Alhassanain(p) Network for Heritage and Islamic Thought

1125 - جَوازُ الكَذِبِ فِي الإصلاحِ‏

1125. THE PERMISSIBILITY OF LYING FOR THE SAKE OF RECONCILIATION

3584. الإمامُ الصّادقُ عليه السلام : المُصلِحُ ليسَ بِكاذِبٍ1

3584. Imam al-Sadiq (AS) said, ‘The reconciler is not a liar.’2

3585. الإمامُ الصّادقُ عليه السلام : الكلامُ ثلاثةٌ : صِدقٌ وكِذبٌ وإصلاحٌ بينَ الناسِ تَسمَعُ مِنَ الرَّجُلِ كلاماً يَبلُغُهُ فَتَخبُثُ نَفسُهُ، فَتَلقاهُ فَتَقُولُ : سَمِعتُ مِن فُلانٍ قالَ فِيكَ مِنَ الخَيرِ كذا وكذا، خِلافَ ما سَمِعتَ مِنهُ3

3585. Imam al-Sadiq (AS) said, ‘Utterances fall under three categories: the truth, the lie, and reconciliation between people … you may hear a man saying something about someone, which when they come to hear will lead them to feel malice towards the former. [In such a situation] you may instead tell them, ‘I heard x speaking such good things about you’, contrary to what you had heard.’4

Notes

1. الكافي : 2 / 210 / 5

2. Ibid. p. 210, no. 5

3. الكافي : 2 / 341 / 16

4. Ibid. p. 341, no. 16

237 - الصلاة (1 )

237. THE PRAYER (1)

1126 - فَضلُ الصَّلاةِ

1126. THE VIRTUE OF PRAYER

( حافِظُوا عَلَى الصَّلَواتِ وَالصَّلاةِ الوُسْطَى‏ وَقُومُوا لِلّهِ قانِتِينَ).1

“Be mindful of your prayers, and [especially] the middle prayer, and stand in obedience to Allah.” 2

( فَإذا قَضَيْتُمُ الصَّلاةَ فَاذْكُرُوا اللَّهَ قِياماً وَقُعُوداً وَعَلَى‏ جُنُوْبِكُمْ فَإذا اطْمَأنَنْتُمْ فَأقِيمُوا الصَّلاةَ إنَّ الصَّلاةَ كانَتْ عَلَى المُؤْمِنِينَ كِتاباً مَوْقُوْتاً).3

“When you have finished the prayers, remember Allah, standing, sitting and lying down, and when you feel secure, perform the [complete] prayers, for the prayer is indeed a timed prescription for the faithful.” 4

( رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاةِ وَمِنْ ذُرِّيَّتِي رَبَّنا وَتَقَبَّلْ دُعاءِ).5

“My Lord! Make me a maintainer of the prayer, and my descendants [too]. Our Lord, accept my supplication.” 6

3586. رسولُ اللَّهِ صلى اللَّه عليه وآله : لِكُلِّ شَي‏ءٍ وَجهٌ، ووَجهُ دِينِكُمُ الصَّلاةُ7

3586. The Prophet (SAWA) said, ‘Everything has a face, and the face of your religion is the prayer.’8

3587. رسولُ اللَّهِ صلى اللَّه عليه وآله : جَعَلَ اللَّهُ جَلَّ ثناؤهُ قُرَّةَ عَينِي في الصَّلاةِ، وحَبَّبَ إلَيَّ الصَّلاةَ كما حَبَّبَ إلى الجائعِ الطَّعامَ، وإلى الظَّمآنِ الماءَ، وإنَّ الجائعَ إذا أكَلَ شَبِعَ، وإنَّ الظَمآنَ إذا شَرِبَ رَوِيَ، وأنا لا أشبَعُ مِن الصَّلاةِ9

3587. The Prophet (SAWA) said, ‘Allah, Exalted be His praise, has made prayer the light of my eyes, and has made prayer as beloved to me as food is to a hungry man, and water to a thirsty man. The hungry man, however, is satiated when he eats, and the thirsty man is quenched when he drinks, but I can never be sated by my prayer.’10

3588. الإمامُ عليٌّ عليه السلام: الصَّلاةُ تَستَنزِلُ الرَّحمَةَ11

3588. Imam Ali (AS) said, ‘Prayer elicits the descent of divine mercy.’12

3589. الإمامُ عليٌّ عليه السلام : كانَ رسولُ اللَّهِ صلى اللَّه عليه وآله لا يُؤثِرُ على الصَّلاةِ عَشاءً ولا غَيرَهُ، وكانَ إذا دَخَلَ وَقتُها كأنّهُ لا يَعرِفُ أهلاً ولا حَمِيماً13

3589. Imam Ali (AS) narrated, ‘The Prophet (SAWA) never put anything before his prayer, neither his dinner nor anything else. When the time for prayer would set in, it was as if he knew neither family nor close friend.’14

