Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الصَّلَاةِ

THE BOOK OF SALĀT (3)

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws , and greetings with abundant greetings.

26 - بَابُ أَدْنى مَا يُجْزِئُ مِنَ التَّسْبِيحِ فِي الرُّكُوعِ وَالسُّجُودِ وَأَكْثَرِهِ‌

Chapter 26 – The least of what would suffice from the Glorification (Tasbīḥ) during the Rukū and the Sajdah, and the most of it

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عُثْمَانَ بْنِ عَبْدِ الْمَلِكِ، عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « تَدْرِي أَيُّ شَيْ‌ءٍ حَدُّ الرُّكُوعِ وَالسُّجُودِ؟ » قُلْتُ: لَا، قَالَ: « تُسَبِّحُ فِي الرُّكُوعِ ثَلَاثَ مَرَّاتٍ: سُبْحَانَ رَبِّيَ الْعَظِيمِ وَبِحَمْدِهِ: وَفِي السُّجُودِ: "سُبْحَانَ رَبِّيَ الْأَعْلى وَبِحَمْدِهِ" ثَلَاثَ مَرَّاتٍ، فَمَنْ نَقَصَ وَاحِدَةً، نَقَصَ ثُلُثَ صَلَاتِهِ: وَمَنْ نَقَصَ ثِنْتَيْنِ، نَقَصَ ثُلُثَيْ صَلَاتِهِ: وَمَنْ لَمْ يُسَبِّحْ، فَلَا صَلَاةَ لَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Usman Bin Abdul Malik, from Abu Bakr Al Hazramy who said,

‘Abu Ja’farasws said: ‘Do you know which thing is the limit of theRukū (bowing) and theSajdah (prostration)?’ I said, ‘No’. Heasws said: ‘The Glorification during theRukū is three times,

‘Glorious is my Lordazwj the Magnificent, and by Hisazwj Praise’;

And during theSajdah,

‘Glorious is my Lordazwj the Exalted, and by Hisazwj Praise’ - three times.

Thus, the one who reduces one, so he has reduced a third of hisSalāt; and the one who reduces two, so he has reduced two-thirds of hisSalāt; and the one who does not Glorify, so there is noSalāt for him’.1

2. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ اللهِ بْنِ عَامِرٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنِ ابْنِ فَضَّالٍ، عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ، عَنْ أَبِيهِ، عَنْ أَبَانِ بْنِ تَغْلِبَ، قَالَ: دَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام وَهُوَ يُصَلِّي، فَعَدَدْتُ لَهُ فِي الرُّكُوعِ وَالسُّجُودِ سِتِّينَ تَسْبِيحَةً.

Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Ibn Fazzal, from Ahmad Bin Umar Al Halby, from his father, from Aban Bin Taghlub who said,

‘I went over to Abu Abdullahasws and heasws was prayingSalāt. So I numbered for himasws saying during theRukū and theSajdah, sixty Glorifications’.2

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ حَمْزَةَ بْنِ حُمْرَانَ وَالْحَسَنِ بْنِ زِيَادٍ، قَالَا: دَخَلْنَا عَلى أَبِي عَبْدِ اللهِعليه‌السلام وَعِنْدَهُ قَوْمٌ، فَصَلّى بِهِمُ الْعَصْرَ ـ وَقَدْ كُنَّا صَلَّيْنَا ـ فَعَدَدْنَا لَهُ فِي رُكُوعِهِ « سُبْحَانَ رَبِّيَ الْعَظِيمِ » أَرْبَعاً أَوْ ثَلَاثاً وَثَلَاثِينَ مَرَّةً. وَقَالَ أَحَدُهُمَا فِي حَدِيثِهِ: « وَبِحَمْدِهِ » فِي الرُّكُوعِ وَالسُّجُودِ سَوَاءً. قَالَ الكُلِيْنِي: هذَا لِأَنَّهُ عَلِمَ عَلَيْهِ الصَّلاةُ وَالسَّلَامُ احْتِمَالَ الْقَوْمِ لِطُولِ رُكُوعِهِ وَسُجُودِهِ: وَذلِكَ أَنَّهُ رُوِيَ « أَنَّ الْفَضْلَ لِلْإِمَامِ أَنْ يُخَفِّفَ وَيُصَلِّيَ بِأَضْعَفِ الْقَوْمِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Hamza Bin Humran and Al Hassan Bin Ziyad who both said,

‘We both went over to Abu Abdullahasws , and in hisasws presence was a group of people. So heasws prayedAl-Asr Salāt with them (leading them), and we both had already prayed. So we counted for himasws , during hisasws Rukū, ‘Glorious is my Lordazwj the Magnificent’, thirty four or thirty three times’.

And one of them said in a Hadeeth of his, ‘And hisasws praise during theRukū and theSajdah was the same. This is because heasws knew the capacity of the people of prolonging hisasws Rukū and hisasws Sajdah, and that is because it is reported that the best (thing to do) for the prayer leader is that he should lighten when he is prayingSalāt with the weak people’.3

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: أَدْنى مَا يُجْزِئُ الْمَرِيضَ مِنَ التَّسْبِيحِ‌ فِي الرُّكُوعِ وَالسُّجُودِ؟ قَالَ: « تَسْبِيحَةٌ وَاحِدَةٌ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘What is the least of what would suffice the sick, from the Glorification during theRukū and theSajdah? ’ Heasws said, ‘One Glorification’.4

5. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ هِشَامِ بْنِ الْحَكَمِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَا مِنْ كَلِمَةٍ أَخَفَّ عَلَى اللِّسَانِ مِنْهَا وَلَا أَبْلَغَ مِنْ سُبْحَانَ اللهِ ». قَالَ: قُلْتُ: يُجْزِئُنِي فِي الرُّكُوعِ وَالسُّجُودِ أَنْ أَقُولَ مَكَانَ التَّسْبِيحِ: لَا إِلهَ إِلاَّ اللهُ، وَالْحَمْدُ لِلّهِ، وَاللهُ أَكْبَرُ؟ قَالَ: « نَعَمْ، كُلُّ ذَا ذِكْرُ اللهِ ». قَالَ: قُلْتُ: الْحَمْدُ لِلّهِ، وَلَا إِلهَ إِلاَّ اللهُ قَدْ عَرَفْنَاهُمَا، فَمَا تَفْسِيرُ سُبْحَانَ اللهِ ؟ قَالَ: « أَنَفَةٌ لِلّهِ: أَمَا تَرَى الرَّجُلَ إِذَا عَجِبَ مِنَ الشَّيْ‌ءِ، قَالَ: سُبْحَانَ اللهِ؟ ».

Ali, from his father, from Abdullah Bin Al Mugheira, from Hisham Bin Al Hakam who said,

‘Abu Abdullahasws said: ‘There is no word lighter upon the tongue than it, nor any more eloquent than ‘Glory be to Allahazwj ’’. I said, ‘Would it suffice me during theRukū and theSajdah if I was saying in place of the Glorification, ‘There is no god except for Allahazwj , and the Praise is for Allahazwj , and Allahazwj is the Greatest?’ Heasws said: ‘Yes. All that is the Mention of Allahazwj ’.

He (the narrator) said, ‘I said, ‘(The sentences) ‘The praise is for Allahazwj , and there is no god except for Allahazwj ’, we understand these two. So what is the interpretation of ‘Glory be to Allahazwj ’?’ Heasws said: ‘A sense of respect for Allahazwj . Do you not see that when the man is astounded from something, he says, ‘سُبْحَانَ اللهِ ’ ‘Glory be to Allahazwj !’?’5

6. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ بَعْضِ أَصْحَابِنَا، عَنْ مَرْوَكِ بْنِ عُبَيْدٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قُلْتُ لَهُ: إِنِّي إِمَامُ مَسْجِدِ الْحَيِّ، فَأَرْكَعُ بِهِمْ، فَأَسْمَعُ خَفَقَانَ نِعَالِهِمْ وَأَنَا رَاكِعٌ؟ فَقَالَ: « اصْبِرْ رُكُوعَكَ، وَمِثْلَ رُكُوعِكَ، فَإِنِ انْقَطَعَ، وَإِلاَّ فَانْتَصِبْ قَائِماً ».

Alli Bin Muhammad, from one of our companions, from Marwak Bin Ubeyd, from one of his companions,

(It has been narrated) from Abu Ja’farasws , said, ‘I said to himasws , ‘I am a prayer leader of a districtMasjid. So I performRukū (bow) with them, and I hear the footsteps of their slippers while I am inRukū’ . So heasws said: ‘Wait in yourRukū (for a time) similar to yourRukū. So if (the sounds are) cut off, or else, straighten up in standing’. 6

27 - بَابُ مَا يُسْجَدُ عَلَيْهِ وَمَا يُكْرَهُ‌

Chapter 27 – What one can perform Sajdah upon and what is disliked

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَالْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ عُرْوَةَ، عَنْ أَبِي الْعَبَّاسِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَا تَسْجُدْ إِلاَّ عَلَى الْأَرْضِ، أَوْ مَا أَنْبَتَتِ الْأَرْضُ، إِلاَّ الْقُطْنَ وَالْكَتَّانَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid and Al Husayn Bin Saeed, from Al Qasim Bin Urwat, from Abu Al Abbas Al Fazeyl Bin Abdul Malik who said,

‘Abu Abdullahasws said: ‘Do no performSajdah except upon the earth or what grows from the earth, except for the cotton and the flax (linen)’.7

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ: وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قُلْتُ لَهُ: أَسْجُدُ عَلَى الزِّفْتِ، يَعْنِي الْقِيرَ ؟ فَقَالَ: « لَا، وَلَاعَلَى الثَّوْبِ الْكُرْسُفِ، وَلَاعَلَى الصُّوفِ، وَلَاعَلى شَيْ‌ءٍ مِنَ الْحَيَوَانِ، وَلَاعَلى طَعَامٍ، وَلَاعَلى شَيْ‌ءٍ مِنْ ثِمَارِ الْأَرْضِ، وَلَاعَلى شَيْ‌ءٍ مِنَ الرِّيَاشِ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Zurara,

(It has been narrated) from Abu Ja’farasws , said, ‘I said to himasws , ‘Can I performSajdah upon the asphalt, meaning the synthetic fabric (plastic/petroleum based)?’. So heasws said: ‘No, and neither upon the cloth, nor the cotton pads, nor upon the wool, nor upon anything from the animals, nor upon food, nor upon anything from the fruits of the earth, nor upon anything from the feathers’.8

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ الْجِصِّ يُوقَدُ عَلَيْهِ بِالْعَذِرَةِ وَعِظَامِ الْمَوْتى، ثُمَّ يُجَصَّصُ بِهِ الْمَسْجِدُ: أَيُسْجَدُ عَلَيْهِ؟ فَكَتَبَعليه‌السلام إِلَيَّ بِخَطِّهِ: « إِنَّ الْمَاءَ وَالنَّارَ قَدْ طَهَّرَاهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub who said,

‘I asked AbuAl-Hassan asws abou t the lime inflamed upon it by the faeces and the bones of the dead, then theMasjid is plastered with it. Can one performSajdah upon it?’ So heasws wrote to me in hisasws own handwriting: ‘The water and the fire have already purified it’.9

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ ابْنِ مُسْكَانَ، عَنِ الْحَلَبِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « دَعَا أَبِي بِالْخُمْرَةِ، فَأُبْطِئَتْ عَلَيْهِ، فَأَخَذَ كَفّاً مِنْ‌ حَصًى، فَجَعَلَهُ عَلَى الْبِسَاطِ، ثُمَّ سَجَدَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Halby who said,

‘Abu Abdullahasws said: ‘Myasws fatherasws called for the ‘Khumra’ (a small piece of flax to performSajdah upon), but Iasws was slow upon it, so heasws grabbed a handful of pebbles and made these to be upon the carpet, then performSajdahd ’.10

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ وَبُرَيْدِ بْنِ مُعَاوِيَةَ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « لَا بَأْسَ بِالْقِيَامِ عَلَى الْمُصَلّى مِنَ الشَّعْرِ وَالصُّوفِ إِذَا كَانَ يَسْجُدُ عَلَى الْأَرْضِ، فَإِنْ كَانَ مِنْ نَبَاتِ الْأَرْضِ، فَلَا بَأْسَ بِالْقِيَامِ عَلَيْهِ وَالسُّجُودِ عَلَيْهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl Bin Yasaar, and Bureyd Bin Muawiya,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘There is no problem with the standing upon the prayer mat (made) from the hair and the wool, when you were performingSajdah upon the ground. So if it was (made) from the growth of the earth, then there is no problem with the standing and the performingSajdah upon it’.11

6. أَحْمَدُ بْنُ إِدْرِيسَ وَغَيْرُهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ: عَنْ أَبِي الْحَسَنِ الرِّضَا صَلَوَاتُ اللهِ عَلَيْهِ، قَالَ: « لَا تَسْجُدْ عَلَى الْقِيرِ، وَلَاعَلَى‌ الصَّارُوجِ ».

Ahmad Bin Idrees, and someone else, from Ahmad Bin Muhammad, from Ali Bin Ismail, from Muhammad Bin Amro Bin Saeed,

(It has been narrated) from AbuAl-Hassan Al-Reza asws having said: ‘Neither performSajdah upon the asphalt, nor uponAl-Sarouj (constru ction material like cement)’.12

7. عَلِيُّ بْنُ مُحَمَّدٍ وَغَيْرُهُ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ الرَّيَّانِ، قَالَ: كَتَبَ بَعْضُ أَصْحَابِنَا إِلَيْهِ بِيَدِ إِبْرَاهِيمَ بْنِ عُقْبَةَ يَسْأَلُهُ ـ يَعْنِي أَبَا جَعْفَرٍعليه‌السلام ـ عَنِ الصَّلَاةِ عَلَى الْخُمْرَةِ الْمَدَنِيَّةِ ؟ فَكَتَبَ: « صَلِّ فِيهَا مَا كَانَ مَعْمُولاً بِخُيُوطَةٍ، وَلَاتُصَلِّ عَلى مَا كَانَ مَعْمُولاً بِسُيُورَةٍ » قَالَ: فَتَوَقَّفَ أَصْحَابُنَا، فَأَنْشَدْتُهُمْ بَيْتَ شِعْرٍ « لِتَأَبَّطَ شَرّاً » الْعَدْوَانِيِّ: كَأَنَّهَا خُيُوطَةُ مَارِيٍّ تُغَارُ وَتُفْتَلُ ». و « مَارِيٌّ » كَانَ رَجُلاً حَبَّالاً، كَانَ يَعْمَلُ الْخُيُوطَ.

Ali Bin Muhammad, and someone else, from Sahl Bin Ziyad, from Ali Bin Al Rayyan who said,

‘One of our companions wrote to himasws by the hand of Ibrahim Bin Uqba, asking himasws , meaning Abu Ja’farasws , about theSalāt upon the ‘Khumra’ (a small piece of flax to performSajdah upon) ofAl-Medina. So he asws wrote: ‘PraySalāt in whatever was woven with threads, but do not praySalāt upon whatever was woven with (leather) stripes’.

He (the narrator) said, ‘Our companions differed, so I composed a poem of TaabatAl-Adwany – It is like the threads of Marie twisted and attached’. And Marie was a man who was a weaver, and used to work with the threads’.13

8. مُحَمَّدُ بْنُ يَحْيى بِإِسْنَادِهِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « السُّجُودُ عَلَى الْأَرْضِ فَرِيضَةٌ، وَعَلَى الْخُمْرَةِ سُنَّةٌ ».

Muhammad Bin Yahya, by his chain who said,

‘Abu Abdullahasws said: ‘TheSujūd (plural ofSajdah) upon the earth is Obligatory, and upon the ‘Khumra’ (a small piece of flax to performSajdah upon), is a Sunnah’.14

9. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ، عَنْ يُونُسَ بْنِ يَعْقُوبَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تَسْجُدْ عَلَى الذَّهَبِ، وَلَاعَلَى الْفِضَّةِ ».

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Al Waleed, from Yunus Bin Yaqoub,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither performSajdah upon the gold, nor the silver’.15

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ يَحْيى، عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ: عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، عَنْ عَلِيٍّعليهم‌السلام ، قَالَ: « لَا يَسْجُدُ الرَّجُلُ عَلى شَيْ‌ءٍ لَيْسَ عَلَيْهِ سَائِرُ جَسَدِهِ ».

Ali Bin Ibrahim, from his father, from Muhammad Bin Yahya, from Giyas Bin Ibrahim,

(It has been narrated) from Ja’farasws , from hisasws fatherasws , from Aliasws having said: ‘The man cannot performSajdah upon anything which the rest of his body is not upon’.16 (p.s. – According to a footnote, this Hadeeth is in dissimulation)

11. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ، عَنْ أَبَانٍ، عَنْ‌ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ، عَنْ حُمْرَانَ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « كَانَ أَبِيعليه‌السلام يُصَلِّي عَلَى الْخُمْرَةِ، يَجْعَلُهَا عَلَى الطِّنْفِسَةِ وَيَسْجُدُ عَلَيْهَا، فَإِذَا لَمْ تَكُنْ خُمْرَةٌ، جَعَلَ حَصًى عَلَى الطِّنْفِسَةِ حَيْثُ يَسْجُدُ ».

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Aban, from Abdul Rahman Bin Abu Abdullah, from Humran,

(It has been narrated) from one of the two (5th or 6th Imamasws having said: ‘Myasws fatherasws used to pray upon the ‘Khumra’ (a small piece of flax to performSajdah upon), making it to be upon the carpet, and heasws would performSajdah upon it. So when there did not happen to be a ‘Khumra’ (a small piece of flax to performSajdah upon), heasws would make pebbles to be upon the carpet where heasws performSajdah’ .17

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ كَرِهَ أَنْ يُسْجَدَ عَلى قِرْطَاسٍ عَلَيْهِ كِتَابَةٌ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having disliked to performSajdah upon a paper upon which there is writing’.18

13. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْعَمْرَكِيِّ النَّيْسَابُورِيِّ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ: عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي عَلَى الرَّطْبَةِ النَّابِتَةِ؟ قَالَ: فَقَالَ: « إِذَا أَلْصَقَ جَبْهَتَهُ بِالْأَرْضِ، فَلَا بَأْسَ ». وَعَنِ الْحَشِيشِ النَّابِتِ الثَّيِّلِ وَهُوَ يُصِيبُ أَرْضاً جَدَداً ؟ قَالَ: « لَا بَأْسَ ».

Muhammad Bin Yahya, from Al Amraky Al Neyshapouri,

(It has been narrated) from Ali son of Ja’farasws , from his brotherasws Musaasws Bin Ja’farasws , said, ‘I asked himasws about the man who praysSalāt upon the wet growth. So heasws said: ‘When his forehead touches the ground, so there is no problem’.

