This is part 9 of 19 of “The Book of Prayer”, book 13 of Al-Kafi — Hadith 5,163–5,212. 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.
9. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man who mistakenly stands up where he was to sit or sits down where he was to stand up. He (the Imam) said, ‘He performs two Sajdah (prostration) after Salam (the phrase of offering greeting of peace) which are destroyers to destroy Satan.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from Sa‘d ibn Sa‘d from Safwan who has said the following: “Abu al-Hassan, ‘Alayhi al-Salam, has said, ‘If you do not know how many Rak‘at you have performed and your guess does not settle anywhere, perform your Salah (prayer) again.’”
2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Hariz from Zurarah and abu Basir who have said the following: “We once asked him (the Imam), ‘Alayhi al-Salam, about a man who doubts very often and does not know how many Rak‘at he has performed and how many Rak‘at remain. He (the Imam) said, ‘He performs again.’ We then asked, ‘It becomes a great many on him, because every time he performs again he doubts.’ He (the Imam) said, ‘He continues with his doubts.’ He (the Imam) then said, ‘You must not allow the filth to mix with your souls by discontinuing your Salah (prayer) to feed him. Satan, the filthy gets used to whatever habit he is allowed. One of you may continue with his guess and do not discontinue Salah (prayer) very often. If one does so several times, doubt does not return to him.’ Zurarah has said that he (the Imam) then said, ‘The filthy wants to be obeyed. If he is disobeyed, he does not come back to anyone of you.’”
3. Hammad has narrated from ibn abu Ya‘fur who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If you doubt and do not know if you have performed three or two or one or four, perform Salah (prayer) again and do not continue with doubt.’”
4. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Once a man came to the Holy prophet, and said, “O Messenger of Allah, I complain before you against misgivings I face in my Salah (prayer) so much so that I do not know how much I have performed, increased or decreased. He (the Messenger of Allah) said, ‘When you begin your Salah (prayer) hit your left thigh with your right forefinger and say, ‘In the name of Allah, I choose Allah, the all-knowing and all-hearing as my attorney against Satan, condemned to be stoned, thus, you slaughter and repel him.’”
5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from a man who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of an Imam who leads four or five people in Salah (prayer). Of these people two of them say Tasbih (Allah is free of all defects) indicating that it is three Rak‘at and three of them say Tasbih (Allah is free of all defects) to indicate that it is four Rak‘at. These ones say to stand up, these ones say to sit down, and the Imam is inclined toward one side or has equal guess about both sides. What is he to do? He (the Imam) said, ‘Imam does not have mistakes if those behind him preserve (the order of Salah) with their certainty and those behind the Imam do not have mistakes if the Imam does not have mistakes. There is no mistake (applicable) in mistakes, (about the number of Rak‘at) correctable in al-Maghrib, in the morning Salah (prayer), in the first two Rak‘at of every Salah (prayer) and in optional Salah (prayer). If those behind the Imam differ with the Imam then it is upon him and upon them to observe caution by performing again for ascertainment.’”
6. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus fro, af-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, ‘Alayhim al-Salam, about mistakes in optional Salah (prayer). He (the Imam) said, ‘There is not anything upon him.’”
7. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ’Isma‘if from af-Fadf ibn Shadhan all from ibn abu ‘Umayr from Hafs ibn af-Bakhtariy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Mistake is not applicable in the case of an Imam, in the case of those behind an Imam, and it is not applicable about a mistake in a mistake or about repeat of the repeat.’”
8. Muhammad ibn Yahya has narrated from Muhammad ibn ai-Husayn from Safwan from af-‘Ala’ from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has sad, ‘If mistakes become many on you then continue in your Salah (prayer), eventually it may leave you alone; it is from Satan.’”
