Chapter on the Prayer Times (Mawaqit)

From him, from Muhammad ibn Abi Hamzah from Ibn Miskan from Malik al-Juhani, who said: I asked Abu Abdillah عليه السلام about the time of Dhuhr prayer. Imam عليه السلام said: “When the sun passes its zenith, the time of the two prayers has entered.”

From him, from Muhammad ibn Ziyad from Mansur ibn Yunus from the Righteous Servant (al Abd al Salih عليه السلام), peace be upon him, who said: I heard Imam عليه السلام say: “When the sun passes its zenith, the time of the two prayers has entered.”

From him, from Muhammad ibn Abi Hamzah from Ibn Miskan from Malik al-Juhani, who said: I asked Abu Abdillah عليه السلام about the time of Dhuhr prayer. Imam عليه السلام said: “When the sun passes its zenith, the time of the two prayers has entered.”

From him, from Al-Mithami and others from Mu‘awiyah ibn Wahb, who said: I asked Him عليه السلام about a man who prayed Dhuhr when the sun had just passed its zenith. Imam عليه السلام said: “There is no harm in it.”

From him, from Abdullah ibn Jabalah from ‘Ala’ from Muhammad ibn Muslim from one of the two (Imams عليه السلام), peace be upon them: (Imam عليه السلام was asked) regarding a man who intends to tend to a need or to sleep when the sun passes its zenith, so he begins to pray Dhuhr at that time. Imam عليه السلام said: “There is no harm in it.”

As for what was narrated by Al-Hasan ibn Muhammad ibn Sama‘ah from Ali ibn Al-Nu‘man and Ibn Ribat from Sa‘id al-A‘raj from Abu Abdillah عليه السلام, who said: I asked Him عليه السلام about the time of Dhuhr prayer, is it when the sun passes its zenith? Imam عليه السلام said: “After the zenith by the measure of a footstep (qadam) or so, except in travel or on the day of Jumu‘ah, for its time is when the sun passes its zenith.”

From him, from Safwan from Ibn Miskan from Isma‘il ibn Abd al-Khaliq, who said: I asked Abu Abdillah عليه السلام about the time of Dhuhr prayer. Imam عليه السلام said: “After the sun’s zenith by a footstep (qadam) or so, except on the day of Jumu‘ah or while traveling, for its time is when the sun passes its zenith.”

And from him, from Muhammad ibn Abi Hamzah and Husayn ibn Hashim and Ibn Ribat and Safwan ibn Yahya, all from Ya‘qub ibn Shu‘ayb from Abu Abdillah عليه السلام, who said: I asked Imam عليه السلام about the time of Dhuhr prayer. Imam عليه السلام said: “When the shadow is the length of one arm's span (dhira‘).”

From him, from Husayn ibn Hashim from Ibn Miskan from Zurarah: Abu Abdillah عليه السلام said: “The time of Dhuhr is when the shadow reaches one arm's span (dhira‘).”

Al-Hasan ibn Muhammad ibn Sama‘ah from Ibn Miskan from Zurarah: Abu Ja‘far عليه السلام, peace be upon him, said: "Do you know why the arm's span (dhira‘) and two arm's spans were set?" I asked: "Why?" Imam عليه السلام said: "Because of the obligatory prayer. You are allowed to perform supererogatory (nafilah) prayers from the sun's zenith until the shadow reaches an arm's span. When it reaches an arm's span, you must begin with the obligatory (faridah) prayer and leave the supererogatory."

And from him, from Al-Mithami from Aban from Isma‘il Al-Ju‘fi: Abu Ja‘far عليه السلام, peace be upon him, said: "Do you know why the arm's span (dhira‘) and the two arm's spans were set?" I asked: "Why?" Imam عليه السلام said: "Because of the obligatory prayer, so that time would not be taken from this (obligatory prayer) and entered into that (supererogatory prayer)."

From him, from Ja‘far ibn Muthanna al-‘Attar from Husayn ibn Uthman al-Rawwasi from Sama‘ah ibn Mihran, who said: Abu Abdillah عليه السلام said to me: “When the sun passes its zenith, pray eight rak‘ahs, then pray the obligatory Dhuhr prayer, four rak‘ahs. When you finish your ‘subhah’ (supererogatory prayer), whether you shortened or prolonged it, then pray the ‘Asr prayer.”

From him, from Safwan ibn Yahya from Al-Harith ibn Mughirah from ‘Umar ibn Hanzalah, who said: I was measuring the position of the sun before Abu Abdillah عليه السلام. Imam عليه السلام said: “O ‘Umar, shall I inform you of something clearer than this?” I said: “Yes, may I be ransomed for you.” Imam عليه السلام said: “When the sun passes its zenith, the time of Dhuhr has entered, except that before it is the ‘subhah’ (supererogatory prayer), and that is up to you, if you shorten it, then when you finish your ‘subhah’, and if you lengthen it, then when you finish your ‘subhah’.”

From him, from Abdullah ibn Jabalah from Dhurayh al-Muharibi from Abu Abdillah عليه السلام, who said: Some people asked Abu Abdillah عليه السلام while I was present. Imam عليه السلام said: “When the sun passes its zenith, it is the time (for prayer); nothing holds you back from it except your subhah (supererogatory prayer), whether you lengthen it or shorten it.” Then some of the people said: “We pray the Dhuhr when the shadow is two feet in length and the ‘Asr when it is four feet.” So Abu Abdillah عليه السلام said: “Half of that is more beloved to me.”

As for what was narrated by Al-Hasan ibn Muhammad ibn Sama‘ah from Abdullah ibn Jabalah from Ibn Bukayr from his father from Abu Abdillah عليه السلام, who said: I said to Him عليه السلام: “I prayed Dhuhr on a cloudy day, and then the sky cleared, and I realized that I had prayed just as the day had started to decline.” Imam عليه السلام said: “Do not repeat it, (but) do not do it again.”