And (I asked himasws ) about the lawn grass and he hits the new ground. Heasws said: ‘No problem’.19

14. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ: أَنَّ بَعْضَ أَصْحَابِنَا كَتَبَ إِلى أَبِي الْحَسَنِ الْمَاضِيعليه‌السلام يَسْأَلُهُ عَنِ الصَّلَاةِ عَلَى الزُّجَاجِ، قَالَ: فَلَمَّا نَفَذَ كِتَابِي إِلَيْهِ، تَفَكَّرْتُ، وَقُلْتُ: هُوَ مِمَّا أَنْبَتَتِ الْأَرْضُ، وَمَا كَانَ لِي أَنْ أَسْأَلَهُ عَنْهُ. قَالَ: فَكَتَبَ إِلَيَّ: « لَا تُصَلِّ عَلَى الزُّجَاجِ وَإِنْ حَدَّثَتْكَ نَفْسُكَ أَنَّهُ مِمَّا أَنْبَتَتِ الْأَرْضُ، وَلكِنَّهُ مِنَ الْمِلْحِ وَالرَّمْلِ، وَهُمَا مَمْسُوخَانِ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn that,

‘One of our companions wrote to AbuAl-Hassan Al-Maazy asws (7th Imamasws ) asking himasws about theSalāt upon the glass. He said: ‘So when my letter was implemented to go to himasws , I thought and said (to myself), ‘It (glass) is from what the earth grows and it is not for me that I should be asking himasws about it’. So heasws wrote to me: ‘You cannot praySalāt upon the glass, and that you discussed it with yourself (thought about), it is from what the earth grows, but, it is from the salt and the sand, and they have both been metamorphosed’. 20

28 - بَابُ وَضْعِ الْجَبْهَةِ عَلَى الْأَرْضِ‌

Chapter 28 – Placing of the forehead upon the ground

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الْجَبْهَةُ كُلُّهَا مِنْ قُصَاصِ شَعْرِ الرَّأْسِ إِلَى الْحَاجِبَيْنِ مَوْضِعُ السُّجُودِ، فَأَيُّمَا سَقَطَ مِنْ ذلِكَ إِلَى الْأَرْضِ، أَجْزَأَكَ مِقْدَارُ الدِّرْهَمِ، وَ مِقْدَارُ طَرَفِ الْأَنْمُلَةِ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The forehead is all of it, from the beginning of the hair of the head up to the two eyebrows, is a place for theSajdah. So, whichever (part) from that falls to the ground, it would suffice you, the measurement of a Dirham (coin), and the measurement of the finger-tip’.21

2. عَنْهُ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، قَالَ: أَخْبَرَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « لَا صَلَاةَ لِمَنْ لَمْ يُصِبْ أَنْفُهُ مَا يُصِيبُ جَبِينُهُ ».

From it, from his father, from Abdullah Bin Al Mugheira who said,

‘I was informed by the one who heard Abu Abdullahasws saying: ‘There is noSalāt for the one whose nose did not hit what his forehead had hit’.22

3. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا وَضَعْتَ جَبْهَتَكَ عَلى نَبَكَةٍ، فَلَا تَرْفَعْهَا، وَلكِنْ جُرَّهَا عَلَى الْأَرْضِ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘When you place your forehead upon a mound, so do not raise it, but drag it upon the ground (towards the place ofSajdah’ ).23

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ مَوْضِعِ جَبْهَةِ السَّاجِدِ يَكُونُ أَرْفَعَ مِنْ قِيَامَةٍ ؟ قَالَ: « لَا، وَلكِنْ يَكُونُ مُسْتَوِياً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the place for the forehead of the one performingSajdah. Can it happen to be higher than the (place of) standing?’ Heasws said: ‘No, but it should happen to be even’.

وَفِي حَدِيثٍ آخَرَ: فِي السُّجُودِ عَلَى الْأَرْضِ الْمُرْتَفِعَةِ، قَالَ: « قَالَ إِذَا كَانَ مَوْضِعُ جَبْهَتِكَ مُرْتَفِعاً عَنْ رِجْلَيْكَ قَدْرَ لَبِنَةٍ، فَلَا بَأْسَ ».

And in another Hadeeth regarding theSujūd (plural ofSajdah) upon the raised ground, heasws said: ‘If it was so that the place of your forehead was higher than (the place of) your legs of the measurement of a brick, so there is no problem’.24

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ مُصَادِفٍ، قَالَ: خَرَجَ بِي دُمَّلٌ، فَكُنْتُ أَسْجُدُ عَلى جَانِبٍ، فَرَأى أَبُو عَبْدِ اللهِعليه‌السلام أَثَرَهُ، فَقَالَ: « مَا هذَا؟ » فَقُلْتُ: لَا أَسْتَطِيعُ أَنْ أَسْجُدَ مِنْ أَجْلِ الدُّمَّلِ، فَإِنَّمَا أَسْجُدُ مُنْحَرِفاً. فَقَالَ لِي: « لَا تَفْعَلْ، وَلكِنِ احْفِرْ حُفَيْرَةً، فَاجْعَلِ الدُّمَّلَ فِي الْحُفْرَةِ حَتّى تَقَعَ جَبْهَتُكَ عَلَى الْأَرْضِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Safwan Bin Yahya, from Is’haq Bin Ammar, from one of his companions, from Musadif who said,

‘(Once) I had a boil (upon my forehead), so I was performingSajdah upon a side. So Abu Abu Abdullahasws saw its effect, so heasws said: ‘What is this?’ So I said, ‘I am unable to performSajdah due to the boil, so rather I am performingSajdah sideways’. So heasws said: ‘Do not do so, but dig out a hole and make the boil to be in the hole until your forehead falls upon the ground’.25

6. عَلِيُّ بْنُ مُحَمَّدٍ بِإِسْنَادٍ لَهُ، قَالَ: سُئِلَ أَبُو عَبْدِ اللهِعليه‌السلام عَمَّنْ بِجَبْهَتِهِ عِلَّةٌ لَايَقْدِرُ عَلَى السُّجُودِ عَلَيْهَا؟ قَالَ: « يَضَعُ ذَقَنَهُ عَلَى الْأَرْضِ: إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( يَخِرُّونَ لِلْأَذْقانِ سُجَّداً ) ».

Ali Bin Muhammad, by a chain of his, said,

‘Abu Abdullahasws was asked about the one who has an illness in his forehead, not being able upon performingSajdah upon it. Heasws said: ‘He should place his chin upon the ground. Allahazwj Mighty and Majestic is Saying [17:107] they are falling down upon their chins inSajdah’ .26

7. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، عَنْ عَبْدِ الْمَلِكِ بْنِ عَمْرٍو، قَالَ: رَأَيْتُ أَبَا عَبْدِ اللهِعليه‌السلام سَوَّى الْحَصى حِينَ أَرَادَ السُّجُودَ.

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Is’haq Bin Ammar, from Abdul Malik Bin Amro who said,

‘I saw Abu Abdullahasws evening out the pebbles where heasws intended theSajdah to be’.27

8. مُحَمَّدٌ، عَنِ الْفَضْلِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ‌ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: الرَّجُلُ يَنْفُخُ فِي الصَّلَاةِ مَوْضِعَ جَبْهَتِهِ؟ فَقَالَ: « لَا ».

Muhammad, from Al Fazl, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘Can the man blow in the place of his forehead during theSalāt’ . So heasws said: ‘No’.28

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ، عَنْ أَبَانٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَسْجُدُ وَعَلَيْهِ الْعِمَامَةُ لَايُصِيبُ وَجْهُهُ الْأَرْضَ ؟ قَالَ: « لَا يُجْزِئُهُ ذلِكَ حَتّى تَصِلَ جَبْهَتُهُ إِلَى الْأَرْضِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Aban, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullahasws about the man who is performingSajdah and upon him is the turban, his face is not hitting the ground’. Heasws said: ‘That would not suffice him until his forehead arrives to the ground’. 29

29 - بَابُ الْقِيَامِ وَالْقُعُودِ فِي الصَّلَاةِ‌

Chapter 29 – The standing and the sitting during the Salāt

1. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى: وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ حَمَّادِ بْنِ عِيسى: وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا قُمْتَ فِي الصَّلَاةِ، فَلَا تُلْصِقْ قَدَمَكَ بِالْأُخْرى، دَعْ بَيْنَهُمَا فَصْلاً، إِصْبَعاً أَقَلُّ ذلِكَ، إِلى شِبْرٍ أَكْثَرُهُ، وَاسْدِلْ مَنْكِبَيْكَ، وَأَرْسِلْ يَدَيْكَ، وَلَاتُشَبِّكْ أَصَابِعَكَ، وَلْتَكُونَا عَلى فَخِذَيْكَ قُبَالَةَ رُكْبَتَيْكَ، وَلْيَكُنْ نَظَرُكَ إِلى مَوْضِعِ سُجُودِكَ. فَإِذَا رَكَعْتَ فَصُفَّ فِي رُكُوعِكَ بَيْنَ قَدَمَيْكَ تَجْعَلُ بَيْنَهُمَا قَدْرَ شِبْرٍ، وَتُمَكِّنُ رَاحَتَيْكَ مِنْ رُكْبَتَيْكَ، وَتَضَعُ يَدَكَ الْيُمْنى عَلى رُكْبَتِكَ الْيُمْنى قَبْلَ الْيُسْرى، وَبَلِّعْ أَطْرَافَ أَصَابِعِكَ عَيْنَ الرُّكْبَةِ، وَفَرِّجْ أَصَابِعَكَ إِذَا وَضَعْتَهَا عَلى رُكْبَتَيْكَ، فَإِذَا وَصَلَتْ أَطْرَافُ أَصَابِعِكَ فِي رُكُوعِكَ إِلى رُكْبَتَيْكَ، أَجْزَأَكَ ذلِكَ، وَأَحَبُّ إِلَيَّ أَنْ تُمَكِّنَ كَفَّيْكَ مِنْ رُكْبَتَيْكَ، فَتَجْعَلَ أَصَابِعَكَ فِي عَيْنِ الرُّكْبَةِ، وَتُفَرِّجَ بَيْنَهُمَا، وَأَقِمْ صُلْبَكَ، وَمُدَّ عُنُقَكَ، وَلْيَكُنْ نَظَرُكَ إِلى مَا بَيْنَ قَدَمَيْكَ. فَإِذَا أَرَدْتَ أَنْ تَسْجُدَ، فَارْفَعْ يَدَيْكَ بِالتَّكْبِيرِ، وَخِرَّ سَاجِداً، وَابْدَأْ‌ بِيَدَيْكَ، فَضَعْهُمَا عَلَى الْأَرْضِ قَبْلَ رُكْبَتَيْكَ تَضَعُهُمَا مَعاً، وَلَاتَفْتَرِشْ ذِرَاعَيْكَ افْتِرَاشَ السَّبُعِ ذِرَاعَيْهِ، وَلَاتَضَعَنَّ ذِرَاعَيْكَ عَلى رُكْبَتَيْكَ وَفَخِذَيْكَ، وَلكِنْ تَجَنَّحْ بِمِرْفَقَيْكَ، وَلَاتُلْصِقْ كَفَّيْكَ بِرُكْبَتَيْكَ، وَلَاتُدْنِهِمَا مِنْ وَجْهِكَ بَيْنَ ذلِكَ حِيَالَ مَنْكِبَيْكَ، وَلَاتَجْعَلْهُمَا بَيْنَ يَدَيْ رُكْبَتَيْكَ، وَلكِنْ تُحَرِّفُهُمَا عَنْ ذلِكَ شَيْئاً، وَابْسُطْهُمَا عَلَى الْأَرْضِ بَسْطاً، وَاقْبِضْهُمَا إِلَيْكَ قَبْضاً، وَإِنْ كَانَ تَحْتَهُمَا ثَوْبٌ فَلَا‌ يَضُرُّكَ، وَإِنْ أَفْضَيْتَ بِهِمَا إِلَى الْأَرْضِ فَهُوَ أَفْضَلُ، وَلَاتُفَرِّجَنَّ بَيْنَ أَصَابِعِكَ فِي سُجُودِكَ، وَلكِنْ ضُمَّهُنَّ جَمِيعاً ». قَالَ: « وَإِذَا قَعَدْتَ فِي تَشَهُّدِكَ، فَأَلْصِقْ رُكْبَتَيْكَ بِالْأَرْضِ، وَفَرِّجْ بَيْنَهُمَا شَيْئاً، وَلْيَكُنْ ظَاهِرُ قَدَمِكَ الْيُسْرى عَلَى الْأَرْضِ، وَظَاهِرُ قَدَمِكَ الْيُمْنى عَلى بَاطِنِ قَدَمِكَ الْيُسْرى، وَأَلْيَتَاكَ عَلَى الْأَرْضِ، وَطَرَفُ إِبْهَامِكَ الْيُمْنى عَلَى الْأَرْضِ، وَإِيَّاكَ وَالْقُعُودَ عَلى قَدَمَيْكَ: فَتَتَأَذّى بِذلِكَ، وَلَاتَكُنْ قَاعِداً عَلَى الْأَرْضِ: فَتَكُونَ إِنَّمَا قَعَدَ بَعْضُكَ عَلى بَعْضٍ، فَلَا تَصْبِرَ لِلتَّشَهُّدِ وَالدُّعَاءِ ».

Ali, from his father, from Hammad Bin Isa, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When you stand in theSalāt, so do not join your foot with the other one. Leave a distance between the two toes, the least of that being up to an open palm’s width and more; and drop your shoulders and send your hands without crossing your fingers for them to be upon your thighs, in front of the knees, and let your sight be towards the place of yourSajdah.

So when you performRukū, form a row with your two feet making between them to be a distance of a measure of an open palm’s width, and enable your palms upon your knees and place you right hand upon your right knee before the left, and the tips of your fingers should reach the eye (centre) of the knee, and separate you fingers when you place them upon your knees. So when the tips of your fingers arrive to your knees during yourRukū, that would suffice you. And the most beloved to measws is that you enable your palms upon your knees, so you make your fingers to be upon the eye (centre) of your knee and separate between the two, and straighten your back, and extend your neck, and let your sight be towards what is between your feet.

So when you intend to performSajdah, raise your hand in the exclamation ofTakbīr and fall down performSajdah, and begin with your hands and place these upon the ground before your knees, placing them both together and not squatting your forearms like the wild animals, nor placing your forearms upon your knees and your thighs, but forming wings with your elbows, not pasting your palm with your knees, nor them being too close to your face, displaying them parallel to your shoulders and not making them to be in front of your knees, but diverging them a little bit from that, and extend them upon the ground with an extensions, and pulling them a little towards you with a pulling.

And if there was a cloth beneath them, it would not harm you, and if you were to lead with these two to the ground, so it would be superior. And do not separate between your fingers during yourSajdah, but keep them close together’.

Heasws said: ‘And when you sit during your performing of theTashahhud (three or more testimonies), so paste the two knees with the ground and separate between the two a bit, and let the back of your left foot be upon the ground and the back of your right foot be upon the inside of your left foot and your backside to be upon the ground, and the side of your right big toe to be upon the ground.

And beware of the sitting upon your two feet, for you would be hurt by that. And do not sit with part of you upon the (other) part but let yourself be sitting upon the ground, so you should rather happen to be sitting (comfortably), otherwise you would not be patient for theTashahhud and the supplication’.30

2. وَبِهذِهِ الْأَسَانِيدِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: « إِذَا قَامَتِ الْمَرْأَةُ فِي الصَّلَاةِ، جَمَعَتْ بَيْنَ قَدَمَيْهَا، وَلَاتُفَرِّجُ بَيْنَهُمَا، وَتَضُمُّ يَدَيْهَا إِلى صَدْرِهَا: لِمَكَانِ ثَدْيَيْهَا: فَإِذَا رَكَعَتْ، وَضَعَتْ يَدَيْهَا فَوْقَ رُكْبَتَيْهَا عَلى فَخِذَيْهَا لِئَلاَّ تُطَأْطِأَ كَثِيراً: فَتَرْتَفِعَ عَجِيزَتُهَا، فَإِذَا جَلَسَتْ، فَعَلى أَلْيَتَيْهَا، لَيْسَ كَمَا يَقْعُدُ الرَّجُلُ، وَإِذَا سَقَطَتْ لِلسُّجُودِ، بَدَأَتْ بِالْقُعُودِ بِالرُّكْبَتَيْنِ قَبْلَ الْيَدَيْنِ، ثُمَّ تَسْجُدُ لَاطِئَةً بِالْأَرْضِ، فَإِذَا كَانَتْ فِي جُلُوسِهَا، ضَمَّتْ فَخِذَيْهَا، وَرَفَعَتْ رُكْبَتَيْهَا مِنَ الْأَرْضِ، وَإِذَا نَهَضَتْ، انْسَلَّتْ انْسِلَالاً لَاتَرْفَعُ عَجِيزَتَهَا أَوَّلاً ».

And by this chain, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘When the woman stands in theSalāt, she should gather her two feet and not have separation between the two, and she would clasp her hands to her chest in the place of her breasts. So when sheRukū, she should place her hands above her knees upon her thighs so as not to bend down very much to lift up her backside. So when she sits, so it should be upon her backside, not like the sitting of the man. And when she falls for theSajdah, she should begin with the sitting with the two knees before the two hands, then she should performSajdah, pasting with the ground. So when she was in her sitting, she should clasp her thigs, and raise her knees from the ground. And when she stand she should do it stealthily, not raising her backside first’.31

3. جَمَاعَةٌ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ، عَنْ سَمَاعَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تُقْعِ بَيْنَ السَّجْدَتَيْنِ إِقْعَاءً ».

A group, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘You should not fall between the twoSujūd (plural ofSajdah) with a falling’. (i.e. – do it methodically).32

4. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنِ ابْنِ مُسْكَانَ، عَنِ ابْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا سَجَدَتِ الْمَرْأَةُ، بَسَطَتْ ذِرَاعَيْهَا ».

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Usman Bin Isa, from Ibn Muskaan, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘When the woman performSujūd (plural ofSajdah) , she should extend her forearms’.33

5. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ مُعَلًّى أَبِي عُثْمَانَ، عَنْ مُعَلَّى بْنِ خُنَيْسٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « كَانَ عَلِيُّ بْنُ الْحُسَيْنِعليه‌السلام إِذَا هَوى سَاجِداً، انْكَبَّ وَهُوَ يُكَبِّرُ ».

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Moalla Abu Usman, from Moalla Bin Khunays,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘Aliasws BinAl-Husayn asws whil e going down forSajdah, would was exclaimTakbīr’. 34

6. عَلِيّ ُ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا سَجَدَ الرَّجُلُ، ثُمَّ أَرَادَ أَنْ يَنْهَضَ، فَلَا يَعْجِنُ بِيَدَيْهِ فِي الْأَرْضِ، وَلكِنْ يَبْسُطُ كَفَّيْهِ مِنْ غَيْرِ أَنْ يَضَعَ مَقْعَدَتَهُ عَلَى الْأَرْضِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man performSujūd (plural ofSajdah) , then intends that he stands, so he should not knead with his hands in the ground, but he should extend his palm from without placing his posterior upon the ground’.35

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ، عَنْ أَبَانٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ، قَالَ: سَأَلْتُهُ عَنْ جُلُوسِ الْمَرْأَةِ فِي الصَّلَاةِ؟ قَالَ: « تَضُمُّ فَخِذَيْهَا ».

