Ceci est la partie 6 sur 19 de « The Book of Prayer », livre 13 de Al-Kafi — Hadith 5 013–5 062. 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.
14. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Ja‘far ibn Ali who has said the following: “I saw abu al-Hassan, ‘Alayhi al-Salam, doing sajdah for after Salah (prayer), his arms spread on the ground and his chest and belly placed on the ground when praying.”
15. Ali ibn Ibrahim has narrated from Yahya ibn ‘Abd al-Rahman ibn Khaqan who has said the following: “I saw abu al-Hassan, the third doing sajdah for Shukr (thanksgiving), his arms spread on the ground and his chest and belly placed on the ground. I asked him about it and he said, ‘This is what we like.’”
16. Ali ibn Muhammad has narrated from Sahl from Ahmad ibn ‘Abd al-‘Aziz who has said that narrated to him certain persons of our people saying: “When abu al-Hassan the first, ‘Alayhi al-Salam, raised his head from last sajdah of witr prayer he said, ‘This is a position of one whose good deeds are due to Your bounties and whose thanksgiving is weak, but his sin is great. He does not have anything other than Your defending him and granting him mercy. You have said in Your book revealed to Your Holy Prophet and Messenger, “They sleep at night very little and in the morning ask forgiveness for their sins” (51: 18-19). My sleep has been very long and my standing for Salah (prayer) very little. This is morning. I ask You to forgive me my sin, like the one who is unable to harm himself, or benefit, control his death, life or resurrection.’ Then he, ‘Alayhi al-Salam, would bow down to prostrate.”
17. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn Jundab who has said the following: “I asked abu al-Hassan, ‘Alayhi al-Salam, about what to say in prostration for thanksgiving because our people are not of the same idea about it. He told me to say the following in a prostrating position: ‘O Lord, I beg You to bear witness, I beg Your angels, Your prophets, messengers and all of Your creatures to bear witness (to my testimony) that You are Allah. You are my Lord. Islam is my religion and Muhammad is my prophet. Ali and all of my ’A’immah so and so’ - mentioning one by one - ‘al- Hassan, al-Husayn, Ali ibn al-Husayn, Muhammad ibn Ali, Ja‘far ibn Muhammad, Musa ibn Ja‘far, Ali ibn Musa, Muhammad ibn Ali, Ali ibn Muhammad, al-Hassan ibn Ali and al-Mahdi are my ’A’immah, ‘Alayhim al-Salam. I have acknowledged their divine authority and as my guardians, I love them and I denounce their enemies. O Lord, I plead before You through the blood of the one who suffered injustice,’ - three times - ‘O Lord I plead before You through Your firm undertaking of granting victory to Your friends - those whom You have entrusted with Your Authority- over Your enemy as well as their enemy. O Allah, I appeal before You to grant Muhammad and those members of his family who have safeguarded their trust compensation. Grant them a compensation worthy of their services to Your cause. O Lord, I request You to grant me comfort after suffering’ - three times. Then place the right side of your face on the ground. Say, ‘O my protector at times when all means become useless and the whole wide world seems to have become narrow, O my creator due to His mercy not because of being in need of such creation, O Allah, grant proper compensation to Muhammad and those members of his family who have safeguarded their trust.’ Then place the left side of your face on the ground and say, ‘O subjugator of tyrants and bestowing honor to the oppressed ones. I swear by Your majesty that my efforts are exhausted’ - three times. Then say, ‘O the affectionate one, the One who grants favors, O the One who removes great hardships’ - three times. Then bow down for prostration and say one hundred times, ‘Shukran’ (I thank You, O Lord); then ask from Allah what you need by the will of Allah, the most High.’”
18. Ali ibn Ibrahim has narrated from Ali ibn Muhammad al-Qasaniy from Sulayman ibn Hafs al-Marwaziy who has said the following: “I wrote to abu al-Hassan Musa ibn Ja‘far, ‘Alayhi al-Salam, about prostration for thanksgiving. He wrote back to me. ‘It is one hundred times ‘Shukran’ (O Lord, I thank You), or if you like, say “Afwan’ (O Lord, I beg forgiveness from You) one hundred times.’”
19. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Muhammad ibn Sulayman from his father who has said the following: “Once I accompanied abu al-Hassan, Musa ibn Ja‘far, ‘Alayhim al-Salam, to see some of his properties. He readied himself for noontime Salah (prayer). When he finished he bowed down to prostrate before Allah. I heard him saying with a sad voice and tears causing an unevenness of sound in his throat, ‘O Lord, I have disobeyed You with my tongue. Had You wanted, I swear by Your majesty, You could have made it dumb. I have disobeyed You with my eyes. Had You wanted, I swear by Your majesty, You could have made them blind. I have disobeyed You with my ears. Had You wanted, I swear by Your majesty, You could have made them deaf. I have disobeyed You with my hands. Had You wanted, I swear by Your majesty, You could have crippled them. I have disobeyed You with my legs. Had You wanted, I swear by Your majesty, You could have paralyzed them. I have disobeyed You with my genital organ. Had You wanted, I swear by Your majesty, You could have made it barren. I have disobeyed You with all parts of my body which You have gifted me with and this is not the way I should have returned Your favors.’ The narrator has said that I counted his saying ‘al-‘Afw’ one thousand times. He then made the right side of his face touch the ground and I heard him saying in a sad voice, T have come to You with sin and bad deeds, I have done injustice to myself so forgive me; no one is able to forgive sins except You, O my Lord’- three times. Then he made the left side of his face touch the ground and I heard him say, ‘(O Lord,) forgive the one who has bad deeds and has accumulated sins but is humble and has confessed his sins’- three times. Then he raised his head.”
20. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Malik ibn ‘Atiyyah from Yunus ibn ‘Ammar who has said the following: “Once I said to abu ’Abd Allah, ‘Alayhi al-Salam, may Allah keep my soul in service for your cause, about this thing that has appeared on my face, people say that Allah, the Most Majestic, the Most Holy, does not allow it to cause suffering to one who means anything to Him.’ The Imam said, ‘No, that is not so. The fingers of the believing person among the people of Pharaoh were such that bones were visible and he would speak to people extending his hand forward: “O people, follow the messengers’” (36:20). The Imam then said, ‘When it is the beginning of the last third of the night, make Wudu’ and stand up for prayer that you (usually) perform. In the last Sajdah (prostration) of the first two Rak‘at say, “O the Most High, O the Most Great, O the Beneficent, O the Merciful, O the Hearer of the pleas for help. You are the conferrer of the good, grant al-Salah (favors) upon Muhammad and his family. Facilitate for me of the good things of this and of the good things of the next world that much which You deem proper. Divert away from me the evil of this and the next world that much that You deem proper and relieve me from this pain;’ - mention it by its name - ‘it has caused me anguish and sadness,’ and be persistent in your pleading and prayer.’” The narrator has said that before his reaching al-Kufa Allah had totally relieved him from that illness.’”
21. A number of our people have narrated from Ahmad ibn Muhammad al-Barqiy from Muhammad ibn Ali from Sa‘dan from a man who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, in prostration would say the following: ‘(O Lord), my aging face has prostrated before Your ever remaining, eternal and great face. My submissive face has prostrated before Your majestic face. My poor face has prostrated before the self-sufficient, gracious, most High and great face of my Lord. My Lord, I beg You to forgive me for what has happened and what will happen. My Lord, do not allow my afflictions to intensify. Do not allow my enemy to rejoice at my misfortunes. My Lord, do not make my destiny to end up in a bad form. O Lord, there is no one except You to defend me against or prevent evil matters to afflict me. O Allah, grant Muhammad and his family compensation worthy of their serving Your cause, grant them the best form of compensation, grant them the best of Your blessings. O Lord, I seek Your protection against Your strength. O Lord, I seek Your protection against all forms of Your anger and displeasure. You are free of all defects. No one deserves to be worshipped except You, Cherisher of the worlds.”’ He (the Imam) said that ’Amir al-Mu’minin Ali, ‘Alayhi al-Salam, would say the following in prostrating position: ‘O Lord, grant mercy to my submissive condition before You and my pleading to You, and to my feeling afraid among people and comfortable with You, O gracious One.’ He would also say, ‘O Lord, You gave me good advice but I failed to learn a lesson. You warned me about committing what You have prohibited but I failed to observe Your prohibitions. You granted me bounties as long as I have lived but I failed to give You thanks. O Lord, I beg You to forgive me, O Lord, I beg You to forgive me, O gracious One, I beg You to grant me comfort at the time of dying. I beg You to forgive me at the time of issuing judgment.’” “Abu Ja‘far, ‘Alayhi al-Salam, in prostration condition would say the following: ‘No one deserves worship except You. You deserve worship in all truth and without doubts. I have prostrated before You, my Lord as (Your) slave and a sole servant. O Most great, my (good) deeds are weak, so please increase them for me, O gracious Lord. O compassionate Lord, forgive my sins and crimes and accept my deeds, O gracious Lord. O most powerful Lord, I seek protection with You against failure or tolerating injustice. O Lord, from You come bounties and You grant the ability to appreciate such bounties. With You are the reward due to your generosity and benevolence and Your graciously caring.’”
22. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ya’qub ibn Yazid from Ziyad ibn Marwan who has said the following: “Abu al-Hassan, ‘Alayhi al-Salam, in prostration position would say, ‘O Lord, I seek Your protection against the fire of incessant heat. I seek Your protection against the fire which remains ever-new, I seek Your protection against the fire in which no one’s thirst is quenched; I seek Your protection against the fire in which the naked is never dressed up.’”
23. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from abu ‘Ubaydah al-Hadhdha’ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When anyone of you may recite the chapters of the Holy Quran wherein is the verse calling for prostration, in the prostration for such recitation you should say, “O Lord, I have prostrated before You as a servant and in submission before You. I do not assume arrogance in worshipping You, refrain or consider myself by far exalted than performing acts of worship. The fact is that I am a weak servant, afraid and seeking (Your) protection.’””
24. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ali ibn al-Rayyan from certain individuals of our people who has said the following: “I complained before abu ‘Abd Allah, ‘Alayhi al-Salam, about an illness in a mother of my child. He told me to tell her to say the following in prostration after completing an obligatory Salah (prayer), ‘O my Lord, O my master, O Allah, grant Muhammad and his family a compensation worthy of their serving Your cause, grant me a cure from such and such illness.’ It was because of this that Ja‘far ibn Sulayman was saved from the fire, the Imam explained. The narrator has said that I mentioned this Hadith to certain individuals of our people; he said, ‘I know the following to be as part of this Hadith, “O Lord, O compassionate, O merciful, O my Lord, O my master, grant me my such and such needs.’””
25. Ali ibn Muhammad has narrated from certain individuals of our people from ibn abu ‘Umayr from Ziyad al-Qandiy who has said the following: “I wrote to abu al-Hassan the first, ‘Alayhi al-Salam, to teach me a supplication. I am suffering from a situation - he was imprisoned in Baghdad. They had accused him in matters of their properties. The Imam wrote to him instructing him to say it in Salah (prayer), in a prolonged prostration. ‘O the One who does not need anyone ’ - for one breathe, then say, ‘O the One to whom pleading does not do anything but to increase His generosity and grace.’ Say it for one breath, then say, ‘O Lord of lords, You are the One, You are the One and You are the One in whom there is hope while from all others all hope is cut off, O most High, most Great.’ Ziyad has said, T practiced the above supplication and my hardships were removed and I was set free.’” (The following chapters are best explained by fatwa.)
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Uthman ibn ‘Abd al-Malik from abu Bakr al-Hadramiy who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, once asked me, ’Do you know what the limits of Ruku’ (bowing down on one’s knees) and Sujud (prostration) are?’ I replied, ’No, I do not know them.’ He (the Imam) said, ‘Say Tasbih (my Lord, (Allah) most Great, is free of all defects and I praise Him) in Ruku’ three times. In Sujud position say, ’My Lord, (Allah) most High, is free of all defects and I praise Him. One who reduces one of these Tasbih has reduced one-third of his Salah (prayer). One who has reduced two of them has reduced two-thirds of his Salah (prayer) and one who does not say Tasbih has lost his Salah (prayer).”’
2. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from ibn Faddal from Ahmad ibn ‘Umar al-Halabiy from his father from Aban ibn Taghlib who has said the following: “I once went to visit abu ‘Abd Allah, ‘Alayhi al-Salam, when he performed Salah (prayer). I counted his Tasbih in Ruku’ (bowing down on one’s knees) and Sujud (prostration) which were sixty Tasbih.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Fiamzah ibn Humran and al-Hassan ibn Ziyad who have said the following: “Once we went to visit abu ‘Abd Allah, ‘Alayhi al-Salam, when there a group of people was with him. He (the Imam) performed al-’Asr Salah (prayer) with them and we had already performed our Salah (prayer). We counted the number of Tasbih (my Lord, (Allah) most Great, is free of all defects) thirty- three or thirty-four times. One of them (narrators) in his Hadith has said that the number of his Tasbih (my Lord, (Allah) most Great, is free of all defects and I praise Him) in both Ruku’ and Sujud (prostration) were of the same number. This is because he (the Imam) knew they were ready for lengthy Ruku’ and Sujud (prostration). This also is because of a Hadith that it is better for an Imam to make it light and perform Salah (prayer) according to the condition of the weakest of the people (performing Salah (prayer) with him).”’
