The Chapter on Obligatory Prayers
Man Lā Yaḥḍuruh al-Faqīh|Volume 1|Book 1|Chapter 30
Man Lā Yaḥḍuruh al-Faqīh
Book 1, Chapter 30
The Chapter on Obligatory Prayers
22 hadiths · 5 commentaries
قَالَ زُرَارَةُ بْنُ أَعْيَنَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَخْبِرْنِي عَمَّا فَرَضَ اَللَّهُ تَعَالَى مِنَ اَلصَّلَوَاتِ قَالَ «خَمْسُ صَلَوَاتُ فِي اَللَّيْلِ وَ اَلنَّهَارِ» قُلْتُ لَهُ هَلْ سَمَّاهُنَّ اَللَّهُ وَ بَيَّنَهُنَّ فِي كِتَابِهِ فَقَالَ «نَعَمْ قَالَ اَللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: « أَقِمِ اَلصَّلاٰةَ لِدُلُوكِ اَلشَّمْسِ إِلىٰ غَسَقِ اَللَّيْلِ» وَ دُلُوكُهَا زَوَالُهَا فَفِيمَا بَيْنَ دُلُوكِ اَلشَّمْسِ إِلَى غَسَقِ اَللَّيْلِ أَرْبَعُ صَلَوَاتُ سَمَّاهُنَّ اَللَّهُ وَ بَيَّنَهُنَّ وَ وَقَّتَهُنَّ وَ غَسَقُ اَللَّيْلِ اِنْتِصَافُهُ ثُمَّ قَالَ « وَ قُرْآنَ اَلْفَجْرِ إِنَّ قُرْآنَ اَلْفَجْرِ كٰانَ مَشْهُوداً » فَهَذِهِ اَلْخَامِسَةُ وَقَالَ فِي ذَلِكَ: « أَقِمِ اَلصَّلاٰةَ طَرَفَيِ اَلنَّهٰارِ » وَ طَرَفَاهُ اَلْمَغْرِبُ وَ اَلْغَدَاةُ « وَ زُلَفاً مِنَ اَللَّيْلِ » وَ هِيَ صَلاَةُ اَلْعِشَاءِ اَلْآخِرَةِ وَقَالَ « حٰافِظُوا عَلَى اَلصَّلَوٰاتِ وَ اَلصَّلاٰةِ اَلْوُسْطىٰ » وَ هِيَ صَلاَةُ اَلظُّهْرِ وَ هِيَ أَوَّلُ صَلاَةٍ صَلاَّهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ هِيَ وَسَطُ صَلاَتَيْنِ بِالنَّهَارِ صَلاَةِ اَلْغَدَاةِ وَ صَلاَةِ اَلْعَصْرِ» وَقَالَ فِي بَعْضِ اَلْقِرَاءَةِ « « حٰافِظُوا عَلَى اَلصَّلَوٰاتِ وَ اَلصَّلاٰةِ اَلْوُسْطىٰ » وَ صَلاَةِ اَلْعَصْرِ «وَ قُومُوا لِلّٰهِ قٰانِتِينَ » فِي صَلاَةِ اَلْوُسْطَى » وَ قِيلَ أُنْزِلَتْ هَذِهِ اَلْآيَةُ يَوْمَ اَلْجُمُعَةِ، وَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي سَفَرٍ فَقَنَتَ فِيهَا وَ تَرَكَهَا عَلَى حَالِهَا فِي اَلسَّفَرِ وَ اَلْحَضَرِ وَ أَضَافَ لِلْمُقِيمِ رَكْعَتَيْنِ وَ إِنَّمَا وُضِعَتِ اَلرَّكْعَتَانِ اَللَّتَانِ أَضَافَهُمَا اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ، يَوْمَ اَلْجُمُعَةِ لِلْمُقِيمِ لِمَكَانِ اَلْخُطْبَتَيْنِ مَعَ اَلْإِمَامِ فَمَنْ صَلَّى يَوْمَ اَلْجُمُعَةِ فِي غَيْرِ جَمَاعَةٍ فَلْيُصَلِّهَا أَرْبَعاً كَصَلاَةِ اَلظُّهْرِ فِي سَائِرِ اَلْأَيَّامِ.
Zurarah ibn A'yan said: I asked Imam Muhammad ibn Ali Al-Baqir عليه السلام to inform me of what Allah سبحانه وتعالى, the Exalted, has made obligatory regarding prayers." Imam عليه السلام replied: "Five prayers in the night and day." I asked him, "Did Allah سبحانه وتعالى name them and clarify them in His Book?" Imam عليه السلام said: "Yes, Allah سبحانه وتعالى, the Mighty and Majestic, said to His Prophet : 'Establish prayer at the decline of the sun until the darkness of the night' (Surah Al-Isra 17:78). The decline (duluk) of the sun refers to its noon passing, so from the decline of the sun until the darkness of the night, there are four prayers (Dhuhr, Asr, Maghrib and Isha) that Allah سبحانه وتعالى has named and specified their times. The darkness of the night is its midpoint. Then Allah سبحانه وتعالى said: "And the recitation at dawn, for the recitation at dawn is witnessed by angels˺." (Surah Al-Isra 17:78) - This is the fifth prayer. Allah سبحانه وتعالى said regarding this: "Establish prayer ˹O’ Prophet˺ at both ends of the day and in the early part of the night." (Surah Hud 11:114) - and its two ends are Maghrib (sunset) and Fajr (dawn). "And during parts of the night," (Surah Hud 11:114) which refers to the Isha prayer. Allah سبحانه وتعالى also said: "Guard the prayers and especially the middle prayer," (Surah Al-Baqarah 2:238) - which is the noon (Dhuhr) prayer, and this is the first prayer that the Messenger of Allah صلى الله عليه وعلى آله وسلم performed. It is between two daytime prayers: the Fajr prayer and the Asr prayer." He continued: "In some recitations, it reads 'Maintain the prayers and the middle prayer and the Asr prayer' (Qur'an 2:238). Stand for Allah سبحانه وتعالى with devotion during the middle prayer." It is said that this verse was revealed on a Jumu’ah when the Messenger of Allah صلى الله عليه وعلى آله وسلم was traveling, and he performed Qunoot in it, keeping it in both travel and residency, and added two units for non-traveler. The two units added by the Prophet on Jumu’ah for non-travelers are due to the two sermons with the Imam. Whoever prays on Jumu’ah without a congregation should perform four units as one would perform Dhuhr on other days."
- Ṣaḥīḥ al-Faqīh
وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: « إِنَّ اَلصَّلاٰةَ كٰانَتْ عَلَى اَلْمُؤْمِنِينَ كِتٰاباً مَوْقُوتاً » قَالَ «مَفْرُوضاً.
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said regarding the words of Allah سبحانه وتعالى,: "Indeed, prayer has been decreed upon the believers a timed decree" (Surah An-Nisa 4:103). Imam عليه السلام said: "It means obligatory (prescribed)”.