Ali Bin Ibrahim, from his father, from Al Husayn Bin Saeed, from Fazalat, from Aban, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked himasws about the sitting of the woman during theSalāt. Heasws said: ‘She would clasp her thighs (together)’.36

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ بَعْضِ أَصْحَابِنَا، قَالَ: الْمَرْأَةُ إِذَا سَجَدَتْ تَضَمَّمَتْ، وَالرَّجُلُ إِذَا سَجَدَ تَفَتَّحَ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from one of our companions who said,

‘The woman, when she performSujūd (plural ofSajdah) , should be clasped, and the man when he performSujūd, should be open’.37

9. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ رَجُلٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قُلْتُ لَهُ:( فَصَلِّ لِرَبِّكَ وَانْحَرْ ) ؟ قَالَ: « النَّحْرُ: الِاعْتِدَالُ فِي الْقِيَامِ أَنْ يُقِيمَ صُلْبَهُ وَنَحْرَهُ ». وَقَالَ: « لَا تُكَفِّرْ: فَإِنَّمَا يَصْنَعُ ذلِكَ الْمَجُوسُ، وَلَاتَلَثَّمْ، وَلَاتَحْتَفِزْ، وَلَاتُقْعِ عَلى قَدَمَيْكَ، وَلَا‌ تَفْتَرِشْ ذِرَاعَيْكَ ».

From him, from Ahmad Bin Muhammad, from Hammad, from Hareyz, from a man,

(It has been narrated) from Abu Ja’farasws , said, ‘I said to himasws , ‘(What about) [108:2] Therefore praySalāt to your Lord and make a sacrifice?’ Heasws said: ‘The moderation during the standing, that he should straighten his back and his face’.

And heasws said: ‘Do not place one hand upon the other, that is what the Magians do, and neither veil your face, nor hold limbs tightly, nor fall upon your feet, nor spread out your arms’. 38

30 - بَابُ التَّشَهُّدِ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ وَالرَّابِعَةِ وَالتَّسْلِيمِ‌

Chapter 30 –The performing of the Tashahhud (testimonies) during the first two Rak’at, and the fourth, and the greeting (Salām)

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ مَنْصُورِ بْنِ حَازِمٍ، عَنْ بَكْرِ بْنِ حَبِيبٍ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ التَّشَهُّدِ، فَقَالَ: « لَوْ كَانَ ـ كَمَا يَقُولُونَ ـ وَاجِباً عَلَى النَّاسِ هَلَكُوا، إِنَّمَا كَانَ الْقَوْمُ يَقُولُونَ أَيْسَرَ مَا يَعْلَمُونَ، إِذَا حَمِدْتَ اللهَ أَجْزَأَ عَنْكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhajmmad Bin Isa, from Al Husayn Bin Saeed, from Usman Bin Isa, from Mansour Bin Hazim, from Bakr Bin Habeeb who said,

‘I asked Abu Ja’farasws about theTashahhud, so heasws said: ‘Had it been as you are saying it to be to be, an Obligation upon the people, they would have been destroyed. But rather, the people are saying the easier of what they are doing. If you were to Praise Allahazwj , it would suffice from you’.39

2. وَفِي رِوَايَةٍ أُخْرى، عَنْ صَفْوَانَ، عَنْ مَنْصُورٍ، عَنْ بَكْرِ بْنِ حَبِيبٍ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : أَيَّ شَيْ‌ءٍ أَقُولُ فِي التَّشَهُّدِ وَالْقُنُوتِ؟ قَالَ: « قُلْ بِأَحْسَنِ مَا عَلِمْتَ: فَإِنَّهُ لَوْ كَانَ مُوَقَّتاً لَهَلَكَ النَّاسُ ».

And in another report from Safwan, from Mansour, from Bakr Bin Habeen who said,

‘I said to Abu Ja’farasws , ‘Which thing should I be saying during theTashahhud and the Qunut?’ Heasws said: ‘With the best of what you know, for had it been fixed, the people would be destroyed’.40

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَجَّالِ، عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ، عَنْ يَحْيَى بْنِ طَلْحَةَ، عَنْ سَوْرَةَ بْنِ كُلَيْبٍ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنْ أَدْنى مَا يُجْزِئُ مِنَ التَّشَهُّدِ؟ فَقَالَ: « الشَّهَادَتَانِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from AlHajja l, from Sa’albat Bin Maymoun, from Yahya Bin Talha, from Sowrat Bin Kuleyb who said,

‘I asked Abu Ja’farasws about the least of what would suffice from theTashahhud, so heasws said: ‘The two testimonies’.41

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَقْرَأُ فِي التَّشَهُّدِ: مَا طَابَ فَلِلّهِ، وَمَا خَبُثَ فَلِغَيْرِهِ؟ فَقَالَ: « هكَذَا كَانَ يَقُولُ عَلِيٌّعليه‌السلام ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Dawood Bin Farqad, from Yaqoub Bin Shuayb who said,

‘I said to Abu Abdullahasws , ‘Recite in theTashahhud, ‘Whatever is good, so it is for Allahazwj , and whatever is bad, so it is for others’?’ So heasws said: ‘Like this is what Aliasws was saying’.42

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يَنْبَغِي لِلْإِمَامِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ التَّشَهُّدَ، وَلَا يُسْمِعُونَهُ هُمْ شَيْئاً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the prayer leader that he makes the ones behind him to listen to theTashahhud, and they should not make him listen to anything’.43

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ، عَنِ ابْنِ مُسْكَانَ، عَنِ الْحَلَبِيِّ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « كُلُّ مَا ذَكَرْتَ اللهَ بِهِ وَالنَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم فَهُوَ مِنَ الصَّلَاةِ، وَإِنْ قُلْتَ: "السَّلَامُ عَلَيْنَا وَعَلى عِبَادِ اللهِ الصَّالِحِينَ"، فَقَدِ انْصَرَفْتَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Ibn Muskan, from Al Halby who said,

‘Abu Abdullahasws said to me: ‘Whatever you say of Allahazwj and Hisazwj Prophetsaww is ofSalāt. As soon as you say the phrase, ‘The greetings be upon us and the righteous servants of Allahazwj ’, so you have ended (theSalāt) ’.44

7. وَبِهذَا الْإِسْنَادِ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا كُنْتَ فِي صَفٍّ، فَسَلِّمْ تَسْلِيمَةً عَنْ يَمِينِكَ، وَتَسْلِيمَةً عَنْ يَسَارِكَ: لِأَنَّ عَنْ يَسَارِكَ مَنْ يُسَلِّمُ عَلَيْكَ، وَإِذَا كُنْتَ إِمَاماً، فَسَلِّمْ تَسْلِيمَةً وَأَنْتَ مُسْتَقْبِلُ الْقِبْلَةِ ».

And by this chain, from Ibn Muskan, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘Whenever you were in a row, so greet (Salām) with a greeting from your right, and a greeting from your left, because on your left is the one who is greeting upon you; and when you were the prayer leader and you greet, so greet while you are facing theQiblah’ .45

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا انْصَرَفْتَ مِنَ الصَّلَاةِ، فَانْصَرِفْ عَنْ يَمِينِكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘When you exit from theSalāt, so exit from your right’.46

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ‌ فَضَالَةَ بْنِ أَيُّوبَ، عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ، عَنِ ابْنِ مُسْكَانَ، عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَقُومُ فِي الصَّفِّ خَلْفَ الْإِمَامِ وَلَيْسَ عَلى يَسَارِهِ أَحَدٌ كَيْفَ يُسَلِّمُ؟ قَالَ: « يُسَلِّمُ وَاحِدَةً عَنْ يَمِينِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Ibn Muskan, from Anbasa Bin Mus’ab who said,

‘I asked Abu Abdullahasws about the man who is standing in the row behind the prayer leader, and there is no one on his left. How should he greet (Salām) ?’ Heasws said: ‘He should greet once on his right’.47

10. وَبِهذَا الْإِسْنَادِ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا قُمْتَ مِنَ الرَّكْعَةِ، فَاعْتَمِدْ عَلى كَفَّيْكَ، وَقُلْ: بِحَوْلِ اللهِ وَقُوَّتِهِ أَقُومُ وَأَقْعُدُ: فَإِنَّ عَلِيّاًعليه‌السلام كَانَ يَفْعَلُ ذلِكَ ».

And by this chain, from Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Abu Bakr Al hazramy who said,

‘Abu Abdullahasws said: ‘When you stand from the (completed)Rak’at, so rely upon your palms and say, ‘By the Might of Allahazwj and Hisazwj Strength I am standing and sitting’, for Aliasws used to do that’.48

11. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا جَلَسْتَ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ، فَتَشَهَّدْتَ، ثُمَّ‌ قُمْتَ، فَقُلْ: بِحَوْلِ اللهِ وَقُوَّتِهِ أَقُومُ وَأَقْعُدُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘Abu Abdullahasws said: ‘Whenever you sit during the first twoRak’at, so you performTashahhud, then stand, so say, ‘By the Might of Allahazwj and Hisazwj Strength I am standing and sitting’. 49

31 - بَابُ الْقُنُوتِ فِي الْفَرِيضَةِ وَالنَّافِلَةِ وَمَتى هُوَ وَمَا يُجْزِي فِيهِ

Chapter 31 – The Qunut during the Obligatory and the optional Salāt, and when is it (to be done) and what would suffice regarding it

1. مُحَمَّدُ بْنُ يَحْيى وَغَيْرُهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيى، عَنِ ابْنِ بُكَيْرٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ الْقُنُوتِ فِي الصَّلَوَاتِ الْخَمْسِ؟ فَقَالَ: « اقْنُتْ فِيهِنَّ جَمِيعاً ». قَالَ: وَسَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام بَعْدَ ذلِكَ عَنِ الْقُنُوتِ؟ فَقَالَ لِي: « أَمَّا مَا جَهَرْتَ فِيهِ، فَلَا تَشُكَّ ».

Muhammad Bin Yahya, and someone else, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, and Safwan Bin Yahya, from Ibn Bukeyr, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the Qunut during the five (Obligatory)Salāts . So heasws said: ‘Perform Qunut in the entirety of these’.

He (the narrator) said, ‘And I asked Abu Abdullahasws after that, about the Qunut, so heasws said to me: ‘As for what you say it loudly, so you would not be in doubt’.50

2. أَحْمَدُ، عَنِ الْحُسَيْنِ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ صَفْوَانَ الْجَمَّالِ، قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللهِعليه‌السلام أَيَّاماً، فَكَانَ يَقْنُتُ فِي كُلِّ صَلَاةٍ: يُجْهَرُ فِيهَا، وَلَا يُجْهَرُ فِيهَا.

Ahmad, from Al Husayn, from Ibn Abu Najran, from Safwan Al Jammal who said,

‘I prayedSalāt behind Abu Abdullahasws for days, and heasws used to perform Qunut in everySalāt, the ones in which is loud recitation, and in those wherein is no loud recitation’.51

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْقُنُوتِ، فَقَالَ: « فِيمَا يُجْهَرُ فِيهِ بِالْقِرَاءَةِ ». قَالَ: فَقُلْتُ لَهُ: إِنِّى سَأَلْتُ أَبَاكَ عَنْ ذلِكَ، فَقَالَ: « فِي الْخَمْسِ كُلِّهَا؟ ». فَقَالَ: « رَحِمَ اللهُ أَبِي، إِنَّ أَصْحَابَ أَبِي أَتَوْهُ، فَسَأَلُوهُ، فَأَخْبَرَهُمْ بِالْحَقِّ، ثُمَّ‌ أَتَوْنِي شُكَّاكاً، فَأَفْتَيْتُهُمْ بِالتَّقِيَّةِ ».

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Ibn Bukeyr, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the Qunut, so heasws said: ‘In what you have to be loud with the recitation’. So I said, ‘I asked yourasws fatherasws about that, so heasws said: ‘In the five (Obligatory)Salāt, all of them’. So heasws said: ‘May Allahazwj have Mercy on myasws fatherasws . The companions of myasws fatherasws came to himasws and asked himasws , so heasws informed them with the truth. Then they come to measws as doubtful, so Iasws issued a Fatwa to them with ‘ بِالتَّقِيَّةِ ’ the dissimulation’.52

4. عَلِيٌّ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « اقْنُتْ فِي كُلِّ رَكْعَتَيْنِ ـ فَرِيضَةٍ أَوْ نَافِلَةٍ ـ قَبْلَ الرُّكُوعِ ».

Ali, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Muhammad Bin Al Fuzayl, from Al Haris Bin Al Mugheira who said,

‘Abu Abdullahasws said: ‘Perform Qunut in every twoRak’at (ofSalāt) , Obligatory or optional, before theRukū’ .53

5. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْقُنُوتِ؟ فَقَالَ: « فِي كُلِّ صَلَاةٍ: فَرِيضَةٍ، وَنَافِلَةٍ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Abdul Rahman Bin AlHajja j,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the Qunut, so heasws said: ‘(recite) in everySalāt, Obligatory as well in the optional’.54

6. وَبِهذَا الْإِسْنَادِ، عَنْ يُونُسَ، عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ تَرَكَ الْقُنُوتَ رَغْبَةً عَنْهُ، فَلَا صَلَاةَ لَهُ ».

And by this chain, from Yunus, from Wahab Bin Abd Rabbih,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who neglects the Qunut turning away from it, so there is noSalāt for him’.55

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الْقُنُوتُ فِي كُلِّ صَلَاةٍ فِي الرَّكْعَةِ الثَّانِيَةِ قَبْلَ الرُّكُوعِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The Qunut is to be in everySalāt, in the secondRak’at, before theRukū’ .56

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ أَبَانٍ، عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْقُنُوتِ، وَمَا يُقَالُ فِيهِ؟ فَقَالَ: « مَا قَضَى اللهُ عَلى لِسَانِكَ، وَلَا أَعْلَمُ لَهُ شَيْئاً مُوَقَّتاً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Aban, from Ismail Bin Al Fazl who said,

‘I asked Abu Abdullahasws about the Qunut and what is to be said during it’. So heasws said: ‘Whatever Allahazwj Ordains upon your tongue, and Iasws do not know of anything fixed for it’.57

9. وَبِهذَا الْإِسْنَادِ، عَنْ فَضَالَةَ، عَنْ أَبَانٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْقُنُوتُ فِي الْفَرِيضَةِ الدُّعَاءُ، وَفِي الْوَتْرِ الِاسْتِغْفَارُ ».

By this chain, from Fazalat, from Aban, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘The Qunut in the Obligatory (Salāt) is the supplication, and in the Witr (Salāt) , it is the seeking of Forgiveness’.58

10. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : رَجُلٌ نَسِيَ الْقُنُوتَ، فَذَكَرَهُ وَهُوَ فِي بَعْضِ الطَّرِيقِ؟ فَقَالَ: « يَسْتَقْبِلُ الْقِبْلَةَ، ثُمَّ لْيَقُلْهُ » ثُمَّ قَالَ: « إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يَرْغَبَ عَنْ سُنَّةِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، أَوْ يَدَعَهَا ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘I said to Abu Ja’farasws , ‘A man forgets the Qunut, so he remembers it while he is in one of the roads’. So heasws said: ‘He should face towards theQiblah, then let him say it’.

Then heasws said: ‘Myasws fatherasws used to dislike it for the man that he should turn away from a Sunnah of Rasool-Allahsaww , or he leaves it’.59

11. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ أَدْنَى الْقُنُوتِ؟ فَقَالَ: « خَمْسُ تَسْبِيحَاتٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the least (recitation in) the Qunut. So heasws said: ‘Five Glorifications’.60

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يُجْزِئُكَ فِي الْقُنُوتِ: اللهُمَّ اغْفِرْ لَنَا وَارْحَمْنَا وَعَافِنَا وَاعْفُ عَنَّا فِي الدُّنْيَا وَالْآخِرَةِ، إِنَّكَ عَلى كُلِّ شَيْ‌ءٍ قَدِيرٌ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sa’ad Bin Abu Khalaf,

(It has been narrated) from Abu Abdullahasws having said: ‘It would suffice you in the Qunut (saying),

‘O Allahazwj ! Forgive us, and be Merciful to us, and Grant us health, and Pardon us in the world and the Hereafter. Youazwj are Able upon everything’.61

13. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا أَعْرِفُ قُنُوتاً إِلاَّ قَبْلَ الرُّكُوعِ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Iasws do not recognise a Qunut except before theRukū’ .62

14. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، قَالَ: حَدَّثَنِي يَعْقُوبُ بْنُ يَقْطِينٍ، قَالَ: سَأَلْتُ عَبْداً صَالِحاًعليه‌السلام عَنِ الْقُنُوتِ فِي الْوَتْرِ وَالْفَجْرِ وَمَا يُجْهَرُ فِيهِ: قَبْلَ الرُّكُوعِ‌ أَوْ بَعْدَهُ؟ فَقَالَ: « قَبْلَ الرُّكُوعِ حِينَ تَفْرُغُ مِنْ قِرَاءَتِكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed who said, ‘Yaqoub Bin Yaqteen narrated to me saying,

‘I asked AbuAl-Salih asws (7th Imamasws ) about the Qunut duringAl-Witr (Salāt), a ndAl-Fajr (Salāt), a nd what is to be said loudly in it, before theRukū and after it’. So heasws said: ‘Before theRukū when you are free from your recitation’.63

15. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ، عَنْ زِيَادٍ الْقَنْدِيِّ، عَنْ دُرُسْتَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: قَالَ: « الْقُنُوتُ فِي كُلِّ صَلَاةٍ: فِي الْفَرِيضَةِ، وَالتَّطَوُّعِ ».

Ali Bin Muhammad, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Ziyad Al Qindy, from Dorost, from Muhammad Bin Muslim who said,

‘The Qunut is to be in everySalāt, in the Obligatory and the optional’. 64

32 - بَابُ التَّعْقِيبِ بَعْدَ الصَّلَاةِ وَالدُّعَاءِ‌

Chapter 32 – The follow up after the Salāt and the supplication

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا يَنْبَغِي لِلْإِمَامِ أَنْ يَنْتَقِلَ إِذَا سَلَّمَ حَتّى يُتِمَّ مَنْ‌ خَلْفَهُ الصَّلَاةَ ». قَالَ: وَسَأَلْتُهُ عَنِ الرَّجُلِ يَؤُمُّ فِي الصَّلَاةِ: هَلْ يَنْبَغِي لَهُ أَنْ يُعَقِّبَ بِأَصْحَابِهِ بَعْدَ التَّسْلِيمِ؟ فَقَالَ: « يُسَبِّحُ، وَيَذْهَبُ مَنْ شَاءَ لِحَاجَتِهِ، وَلَايُعَقِّبُ رَجُلٌ لِتَعْقِيبِ الْإِمَامِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘It is not befitting for the prayer leader that he should turn when he has greeted (Salām) until the ones behind him have completed theSalāt’ .

