This is part 3 of 19 of “The Book of Prayer”, book 13 of Al-Kafi — Hadith 4,863–4,912. The book is long enough that it is split across 19 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ‘Uthman ibn ‘Isa from Ishaq ibn ‘Ammar who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, ‘Can I perform optional Salah (prayer) in the time for obligatory one?’ He (the Imam) replied, ‘Yes, you can do so in the beginning of time if you are with the Imam who leads you in Salah (prayer). If you are alone, then perform the obligatory first.’”
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ayyub from Muhammad ibn Muslim who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘When the time for obligatory Salah (prayer) comes, should I perform optional Salah (prayer) or begin the obligatory one?’ He (the Imam) said, ‘It is better to begin with obligatory. Al-Dhuhr is delayed to one yard from Zawal (declining of the sun toward the west at noontime) by one yard for Salah (prayer) of repentant people.’”
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ayyub from Muhammad ibn Muslim who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, ‘When the time for obligatory Salah (prayer) comes, can I perform optional Salah (prayer) or begin with obligatory Salah (prayer)?’ He (the Imam) replied, ‘It is better to begin with the obligatory Salah (prayer).”’
7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ’Udhaynah from a number of our people who has said the following: “They had heard abu Ja‘far, ‘Alayhi al-Salam, say, ‘’Amir al-Mu’minin, ‘Alayhi al-Salam, would not perform Salah (prayer) during the day until Zawal (declining of the sun toward the west at noontime). During the night he would not perform any Salah (prayer) after al-‘Isha’ up until midnight. It means that it is not time for obligatory or optional Salah (prayer); the Messenger of Allah has defined all times. However, to perform a make-up for obligatory or performing optional Salah (prayer) before or after is not harmful.’”
8. Ali ibn Ibrahim has narrated from his father from in a marfu‘ manner the following; “Once a man mentioned before abu ‘Abd Allah, ‘Alayhi al-Salam, the Hadith which is narrated from abu Ja‘far, ‘Alayhi al-Salam, that says, ‘The sun emerges from between the two horns of Satan.’ He (the Imam) said, ‘Yes, Iblis has found a throne between the sky and earth. When the sun rises and people prostrate at that time, Iblis then says to his other Satans, ‘Children of Adam perform Salah (prayer) for me.’”
9. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Husayn ibn Rashid from al-Husayn ibn Aslama who has said the following: “I once said to abu al-Hassan al-Thaniy, ‘Alayhi al-Salam, ‘In the market place I come to know that it is time but it becomes difficult (to perform Salah (prayer)) after I enter the market place (for business).’ He (the Imam) said, ‘Satan nears the sun during three conditions, at sunrise, Zawal (declining of the sun toward the west at noontime) and at sunset. You must perform Salah (prayer) after Zawal (declining of the sun toward the west at noontime); Satan wants to mislead you from the right path.’”
1. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘If you forget to perform Salah (prayer) or perform it without Wudu’ and miss Salah (prayers) which you must perform, begin with what is first. Say Adhan and ’Iqamah, then perform it, thereafter perform what is after this with just ‘Iqamah for every Salah (prayer).’ Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘If you have already performed al-Dhuhr, then remembered that you have missed the morning Salah (prayer), perform the morning Salah (prayer) in whatever hour you remember even if it is after al-‘Asr. Whenever you remember a Salah (prayer) that you have missed, perform it.’ Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘If you forget to perform al-Dhuhr until you perform al-‘Asr, then remember in the middle of Salah (prayer) or after you complete a Salah (prayer) consider it the first one (al-Dhuhr which is missed). Then perform al-‘Asr; it is a four Rak‘at in place of another four Rak‘at. If you remember that you have not performed the first one and you are in the middle of al-‘Asr from which you have performed only two Rak‘at consider it the first (al-Dhuhr), then perform the two remaining Rak‘at. Then stand up and perform al-‘Asr. If you remember that you have not performed al-‘Asr until it is time of al-Maghrib and you are not afraid of running short of its time, perform al-‘Asr, thereafter perform al-Maghrib. If you have performed al-Maghrib, stand up to perform al-‘Asr. If you have performed two Rak‘at of al-Maghrib, then you remember that you have missed al-‘Asr; consider it al-‘Asr then complete it with another two Rak‘at, say Salam and thereafter perform al-Maghrib. If you have performed al-‘Isha’ al-Akhirah, but you have forgotten al-Maghrib, stand up to perform al-Maghrib. If you remember when you have performed two Rak‘at of al-‘Isha’ al-Akhirah or you just have stood up for the third Rak‘at, consider it al-Maghrib then say Salam and thereafter perform al-‘Isha’ al-Akhirah. If you forget al-‘Isha’ al-Akhirah until you perform the morning Salah (prayer), perform al-‘Isha’ al-Akhirah thereafter. If you remember in the first Rak‘at or in the second Rak‘at of the morning Salah (prayer), consider it al-‘Isha’, thereafter perform the morning Salah (prayer), say Adhan and ‘Iqamah. If both al-Maghrib and al-‘Isha’ al-Akhirah are missed, begin with these ones first before the morning Salah (prayer), first al-Maghrib and then al-‘Isha’ al-Akhirah. If you are afraid of the running short of the time of the morning Salah (prayer) if you perform the two first, begin with al-Maghrib, then morning Salah (prayer), then al-‘Isha’. If you are afraid of running short of the time of the morning Salah (prayer), if you begin with al-Maghrib, begin with the morning Salah (prayer) then al-Maghrib and al-‘Isha’. Begin with the first one because it is a Qada’ (make-up for). Start whichever you want. You must not perform except after the rising of sun rays.’ I (the narrator) then asked, ‘Why is that?’ He (the Imam) said, ‘Because you are not afraid of missing them.’”
2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Sinan from ibn Muskan from abu Basir from who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man who forgets al-Dhuhr until it is time of al-‘Asr. He (the Imam) said, ‘He begins with al-Dhuhr and so also one begins with Salah (prayer) which is forgotten, unless one is afraid of the running short of the time of Salah (prayer), in which case one begins with that for which there is still time, thereafter performs what one has forgotten.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ’Udhaynah from Zurarah who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, was once asked about a man who performs Salah (prayer) without Tahur (cleansing) or forgets it (Salah (prayer)) or goes to sleep. He (the Imam) said, ’He performs its Qada’ (compensatory prayer) in whatever hour he remembers during the night or day. If the time for a Salah (prayer) comes and he has not yet completed what he was to perform as Qada’ (compensatory prayer) he completes what he is to do unless is afraid of running short of the time of Salah (prayer) of present time. Such Salah (prayer) is of greater priority in matters of its time thus, he performs it and when this is complete, he performs that which was missed in the past, and he does not perform any optional Salah (prayer) even one Rak’at, until completion of all obligatory ones.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id and Muhammad ibn Khalid all from al- Qasim ibn ‘Urwah from ‘Ubayd ibn Zurarah from his father who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has sad, ’You may miss a Salah (prayer) and remember it in another time. If you think you can perform Qada’ (compensatory prayer) for the one missed when there is still enough time left to perform the present Salah (prayer), begin to do so. Allah, most Majestic, most Glorious, says, “Perform Salah (prayer) to remember (speak of) Me” but if you know that with performing Qada’ (compensatory prayer) for what you have missed, the time for the present one will end, then begin with the present Salah (prayer). Thereafter perform Qada’ (compensatory prayer) for the one missed in the past.’”