- Ṣaḥīḥ al-Faqīh
وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمَّا أُسْرِيَ بِهِ أَمَرَهُ رَبُّهُ بِخَمْسِينَ صَلاَةً فَمَرَّ عَلَى اَلنَّبِيِّينَ نَبِيٍّ نَبِيٍّ لاَ يَسْأَلُونَهُ عَنْ شَيْءٍ حَتَّى اِنْتَهَى إِلَى مُوسَى بْنِ عِمْرَانَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ بِأَيِّ شَيْءٍ أَمَرَكَ رَبُّكَ فَقَالَ «بِخَمْسِينَ صَلاَةً» فَقَالَ اِسْأَلْ رَبَّكَ اَلتَّخْفِيفَ فَإِنَّ أُمَّتَكَ لاَ تُطِيقُ ذَلِكَ فَسَأَلَ رَبَّهُ فَحَطَّ عَنْهُ عَشْراً ثُمَّ مَرَّ بِالنَّبِيِّينَ نَبِيٍّ نَبِيٍّ لاَ يَسْأَلُونَهُ عَنْ شَيْءٍ حَتَّى مَرَّ بِمُوسَى بْنِ عِمْرَانَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ بِأَيِّ شَيْءٍ أَمَرَكَ رَبُّكَ فَقَالَ «بِأَرْبَعِينَ صَلاَةً» فَقَالَ اِسْأَلْ رَبَّكَ اَلتَّخْفِيفَ فَإِنَّ أُمَّتَكَ لاَ تُطِيقُ ذَلِكَ فَسَأَلَ رَبَّهُ فَحَطَّ عَنْهُ عَشْراً ثُمَّ مَرَّ بِالنَّبِيِّينَ نَبِيٍّ نَبِيٍّ لاَ يَسْأَلُونَهُ عَنْ شَيْءٍ حَتَّى مَرَّ بِمُوسَى بْنِ عِمْرَانَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ بِأَيِّ شَيْءٍ أَمَرَكَ رَبُّكَ فَقَالَ «بِثَلاَثِينَ صَلاَةً» فَقَالَ اِسْأَلْ رَبَّكَ اَلتَّخْفِيفَ فَإِنَّ أُمَّتَكَ لاَ تُطِيقُ ذَلِكَ فَسَأَلَ رَبَّهُ عَزَّ وَ جَلَّ فَحَطَّ عَنْهُ عَشْراً ثُمَّ مَرَّ بِالنَّبِيِّينَ نَبِيٍّ نَبِيٍّ لاَ يَسْأَلُونَهُ عَنْ شَيْءٍ حَتَّى مَرَّ بِمُوسَى بْنِ عِمْرَانَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ بِأَيِّ شَيْءٍ أَمَرَكَ رَبُّكَ فَقَالَ «بِعِشْرِينَ صَلاَةً» فَقَالَ اِسْأَلْ رَبَّكَ اَلتَّخْفِيفَ فَإِنَّ أُمَّتَكَ لاَ تُطِيقُ ذَلِكَ فَسَأَلَ رَبَّهُ فَحَطَّ عَنْهُ عَشْراً ثُمَّ مَرَّ بِالنَّبِيِّينَ نَبِيٍّ نَبِيٍّ لاَ يَسْأَلُونَهُ عَنْ شَيْءٍ حَتَّى مَرَّ بِمُوسَى بْنِ عِمْرَانَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ بِأَيِّ شَيْءٍ أَمَرَكَ رَبُّكَ فَقَالَ «بِعَشْرِ صَلَوَاتٍُ» فَقَالَ اِسْأَلْ رَبَّكَ اَلتَّخْفِيفَ فَإِنَّ أُمَّتَكَ لاَ تُطِيقُ ذَلِكَ فَإِنِّي جِئْتُ إِلَى بَنِي إِسْرَائِيلَ بِمَا اِفْتَرَضَ اَللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمْ فَلَمْ يَأْخُذُوا بِهِ وَ لَمْ يَقِرُّوا عَلَيْهِ فَسَأَلَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ رَبَّهُ عَزَّ وَ جَلَّ فَخَفَّفَ عَنْهُ فَجَعَلَهَا خَمْساً ثُمَّ مَرَّ بِالنَّبِيِّينَ نَبِيٍّ نَبِيٍّ لاَ يَسْأَلُونَهُ عَنْ شَيْءٍ حَتَّى مَرَّ بِمُوسَى بْنِ عِمْرَانَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ بِأَيِّ شَيْءٍ أَمَرَكَ رَبُّكَ فَقَالَ «بِخَمْسِ صَلَوَاتٍُ» فَقَالَ اِسْأَلْ رَبَّكَ اَلتَّخْفِيفَ عَنْ أُمَّتِكَ فَإِنَّ أُمَّتَكَ لاَ تُطِيقُ ذَلِكَ فَقَالَ «إِنِّي لَأَسْتَحْيِي أَنْ أَعُودَ إِلَى رَبِّي» فَجَاءَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِخَمْسِ صَلَوَاتٍُ وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «جَزَى اَللَّهُ مُوسَى بْنَ عِمْرَانَ عَنْ أُمَّتِي خَيْراً» » وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ «جَزَى اَللَّهُ مُوسَى بْنَ عِمْرَانَ عَنَّا خَيْراً.
Imam عليه السلام said: "When the Messenger of Allah صلى الله عليه وعلى آله وسلم, was taken on the Night Journey (Miraj), his Lord عز وجل commanded him with fifty prayers. As he passed by each of the prophets, none of them asked him anything until he reached Musa ibn Imran عليه السلام. Musa عليه السلام asked: 'What did your Lord عز وجل command you?' He صلى الله عليه وعلى آله وسلم replied: 'Fifty prayers.' He (Musa عليه السلام) requested: 'Ask your Lord عز وجل for a reduction, for your Ummah will not be able to bear that.' So He صلى الله عليه وعلى آله وسلم asked his Lord عز وجل, and it was reduced by ten. Then He passed by the Prophets again, one by one, without them asking Him anything, until He came to Musa عليه السلام, son of Imran, who (again) asked: "What did your Lord عز وجل command you?" He صلى الله عليه وعلى آله وسلم said: "Forty prayers." He (Musa عليه السلام) requested: "Ask your Lord عز وجل for a relief, for your nation cannot bear that." So He asked his Lord عز وجل, and it was reduced by ten. Then He صلى الله عليه وعلى آله وسلم passed by the Prophets again, one by one, and they did not ask him anything until he reached Musa عليه السلام, son of Imran, who (again) asked: "What did your Lord عز وجل command you?" He صلى الله عليه وعلى آله وسلم said: "Thirty prayers," He (Musa عليه السلام) requested: "Ask your Lord عز وجل for a relief, for your nation cannot bear that." So He صلى الله عليه وعلى آله وسلم asked his Lord عز وجل, and it was reduced by ten. Then He صلى الله عليه وعلى آله وسلم passed by the Prophets again, one by one, and they did not ask him anything until he reached Musa عليه السلام, son of Imran, who (again) asked: "What did your Lord عز وجل command you?" He صلى الله عليه وعلى آله وسلم said: "Twenty prayers." He (Musa عليه السلام) requested: "Ask your Lord عز وجل for a relief, for your nation cannot bear that." So He صلى الله عليه وعلى آله وسلم asked his Lord عز وجل, and it was reduced by ten. Then He صلى الله عليه وعلى آله وسلم passed by the Prophets again, one by one, and they did not ask him anything until he reached Musa عليه السلام, son of Imran, who (again) asked: "What did your Lord عز وجل command you?" He صلى الله عليه وعلى آله وسلم said: "Ten prayers." He (Musa عليه السلام) requested: "Ask your Lord عز وجل for a relief, for your nation cannot bear that." Musa عليه السلام continued: "I came to the people of Bani Israel with what Allah سبحانه وتعالى, the Exalted, had made obligatory upon them, but they did not accept it or agree to it." So Prophet صلى الله عليه وعلى آله وسلم, asked his Lord عز وجل, the Exalted, and it was reduced further for him, making it five. Then He صلى الله عليه وعلى آله وسلم passed by the Prophets again, one by one, and they did not ask him anything until he reached Musa عليه السلام, son of Imran, who (again) asked: "What did your Lord عز وجل command you?" He صلى الله عليه وعلى آله وسلم said: "Five prayers." He (Musa عليه السلام) requested: "Ask your Lord عز وجل for a relief, for your nation cannot bear that." He صلى الله عليه وعلى آله وسلم replied: 'I feel shy to ask my Lord عز وجل again.' And thus the Messenger of Allah صلى الله عليه وعلى آله وسلم returned with the command for five prayers. The Messenger of Allah صلى الله عليه وعلى آله وسلم said: 'May Allah سبحانه وتعالى reward Musa ibn Imran with good on behalf of my Ummah’. And Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "'May Allah سبحانه وتعالى reward Musa ibn Imran with good on our behalf”.