He (the narrator) said, ‘And I asked himasws about the man who leads (a Jam’at) in theSalāt, ‘Is it befitting for him that he does a follow up with his companions after the greeting (Salām) ?’ So heasws said: ‘He can Glorify, and he can go wherever he so desires to for his need, and a man should not do a follow up to the follow up of the prayer leader’.65

2. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَيُّمَا رَجُلٍ أَمَّ قَوْماً، فَعَلَيْهِ أَنْ يَقْعُدَ بَعْدَ التَّسْلِيمِ، وَلَايَخْرُجَ مِنْ ذلِكَ الْمَوْضِعِ حَتّى يُتِمَّ الَّذِينَ خَلْفَهُ ـ الَّذِينَ سُبِقُوا ـ صَلَاتَهُمْ، ذلِكَ عَلى كُلِّ إِمَامٍ وَاجِبٌ إِذَا عَلِمَ أَنَّ فِيهِمْ مَسْبُوقاً، وَإِنْ عَلِمَ أَنْ لَيْسَ فِيهِمْ‌ مَسْبُوقٌ بِالصَّلَاةِ، فَلْيَذْهَبْ حَيْثُ شَاءَ ».

Ali, from his father, from Hammad, from Hareyz, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever man leads a group (inSalāt) , so upon him is that he sits after the greeting (Salām) , and he does not go out from that place until those behind him have completed, those who preceded theirSalāts . That is an Obligation upon every prayer leader when he knows that among them are preceded ones, and if he knows that there aren’t any preceded ones among them with theSalāt, so let him go wherever he so desires to’.66

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ حَدِيدٍ، عَنْ مَنْصُورِ بْنِ يُونُسَ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ صَلّى صَلَاةً فَرِيضَةً، وَعَقَّبَ إِلى أُخْرى، فَهُوَ ضَيْفُ اللهِ، وَحَقٌّ عَلَى اللهِ أَنْ يُكْرِمَ ضَيْفَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Mansour Bin Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘The one prays an Obligatory Salat and follows up to another, so he is a guest of Allahazwj , and has a right upon Allahazwj that Heazwj be Benevolent with Hisazwj guest’.67

4. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ: أَنَّهُ سَمِعَ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ فَضْلَ الدُّعَاءِ بَعْدَ الْفَرِيضَةِ عَلَى الدُّعَاءِ بَعْدَ النَّافِلَةِ كَفَضْلِ الْفَرِيضَةِ عَلَى النَّافِلَةِ ». قَالَ: ثُمَّ قَالَ: « ادْعُهْ، وَلَاتَقُلْ قَدْ فُرِغَ مِنَ الْأَمْرِ: فَإِنَّ الدُّعَاءَ هُوَ الْعِبَادَةُ: إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي سَيَدْخُلُونَ جَهَنَّمَ داخِرِينَ ) وَقَالَ:( ادْعُونِي أَسْتَجِبْ لَكُمْ ) ». وَقَالَ: « إِذَا أَرَدْتَ أَنْ تَدْعُوَ اللهَ، فَمَجِّدْهُ، وَاحْمَدْهُ، وَسَبِّحْهُ، وَهَلِّلْهُ، وَأَثْنِ عَلَيْهِ، وَصَلِّ عَلَى النَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، ثُمَّ سَلْ: تُعْطَ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban Bin Usman, from Al Hassan Bin Al Mugheira that,

‘He heard Abu Abdullahasws saying: ‘The superiority of the supplication after the Obligatory (Salāt) over the supplication after the optional (Salāt) , is like the superiority of the Obligatory (Salāt) over the optional (Salāt) ’.

He (the narrator) said, ‘Then heasws said: ‘Supplicate to Himazwj and do not say that you are free from the matter, for the supplication, it is the worship. Allahazwj Mighty and Majestic is Saying [40:60] surely those who are too proud to worship Me shall soon enter Hell abased, and Said [40:60] Call upon Me, I will Answer you.

And heasws said: ‘Whenever you intend to Supplicate to Allahazwj , so Praise Himazwj , and Glorify Himazwj , and Extol Hisazwj Holiness, and Laud upon Himazwj , and send Blessings upon the Prophetazwj . Then ask, you would be Given’.68

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الدُّعَاءُ بَعْدَ الْفَرِيضَةِ أَفْضَلُ مِنَ الصَّلَاةِ تَنَفُّلاً ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The supplication after the Obligatory (Salāt) is superior than theSalāt prayed voluntarily’.69

6. الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ، عَنْ عَبْدِ اللهِ بْنِ عَامِرٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ سَبَّحَ تَسْبِيحَ فَاطِمَةَ الزَّهْرَاءِعليها‌السلام قَبْلَ أَنْ يَثْنِيَ رِجْلَيْهِ مِنْ صَلَاةِ الْفَرِيضَةِ، غَفَرَ اللهُ لَهُ: وَيَبْدَأُ بِالتَّكْبِيرِ ».

Al Husayn Bin Muhammad Al Ashary, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘The one who Glorifies with the Glorification (Tasbīḥ) of FatimaAl-Zahra asws befor e bending his legs from the ObligatorySalāt, Allahazwj would Forgive (his sins) for him, and let him begin with the exclamation ofTakbīr’. 70

7. عِدَّة ٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ يَحْيَى بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ سَبَّحَ اللهَ فِي دُبُرِ الْفَرِيضَةِ تَسْبِيحَ فَاطِمَةَ الزَّهْرَاءِعليها‌السلام الْمِائَةَ مَرَّةٍ، وَأَتْبَعَهَا بِلَا إِلهَ إِلاَّ اللهُ، غَفَرَ اللهُ لَهُ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yahya Bin Muhammad, from Ali Bin Al Numan, from Ibn Abu Najran, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who Glorifies Allahazwj at the end of the Obligatory (Salāt) with the Glorification (Tasbīḥ) of FatimaAl-Zahra asws , one hundred times, and follows it up with (saying) ‘There is no god except for Allahazwj ’, Allahazwj would Forgive (his sins) for him’.71

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ، قَالَ: دَخَلْتُ مَعَ أَبِي عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَسَأَلَهُ أَبِي عَنْ تَسْبِيحِ فَاطِمَةَ صَلَّى اللهُ عَلَيْهَا، فَقَالَ: « اللهُ أَكْبَرُ » حَتّى أَحْصى أَرْبَعاً وَثَلَاثِينَ مَرَّةً، ثُمَّ قَالَ: « الْحَمْدُ لِلّهِ » حَتّى بَلَغَ سَبْعاً وَسِتِّينَ، ثُمَّ قَالَ: « سُبْحَانَ اللهِ » حَتّى بَلَغَ مِائَةً يُحْصِيهَا بِيَدِهِ جُمْلَةً وَاحِدَةً.

A number of our companions, from Ahmad Bin Muhammad, from Amro Bin Usman, from Muhammad Bin Uzafir who said,

‘I went over with my father to Abu Abdullahasws . So my father asked himasws about the Glorification (Tasbīḥ) of Syeda Fatimaasws . So heasws said: ‘اللهُ أَكْبَرُ ’ Allahazwj is the Greatest’, until I counted it as thirty four times. Then heasws said: ‘الْحَمْدُ لِلّهِ ’ ‘The Praise is for Allahazwj ’, until it reached sixty seven (i.e., thirty three times). Then heasws said: ‘سُبْحَانَ اللهِ ’ Glory be to Allahazwj ’, until it reached one hundred. He counted it with his hand as one total’.72

9. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ، عَنْ صَفْوَانَ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام قَالَ فِي تَسْبِيحِ فَاطِمَةَ صَلَّى اللهُ عَلَيْهَا: « يُبْدَأُ بِالتَّكْبِيرِ أَرْبَعاً وَثَلَاثِينَ، ثُمَّ التَّحْمِيدِ ثَلَاثاً وَثَلَاثِينَ، ثُمَّ التَّسْبِيحِ ثَلَاثاً وَثَلَاثِينَ ».

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhamad Bin Abdul Hameed, from Safwan, from Ibn Muskaabn, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘In the Glorification (Tasbīḥ) of Fatimaasws , it is begun with the exclamation ofTakbīr thirty four ( times), then the Praise (The Praise is for Allahazwj ) thirty three (times), then the Glorification (Glory be to Allahazwj ) thirty three (times)’.73

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، عَنِ الْخَيْبَرِيِّ، عَنِ الْحُسَيْنِ بْنِ ثُوَيْرٍ وَأَبِي سَلَمَةَ السَّرَّاجِ، قَالَا: سَمِعْنَا أَبَا عَبْدِ اللهِعليه‌السلام وَهُوَ يَلْعَنُ فِي دُبُرِ كُلِّ مَكْتُوبَةٍ أَرْبَعَةً مِنَ الرِّجَالِ، وَأَرْبَعاً مِنَ النِّسَاءِ: فُلَانٌ وَفُلَانٌ وَفُلَانٌ وَمُعَاوِيَةُ‌ ـ وَيُسَمِّيهِمْ ـ وَفُلَانَةُ وَفُلَانَةُ وَهِنْدٌ وَأُمُّ الْحَكَمِ أُخْتُ مُعَاوِيَةَ.

Muhammad Bin Yahya, from Muhamad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Al Khaybari, from Al Husayn Bin Suweyr, and Abu Salma Al Sarraj who both said,

‘We heard Abu Abdullahasws , and heasws was sending ‘Laan’ (asking for Allahazwj ’s wrath) at the end of every Prescribed (Salāt) , on four from the men and four from the women. So and so, and so and so, and so and so, and Muawiya’, (and heasws named them), ‘And so and so woman, and so and so woman, and Hinda, and UmmAl-Hakam - the sis ter of Muawiya’.74

11. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا شَكَكْتَ فِي تَسْبِيحِ فَاطِمَةَعليها‌السلام ، فَأَعِدْ ».

Ahmad Bin Idrees, from Muhammad Bin Ahmad, raising it, said,

‘Abu Abdullahasws said: ‘When you have a doubt in the Glorification (Tasbīḥ) of Syeda FatimaAl-Zahra asws , so r epeat’.75

12. عَنْهُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ، عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ كَانَ يُسَبِّحُ تَسْبِيحَ فَاطِمَةَ صَلَّى اللهُ عَلَيْهَا، فَيَصِلُهُ، وَلَايَقْطَعُهُ

From him, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Muhammad Bin Ja’far, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws that heasws used to Glorify by the Glorification (Tasbīḥ) of Syeda Fatimaasws , so heasws would recite it without interruption’.76

13. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، عَنْ صَالِحِ بْنِ عُقْبَةَ، عَنْ أَبِي هَارُونَ الْمَكْفُوفِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يَا أَبَا هَارُونَ، إِنَّا نَأْمُرُ صِبْيَانَنَا بِتَسْبِيحِ فَاطِمَةَعليها‌السلام ‌ كَمَا نَأْمُرُهُمْ بِالصَّلَاةِ، فَالْزَمْهُ: فَإِنَّهُ لَمْ يَلْزَمْهُ عَبْدٌ فَشَقِيَ ».

Muhammad Bin Yahya, from Muhamad Bin Al Husayn, from Mughammad Bin Ismail Bin Bazie, from Salih Bin Uqba, from Abu Haroun Al Makfouf,

(It has been narrated) from Abu Abdullahasws having said: ‘O Abu Haroun! Weasws instruct ourasws children with the Glorification (Tasbīḥ) of Syeda Fatimaasws just as weasws instruct them with the ObligatorySalāt, for a servant who does not necessitate it, is a wretch’.77

14. وَبِهذَا الْإِسْنَادِ، عَنْ صَالِحِ بْنِ عُقْبَةَ، عَنْ عُقْبَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَا عُبِدَ اللهُ بِشَيْ‌ءٍ مِنَ التَّحْمِيدِ أَفْضَلَ مِنْ تَسْبِيحِ فَاطِمَةَعليها‌السلام ، وَلَوْ كَانَ شَيْ‌ءٌ أَفْضَلَ مِنْهُ، لَنَحَلَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم فَاطِمَةَعليها‌السلام ».

And by this chain, from Salih Bin Uqba, from Uqba,

(It has been narrated) from Abu Ja’farasws having said: ‘A servant cannot worship Allahazwj with anything from the Praising, superior than the Glorification (Tasbīḥ) of Syeda Fatimaasws , and had there been anything superior than it, Rasool-Allahsaww would have conferred (bestowed) it upon Fatimaasws ’.78

15. وَعَنْهُ، عَنْ أَبِي خَالِدٍ الْقَمَّاطِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « تَسْبِيحُ فَاطِمَةَعليها‌السلام فِي كُلِّ يَوْمٍ فِي دُبُرِ كُلِّ‌ صَلَاةٍ أَحَبُّ إِلَيَّ مِنْ صَلَاةِ أَلْفِ رَكْعَةٍ فِي كُلِّ يَوْمٍ ».

And from him, from Abu Khalid Al Qammat who said,

‘I asked Abu Abdullahasws saying: ‘The Glorification (Tasbīḥ) of Fatimaasws during every day at the end of everySalāt is more beloved to me than aSalāt of a thousandRak’at during every day’.79

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « أَقَلُّ مَا يُجْزِئُكَ مِنَ الدُّعَاءِ بَعْدَ الْفَرِيضَةِ أَنْ تَقُولَ: اللهُمَّ إِنِّي أَسْأَلُكَ مِنْ كُلِّ خَيْرٍ أَحَاطَ بِهِ عِلْمُكَ، وَأَعُوذُ بِكَ مِنْ كُلِّ شَرٍّ أَحَاطَ بِهِ عِلْمُكَ: اللهُمَّ إِنِّي أَسْأَلُكَ عَافِيَتَكَ فِي أُمُورِي كُلِّهَا، وَأَعُوذُ بِكَ مِنْ خِزْيِ الدُّنْيَا وَعَذَابِ الْآخِرَةِ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz,

(It has been narrated) from Abu Ja’farasws having said: ‘The least of what would suffice you from the supplication after the Obligatory (Salāt) is that you should be saying,

‘O Allahazwj ! I ask Youazwj of every goodness encompassed by Yourazwj Knowledge, and I seek Refuge with Youazwj from every evil encompassed by Yourazwj Knowledge. O Allahazwj ! I ask Youazwj of Yourazwj Granting good health in my affairs, all of them,

and I seek Refuge with Youazwj from the disgrace of the world and the Punishment of the Hereafter’.80

17. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ عُرْوَةَ، عَنْ أَبِي الْعَبَّاسِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « يُسْتَجَابُ الدُّعَاءُ فِي أَرْبَعَةِ مَوَاطِنَ: فِي الْوَتْرِ، وَبَعْدَ‌ الْفَجْرِ، وَبَعْدَ الظُّهْرِ، وَبَعْدَ الْمَغْرِبِ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Qasim Bin Urwa, from Abu Al Abbas Al Fazl Bin Abdul Malik who said,

‘Abu Abdullahasws said: ‘The supplication would be Answered in four places – inAl-Witr (Salāt), a nd afterAl-Fajr (Salāt), a nd afterAl-Zohr (Salāt) , and afterAl-Maghrib’ .81

18. مُحَمَّدُ بْنُ يَحْيى، عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبَانٍ، عَنْ مُحَمَّدٍ الْوَاسِطِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « لَا تَدَعْ فِي دُبُرِ كُلِّ صَلَاةٍ: "أُعِيذُ نَفْسِي وَمَا رَزَقَنِي رَبِّي بِاللهِ الْوَاحِدِ الصَّمَدِ" حَتّى تَخْتِمَهَا، وَ "أُعِيذُ نَفْسِي وَمَا رَزَقَنِي رَبِّي بِرَبِّ الْفَلَقِ" حَتّى تَخْتِمَهَا، وَ "أُعِيذُ نَفْسِي وَمَا رَزَقَنِي رَبِّي بِرَبِّ النَّاسِ" حَتّى تَخْتِمَهَا ».

Muhammad Bin Yahya, from Abdullah Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban, from Muhammad Al Wasity who said,

‘I heard Abu Abdullahasws saying: ‘Do not leave (saying) at the end of everySalāt,

‘I seek Refuge for myself and for whatever my Lordazwj has Graced me, with Allahazwj , the One, the Last’ – until you complete it (Chapter 112), and, ‘I seek Refuge for myself and whatever my Lordazwj has Graced me, with the Lordazwj of the Falaq (a Chasm of Fire)’ – until you complete it (Chapter 113), and , I seek Refuge for myself and whatever Allahazwj has Grace me, with my Lordazwj , the Lordazwj of the people’ – until you complete it (Chapter 114)’.82

‌19. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « لَا تَنْسَوُا الْمُوجِبَتَيْنِ ـ أَوْ قَالَ: عَلَيْكُمْ بِالْمُوجِبَتَيْنِ ـ فِي دُبُرِ كُلِّ صَلَاةٍ ». قُلْتُ: وَمَا الْمُوجِبَتَانِ؟ قَالَ: « تَسْأَلُ اللهَ الْجَنَّةَ، وَتَعُوذُ بِاللهِ مِنَ النَّارِ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘Abu Ja’farasws said: ‘Do not forget the two duties’, or said: ‘It is upon you with the two duties at the end of everySalāt’ . I said, ‘And what are the two duties?’ Heasws said: ‘Your asking Allahazwj for the Paradise, and seeking Refuge with Allahazwj from the Fire’.83

20. مُحَمَّدُ بْنُ يَحْيى وَأَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْمَرْوَزِيِّ، قَالَ: « كَتَبَ إِلَيَّ الرَّجُلُ صَلَوَاتُ اللهِ عَلَيْهِ: « فِي سَجْدَةِ الشُّكْرِ مِائَةُ مَرَّةٍ: شُكْراً شُكْراً: وَإِنْ شِئْتَ: عَفْواً عَفْواً ».

Muhammad Bin Yahya and Ahmad Bin Idrees, from Muhamad Bin Ahmad, from Ali Bin Muhammad Al Qasany, from Muhammad Bin Isa, from Suleyman Bin Hafs Al Marouzy who said,

‘A manasws wrote to me: ‘In theSajdah-e-Shukr (prostration of gratefulness), (say) one hundred times, ‘Thanks! Thanks!’, and if you so desire to, ‘Pardon! Pardon!’.84

21. مُحَمَّدُ بْنُ الْحَسَنِ، عَنْ سَهْلِ بْنِ زِيَادٍ، بِإِسْنَادِهِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ سَبَقَتْ أَصَابِعُهُ لِسَانَهُ، حُسِبَ لَهُ ».