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd Allah al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about mistakes which befall on me a great deal. He (the Imam) said, ‘Incorporate your Salah (prayer) properly.’ I then asked, ‘What is incorporating?’ He (the Imam) said, ‘It is saying three Tasbih (Allah is free of all defects) in Ruku‘ (bowing down on one’s knees) and in Sujud (prostrations).’ “It is narrated that if one makes mistakes in optional Salah (prayer) he considers it to be of the lesser side.” (The following to the next chapter seems to be like fatwa of al-Kulayni (rh) that he has summarized) “All the cases of mistakes are seventeen in number. In seven of them it is necessary to perform Salah (prayer) again. (1) One case is when one forgets the opening Takbir (Allah is great beyond description) which one does not remember until Ruku‘ (bowing down on one’s knees) (2) The second case is when one forgets Ruku‘ (bowing down on one’s knees) and Sujud (prostrations). (3) The third case is when one forgets and does not know if he has performed one or two Rak‘at. (4) The fourth case is when one forgets something in al-Maghrib and in the morning Salah (prayer). (5) It is when one increases something in his Salah (prayer). (6) It is when one does not know if he has increased or decreased and his guess does not settle anywhere. (7) It is when one moves away from Salah (prayer) before completing. “There are those conditions in which performing Salah (prayer) again is not necessary. Only two Sajdah (prostration) because of mistake is necessary. Of such cases is: (1) when one says Salam (the phrase of offering greeting of peace) in two Rak‘at then speaks before moving away his face from al- Qiblah (al-Ka‘bah). He completes his Salah (prayer), then performs two Sajdah (prostration) because of mistake. (2) One who forgets Tashahhud (testimonies of belief) and does not sit down in two Rak‘at and it is missed until Ruku‘ (bowing down on one’s knees) in the third Rak‘at. He performs two Sajdah (prostration) because of mistake and makes up for Tashahhud (testimonies of belief) which is missed. (3) One who does not know if he has performed four or five, has to perform two Sajdah (prostration) because of mistake. (4) One who by mistake speaks in his Salah (prayer) improperly, like commanding or prohibiting because of forgetfulness and not in a willful manner. He performs two Sajdah (prostration). Sajdah (prostration) is necessary in these four cases. Of such cases are where performing Salah (prayer) again is not necessary as well as Sajdah (prostration) because of mistake. (1) One is he who corrects his mistake before it is late like one who is to stand up but instead sits down or is to sit down but stands up then remembers it before entering in another condition, in such case he is to perform Qada 5 (perform a compensatory) for it. (2) Another is he who says Salam (the phrase of offering greeting of peace) in the first two Rak‘at then remembers. He completes before he speaks in which case the rules for mistake is not applicable to his case. (3) The rule for mistake does apply to the case of one behind an Imam who remembers and (4) as well as to the case of an Imam if people behind him remember. (5) The rule for mistake does not apply to mistake in a mistake. (6) The rule for does not apply to a mistake in optional Salah (prayer) and the rule for mistake does not apply to a repeat in optional Salah (prayer). These are six cases where repeat is not necessary as well as two Sajdah (prostration) because of mistake. “One who doubts about the opening Takbir (Allah is great beyond description) and does not know if he has said it or not, he is to say it when he remembers before Ruku‘, then does the recitation then Rukuk If one doubts in Ruku‘ and does not know if he has said the opening Takbir (Allah is great beyond description) or not, he continues his Salah (prayer) and he is not obligated for anything in this matter. If he becomes certain of not saying the opening Takbir (Allah is great beyond description), he performs his Salah (prayer) again. If one doubts when he is standing and he does not know if he has performed Ruku‘ or not, he performs Ruku‘ to ascertain his performing Rukuk If one performs Ruku‘, then remembers that he has already performed Ruku‘, he sends himself down to Sajdah (prostration) without raising his head from Ruku‘ in Rukuk If he continues and raises his head from Ruku‘, then remembers that he has already performed Ruku‘, he performs his Salah (prayer) again; he has increased in his Salah (prayer) one Rak’at. One who performs Sajdah (prostration) and because of doubt does not know if one has performed Ruku‘ or not, one continues his Salah (prayer) and he is not obligated for anything in this matter, because of his doubt unless one becomes certain that one has not performed Rukuk In this case one performs his Salah (prayer) again. If one performs Sajdah (prostration) and does not know if one has performed one or two Sajdah (prostration), one is to perform another Sajdah (prostration) to ascertain performing two Sajdah (prostration). If one performs Sajdah (prostration) and remembers that he has already performed two Sajdah (prostration), one is to perform his Salah (prayer) again, because of increase in his Salah (prayer) one Sajdah (prostration). If one doubts after standing and does not know if one has performed one or two Sajdah (prostration) one is to continue his Salah (prayer) and he is not obligated for anything in this