- Ṣaḥīḥ al-Faqīh
وَ رُوِيَ عَنْ زَيْدِ بْنِ عَلِيِّ بْنِ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُ قَالَ: سَأَلْتُ أَبِي سَيِّدَ اَلْعَابِدِينَ عَلَيْهِ اَلسَّلاَمُ فَقُلْتُ لَهُ يَا أَبَتِ أَخْبِرْنِي عَنْ جَدِّنَا رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمَّا عُرِجَ بِهِ إِلَى اَلسَّمَاءِ وَ أَمَرَهُ رَبُّهُ عَزَّ وَ جَلَّ بِخَمْسِينَ صَلاَةً كَيْفَ لَمْ يَسْأَلْهُ اَلتَّخْفِيفَ عَنْ أُمَّتِهِ حَتَّى قَالَ لَهُ مُوسَى بْنُ عِمْرَانَ عَلَيْهِ اَلسَّلاَمُ اِرْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ اَلتَّخْفِيفَ فَإِنَّ أُمَّتَكَ لاَ تُطِيقُ ذَلِكَ فَقَالَ «يَا بُنَيَّ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لاَ يَقْتَرِحُ عَلَى رَبِّهِ عَزَّ وَ جَلَّ فَلاَ يُرَاجِعُهُ فِي شَيْءٍ يَأْمُرُهُ بِهِ فَلَمَّا سَأَلَهُ مُوسَى عَلَيْهِ اَلسَّلاَمُ ذَلِكَ وَ صَارَ شَفِيعاً لِأُمَّتِهِ إِلَيْهِ لَمْ يَجُزْ لَهُ أَنْ يَرُدَّ شَفَاعَةَ أَخِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ فَرَجَعَ إِلَى رَبِّهِ عَزَّ وَ جَلَّ فَسَأَلَهُ اَلتَّخْفِيفَ إِلَى أَنْ رَدَّهَا إِلَى خَمْسِ صَلَوَاتٍ» قَالَ فَقُلْتُ لَهُ يَا أَبَتِ فَلِمَ لَمْ يَرْجِعْ إِلَى رَبِّهِ عَزَّ وَ جَلَّ وَ لَمْ يَسْأَلْهُ اَلتَّخْفِيفَ مِنْ خَمْسِ صَلَوَاتٍ وَ قَدْ سَأَلَهُ مُوسَى عَلَيْهِ اَلسَّلاَمُ أَنْ يَرْجِعَ إِلَى رَبِّهِ عَزَّ وَ جَلَّ وَ يَسْأَلَهُ اَلتَّخْفِيفَ فَقَالَ «يَا بُنَيَّ أَرَادَ عَلَيْهِ اَلسَّلاَمُ أَنْ يُحَصِّلَ لِأُمَّتِهِ اَلتَّخْفِيفَ مَعَ أَجْرِ خَمْسِينَ صَلاَةً لِقَوْلِ اَللَّهِ عَزَّ وَ جَلَّ «مَنْ جٰاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثٰالِهٰا» أَ لاَ تَرَى أَنَّهُ عَلَيْهِ اَلسَّلاَمُ لَمَّا هَبَطَ إِلَى اَلْأَرْضِ نَزَلَ عَلَيْهِ جَبْرَئِيلُ عَلَيْهِ اَلسَّلاَمُ فَقَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يُقْرِئُكَ اَلسَّلاَمَ وَ يَقُولُ لَكَ إِنَّهَا خَمْسٌ بِخَمْسِينَ « مٰا يُبَدَّلُ اَلْقَوْلُ لَدَيَّ وَ مٰا أَنَا بِظَلاّٰمٍ لِلْعَبِيدِ » قَالَ فَقُلْتُ لَهُ يَا أَبَتِ أَ لَيْسَ اَللَّهُ جَلَّ ذِكْرُهُ لاَ يُوصَفُ بِمَكَانٍ فَقَالَ «بَلَى تَعَالَى اَللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبِيراً» قُلْتُ فَمَا مَعْنَى قَوْلِ مُوسَى عَلَيْهِ اَلسَّلاَمُ لِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اِرْجِعْ إِلَى رَبِّكَ فَقَالَ «مَعْنَاهُ مَعْنَى قَوْلِ إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ « إِنِّي ذٰاهِبٌ إِلىٰ رَبِّي سَيَهْدِينِ » وَ مَعْنَى قَوْلِ مُوسَى عَلَيْهِ اَلسَّلاَمُ: « وَ عَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضىٰ » وَ مَعْنَى قَوْلِهِ عَزَّ وَ جَلَّ « فَفِرُّوا إِلَى اَللّٰهِ » يَعْنِي حُجُّوا إِلَى بَيْتِ اَللَّهِ يَا بُنَيَّ إِنَّ اَلْكَعْبَةَ بَيْتُ اَللَّهِ فَمَنْ حَجَّ بَيْتَ اَللَّهِ فَقَدْ قَصَدَ إِلَى اَللَّهِ وَ اَلْمَسَاجِدَ بُيُوتُ اَللَّهِ فَمَنْ سَعَى إِلَيْهَا فَقَدْ سَعَى إِلَى اَللَّهِ وَ قَصَدَ إِلَيْهِ وَ اَلْمُصَلِّي مَا دَامَ فِي صَلاَتِهِ فَهُوَ وَاقِفٌ بَيْنَ يَدَيِ اَللَّهِ عَزَّ وَ جَلَّ فَإِنَّ لِلَّهِ تَبَارَكَ وتَعَالَى بِقَاعاً فِي سَمَاوَاتِهِ فَمَنْ عُرِجَ بِهِ إِلَى بُقْعَةٍ مِنْهَا فَقَدْ عُرِجَ بِهِ إِلَيْهِ أَ لاَ تَسْمَعُ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ «تَعْرُجُ اَلْمَلاٰئِكَةُ وَ اَلرُّوحُ إِلَيْهِ » وَ يَقُولُ اَللَّهُ عَزَّ وَ جَلَّ فِي قِصَّةِ عِيسَى اِبْنِ مَرْيَمَ عَلَيْهَا اَلسَّلاَمُ «بَلْ رَفَعَهُ اَللّٰهُ إِلَيْهِ» وَ يَقُولُ اَللَّهُ عَزَّ وَ جَلَّ: « إِلَيْهِ يَصْعَدُ اَلْكَلِمُ اَلطَّيِّبُ وَ اَلْعَمَلُ اَلصّٰالِحُ يَرْفَعُهُ ».