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, by his chain, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullahasws having said: ‘The one whose fingers move faster than his tongue, so (he will be) counted in his favour’.85

22. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ دَاوُدَ الْعِجْلِيِّ مَوْلى أَبِي الْمَغْرَاءِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « ثَلَاثٌ أُعْطِينَ سَمْعَ الْخَلَائِقِ: الْجَنَّةُ، وَالنَّارُ، وَالْحُورُ الْعِينُ: فَإِذَا صَلَّى الْعَبْدُ وَقَالَ: اللهُمَّ أَعْتِقْنِي مِنَ النَّارِ، وَأَدْخِلْنِي الْجَنَّةَ، وَزَوِّجْنِي مِنَ الْحُورِ الْعِينِ، قَالَتِ النَّارُ: يَا رَبِّ، إِنَّ عَبْدَكَ قَدْ سَأَلَكَ أَنْ تُعْتِقَهُ مِنِّي، فَأَعْتِقْهُ، وَقَالَتِ الْجَنَّةُ: يَا رَبِّ، إِنَّ عَبْدَكَ قَدْ سَأَلَكَ إِيَّايَ، فَأَسْكِنْهُ فِيَّ، وَقَالَتِ الْحُورُ الْعِينُ: يَا رَبِّ، إِنَّ عَبْدَكَ قَدْ خَطَبَنَا إِلَيْكَ، فَزَوِّجْهُ مِنَّا، فَإِنْ هُوَ انْصَرَفَ مِنْ صَلَاتِهِ، وَلَمْ يَسْأَلِ اللهَ شَيْئاً مِنْ هذَا، قُلْنَ الْحُورُ الْعِينُ: إِنَّ هذَا الْعَبْدَ فِينَا لَزَاهِدٌ، وَقَالَتِ الْجَنَّةُ: إِنَّ هذَا الْعَبْدَ فِيَّ لَزَاهِدٌ، وَقَالَتِ النَّارُ: إِنَّ هذَا الْعَبْدَ‌ فِيَّ لَجَاهِلٌ ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood Al Ajaly a slave of Abu Al Magra’a who said,

‘I heard Abu Abdullahasws saying: ‘Three have been Given (the power to) hear the creatures – the Paradise, and the Fire and the Maiden Houries. So when the servant prays aSalāt and says, ‘O Allahazwj ! Liberate me from the Fire and Enter me into the Paradise and Marry the Maiden Houries to me’, the Fire says: ‘O Lordazwj ! Yourazwj servant has asked Youazwj toEmanc ipate him from me, soEmanc ipate him’; and the Paradise says: ‘O Lordazwj ! Yourazwj servant has asked Youazwj for me, so Settle him in me’; and the Maiden Houries say: ‘O Lordazwj ! Yourazwj servant has proposed to Youazwj for us, so Marry from us to him’.

So if he finishes from hisSalāt and did not ask Allahazwj for anything from this, the Maiden Houries say: ‘This servant is being an ascetic from us’; and the Paradise says: ‘This servant is being an ascetic regarding me’; and the Fire says, ‘This servant is ignorant regarding me’’.86

23. أَحْمَدُ بْنُ مُحَمَّدٍ رَفَعَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : « دُعَاءٌ يُدْعى بِهِ فِي دُبُرِ كُلِّ صَلَاةٍ تُصَلِّيهَا، فَإِنْ كَانَ بِكَ دَاءٌ مِنْ سَقَمٍ وَوَجَعٍ، فَإِذَا قَضَيْتَ صَلَاتَكَ، فَامْسَحْ يَدَكَ عَلى مَوْضِعِ سُجُودِكَ مِنَ الْأَرْضِ، وَادْعُ بِهذَا الدُّعَاءِ، وَأَمِرَّ بِيَدِكَ عَلى مَوْضِعِ وَجَعِكَ سَبْعَ مَرَّاتٍ تَقُولُ: يَا مَنْ كَبَسَ الْأَرْضَ عَلَى الْمَاءِ، وَسَدَّ الْهَوَاءَ بِالسَّمَاءِ، وَاخْتَارَ لِنَفْسِهِ أَحْسَنَ الْأَسْمَاءِ، صَلِّ عَلى مُحَمَّدٍ، وَآلِ مُحَمَّدٍ وَافْعَلْ بِي كَذَا وَكَذَا، وَارْزُقْنِي كَذَا‌ وَكَذَا، وَعَافِنِي مِنْ كَذَا وَكَذَا ».

Ahmad Bin Muhammad, raising it,

(It has been narrated) from Abu Abdullahasws , ‘A supplication to supplicate with at the end of everySalāt you pray, if there was an illness with you from a disease and pain, so when you accomplish yourSalāt, wipe your hand upon the place of yourSajdah from the ground, and supplicate with this supplication, and pass your hand upon the place of pain, seven times, saying,

‘O the Oneazwj Who Compressed the earth upon the water, and Filled the atmosphere with the sky, and Chose for Himselfazwj the best of the Names! Send Blessings upon Muhammadsaww and the Progenyasws of Muhammadsaww , and do such and such with me, and Grace me with such and such, and Grant me good health from such and such (pain)’.87

24. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ، عَنْ عَلِيِّ بْنِ شَجَرَةَ، عَنْ مُحَمَّدِ بْنِ مَرْوَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ قَالَ: « تَمْسَحُ بِيَدِكَ الْيُمْنى عَلى جَبْهَتِكَ وَوَجْهِكَ فِي دُبُرِ الْمَغْرِبِ وَالصَّلَوَاتِ، وَتَقُولُ: بِسْمِ اللهِ الَّذِي لَا إِلهَ إِلاَّ هُوَ، عَالِمِ الْغَيْبِ وَالشَّهَادَةِ، الرَّحْمنِ الرَّحِيمِ، اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ وَالسُّقْمِ وَالْعُدْمِ وَالصَّغَارِ وَالذُّلِّ وَالْفَوَاحِشِ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail, from Abu Ismail Al Sarraj, from Ali Bin Shajara, from Muhammad Bin Marwan,

(It has been narrated) from Abu Abdullahasws having said: ‘Wipe your right hand upon your forehead and your face at the end ofAl-Maghrib (Salāt) , and (other)Salāts , and you should be saying, ‘In the Name of Allahazwj Who, there is no god except for Himazwj , the Knower of the hidden and the apparent, the Beneficent, the Merciful! O Allahazwj ! I seek Refuge with Youazwj from the worries, and the grief, and the sickness, and the deficiencies, and lowliness, and the disgrace, and the immoralities, whatever is apparent from these and what is hidden’.88

25. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ، عَنِ‌ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ التَّسْبِيحِ، فَقَالَ: « مَا عَلِمْتُ شَيْئاً مُوَظَّفاً غَيْرَ تَسْبِيحِ فَاطِمَةَ ـ صَلَوَاتُ الله عَليْهَا ـ وَعَشْرَ مَرَّاتٍ بَعْدَ الْغَدَاةِ، تَقُولُ: "لَا إِلهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، يُحْيِي وَيُمِيتُ، وَيُمِيتُ وَيُحْيِي، بِيَدِهِ الْخَيْرُ، وَهُوَ عَلى كُلِّ شَيْ‌ءٍ قَدِيرٌ"، وَلكِنَّ الْإِنْسَانَ يُسَبِّحُ مَا شَاءَ تَطَوُّعاً ».

Ali Bin Ibrahim, from his father, from Al Husayn Bin Saeed, from Fazalat, from Al A’ala, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the Glorification. So heasws said: ‘Iasws do not know of anything assigned apart from the Glorification (Tasbīḥ) of Syeda Fatimaasws , and ten times after the morning you should be saying, ‘There is no god except for Allahazwj , Alone, there being no associates for Himazwj , the King, and for Himazwj is the Praise. Heazwj Revives and (Causes to) dies, (Causes to) die and Revives. In Hisazwj Hand is the goodness, and Heazwj Able upon everything’, but the human being Glories whatever he so desires to, voluntarily’.89

26. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَبْدِ الْمَلِكِ الْقُمِّيِّ، عَنْ إِدْرِيسَ أَخِيهِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِذَا فَرَغْتَ مِنْ صَلَاتِكَ، فَقُلِ: "اللهُمَّ إِنِّي أَدِينُكَ بِطَاعَتِكَ وَوَلَايَتِكَ وَوَلَايَةِ رَسُولِكَ وَوَلَايَةِ الْأَئِمَّةِعليهم‌السلام مِنْ أَوَّلِهِمْ إِلى آخِرِهِمْ" وَتُسَمِّيهِمْ، ثُمَّ قُلِ: اللهُمَّ إِنِّي أَدِينُكَ بِطَاعَتِكَ وَوَلَايَتِهِمْ وَالرِّضَا بِمَا فَضَّلْتَهُمْ بِهِ، غَيْرَ مُتَكَبِّرٍ وَلَامُسْتَكْبِرٍ عَلى مَعْنى مَا أَنْزَلْتَ فِي كِتَابِكَ عَلى حُدُودِ مَا أَتَانَا فِيهِ وَمَا لَمْ يَأْتِنَا، مُؤْمِنٌ مُقِرٌّ مُسَلِّمٌ بِذلِكَ، رَاضٍ بِمَا رَضِيتَ بِهِ يَا رَبِّ، أُرِيدُ بِهِ وَجْهَكَ وَالدَّارَ الْآخِرَةَ، مَرْهُوباً وَمَرْغُوباً إِلَيْكَ فِيهِ، فَأَحْيِنِي مَا أَحْيَيْتَنِي عَلى ذلِكَ، وَأَمِتْنِي إِذَا أَمَتَّنِي عَلى ذلِكَ، وَابْعَثْنِي إِذَا بَعَثْتَنِي عَلى ذلِكَ، وَإِنْ كَانَ مِنِّي تَقْصِيرٌ فِيمَا مَضى، فَإِنِّي أَتُوبُ إِلَيْكَ مِنْهُ، وَأَرْغَبُ إِلَيْكَ فِيمَا عِنْدَكَ، وَأَسْأَلُكَ أَنْ تَعْصِمَنِي مِنْ مَعَاصِيكَ، وَلَاتَكِلَنِي إِلى نَفْسِي طَرْفَةَ عَيْنٍ أَبَداً مَا أَحْيَيْتَنِي، لَا أَقَلَّ مِنْ ذلِكَ وَلَا أَكْثَرَ، إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمْتَ يَا أَرْحَمَ الرَّاحِمِينَ، وَأَسْأَلُكَ أَنْ تَعْصِمَنِي بِطَاعَتِكَ حَتّى تَتَوَفَّانِي عَلَيْهَا وَأَنْتَ عَنِّي رَاضٍ، وَأَنْ تَخْتِمَ لِي بِالسَّعَادَةِ، وَلَاتُحَوِّلَنِي عَنْهَا أَبَداً، وَلَاقُوَّةَ إِلاَّ بِكَ ».

Muhammad Bin Yahya, from Muhammad, from Muhammad Bin Sinan, from Abdul Malik Al Qummy, from Idrees his brother who said,

‘I heard Abu Abdullahasws saying: ‘When you are free from yourSalāt, say,

‘O Allahazwj ! I follow Yourazwj Religion by Yourazwj obedience, and obedience, and Yourazwj Wilayah, andWilayah of Yourazwj Rasoolsaww , andWilayah of the Imamsasws , from theirasws first one to theirasws last one’, and name themasws .

Then say,

‘O Allahazwj ! I follow Yourazwj Religion by Yourazwj obedience and theirasws Wilayah, and the pleasure with what Youazwj have Preferred themasws with without any arrogance nor being arrogant against the Meaning of what Youazwj Revelaed in Yourazwj Book upon the limits of what reached us regarding it, and what did not reach us, believing, accepting, submitting to that, being pleased with whatever Youazwj are Pleased with.

O Lordazwj ! I intend Yourazwj Face and the House of the Hereafter by it, fearing, desiring to Youazwj with regards to it. So Keep me alive upon that whatever (duration) Youazwj Cause to me live, and Cause me to die upon that whenever Youazwj Cause me to die, and Resurrect me upon that whenever Youazwj Resurrect me; and if there was a deficiency from me in what is past, so I repent to Youazwj from it and wish to You regarding what is in Yourazwj Presence.

And I ask Youazwj that Youazwj Safeguard me from being disobedient to Youazwj , and do not Leave me to depend on myself even for the blink of an eye, ever, neither Letting me to live any less than that nor more. The self is prone to evil except what Youazwj are Merciful with, O most Merciful of the merciful ones.

And I ask Youazwj Youazwj to Safeguard me from being disobedient to Youazwj until Youazwj Cause me to die upon it and Youasws are Pleased with me. And if Yourazwj Ending for me is with the happiness, so do not Change me from it, ever! There is no Strength except with Youazwj ’.90

27. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنْ مُحَمَّدٍ الْوَاسِطِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « لَا تَدَعْ فِي دُبُرِ كُلِّ صَلَاةٍ: "أُعِيذُ نَفْسِي وَمَا‌ رَزَقَنِي رَبِّي بِاللهِ الْوَاحِدِ الصَّمَدِ" حَتّى تَخْتِمَهَا، "وَأُعِيذُ نَفْسِي وَمَا رَزَقَنِي رَبِّي بِرَبِّ الْفَلَقِ" حَتّى تَخْتِمَهَا، "وَأُعِيذُ نَفْسِي وَمَا رَزَقَنِي رَبِّي بِرَبِّ النَّاسِ" حَتّى تَخْتِمَهَا ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Muhammad Al Wasity who said,

‘I heard Abu Abdullahasws saying: ‘Do not leave (saying) at the end of everySalāt,

‘I seek Refuge for myself and for whatever my Lordazwj has Graced me, with Allahazwj , the One, the Last’ – until you end it (Chapter 112); ‘and I seek Refuge for myself and whatever my Lordazwj has Graced me, with the Lordazwj ofAl-Falaq (a chasm of Fire)’ – until you end it (Chapter 113); ‘and I seek Refuge for myself and whatever my Lordazwj has Grace me, with the Lordazwj of the people’ – until you end it (Chapter 114)’.91

28. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، قَالَ: كَتَبَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ إِلى أَبِي الْحَسَنِعليه‌السلام : إِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي دُعَاءً أَدْعُو بِهِ فِي دُبُرِ صَلَوَاتِي يَجْمَعُ اللهُ لِي بِهِ خَيْرَ الدُّنْيَا وَالْآخِرَةِ؟ فَكَتَبَعليه‌السلام : « تَقُولُ: أَعُوذُ بِوَجْهِكَ الْكَرِيمِ، وَعِزَّتِكَ الَّتِي لَاتُرَامُ، وَقُدْرَتِكَ الَّتِي لَا يَمْتَنِعُ مِنْهَا شَيْ‌ءٌ مِنْ شَرِّ الدُّنْيَا وَالْآخِرَةِ، وَمِنْ شَرِّ الْأَوْجَاعِ كُلِّهَا ».

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ali Bin Mahziyar who said,

‘Muhammad Bin Ibrahim wrote to AbuAl-Hassan asws that , ‘What is yourasws view, O my Masterasws , if youasws were to teach me a supplication I can supplicate with at the end of mySalāt due to which Allahazwj would Gather for me the goodness of the world and the Hereafter’. So heasws wrote: ‘You should be saying,

‘I seek Refuge with Yourazwj Benevolent Face, and Yourazwj Might which cannot be assailed, and Yourazwj Power, nothing from which can be prevented by the evil of the world and the Hereafter, and from the evil of the pains, all of them’. 92

33 - بَابُ مَنْ أَحْدَثَ قَبْلَ التَّسْلِيمِ‌

Chapter 33 – The one whose ablution breaks before Salām (the greeting at the end of Salāt)

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنِ ابْنِ بُكَيْرٍ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى الْفَرِيضَةَ، فَلَمَّا فَرَغَ وَرَفَعَ رَأْسَهُ مِنَ السَّجْدَةِ الثَّانِيَةِ مِنَ الرَّكْعَةِ الرَّابِعَةِ، أَحْدَثَ؟ فَقَالَ: « أَمَّا صَلَاتُهُ فَقَدْ مَضَتْ، وَبَقِيَ التَّشَهُّدُ، وَإِنَّمَا التَّشَهُّدُ سُنَّةٌ فِي الصَّلَاةِ، فَلْيَتَوَضَّأْ، وَلْيَعُدْ إِلى مَجْلِسِهِ أَوْ مَكَانٍ نَظِيفٍ، فَيَتَشَهَّدْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat, from Ibn Bukeyr, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about a man who prayed the ObligatorySalāt. So when he was free and raised his head from the secondSajdah of the fourthRak’at, his ablution was invalidated’. So heasws said: ‘As for hisSalāt, so it has passed, and there remains the bearing of theTashahhud (three or more testimonies); and rather, theTashahhud is a Sunnah in theSalāt, therefore let him perform an ablution and let him return to his seat or a clean place, so he should reciteTashahhud (bear three or more testimonies)’.93

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام فِي الرَّجُلِ يُحْدِثُ بَعْدَ مَا يَرْفَعُ رَأْسَهُ مِنَ السَّجْدَةِ الْأَخِيرَةِ قَبْلَ أَنْ يَتَشَهَّدَ، قَالَ: « يَنْصَرِفُ، فَيَتَوَضَّأُ، فَإِنْ شَاءَ رَجَعَ إِلَى الْمَسْجِدِ، وَإِنْ شَاءَ فَفِي بَيْتِهِ، وَإِنْ شَاءَ حَيْثُ شَاءَ يَقْعُدُ، فَيَتَشَهَّدُ، ثُمَّ يُسَلِّمُ، وَإِنْ كَانَ الْحَدَثُ بَعْدَ التَّشَهُّدِ، فَقَدْ مَضَتْ صَلَاتُهُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws regarding the man whose ablution breaks after him raising his head from the lastSajdah, before he performsTashahhud. Heasws said: ‘He should leave and perform the ablution. So if he so desires to, he returns to theMasjid, and if he so desires to, so to his house, and if he so desires to, wherever he so desires to. He should sit and performTashahhud, then greet (Salām) . And if it was so that the ablution broke after theTashahhud, so hisSalāt would have passed (completed)’. 94

34 - بَابُ السَّهْوِ فِي افْتِتَاحِ الصَّلَاةِ‌

Chapter 34 – The mistake during the commencement of the Salāt

1. عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلٍ: وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ الرَّجُلِ يَنْسى تَكْبِيرَةَ الِافْتِتَاحِ؟ قَالَ: « يُعِيدُ ».

Ali Bin Ibrahim Bin Hashim, from his father, from Ibn Abu Umeyr, from Jameel, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara who said,

‘I asked Abu Ja’farasws about the man who forgets the exclamation ofTakbīr in the beginn ing. Heasws said: ‘He should repeat’.95

2. الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ، عَنْ عَبْدِ اللهِ بْنِ عَامِرٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ فَضَالَةَ، عَنْ أَبَانٍ، عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ أَوِ ابْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ قَالَ فِي الرَّجُلِ يُصَلِّي، فَلَمْ يَفْتَتِحْ بِالتَّكْبِيرِ: هَلْ يُجْزِيهُ تَكْبِيرَةُ الرُّكُوعِ؟ قَالَ: « لَا، بَلْ يُعِيدُ صَلَاتَهُ إِذَا حَفِظَ أَنَّهُ لَمْ يُكَبِّرْ ».

Al Husayn Bin Muhammad Al Ashary, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat, from Aban, from Al Fazl Bin Abdul Malik, or Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said regarding the man who prays aSalāt but did not open it with the exclamation ofTakbīr, would the ex clamation ofTakbīr of the Rukū s uffice him?’ Heasws said: ‘No, but he should repeat hisSalāt when he remembers that he did not exclaimTakbīr’. 96

3. مُحَمّ َدُ بْنُ يَحْيى رَفَعَهُ: عَنِ الرِّضَاعليه‌السلام ، قَالَ: « الْإِمَامُ يَحْمِلُ أَوْهَامَ مَنْ خَلْفَهُ إِلاَّ تَكْبِيرَةَ الِافْتِتَاحِ ».