matter. If one is certain that one has performed only one Sajdah (prostration), one is to perform another Sajdah (prostration) and he is not obligated for anything in this matter. If one reads Surah (chapter) then remembers that one has performed only one Sajdah (prostration), one is to perform another Sajdah (prostration), then stand up to complete the recitation and perform Ruku‘ and he is not obligated for anything in this matter. If one performs Ruku‘ and becomes certain that one has not performed any Sajdah (prostration) but only one Sajdah (prostration) or has not performed any Sajdah (prostration) at all, one is to perform Salah (prayer) again.” Mistakes in Tashahhud (testimonies of belief):“If one by mistake stands up before Tashahhud (testimonies of belief) in two Rak’ah, he is to sit down and say Tashahhud, if he has not reached in Ruku’ (bowing down on one’s knees), then stand up and continues his Salah (prayer) and he is not obligated for anything in this matter. If one has assumed Ruku’ and learns that one has not said Tashahhud, continues one’s Salah (prayer) and when one ends his Salah (prayer) performs two Sajdah (prostration) because of mistake and he is not obligated for anything in the condition of doubt as long one is not certain.” Mistakes about Two or Four Rak’ah:“One who doubts and does not know if one has performed two or four Rak’at, if one’s guess settles on four, one says Salam (the phrase of offering greeting of peace) and he is not obligated for anything in this matter. If one’s guess settles on one’s performing two Rak’ah, one performs two more Rak’ah and he is not obligated for anything in this matter if one’s guess is equal, one says Salam (the phrase of offering greeting of peace), then performs two Rak’ah in a standing position with al-Fatihah al-Kitab. If, in fact, one has performed two Rak’ah these two Rak’ah complete the four and if, in fact, one has performed four Rak’ah these two become optional Salah (prayer). Mistake about Two or Three Rak’ah “One who doubts and does not know if one has performed two or three Rak’ah and his guess settles on the side of two Rak’ah, one is to perform two more Rak’ah and he is not obligated for anything in this matter. If one’s guess settles on the side of three, one then is to perform one more Rak’ah and he is not obligated for anything in this matter. If one’s guess does not settle on either side and one is certain of performing two Rak’ah, one is to perform one Rak’ah in a standing position, then say Salam (the phrase of offering greeting of peace) and performs two Rak’ah in a sitting position with al-Fatihah al- Kitab. If one, in fact, has performed two Rak’ah, the two Rak’ah performed in a standing position before Salam (the phrase of offering greeting of peace) complete the four Rak’ah. The two Rak’ah in a sitting position are in place of one Rak’ah and his Salah (prayer) is complete. If one has performed three Rak’ah the one Rak’ah performed in a standing position completes the four Rak’ah and the two Rak’ah one has performed in a sitting position are counted as optional Salah (prayer). Mistakes about Four or Three Rak’ah “One who doubts and does not know if one has performed three or four and his guess settles on the side of three Rak’ah, one is to perform one Rak’ah, then say Salam (the phrase of offering greeting of peace) and he is not obligated for anything in this matter. If one’s guess settles on the side of four, one says Salam and he is not obligated for anything in this matter. If one’s guess settles on three and four, one says Salam with his doubtful condition and performs two Rak’ah in a sitting position with al- Fatihah al-Kitab. If one has performed three the two Rak’ah are counted as one to complete the four, and if one has performed four Rak’ah these two are counted as optional Salah (prayer) in one’s favor. Mistakes about Four or Five Rak’ah “One who doubts and does not know if one has performed four or five Rak’ah, if one’s guess settles on the side of four, one is to say Salam (the phrase of offering greeting of peace) and he is not obligated for anything in this matter. If one’s guess settles on five one performs his Salah (prayer) again. If one’s guess about both sides are equal one is to say Salam, then perform two Sajdah (prostration) because of mistake which are destroyers (of Satan).
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Hisham ibn Salim from Muhammad ibn Muslim who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, "Ammar al-Sabatiy has narrated from you a Hadith.’ He (the Imam) asked, ‘What Hadith is it? 5 I then said, ‘He narrates that Sunnah is obligatory.’ He (the Imam) said, ‘Where does he go! Where does he go! I did not speak to him as such. I only said to him that when performing Salah (prayer) if one is attentive toward it, does not speak to one’s soul in it and does not make mistakes in it, Allah comes forward eagerly to what is performed eagerly. Perhaps one half is raised, one fourth, one third or one fifth is raised. We command to perform Sunnah only to complete what is missed of obligatory ones.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr Hisham ibn Salim from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Of Salah (prayer) of a servant (of Allah) sometimes one-half, sometimes one-third, one-fourth or one-fifth is raised. Whatever is raised is only what one has performed with love from his heart. We only command to perform optional Salah (prayer) to complete what it is cut short of obligatory ones.’”