3590. الإمامُ عليٌّ عليه السلام : الصَّلاةُ قُربانُ كُلِّ تَقِيٍّ15

3590. Imam Ali (AS) said, ‘Prayer is the pious person’s means of proximity [to his Lord].’16

3591. الإمامُ الباقرُ عليه السلام : الصَّلاةُ عَمودُ الدِّينِ، مَثَلُها كَمَثَلِ عَمودِ الفُسطاطِ؛ إذا ثَبَتَ العَمودُ يَثبُتُ الأوتادُ والأطنابُ، وإذا مالَ العَمودُ وانكَسَرَ لَم يَثبُتْ وَتِدٌ ولا طُنُبٌ17

3591. Imam al-Baqir (AS) said, ‘Prayer is the pillar of religion and its likeness is as the likeness of the pillar of a tent. If the pillar is stably fixed, the pegs and the ropes remain stable, but if the pillar inclines and breaks, neither peg nor rope remains fixed.’18

3592. الإمامُ الصّادقُ عليه السلام : أحَبُّ الأعمالِ إلى اللَّهِ عَزَّوجلَّ الصَّلاةُ، وهي آخِرُ وَصايا الأنبياءِ19

3592. Imam al-Sadiq (AS) said, ‘The most beloved of all acts to Allah, Mighty and Exalted, is the prayer, and it is the last legacy of the prophets.’20

3593. الإمامُ الصّادقُ عليه السلام - لَمّا سُئلَ عن أفضَلِ الأعمالِ وأحَبِّها إلى اللَّهِ - : ما أعلَمُ شَيئاً بعدَ المَعرِفَةِ أفضَلَ مِن هذِهِ الصَّلاةِ، ألا تَرى‏ أنّ العَبدَ الصالِحَ عيسَى بنَ مريمَ قالَ : (وَأوْصانِي بِالصَّلاةِ)21 ؟!22

3593. Imam al-Sadiq (AS) when asked about the best and most beloved deed to Allah, replied, ‘I do not know anything after true knowledge [of Allah] to be better than this prayer. Do you not see that the righteous servant Jesus son of Mary even said,“…and he has enjoined me to [establish] the prayer…” 23 ,24

Notes

1. البقرة : 238

2. Qur’an 2 :238

3. النساء : 103

4. Qur’an 4 :103

5. إبراهيم : 40

6. Qur’an 14 :40

7. دعائم الإسلام : 1 / 133

8. Daa’im al-Islam, v. 1, p. 133

9. مكارم الأخلاق : 2 / 366 / 2661

10. Makarim al-Akhlaq, v. 2, p. 366

11. غرر الحكم : 2214

12. Ghurar al-Hikam, no. 2214

13. تنبيه الخواطر : 2 / 78

14. Tanbih al-Khawatir, v. 2, p. 87

15. الخصال : 620 / 10

16. al-Khisal, p. 620, no. 10

17. المحاسن : 1 / 116 / 117

18. al-Mahasin, v. 1, p. 116, no. 117

19. كتاب من لا يحضره الفقيه : 1 / 210 / 638

20. al-Faqih, v. 1, p. 210, no. 638

21. مريم : 31

22. الكافي : 3 / 264 / 1

23. Qur’an 19: 31

24. al-Kafi, v. 3, p. 264, no. 1

1127 - آثارُ الصَّلاةِ

1127. THE EFFECTS OF THE PRAYER

( اتْلُ ما أُوحِيَ إلَيكَ مِنَ الكِتابِ وَأقِمِ الصَّلاةَ إنَّ الصَّلاةَ تَنْهَى‏ عَنِ الْفَحْشاءِ وَالمُنْكَرِ وَلَذِكْرُ اللَّهِ أكْبَرُ وَاللَّهُ يَعْلَمُ ما تَصْنَعُونَ).1

“Recite what has been revealed to you of the Book, and maintain the prayer. Indeed the prayer prevents indecencies and wrongs, and the remembrance of Allah is surely greater. And Allah knows whatever [deeds] you do.” 2

3594. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن لم تَنهَهُ صلاتُهُ عنِ الفَحشاءِ والمُنكَرِ لَم يَزدَدْ مِنَ اللَّهِ إلّا بُعداً3

3594. The Prophet (SAWA) said, ‘He whose prayer does not prevent him from indecencies and wrong only gets further and further away from Allah.’4

3595. بحار الأنوار : روي عن رسولِ اللَّهِ صلى اللَّه عليه وآله - في رجُلٍ يُصَلِّي مَعهُ ويَرتَكِبُ الفَواحِشَ - : إنّ صلاتَهُ تَنهاهُ يَوماً ما، فلَم يَلبَث أن تابَ.5

3595. The Prophet (SAWA) said with regards to a man who used to pray with him and yet commits sins, ‘Verily his prayer will prevent him [from them] some day or other, and then he will soon repent.’6