Al-Hasan ibn Muhammad from Ahmad ibn Abi Bishr from Ma‘bad ibn Maysarah, who said: I said to Abu Abdillah عليه السلام: “When the sun passes its zenith during the length of the day, is it permissible for a man to pray Dhuhr and ‘Asr (immediately)?” Imam عليه السلام said: “Yes, but I do not like that he should do so every day.”

From him, from Muhammad ibn Ziyad from Abdullah ibn Yahya al-Kahili from Zurarah, who said: I said to Abu Abdillah عليه السلام: “I fast, and I do not take a midday nap until the sun passes its zenith. When it passes, I pray my supererogatory prayers, then I pray Dhuhr, then I pray my supererogatory prayers, then I pray ‘Asr, and then I sleep, and this is before the people pray.” Imam عليه السلام said: “O Zurarah, when the sun passes its zenith, the time has entered. But I dislike for you to take that (early time) as a constant habit.”

Al-Hasan ibn Muhammad ibn Sama‘ah narrated from Abdullah ibn Jabalah from ‘Ala’ from Muhammad ibn Muslim: Abu Ja‘far عليه السلام, peace be upon him, said: A man from the people of Madinah said to me: “O Aba Ja‘far, why do I not see you performing voluntary prayers between the adhan and the iqamah as the people do?” I (Imam al-Baqir عليه السلام) said: “When we want to perform voluntary prayers, we perform them at a time other than the time of an obligatory prayer. Once the time for an obligatory prayer enters, there is no voluntary prayer.”

Mu‘awiyah ibn ‘Ammar narrated from Najiyyah, who said: I said to Abu Ja‘far عليه السلام, peace be upon him: “The time for prayer comes upon me, should I begin with the supererogatory prayer?” Imam عليه السلام said: “No, begin with the obligatory prayer and make up the supererogatory prayer afterward.”

Al-Hasan ibn Muhammad from Salih ibn Khalid and ‘Ubays ibn Hisham from Thabit from Ziyad ibn Abi Ghiyath from Abu Abdillah عليه السلام, who said: I heard Imam عليه السلام say: “When the obligatory prayer is present, begin with it; it will not harm you if you leave the supererogatory prayer that comes before it.”

Al-Hasan ibn Muhammad ibn Sama‘ah from Wuhaib ibn Hafs from Abu Basir: Abu Abdillah عليه السلام said: “In residence (when not traveling), the prayer is eight rak‘ahs after the sun has passed its zenith, during the time between you and when two-thirds of a shadow’s length (qamah) passes. When two-thirds of the qamah have passed, you must begin with the obligatory prayer.”

From him, from Ibn Jabalah from Ali ibn Abi Hamzah from Abu Basir: Abu Abdillah عليه السلام said: “The prayer in residence (not while traveling) is eight rak‘ahs after the sun has passed its zenith, during the time between you and when two-thirds of a shadow’s length (qamah) passes. When two-thirds of the qamah have passed, you must begin with the obligatory prayer.”

From him, from Husayn ibn Hashim from Ibn Miskan from Al-Halabi: Abu Abdillah عليه السلام said: “The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, used to pray Dhuhr when the shadow reached an arm’s span (dhira‘) and ‘Asr at about the same measure.”

Al-Hasan ibn Muhammad narrated from Al-Mithami from Mu‘awiyah ibn Wahb from ‘Ubayd ibn Zurarah, who said: I asked Abu Abdillah عليه السلام about the best time for Dhuhr prayer. Imam عليه السلام said: "An arm’s span (dhira‘) after the sun’s zenith." I asked: "Is it the same in winter and summer?" Imam عليه السلام said: "Yes."

Al-Husayn ibn Sa‘id from Abdullah ibn Muhammad, who said: I wrote to Imam عليه السلام: “May I be your ransom. Our companions have narrated from Abu Ja‘far عليه السلام and Abu Abdillah عليه السلام, peace be upon them, that they both said: ‘When the sun passes its zenith, the time of the two prayers has entered, except that before them is a subhah (supererogatory prayer), which if you wish, you may lengthen, and if you wish, you may shorten.’ And some of your followers have narrated from them (Imams عليه السلام) that: ‘The time of Dhuhr is after two footsteps from the zenith, and the time of ‘Asr is after four footsteps from the zenith. If you pray before that, it does not suffice; and some say it does suffice, but the preference is in waiting for two or four footsteps.’ And I wished, may I be your ransom, to know the correct position regarding the virtue of the timing.” So Imam عليه السلام wrote: “The two footsteps and the four footsteps are both correct.”

Sa‘d ibn Abdullah from Muhammad ibn Ahmad ibn Yahya, who said: One of our companions wrote to Abu al-Hasan عليه السلام, peace be upon him: “It has been narrated from your forefathers regarding ‘one footstep, two footsteps, four footsteps, one height (qamah), two heights, a shadow equal to yourself, one arm’s span, and two arm’s spans.’” So Imam عليه السلام, peace be upon him, wrote in reply: “Neither one footstep nor two footsteps (are required). When the sun passes its zenith, the time of the two prayers has entered, and before them is a ‘subhah’ (supererogatory prayer) which is eight rak‘ahs. If you wish, you may lengthen it, and if you wish, you may shorten it. Then pray the Dhuhr prayer. When you finish, between Dhuhr and ‘Asr there is a ‘subhah’ as well, which is eight rak‘ahs. If you wish, you may lengthen it, and if you wish, you may shorten it. Then pray the ‘Asr prayer.”

Sa’d from Musa ibn Ja’far from Muhammad ibn Abd al-Jabbar from Maymun ibn Yusuf al-Nahhas from Muhammad ibn al-Faraj, who said: I wrote asking about the times of prayer, and he replied: "When the sun passes its zenith, pray your ‘subhah’ (supererogatory prayer), and I prefer that you complete your obligatory prayer while the sun is at two footsteps (above the horizon). Then pray your ‘subhah’, and I prefer that you complete your ‘Asr prayer while the sun is at four footsteps. But if some urgent matter hastens you, then begin with the two obligatory prayers and make up the supererogatory afterward. And when the dawn rises, pray the obligatory (Fajr) prayer first, then afterward make up as much as you wish (of supererogatory prayers)."