3. It is a narration from him (narrator of previous Hadith) by Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah from abu Basir from who has said the following: “Once, when I was present, a man said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I pray to Allah to keep my soul in service for your cause, I make a great number of mistakes in my Salah (prayer).’ He (the Imam) said, ‘Has anyone remained safe thereby?’ I (the narrator) then said, ‘I think no one makes as many mistakes as I do.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, then said to him, ‘O abu Muhammad, sometimes of Salah (prayer) of a servant (of Allah) one-third is raised, sometimes one-half or three- fourth or less or more depending upon the quantity of one’s mistakes in that Salah (prayer). However, it is completed with his optional Salah (prayer).’ Abu Basir then said to him (the Imam), ‘I think, optional Salah (prayer) should not be omitted in any condition.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, then said, ‘Yes, it should not be omitted.’”
4. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Fudayl ibn Yasar who has said the following: “Abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, have said, ‘Of your Salah (prayer) only that much is for you which you have performed with love. If one instills delusion in Salah (prayer) or omits it altogether, then such Salah (prayer) is rolled up and is struck against the face of its owner.’”
5. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah who has said the following: “It is in the book of Hariz who has said that once I forgot about my being in obligatory Salah (prayer) until Ruku‘ (bowing down on one’s knees). Can I make my intention for it to be an optional Salah (prayer)? He (the Imam), ‘Alayhi al-Salam, said, ‘It is what you had stood up for. If you stood up to perform an obligatory Salah (prayer) then doubts entered, you are still in obligatory Salah (prayer). If you stood up for optional Salah (prayer) then made your intention for obligatory Salah (prayer), you were still in optional Salah (prayer). If you stood up for obligatory then you remembered optional Salah (prayer) which was due, you were to complete it as obligatory.’”
1. A group has narrated from Ahmad ibn Muhammad ibn ‘Isa, from al-Husayn ibn Sa‘id, from his brother al-Hassan, from Zur’ah, from Sama‘ah who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about laughing if it destroys Salah (prayer). He (the Imam) said, ‘Smiling does not destroy Salah (prayer) but laughing loudly destroys it.’” It (the above Hadith) also is narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah.”
2. 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 experiences nostril bleeding in Salah (prayer). He (the Imam) said, ‘If it is possible for him to reach on his right, left or forward when still facing al-Qiblah (al-Ka‘bah), he washes it clean, then completes the remaining of his Salah (prayer). If he cannot find water without turning away from al-Qiblah (al-Ka‘bah), his Salah (prayer) is discontinued.’”
3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan ibn Yahya from ‘Abd al- Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about a man who feels something in his abdomen and he is able to bear it. Can he perform Salah (prayer) in that condition or not? He (the Imam) said, ‘If he can remain patient without fear of hastening his Salah (prayer), he completes his Salah (prayer) and exercise patience.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il ibn Bazi‘ from Mansur ibn Yunus from abu Bakr al-Hadramiy who has said the following: “Abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, would say, ‘Only four things discontinue Salah (prayer): defecation, urination, gas and sound.’”
5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “About a man who during Salah (prayer) touches his nose and finds blood; one of the two Imam, abu Ja‘far or abu ‘Abd Allah, ‘Alayhim al-Salam, has said, ‘If it is dry he throws it away and it is not harmful.’”
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj from Zurarah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Laughing does not invalidate Wudu’ but it invalidates Salah (prayer).”’
7. It is a narration from him (narrator of previous Hadith) by ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Once abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about one who, while in Salah (prayer), needs something. He (the Imam) said, ‘He can make a gesture with his head and with his hand or say Tasbih (Allah is free of all defects), and a woman in such condition can clap her hand.’”
8. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan al-Shammun from ‘Abd Allah ibn ‘Abd al- Rahman al-Asamm from Misma’ abu Sayyar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The Holy prophet once heard behind him a click like one’s cracking his finger in his Salah (prayer). After ending his Salah (prayer) the Holy prophet, said, ‘That is his share from his Salah (prayer).”’
9. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about a man who experiences nose bleeding and vomiting while in Salah (prayer). What is he to do? He (the Imam) said, ‘He turns to wash his nose and comes back to his Salah (prayer). If he has spoken, he must perform his Salah (prayer) again, but he does not need Wudu’.’”