3596. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ عَمودَ الدِّينِ الصَّلاةُ، وهِي أوَّلُ ما يُنظَرُ فيهِ مِن عَمَلِ ابنِ آدَمَ، فإن صَحَّت نُظِرَ في عَمَلِهِ، وإن لَم تَصِحَّ لَم يُنظَرْ في بَقِيَّةِ عَمَلِهِ7

3596. The Prophet (SAWA) said, ‘Verily the pillar of religion is the prayer. It is the first thing to be considered from amongst the deeds of man, so if his prayer is valid, the rest of his deeds will be considered, and if his prayer is void, then the rest of his deeds will not be taken into consideration.’8

3597. الإمامُ عليٌّ عليه السلام: مَن أتَى الصَّلاةَ عارِفاً بِحَقِّها غُفِرَ لَهُ9

3597. Imam Ali (AS) said, ‘Whoever performs his prayer with full knowledge of the right due to it is forgiven.’10

3598. فاطمةُ الزَّهراءُ عليها السلام : فَرَضَ اللَّهُ الصَّلاةَ تَنزِيهاً مِن الكِبرِ11

3598. Fatima al-Zahra’ (AS) said, ‘Allah made the prayer incumbent in order to eliminate one’s pride.’12

3599. الإمامُ الباقرُ عليه السلام : إنّ أوَّلَ ما يُحاسَبُ بهِ العَبدُ الصَّلاةُ ، فإن قُبِلَت قُبِلَ ما سِواها13

3599. Imam al-Baqir (AS) said, ‘The first thing that the servant will have to account for is his prayer – if accepted, all else will be accepted.’14

3600. الإمامُ الباقرُ عليه السلام : الصَّلاةُ تَثبِيتٌ لِلإخلاصِ وتَنزِيهٌ عنِ الكِبرِ15

3600. Imam al-Baqir (AS) said, ‘Prayer reinforces sincerity and eliminates pride.’16

3601. الإمامُ الصّادقُ عليه السلام : لَو كانَ على‏ بابِ أحَدِكم نَهرٌ فاغتَسَلَ مِنهُ كُلَّ يَومٍ خَمسَ مرّاتٍ هَل كانَ يَبقى‏ على‏ جَسَدِهِ مِن الدَّرَنِ شَي‏ءٌ ؟ إنّما مَثَلُ الصَّلاةِ مَثَلُ النَّهرِ الذي يُنقِي، كُلَّما صَلّى‏ صلاةً كان كَفَّارَةً لِذُنوبِهِ إلّا ذَنبٌ أخرَجَهُ مِن الإيمانِ مُقيمٌ علَيهِ17

3601. Imam al-Sadiq (AS) said, ‘If there was to be a river outside one’s house into which he bathed five times a day, would there remain any dirt on his body? Similarly the prayer is the river which purifies [one’s soul] – every time one performs a prayer it acts as atonement for one’s sins, except for that sin which takes him and keeps away from his faith.’18

Notes

1. العنكبوت : 45

2. Qur’an 29 :45

3. كنز العمّال : 20083

4. Kanz al-Ummal, no. 20083

5. بحار الأنوار : 82 / 198

6. Bihar al-Anwar, v. 82, p. 198

7. بحار الأنوار : 82 / 227 / 54

8. Ibid. p. 227, no. 54

9. الخصال : 628 / 10

10. al-Khisal, p. 628, no. 10

11. بحار الأنوار : 82 / 209 / 19

12. Bihar al-Anwar, v. 82, p. 209, no. 19

13. الكافي : 3 / 268 / 4

14. al-Kafi, v. 3, p. 268, no. 4

15. الأمالي للطوسي : 296 / 582

16. Amali al-Tusi, p. 296, no. 582

17. بحار الأنوار : 82 / 236 / 66

18. Bihar al-Anwar, v. 82, p. 236, no. 66

1128 - فَضلُ المُصَلِّي‏

1128. THE VIRTUE OF ONE WHO PRAYS

3602. رسولُ اللَّهِ صلى اللَّه عليه وآله : ما دُمتَ في الصَّلاةِ فإنَّكَ تَقرَعُ بابَ المَلِكِ الجَبّارِ، ومَن يُكثِرْ قَرعَ بابِ المَلِكِ يُفتَحْ لَهُ1

3602. The Prophet (SAWA) said, ‘As long as you are praying, [know that] verily you are knocking at the door of the Almighty King, and the King’s door opens for whoever knocks persistently thereat.’2

3603. الإمامُ عليٌّ عليه السلام: لَو يَعلَمُ المُصَلِّي ما يَغشاهُ مِن جَلالِ اللَّهِ ما سَرَّهُ أن يَرفَعَ رَأسَهُ مِن سُجودِهِ3