It is narrated from Zaid ibn Ali ibn al-Hussain عليه السلام who said: "I asked my father, the Master of the Worshippers (Imam Ali ibn Al-Hussain عليه السلام), saying, 'O’ my father, inform me about our grandfather, the Messenger of Allah صلى الله عليه وعلى آله وسلم, when he was taken up to the heavens and his Lord عز وجل commanded him with fifty prayers. Why did he not ask for a reduction for his community until Musa عليه السلام said to him, "Return to your Lord عز وجل and ask for a reduction, for your community will not be able to bear this"?' Imam Ali ibn Al-Hussain عليه السلام said: 'O’ my son, the Messenger of Allah صلى الله عليه وعلى آله وسلم does not propose or make demands from his Lord عز وجل, nor does he dispute any command He gives him. However, when Musa عليه السلام suggested it and became an intercessor on behalf of his community, it was not appropriate for him to refuse the intercession of his brother Musa. So he returned to his Lord عز وجل and asked for a reduction until it was reduced to five prayers.' I then said: 'O’ my father, why did he not return to his Lord عز وجل and ask for a reduction from five prayers, even though Musa had suggested that?' Imam عليه السلام said: 'O’ my son, The Prophet صلى الله عليه وعلى آله وسلم wished to ensure a lightening of the burden while preserving the reward of fifty prayers for his community, as Allah سبحانه وتعالى, the Mighty and Majestic, says, "Whoever brings a good deed shall have ten times its like" (Suran Al-An’am 6:160). Do you not see that when he returned to the earth, Archangel Jibril عليه السلام descended to him and said: "O’ Muhammad, your Lord عز وجل sends you greetings and says: Indeed, they are five (prayers) equating to fifty (in reward). No word is changed with Me, and I am not unjust to My servants."' I said: 'O’ my father, is not Allah سبحانه وتعالى, the Glorified, beyond being confined to a place?' Imam عليه السلام said: 'Yes, Allah سبحانه وتعالى is far above such limitations.' I then asked: 'So what is the meaning of Musa’s statement to the Messenger of Allah صلى الله عليه وعلى آله وسلم, "Return to your Lord عز وجل"?' Imam عليه السلام said: 'It means the same as Ibrahim’s statement عليه السلام: "Indeed, I will go to my Lord عز وجل; He will guide me" (Surah As-Saffat 37:99), and Musa’s statement: "I hastened to You, my Lord عز وجل, so that You might be pleased" (Surah Taha 20:84), and Allah’s سبحانه وتعالى words: "So flee to Allah سبحانه وتعالى" (Surah Adh-Dhariyat 51:50), which means pilgrimage to the House of Allah سبحانه وتعالى. O’ my son, the Kaaba is the House of Allah سبحانه وتعالى, and whoever performs Hajj to the House of Allah سبحانه وتعالى has sought Allah سبحانه وتعالى. The mosques are the Houses of Allah سبحانه وتعالى, so whoever strives toward them strives toward Allah سبحانه وتعالى and intends Him. While praying, one is standing in the presence of Allah سبحانه وتعالى, the Mighty and Majestic. Verily, Allah سبحانه وتعالى, the Blessed and Exalted, has realms in His heavens, and whoever is taken up to one of these realms is taken up to Him. Do you not hear Allah سبحانه وتعالى, the Mighty and Majestic, say: "The angels and the spirit ascend to Him" (Surah Al-Ma’arij 70:4) and in the story of Isa (Jesus عليه السلام): "But Allah سبحانه وتعالى raised him to Himself" (Surah An-Nisa 4:158), and He says: "To Him ascend good words, and He raises righteous deeds" (Surah Fatir 35:10).'
- Ṣaḥīḥ al-Faqīh
وَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: « «مَنْ كٰانَ يُؤْمِنُ بِاللّٰهِ وَ اَلْيَوْمِ اَلْآخِرِ» فَلاَ يَبِيتَنَّ إِلاَّ بِوَتْرٍ.
The Prophet, said: "Whoever believes in Allah سبحانه وتعالى and the Last Day should not sleep except in a state of Witr (having performed the Witr prayer)”.
- Ṣaḥīḥ al-Faqīh
وصلاة الليل ثماني ركعات والشفع ركعتان [والوتر ركعة] وركعتا الفجر، فهذه إحدى وخمسون ركعة، ومن أدرك آخر الليل وصلى الوتر مع صلاة الليل لم يعد الركعتين من جلوس بعد العشاء الآخرة شيئا، وكانت الصلاة له في اليوم و الليلة خمسين ركعة، وإنما صارت خمسين ركعة لان ساعات الليل اثنتا عشرة ساعة وساعات النهار اثنتا عشرة ساعة، وفيما بين طلوع الفجر إلى طلوع الشمس ساعة فجعل الله عز وجل لكل ساعة ركعتين.
Night prayer consists of eight units (rak'ahs), two units of Shaf' (pair) prayer, one unit of Witr, and two units before Fajr, making a total of fifty-one units of prayer in a day and night. Whoever reaches the last part of the night and performs the Witr prayer along with the night prayer does not need to count the two units performed while sitting after the last Isha prayer. The prayers, therefore, amount to fifty units in a day and night. It is fifty units because there are twelve hours in the night and twelve hours in the day, and between the rising of the dawn and the rising of the sun, there is one hour. Thus, Allah سبحانه وتعالى, the Mighty and Majestic, ordained two units for each hour.
وَقَالَ زُرَارَةُ بْنُ أَعْيَنَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «كَانَ اَلَّذِي فَرَضَ اَللَّهُ عَزَّ وَ جَلَّ عَلَى اَلْعِبَادِ عَشْرَ رَكَعَاتٍ وَ فِيهِنَّ اَلْقِرَاءَةُ وَ لَيْسَ فِيهِنَّ وَهْمٌ يَعْنِي سَهْوٌ فَزَادَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ سَبْعاً وَ فِيهِنَّ اَلسَّهْوُ وَ لَيْسَ فِيهِنَّ اَلْقِرَاءَةُ فَمَنْ شَكَّ فِي اَلْأَوَّلَتَيْنِ أَعَادَ حَتَّى يَحْفَظَ وَ يَكُونَ عَلَى يَقِينٍ وَ مَنْ شَكَّ فِي اَلْأَخِيرَتَيْنِ عَمِلَ بِالْوَهْمِ.
Zurarah ibn A'yan narrated that Imam Muhammad ibn Ali Al-Baqir عليه السلام said: "What Allah سبحانه وتعالى, the Mighty and Majestic, initially made obligatory upon His servants were ten rak'ahs (units of prayer), in which there is recitation and no room for doubt (meaning no room for forgetfulness or error). The Messenger of Allah صلى الله عليه وعلى آله وسلم added seven rak'ahs, in which forgetfulness may occur but there is no obligatory recitation. So, whoever doubts during the first two (rak'ahs) must repeat (the prayer) until they are certain. However, if one doubts in the last two (rak'ahs), they should act according to their assumption."