10. 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 whose Salah (prayer) is discontinued because of something passing in front of him. He (the Imam) said, ‘Salah (prayer) of a Muslim does not become discontinued by anything; however, protect as much as you can.’ He (the narrator) has said, ‘I then asked him (the Imam) about a man who experiences nose bleeding which does not stop until the time of Salah (prayer). He (the Imam) said, ‘He fills his nose up with something, then performs Salah (prayer), but does not take a long time if he fears bleeding.’ He (the narrator) has said that he (the Imam) said, ‘If he experiences nose bleeding in obligatory Salah (prayer) without break he performs his Salah (prayer) again if he has turned away from al-Qiblah (al-Ka’bah) before completing. If he has said Tashahhud (testimonies of belief), then he is not required to perform again.’”
11. Al-Husayn ibn Muhammad al-Ash’ariy has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah from Aban from Salmah ibn abu Hafs who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Ali, ‘Alayhi al-Salam, would say, ‘Nose bleeding does not discontinue Salah (prayer) nor vomiting, or blood. If one feels a pinch he can hold another man’s hand of the people in the rows to come forward, if he is an Imam, to lead.’”
12. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, if a man in Salah (prayer) can turn around. He (the Imam) said, ‘No, and he must not crack his fingers also.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about a man who is offered Salam (the phrase of offering greeting of peace) while he performs Salah (prayer). He (the Imam) said, ‘He responds saying, “Salamun ‘Alaykum,” but he does not say, “’Alaykum al-Salam.” The Messenger of Allah once was standing in Salah (prayer) when ‘Ammar ibn Yasir passed by and offered Salam (the phrase of offering greeting of peace). The Holy prophet responded in this way.’”
2. 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, ‘In case of sneezing in Salah (prayer) one should say, ‘Tahmid, (all praise belongs to Allah).”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from Mu‘alla’ abu ‘Uthman from abu Basir who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘In Salah (prayer) I hear sneezing, can I then praise Allah and say, “O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause?” 5 He (the Imam) said, ‘Yes, when your brother (in belief) sneezes while you are in Salah (prayer) say, “All praise belongs to Allah. O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause; even if there is an ocean between you and your friend, say, ‘O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.” 5 ”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad, from Hammad from Hariz from Muhammad ibn Muslim who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about a man who in Salah (prayer) sees a snake or scorpion; can he kill it if it is hurting? He (the Imam) said, ’Yes, he can do so.”’
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who kills, a bug, flea, lice or a fly while in Salah (prayer), does it invalidate his Salah (prayer) and Wudu’? He (the Imam) said, ’No, it does not do so.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from and Muhammad ibn al-Husayn from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man who is standing in obligatory Salah (prayer) when he remembers his bag or property and he is afraid of loss or destruction of such items. He (the Imam) said, ‘He can discontinue his Salah (prayer) to secure such items then perform his Salah (prayer) again.’ I then asked him (the Imam), ‘What happens if he is in obligatory Salah (prayer) when a stumper (animal) or his stumper escapes and he is afraid of its getting lost or causing him difficulties?’ He (the Imam) said, ‘It is not harmful if he discontinues his Salah (prayer).”’
4. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir, from Ali ibn Mahziyar from Fadalah ibn Ayyub, from Aban from Muhammad who has said the following: “When Abu Ja‘far, ‘Alayhi al-Salam, would see lice in Masjid he would cover it with sand.”
5. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Hariz from those who narrated to him who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When you are in obligatory Salah (prayer) and see your slave escaping or your debtor who owes you a certain amount of property, or a snake because of which you are afraid for your life, you can discontinue your Salah (prayer) follow the slave or debtor or kill the snake.’”
6. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If you see lice in the Masjid when you are in Salah (prayer) cover it in the sand.”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn al-Hakam from au ‘Ubaydah al-Hadhddha’ who has said the following: “I heard abu ’Abd Allah, ‘Alayhi al-Salam, say, ‘If one builds a Masjid, Allah builds for him a house in paradise.’ Abu ‘Ubaydah has said, ‘Abu ‘Abd Allah, ‘Alayhi al-Salam, once passed by on the way to Makkah and I had built a Masjid with stones and asked him, “I pray to Allah to keep my souls in the service of your cause , I hope this will be of those (houses in paradise).” He (the Imam) said, “Yes, it will be so.’””