3603. Imam Ali (AS) said, ‘If the praying one knew about the Sublimity of Allah covering him, he would never wish to raise his head up from prostration.’4

3604. الإمامُ عليٌّ عليه السلام: إذا قامَ الرجُلُ إلى الصَّلاةِ أقبَلَ إبليسُ يَنظُرُ إلَيهِ حَسداً ، لِما يَرى‏ مِن رَحمَةِ اللَّهِ التي تَغشاهُ5

3604. Imam Ali (AS) said, ‘When a man stands to pray, Iblis [Satan] approaches and looks at him jealously because of the mercy of Allah that he can see covering him.’6

Notes

1. مكارم الأخلاق : 2 / 366 / 2661

2. Makarim al-Akhlaq, v. 2, p. 366, no. 2661

3. الخصال : 632 / 10

4. al-Khisal, no. 632

5. الخصال : 632 / 10

6. Ibid. no. 10

1129 - الخُشوعُ فِي الصَّلاةِ

1129. HUMBLENESS IN PRAYER

( قَدْ أفْلَحَ المُؤْمِنُونَ * الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ).1

“Certainly the faithful have attained success – those who are humble in their prayers…” 2

3605. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا صَلاةَ لِمَن لا يَتَخَشَّعُ في صلاتِهِ3

3605. The Prophet (SAWA) said, ‘The prayer of one who does not humble himself in his prayer does not count.’4

3606. رسولُ اللَّهِ صلى اللَّه عليه وآله - لَمّا سُئلَ عنِ الخُشوعِ - : التَّواضُعُ في الصَّلاةِ، وأن‏يُقبِلَ العَبدُ بقَلبِهِ كُلِّهِ على‏رَبِّهِ.5

3606. The Prophet (SAWA), when he was asked about humbleness in prayer, said, ‘It is to abase oneself in the prayer, and for the servant to come to his Lord wholeheartedly.’6

3607. فلاح السائل عن أبي محمّد جعفر بن علي القمّي في كتاب زهد النبي صلى اللَّه عليه وآله : كانَ النبيُّ صلى اللَّه عليه وآله إذا قامَ إلى الصَّلاةِ تَرَبَّدَ وَجهُهُ خَوفاً مِنَ اللَّهِ تعالى‏7

3607. Jafar b. Ali al-Qummi narrated, ‘When the Prophet (SAWA) used to stand for prayer, his face would become pale from fear of Allah, the most High.’8

3608. الإمامُ عليٌّ عليه السلام: لِيَخشَعِ الرَّجُلُ في صلاتِهِ؛ فإنّه مَن خَشَعَ قَلبُهُ للَّهِ‏ِ عَزَّوجلَّ خَشَعَت جَوارِحُهُ فلا يَعبَثُ بِشَي‏ءٍ9

3608. Imam Ali (AS) said, ‘Man should be humble in his prayer, for verily he whose heart is humble before Allah, Mighty and Exalted, his limbs will humble themselves too and will not fidget around.’10

3609. دعائم الإسلام عن عليٍّ صلواتُ اللَّهِ علَيهِ : أنّهُ كانَ إذا دَخَلَ الصَّلاةَ كانَ كَأنَّهُ بِناءٌ ثابِتٌ أو عَمودٌ قائمٌ لا يَتَحَرَّكُ ، وكانَ ربّما رَكَعَ أو سَجَدَ فَيَقَعُ الطَّيرُ علَيهِ، ولَم يُطِقْ أحَدٌ أن يَحكِيَ صلاةَ رسولِ‏اللَّهِ صلى اللَّه عليه وآله إلّا عليُّ بنُ أبي طالبٍ وعليُّ بنُ الحسينِ عليهما السلام11

3609. It is narrated in Daa’im al-Islam that any time Imam Ali (AS) would stand for prayer, he would be like a fixed structure or a straight pillar, not moving at all, and sometimes when he would bow or prostrate, [he would be so still that] a bird would perch itself on him. Nobody was ever able to match the prayer of the Prophet (SAWA) apart from Ali b. Abu Talib and Ali b. al-Husayn [i.e. Imam Zayn al-Abidin] (AS).’12

3610. أعلام الدين : كانَ أميرُ المؤمنينَ عليه السلام إذا أخَذَ في الوُضُوءِ يَتَغَيَّرُ وَجهُهُ مِن خِيفَةِ اللَّهِ تعالى‏13

3610. .Alamal-Din: When the Commander of the Faithful, Ali (AS) started performing his ablution, the colour of his face would change due to the fear of Allah, most High.’14

3611. عدّة الداعي : كانَت فاطِمةُ عليها السلام تَنهَجُ في الصَّلاةِ مِن خِيفَةِ اللَّهِ تعالى‏15

3611. It is narrated in Bihar al-Anwar that Fatima al-Zahra’ (AS) used to pant in her prayer due to fear of Allah, most High.’16