Al-Hasan ibn Muhammad from Ibn Ribat from Ibn Miskan from Zurarah, who said: I heard Abu Ja‘far عليه السلام say: "The wall of the mosque of the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, was the height of one qamah (the height of a man). When a shadow the length of one arm’s span (dhira‘) had passed, He صلى الله عليه وعلى آله وسلم would pray Dhuhr; when two arm’s spans had passed, He صلى الله عليه وعلى آله وسلم would pray ‘Asr." Then Imam عليه السلام said: "Do you know why one arm’s span and two arm’s spans were set?" I said: "No." Imam عليه السلام said: "Because of the obligatory prayer: when the time of one arm’s span and two arm’s spans arrives, you must begin with the obligatory prayer and leave the supererogatory prayer."

From him, from Al-Hasan ibn ‘Udays from Ishaq ibn ‘Ammar from Isma‘il al-Ju‘fi: Abu Ja‘far عليه السلام, peace be upon him, said: "The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, when the shadow on the wall measured one arm’s span (dhira‘), would pray Dhuhr, and when it reached two arm’s spans, He صلى الله عليه وعلى آله وسلم would pray ‘Asr." I asked: "The walls differ; some are short and some are tall." Imam عليه السلام said: "The wall of the mosque of the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, at that time was the height of a man (qamah). And the one arm’s span and two arm’s spans were set so that no supererogatory prayer would be performed during the time of an obligatory prayer."

From him, from ‘Ubays from Hammad from Muhammad ibn Hakim, who said: I heard the Righteous Servant (Abd al Salih عليه السلام), peace be upon him, saying: "Indeed, the beginning of the time for Dhuhr is when the sun passes its zenith, and the end of its time is one height (qamah) from the zenith. The beginning of the time for ‘Asr is at one height, and the end of its time is two heights." I asked: "Is it the same in winter and summer?" Imam عليه السلام said: "Yes."

Al-Hasan ibn Muhammad from Muhammad ibn Ziyad from Khalil al-Abdi from Ziyad ibn Isa from Ali ibn Hanzalah, who said: Abu Abdillah عليه السلام said: "In the Book of (Imam) Ali عليه السلام, peace be upon him, it is stated: 'One qamah is one arm’s span (dhira‘), and two qamahs are two arm’s spans (dhira‘ayn).'"

From him, from Muhammad ibn Abi Hamzah and Husayn ibn Hashim and Ali ibn Ribat and Safwan ibn Yahya from Ya‘qub ibn Shu‘ayb from Abu Abdillah عليه السلام, who said: I asked Him عليه السلام about the Dhuhr prayer. Imam عليه السلام said: "When the shadow is one arm’s span (dhira‘)." I asked: "An arm’s span from what?" Imam عليه السلام said: "An arm’s span from your own shadow." I asked: "And the ‘Asr prayer?" Imam عليه السلام said: "Half of that." I asked: "That is one hand-span (shibr)." Imam عليه السلام said: "A hand-span, and is a hand-span not considerable?"

Al-Hasan ibn Muhammad ibn Sama‘ah from Ali ibn Shajarah from ‘Ubayd ibn Zurarah from Abu Abdillah عليه السلام, who said: I said to Him عليه السلام: "Our companions may be gathered in one place, and some of them get up to pray Dhuhr while others get up to pray ‘Asr." Imam عليه السلام said: "All of that is permissible (wasi‘)."

From him, by Ahmad ibn Abi Bashir by Hammad ibn Abi Talhah, who said Zurarah ibn A‘yan narrated to me: I said to Abu Abdillah عليه السلام: "Two men are praying at the same time, one of them hastens the ‘Asr prayer while the other delays the Dhuhr prayer." Imam عليه السلام said: "There is no problem with that."

From him, from Ibn Ribat from Ibn Udhaynah from Muhammad ibn Muslim, who said: Sometimes I would enter upon Abu Ja‘far عليه السلام after I had prayed Dhuhr and ‘Asr, and Imam عليه السلام would say: "Have you prayed Dhuhr?" And I would say: "Yes, and (also) ‘Asr." Then Imam عليه السلام would say: "I have not yet prayed Dhuhr." He عليه السلام would then rise, calmly and without haste, perform ghusl (ritual bath) or perform wudu’ (ablution), then pray Dhuhr and then pray ‘Asr. And sometimes I would enter upon Him عليه السلام while I had not yet prayed Dhuhr, and He would say: "Have you prayed Dhuhr?" And I would say: "No" Then Imam عليه السلام would say: "I have already prayed Dhuhr and ‘Asr."

Muhammad ibn Yahya, from Muhammad ibn Al-Husayn, from Abdul-Rahman ibn Abi Hashim Al-Bajali, from Salim Abu Khadijah, from Abu Abdillah عليه السلام, peace be upon him, who said: A man asked (Imam عليه السلام) while I was present, and he said: "Sometimes I enter the mosque and some of our companions are praying Asr while others are praying Dhuhr." Imam عليه السلام said: "I am the one who ordered them to do this. If they were to pray at the same time, they would be recognized and seized by their necks."