2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Aban ‘Uthman from abu al-Jarud who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the case of a Masjid which is in a house and the people of the house want to expand it to a certain extent or relocate it in another place. He (the Imam) said, ‘It is not harmful.’ He (the narrator) has said that he then asked him (the Imam) about a place which is filthy, then it is cleansed and is made a Masjid. He (the Imam) said, ‘Soil is poured on it until it is covered; it is cleaner.’”
3. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan from al-‘Is who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about al-Biya‘ and churches if they can be changed into Masjid. He (the Imam) said, ‘Yes, it is possible.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Isa from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, once was asked about Masjid, which is made to also provide shadow, if performing Salah (prayer) therein is undesirable. He (the Imam) said, ‘Yes, it is as such but today it is not harmful for you. Had there been justice you would see how it is dealt with.’ He (the narrator) has said that he then asked, ‘Can arms be hanged in Masjid? He (the Imam) said, ‘Yes, it is permissible; however, it is not permissible in the greater Masjid; my grandfather prohibited a man trimming an arrow in the Masjid.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd al-Rahman ibn al-Hajjaj from Ja‘far ibn Ibrahim who has said the following: “Ali ibn al-Husayn, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘If you hear someone reciting poems in Masjid say to him, “May Allah tear your mouth, Masjid is built only for al-Quran (to read).””’
6. Al-Husayn ibn Ali al-‘Alaviy has narrated from al-Hassan ibn al-Husayn al-‘Uraniy from ‘Amr ibn Jumay’ who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, if it is permissible to perform Salah (prayer) in a Masjid with pictures. He (the Imam) said, ‘I dislike it, however, today it is not harmful to you. Had justice been established you would see how it is dealt with.’”
7. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Husayn ibn Shammun from ‘Abd Allah ibn ‘Abd al- Rahman from Misma’ abu Sayyar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, “The Messenger of Allah has prohibited speaking jargon language in Masjid (expressions understood by two people or a group only).’”
8. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “One of the two Imam, ‘Alayhim al-Salam, has said, ‘The Messenger of Allah prohibited unsheathing of swords and trimming arrows in the Masjid saying, “Masjid is built for something other than such things.’””
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Rifa‘ah ibn Musa who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about taking Wudu’ in Masjid and he disliked it because of defecation and urination.”
10. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Mu‘awiyah ibn Wahab who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about sleeping in Masjid al-Haram and Masjid of the Holy prophet. He (the Imam) said, ‘Yes, they can do so, where else can people sleep?”’
11. It is a narration from him (narrator of previous Hadith) by his father from Hammad from Hariz from Zurarah who has said the following: “I once asked abu Ja‘far, Alayhi al-Salam, about sleeping in Masjid. He (the Imam) said, ‘It is not an offense, except two Masjids: Masjid of the Holy prophet and Masjid al-Haram.’ He (the narrator) has said that he (the Imam) would in certain parts of the night hold my hand and move to one side where he would sit and speak in Masjid al-Haram and perhaps sleep and I also sleep. I then spoke to him about it and he (the Imam) said that it is undesirable to sleep in Masjid al-Haram that was in the time of the Messenger of Allah but sleeping in this area is not an offense.’”
12. A group has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Muhammad ibn Mehran al-Karkhiy from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about a man who is in Masjid in Salah (prayer) and wants to spit away. He (the Imam) said, ‘He can do it toward his left and if he is not in Salah (prayer); he must not do so in front of al-Qiblah (al-Ka‘bah) but do so toward his left or right sides.’”
13. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from who has said the following: “I once saw abu Ja‘far, al-Thaniy, Alayhi al-Salam, emit saliva in Masjid al-Haram between al- Yemaniy corner and the Blackstone and did not bury it.’”
14. Al-Husayn ibn Muhammad has narrated from in a marfu‘ manner from ibn abu ‘Umayr from certain persons of his people who has said the following: “I once said to abu ‘Abd Allah, Alayhi al-Salam, ‘I dislike performing Salah (prayer) in their Masjid.’ He (the Imam) said, ‘You must not dislike it; every Masjid is built on the grave of a prophet or the executor of the will of a prophet who was murdered and that site received a sprinkle of his blood and Allah loved to be spoken of therein. So you can perform obligatory Salah (prayer) therein as well as optional Salah (prayer) and what you need to perform as Qada’ (compensatory prayer).’”
Marfu· 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.