3612. بحار الأنوار من كتاب اللؤلؤيات : كانَ الحَسنُ عليه السلام إذا تَوَضَّأ تَغَيَّرَ لَونُهُ، وارتَعَدَت مَفاصِلُهُ، فقيلَ لَهُ في ذلكَ، فقالَ : حَقٌّ لِمَن وَقَفَ بينَ يَدَي ذِي‏العَرشِ أن‏يَصفَرَّ لَونُهُ وتَرتَعِدَ مَفاصِلُهُ17

3612. It is narrated in Bihar al-Anwar that when Imam al-Hasan (AS) used to perform his ablution the colour of his face would change and his joints would tremble. When he was asked about this once, he replied, ‘It is only fitting for one who stands before the Lord of the Throne that his face should change colour and his joints should tremble.’18

3613. دعائم الإسلام : كانَ عليّ بن الحسين عليهما السلام إذا تَوَضَّأ للصَّلاةِ وأخَذَ في الدُّخولِ فيها اصفَرَّ وَجهُهُ وتَغَيَّرَ لَونُهُ، فقيلَ لَهُ مرّةً في ذلكَ ، فقالَ : إنّي اُرِيدُ الوُقُوفَ بينَ يَدَي مَلِكٍ عَظِيمٍ19

3613. It is narrated in Daa’im al-Islam that when Imam Zayn al-Abidin (AS) used to perform his ablution and prepare to begin his prayer, his face would become pale and change colour. When asked about this, he replied, ‘Verily I am going to stand before the Great King.’20

3614. الإمامُ الباقرُ عليه السلام : كانَ عليُّ بنُ الحسينِ صلواتُ اللَّهِ عليهِما إذا قامَ في الصَّلاةِ كأنّهُ ساقُ شَجرَةٍ لايَتَحَرَّكُ مِنهُ شَي‏ءٌ إلّا ماحَرَّكَهُ الرِّيحُ مِنهُ21

3614. Imam al-Baqir (AS) said: ‘When Ali b. al-Husayn (AS) used to stand in his prayer, he was as straight as a tree trunk, and no part of him moved except for that which the wind caused to move.’22

3615. فلاح السائل عن أبي أيوب : كانَ أبو جعفرٍ وأبوعبدِاللَّهِ عليهما السلام إذا قاما إلى الصَّلاةِ تَغَيَّرَت ألوانُهُما حُمرَةً ومَرَّةً صُفرَةً ، وكأنّما يُناجِيانِ شَيئاً يَرَيانِهِ23

3615. Abu Ayyub narrated, ‘When Abu Jafar and Abu Abdillah [i.e. Imam al-Baqir and Imam al-Sadiq (AS)] used to stand to pray, their faces would change colour, sometimes reddening and sometimes paling, and it was as if they were intimately conversing with someone they could see.’24

Notes

1. المؤمنون : 1، 2

2. Qur’an 23 :1-2

3. الفردوس : 5 / 195 / 7935

4. al-Firdaws, v. 5, p. 195, no. 7935

5. دعائم الإسلام : 1 / 158

6. Daa’im al-Islam, v. 1, p. 158

7. فلاح السائل : 289 / 182

8. Falah al-Sa’il, no. 161

9. الخصال : 628 / 10

10. al-Khisal, no. 628

11. دعائم الإسلام : 1 / 159

12. Daa’im al-Islam, v. 1, p. 159

13. أعلام الدين : 247

14. Alamal-Din 247

15. عدّة الداعي : 139

16. Uddat al-Dai, p 139

17. بحار الأنوار : 80 / 346 / 30

18. Bihar al-Anwar, v. 80, p. 346, no. 30

19. دعائم الإسلام : 1 / 158

20. Daa’im al-Islam, v. 1, p. 158

21. الكافي : 3 / 300 / 4

22. al-Kafi, v. 3, p. 300, no. 4

23. فلاح السائل : 290 / 186

24. Falah al-Sa’il, p. 161

1130 - شَرائطُ وموانعُ قَبولِ الصَّلاةِ

1130. CONDITIONS AND IMPEDIMENTS TO THE ACCEPTANCE OF THE PRAYER

3616. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَو صَلَّيتُم حتّى‏ تَكونُوا كالأوتارِ، وصُمتُم حتّى‏ تَكُونُوا كالحَنايا، لَم يَقبَلِ اللَّهُ مِنكُم إلّا بِوَرَعٍ1

3616. The Prophet (SAWA) said, ‘If you were to pray so much that you became [as thin as strings], and fasted so much that you [bent over] as arches, Allah would not accept any of it unless it was accompanied by piety.’2

