Ceci est la partie 2 sur 19 de « The Book of Prayer », livre 13 de Al-Kafi — Hadith 4 813–4 862. Le livre est suffisamment long pour être divisé en 19 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
5. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn ‘Urwah from ‘Ubayd ibn Zurarah from who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when the sun declines (toward the west at noontime), it is the time for two Salah (prayer) except that this is before that.” “Also Sa‘d has narrated from al-Husayn ibn Sa’eed and Muhammad ibn Khalid al-Barqiy and al- ‘Abbas ibn Ma’ruf all from al-Qasim and Ahmad ibn Muhammad ibn ‘Isa from al-Barqiy from al-Qasim: “In a similar Hadith it is said, Time for al-Dhuhr and al- ‘Asr together has come’ and in addition, it is said that you are in the time for both of them (al-Dhuhr and al- ‘Asr Salah (prayer)) until it is sunset.”
6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Abd al-Rahman ibn abu Hashim al-Bajaliy from Salim abu Khadijah who has said the following: “Once, when I also was present, a human being asked abu ‘Abdullah, ‘Alayhi al-Salam, ‘ I may enter a Masjid when certain persons of our people perform al- ‘Asr and others perform al-Dhuhr Salah (prayer).’ He (the Imam) said, ‘ I have commanded them to do so; were they to perform at one time they would have been recognized and caught by their necks.’”
7. Ali ibn Ibrahim has narrated from his father from Salih ibn Sa‘id from Yunus from certain persons of his people who has said the following: “I once asked abu ‘Abdullah, ‘Alayhi al-Salam, about the meaning of Hadith that says, ’Perform al- Dhuhr Salah (prayer) when the sun is equal to one length or two, one yard or two or one step or two steps from this and from there. When is it and how is it? At certain times is half of one step.’ He (the Imam) said that in the Hadith is it said, ‘ An object’s shadow’ and not the shadow of an object’ is because the shadow of an object may appear in different sizes, sometimes longer and sometimes shorter, but an object is an object all the time and it does not change. Hadith has said that it is one yard or two yards, one step or two steps.” Thus one yard or two yards have become explanation of one length or two lengths during the time when an object’s shadow is of the size of one yard and two object’s shadows of the size of two yards. Therefore one object’s or two objects’ shadows and one yard or two yards are in agreement with each other in times as understood one, explaining the other and supported thereby. At a given time, for example at one O’clock, when an object’s shadow is of the size of one yard the time (for Salah (prayer)) is one yard of an object’s shadow and the object is a yard of the shadow. When an object’s shadow is less or more, the time is measured in yards or two yards. This is the explanation of one length and a yard or two yards.’” (The theme of Hadith is obvious; it only may need a little thinking to grasp it fully.)
8. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan from ‘Abd Allah ibn ‘Abd al-Rahman from Misma’ ibn ‘Abd Malik who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘When you complete al-Dhuhr Salah (prayer), it is time for al- ‘Asr Salah (prayer) except that before it there is Nafl (optional Salah (prayer) and it is up to you to make it lengthy or a short one.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Ahmad ibn ‘Ushaym from certain persons of our people who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘It is time for al-Maghrib Salah (prayer) when the redness disappears in the east. Do you know how it happens? 5 I replied, ‘No, I do not know. 5 He (the Imam) said that it is because the east is under-hanged in relation to the west like this. 5 He (the Imam) raised his right hand over his left hand. ‘When it is sunset here, the redness disappears there.”’
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Khalid and al-Husayn ibn Sa‘id from al-Qasim ibn al-‘Urwah from Burayd ibn Mu‘awiyah who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, ‘When the redness disappears from this side, that is, from the east, it is proof that it is sunset in the east and west.’”
3. Ali ibn Muhammad and Muhammad ibn al-Hassan from Sahl ibn Ziyad from ibn Mahbub from abu Wallad Who has said the following: "Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘Allah has created a barrier of darkness from near the east and has appointed for it an angel. When it is sunset, that angel fills up his hand with it, then faces toward the west, following the brightness and it moves out of his two hands little by little. He passes by until he comes to the west at the time of the disappearance of brightness; then he leaves darkness into darkness, then he returns to the east and, when it is dawn, he spreads his wings and drives the darkness from the east toward the west until he comes in the west at sunrise.’"
4. Ali ibn Muhammad has narrated from Sahl Ziyad from Muhammad ibn Isa from ibn abu ’Umayr from those whom he has mentioned who has said the following: "Abu ’Abd Allah has said, ‘The disappearance of the disk (the sun), the necessary time to discontinue fasting is when facing its direction and the disappearance of the redness that rise from the east upon its reaching overhead toward the west at such time fasting is discontinued; the (disappearance of the disk (sunset) has taken place.’”