- Ṣaḥīḥ al-Faqīh, p. 33
وَقَالَ زُرَارَةُ وَ اَلْفُضَيْلُ: قُلْنَا لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَ رَأَيْتَ قَوْلَ اَللَّهِ عَزَّ وَ جَلَّ: « إِنَّ اَلصَّلاٰةَ كٰانَتْ عَلَى اَلْمُؤْمِنِينَ كِتٰاباً مَوْقُوتاً » قَالَ «يَعْنِي كِتَاباً مَفْرُوضاً وَ لَيْسَ يَعْنِي وَقْتَ فَوْتِهَا إِنْ جَازَ ذَلِكَ اَلْوَقْتَ ثُمَّ صَلاَّهَا لَمْ تَكُنْ صَلاَةً مُؤَدَّاةً وَ لَوْ كَانَ ذَلِكَ كَذَلِكَ لَهَلَكَ سُلَيْمَانُ بْنُ دَاوُدَ عَلَيْهِ اَلسَّلاَمُ حِينَ صَلاَّهَا بِغَيْرِ وَقْتِهَا وَ لَكِنَّهُ مَتَى مَا ذَكَرَهَا صَلاَّهَا.
Zurarah and Al-Fudail said: "We asked Abu Ja'far (Imam al-Baqir عليه السلام) about the statement of Allah سبحانه وتعالى, the Mighty Majestic: 'Indeed, prayer has been decreed upon the believers a timed decree' (Surah An-Nisa 4:103). Imam عليه السلام replied: "It means that it is an obligatory decree (prescribed prayer) and does not refer to a specific cut-off time after which it would not be valid. If one misses the prescribed time and then performs the prayer, it would not be considered a timely (adā') prayer. If this were so, then Sulayman ibn Dawud (Solomon عليه السلام) would have been destroyed when he prayed outside its prescribed time, but rather, whenever he remembered it, he performed it."
- Ṣaḥīḥ al-Faqīh
قال مصنف هذا الكتاب: إن الجهال من أهل الخلاف يزعمون أن سليمان عليه السلام اشتغل ذات يوم بعرض الخيل حتى توارت الشمس بالحجاب، ثم أمر برد الخيل وأمر بضرب سوقها وأعناقها وقتلها، وقال: إنها شغلتني عن ذكر ربي، وليس كما يقولون جل نبي الله سليمان عليه السلام عن مثل هذا الفعل لأنه لم يكن للخيل ذنب فيضرب سوقها وأعناقها لأنها لم تعرض نفسها عليه ولم تشغله وإنما عرضت عليه وهي بهائم غير مكلفة والصحيح في ذلك:
The author of this book comments: The ignorant among those who oppose us claim that Sulayman عليه السلام became distracted one day by reviewing his horses until the sun set behind the veil, and then he commanded that the horses be returned, and he ordered their legs and necks to be struck and killed, saying: "They distracted me from the remembrance of my Lord عز وجل." However, this interpretation is incorrect. The Prophet Sulayman عليه السلام would not commit such an act, as the horses had no fault for which to be punished—they were merely presented to him as animals not held accountable. The correct understanding of this incident is given in the following narration.
مَا رُوِيَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِنَّ سُلَيْمَانَ بْنَ دَاوُدَ عَلَيْهِ اَلسَّلاَمُ عُرِضَ عَلَيْهِ ذَاتَ يَوْمٍ بِالْعَشِيِّ اَلْخَيْلُ فَاشْتَغَلَ بِالنَّظَرِ إِلَيْهَا حَتَّى تَوَارَتِ اَلشَّمْسُ بِالْحِجَابِ فَقَالَ لِلْمَلاَئِكَةِ رُدُّوا اَلشَّمْسَ عَلَيَّ حَتَّى أُصَلِّيَ صَلاَتِي فِي وَقْتِهَا فَرَدُّوهَا فَقَامَ فَمَسَحَ سَاقَيْهِ وَ عُنُقَهُ وَ أَمَرَ أَصْحَابَهُ اَلَّذِينَ فَاتَتْهُمُ اَلصَّلاَةُ مَعَهُ بِمِثْلِ ذَلِكَ وَ كَانَ ذَلِكَ وُضُوءَهُمْ لِلصَّلاَةِ ثُمَّ قَامَ فَصَلَّى فَلَمَّا فَرَغَ غَابَتِ اَلشَّمْسُ وَ طَلَعَتِ اَلنُّجُومُ ذَلِكَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ: « وَ وَهَبْنٰا لِدٰاوُدَ سُلَيْمٰانَ نِعْمَ اَلْعَبْدُ إِنَّهُ أَوّٰابٌ `إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ اَلصّٰافِنٰاتُ اَلْجِيٰادُ فَقٰالَ إِنِّي أَحْبَبْتُ حُبَّ اَلْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتّٰى تَوٰارَتْ بِالْحِجٰابِ رُدُّوهٰا عَلَيَّ فَطَفِقَ مَسْحاً بِالسُّوقِ وَ اَلْأَعْنٰاقِ »
It is narrated from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام that He said: "One afternoon, horses were presented before Sulayman ibn Dawud (Solomon عليه السلام), and he became preoccupied with viewing them until the sun set behind the veil (of night). He then said to the angels, 'Return the sun to me so that I may perform my prayer within its proper time,' and they returned it. He then stood and wiped his legs and neck (as an act of preparation for prayer) and commanded his companions, who had also missed the prayer, to do the same. This was their purification (wudu) for the prayer. He then performed his prayer, and once he finished, the sun set, and the stars appeared. This is the meaning of Allah’s سبحانه وتعالى words: 'And We granted to Dawud, Sulayman; an excellent servant. Indeed, he was one who repeatedly turned back [to Us]. When there were displayed before him in the afternoon the poised standing racehorses, He said: "Indeed, I gave preference to the love of good things over the remembrance of my Lord عز وجل until it (the sun) disappeared behind the veil." [He said], "Return them to me," and he began to pass his hand over their legs and necks.' (Surah Sad 38:30-33).
- Ṣaḥīḥ al-Faqīh
وقد أخرجت هذا الحديث مسندا في كتاب الفوائد.
I have narrated this narration has been recorded with its chain in the book "Al-Fawa'id.
وَ قَدْ رُوِيَ: «أَنَّ اَللَّهَ تَبَارَكَ وتَعَالَى رَدَّ اَلشَّمْسَ عَلَى يُوشَعَ بْنِ نُونٍ وَصِيِّ مُوسَى عَلَيْهِ اَلسَّلاَمُ حَتَّى صَلَّى اَلصَّلاَةَ اَلَّتِي فَاتَتْهُ فِي وَقْتِهَا.
It is reported: "Allah سبحانه وتعالى, Blessed and Exalted, returned the sun for Yusha' ibn Nun (Joshua), the successor of Musa عليه السلام, so that he could perform the prayer that he had missed within its proper time."
- Ṣaḥīḥ al-Faqīh
وَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «يَكُونُ فِي هَذِهِ اَلْأُمَّةِ كُلُّ مَا كَانَ فِي بَنِي إِسْرَائِيلَ حَذْوَ اَلنَّعْلِ بِالنَّعْلِ وَ حَذْوَ اَلْقُذَّةِ بِالْقُذَّةِ.
The Prophet, said: "In this Ummah, there will be everything that occurred in the Children of Israel, step by step and inch by inch”.