3617. رسولُ اللَّهِ صلى اللَّه عليه وآله : أوحَى اللَّهُ إلَيَّ أن يا أخا المُرسَلِينَ، يا أخا المُنذِرِينَ ، أنذِرْ قَومَكَ لا يَدخُلوا بَيتاً مِن بُيُوتِي ولأِحَدٍ مِن عِبادِي عندَ أحَدِهِم مَظلِمَةٌ؛ فإنّي ألعَنُهُ ما دامَ قائماً يُصَلِّي بينَ يَدَيَّ حتّى‏ يَرُدَّ تلكَ المَظلِمَةَ3

3617. The Prophet (SAWA) said, ‘Allah, most High, revealed to me saying, ‘O brother of the prophets and the warners, warn your people not to enter any of My places of worship while having committed a wrong to another servant who holds it against him, for verily I curse him as long as he stands to pray before Me, until he makes amends for that wrong [returns his rights].’4

3618. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَنِ اغتابَ مُسلماً أو مُسلِمَةً لَم يَقبَلِ اللَّهُ تعالى‏ صلاتَهُ ولا صِيامَهُ أربَعينَ يَوماً ولَيلةً، إلّا أن يَغفِرَ لَهُ صاحِبُهُ5

3618. The Prophet (SAWA) said, ‘Whoever backbites a Muslim man or woman, Allah, most High, neither accepts his prayer nor his fasting for forty days until its victim has forgiven him.’6

3619. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ مَن شَرِبَ الخَمرَ لَم تُحسَبْ صلاتُهُ أربَعينَ صَباحاً7

3619. The Prophet (SAWA) said, ‘Verily the prayer of one who drinks alcohol is not counted for forty days.’8

3620. الإمامُ عليٌّ عليه السلام : اُنظُرْ فِيمَ تُصَلِّي، إن لَم يَكُن مِن وَجهِهِ وحِلِّهِ فلا قَبولَ9

3620. Imam Ali (AS) said, ‘Look carefully at what [attire] you pray in. If it is not among that which is fitting or permissible for it, then it is not accepted.’10

3621. الإمامُ زينُ العابدينَ عليه السلام - وقد سُئلَ عن سَبَبِ قَبولِ الصَّلاةِ - : وَلايَتُنا والبَراءةُ مِن أعدائنا11

3621. Imam Zayn al-Abidin (AS), when he was asked about the condition for the acceptance of the prayer, replied, ‘Our guardianship and disassociation from our enemies.’12

3622. الإمامُ الصّادقُ عليه السلام : مَن قَبِلَ اللَّهُ مِنهُ صلاةً واحِدَةً لم يُعَذِّبْهُ، ومَن قَبِلَ مِنهُ حَسَنةً لَم يُعَذِّبْهُ13

3622. Imam al-Sadiq (AS) said, ‘Whoever Allah accepts even one prayer from, He will not chastise, and whoever He accepts even one good deed from He will not chastise.’14

3623. الإمامُ الصّادقُ عليه السلام : مَن نَظَرَ إلى‏ أبَوَيهِ نَظَرَ ماقِتٍ وهُما ظالِمانِ لَهُ، لم يَقبَلِ اللَّهُ لَهُ صلاةً15

3623. Imam al-Sadiq (AS) said, ‘Allah does not accept a single prayer from one who looks at his parents loathingly, even if they oppress him.’16

Notes

1. بحار الأنوار : 84 / 258 / 56

2. Bihar al-Anwar, v. 84, p. 258, no. 56

3. بحار الأنوار : 84 / 257 / 55

4. Ibid. p. 257, no. 55

5. جامع الأخبار : 412 / 1141

6. Jami al-Akhbar, p. 412, no. 1141

7. علل الشرائع : 345 / 1

8. Ilal al-Shara’i , p. 345, no. 1

9. بشارة المصطفى : 28

10. Basharat al-Mustafa, p. 28

11. المناقب لابن شهر آشوب : 4 / 131

12. al-Manaqib li Ibn Shahr Ashub, v. 4, p. 131

13. الكافي : 3 / 266 / 11

14. al-Kafi, v. 3, p. 266, no. 11

15. الكافي : 2 / 349 / 5

16. Ibid. v. 2, p. 349, no. 5

1131 - مَن تُقبَلُ صَلاتُهُ‏

1131. HE WHOSE PRAYER IS ACCEPTED

3624. الإمام الصادق عليه السلام : قالَ اللَّهُ تَبارَكَ وتَعالى‏ : إنَّما أقبَلُ الصَّلاةَ مِمَّن تَواضَعَ لِعَظَمَتي ، ويَكُفُّ نَفسَهُ عَنِ الشَّهَواتِ مِن أجلي ، ويَقطَعُ نَهارَهُ بِذِكري ، ولا يَتَعاظَمُ عَلى‏ خَلقي ، ويُطعِمُ الجائِعَ ، ويَكسُو العاريَ ، ويَرحَمُ المُصابَ ، ويُؤوِي الغَريبَ ، فَذلِكَ يُشرِقُ نورُهُ مِثلَ الشَّمسِ ، وأجعَلُ لَهُ فِي الظُّلُماتِ نورًا وفِي الجَهالَةِ عِلمًا ، وأكلأُهُ بِعِزَّتي ، وأستَحفِظُهُ بِمَلائِكَتي ، يَدعوني فَاُلَبّيهِ ، ويَسأَلُني فَاُعطيهِ ، فَمَثَلُ ذلِكَ عِندي كَمَثَلِ جَنّاتِ الفِردَوسِ ، لا تَيبَسُ ثِمارُها ، ولا تَتَغَيَّرُ عَن حالِها1