Muhammad Bin Yahya,

(It has been narrated) raising it fromAl-Reza asws having said: ‘The prayer leader would bear the imaginations of the ones behind him except for the openingTakbīr’. 97

35 - بَابُ السَّهْوِ فِي الْقِرَاءَةِ‌

Chapter 35 – The mistake during the recitation

1. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ رِبْعِيِّ بْنِ عَبْدِ اللهِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « إِنَّ اللهَ فَرَضَ الرُّكُوعَ وَالسُّجُودَ: وَالْقِرَاءَةُ سُنَّةٌ: فَمَنْ تَرَكَ الْقِرَاءَةَ مُتَعَمِّداً، أَعَادَ الصَّلَاةَ: وَمَنْ نَسِيَ الْقِرَاءَةَ، فَقَدْ تَمَّتْ صَلَاتُهُ، وَلَاشَيْ‌ءَ عَلَيْهِ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa, from Rabie Bin Abdullah, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘Allahazwj Necessitated theRukū and theSajdah, and the recitation is a Sunnah. So the one who neglects the recitation deliberately should repeat theSalāt, and the one who forgets the recitation, so he has completed hisSalāt and there is nothing upon him’.98

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ نَسِيَ أُمَّ الْقُرْآنِ؟ قَالَ: « إِنْ كَانَ لَمْ يَرْكَعْ، فَلْيُعِدْ أُمَّ الْقُرْآنِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man who forgets the Mother of the Quran (Chapter 1). Heasws said: ‘If it was so that he has not gone into theRukū (Rukū) , so let him repeat the Mother of the Quran (Chapter 1)’.99

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ يُونُسَ بْنِ يَعْقُوبَ، عَنْ مَنْصُورِ بْنِ حَازِمٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنِّي صَلَّيْتُ الْمَكْتُوبَةَ، فَنَسِيتُ أَنْ أَقْرَأَ فِي صَلَاتِي كُلِّهَا؟ فَقَالَ: « أَلَيْسَ قَدْ أَتْمَمْتَ الرُّكُوعَ وَالسُّجُودَ؟ » قُلْتُ: بَلى، قَالَ: « قَدْ تَمَّتْ صَلَاتُكَ إِذَا كَانَ نِسْيَاناً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Yunus Bin Yaqoub, from Mansour Bin Hazim who said,

‘I said to Abu Abdullahasws , ‘I prayed the PrescribedSalāt, but I forgot to recite in mySalāt, all of it’. So heasws said: ‘Is it no so that you had completed theRukū and theSajdah? ’ I said, ‘Yes’. Heasws said: ‘You have completed yourSalāt, when it was out of forgetfulness’. 100

36 - بَابُ السَّهْوِ فِي الرُّكُوعِ‌

Chapter 36 – The mistake during the Rukū

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَشُكُّ وَهُوَ قَائِمٌ لَايَدْرِي رَكَعَ، أَمْ لَمْ يَرْكَعْ؟ قَالَ: « يَرْكَعُ وَيَسْجُدُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Ibn Muskan, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the man who doubted and he was standing, not knowing whether he had performed theRukū or not. Heasws said: ‘He should performRukū and performSajdah’ .101

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ: وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ رِفَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ نَسِيَ أَنْ يَرْكَعَ حَتّى يَسْجُدَ وَيَقُومَ؟ قَالَ: « يَسْتَقْبِلُ ».

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Rifa’at,

(It has been narrated) from Abu Abdulahasws , said, ‘I asked himasws about a man who forgot that he performed theRukū until he performSajdahd , and he was standing. Heasws said: ‘He should begin again’.102

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا اسْتَيْقَنَ أَنَّهُ قَدْ زَادَ فِي‌ الصَّلَاةِ الْمَكْتُوبَةِ رَكْعَةً، لَمْ يَعْتَدَّ بِهَا، وَاسْتَقْبَلَ الصَّلَاةَ اسْتِقْبَالاً إِذَا كَانَ قَدِ اسْتَيْقَنَ يَقِيناً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘When you are convinced that aRak’at has been increased in the PrescribedSalāt, he should not rely with it, and he should begin theSalāt from the beginning, when he was certain with conviction’. 103

37 - بَابُ السَّهْوِ فِي السُّجُودِ‌

Chapter 37 – The omission in the Sajdah

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ، قَالَ: سُئِلَ أَبُو عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ سَهَا، فَلَمْ يَدْرِ سَجْدَةً سَجَدَ، أَمْ ثِنْتَيْنِ ؟ قَالَ: « يَسْجُدُ أُخْرى، وَلَيْسَ عَلَيْهِ بَعْدَ انْقِضَاءِ الصَّلَاةِ سَجْدَتَا السَّهْوِ »

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘Abu Abdullahasws was asked about a man who erred, so he did not know whether he had performSajdah with oneSajdah or two. Heasws said: ‘He should performSajdah another, and it is not upon him, after the accomplishment of theSalāt, to perform aSajdah for the omission’.104

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ شَكَّ، فَلَمْ يَدْرِ سَجْدَةً سَجَدَ، أَمْ سَجْدَتَيْنِ؟ قَالَ: « يَسْجُدُ حَتّى يَسْتَيْقِنَ أَنَّهُمَا سَجْدَتَانِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Baseer who said,

‘I asked Abu Abdullahasws about a man who doubted, so he did not know whether he had performSajdah with oneSajdah or twoSajdahs ’. Heasws said: ‘He should performSajdah until he is convinced that these are twoSajdahs ’.105

3. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ: وَعَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلّى رَكْعَةً، ثُمَّ ذَكَرَ ـ وَهُوَ فِي الثَّانِيَةِ وَهُوَ رَاكِعٌ ـ أَنَّهُ تَرَكَ سَجْدَةً مِنَ الْأُولى؟ فَقَالَ: كَانَ أَبُو الْحَسَنِ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ يَقُولُ: « إِذَا تَرَكْتَ السَّجْدَةَ فِي الرَّكْعَةِ الْأُولى، وَلَمْ تَدْرِ وَاحِدَةً أَمْ ثِنْتَيْنِ، اسْتَقْبَلْتَ الصَّلَاةَ حَتّى يَصِحَّ لَكَ أَنَّهُمَا‌ اثْنَتَانِ ».

From him, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr and Ali Bin Muhammad, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr,

(It has been narrated) from AbuAl-Hassan asws , sai d, ‘I asked himasws about a man who prays oneRak’at ofSalāt, then remembers when he is in the second and he isRukū, that he had left out oneSajdah from the first (Rak’at) . So heasws said: ‘AbuAl-Hassan asws was saying: ‘When you leave theSajdah in the firstRak’at and do not know whether it was one or two, you should re-commence theSalāt until it is correct for you that these were two (Sajdahs )’.106

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ، عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ، عَنْ زَيْدٍ الشَّحَّامِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي رَجُلٍ شُبِّهَ عَلَيْهِ، فَلَمْ يَدْرِ وَاحِدَةً سَجَدَ، أَمْ ثِنْتَيْنِ، قَالَ: « فَلْيَسْجُدْ أُخْرى ».

Ali Bin Ibrahim, from his father, from Amro Bin Usman Al Khazzaz, from Al Mufazzal Bin Salih, from Zayd Al Shahaam,

(It has been narrated) from Abu Abdullahasws regarding a man upon whom it was doubtful and he did not know whether he performSajdah once or twice’. Heasws said: ‘So let him performSajdah another’. 107

38 - بَابُ السَّهْوِ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ

Chapter 38 – The omission in the two first Rak’at

1. مُحَمَّدُ بْنُ الْحَسَنِ وَغَيْرُهُ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ‌ ابْنِ مُسْكَانَ، عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا شَكَكْتَ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ، فَأَعِدْ ».

Muhamad Bin Al Hassan and someone else, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Ibn Muskan, from Anbasa Bin Mus’ab who said,

‘Abu Abdullahasws said to me: ‘When you doubt in the first twoRak’at, so repeat’.108

2. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ اللهِ بْنِ عَامِرٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنِ الْحَسَنِ بْنِ سَعِيدٍ، عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ، عَنْ سَمَاعَةَ، قَالَ: قَالَ: « إِذَا سَهَا الرَّجُلُ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ مِنَ الظُّهْرِ وَالْعَصْرِ وَالْعَتَمَةِ، وَلَمْ يَدْرِ‌ أَوَاحِدَةً صَلّى أَمْ ثِنْتَيْنِ، فَعَلَيْهِ أَنْ يُعِيدَ الصَّلَاةَ ».

Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Al Husayn Bin Saeed, from Zur’at Bin Muhammad, from Sama’at who said,

‘Heasws said: ‘When the man forgets in the first twoRak’at fromAl-Zohr, andAl-Asr, and the Isha (Salāts ) and does not know whether he had prayed one or two, so upon him is that he repeats theSalāt’ .109

3. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ: وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: قُلْتُ لَهُ: رَجُلٌ لَايَدْرِي وَاحِدَةً صَلّى أَمْ ثِنْتَيْنِ ؟ قَالَ: « يُعِيدُ ». قَالَ: قُلْتُ لَهُ: رَجُلٌ لَمْ يَدْرِ أَثِنْتَيْنِ صَلّى أَمْ ثَلَاثاً؟ فَقَالَ: « إِنْ دَخَلَهُ الشَّكُّ بَعْدَ دُخُولِهِ فِي الثَّالِثَةِ، مَضى فِي الثَّالِثَةِ، ثُمَّ صَلَّى الْأُخْرى، وَلَاشَيْ‌ءَ عَلَيْهِ، وَيُسَلِّمُ ». قُلْتُ: فَإِنَّهُ لَمْ يَدْرِ فِي اثْنَتَيْنِ هُوَ، أَمْ فِي أَرْبَعٍ؟ قَالَ: « يُسَلِّمُ وَيَقُومُ، فَيُصَلِّي رَكْعَتَيْنِ، ثُمَّ يُسَلِّمُ، وَلَاشَيْ‌ءَ عَلَيْهِ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Ali Bin Ibrahim, from his father, altogether from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws ), said, ‘I said to himasws , ‘A man does not know whether he has prays one (Rak’at) or two’. Heasws said: ‘He should repeat (theSalāt) ’. I said to him, ‘A man did not know whether he had prayed two or three (Rak’at) ’. So heasws said: ‘When the doubt enters after his entry into the second, he should go into the third, then pray another (Rak’at) , and there would be nothing upon him, and he would offerSalām (greet)’. I said, ‘So if he does not know whether he was in the second or the fourth?’ Heasws said: ‘He should offerSalām (greet), and stand, so he should pray twoRak’at, then offerSalām (greet), and there would be nothing upon him’.110

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ: وَالْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، قَالَ: قَالَ لِي أَبُو الْحَسَنِ الرِّضَاعليه‌السلام : « الْإِعَادَةُ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ، وَالسَّهْوُ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ ».

Muhammad Bin Yahya, from Ahman Bin Muhammad, from Al Hassan Bin Ali Al Washa, and Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa who said,

‘AbuAl-Hassan Al-Reza asws said: ‘The repeating is regarding the first twoRak’at, and the omission is (allowed) during the last twoRak’at’ (i.e. no need to repeat). 111

39 - بَابُ السَّهْوِ فِي الْفَجْرِ وَالْمَغْرِبِ وَالْجُمُعَةِ

Chapter 39 – The omission in Al-Fajr, and Al-Maghrib and the Friday (Salāts)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ: وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَغَيْرِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا شَكَكْتَ فِي الْمَغْرِبِ، فَأَعِدْ: وَإِذَا شَكَكْتَ فِي الْفَجْرِ، فَأَعِدْ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary and someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘When you doubt inAl-Maghrib (Salāt) , so repeat, and when you doubt inAl-Fajr (Salāt), s o repeat’.112

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يُصَلِّي، وَلَايَدْرِي وَاحِدَةً صَلّى، أَمْ ثِنْتَيْنِ ؟ قَالَ: « يَسْتَقْبِلُ حَتّى يَسْتَيْقِنَ أَنَّهُ قَدْ أَتَمَّ، وَفِي الْجُمُعَةِ، وَفِي الْمَغْرِبِ، وَفِي الصَّلَاةِ فِي السَّفَرِ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about the man who prays aSalāt and he does not know whether he has prayed one or two (Rak’at) . Heasws said: ‘He should re-commence until he is convinced that he has completed – and in the Friday (Salāt) , and inAl-Maghrib, and in theSalāt during the journey’.113

3. الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ، عَنْ عَبْدِ اللهِ بْنِ عَامِرٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ، قَالَ: صَلَّيْتُ بِأَصْحَابِيَ الْمَغْرِبَ، فَلَمَّا أَنْ صَلَّيْتُ رَكْعَتَيْنِ، سَلَّمْتُ، فَقَالَ بَعْضُهُمْ: إِنَّمَا صَلَّيْتَ رَكْعَتَيْنِ، فَأَعَدْتُ، فَأَخْبَرْتُ أَبَا عَبْدِ اللهِعليه‌السلام ، فَقَالَ: « لَعَلَّكَ أَعَدْتَ ؟ » قُلْتُ: نَعَمْ، قَالَ: فَضَحِكَ، ثُمَّ قَالَ: « إِنَّمَا كَانَ يُجْزِئُكَ أَنْ تَقُومَ، فَتَرْكَعَ رَكْعَةً ».

Al Husayn Bin Muhammad Al Ashary, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,

‘I prayed the MaghribSalāt with my companions. So when I had prayed twoRak’at, I greeted. So one of them said, ‘But rather you (only) prayed twoRak’at, therefore repeat’. So I informed Abu Abdullahasws , and heasws said: ‘Perhaps you repeated?’ I said, ‘Yes’. He (the narrator) said, ‘So heasws smiled, then said: ‘But rather, it would have suffice you if you had stood and prayed aRak’at’ .114

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ فِي الْمَغْرِبِ وَالْفَجْرِ سَهْوٌ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘There are no omissions (allowed) inAl-Maghrib andAl-Fajr (Salāts)’. 115

40 - بَابُ السَّهْوِ فِي الثَّلَاثِ وَالْأَرْبَعِ‌

Chapter 40 – The omission in the third and the fourth (Rak’at)

1. مُحَمَّدُ بْنُ يَحْيى وَغَيْرُهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ، عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ، عَنْ سَمَاعَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلّى، فَلَمْ يَدْرِ أَفِي الثَّالِثَةِ هُوَ، أَمْ فِي الرَّابِعَةِ؟ قَالَ: « فَمَا ذَهَبَ وَهْمُهُ إِلَيْهِ، إِنْ رَأى أَنَّهُ فِي الثَّالِثَةِ، وَفِي قَلْبِهِ مِنَ الرَّابِعَةِ شَيْ‌ءٌ، سَلَّمَ بَيْنَهُ وَبَيْنَ نَفْسِهِ، ثُمَّ يُصَلِّي رَكْعَتَيْنِ يَقْرَأُ فِيهِمَا بِفَاتِحَةِ الْكِتَابِ »

Muhammad Bin Yahya, and someone else, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Al Husayn Bin Usman, from Sama’at, from Abu Baseer who said,

‘I asked himasws about a man who prays but he does not know whether he is in the third or in the fourth (Rak’at) . Heasws said: ‘If he according to his guess thinks it is the third or fourth, he accepts it along with his soul. Then he should pray twoRak’at, reciting in these two with the Opening of the Book (Chapter 1)’.116

2. وَعَنْهُ، عَنْ أَحْمَدَ، عَنِ الْحُسَيْنِ، عَنْ فَضَالَةَ، عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « إِنِ اسْتَوى وَهْمُهُ فِي الثَّلَاثِ وَالْأَرْبَعِ، سَلَّمَ، وَصَلّى رَكْعَتَيْنِ وَأَرْبَعَ سَجَدَاتٍ بِفَاتِحَةِ الْكِتَابِ وَهُوَ جَالِسٌ يَقْصِدُ فِي التَّشَهُّدِ ».

From him, from Ahmad, from Al Husayn, from Fazalat, from Al Husayn Bin Abu Al A’ala,

(It has been narrated) from Abu Abdullahasws having said: ‘If his imagination is established regarding the third and the fourth, he should greet (complete theSalāt) , and he should pray twoRak’at ofSalāt, and fourSajdah with the Opening of the Book while he is seated, intending in theTashahhud’ .117

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ: وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: قُلْتُ لَهُ: مَنْ لَمْ يَدْرِ فِي أَرْبَعٍ هُوَ، أَمْ فِي ثِنْتَيْنِ وَقَدْ أَحْرَزَ الثِّنْتَيْنِ ؟ قَالَ: « يَرْكَعُ رَكْعَتَيْنِ وَأَرْبَعَ سَجَدَاتٍ وَهُوَ قَائِمٌ بِفَاتِحَةِ الْكِتَابِ، وَيَتَشَهَّدُ، وَلَاشَيْ‌ءَ عَلَيْهِ: وَإِذَا لَمْ يَدْرِ فِي ثَلَاثٍ هُوَ، أَوْ فِي أَرْبَعٍ وَقَدْ أَحْرَزَ الثَّلَاثَ، قَامَ فَأَضَافَ إِلَيْهَا أُخْرى، وَلَاشَيْ‌ءَ عَلَيْهِ، وَلَايَنْقُضُ الْيَقِينَ بِالشَّكِّ، وَلَايُدْخِلُ الشَّكَّ فِي الْيَقِينِ، وَلَايَخْلِطُ أَحَدَهُمَا بِالْآخَرِ، وَلكِنَّهُ يَنْقُضُ الشَّكَّ بِالْيَقِينِ، وَيُتِمُّ عَلَى الْيَقِينِ، فَيَبْنِي عَلَيْهِ، وَلَايَعْتَدُّ بِالشَّكِّ فِي حَالٍ مِنَ الْحَالَاتِ »

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws ), said, ‘I said to himasws , ‘The one who does not know whether he is in a fourth or in the second, and he has accomplished two’. Heasws said: ‘He should perform twoRak’at and fourSajdahs while he is standing, with the Opening of the Book (Chapter 1), and he should performTashahhud and there would be nothing upon him; and when he does not know whether he was in a third or in a fourth (Rak’at) , and he has accomplished three, he would stand and increase upon it by another, and there would be nothing upon him.