4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, ’How many Tasbih is sufficient in Ruku’ (bowing down on one’s knees) and in Sujud (prostration) in the case of one suffering from illness?’ He (the Imam) said, ‘One Tasbih is sufficient.’”
5. Ali has narrated from his father from ‘Abd Allah ibn al-Mughirah from Hisham ibn al-Hakam who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘No word is lighter, easier and more eloquent for the tongue than Subhana Allah (Allah is free of all defects).’ I (the narrator) then asked, ‘Can I say Tahlil (no one deserves worship except Allah), Tahmid (it is Allah only who deserves all praise) and Takbir (Allah is great beyond description), instead of Tasbih (Allah is free of all defects)?’ He (the Imam) said, ‘Yes, all of them are speaking of Allah.’ I (the narrator) said, ‘We know the meaning of Tahmid (it is Allah only who deserves all praise) and Tahlil (no one deserves worship except Allah). What is the explanation of Tasbih (Allah is free of all defects)?’ He (the Imam) said, ‘It is to speak of the glory of Allah, consider when a man is marveled because of something says, ‘Subhana Allah (Allah is free of all defects).””
6. Ali ibn Muhammad has narrated from certain persons of our people from Marwak ibn ‘Ubayd from certain persons of his people who has said the following: “I once said to abu Ja‘far, ‘Alayhi al-Salam, ‘I am an Imam of the village. During Salah (prayer) I hear the sound of their shoes walking when I am in Ruku‘ (bowing down on one’s knees).’ He (the Imam) said, ‘Wait in your Ruku‘ for the length of your Ruku‘ until the sound stops, otherwise, you can rise to stand up straight.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid and al-Husayn ibn Sa‘id from al-Qasim ibn ‘Urwah from abu al-‘Abbas al-Fadl ibn “Abd al-Malik who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘You must not perform Sujud (prostration) on anything except earth or on what grows from earth except cotton and linen.’”
2. 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 Zurarah who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, ‘Can I perform Sajdah (prostration) on asphalt? He (the Imam) said, ‘No, also not on cotton, wool, anything from animals, food, fruits of earth and not on anything of clothing.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about lime which is fired with feces (dung) and bones of dead animals, then is used in the construction of Masjid. Is performing Sajdah (prostration) permissible on it?’ He (the Imam) wrote with his own hand writing, ‘Water and fire have cleansed it.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Muskan from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Once my father asked for a prayer mat but I was not fast enough, so he took a handful of pebbles, placed them on the furnishing and performed Sajdah (prostration) on them.’”
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ’Udhaynah from Fudayl ibn Yasar and Burayd ibn Mu‘awiyah who has said the following: “One of the two Imam, ‘Alayhim al-Salam, has said, ‘It is not harmful to stand on a prayer mat made of hairs and wool if one performs Sajdah (prostration) on earth, but if it is of the plants of earth, it is not harmful to stand on it and perform Sajdah (prostration) on it.’”
6. Ahmad ibn Idris and others have narrated Ahmad ibn Muhammad from Ali ibn ’Isma‘il from Muhammad ibn ‘Umar ibn Sa‘id who has said the following: “Abu al-Hassan, ‘Alayhi al-Salam, has said, ‘You must not perform Sajdah (prostration) on graves and on a mix of lime and construction compound.’”
7. Ali ibn Muhammad and others have narrated from Sahl ibn Ziyad from Ali ibn Rayyan who has said the following: “Certain ones of our people once wrote to him (the Imam) through Ibrahim ibn ‘Uqbah, asking abu Ja‘far, ‘Alayhi al-Salam, about performing Salah (prayer) on prayer mats made in al-Madinah. He (the Imam) wrote in answer, ‘You can perform Salah (prayer) on what is made with threads but not on that which is made with leather stripes.’ Our people were not clear about the meaning of ‘thread’ and ‘stripe’, so I presented a line of poem by Taabbata Sharran (name of a person) that said, ‘As if they are threads of Mariy which are twisted and attached.’ Mariy was a weaving man who worked with ropes and twines.
8. Muhammad ibn Yahya has narrated through the chain of narrators has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ’Performing Sujud (prostration) on earth is obligatory and on a prayer mat is a tradition.”