As for what Al-Hasan ibn Muhammad narrated from Muhammad ibn Abi Hamzah from Mu'awiyah ibn Wahb: Abu Abdillah عليه السلام, peace be upon him, said: "(Archangel) Jibrail, peace be upon him, came to the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, with the timings of the prayer. He (Jibrail) came to Him صلى الله عليه وعلى آله وسلم when the sun had passed the meridian and (conveyed the) order (to) him, so He صلى الله عليه وعلى آله وسلم prayed Dhuhr. Then he (Jibrail) came to Him صلى الله عليه وعلى آله وسلم when the shadow had increased by the length of a span and ordered him, so he prayed Asr. Then he came to him when the sun had set and (conveyed the) order (to) him, so He صلى الله عليه وعلى آله وسلم prayed Maghrib. Then he (Jibrail) came to Him صلى الله عليه وعلى آله وسلم when the twilight had disappeared and (conveyed the) order (to) him, so He صلى الله عليه وعلى آله وسلم prayed Isha. Then he (Jibrail) came to Him صلى الله عليه وعلى آله وسلم when the dawn had risen and (conveyed the) order (to) him, so He صلى الله عليه وعلى آله وسلم prayed Subh. Then he {Jibrail) came to Him صلى الله عليه وعلى آله وسلم on the next day when the shadow had increased by the length of a span and (conveyed the) order (to) him, so He صلى الله عليه وعلى آله وسلم prayed Dhuhr. Then he {Jibrail) came to Him صلى الله عليه وعلى آله وسلم when the shadow had increased by the length of two spans and (conveyed the) order (to) him, so He صلى الله عليه وعلى آله وسلم prayed Asr. Then he (Jibrail) came to Him صلى الله عليه وعلى آله وسلم when the sun had set and (conveyed the) order (to) him, so He صلى الله عليه وعلى آله وسلم prayed Maghrib. Then he (Jibrail) came to Him صلى الله عليه وعلى آله وسلم when a third of the night had passed and (conveyed the) order (to) him, so He صلى الله عليه وعلى آله وسلم prayed Isha. Then he (Jibrail) came to Him صلى الله عليه وعلى آله وسلم when the light of dawn had spread and (conveyed the) order (to) him, so He صلى الله عليه وعلى آله وسلم prayed Subh." Then Imam عليه السلام said: "What is between these two times is (considered) time (for the prayer)."

And from him, from Ahmad ibn Abi Bashir, from Mu'awiyah ibn Maysarah: Abu Abdillah عليه السلام, peace be upon him, said: "Jibrail, peace be upon him, came", and he mentioned the narration similar to that of Abu Khadijah, except that instead of saying "one span and two spans (qamah and qamatayn)," he said "one forearm length and two forearm lengths (dhiraʿ and dhira’ayn)."

Al-Hasan ibn Muhammad narrated from Ibn Ribaat from Al-Mufaddal ibn Umar who said: Abu Abdillah عليه السلام, peace be upon him, said: "Jibrail, peace be upon him, descended upon the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family," And he continued the narration similar to the first one, and he mentioned in place of "one span and two spans" (qamah wa qamatayn), "two feet and four feet" (qadamayn wa arbaʿat aqdam).

Al-Hasan ibn Muhammad narrated from Abdullah ibn Jabalah from Dharih: Abu Abdillah عليه السلام, peace be upon him, said: "Jibrail, peace be upon him, came to the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, and informed him of the timings of the prayer. He (Jibrail) said: “Pray Fajr when the dawn breaks, and pray the first prayer (Dhuhr) when the sun passes the meridian, and pray Asr shortly after it, and pray Maghrib when the disk (of the sun) sets, and pray the night prayer (Isha) when the twilight disappears.” Then he (Jibrail) came to Him صلى الله عليه وعلى آله وسلم on the next day and said: “Brighten the Fajr (delay it until the light is widespread), so He صلى الله عليه وعلى آله وسلم delayed it until the light spread. Then He صلى الله عليه وعلى آله وسلم delayed Dhuhr until the time when He صلى الله عليه وعلى آله وسلم had prayed Asr on the previous day, and He صلى الله عليه وعلى آله وسلم prayed Asr shortly after it, and He صلى الله عليه وعلى آله وسلم prayed Maghrib before the twilight disappeared, and He صلى الله عليه وعلى آله وسلم prayed the night prayer (Isha) when a third of the night had passed. Then he (Jibrail) said: “Between these two times there is time, and the best time is its beginning." Then He عليه السلام, peace be upon him, said: "The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, said: ‘Were it not that I dislike to burden my nation, I would have delayed it (Isha) until the middle of the night.’ And he (Dhurayh) said: "I said to Him عليه السلام;There are people among the companions of Abu Al-Khattab who delay Maghrib until the stars become entangled." He (Dhurayh) said: "He, (Imam al Sadiq عليه السلام), said: ‘I disassociate myself before Allah سبحانه وتعالى from whoever does this intentionally.’"

Al-Hasan ibn Muhammad narrated from Al-Mitami from Mu'awiyah ibn Wahb from Abu Basir: Abu Abdillah عليه السلام, peace be upon him, said: “Whoever prays outside of the (prescribed) time, his prayer is not considered a prayer.”

From him, from Muhammad ibn Al-Hasan Al-Attar, from his father: Abu Abdillah عليه السلام, peace be upon him, said: "For me to pray Dhuhr at the time of Asr is more beloved to me than to pray before the sun passes the meridian, for if I pray before the sun passes the meridian, it will not be counted for me, and if I pray at the time of Asr, it will be counted for me."

From him, from Muhammad ibn Al-Hasan Al-Attar, from Abdullah ibn Sulayman: Abu Abdillah عليه السلام, peace be upon him, said: "For me to pray Dhuhr at the time of Asr is more beloved to me than to pray before the sun passes the meridian, for if I pray before the sun passes the meridian, it will not be counted for me, and if I pray at the time of Asr, it will be counted for me."

Ali ibn Mahziyar narrated from Fadalah from Aban from Zurarah: Abu Ja'far, peace be upon him, (was asked) regarding a man who prayed the morning prayer during the night, being deceived by the moon, and then slept until the sun rose, and was informed that he had prayed during the night. Imam عليه السلام said: “He must repeat his prayer.”

Muhammad ibn Yahya narrated from Muhammad ibn Al-Husayn from Uthman ibn Isa from Sama'ah who said: I asked Imam عليه السلام about praying during the night and day when neither the sun nor the moon nor the stars are visible. Imam عليه السلام said: “Exert your judgment and face the qiblah as best as you can.”