And neither can the conviction be invalidated by the doubt nor can the doubt enter into the conviction, nor can one of the two get mixed up with the other, but, the doubt would be invalidated by the conviction, and he would complete (theSalāt) upon the conviction. Thus, he would build upon it and he would not repeat with the doubt in any state from the states’.118

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنِ ابْنِ مُسْكَانَ، عَنِ ابْنِ أَبِي يَعْفُورٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ لَايَدْرِي رَكْعَتَيْنِ صَلّى، أَمْ أَرْبَعاً؟ قَالَ: « يَتَشَهَّدُ وَيُسَلِّمُ، ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَتَيْنِ وَأَرْبَعَ سَجَدَاتٍ يَقْرَأُ فِيهِمَا بِفَاتِحَةِ الْكِتَابِ، ثُمَّ يَتَشَهَّدُ وَيُسَلِّمُ، وَإِنْ كَانَ صَلّى أَرْبَعاً، كَانَتْ هَاتَانِ نَافِلَةً، وَإِنْ كَانَ صَلّى رَكْعَتَيْنِ، كَانَتْ هَاتَانِ تَمَامَ الْأَرْبَعِ، وَإِنْ تَكَلَّمَ، فَلْيَسْجُدْ سَجْدَتَيِ السَّهْوِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Ibn Abu Yafour who said,

‘I asked Abu Abdullahasws about the man who does not know whether he has prayed twoRak’at ofSalāt or four. Heasws said: ‘He would performTashahhud, then he would stand and pray twoRak’at and fourSajdahs , reciting in these two with the Opening of the Book. Then he would performTashahhud andSalām (greet)’ And if it was so that he had prayed fourRak’at, these two would be (counted as) optional, and if it was so that he had prayed twoRak’at, these two would complete the four. And if he speaks, so let him performSajdah with theSajdah of the omission’.119

5. حَمَّادٌ، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: إِنَّمَا السَّهْوُ مَا بَيْنَ الثَّلَاثِ وَالْأَرْبَعِ، وَفِي الِاثْنَتَيْنِ، وَفِي الْأَرْبَعِ بِتِلْكَ الْمَنْزِلَةِ. وَمَنْ سَهَا وَلَمْ يَدْرِ ثَلَاثاً صَلّى أَمْ أَرْبَعاً، وَاعْتَدَلَ شَكُّهُ؟ قَالَ: يَقُومُ فَيُتِمُّ، ثُمَّ يَجْلِسُ فَيَتَشَهَّدُ وَيُسَلِّمُ، وَيُصَلِّي رَكْعَتَيْنِ وَأَرْبَعَ سَجَدَاتٍ وَهُوَ جَالِسٌ: فَإِنْ كَانَ أَكْثَرُ وَهْمِهِ إِلَى الْأَرْبَعِ، تَشَهَّدَ وَسَلَّمَ، ثُمَّ قَرَأَ فَاتِحَةَ الْكِتَابِ وَرَكَعَ وَسَجَدَ، ثُمَّ قَرَأَ وَسَجَدَ سَجْدَتَيْنِ، وَتَشَهَّدَ وَسَلَّمَ: وَإِنْ كَانَ أَكْثَرُ وَهْمِهِ الثِّنْتَيْنِ، نَهَضَ فَصَلّى رَكْعَتَيْنِ، وَتَشَهَّدَ وَسَلَّمَ.

Hammad, from Hareyz, from Muhammad Bin Muslim who said,

‘But rather, the omission is what is between the third and the fourth, and in the second and the fourth is of that very status. And the one who forgets and does not know whether he has prayed three or four and his doubt is equal, he should stand and he would complete (theSalāt) , then he should be seated, so he would perform theTashahhud, and he would offerSalām (greet), and he would pray twoRak’at, and fourSajdahs while he is seated.

So if his imagination was more towards the four (Rak’at having been prayed), he should performTashahhud and greet. Then he should recite the Opening of the Book (Chapter 1), and he should performRukū andSajdah. Then he should recite and performSajdah with twoSujūd (plural ofSajdah) , and oneTashahhud, and greet (Salām) . And if it was so that his imagination was more towards the two (Rak’at having been prayed), he should arise and pray twoRak’at, and oneTashahhud, and offerSalām (greet)’.120

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي رَجُلٍ صَلّى، فَلَمْ يَدْرِ أَثِنْتَيْنِ صَلّى، أَمْ ثَلَاثاً، أَمْ أَرْبَعاً؟ قَالَ: « يَقُومُ، فَيُصَلِّي رَكْعَتَيْنِ مِنْ قِيَامٍ وَيُسَلِّمُ، ثُمَّ يُصَلِّي رَكْعَتَيْنِ مِنْ جُلُوسٍ وَيُسَلِّمُ: فَإِنْ كَانَتْ أَرْبَعَ رَكَعَاتٍ، كَانَتِ الرَّكْعَتَانِ نَافِلَةً، وَإِلاَّ تَمَّتِ الْأَرْبَعُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws regarding a man who prays but he does not know whether he has prayed two or three or four. Heasws said: ‘He should stand and pray twoRak’at from a standing, then offerSalām, then he should pray twoRak’at from sitting and she should offerSalām. So if it was so that (he had prayed) fourRak’at, the twoRak’at would be (counted as) optional, or else the four would be complete’.121

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ أَبَانٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ سَيَابَةَ وَأَبِي الْعَبَّاسِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا لَمْ تَدْرِ ثَلَاثاً صَلَّيْتَ أَوْ أَرْبَعاً، وَوَقَعَ رَأْيُكَ عَلَى الثَّلَاثِ، فَابْنِ عَلَى الثَّلَاثِ: وَإِنْ وَقَعَ رَأْيُكَ عَلَى الْأَرْبَعِ، فَسَلِّمْ وَانْصَرِفْ: وَإِنِ اعْتَدَلَ وَهْمُكَ، فَانْصَرِفْ، وَصَلِّ رَكْعَتَيْنِ وَأَنْتَ جَالِسٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Aban, from Abdul Rahman Bin Sayabat and Abu Al Abbas,

(It has been narrated) from Abu Abdullahasws having said: ‘When you do not know whether you have prayed three (Rak’at) or four, and your view falls upon the third, so build upon the third, and if your view falls upon the fourth, so offerSalām and complete. And if your imagination was equal, so complete and pray twoRak’at while you are seated’.122

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا لَمْ تَدْرِ ثِنْتَيْنِ صَلَّيْتَ أَمْ أَرْبَعاً، وَلَمْ يَذْهَبْ وَهْمُكَ إِلى شَيْ‌ءٍ، فَتَشَهَّدْ وَسَلِّمْ، ثُمَّ صَلِّ رَكْعَتَيْنِ وَأَرْبَعَ سَجَدَاتٍ تَقْرَأُ فِيهِمَا بِأُمِّ الْقُرْآنِ، ثُمَّ تَشَهَّدْ، وَسَلِّمْ: فَإِنْ كُنْتَ إِنَّمَا صَلَّيْتَ رَكْعَتَيْنِ، كَانَتَا هَاتَانِ تَمَامَ الْأَرْبَعِ: وَإِنْ كُنْتَ صَلَّيْتَ أَرْبَعاً، كَانَتَا هَاتَانِ نَافِلَةً: وَإِنْ كُنْتَ لَاتَدْرِي ثَلَاثاً صَلَّيْتَ أَمْ أَرْبَعاً، وَلَمْ يَذْهَبْ وَهْمُكَ إِلى شَيْ‌ءٍ، فَسَلِّمْ، ثُمَّ صَلِّ رَكْعَتَيْنِ وَأَنْتَ‌ جَالِسٌ تَقْرَأُ فِيهِمَا بِأُمِّ الْكِتَابِ: وَإِنْ ذَهَبَ وَهْمُكَ إِلَى الثَّلَاثِ، فَقُمْ، فَصَلِّ الرَّكْعَةَ الرَّابِعَةَ، وَلَاتَسْجُدْ سَجْدَتَيِ السَّهْوِ: فَإِنْ ذَهَبَ وَهْمُكَ إِلَى الْأَرْبَعِ، فَتَشَهَّدْ وَسَلِّمْ، ثُمَّ اسْجُدْ سَجْدَتَيِ السَّهْوِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When you do not know whether you have prayed two (Rak’at) or four and your imagination does not go to anything, so performTashahhud and offerSalām. Then pray twoRak’at (ofSalāt) and fourSujūd (plural ofSajdah) , reciting in both of these with the Mother of the Quran (Chapter 1), then performTashahhud and offerSalām. So if it was so, that rather you had prayed twoRak’at, these two would complete the four, and if you had prayed four, these two would be (counted as) optional (Salāt) .

And if you did not know whether you had prayed three or four, and your imagination does not go towards anything, so offerSalām, then pray twoRak’at while you are seated, reciting in these two with the Mother of the Book (Chapter 1). And if your imagination goes towards the three (Rak’at having been prayed), so stand and pray the fourthRak’at and do not performSajdah with theSajdah of the omission. So if your imagination goes towards the four (Rak’at having been prayed), so performTashahhud and offerSalām, then performSajdah with theSajdah of the omission’.123

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ حَدِيدٍ، عَنْ جَمِيلٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ فِيمَنْ لَايَدْرِي أَثَلَاثاً صَلّى أَمْ أَرْبَعاً، وَوَهْمُهُ فِي ذلِكَ سَوَاءٌ، قَالَ: فَقَالَ: « إِذَا اعْتَدَلَ الْوَهْمُ فِي الثَّلَاثِ وَالْأَرْبَعِ، فَهُوَ بِالْخِيَارِ، إِنْ شَاءَ صَلّى رَكْعَةً وَهُوَ قَائِمٌ، وَإِنْ شَاءَ صَلّى رَكْعَتَيْنِ وَأَرْبَعَ سَجَدَاتٍ وَهُوَ جَالِسٌ ». وَقَالَ فِي رَجُلٍ لَمْ يَدْرِ أَثِنْتَيْنِ صَلّى أَمْ أَرْبَعاً، وَوَهْمُهُ يَذْهَبُ إِلَى الْأَرْبَعِ، أَوْ إِلَى الرَّكْعَتَيْنِ، فَقَالَ: « يُصَلِّي رَكْعَتَيْنِ وَأَرْبَعَ سَجَدَاتٍ ». وَقَالَ: « إِنْ ذَهَبَ وَهْمُكَ إِلى رَكْعَتَيْنِ وَأَرْبَعٍ، فَهُوَ سَوَاءٌ، وَلَيْسَ الْوَهْمُ فِي‌ هذَا الْمَوْضِعِ مِثْلَهُ فِي الثَّلَاثِ وَالْأَرْبَعِ »

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel, from one of our companions,

from Abu Abdullahasws having said regarding the one who does not know whether he had prayed three (Rak’at) or four, and his imagination with regards to that is equal, said: ‘When the imagination is equated regarding the third and the fourth, so he is with the choice, if he so desires to he prays oneRak’at while he is standing, and if he so desires to he prays twoRak’at and fourSujūd (plural ofSajdahs ) while he is seated’.

And heasws said regarding a man who does not know whether he had prayed two (Rak’at) or four, and his imagination goes towards the four, or towards the twoRak’at. So heasws said: ‘He should pray twoRak’at and fourSujūd (plural ofSajdahs ). And heasws said: ‘If his imagination goes towards the twoRak’at and the fourRak’at, so it is the same, and the imagination in this place is not similar to regarding the three and the four’. 124

41 - بَابُ مَنْ سَهَا فِي الْأَرْبَعِ وَالْخَمْسِ وَلَمْ يَدْرِ زَادَ أَوْ نَقَصَ أَوِ اسْتَيْقَنَ أَنَّهُ زَادَ‌

Chapter 41 – The one who omits in the fourth and the fifth and does not know he has exceeded or is deficient, or he is convinced that he has exceeded

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ، فَلَمْ يَدْرِ زَادَ أَمْ نَقَصَ، فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ، وَسَمَّاهُمَا رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم الْمُرْغِمَتَيْنِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara who said,

‘I heard Abu Ja’farasws saying: ‘Rasool-Allahsaww said: ‘Whenever one of you doubts in hisSalāt, so he does not know whether he has increased or is deficient, so let him performSajdah with twoSajdahs while he is seated, and Rasool-Allahsaww named these asAl-Murghimatayn (T he two compelled ones)’.125

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ وَبُكَيْرٍ ابْنَيْ أَعْيَنَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا اسْتَيْقَنَ أَنَّهُ زَادَ فِي صَلَاتِهِ الْمَكْتُوبَةِ، لَمْ يَعْتَدَّ بِهَا، وَاسْتَقْبَلَ صَلَاتَهُ اسْتِقْبَالاً إِذَا كَانَ قَدِ اسْتَيْقَنَ يَقِيناً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara and Bukeyr two sons of Ayn,

(It has been narrated) from Abu Ja’farasws having said: ‘When one is convinced that he has increased in his PrescribedSalāt, he should not rely with it and he should re-commence hisSalāt with a commencement, when it was so that he was convinced with a certainty’.126

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا كُنْتَ لَاتَدْرِي أَرْبَعاً صَلَّيْتَ، أَوْ خَمْساً، فَاسْجُدْ سَجْدَتَيِ السَّهْوِ بَعْدَ تَسْلِيمِكَ، ثُمَّ سَلِّمْ بَعْدَهُمَا ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘When it was so that you did not know whether you had prayed four (Rak’at) or five, so performSajdah with twoSujūd of the omission after your offeringSalām, then offerSalām (again) after it’.127

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، قَالَ: قَالَ: « مَنْ حَفِظَ سَهْوَهُ وَأَتَمَّهُ، فَلَيْسَ عَلَيْهِ سَجْدَتَا السَّهْوِ، إِنَّمَا السَّهْوُ عَلى مَنْ لَمْ يَدْرِ زَادَ أَمْ نَقَصَ مِنْهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Usman Bin Isa, from Sama’at who said,

‘The one who safeguards his omission and completes it, so there are no twoSujūd of the omission (Sajda Al-Sah’w) upon him. But rather, the omission is upon the one who does not know whether he increased or reduced from it’.128

5. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ اللهِ بْنِ عَامِرٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ أَبِي بَصِيرٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ زَادَ فِي صَلَاتِهِ، فَعَلَيْهِ الْإِعَادَةُ ».

Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat Bin Ayoub, from Aban Bin Usman, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘The one who increases in hisSalāt, so upon him is the repeating’.129

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ شُعَيْبٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا لَمْ تَدْرِ خَمْساً صَلَّيْتَ أَمْ أَرْبَعاً، فَاسْجُدْ سَجْدَتَيِ السَّهْوِ بَعْدَ تَسْلِيمِكَ وَأَنْتَ جَالِسٌ، ثُمَّ سَلِّمْ بَعْدَهُمَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Hammad Bin Isa, from Shuayb, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When you do not know whether you have prayed five (Rak’at) or four, so performSajdah with twoSujūd of the omission (Sajda Al-Sah’w) after your offeringSalām, while you are seated. Then offerSalām (again) after these two (Sujūd) ’. 130

42 - بَابُ مَنْ تَكَلَّمَ فِي صَلَاتِهِ أَوِ انْصَرَفَ قَبْلَ أَنْ يُتِمَّهَا أَوْ يَقُومُ فِي مَوْضِعِ الْجُلُوسِ‌

Chapter 42 – The one who speaks during his Salāt, or leaves before he completes it, or stands in place of the sitting

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ بْنِ مِهْرَانَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ حَفِظَ سَهْوَهُ فَأَتَمَّهُ، فَلَيْسَ عَلَيْهِ سَجْدَتَا السَّهْوِ: فَإِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم صَلّى بِالنَّاسِ الظُّهْرَ رَكْعَتَيْنِ، ثُمَّ سَهَا فَسَلَّمَ، فَقَالَ لَهُ‌ ذُو الشِّمَالَيْنِ: يَا رَسُولَ اللهِ، أَنَزَلَ فِي الصَّلَاةِ شَيْ‌ءٌ؟ فَقَالَ: وَمَا ذَاكَ ؟ قَالَ: إِنَّمَا صَلَّيْتَ رَكْعَتَيْنِ، فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَتَقُولُونَ مِثْلَ قَوْلِهِ؟ قَالُوا: نَعَمْ، فَقَامَصلى‌الله‌عليه‌وآله‌وسلم ، فَأَتَمَّ بِهِمُ الصَّلَاةَ، وَسَجَدَ بِهِمْ سَجْدَتَيِ السَّهْوِ ». قَالَ: قُلْتُ: أَرَأَيْتَ مَنْ صَلّى رَكْعَتَيْنِ، وَظَنَّ أَنَّهُمَا أَرْبَعٌ، فَسَلَّمَ وَانْصَرَفَ، ثُمَّ ذَكَرَ بَعْدَ مَا ذَهَبَ أَنَّهُ إِنَّمَا صَلّى رَكْعَتَيْنِ؟ قَالَ: « يَسْتَقْبِلُ الصَّلَاةَ مِنْ أَوَّلِهَا ». قَالَ: قُلْتُ: فَمَا بَالُ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم لَمْ يَسْتَقْبِلِ الصَّلَاةَ، وَإِنَّمَا أَتَمَّ بِهِمْ مَا بَقِيَ مِنْ صَلَاتِهِ؟ فَقَالَ: « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم لَمْ يَبْرَحْ مِنْ مَجْلِسِهِ، فَإِنْ كَانَ لَمْ يَبْرَحْ مِنْ مَجْلِسِهِ، فَلْيُتِمَّ مَا نَقَصَ مِنْ صَلَاتِهِ إِذَا كَانَ قَدْ حَفِظَ الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘Abu Abdullahasws said: ‘The one who safeguards his omission and he completes, so upon him are the twoSujūd for the omission (Sajda Al-Sah’w), for Rasool- Allahsaww prayedAl-Zohr Salāt with the people as twoRak’at, then omitted, so hesaww offeredSalām. So Zul-Shimalayn said to himsaww , ‘O Rasool-Allahsaww ! Has anything (new) been Revealed with regards to theSalāt? ’ So hesaww said: ‘And what is that?’ He said, ‘But rather yousaww prayed twoRak’at’ . So Rasool-Allahsaww said: ‘Are you all saying the like of his words?’ They said, ‘Yes’. So hesaww completed theSalāt with them and performSajdah with them the twoSajdahs of omission’.

He (the narrator) said, ‘I said, ‘What is yourasws view of the one who prays twoRak’at and thinks that these two were four, so he greets and leaves. Then he remembers after having gone then he (remembers), rather, had prayed twoRak’at? ’ Heasws said: ‘He should re-commence theSalāt from its beginning’.

He (the narrator) said, ‘I said, ‘So what was the matter Rasool-Allahsaww did not re-commence theSalāt, and rather hesaww completed it with them what had remained from hissaww Salāt? ’ So heasws said: ‘Rasool-Allahsaww had not departed from hissaww seat. So if he had not departed from his seating, then let him complete what was deficient from hisSalāt, when it was so that he had safeguarded the first toRak’at’ .131

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ فِي الرَّجُلِ يُصَلِّي رَكْعَتَيْنِ مِنَ الْمَكْتُوبَةِ، ثُمَّ يَنْسى، فَيَقُومُ قَبْلَ أَنْ يَجْلِسَ بَيْنَهُمَا، قَالَ: « فَلْيَجْلِسْ مَا لَمْ يَرْكَعْ وَقَدْ تَمَّتْ صَلَاتُهُ، فَإِنْ لَمْ يَذْكُرْ حَتّى يَرْكَعَ، فَلْيَمْضِ فِي صَلَاتِهِ، فَإِذَا سَلَّمَ، سَجَدَ سَجْدَتَيْنِ وَهُوَ جَالِسٌ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said regarding the man who prays twoRak’at from the Prescribed ones, then he forgets, so he stands before he had seated between the two. Heasws said: ‘So let him sit for as long as he has not performedRukū, and he would have completed hisSalāt. So if he does not remember until he performsRukū, so let him accomplish hisSalāt. So when he has offeredSalām, he should performSajdah the twoSujūd (of omission) while he is seated’.132

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ، عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ، عَنْ عَمْرِو بْنِ سَعِيدٍ، عَنِ الْحَسَنِ بْنِ صَدَقَةَ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِعليه‌السلام : أَسَلَّمَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ ؟ فَقَالَ: « نَعَمْ ». قُلْتُ: وَحَالُهُ حَالُهُ ؟ قَالَ: « إِنَّمَا أَرَادَ اللهُ ـ عَزَّ وَجَلَّ ـ أَنْ يُفَقِّهَهُمْ ».