9. Ahmad ibn Muhammad from Sahl ibn Ziyad from Muhammad ibn al-Walid from Yunus from Ya’qub who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘You must not perform Sajdah (prostration) on gold or on silver.’”
10. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Ja’far, ‘Alayhi al-Salam, has narrated from his father from Ali, ‘Alayhi al-Salam, who have said, ‘One must not perform Sajdah (prostration) on an item on which none of the parts of his body rests.’” (According to Arabic footnote this Hadith is because of Taqiyah)
11. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa’id from Fadalah from Aban from ‘Abd al-Rahman ibn abu ‘Abd Allah from Humran from who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ’My father would perform Sajdah (prostration) on a prayer mat. He would place it on Tanfash (carpet) and perform Sajdah (prostration) on it. If there was no prayer mat, he placed pebbles on Tanfash and performed Sajdah (prostration) on it.’”
12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, disliked performing Sajdah (prostration) on a piece of paper with writing on it.’”
13. Muhammad ibn Yahya has narrated from al-‘Amrakiy al-Naysaburiy from Ali ibn Ja’far from his brother Musa ibn Ja‘far, ‘Alayhim al-Salam, has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man who performs Sajdah (prostration) on wet growing items. He (the Imam) said, ‘If your forehead touches the ground it is not harmful.’ I asked about stationary grass on the ground and dry leaves while he touches the ground. He (the Imam) said, ‘It is not harmful.’”
14. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn who has said the following: “Certain ones of our people wrote to abu al-Hassan, the previous one, ‘Alayhi al-Salam, asking about Salah (prayer) on glass. He has said that when my letter finished I thought and said to myself that it is something that grows from earth, so I do not need to write and ask him (the Imam). He (the Imam) wrote to me, ‘You must not perform Salah (prayer) on glass even though your soul has spoken to you that it is of what earth grows. However, it is from salt and sand and they both are metamorphosed.’”
1. 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, ‘The entire forehead, from the hairline to the eyebrows is for Sajdah (prostration). Whatever of this area falls on the ground of the size of a dirham or of the size of a finger’s tip is sufficient.’”
2. It is a narration from him (narrator of previous Hadith) by his father from ’Abd Allah ibn al-Mughirah who has said the following: “Reported to me the one who had heard, abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Salah (prayer) does not come into being until one’s nose touches what his forehead has touched.’”
3. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If you place your forehead on an uneven place, do not raise it to place on a proper place: instead drag it on the ground.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the place of Sujud (prostration) if it can be higher than the place where one stands. He (the Imam) said, ‘No, it must be level.’ In another Hadith about the place of Sujud (prostration) which is higher than the place on which one stands, it is said that if it is of the height of a brick it is not harmful.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Safwan ibn Yahya from Ishaq ibn ‘Ammar from certain persons of his people from Musadif who has said the following: “On my forehead there was a dimple so I would perform Sajdah (prostration) on one side. Abu ‘Abd Allah, ‘Alayhi al-Salam, noticed it and asked, ‘What is this?’ I replied, ‘I cannot perform Sajdah (prostration) because of the pimple so I perform Sajdah (prostration) on one side.’ He (the Imam) said, ‘You must not do so, instead make a dent, then place the dimple in the dent area so your forehead touches the ground.’”
6. Ahmad ibn Muhammad from through the chain of his narrators has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about the case of one on whose forehead there is something because of which he is not able to perform Sajdah (prostration) on it. He (the Imam) said, ‘He places his chin on the ground; Allah, most Majestic, most Glorious, has said, “They fall down on their chins prostrating.’”” (17:107)
7. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan, from Safwan ibn Yahya Ishaq ibn ‘Ammar from “Abd al-Malik ibn ‘Amr who has said the following: “I saw abu ‘Abd Allah, ‘Alayhi al-Salam, leveled the pebbles when he wanted to perform Sujud (prostration).”
8. Muhammad has narrated from al-Fadl from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, ’Can one blow at the place where he places his forehead for prostration? 5 He (the Imam) replied, ’No, he cannot do so.”
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah from Aban 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 Sajdah (prostration) wearing a turban which prevents his face from falling on the earth. He (the Imam) said, ‘No, it is not sufficient until his forehead touches the earth.’”