Ali narrated from his father from Ibn Abi Umayr from Abu Abdillah Al-Farra' from Abu Abdillah عليه السلام, peace be upon him, who said: A man from among our companions said to Imam عليه السلام: “Sometimes the time becomes unclear to us on a cloudy day.” Imam عليه السلام said: "Do you know those birds you have in Iraq that are called roosters?" I said: “Yes”. Imam عليه السلام said: "When their voices rise and they call to each other, then the sun has passed the meridian," or Imam عليه السلام said: "then pray."

Sahl ibn Ziyad narrated from Muhammad ibn Ibrahim from Al-Nawfali from Al-Husayn ibn Al-Mukhtar from a man who said: I said to Abu Abdillah عليه السلام, peace be upon him: “I am a man who gives the call to prayer, and when it is a cloudy day, I do not know the time.” Imam عليه السلام said: "When the rooster crows three continuous times, then the sun has passed the meridian and the time of prayer has entered."

Al-Husayn ibn Sa'id narrated from Hariz ibn Abdullah from Al-Fudayl ibn Yasar and Zurarah ibn A'yan and Bukayr ibn A'yan and Muhammad ibn Muslim and Burayd ibn Mu'awiyah Al-Ijli who said: Abu Ja'far عليه السلام and Abu Abdullah عليه السلام, peace be upon them, said: "The time of Dhuhr is after the sun has passed the meridian by two feet, and the time of Asr is after that by two feet, and this is the beginning of the time until four feet have passed for Asr."

Al-Hasan ibn Mahbub narrated from Ali ibn Ri'ab from Zurarah who said: I said to Abu Ja'far عليه السلام: “Is there a known limit between Dhuhr and Asr?” Imam عليه السلام said: "No."

Muhammad ibn Ali ibn Mahbub narrated from Al-Ubaydi from Sulayman ibn Ja'far who said: Al-Faqīh (the Jurist) said: "The end of the time for Asr is six and a half feet."

Muhammad ibn Ali ibn Mahbub narrated from Ahmad ibn Al-Hasan ibn Ali ibn Faddal from Ali ibn Ya'qub Al-Hashimi from Marwan ibn Muslim from Ubayd ibn Zurarah: Abu Abdillah عليه السلام, peace be upon him, said: "The prayer is not missed by one who intends to pray. The prayer of the day is not missed until the sun sets, and the prayer of the night is not missed until the dawn rises, and the prayer of Fajr is not missed until the sun rises."

Al-Hasan ibn Muhammad ibn Sama'ah narrated from Ibn Muskan from Sulayman ibn Khalid: Abu Abdillah عليه السلام, peace be upon him, said: "Asr is at two arm's lengths, and whoever delays it until it reaches six feet, then he is the one who has neglected it."

From him, from Ja'far, from Mathna, from Mansur ibn Hazim: Abu Abdillah عليه السلام, peace be upon him, said: "Pray Asr at four feet (of shadow)." Mathna said: “Abu Basir said to me that Abu Abdillah عليه السلام, peace be upon him, said: ‘Pray Asr on the day of Friday at six feet (of shadow).’"

From him, from Husayn ibn Hashim, from Ibn Muskan, from Abu Basir who said: Abu Abdillah عليه السلام, peace be upon him, said: "The one deprived of his family and his wealth is the one who neglects the Asr prayer." I asked: “What does 'deprived' mean?” Imam عليه السلام said: "He will have neither family nor wealth in Paradise." I asked: “And what is the neglect of it?” Imam عليه السلام said: "He delays it until the sun yellows and sets."

From him, from Sulayman ibn Dawud, from Ali ibn Abi Hamzah, from Abu Basir who said: Abu Abdillah عليه السلام, peace be upon him, mentioned the beginning of the time and its virtue. So I asked: “How should I manage the eight rak'ahs (of recommended prayers before Dhuhr)?” Imam عليه السلام said: "Lighten them as much as you are able."

From him, from Salih ibn Khalid, from Safwan Al-Jammal, from Abu Abdillah عليه السلام, peace be upon him, who said: I asked: “When should I pray Asr if I am not traveling?” Imam عليه السلام said: "After Dhuhr by the measure of two-thirds of a foot (of shadow)."

Al-Hasan ibn Muhammad ibn Sama'ah narrated from Ibn Faddal from Al-Qasim ibn Urwah from Burayd from one of the two (Imams عليه السلام), peace be upon them: Imam عليه السلام said: "When the redness disappears from the east, then the sun has set from the east of the earth and its west."

From him, from Abdullah ibn Jabalah, from Dharih: Abu Abdillah عليه السلام, peace be upon him, said: "Indeed Jibrail, peace be upon him, came to the Prophet, may Allah سبحانه وتعالى bless him and his family, at the second time for Maghrib before the disappearance of the twilight."

From him, from Muhammad ibn Ziyad, from Abdullah ibn Sinan: Abu Abdillah عليه السلام, peace be upon him, said: "The time for Maghrib is from when the sun sets until the stars become intertwined."

From him, from Abdullah ibn Jabalah, from Ali ibn Al-Harith, from Bakkar, from Muhammad ibn Shurayh, from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about the time of Maghrib. Imam عليه السلام said: "When the redness in the horizon changes and the yellowness disappears, and before the stars become intertwined."

From him, from Al-Mitami, from Aban, from Isma'il ibn Al-Fadl Al-Hashimi: Abu Abdillah عليه السلام, peace be upon him, said: "The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, used to pray Maghrib when the sun set, when its edge disappeared."

From him, from Sulayman ibn Dawud, from Ali ibn Abi Hamzah, from Abu Basir: Abu Abdillah عليه السلام, peace be upon him, said: "The time for Maghrib is when the sun sets."