5. Al-Husayn ibn Muhammad has narrated from Muhammad al-Ash’ariy from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who has forgotten a Salah (prayer) until the time for next Salah (prayer). He (the Imam) said, ‘If one misses a Salah (prayer) because of forgetting or sleep, he must perform it as soon as he remembers. If he remembers it during performing another Salah (prayer), he begins with that which is forgotten. If he remembers while performing Salah (prayer) of al-Maghrib behind an Imam, he completes it with an additional Rak’at, thereafter performs al-Maghrib and then al-‘Atmah, (al-Tsha 5 al-Akhirah) thereafter. If he is performing al-’Atmah alone and two Rak’at of it are complete when he remembers that he has forgotten al-Maghrib, he completes it with one more Rak’at to finish its three Rak’at for al-Maghrib, then performs al-’Atmah thereafter.’”
6. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about a man who forgets al-Dhuhr until it is sunset and has performed al-‘Asr. He (the Imam) said, ‘Abu Ja’far, ‘Alayhi al-Salam, or my father would say, “If he can perform Qada’ (compensatory prayer) for it before the time for al-Maghrib ends, he must do so, otherwise, he performs al-Maghrib then Qada’ (compensatory prayer) for that which is missed.’”
7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who leads people for al-‘Asr, then he remembers during Salah (prayer) that he has not performed the one before. He (the Imam) said, ‘He considers it (Salah (prayer) he is performing) as the one before which is missed and thereafter perform al-‘Asr again and the people proceed with their Salah (prayer).”’
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah ibn Mehran who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man who forgets to perform the morning Salah (prayer) until it is sunrise. He (the Imam) said, ’He performs it whenever he remembers. The Messenger of Allah remained sleeping during the time for the morning Salah (prayer) until sunrise, then he performed it Qada’ (compensatory prayer) when he woke up but moved away from his place, then performed Salah (prayer).’”
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu‘man from Sa‘id al-‘Araj who has said the following: “I once heard abu ’Abd Allah, ‘Alayhi al-Salam, say, ‘The Messenger of Allah remained sleeping during the time of the morning Salah (prayer) and Allah, most Majestic, most Glorious, made him to remain sleeping until sunrise and this was a blessing from Him for the people. Consider, when one remains sleeping until sunrise, people reproach him saying, “You do not avoid sins in matters of Salah (prayer).” This became a Sunnah, tradition and guideline. If one man says to another man, “You remained sleeping during the time of Salah (prayer), he can respond saying, ‘the Messenger of Allah also remained sleeping.’” Thus, it became a Sunnah and guideline and a blessing, which Allah, most Glorious, granted this nation.’”
10. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from Hariz from Zurarah and Fudayl who has said the following: “This is about the words of Allah, most Blessed is whose name, ‘Salah (prayer) was written as obligatory upon people.’ (4:103) Abu Ja’far, ‘Alayhi al-Salam, has said, ‘It means that it was obligatory, not that it is obligatory for a limited time so that if it is performed after the limited time, it does not fulfill the obligation. Had it been so Sulayman son of Dawud would have been destroyed when he performed his Salah (prayer) in a time, which was other than the time of that Salah (prayer). However, he performed when he remembered.’ He (the Imam) then said, ‘If you are certain or have doubts in its time that you did not perform, you must perform it again. If you face a doubt after its time has ended, there has an obstacle come into existence, so a repeat is not required from you because of doubt, unless you are certain. If you become certain you must perform in whatever condition you are.’”
11. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from those who m he has mentioned who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who remains sleeping during the time of al-‘Atmah and does not wake up until after midnight. He (the Imam) said, ‘He performs that Salah (prayer) and remains fasting until the morning.’”
1. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr and Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ‘Abd Allah ibn Sinan who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘The Messenger of Allah built his Masjid with an arrangement of one brick. The number of Muslims increased and they asked, “O Messenger of Allah, issue a command to expand the Masjid.” He responded positively and commanded to expand it and it was expanded. It was built with an arrangement of one and a half bricks. Then Muslims became greater in number and they asked the Messenger of Allah to expand the Masjid again. He agreed and commanded to increase the size of the Masjid and this time, the walls were built with an arrangement of bricks. (The arrangements of bricks, as mentioned, apply more clearly to the width of the wall). When during the warm season it became hot, they asked the Messenger of Allah to provide shadow. He agreed and commanded them to do so, they placed beams of palm tree trunks over which branches and bushes were placed. They remained until it rained and water leaked down upon them. They asked, “O Messenger of Allah, we wish you command to cover the roof of the Masjid with clay.” The Messenger of Allah said to them, “There must be no trellises like the trellis of Moses.” It remained in that form until the Holy prophet passed away. The height of the walls before placing the roof was of the size of the height of a man. When the length of its shadow would become of the size of one yard, which is of the size of a goat, they would perform Salah (prayer) soon after noontime. When its length doubled, they would perform ‘Al-‘Asr Salah (prayer).’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Isa from al-Halabiy who has said the following: “I asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the Masjid which was built for a pious purpose. He (the Imam) replied, ‘It is Masjid al-Quba””
3. Ahmad ibn Idris and other people have narrated from Ahmad ibn Muhammad from Ali ibn ’Isma‘il from Muhammad ibn ‘Amr ibn Sa‘id who has said that Musa ibn ‘Ukayl narrated from ‘Abd al-‘A’la’ from Mawla Ala Sam who has said the following: “I asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘What was the size of Masjid of the Messenger of Allah?’ He (the Imam) replied, ‘It was three thousand and six hundred square yards.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Mu‘awiyah ibn Wahab who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah would place his staff in front of the place where he performed Salah (prayer).’”
2. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ibn Sinan from ibn Muskan from abu Basir from who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The length of the staff of the Messenger of Allah was one yard and he would place it in his front for a barrier between himself and people passing by.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from ibn Muskan from ibn abu Ya‘fur who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man whose Salah (prayer) is discontinued because of something moving in front of him. He (the Imam) said, ‘Things do not discontinue Salah (prayer) of the believer, but guard it as much as you can.’” “In the narration of ibn Muskan from abu Basir from abu ‘Abd Allah, ‘Alayhi al-Salam, it is said that things do not discontinue Salah (prayer), not a dog, donkey and woman, but place a barrier in front of yourselves, of the size of one yard high above ground; it is enough of a barrier.’” Al-Kulayni has said that it is better to establish a barrier with something, which you can place in front of yourselves and those passing-by. If you did not do so, it is not harmful because the one for whom one performs Salah (prayer) is closer than passing-by one, but it is a matter of the discipline of Salah (prayer) and its respect.
4. Ali ibn Ibrahim has narrated from his father in a marfu’ manner from Muhammad ibn Muslim who has said the following: “Once, abu Hanifah went to see abu ‘Abd Allah, ‘Alayhi al-Salam. On his arrival he said, ‘I saw your son Musa perform Salah (prayer) while people passed by in front of him; but he did not stop them and it is questionable.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, asked to call Musa. He was called and he asked, ‘Son, abu Hanifah says that you were performing Salah (prayer) and people passed by in front of you, but you did not stop them.’ He replied, ‘Yes, O father, the One for whom I was performing Salah (prayer) was closer to me than people passing by in front of me. Allah, most Majestic, most Glorious, says, “We are closer to him than the jugular vein.’” (50:16) The narrator has said that he (the Imam) then embraced him and then said, ‘I pray to Allah to keep me and my mother in service for your cause, O reservoir of secrets.’ (Imam’s response is to show the significance of Salah (prayer) not to compromising any excellence.)”
1. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about the case of a woman who performs Salah (prayer) on the side of the man nearby. He (the Imam) said, ‘If there is a distance of one Rahl (yard), it is not harmful.
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who performs Salah (prayer) when a woman is parallel with him on the right or left. He (the Imam) said, ‘It is not harmful if she is not performing Salah (prayer)”’
3. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ibn Sinan from ibn Muskan from abu Basir from who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man and a woman performing Salah (prayer) at the same time and the woman is on his right parallel. He (the Imam) said, ‘No, unless there is a distance of one shibr or one yard between the two of them.’”