- Ṣaḥīḥ al-Faqīh
وقال عز وجل: " سنة الله التي قد خلت من قبل ولن تجد لسنة الله تبديلا " وقال عز وجل: " ولا تجد لسنتنا تحويلا "، فجرت هذه السنة في رد الشمس على أمير المؤمنين علي بن أبي طالب عليه السلام في هذه الأمة، رد الله عليه الشمس مرتين، مرة في أيام رسول الله صلى الله عليه وآله، ومرة بعد وفاته صلى الله عليه وآله، أما في أيامه صلى الله عليه وآله:
And Allah سبحانه وتعالى, the Exalted, said: "The established way of Allah سبحانه وتعالى which has occurred before, and you will never find in the way of Allah سبحانه وتعالى any change" (Surah Al-Fath 48:23) And Allah سبحانه وتعالى, the Exalted, also said: "And you will not find in Our way any alteration" (Surah Al-Isra 17:77) established way was fulfilled in the returning of the sun for The Commander of the Faithful, Ali ibn Abi Talib عليه السلام, in this nation. Allah سبحانه وتعالى caused the sun to return for him twice – once during the lifetime of the Messenger of Allah صلى الله عليه وعلى آله وسلم and once after his passing.
في أيامه صلى الله عليه وآله: فَرُوِيَ عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ أَنَّهَا قَالَتْ: بَيْنَمَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ نَائِمٌ ذَاتَ يَوْمٍ وَ رَأْسُهُ فِي حَجْرِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فَفَاتَتْهُ اَلْعَصْرُ حَتَّى غَابَتِ اَلشَّمْسُ فَقَالَ « اَللَّهُمَّ إِنَّ عَلِيّاً كَانَ فِي طَاعَتِكَ وَ طَاعَةِ رَسُولِكَ فَارْدُدْ عَلَيْهِ اَلشَّمْسَ » قَالَتْ أَسْمَاءُ فَرَأَيْتُهَا وَ اَللَّهِ غَرَبَتْ ثُمَّ طَلَعَتْ بَعْدَ مَا غَرَبَتْ وَ لَمْ يَبْقَ جَبَلٌ وَ لاَ أَرْضٌ إِلاَّ طَلَعَتْ عَلَيْهِ حَتَّى قَامَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فَتَوَضَّأَ وَ صَلَّى ثُمَّ غَرَبَتْ.
As for during his lifetime: It is narrated from Asma bint Umais that She said: "One day, while the Messenger of Allah صلى الله عليه وعلى آله وسلم was resting with his head in the lap of Ali عليه السلام, the Asr prayer passed, and the sun had set. The Prophet صلى الله عليه وعلى آله وسلم said: 'O’ Allah سبحانه وتعالى, Ali was engaged in obedience to You and Your Messenger, so return the sun for him.' Asma said: 'By Allah سبحانه وتعالى, I saw the sun set, then it rose again after it had set, and no mountain or land remained except that it was illuminated by its light until Ali عليه السلام stood, performed ablution, and prayed. Then the sun set again.'".
- Ṣaḥīḥ al-Faqīh
وأما بعد وفاة النبي صلى الله عليه وآله فإنه: رُوِيَ عَنْ جُوَيْرِيَةَ بْنِ مُسْهِرٍ أَنَّهُ قَالَ: أَقْبَلْنَا مَعَ أَمِيرِ اَلْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ مِنْ قَتْلِ اَلْخَوَارِجِ حَتَّى إِذَا قَطَعْنَا فِي أَرْضِ بَابِلَ حَضَرَتْ صَلاَةُ اَلْعَصْرِ فَنَزَلَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ وَ نَزَلَ اَلنَّاسُ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ «أَيُّهَا اَلنَّاسُ إِنَّ هَذِهِ أَرْضٌ مَلْعُونَةٌ قَدْ عُذِّبَتْ فِي اَلدَّهْرِ ثَلاَثَ مَرَّاتٍ» وَ فِي خَبَرٍ آخَرَ «مَرَّتَيْنِ وَ هِيَ تَتَوَقَّعُ اَلثَّالِثَةَ وَ هِيَ إِحْدَى اَلْمُؤْتَفِكَاتِ وَ هِيَ أَوَّلُ أَرْضٍ عُبِدَ فِيهَا وَثَنٌ وَ إِنَّهُ لاَ يَحِلُّ لِنَبِيٍّ وَ لاَ لِوَصِيِّ نَبِيٍّ أَنْ يُصَلِّيَ فِيهَا فَمَنْ أَرَادَ مِنْكُمْ أَنْ يُصَلِّيَ فَلْيُصَلِّ» فَمَالَ اَلنَّاسُ عَنْ جَنْبَيِ اَلطَّرِيقِ يُصَلُّونَ وَ رَكِبَ هُوَ عَلَيْهِ اَلسَّلاَمُ بَغْلَةَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ مَضَى قَالَ جُوَيْرِيَةُ فَقُلْتُ وَ اَللَّهِ لَأَتَّبِعَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ وَ لَأُقَلِّدَنَّهُ صَلاَتِيَ اَلْيَوْمَ فَمَضَيْتُ خَلْفَهُ فَوَ اَللَّهِ مَا جُزْنَا جِسْرَ سُورَاءَ حَتَّى غَابَتِ اَلشَّمْسُ فَشَكَكْتُ فَالْتَفَتَ إِلَيَّ وَقَالَ «يَا جُوَيْرِيَةُ أَ شَكَكْتَ» فَقُلْتُ نَعَمْ يَا أَمِيرَ اَلْمُؤْمِنِينَ فَنَزَلَ عَلَيْهِ اَلسَّلاَمُ عَنْ نَاحِيَةٍ فَتَوَضَّأَ ثُمَّ قَامَ فَنَطَقَ بِكَلاَمٍ لاَ أُحْسِنُهُ إِلاَّ كَأَنَّهُ بِالْعِبْرَانِيِّ ثُمَّ نَادَى اَلصَّلاَةَ فَنَظَرْتُ وَ اَللَّهِ إِلَى اَلشَّمْسِ قَدْ خَرَجَتْ مِنْ بَيْنِ جَبَلَيْنِ لَهَا صَرِيرٌ فَصَلَّى اَلْعَصْرَ وَ صَلَّيْتُ مَعَهُ فَلَمَّا فَرَغْنَا مِنْ صَلاَتِنَا عَادَ اَللَّيْلُ كَمَا كَانَ فَالْتَفَتَ إِلَيَّ وَقَالَ «يَا جُوَيْرِيَةَ بْنَ مُسْهِرٍ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ: «فَسَبِّحْ بِاسْمِ رَبِّكَ اَلْعَظِيمِ» وَ إِنِّي سَأَلْتُ اَللَّهَ عَزَّ وَ جَلَّ بِاسْمِهِ اَلْعَظِيمِ فَرَدَّ عَلَيَّ اَلشَّمْسَ. وَ رُوِيَ: أَنَّ جُوَيْرِيَةَ لَمَّا رَأَى ذَلِكَ قَالَ أَنْتَ وَصِيُّ نَبِيٍّ وَ رَبِّ اَلْكَعْبَةِ.