5. Ali ibn Ibrahim has narrated from his father from Hammad ibn Isa from Hariz from Zurarah who has said the following: "Abu Ja’far, ‘Alayhi al-Salam, has said, ’It is time of al-Maghrib when the disc disappears, (sunset takes place). If you see the disc latter when you have already performed Salah (prayer), you must perform Salah (prayer) again, continue fasting, avoid eating if you have taken anything of food.’”
6. Ali ibn Ibrahim has narrated from Muhammad ibn Isa from Yunus from Yazid ibn Khalifah who has the following “I once said to abu ’Abd Allah, ‘Alayhi al-Salam, that ’Umar ibn Hanzalah has reported something from you about the timing. Abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘Rest assured, he does not forge untrue reports from us.’ I said that he has said, ’It is the time of sunset when the disk disappears (sunset takes place) except that the Messenger of Allah when tired on a journey delayed al-Maghrib and performed both of them together with al-‘Isha’ He (the Imam) said, ‘He has spoken the truth.’ He (the Imam) said that the time of al-‘Isha’ is from when brightness disappears, up to one-third of the night and the time for dawn Salah (prayer) is from when it is clear up till the rays come out.’”
7. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘It is time for al-Maghrib Salah (prayer) when it is sunset and its (sun’s) disc disappears.’”
8. Al-Husayn ibn Muhammad al-Ash’ariy has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Hammad ibn ‘Isa from Hariz from Zayd al-Shahham who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the time of al-Maghrib. He (the Imam) said that Jibril brought to the Holy prophet, two timings for every Salah (prayer) except al-Maghrib Salah (prayer). The time for al-Maghrib is when it becomes obligatory.’”
9. He has narrated it from Zurarah and al-Fudayl who have said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘For every Salah (prayer) there are two timings except al- Maghrib; its timing is one and it is the time when it becomes obligatory. It ends with the disappearance of al-Shafaq (redness in the west).”’ “It is also narrated that there are two timings for al-Maghrib and it ends with the disappearance of al- Shafaq (redness). It does not disagree with the previous Hadith that says it has one time; because al- Shafaq is the redness. The time between sunset and disappearance of al-Shafaq is not very long. The sign of sunset is when redness reaches past one’s overhead when facing the direction of sunset, and it is a short time. The time between the reaching of the redness in the western horizon and its disappearance is not more than a time that takes one to complete al-Maghrib Salah (prayer) and its Nawafil (optional) Salah (prayer), if they are performed comfortably. I have examined it many times and for this reason the timing for al-Maghrib is narrow.”
10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal who has said the following: “Ali ibn Asbat once asked abu al-Hassan, ‘Alayhi al-Salam, when we were listening, about the brightness if it is redness or whiteness. He (the Imam) said, ‘It is the redness; in the case of the condition of whiteness, it (virtuous time for al-Maghrib) remains up to one third of the night.’”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Abd Allah ibn Muhammad al-Hajjal from Tha’labah ibn Maymun from ‘Imran ibn Ali al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about when al-‘Atmah (al-‘Isha’) becomes obligatory? He (the Imam) said, ‘When al-Shafaq (redness) disappears. Al-Shafaq is the redness.’ ‘Ubayd Allah then said, ‘I pray to Allah to keep you well, after the disappearance of redness there remains a strong light visible.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘Brightness (al-Shafaq) is the redness and light (or rays) are not from al-Shafaq.’”
12. A number of our people have narrated from Ahmad ibn Muhammad from ibn al-Husayn ibn Sa‘id from al-Qasim ibn ‘Urwah from ‘Ubayd ibn Zurarah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When it is sunset, it is time for two Salah (prayer) except that this is before that.’”
13. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban from abu Basir from who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘If it was not because of al-Shafaq (bright redness), I would have delayed al-‘Isha’ Salah (prayer) up till passing of one-third of night.’” It is also narrated, “up till midnight.’”
14. Muhammad ibn Yahya has narrated from Salmah ibn al-Khattab from Muhammad ibn al-Walid from Aban ibn ‘Uthman from ‘Umar ibn Yazid who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The time for al-Maghrib Salah (prayer) on a journey remains until passing of one-fourth of the night.’”
15. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ali ibn al-Rayyan who has said the following: “I once wrote to the man (the Imam) ‘Alayhi al-Salam, and asked about a man who is within the house. The walls do not allow him to see the redness in the west to find about al-Shafaq (redness) and the time for al-‘Isha’ al-Akhirah. When must he perform Salah (prayer) and what should he do? He (the Imam), ‘Alayhi al-Salam, signed the answer that said, ‘He performs it (al-‘Isha’) when on this side, stars appear and al-Maghrib when just few stars appear. The clarity of sunset is from the appearance of few stars until their clearly becoming visible.’”
16. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from ’Isma‘il ibn Mehran who has said the following: “I once, wrote to al-Rida’, ‘Alayhi al-Salam, to ask a question. ‘Our people have said that when the sun declines toward the west at noontime, it is the time of al-Dhuhr and al-‘Asr Salah (prayers). When it is sunset it is time of al-Maghrib and al-‘Isha’ al-Akhirah Salah (prayers) except that this is before this. It is the same for one at home or on a journey and the time of al-Maghrib remains until passing of one-fourth of night.’ He (the Imam) wrote to me, ‘That is how the timing is, except that the time of al- Maghrib is short and its end is when redness disappears, turning to whiteness in the western horizon.’”
1. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ali ibn Mahziyar from who has said the following: “Abu al-Hassan ibn al-Husayn once wrote to Abu Ja‘far, al-Thaniy, ‘Alayhi al-Salam, ‘With me, I pray to Allah to keep my soul in service for your cause, people of your followers disagree on timing of dawn Salah (prayer). Certain ones of them perform when it is the first dawn in which a rectangular line appears in the sky, and others among them perform the morning Salah (prayer) when it (brightness) is at the bottom of the horizon and it has just appeared. I do not know which one is better, so I perform my Salah (prayer) in that time. If you consider it proper, instruct me about the time, which is better. Define it for me and how I should deal with the moon and the dawn with which it is not distinguishable, until it becomes red and it is dawn; and how should I deal with clouds and what are the limits for it during a journey or when one is at home. I will follow your instructions. 5 He (the Imam) wrote back with his own handwriting and I read it: “Dawn, Allah has granted you kindness, is when the white line appears sideways; and it is not vertical, during which time you do not perform Salah (prayer) on a journey or when at home until it is obvious. Allah, most Blessed, most High, does not leave His creatures in confusion in this matter so He has said, ‘Eat and drink until a white line appears from a darkness line at dawn. 5 (2:187) The white line is that which is sideways and after the appearance of which eating and drinking become unlawful because of fasting, and so also Salah (prayer) becomes obligatory at such time.’”
2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd al-Rahman ibn Salim from Ishaq ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, to teach me about the most excellent time for the morning Salah (prayer). He (the Imam), ‘Alayhi al-Salam, said, ‘About the coming of dawn, Allah, most Majestic, most Glorious, says, “You must perform Salah (prayer)) and the recitation at dawn. The recitation at dawn certainly was witnessed.” (17:78) It is a reference to the morning Salah (prayer) which is witnessed (attended) by the angels of the night and the angels of the day. When a servant of Allah performs Salah (prayer) at dawn, it is written in his favor twice: once by the angels of the night and once by the angels of the day.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Ali ibn ‘ Atiyyah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Dawn is when you find a white line like the whiteness of Sur 5 (a certain section of Euphrates river in Iraq) 5 ”
4. Ali ibn Muhammad ibn ‘Isa has narrated from Yunus from Yazid ibn Khalifah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The time for morning Salah (prayer) is when it (the white line) appears until the coming out of rays (of the sun).’”
5. Ali has narrated from his father ibn abu ‘Umayr from Hammad al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The time for morning Salah (prayer) begins when dawn opens, until morning (with rays) brightens the sky. It is not proper to delay purposely; however, there is time for those who are preoccupied, forget or are sleeping.”
6. Ali ibn Ibrahim has narrated from Ali ibn Muhammad al-Qasaniy from Sulayman ibn Hafs af-Marwaziy who has said the following: “Abu al-Hassan, al-‘Askariy, ‘Alayhi al-Salam, has said, ‘At midnight a white spot appears in the middle of the sky like a pillar of iron, because of which it gives light in the world. This is there for an hour, then it goes out and it becomes dark. When there is one-third of the night left, whiteness appears in the east, which gives light to the world and it after an hour goes out. That is the time for Salah (prayer) of night. It then becomes dark before dawn: then the true dawn appears from the east.’ He (the Imam) said, ‘Those who like to perform Salah (prayer) of night at midnight that is for them.’”
