبالله اللهم صل على محمد وآل محمد " قال: الحلبي وسمعته مرة اخرى يقول: " بسم الله وبالله السلام عليك أيها النبي ورحمة الله وبركاته

4. Ali bin Ibrahim from his father from Ibn Abi Umayr from Hammad from al-Halabiy from Abi Abdillah عليه السلام who said: you say in the two Sajda of Sawh - 'In the name of Allah, and by Allah, O Allah salute Muhammad and Al Muhammad', and al-Halabiy said: and I heard him saying on another occasion - 'In the name of Allah, and by Allah, salutations upon you O prophet and the mercy of Allah and his blessings'. (Hasan)
 

محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن على بن النعمان، عن سعيد الاعرج قال: سمعت أبا عبدالله (عليه السلام) يقول: صلى رسول الله (صلى الله عليه وآله) ثم سلم في ركعتين فسأله من خلفه يارسول الله أحدث في الصلاة شئ؟ قال: وما ذلك؟ قالوا: إنما صليت ركعتين، فقال: أكذلك ياذا اليدين؟ وكان يدعى ذا الشمالين فقال: نعم، فبنى على صلاته فأتم الصلاة أربعا. وقال: إن الله هو الذي أنساه رحمة للامة الا ترى لو أن رجلا صنع هذا لعير وقيل: ما تقبل صلاتك فمن دخل عليه اليوم ذاك قال: قد سن رسول الله (صلى الله عليه وآله) وصارت اسوة وسجد سجدتين لمكان الكلام.

5. Muhammad bin Yahya from Ahmad bin Muhammad bin Isa from Ali bin al-Nu'man from Said al-A'raj who said: I heard Aba Abdillah عليه السلام saying: the messenger of Allah led the people in the Salat, then he made the Taslim after just two Rakaat, so those who were behind him asked him: O messenger of Allah - is there any change in the Salat? He said: and why is that? they said: you have prayed only two Rakaat, so He صلى الله عليه وآله said: is that so O Dhu al-Yadayn? (and he was also called Dhu al-Shimalayn), so he said: yes, so He built upon his previous Salat (i.e. added two more), so he completed it four (Rakaat), and He عليه السلام said: it is Allah who made him forget as a mercy for his Ummah, do you not see that if a man does this he would be humiliated, and it will be said to him: your Salat is not accepted, but if someone were to say this today - that one (who made a mistake) can say: the messenger of Allah has set a Sunnah for this (i.e. what should be done), and it has become an example, and He صلى الله عليه وآله made the two Sajda of Sahw for the act of speaking (in the interim). (Sahih)
 

محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن القاسم بن محمد، عن علي بن أبي حمزة قال: قال أبوعبدالله (عليه السلام): إذا قمت في الركعتين الاولتين ولم تتشهد فذكرت قبل أن تركع فاقعد فتشهد وإن لم تذكر حتى تركع فامض في صلاتك كما أنت، فإذا انصرفت سجدت سجدتين لا ركوع فيهما ثم تشهد التشهد الذي فاتك

6. Muhammad bin Yahya from Ahmad bin Muhammad from al-Husayn bin Said from al-Qasim bin Muhammad from Ali bin Abi Hamza who said: Abu Abdillah عليه السلام said: if you stand up after the first two Rakaat and did not make the Tashahhud and you remember that before you have made the Rukuu - then sit and make the Tashahhud, and if you do not remember until after you have made the Rukuu then continue in your Salat as you were, and after you have finished it (i.e. made the Taslim after the fourth), you make the two Sajda, there is no Rukuu in them, then you make the Tashahhud - the Tashahhud that you had left out. (Sahih li ghayrihi up to 'and there is no Rukuu in them')
 

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد بن عثمان، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: إذا قمت في الركعتين من الظهر أو غيرهما ولم تتشهد فيهما فذكرت ذلك في الركعة الثالثة قبل أن تركع فاجلس فتشهد وقم فأتم صلاتك، فإن أنت لم تذكر حتى تركع فامض في صلاتك حتى تفرغ فإذا فرغت فاسجد سجدتي السهو بعد التسليم قبل أن تتكلم

7. Ali bin Ibrahim from his father from Ibn Abi Umayr from Hammad bin Uthman from al-Halabiy from Abi Abdillah عليه السلام who said: if you stand up after the first two Rakaat of Dhuhr or any other Salat, and you have not made the Tashahhud, and you remember this in the third Rakaat before you have made the Rukuu - then sit and make the Tashahhud and stand up again and complete your Salat, but if you do not remember this until after you have made the Rukuu, then continue in you Salat until you finish it, so when you have finished it - make the two Sajda of Sahw after the Taslim, before you talk anything. (Hasan)
 

علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن معاوية بن عمار قالسألته عن الرجل يسهو فيقوم في حال قعود أو يقعد في حال قيام، قال: يسجد سجدتين بعد التسليم وهما المرغمتان ترغمان الشيطان

8. Ali bin Ibrahim from Muhammad bin Isa from Yunus from Muawiya bin Ammaar who said: I asked Him about a man who forgets - so he stands while he should be sitting, or he sits while he should be standing, so He said: he makes the two Sajda of Sahw after the Taslim, and they (i.e. the two Sajda) are the two shamers, shaming the Shaytan. (Sahih) Edited June 30, 2013 by Islamic Salvation