As for after the death of the Prophet: It was narrated from Juwayriyah ibn Mus-hir that He said: "We were coming with The Commander of the Faithful Imam Ali ibn Abi Talib عليه السلام, from the battle with the Khawarij. When we reached the land of Babil (Babylon), the time for Asr prayer approached. The Commander of the Faithful Imam Ali ibn Abi Talib عليه السلام dismounted, and the people dismounted as well. Imam Ali ibn Abi Talib عليه السلام, said: 'O’ people, this is a cursed land that has been punished three times in the past' (in another version, 'twice, and it is expecting a third punishment'). 'It is one of the overturned lands, and it was the first land where an idol was worshipped. It is not permissible for a prophet or the successor of a prophet to pray in it. Whoever among you wishes to pray may do so.' So, the people moved to the sides of the path to pray, while He عليه السلام mounted the mule of the Messenger of Allah صلى الله عليه وعلى آله وسلم and continued on. Juwayriyah said: 'I said to myself, "By Allah سبحانه وتعالى, I will follow The Commander of the Faithful Imam Ali ibn Abi Talib عليه السلام and will imitate his prayer today." So, I went after him. By Allah سبحانه وتعالى, we did not cross the bridge of Surah until the sun had set, and I began to doubt.' He (Ali) turned to me and said: 'Juwayriyah, do you doubt?' I replied: 'Yes, O’ Commander of the Faithful (Imam Ali ibn Abi Talib عليه السلام)‘. He dismounted, performed ablution, stood, and uttered words that I did not understand, as if they were in Hebrew. Then he called for prayer, and I saw, by Allah سبحانه وتعالى, the sun emerge from between two mountains, making a sound as it rose. He then prayed the Asr prayer, and I prayed with him. When we finished our prayer, the night returned to how it was. He turned to me and said: 'Juwayriyah ibn Mus-hir, Allah سبحانه وتعالى, the Mighty and Majestic, says: "So exalt the name of your Lord عز وجل, the Most Great" (Qur'an 56:74). I asked Allah سبحانه وتعالى, the Mighty and Majestic, by His Greatest Name, and He returned the sun for me.' It is narrated that when Juwayriyah witnessed this, He said: 'By the Lord عز وجل of the Kaaba, you are the successor of a prophet.'"
- Ṣaḥīḥ al-Faqīh
وَقَالَ سُلَيْمَانُ بْنُ خَالِدٍ لِلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ: جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ اَلْفَرَائِضِ اَلَّتِي فَرَضَ اَللَّهُ عَزَّ وَ جَلَّ عَلَى اَلْعِبَادِ مَا هِيَ قَالَ «شَهَادَةُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ وَ إِقَامُ اَلصَّلَوَاتِ اَلْخَمْسِ وَ إِيتَاءُ اَلزَّكَاةِ وَ حِجُّ اَلْبَيْتِ وَ صِيَامُ شَهْرِ رَمَضَانَ وَ اَلْوَلاَيَةُ فَمَنْ أَقَامَهُنَّ وَ سَدَّدَ وَ قَارَبَ وَ اِجْتَنَبَ كُلَّ مُنْكَرٍ دَخَلَ اَلْجَنَّةَ.
Sulayman ibn Khalid said to Imam Jafar ibn Muhammad Al-Sadiq عليه السلام: "May I be your ransom! Inform me about the obligations that Allah سبحانه وتعالى, the Mighty and Majestic, has imposed upon the servants." Imam عليه السلام replied: "Testifying that there is no god but Allah سبحانه وتعالى and that Muhammad is the Messenger of Allah صلى الله عليه وعلى آله وسلم, establishing the five daily prayers, giving zakat, performing the pilgrimage to the House (Kaaba), fasting during the month of Ramadan, and (accepting) the wilayah (divinely ordained leadership of the Imams). Whoever fulfils these and strives to do good, draws close (to what is right), and avoids all that is forbidden will enter Paradise."
- Ṣaḥīḥ al-Faqīh, p. 33
وَ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «إِنَّ أَفْضَلَ مَا يَتَوَسَّلُ بِهِ اَلْمُتَوَسِّلُونَ اَلْإِيمَانُ بِاللَّهِ وَ رَسُولِهِ وَ اَلْجِهَادُ فِي سَبِيلِ اَللَّهِ وَ كَلِمَةُ اَلْإِخْلاَصِ فَإِنَّهَا اَلْفِطْرَةُ وَ إِقَامُ اَلصَّلاَةِ فَإِنَّهَا اَلْمِلَّةُ وَ إِيتَاءُ اَلزَّكَاةِ فَإِنَّهَا مِنْ فَرَائِضِ اَللَّهِ عَزَّ وَ جَلَّ وَ اَلصَّوْمُ فَإِنَّهُ جُنَّةٌ مِنْ عَذَابِهِ وَ حِجُّ اَلْبَيْتِ فَإِنَّهُ مَنْفَاةٌ لِلْفَقْرِ وَ مَدْحَضَةٌ لِلذَّنْبِ وَ صِلَةُ اَلرَّحِمِ فَإِنَّهَا مَثْرَاةٌ فِي اَلْمَالِ وَ مَنْسَأَةٌ فِي اَلْأَجَلِ وَ صَدَقَةُ اَلسِّرِّ فَإِنَّهَا تُطْفِئُ اَلْخَطِيئَةَ وَ تُطْفِئُ غَضَبَ اَللَّهِ عَزَّ وَ جَلَّ وَ صَنَائِعُ اَلْمَعْرُوفِ فَإِنَّهَا تَدْفَعُ مِيتَةَ اَلسَّوْءِ وَ، تَقِي مَصَارِعَ اَلْهَوَانِ أَلاَ فَاصْدُقُوا، فَإِنَّ اَللَّهَ مَعَ اَلصَّادِقِينَ وَ جَانِبُوا اَلْكَذِبَ فَإِنَّهُ يُجَانِبُ اَلْإِيمَانَ أَلاَ إِنَّ اَلصَّادِقَ عَلَى شَفَا مَنْجَاةٍ وَ كَرَامَةٍ، أَلاَ إِنَّ اَلْكَاذِبَ عَلَى شَفَا مَخْزَاةٍ وَ هَلَكَةٍ أَلاَ وَ قُولُوا خَيْراً تُعْرَفُوا بِهِ وَ اِعْمَلُوا بِهِ تَكُونُوا مِنْ أَهْلِهِ وَ أَدُّوا اَلْأَمَانَةَ إِلَى مَنِ اِئْتَمَنَكُمْ وَ صِلُوا أَرْحَامَ مَنْ قَطَعَكُمْ وَ عُودُوا بِالْفَضْلِ عَلَى مَنْ حَرَمَكُمْ.
The Commander of the Faithful Imam Ali ibn Abi Talib عليه السلام used to say: "The best means by which those seeking nearness (to Allah سبحانه وتعالى) may draw near are; Faith in Allah سبحانه وتعالى and His Messenger, Striving in the way of Allah سبحانه وتعالى, Word of sincerity (testifying that there is no god but Allah سبحانه وتعالى), for it is the natural disposition (fitrah), Establishing prayer for it is the religion, Giving zakat (alms) for it is one of the obligations of Allah سبحانه وتعالى, the Mighty and Majestic; fasting, for it is a shield from His punishment, Fasting as it is a shield from His punishment, Pilgrimage to the House (Hajj), for it is a means of dispelling poverty and washing away sins, Maintaining family ties increases wealth and prolongs life, Charity given in secret extinguishes sin and appeases the wrath of Allah سبحانه وتعالى Almighty, Acts of kindness for they repel a bad death and protect against disgraceful situations. So, be truthful, for Allah سبحانه وتعالى is with the truthful. Avoid lying, for it distances one from faith. Know that the truthful one stands on the brink of salvation and honor, while the liar stands on the brink of disgrace and ruin. Say good words so that you are recognized by them, and act upon them so that you may be among the people of virtue. Return trusts to those who have entrusted you, maintain kinship ties even with those who cut them off, and show favour to those who deprive you”.