From him, by Ja'far ibn Sama'ah, byIbrahim ibn Abdul Hamid, from Al-Sabbah ibn Sayabah and Abu Usamah: They asked the Shaykh about Maghrib, and some of them said: “May I be your ransom, we wait until a star appears.” Imam عليه السلام said: “This is (the practice of) the Khattabiyyah. Indeed, Jibrail, peace be upon him, brought it (the timing of Maghrib) to Muhammad, may Allah سبحانه وتعالى bless him and his family, when the disk (of the sun) had set."

From him, from Husayn ibn Hammad ibn Udays, from Ishaq ibn Ammar, from Al-Qasim ibn Salim, from Abu Abdillah عليه السلام, peace be upon him, who said: Abu Al-Khattab was mentioned, so Imam عليه السلام cursed him, then said: "He did not retain anything (correctly). I had narrated to him (Abu Al-Khattab) that the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, had the sun set for Him عليه السلام in such-and-such a place, and He عليه السلام prayed Maghrib at Al-Shajarah, and the distance between them was six miles. I informed him (Abu Al-Khattab) of this regarding travel, but he applied it to a state of residence."

From him, from Safwan ibn Yahya, from Isma'il ibn Jabir, from Abu Abdillah عليه السلام, peace be upon him:: I asked Him عليه السلام about the time of Maghrib. Imam عليه السلام said: "It is from the setting of the sun until the disappearance of the twilight."

As for what was narrated by Al-Hasan ibn Muhammad ibn Sama'ah from Safwan ibn Yahya from Ya'qub ibn Shu'ayb from Abu Abdillah عليه السلام, peace be upon him, who said: Imam عليه السلام said to me: "Delay Maghrib a little, for the sun sets from your location before it sets from ours."

From him, from Sulayman ibn Dawud, from Abdullah ibn Waddah who said: I wrote to the Righteous Servant (Abd al Salih عليه السلام), peace be upon him: “The disk disappears and the night approaches, then the night continues to rise, and the sun is hidden from us, and above the mountain a redness appears, and the callers to prayer make the Adhan among us; should I pray at that time and break my fast if I am fasting, or should I wait until the redness above the mountain disappears?” So Imam عليه السلام wrote to me: "I see for you that you should wait until the redness disappears and take precaution for your religion."

Al-Hasan ibn Muhammad ibn Sama'ah narrated from Ibn Ribaat from Jarud or Isma'il ibn Abi Sammal from Muhammad ibn Abi Hamzah from Jarud who said: Abu Abdillah عليه السلام, peace be upon him, said to me: "O Jarud, they are advised, but they do not accept. And when they hear something, they cry out about it, or if they are told something, they spread it. I (Imam al Sadiq عليه السلام) said to them: ‘Delay Maghrib a little, but they abandoned it until the stars became intertwined. Now I pray it when the disk (of the sun) sets.’"

Muhammad ibn Ali ibn Mahbub narrated from Ahmad ibn Al-Hasan from Ali ibn Ya'qub from Marwan ibn Muslim from Ammar Al-Sabati: Abu Abdillah عليه السلام, peace be upon him, said: "I had commanded Abu Al-Khattab to pray Maghrib when the redness had disappeared, but he took it to mean the redness from the direction of the west, and he would pray when the twilight disappeared."

Muhammad ibn Ali ibn Mahbub narrated from Muhammad ibn Abdul Hamid from Muhammad ibn Umar ibn Yazid from Muhammad ibn Udhafir from Umar ibn Yazid who said: I asked Abu Abdillah عليه السلام, peace be upon him, about the time of Maghrib. Imam عليه السلام said: "If it is easier for you and more suitable for your prayer, and you are occupied with your needs, then you have until a quarter of the night." He (Umar ibn Yazid) said: “and that was while He (Imam عليه السلام) was present in his hometown.”

From him, from Muhammad ibn Al-Husayn, from Ja'far ibn Bashir, from Udym ibn Al-Hurr who said: I heard Abu Abdillah عليه السلام, peace be upon him, say: "Indeed, Jibrail, peace be upon him, (conveyed the) command to the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, regarding all the prayers, and assigned for each prayer two times, except for Maghrib, for he (Jibrail) assigned for it only one time."

Ali ibn Mahziyar narrated from Hammad ibn Isa from Hariz from Zayd Al-Shahham who said: I asked Abu Abdillah عليه السلام, peace be upon him, about the time of Maghrib. Imam عليه السلام said: "Indeed, Jibrail, peace be upon him, came to the Prophet صلى الله عليه وعلى آله وسلم, may Allah سبحانه وتعالى bless him and his family, for each prayer with two times, except for the Maghrib prayer, for its time is one, and its time is its obligation."

Sahl ibn Ziyad narrated from Isma'il ibn Mihran who said: I wrote to (Imam) Al-Ridha عليه السلام, peace be upon him, mentioning that: “Our companions say that when the sun passes the meridian, the time for Dhuhr and Asr has entered, and when it sets, the time for Maghrib and Isha enters, except that Maghrib is before Isha, whether in travel or residence, and that the time for Maghrib extends until a quarter of the night.” So Imam عليه السلام, peace be upon him, wrote: "Such is the time, except that the time for Maghrib is narrow, and its end is when the redness disappears and it turns into whiteness in the western horizon."

Sahl ibn Ziyad narrated from Ali ibn Al-Rayan who said: I wrote to Imam عليه السلام, asking; “About a man who is inside a house, and its walls prevent him from seeing the redness of the Maghrib and from knowing the disappearance of the twilight and the time for the Isha prayer; when should he pray it, and what should he do?” So Imam عليه السلام, peace be upon him, wrote in response: "He should pray it, in this case, when the stars begin to scatter and Isha when they become intertwined and the whiteness of the sunset appears."

Ali narrated from his father from Hammad from Hariz from Zurarah who said: Abu Ja'far, peace be upon him, said: "The time for Maghrib is when the disk (of the sun) disappears. If you see it after that and you have already prayed, you must repeat the prayer, but your fast remains valid, and you must refrain from food if you have eaten anything."