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Mansour Bin Al Abbas, from Amro Bin Saeed, from Al Hassan Bin Sadaqa who said,

‘I said to AbuAl-Hassan asws the 1st, ‘Did Rasool-Allahsaww offeredSalām in the first twoRak’at? ’ So heasws said: ‘Yes’. I said, ‘And hissaww state was what it was?’ Heasws said: ‘But rather Allahazwj Mighty and Majestic Wanted them to understand’.133

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ: وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَتَكَلَّمُ نَاسِياً فِي الصَّلَاةِ: يَقُولُ: أَقِيمُوا صُفُوفَكُمْ؟ فَقَالَ: « يُتِمُّ صَلَاتَهُ، ثُمَّ يَسْجُدُ سَجْدَتَيْنِ ». فَقُلْتُ: سَجْدَتَا السَّهْوِ قَبْلَ التَّسْلِيمِ هُمَا أَوْ بَعْدُ؟ قَالَ: « بَعْدُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Abdul Rajman Bin AlHajja j who said,

‘I asked Abu Abdullahasws about the man who talks forgetfully during theSalāt saying, ‘Straighten your rows!’ So heasws said: ‘He should complete hisSalāt, then he should performSajdah with twoSujūd’ . So I said, ‘The twoSujūd for the omission, are these two before or after the offeringSalām? ’ Heasws said: ‘After’.134

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « تَقُولُ فِي سَجْدَتَيِ السَّهْوِ: بِسْمِ اللهِ وَبِاللهِ، اللهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ ». قَالَ الْحَلَبِيُّ: وَسَمِعْتُهُ مَرَّةً أُخْرى يَقُولُ: « بِسْمِ اللهِ وَبِاللهِ، السَّلَامُ عَلَيْكَ‌ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘You should be saying in the twoSujūd for the omission,

‘In the Name of Allahazwj , and by Allahazwj . O Allahazwj ! Send Blessings upon Muhammad and the Progenyasws of Muhammadsaww ’.

Al-Halby said, ‘An d I heard him another times saying,

‘In the Name of Allahazwj , and by Allahazwj . Greetings be upon you O Prophetsaww , and the Mercy of Allahazwj and Hisazwj Blessings’.135

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ سَعِيدٍ الْأَعْرَجِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « صَلّى رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، ثُمَّ سَلَّمَ فِي رَكْعَتَيْنِ، فَسَأَلَهُ مَنْ خَلْفَهُ: يَا رَسُولَ اللهِ، أَحَدَثَ فِي الصَّلَاةِ شَيْ‌ءٌ؟ قَالَ: وَمَا ذَاكَ ؟ قَالُوا: إِنَّمَا صَلَّيْتَ رَكْعَتَيْنِ، فَقَالَ: أَكَذلِكَ يَا ذَا الْيَدَيْنِ؟ ـ وَكَانَ يُدْعى ذَا الشِّمَالَيْنِ ـ فَقَالَ: نَعَمْ، فَبَنى عَلى صَلَاتِهِ، فَأَتَمَّ الصَّلَاةَ أَرْبَعاً، وَقَالَ: إِنَّ اللهَ هُوَ الَّذِي أَنْسَاهُ رَحْمَةً لِلْأُمَّةِ: أَلَاتَرى لَوْ أَنَّ رَجُلاً صَنَعَ هذَا لَعُيِّرَ، وَقِيلَ: مَا تُقْبَلُ صَلَاتُكَ، فَمَنْ دَخَلَ عَلَيْهِ الْيَوْمَ ذَاكَ، قَالَ: قَدْ سَنَّ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَصَارَتْ أُسْوَةً، وَسَجَدَ‌ سَجْدَتَيْنِ: لِمَكَانِ الْكَلَامِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Nu’man, from Saeed Al A’araj who said,

‘I heard Abu Abdullahasws saying: ‘Send Blessings upon Rasool-Allahazwj , then offerSalām in the twoRak’at. So the one behind himsaww asked himsaww , ‘O Rasool-Allahsaww ! Did something new occurred regarding theSalāt? ’ Hesaww said: ‘And what is that?’ They said, ‘But rather yousaww prayed twoRak’at’ . So hesaww said: ‘Was it like that, O Zal Yadaeyn?’ And he used to be called Zal Shimaleyn. So he said, ‘Yes’. So hesaww built upon hissaww Salāt, and completed theSalāt with four (Rak’at) ’.

And heasws said: ‘Allahazwj , Heazwj is the Oneazwj Who Cause himsaww to omit as a Mercy for the community. Do you not see that if a man were to do this he would be faulted and it would be said, ‘YourSalāt is not Acceptable’? So the one upon whom that enters, it would be said, ‘Rasool-Allahsaww had established a Sunnah and has become an example, and performSajdah twoSujūd in place of the speech (for talking)’.136

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا قُمْتَ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ، وَلَمْ تَتَشَهَّدْ، فَذَكَرْتَ قَبْلَ أَنْ تَرْكَعَ، فَاقْعُدْ فَتَشَهَّدْ، وَإِنْ لَمْ تَذْكُرْ حَتّى تَرْكَعَ، فَامْضِ فِي صَلَاتِكَ كَمَا أَنْتَ، فَإِذَا انْصَرَفْتَ، سَجَدْتَ سَجْدَتَيْنِ لَارُكُوعَ فِيهِمَا، ثُمَّ تَشَهَّدِ التَّشَهُّدَ الَّذِي فَاتَكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,

‘Abu Abdullahasws said: ‘When you stand during the first toRak’at and do not performTashahhud, so you remember it before you performRukū, then sit down and performTashahhud; and if you do not remember until (after) you haveRukū, so continue in yourSalāt just as you were. So when you complete, performSajdah twoSujūd there not being anyRukū in these two, then performTashahhud which you missed out on’.137

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا قُمْتَ فِي الرَّكْعَتَيْنِ مِنَ الظُّهْرِ أَوْ غَيْرِهِمَا، وَلَمْ تَتَشَهَّدْ فِيهِمَا، فَذَكَرْتَ ذلِكَ فِي الرَّكْعَةِ الثَّالِثَةِ قَبْلَ أَنْ تَرْكَعَ، فَاجْلِسْ فَتَشَهَّدْ وَقُمْ، فَأَتِمَّ صَلَاتَكَ، فَإِنْ أَنْتَ لَمْ تَذْكُرْ حَتّى تَرْكَعَ، فَامْضِ فِي صَلَاتِكَ حَتّى تَفْرُغَ، فَإِذَا فَرَغْتَ، فَاسْجُدْ سَجْدَتَيِ السَّهْوِ بَعْدَ التَّسْلِيمِ قَبْلَ أَنْ تَتَكَلَّمَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When you stand in the twoRak’at from Al Zohr (Salāt) or other than these two and do not performTashahhud, and you remember that in the thirdRak’at before you performRukū, so sit down and performTashahhud, and stand to complete yourSalāt. So if you do not remember until you haveRukū, so continue in yourSalāt until you are free. So when you are free, then performSajdah twoSujūd for the omission after the greeting, before you speak (say anything else)’.138

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَسْهُو، فَيَقُومُ فِي حَالِ قُعُودٍ، أَوْ يَقْعُدُ فِي حَالِ قِيَامٍ ؟ قَالَ: « يَسْجُدُ سَجْدَتَيْنِ بَعْدَ التَّسْلِيمِ، وَهُمَا الْمُرْغِمَتَانِ تُرْغِمَانِ الشَّيْطَانَ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunuys, from Muawiya Bin Ammar who said,

‘I asked himasws about the man who errs so he stands during a state of sitting or sits during a state of standing. Heasws said: ‘He should performSajdah twoSujūd after the offeringSalām, and these two are the two constrainers, they constrain the Satanla ’. 139

43 - بَابُ مَنْ شَكَّ فِي صَلَاتِهِ كُلِّهَا وَلَمْ يَدْرِ زَادَ أَوْ نَقَصَ، وَمَنْ كَثُرَ عَلَيْهِ السَّهْوُ، وَالسَّهْوِ فِي النَّافِلَةِ، وَسَهْوِ الْإِمَامِ وَمَنْ خَلْفَهُ‌

Chapter 43 – The one who doubts in his Salāt, all of it, and does not know whether he has increased or reduced, and the one upon whom the omissions are numerous, and the omissions in the optional (Salāts), and the omission of the prayer leader, and the one behind him

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ سَعْدِ بْنِ سَعْدٍ، عَنْ صَفْوَانَ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: « إِنْ كُنْتَ لَاتَدْرِي كَمْ صَلَّيْتَ، وَلَمْ يَقَعْ وَهْمُكَ عَلى شَيْ‌ءٍ، فَأَعِدِ الصَّلَاةَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, from Sa’ad Bin Sa’ad, from Safwan,

(It has been narrated) from AbuAl-Hassan asws havi ng said: ‘If it was so that you did not know how many (Rak’at) you have prayed and your imagination does not fall upon anything, so repeat theSalāt’ .140

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى: وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ وَأَبِي بَصِيرٍ، قَالَا: قُلْنَا لَهُ: الرَّجُلُ يَشُكُّ كَثِيراً فِي صَلَاتِهِ حَتّى لَايَدْرِيَ كَمْ صَلّى، وَلَامَا بَقِيَ عَلَيْهِ؟ قَالَ: « يُعِيدُ ». قُلْنَا لَهُ: فَإِنَّهُ يَكْثُرُ عَلَيْهِ ذلِكَ كُلَّمَا عَادَ شَكَّ؟ قَالَ: « يَمْضِي فِي شَكِّهِ ». ثُمَّ قَالَ: « لَا تُعَوِّدُوا الْخَبِيثَ مِنْ أَنْفُسِكُمْ بِنَقْضِ الصَّلَاةِ: فَتُطْمِعُوهُ: فَإِنَّ الشَّيْطَانَ خَبِيثٌ يَعْتَادُ لِمَا عُوِّدَ، فَلْيَمْضِ أَحَدُكُمْ فِي الْوَهْمِ، وَلَايُكْثِرَنَّ نَقْضَ الصَّلَاةِ: فَإِنَّهُ إِذَا فَعَلَ ذلِكَ مَرَّاتٍ، لَمْ يَعُدْ إِلَيْهِ الشَّكُّ ». قَالَ زُرَارَةُ: ثُمَّ قَالَ: « إِنَّمَا يُرِيدُ الْخَبِيثُ أَنْ يُطَاعَ، فَإِذَا عُصِيَ لَمْ يَعُدْ إِلى أَحَدِكُمْ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa, from Hareyz, from Zurara and Abu Baseer who both said,

‘We both said to him, ‘The man for whom are a lot of doubts in hisSalāt to the extent that he does not know how many (Rak’at) he has prayed nor what remains upon him’. Heasws said: ‘He should repeat’. We said to himasws , ‘But that is frequently upon him. Every time he repeats, he doubts (again)’. Heasws said: ‘He should continue in his doubt’.

Then heasws said: ‘Do not assist the wicked one (Satan)la from yourselves by breaking theSalāt, so you would be feeding himla , for the Satanla is wicked, getting used to whatever hela is assisted by. Therefore, let one of you continue in the imagination and should not frequently break theSalāt, for if that (continuing) is done time and again, the doubt would not return to him’.

Zurara said, ‘Then heasws said: ‘But rather the wicked onela wants to be obeyed. So when hela is disobeyed, would not return to one of you’.141

3. حَمَّادٌ، عَنِ ابْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « إِذَا شَكَكْتَ فَلَمْ تَدْرِ أَفِي ثَلَاثٍ أَنْتَ، أَمْ فِي اثْنَتَيْنِ، أَمْ فِي وَاحِدَةٍ، أَمْ فِي أَرْبَعٍ، فَأَعِدْ، وَلَاتَمْضِ عَلَى الشَّكِّ ».

Hammad, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws having said: ‘When you doubt, so you do not know whether you are in the third (Rak’at) or in the second, or in the first, or in the fourth, so repeat and do not continue upon the doubt’.142

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَتى رَجُلٌ النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم ، فَقَالَ: يَا رَسُولَ اللهِ، أَشْكُو إِلَيْكَ مَا أَلْقى مِنَ الْوَسْوَسَةِ فِي صَلَاتِي حَتّى لَا أَدْرِيَ مَا صَلَّيْتُ مِنْ زِيَادَةٍ، أَوْ نُقْصَانٍ؟ فَقَالَ: إِذَا دَخَلْتَ فِي صَلَاتِكَ، فَاطْعُنْ فَخِذَكَ الْأَيْسَرَ بِإِصْبَعِكَ الْيُمْنَى‌ الْمُسَبِّحَةِ، ثُمَّ قُلْ: "بِسْمِ اللهِ وَبِاللهِ، تَوَكَّلْتُ عَلَى اللهِ، أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ، مِنَ الشَّيْطَانِ الرَّجِيمِ": فَإِنَّكَ تَنْحَرُهُ وَتَطْرُدُهُ ».

Ali Bin Ibrahim, from his father, from Al nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘A man came over to the Prophetsaww and he said, ‘O Rasool-Allahsaww ! I complain to you of what I face from the uncertainty during mySalāt to the extent that I do not know what I prayed from an increase or decrease’. So hesaww said: ‘When you enter into yourSalāt, so stab your left thigh with your right forefinger, then say,

‘In the Name of Allahazwj and by Allahazwj . I rely upon Allahazwj . I seek Refuge with Allahazwj , the All-Hearing, the All-Knowing, from the Pelted Satanla ’,

So you would slaughter himla and repel himla ’.143

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْإِمَامِ يُصَلِّي بِأَرْبَعَةِ أَنْفُسٍ أَوْ خَمْسَةِ أَنْفُسٍ، وَيُسَبِّحُ اثْنَانِ عَلى أَنَّهُمْ صَلَّوْا ثَلَاثاً، وَيُسَبِّحُ ثَلَاثَةٌ عَلى أَنَّهُمْ صَلَّوْا أَرْبَعاً، وَيَقُولُ هؤُلَاءِ: قُومُوا، وَيَقُولُ هؤُلَاءِ: اقْعُدُوا، وَالْإِمَامُ مَائِلٌ مَعَ أَحَدِهِمَا، أَوْ مُعْتَدِلُ الْوَهْمِ، فَمَا يَجِبُ عَلَيْهِ؟ قَالَ: « لَيْسَ عَلَى الْإِمَامِ سَهْوٌ إِذَا حَفِظَ عَلَيْهِ مَنْ خَلْفَهُ سَهْوَهُ بِإِيقَانٍ مِنْهُمْ، وَلَيْسَ عَلى مَنْ خَلْفَ الْإِمَامِ سَهْوٌ إِذَا لَمْ يَسْهُ الْإِمَامُ، وَلَاسَهْوَ فِي سَهْوٍ، وَلَيْسَ فِي الْمَغْرِبِ وَالْفَجْرِ سَهْوٌ، وَلَافِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ مِنْ كُلِّ صَلَاةٍ، وَلَا فِي نَافِلَةٍ، فَإِذَا اخْتَلَفَ عَلَى الْإِمَامِ مَنْ خَلْفَهُ، فَعَلَيْهِ وَعَلَيْهِمْ فِي الِاحْتِيَاطِ الْإِعَادَةُ وَالْأَخْذُ بِالْجَزْمِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the prayer leader praying with four persons or five persons, and two of them form a consensus upon that they had prayed three (Rak’at) , and three form a consensus upon that they had prayed four (Rak’at) , and these ones are saying, ‘Stand’, and those ones are saying, ‘Sit’, and the prayer leader is inclined with one of the two or is equal (with both) with the imagination. So what is Obligated upon him?’

Heasws said: ‘Heasws said: ‘There is no omission upon the prayer leader when the one behind him safeguards his omission; and there is no omission upon the one behind the prayer leader when the prayer leader does not omit; and there is no omission in an omission; and there is no omission inAl-Maghrib andAl-Fajr, nor in th e first twoRak’at from everySalāt, nor in an optional (Salāt) . So when there is a differing against the prayer leader by the ones behind him, so upon him and upon them in the precaution, the repeating, and taking by the surety’.144

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: سَأَلْتُهُ عَنِ السَّهْوِ فِي النَّافِلَةِ؟ فَقَالَ: « لَيْسَ عَلَيْهِ شَيْ‌ءٌ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ), said, ‘I asked himasws about the omission during the optional (Salāt) . So heasws said: ‘There is nothing upon him’.145

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ: وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ عَلَى الْإِمَامِ سَهْوٌ، وَلَاعَلى مَنْ خَلْفَ الْإِمَامِ سَهْوٌ، وَلَاعَلَى السَّهْوِ سَهْوٌ، وَلَاعَلَى الْإِعَادَةِ إِعَادَةٌ ».

Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no omission upon the prayer leader, nor is there an omission upon the one behind the prayer leader, nor is there an omission upon the omission, nor a repeating upon the repeating’.146

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا كَثُرَ عَلَيْكَ السَّهْوُ، فَامْضِ فِي صَلَاتِكَ: فَإِنَّهُ يُوشِكُ أَنْ يَدَعَكَ: إِنَّمَا هُوَ مِنَ الشَّيْطَانِ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘When the omissions are numerous upon you, so continue in yourSalāt, for it is on the verge of leaving you. But rather, it is from the Satanla ’.147

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ عُبَيْدِ اللهِ الْحَلَبِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ السَّهْوِ: فَإِنَّهُ يَكْثُرُ عَلَيَّ؟ فَقَالَ: « أَدْرِجْ صَلَاتَكَ إِدْرَاجاً ». قُلْتُ: فَأَيُّ شَيْ‌ءٍ الْإِدْرَاجُ؟ قَالَ: « ثَلَاثُ تَسْبِيحَاتٍ فِي الرُّكُوعِ وَالسُّجُودِ ». وَرُوي أَنَّهُ: « إِذَا سَهَا فِي النَّافِلَةِ بَنى عَلَى الْأَقَلِّ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeydullah Al Halby who said,

‘I asked Abu Abdullahasws about the omission, for it was quite frequent upon me’. So heasws . So heasws said: ‘Insert into yourSalāt with an insertion’. I said, ‘So which thing would be the insertion?’ Heasws said: ‘Three Glorifications during theRukū and theSajdah’ .

And it is reported that when there is an omission during the optional (Salāt) , it would be built on, upon the lesser (number ofRak’at) ’.148