- Ṣaḥīḥ al-Faqīh
وَ رُوِيَ عَنْ مَعْمَرِ بْنِ يَحْيَى قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «إِذَا جِئْتَ بِالْخَمْسِ اَلصَّلَوَاتِ لَمْ تُسْأَلْ عَنْ صَلاَةٍ وَ إِذَا جِئْتَ بِصَوْمِ شَهْرِ رَمَضَانَ لَمْ تُسْأَلْ عَنْ صَوْمٍ.
It is narrated from Ma'mar ibn Yahya, who said: I heard Imam Jafar ibn Muhammad Al-Sadiq عليه السلام say: "If you perform the five daily prayers, you will not be questioned about any other prayer, and if you observe the fast of the month of Ramadan, you will not be questioned about any other fasting."
- Ṣaḥīḥ al-Faqīh, p. 33
وَ رُوِيَ عَنْ عَائِذٍ اَلْأَحْمَسِيِّ أَنَّهُ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنِ اَلصَّلاَةِ فَبَدَأَنِي فَقَالَ «إِذَا لَقِيتَ اَللَّهَ عَزَّ وَ جَلَّ بِالصَّلَوَاتِ اَلْخَمْسِ لَمْ يَسْأَلْكَ عَمَّا سِوَاهُنَّ.
It is narrated from 'Aidh al-Amasi that He said: "I entered upon Imam Jafar ibn Muhammad Al-Sadiq عليه السلام with the intention of asking him about prayer. Imam عليه السلام began speaking before I could ask and said: 'If you meet Allah سبحانه وتعالى, the Mighty and Majestic, with the five daily prayers, He will not ask you about anything else.'".
- Ṣaḥīḥ al-Faqīh, p. 33
وَ رُوِيَ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ أَنَّهُ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَا بَالُ اَلزَّانِي لاَ تُسَمِّيهِ كَافِراً وَ تَارِكُ اَلصَّلاَةِ تُسَمِّيهِ كَافِراً وَ مَا اَلْحُجَّةُ فِي ذَلِكَ فَقَالَ «لِأَنَّ اَلزَّانِيَ وَ مَا أَشْبَهَهُ إِنَّمَا يَفْعَلُ ذَلِكَ لِمَكَانِ اَلشَّهْوَةِ لِأَنَّهَا تَغْلِبُهُ وَ تَارِكُ اَلصَّلاَةِ لاَ يَتْرُكُهَا إِلاَّ اِسْتِخْفَافاً بِهَا وَ ذَلِكَ لِأَنَّكَ لاَ تَجِدُ اَلزَّانِيَ يَأْتِي اَلْمَرْأَةَ إِلاَّ وَ هُوَ مُسْتَلِذٌّ لِإِتْيَانِهِ إِيَّاهَا قَاصِداً إِلَيْهَا وَ كُلُّ مَنْ تَرَكَ اَلصَّلاَةَ قَاصِداً لِتَرْكِهَا فَلَيْسَ يَكُونُ قَصْدُهُ لِتَرْكِهَا اَللَّذَّةَ فَإِذَا نُفِيَتِ اَللَّذَّةُ وَقَعَ اَلاِسْتِخْفَافُ وَ إِذَا وَقَعَ اَلاِسْتِخْفَافُ وَقَعَ اَلْكُفْرُ.
It is narrated from Mas'adah ibn Sadaqah that He said: "Imam Jafar ibn Muhammad Al-Sadiq عليه السلام was asked: 'Why do you not call a fornicator (Zani) a disbeliever, but you do call someone who abandons prayer a disbeliever? What is the reasoning behind this?' Imam عليه السلام said: 'The fornicator and others like him commit such acts due to the overpowering influence of desire, which dominates them. However, the one who abandons prayer does so only out of disregard for it. You will not find a fornicator approaching a woman except that he is driven by desire and consciously seeking her out for pleasure. But anyone who deliberately abandons prayer does so intentionally, and not for pleasure. When the aspect of pleasure is removed, it becomes an act of disdain and disregard. When disdain occurs, disbelief (kufr) follows.'".
- Ṣaḥīḥ al-Faqīh
وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «لَيْسَ مِنِّي مَنِ اِسْتَخَفَّ بِصَلاَتِهِ لاَ يَرِدُ عَلَيَّ اَلْحَوْضَ لاَ وَ اَللَّهِ لَيْسَ مِنِّي مَنْ شَرِبَ مُسْكِراً لاَ يَرِدُ عَلَيَّ اَلْحَوْضَ لاَ وَ اَللَّهِ.
The Messenger of Allah صلى الله عليه وعلى آله وسلم said: "Whoever takes their prayer lightly is not of me; by Allah سبحانه وتعالى, they will not come to my Hawdh (on the Day of Judgment). By Allah سبحانه وتعالى, whoever drinks intoxicants is not of me; by Allah سبحانه وتعالى, they will not come to my Hawdh (Pond); no, by Allah سبحانه وتعالى."
- Ṣaḥīḥ al-Faqīh
وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِنَّ شَفَاعَتَنَا لاَ تَنَالُ مُسْتَخِفّاً بِالصَّلاَةِ.
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "Indeed, our intercession will not reach one who takes prayer lightly."
- Ṣaḥīḥ al-Faqīh
وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «مَنِ اِتَّقَى عَلَى ثَوْبِهِ فِي صَلاَتِهِ فَلَيْسَ لِلَّهِ اِكْتَسَى.
The Messenger of Allah صلى الله عليه وعلى آله وسلم said: "Whoever is overly cautious about his clothing during prayer (focusing excessively on keeping it clean or arranged), is not truly clothing himself for Allah سبحانه وتعالى”.
- Ṣaḥīḥ al-Faqīh
وَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «فَرَضَ اَللَّهُ عَزَّ وَ جَلَّ اَلصَّلاَةَ وَ سَنَّ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَشَرَةَ أَوْجُهٍ صَلاَةَ اَلسَّفَرِ وَ صَلاَةَ اَلْحَضَرِ وَ صَلاَةَ اَلْخَوْفِ عَلَى ثَلاَثَةِ أَوْجُهٍ وَ صَلاَةَ كُسُوفِ اَلشَّمْسِ وَ اَلْقَمَرِ وَ صَلاَةَ اَلْعِيدَيْنِ وَ صَلاَةَ اَلاِسْتِسْقَاءِ وَ اَلصَّلاَةَ عَلَى اَلْمَيِّتِ.
Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir عليه السلام that He said: "Allah سبحانه وتعالى, the Mighty and Majestic, made prayer obligatory, and the Messenger of Allah صلى الله عليه وعلى آله وسلم established it in ten forms: the prayer during travel, the prayer while residing, the prayer of fear in three forms, the prayer during the eclipse of the sun and moon, the prayers of the two Eid’s, the prayer for rain (Salat al-Istisqa), and the funeral prayer."
- Ṣaḥīḥ al-Faqīh
وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «اَلسُّجُودُ عَلَى اَلْأَرْضِ فَرِيضَةٌ وَ عَلَى غَيْرِ اَلْأَرْضِ سُنَّةٌ.
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "Prostration (Sujood) on the earth is an obligation, and on anything other than the earth is a recommended practice (sunnah)”.
- Ṣaḥīḥ al-Faqīh
Commentary #1