3624. Imam al-Sadiq (AS) said, ‘Allah Almighty said: ‘I only accept the prayer of he who has humiliated himself to My Majesty, has refrained himself from carnal desires for My sake, he passes his day with My remembrance, does not act haughty over My creation, feeds the hungry, cloths the undressed, shows compassion to the afflicted and shelters the stranger. The light of such a person will shine like the sun and I shall grant him light in darkness and knowledge in ignorance.

Notes

1. المحاسن : 1 / 79 / 44 عن ابن القدّاح وص 458 / 1059 عن عبداللَّه بن ميمون القدّاح عن الإمام الصادق عن أبيه عليهما السلام ، تحف العقول : 306

1132 - دَورُ حُضورِ القَلبِ في قَبولِ الصَّلاةِ

1132. THE ROLE OF PRESENCE OF THE HEART IN THE ACCEPTANCE OF THE PRAYER

3625. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا يَقبَلُ اللَّهُ صلاةَ عَبدٍ لا يَحضُرُ قَلبُهُ مَع بَدَنِهِ1

3625. The Prophet (SAWA) said, ‘Allah does not accept the prayer of the servant whose heart is not present alongside his body.’2

3626. رسولُ اللَّهِ صلى اللَّه عليه وآله : إنّ العَبدَ لَيُصَلِّي الصَّلاةَ لا يُكتَبُ لَهُ سُدسُها ولاعُشرُها، وإنّما يُكتَبُ لِلعَبدِ مِن صَلاتِهِ ما عَقَلَ مِنها3

3626. The Prophet (SAWA) said, ‘Verily the servant performs a prayer where neither a sixth nor a tenth of it may be accepted. Verily only that part of his prayer is accepted from him wherein he was fully conscious.’4

3627. رسولُ اللَّهِ صلى اللَّه عليه وآله : رَكعَتانِ خَفيفَتانِ في ( ال )-تَفَكُّرِ خَيرٌ مِن قِيامِ لَيلةٍ5

3627. The Prophet (SAWA) said, ‘Two simple units of prayer performed with contemplation are better than standing the whole night in prayer.’6

3628. الإمامُ الباقرُ والإمامُ الصّادقُ عليهما السلام : ما لَكَ مِن صلاتِكَ الّا ما أقبَلتَ علَيهِ فيها، فإن أوهَمَها كُلَّها أو غَفَلَ عن أدائها لُفَّت فَضُرِبَ بها وَجهُ صاحِبِها7

3628. Imam al-Baqir and Imam al-Sadiq (AS) said, ‘Only that part of your prayer in which you engaged with your full attention is accepted. So if one is inattentive in all of it or careless in his performance of it, that same prayer is crumpled up and thrown back at his face.’8

3629. الإمامُ الصّادقُ عليه السلام : مَن صَلّى‏ رَكعتَين يَعلَمُ ما يقولُ فيهِما، انصَرَفَ ولَيسَ بينَهُ وبينَ اللَّهِ ذَنبٌ9

3629. Imam al-Sadiq (AS) said, ‘Whoever performs a two unit prayer fully knowing what he is saying in it, gets up from it with not a single sin left [unforgiven] between him and Allah.’10

Notes

1. المحاسن : 1 / 406 / 921

2. Ibid. v. 1, p. 406, no. 921

3. بحار الأنوار : 84 / 249 / 41

4. Bihar al-Anwar, v. 84, p. 249, no. 41

5. ثواب الأعمال : 68 / 1

6. Thawab al-Amal, p. 68, no. 1

7. بحار الأنوار : 84 / 260 / 59

8. Bihar al-Anwar, v. 84, p. 260, no. 59

9. الكافي : 3 / 266 / 12

10. al-Kafi, v. 3, p. 266, no. 12

1133 - مَن لَيسَ لَهُ صَلاةٌ

1133. HE WHOSE PRAYER IS NOT COUNTED

3630. رسولُ اللَّهِ صلى اللَّه عليه وآله : لا صلاةَ لِمَن لا يُتِمُّ رُكوعَها وسُجودَها1

3630. The Prophet (SAWA) said, ‘The prayer of one who does not complete the bowing and prostration is not counted.’2

3631. رسولُ اللَّهِ صلى اللَّه عليه وآله : مَن عَرَفَ مَن على‏ يَمينِهِ وشِمالِهِ مُتَعمِّداً في الصَّلاةِ فلا صلاةَ لَهُ3