1. Muhammad ibn Yahya has narrated from 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 performing Salah (prayer) during the night and during the day when the sun, the moon and stars cannot be seen. He (the Imam) said, ‘ Strive to come up with your best opinion about al-Qiblah (al-Ka‘bah).’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu ‘Abd Allah, al-Farra’ who has said the following: “A man from our people once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘In a cloudy day sometimes the identifying the exact time becomes confusing.’ He (the Imam) said, ‘Are you aware of the existence of these birds, in Iraq, called al-Dikah (rooster)?’ He (the man) replied, ‘Yes, I am aware.’ He (the Imam) said, ‘When they raise their voices and others respond, it is the time when the sun declines toward the west at noontime, or that he (the Imam) said, ‘You must perform Salah (prayer).”’
3. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir, from Ali ibn Mahziyar from Fadalah ibn Ayyub, from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘You may perform a Salah (prayer) without facing al- Qiblah (al-Ka‘bah). You must perform it again, only if you realize it in time. If the time is gone, it is not obligatory for you to perform it again.’”
4. Through the same chain of narrators as that of the previous Hadith it is narrated from Fadalah from Aban from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, about a man who performs the morning Salah (prayer) during the night mistakenly because of moon light and then goes to sleep until sunrise and he then is informed of having performed his morning Salah (prayer) during the night, has said, ‘He must perform it again.’”
5. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Ibrahim al-Nawfaliy from al-FIusayn ibn al-Mukhtar from a man who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I am a Mu’adhdhin (caller for Salah (prayer)). On a cloudy day I cannot find when time for a Salah (prayer) begins.’ He (the Imam) said, ‘When the rooster crows three times consecutively, it is time when the sun has declined toward the west at noontime, thus it is time for Salah (prayer).”’
6. Muhammad ibn Yahya has narrated from Salmah ibn al-Khattab, from Yahya ibn Ibrahim ibn abu al-Bilad from his father from abu Basir from who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who performs a Salah (prayer) when it is not its time; his Salah (prayer) is not valid.’”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Hammad from Flariz from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Al-Taharriy (investigation) is always sufficient in the issue of finding al-Qiblah (al-Ka‘bah).’”
8. Ahmad ibn Idris and Muhammad ibn Yahya have narrated from Muhammad ibn Ahmad from Ahmad ibn al-Hassan ibn Ali from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that a man may perform a Salah (prayer) without facing proper al-Qiblah (al-Ka‘bah). He may realize it before completing the Salah (prayer). If his face is within one hundred eighty degrees of the al-Qiblah (al-Ka‘bah) he must turn to al-Qiblah (al-Ka‘bah) as soon as he realizes. If his back is toward al-Qiblah (al-Ka‘bah), he must discontinue the Salah (prayer), then turn to al-Qiblah (al-Ka‘bah) and begin the Salah (prayer) again.”’
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who is in unpopulated land on a cloudy day and performs Salah (prayer) facing a wrong direction. Clouds then clear and he finds out about his Salah (prayer) having been performed facing a wrong direction. What he must do? He (the Imam) said, ‘If there is still time, he must do his Salah (prayer) again but if the time is passed, then whatever investigation he has done is sufficient.’”
10. It is a narration from him (narrator of previous Hadith) by Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ibn abu ‘Umayr from certain persons of our people from Zurarah who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about al-Qiblah (al-Ka‘bah) for one who is confused. He (the Imam) said, ‘He performs as he wishes.’ It is also narrated that he performs Salah (prayer) facing four directions.”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ibn abu ‘Umayr from ’Isma‘il ibn Rabah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If you perform Salah (prayer) and you think it is time, when in fact is not time yet, but the time comes when you are still performing that Salah (prayer) it is sufficient.’”
12. 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, ‘Did the Messenger of Allah perform Salah (prayer) facing Bayt al-Maqdis?’ He (the Imam) replied, ‘Yes, he did so.’ I then asked, ‘Would he turn his back toward al-Ka‘bah?’ He (the Imam) replied, ‘When in Makkah he did not do so; but when he migrated to al-Madinah, he did so until he turned to al-Ka‘bah.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Bukayr from Zurarah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah performed al-Dhuhr and al-‘Asr Salah (prayers) when the sun declined (toward the west at noontime) in congregation without any reason. He also performed al-Maghrib and al-Tsha’ Salah (prayer) in congregation before disappearing of al-Shafaq (redness) without any reason to do so. The Messenger of Allah did so to make it easier for his followers.’”