As for what was narrated by Muhammad ibn Ali ibn Mahbub from Ya'qub ibn Yazid from Ibn Abi Umayr from Muhammad ibn Hakim from Shihab ibn Abd Rabbih who said: Abu Abdillah عليه السلام, peace be upon him, said: "O Shihab, I like that when I pray Maghrib, I see a star in the sky."

Al-Hasan ibn Muhammad ibn Sama'ah narrated from Muhammad ibn Ziyad from Harun ibn Kharijah from Abu Basir: Abu Ja'far, peace be upon him, said: “The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, said: ‘Were it not that I fear burdening my nation, I would have delayed the night prayer (Isha) until a third of the night. And you are in a state of concession until midnight, and that is the darkening of the night. When the darkening has passed, two angels call out: Whoever has slept through the obligatory prayer after midnight, may his eyes never taste sleep.’"

From him, from Safwan, from Mu'alla Abu Uthman, from Mu'alla ibn Khunays: Abu Abdillah عليه السلام, peace be upon him, said: "The end of the time for the night prayer (Isha) is midnight."

From him, from Al-Husayn ibn Hashim, from Ibn Muskan, from Al-Halabi: Abu Abdillah عليه السلام, peace be upon him, said: "The time for the night prayer (Isha) extends until a third of the night or until midnight, and that (delay) is considered negligence."

Muhammad ibn Ali ibn Mahbub narrated from Ali ibn Khalid from Muhammad ibn Al-Hasan ibn Ali ibn Faddal from Amr ibn Sa'id from Musaddiq ibn Sadaqah from Ammar Al-Sabati from Abu Abdillah عليه السلام said: I asked Imam عليه السلام about a man who is overcome by sleep or prevented by something from praying Fajr on time. Imam عليه السلام said: "He may pray Fajr any time between the rising of the dawn and the rising of the sun, and that is specifically for the obligatory prayer. So if he has prayed one rakʿah of the dawn prayer and then the sun rises, he should complete the prayer, and his prayer is valid. But if the sun rises before he has prayed a single rakʿah, then he should break off the prayer and not pray until the sun has risen and its glare has passed."

Al-Husayn ibn Sa'id narrated from Al-Nadr ibn Suwayd from Musa ibn Bakr from Zurarah who said: I heard Abu Ja'far, peace be upon him, say: "The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, would not pray anything during the day until the sun had passed the meridian. When the day had declined by about half a finger's width, He صلى الله عليه وعلى آله وسلم would pray eight rak'ahs. When the shadow extended to the length of one arm, He صلى الله عليه وعلى آله وسلم would pray Dhuhr, then He صلى الله عليه وعلى آله وسلم would pray two rak'ahs after Dhuhr. He صلى الله عليه وعلى آله وسلم would pray two rak'ahs before the time of Asr. When the shadow extended to two arms' length, He صلى الله عليه وعلى آله وسلم would pray Asr. He صلى الله عليه وعلى آله وسلم would pray Maghrib when the sun set. When the twilight disappeared, the time for Isha would begin. The end of the time for Maghrib is the return of the twilight. When the twilight returns, the time for Isha enters. The end of the time for Isha is a third of the night. He would not pray after Isha until midnight; then he would pray thirteen rak'ahs, including the Witr prayer and including the two rak'ahs of Fajr before the morning prayer. When the dawn rose and became bright, he would pray the morning (Fajr) prayer."

Ahmad ibn Muhammad narrated from Ali ibn Al-Hakam from Abdullah ibn Bukayr from Zurarah: Abu Abdillah عليه السلام, peace be upon him, said: "The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, prayed Dhuhr and Asr with the people when the sun had passed the meridian, in congregation, without any excuse. And He صلى الله عليه وعلى آله وسلم prayed Maghrib and the night prayer (Isha) with them before the twilight disappeared, without any excuse, in congregation. The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, only did that to widen the time for his nation."

Sa'd ibn Abdullah narrated from Muhammad ibn Al-Husayn from Musa ibn Umar from Abdullah ibn Al-Mughira from Ishaq ibn Ammar who said: I asked Abu Abdillah عليه السلام, peace be upon him: “May we combine between Maghrib and Isha while residing, before the twilight disappears, without any excuse?” Imam عليه السلام said: "There is no harm."

Muhammad ibn Ya'qub narrated from Ali from Al-Fadl ibn Muhammad from Yahya ibn Abi Zakariyya from Al-Walid ibn Aban from Safwan Al-Jammal who said: Abu Abdillah عليه السلام, peace be upon him, prayed Dhuhr and Asr with us when the sun had passed the meridian, with one Adhan and two Iqamahs. Then Imam عليه السلام said: "I have something I need to attend to, so offer your recommended prayers."

Muhammad ibn Ahmad narrated from Abbas Al-Naqid who said: My possessions were scattered, and the craftsmen working for me dispersed, so I complained about that to Abu Abdillah عليه السلام, peace be upon him. Imam عليه السلام said to me: "Combine between the two prayers, Dhuhr and Asr, and you will see what you love (desire)."

Muhammad ibn Yahya narrated from Salamah ibn Al-Khattab from Al-Husayn ibn Sayf from Hammad ibn Uthman from Muhammad ibn Hakim from Abu Al-Hasan عليه السلام, who said: I heard Imam عليه السلام say: "If you combine between the two prayers, then do not offer any supererogatory prayer between them."