3631. The Prophet (SAWA) said, ‘The one who is deliberately aware of who is on his left and who is on his right is not counted as having prayed.’4

3632. الإمامُ الصّادقُ عليه السلام : لا صلاةَ لِمَن لا زَكاةَ لَهُ5

3632. Imam al-Sadiq (AS) said, ‘The one who does not pay the alms-tax is not considered as having prayed.’6

3633. الإمامُ الصّادقُ عليه السلام : لا صلاةَ لِحاقِنٍ ولا لِحاقِبٍ ولا لحازِقٍ، فالحاقِنُ الذي بهِ البَولُ، والحاقِبُ الذي بهِ الغائطُ، والحازقُ الذي قَد ضَغَطَهُ الخُفُّ7

3633. Imam al-Sadiq (AS) said, ‘The prayer of a haqin, a haqib and a haziq does not count – a haqin is one who suppresses the urge to urinate, a haqib is one who suppresses the urge to defecate [before commencing the prayer], and a haziq is one whose feet are pinched by wearing narrow shoes.’8

Notes

1. بحار الأنوار : 72 / 198 / 26

2. Bihar al-Anwar, v. 72, p. 198, no. 26

3. بحار الأنوار : 84 / 249 / 41

4. Ibid. v. 84, p. 249, no. 41

5. مشكاة الأنوار :96 / 212

6. Mishkat al-Anwar, p. 46

7. الأمالي للصدوق : 498 / 683

8. Amali al-Saduq, p. 337, no. 12

1134 - النَّهيُ عَنِ التَّكاسُلِ فِي الصَّلاةِ

1134. PROHIBITION OF LAZINESS IN PRAYER

( إِنَّ المُنافِقِينَ يُخادِعُونَ اللَّهَ وَهُوَ خادِعُهُمْ وَإِذا قامُوا إلَى الصَّلاةِ قامُوا كُسالى‏ يُرَاؤُونَ النَّاسَ وَلا يَذكُرُونَ اللَّهَ إلَّا قَلِيلاً).1

“The hypocrites indeed seek to deceive Allah, but it is he who outwits them. When they stand up for prayer, they stand up lazily, showing off to the people and not remembering Allah except a little.” 2

3634. بحار الأنوار : في حديثِ المِعراجِ: يا أحمدُ، عَجِبتُ من ثَلاثَةِ عَبيدٍ : عَبدٍ دَخَلَ في الصَّلاةِ وهُو يَعلَمُ إلى‏ مَن يَرفَعُ يَدَيهِ وقُدَّامَ مَن هُو، وهُو يَنعَسُ3

3634. It is narrated within the tradition about the Prophet’s ascension that [Allah addressed the Prophet (SAWA) saying], ‘O Ahmad, how I wonder at three types of servant: one who starts his prayer knowing full well Who he raises his hands to and in front of Whom he stands, and yet remains drowsy …’4

3635. الإمامُ عليٌّ عليه السلام : إذا غَلَبَتكَ عَينُكَ وأنتَ في الصَّلاةِ فاقطَعِ الصَّلاةَ ونَم؛ فإنَّكَ لا تَدرِي تَدعُو لك أو على‏ نفسِكَ !5

3635. Imam Ali (AS) said, ‘When sleep overcomes you while you are in your prayer, then break your prayer and go to sleep, for verily [in that state] you do not know if you are praying for or against yourself!’6

3636. الإمامُ الباقرُ عليه السلام : لا تَقُمْ إلى الصَّلاةِ مُتَكاسِلاً ولا مُتَناعِساً ولا مُتَثاقِلاً ؛ فإنّها مِن خَلَلِ النِّفاقِ، وإنَّ اللَّهَ نَهَى المؤمنينَ أن يَقُومُوا إلى الصَّلاةِ وهُم سُكارى‏ يَعنِي مِنَ النَّومِ7

3636. Imam al-Baqir (AS) said, ‘Do not stand for prayer lazily, drowsily or sluggishly for verily these are from among the disturbances brought about by hypocrisy, and verily Allah has prohibited the believers from standing for prayer while they are intoxicated, which means when intoxicated by sleep.’8

(اُنظر) عنوان 354 «الكسل»

(See also: LAZINESS 344)

Notes

1. النساء : 142

2. Qur’an 4 :142

3. بحار الأنوار : 77 / 22 / 6 ، اُنظر تمام الحديث

4. Bihar al-Anwar, v. 77, p. 22, no. 6

5. بحار الأنوار : 84 / 283 / 5

6. Ibid. v. 84, p. 283, no. 5

7. تفسير العيّاشي : 1 / 242 / 134

8. Tafsir al-Ayyashi, v. 1, p. 242, no. 134