1. Ali has narrated from his father from Hammad ibn ‘Isa and Muhammad ibn Isma’il from al-Fadl ibn Shadhan from Hammad ibn ‘Isa and Muhammad ibn Yahya from Ahmad ibn Muhammad 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) do not allow one foot to touch the other, leave between them a distance of one finger at the least and one Shibr (about 8 inches) at most. Allow your shoulders to relax and leave your hands alone. Do not crisscross your fingers. Instead they should be kept on your thighs on its front side and your eyes should look at the place for prostration. During Ruku‘ position line up your feet with a distance of one shibr in between them, allow your fingers to hold on to your knees. Place your right palm on your right knee before placing the left palm on your left knee. Allow your fingers to reach to the sides of your knees and stretch your fingers when placed on your knees. If during Ruku‘ the tips of your fingers reach your knees it is sufficient but I like that your palm should rest on your knees so you can allow your finger to hold to your knees while they (knees) are kept apart. Your back should be straight, your neck stretched forward and your looks should be kept between your feet. “When you are ready for prostration, raise your hands for saying “Allah is great”, then bow down for prostration. First your hands should be placed on the ground, before your knees, together but do not place your forearms on the ground as beasts do. You must not place your forearms on your knees or thighs but open them up as wings with your elbows. You must not touch your knees with your palms and do not place them very close to your face. Place them in between level with your shoulders. You must not place them in front of your knees. Place them a little out, extend them on the ground and keep them a little toward you. If there is some cloth underneath, it does not matter, and if you allow them to be placed on the ground it is better. You must not keep your fingers apart from each other during your sajdah but keep them close side by side.’ The Imam said, ‘When you sit up straight for reading the testimonies, keep your knees touching the ground and a little apart from each other. The back of your left foot should be on the ground, the back of you right foot should be placed on the bottom of your left foot and both hips should be placed on the ground as well as the tip of the big toe of your right foot. You should never sit on both your feet; it may hurt you. You should not sit on the ground; in this way some parts of you are sitting on the others and you cannot bear sitting this way for reading the testimonies and supplications.’”
2. Through the same chain of narrators as that of the previous Hadith, it is narrated Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘When a woman stands up for Salah (prayer) she should place her feet close to each other and should not keep them apart from each other. She should keep her hands over her chest over her breast. In Ruku‘ position she should place her hands above her knees on her thighs so as not to bend down very much to lift up her rear end. When sitting she should sit on her posteriors unlike a man. When bowing down for prostration she should first bring down her knees before her hands, then place herself on the ground. When sitting she should keep her thighs together and raise her knees from the ground. When moving to stand up a woman should rise upward without allowing her rear end to be seen being lifted up first.”
3. A group has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-Husayn ibn ‘Uthman from Sama‘ah from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘You must not sit, between the two sajdah, placing your hips on your heels.’”
4. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from ‘Uthman ibn ‘Isa from ibn Muskan from ibn abu Ya‘fur who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When a woman performs Sajdah (prostration) she must stretch her arms.’”
5. Ahmad ibn Muhammad has narrated from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Mu‘alla’ abu ‘Uthman from Mu‘alla’ ibn Khunayth who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Ali ibn al-Husayn, ‘Alayhi al-Salam, while bowing down for Sajdah (prostration) would say Takbir (Allah is great beyond description).”’ (Ahadith 4-5 are best be explained by fatwa.)
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When one is in prostration position and wants to stand up, he should not make his hand into a fist placed on the ground, instead he should open his palms without placing his posteriors on the ground.’”
7. Ali ibn Ibrahim has narrated from his father from al-Husayn ibn Sa‘id from Fadalah from Aban from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about woman when sitting during Salah (prayer). He (the Imam) said, ‘She keeps her thighs together.’”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from certain persons of our people who has narrated the following: “He (the Imam), ‘Alayhi al-Salam, has said that woman when performing Sajdah (prostration) should not spread herself and man should spread himself on the ground.’”
9. It is a narration from him (narrator of previous Hadith) by Ahmad ibn Muhammad from Hammad from Hariz from a man who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the words of Allah, ‘Perform Salah (prayer) for the sake of your Lord and offer sacrifice. . . .’(108:2) He (the Imam) said, ‘Offering sacrifice’ is a reference to standing in a level posture by keeping one’s back and neck level.’ He (the Imam) said, ‘You must not place your hand on your other hand; Majus (Zoroastrians) people would do so. You must not cover your mouth, do not hold your limbs tightly together and do not squat (sit on one’s heels) and do not place your arms flat on the ground.’” (Ahadith 7-9 above and the following chapters are best explained in the form of fatwa).
Mursal· 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.