4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, ‘Alayhim al-Salam, about a man who performs Salah (prayer) in one corner of the room and his wife or daughter parallel with him in another corner of the room. He (the Imam) said, ‘He should not do so. If there is a distance of one shibr between them it is enough for him.’ I asked him (the Imam) about a man and woman share ride in a carriage and perform Salah (prayer) at the same time. He (the Imam) said, ‘No, man performs Salah (prayer) first, then the woman.’”
5. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Ja‘far ibn Bashir from Hammad ibn ‘Uthman from Idris ibn ‘Abd Allah al-Qummiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who performs Salah (prayer) and a woman is in his view, standing on furnishing on his side. He (the Imam) said, ‘If she is sitting, it is not harmful, but if she is performing Salah (prayer), then it is not acceptable.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Ali ibn al-Hassan ibn Ribat from certain persons of our people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah would perform Salah (prayer) while ‘A’ishah slept sideways in front of him, while she did not perform Salah (prayer).”’
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from those who he has mentioned who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about a woman who performs Salah (prayer) on the side or parallel with a man. He (the Imam) said, ‘If her Sujud (prostration) is with his Ruku‘ (bowing down on one’s knees), it is not harmful.’” (Ahadith 1-7 of this [chapter=Chapter are best explained by fatwa.)
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from Fadl ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘When you stand up for Salah (prayer) you should be prepared (attentive) for prayer; what will be counted in your favor of prayer will be only that in which you were attentive. You should not play during Salah (prayer) with your hands, head and beard, and do not speak in your soul. You should not yawn, stretch or fold your hands one over the other; this is what the Zoroastrians would do. You should not mask your face, feel urged (for urination), keep your feet far apart from each other like camels do, should not sit on your heels, place your arms flat on the ground, crack your fingers; anyone of such things causes a defect in Salah (prayer). You should not stand for Salah (prayer) in a lazy mode, slumbering or feeling burdened; each one of such things is of behaviors of hypocrites. Allah, the Most Glorious, has forbidden the believers to stand up for prayer in a lazy mode, that is, feeling sleepy. He has said about the hypocrites, “When they stand up for Salah (prayer) they do so in a lazy mode and just to show off to people and they do not speak of (remember) Allah but very little” (4:141).’”
2. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn abu al-Hassan al-Farisiy from those who narrated to him who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘Allah has made twenty-four things contemptible for you to do and has forbidden you to do them. Allah dislikes that you act as playful during Salah (prayer).’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when you are in your Salah (prayer), you must be humble and attentive in it; Allah, the Most Majestic, the Most Glorious, has said, ‘Those who are humble during their Salah (prayer) (are of the true believers)’ (23:3).”
4. A number of our people have narrated from Ahmad ibn Muhammad and abu Dawud all from al-Husayn ibn Sa‘id from Ali ibn abu Jahmah from Jahm ibn Hamid who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that his (Imam’s) father has said that when Ali ibn al- Husayn, ‘Alayhi al-Salam, would stand up for Salah (prayer), he seemed like the trunk of a tree. Not anything of his body would move except what the wind would move.’”
5. Muhammad ibn Isma’il has narrated from al-Fadl ibn Shadhan from Hammad ibn Isa from Rib‘i ibn ‘Abd Allah from al-Fudayl ibn Yasar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when Ali ibn al-Husayn, ‘Alayhi al-Salam, would stand up for Salah (prayer), the color of his face change and in sajdah he remained so long until (his face) became drenched with perspiration (and tears).”
6. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has narrated the following: “Abu Ja’far, ‘Alayhi al-Salam, has said that when you face the direction of al-Qiblah (al-Ka’bah) you must not turn your face away from it; it destroys your Salah (prayer). Allah, most Majestic, most Glorious, has said to His Holy prophet, O Allah grant compensation to Muhammad and his family worthy of their services to Your cause, about the obligatory Salah (prayer). ’You must turn your face to the Masjid al-Haram (the Sacred Masjid). Wherever you are you must turn your faces toward it.’ (2:144) Your eyes must be cast down instead of being raised to the sky and your eye must remain before your face on the place for your Sujud (prostrations).’”
7. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Aban ibn ‘Uthman from al-Fudayl ibn Yasar from one of the two Imam, ‘Alayhim al-Salam, who has said the following: “About a man’s yawning and stretching during Salah (prayer) the Imam, ‘Alayhi al-Salam, has said, ’It comes from Satan over which he has no control (but one should control things that cause it to happen).”’
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from abu al- Walid who has said the following: “I was sitting in the presence of abu ‘Abd Allah, ‘Alayhi al-Salam, when Najiyyah abu Habib asked the Imam saying, ‘May Allah keep my soul in service for your cause, I have a flour-mill. During the night I wake up (for Salah (prayer)) and notice from the mill that the servant is gone to sleep. (Can) I then knock at the wall to wake him up?’ The Imam replied, ‘Yes, you are in the condition of obeying Allah, the Most Majestic, the Most Glorious, when you are seeking to make a living.’” (Please consult a fatwa also.)
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa in a marfu‘ manner who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when you stand up for Salah (prayer), you must not play with your beard, your head or with pebbles while you pray, except when you prepare (pebbles) as you are about to do sajdah in which case it is not an offense.”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One, when reading from the Holy Quran, should, upon coming across a verse that speaks of prayer or warning, ask Allah for what is good that one hopes for and for safety from fire and torment.’”
2. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Hammad ibn ‘Uthman from Sa‘id al- Bayya’ al-Sabiriy who has said the following: “I asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘Can a person weep during Salah (prayer)?’ The Imam replied, ‘It is a matter of great congratulations even if it (tears) is of the size of the head of a fly.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “I asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘What should a man who performs Salah (prayer) with an Imam do if they come across a verse that speaks of paradise or fire?’ The Imam said, ‘In such case (during prayer) he may ask Allah for protection against fire or for admission in paradise.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurarah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about reading a chapter of the book in the form of an appeal for help in Salah (prayer) like Chapter 112. He (the Imam) said, ‘If you read it in the form of appeal for help it is not harmful.’”
5. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from certain persons of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Whatever (words) with which you speak to Allah in Salah (prayer) is not harmful.’” (Ahadith 4-5 of this Chapter are best explained by fatwas.)
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ’Udhaynah from Zurarah from and al-Fadl who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘When the Messenger of Allah was taken to the heaven upon his arrival in Bayt al-Ma‘mur at the time of Salah (prayer), Jibril (Gabriel) said Adhan and Iqamah. The Messenger of Allah went ahead to lead and the angels and prophets lined up behind Prophet Muhammad for prayer.”’
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when Jibril (Gabriel) descended with Adhan to the Messenger of Allah, he was resting and his head was on Amir al-Mu’minin Ali’s lap. Jibril then read Adhan and Iqamah. When the Messenger of Allah woke up he asked, ‘O Ali, did you hear it?’ He replied, ‘Yes, I did.’ He (the Messenger of Allah) asked, ‘Do you remember it?’ He (Ali) replied, ‘Yes, I remember.’ He (the Messenger of Allah) then said, ‘Call Bilal and teach him.’ Ali then called Bilal and taught him Adhan and Iqamah.’”
3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Aban ibn ‘Uthman from ’Isma‘il al-Ju’fiy who has said the following: “I once heard abu Ja‘far, ‘Alayhi al-Salam, say, ‘Adhan and ‘Iqamah consist of thirty-five letters.’ He (the Imam) counted them by his hand one by one; Adhan eighteen letters and ‘Iqamah seventeen letters.”
4. Ahmad ibn Idris has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ibn abu Najran from Safwan al-Jammal who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Adhan is twice and twice and ‘Iqamah is twice and twice.’”
5. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Flammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, once said, ‘O Zurarah, begin Adhan with four Takbir (Allah is great beyond description) and end it with two Takbir (Allah is great beyond description) and two Tahlil, (no one deserves worship except Allah).”’
Majhul, like Sahih· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