2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd Allah ibn Sinan who has said the following: “I once was present in Masjid of the Messenger of Allah, during the time of al-Maghrib Salah (prayer) in a rainy evening. When it was near al-Shafaq (redness), they called and performed Salah (prayer) of al-Maghrib. People were given time to perform two Rak‘at Salah (prayer), then the caller stood in his place in Masjid, called for Salah (prayer) and they performed al-Tsha’ Salah (prayer). People then left for their homes. I asked abu ‘Abd Allah, ‘Alayhi al-Salam, about it. He (the Imam) said, ‘Yes, the Messenger of Allah had certainly done so.’”
3. Muhammad ibn Yahya has narrated from Salmah ibn al-Khattab from al-Husayn ibn Sayf from Hammad ibn ‘Uthman from Muhammad ibn Hakim who has said the following: “I once heard abu al-Hassan, ‘Alayhi al-Salam, say, ‘If you perform two Salah (prayer), one after the other, do not perform optional Salah (prayer) between them.”’
4. Ali ibn Muhammad has narrated from Muhammad ibn Musa from Muhammad ibn ‘Isa from ibn Faddal from Hammad ibn ‘Uthman who has said the following: “Muhammad ibn Hakim narrated to me that he had heard abu al-Hassan, ‘Alayhi al-Salam, say, ‘Performing two Salah (prayer) soon one after the other is when no optional Salah (prayer) is performed between them. When optional Salah (prayer) is performed between them, they are not performed soon one after the other.’”
5. Ali ibn Muhammad has narrated from al-Fadl ibn Muhammad ibn Yahya ibn Zakariya from Aban from Safwan al-Jammal who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, performed with us al-Dhuhr and al-‘Asr Salah (prayer) after the sun declined (toward the west at noontime), with one Adhan and two ‘Iqamah, and said, ‘I need to do something, so you can perform optional Salah (prayer).”’
6. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from ‘Abbas al-Naqid who has said the following: “My belongings and associates were scattered and I complained about it before abu Muhammad, ‘Alayhi al-Salam. He (the Imam) said, ‘Perform al-Dhuhr and al-‘Asr Salah (prayer) soon after the other; you will see whatever you love.’”
1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn Hashim ibn Sa‘id af-Mukariy from abu Basir from who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘There are five Salah (prayer) which you can perform anytime you want. Such Salah (prayer) are because of eclipse, for a deceased, for Thram, for making up a missed one, for Tawaf from dawn to sunrise and after al-‘Asr until night.’”
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Ahmad ibn Idris from Muhammad ibn ‘Abd al-Jabbar all from Safwan ibn Yahya Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Five Salah (prayer) are not neglected in any condition. Such Salah (prayer) are after performing Tawaf, when you are about to have Ihram, for eclipse, to make up when remembering one forgotten and Salah (prayer) for a deceased.’”
3. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘There are four kinds of Salah (prayer) which a man can perform anytime. Such are Salah (prayer) after remembering a forgotten one, two Rak‘at after obligatory Tawaf, because of eclipse and Salah (prayer) for a deceased. You can perform these kinds of Salah (prayer) at any hour.’”
1. Al-Husayn ibn Muhammad al-Ash’ariy has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah ibn Ayyub from al-Husayn ibn ‘Uthman from ibn Muskan from Zurarah who has said the following: “He (the Imam), ‘Alayhi al-Salam, once said to me, ‘Do you know why one and two yards are set?’ I (the narrator) said, ‘Why are they set?’ He (the Imam) said, ‘It is because of obligatory Salah (prayer). You can perform optional Salah (prayer) soon after the sun declines (to the west at noontime) until it become one yard, but if you begin the obligatory one, you do not perform optional Salah (prayer).”’
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal Yunus ibn Ya‘qub from Minhal who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the time when I should not perform any optional Salah (prayer) after the sun declines toward the west at noontime. He (the Imam) replied, ‘When it is one yard until it is like it (twice as much).”’
3. Muhammad ibn Yahya has narrated from 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 comes to Masjid when people there have completed their Salah (prayer). Should he begin the obligatory or optional before the obligatory? He (the Imam) said, ‘If it is a good time it is not harmful to perform optional Salah (prayer) before obligatory. If he fears that time may end, he must begin the obligatory, which is the right of Allah, most Majestic, most Glorious, then perform optional Salah (prayer) whatever he wants. The time for optional Salah (prayer) is longer. One can perform in the beginning of the time for obligatory optional ones, unless one is afraid of passing of the time of obligatory one. It is better when one performs alone to begin with obligatory, if it is time for it, so that it is performed during the excellent time which is in the beginning of time. It is not prohibited to perform optional Salah (prayer) at the beginning of time up to near the end of the time.’”
Muwaththaq· al-Majlisi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