Muhammad ibn Yahya narrated from Muhammad ibn Al-Husayn from Uthman ibn Isa from Sama'ah who said: I asked Abu Abdillah عليه السلام, peace be upon him, about a man who comes to the mosque and the people there have already prayed. Should he start with the obligatory prayer or with a supererogatory prayer? Imam عليه السلام said: "If it is within a good time, then there is no harm in performing the supererogatory prayer before the obligatory one. But if he fears missing the obligatory prayer because a lot of time has passed, then he should start with the obligatory prayer, as it is the right of Allah سبحانه وتعالى. Then he may pray as many supererogatory prayers as he wishes. The matter is flexible; a person may pray at the beginning of the obligatory prayer’s time. And it is better, if a person is praying alone, to begin with the obligatory prayer once its time has entered, so that the best part of the time is devoted to the obligatory prayer. However, it is not prohibited for him to perform supererogatory prayers from the beginning of the time until near the end of the time."

Muhammad ibn Yahya narrated from Ahmad ibn Muhammad from Al-Husayn ibn Sa'id from Uthman ibn Isa from Ishaq ibn Ammar who said: I asked: “May I pray a supererogatory prayer during the time of an obligatory prayer?” He said: "Yes, at the beginning of the time, if you are with an Imam whom you follow. But if you are alone, then start with the obligatory prayer."

Sa'd narrated from Ahmad from Al-Husayn ibn Sa'id from Hammad ibn Isa from Hariz from Abu Usamah or someone else who said: I once climbed Mount Abu Qubays while the people were praying Maghrib, and I saw that the sun had not actually set; it had only been concealed behind the mountain from the people. I then met Abu Abdillah عليه السلام, peace be upon him, and informed him of this. Imam عليه السلام said to me: "And why did you do that? What a bad thing you have done! You should pray it when you do not see it, whether it has set behind a mountain or disappeared, so long as it is not hidden by a cloud or darkness that covers it. What is required of you is your east and your west, and it is not upon the people to investigate further."

From him, from Musa ibn Al-Hasan, from Ahmad ibn Hilal, from Muhammad ibn Abi Umayr, from Ja'far ibn Uthman, from Sama'ah ibn Mehran who said: I said to Abu Abdillah عليه السلام, peace be upon him, regarding Maghrib: “Sometimes we pray while we fear that the sun might still be behind the mountain or that the mountain has hidden it from us.” Imam عليه السلام said: "You are not required to climb the mountain."

From him, from Ahmad ibn Al-Hasan ibn Ali ibn Faddal, from Amr ibn Sa'id Al-Mada'ini, from Musaddiq ibn Sadaqah, from Ammar ibn Musa Al-Sabati, from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about the Maghrib prayer when its time arrives, is it permissible to delay it for a while? Imam عليه السلام said: "There is no harm if he is fasting, he should break his fast and then pray, and if he has a need, he should fulfill it and then pray."

Sa'd narrated from Muhammad ibn Al-Husayn from Safwan ibn Yahya from Ya'qub ibn Shu'ayb from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about a man who sleeps through the morning prayer until the sun rises, should he pray as soon as he wakes up or wait until the sun has risen fully? Imam عليه السلام said: "He should pray as soon as he wakes up." I asked: “Should he perform the Witr prayer or the two rak'ahs (of Nafila)?” Imam عليه السلام said: "No, rather he should begin with the obligatory prayer."

As for what was narrated by Al-Husayn ibn Sa'id from Fadalah from Husayn ibn Uthman from Sama'ah from Abu Basir from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about a man who sleeps through the morning prayer until the sun rises. Imam عليه السلام said: "He should pray the two rak'ahs and then pray the morning (Fajr) prayer."

And from him, from Al-Nadr ibn Suwayd, from Abdullah ibn Sinan, from Abu Abdillah عليه السلام, peace be upon him, who said: I heard Him عليه السلام say: "The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, once slept and his eyes were overcome by sleep, and He صلى الله عليه وعلى آله وسلم did not wake up until the heat of the sun troubled him. Then He صلى الله عليه وعلى آله وسلم awoke, called his group for a moment, prayed two rak'ahs, and then prayed the morning (Fajr) prayer. He صلى الله عليه وعلى آله وسلم said: 'O Bilal, what happened to you?' Bilal replied: 'The one who caused you to sleep, O Messenger of Allah سبحانه وتعالى, also caused me to sleep.' He صلى الله عليه وعلى آله وسلم disliked staying in that place and said: 'You (Bilal) have slept in the valley of Shaytan.'"

Al-Husayn ibn Sa'id narrated from Ibn Abi Umayr from Umar ibn Udhaynah from Zurarah: Abu Ja'far, peace be upon him, was asked about a man who prayed without purification, or forgot prayers and did not perform them, or slept through them. Imam عليه السلام said: "He must make them up whenever he remembers them, at whatever time he remembers, by night or by day. If the time of a present prayer comes and he has not yet finished making up what he missed, then he should make up what he can without fearing that the time of the present prayer will expire. The present prayer has greater right to its time, so he should perform it first. When he has prayed it, he should then complete whatever he had missed from before. And he should not perform even a single rak'ah of supererogatory prayer until he has made up the obligatory prayer."

Ali ibn Ibrahim narrated from his father from Ibn Abi Umayr from Umar ibn Udhaynah from a group of our companions: Abu Ja'far, peace be upon him, said: "The Commander of the Faithful, peace be upon him, would not pray during the day until the sun had passed the meridian, nor at night after praying the night prayer (Isha) until midnight."

Muhammad ibn Ali ibn Mahbub narrated from Ali ibn Al-Sindi from Muhammad ibn Abi Umayr from Jamil ibn Darraj from Zurarah: Abu Ja'far, peace be upon him, said: "(Imam عليه السلام) Ali, peace be upon him, would not pray anything during the night after praying the night prayer (Isha) until midnight, and He عليه السلام would not pray during the day until the sun had passed the meridian."

Ahmad ibn Muhammad ibn Isa narrated from Ali ibn Al-Hakam from Abu Ayyub from Isma'il ibn Jabir who said: I said to Abu Abdillah عليه السلام, peace be upon him: “I get occupied (and cannot pray at the usual time)”. Imam عليه السلام said: "Then do as we do, pray six rak'ahs when the sun is at the same position it is at during the Asr prayer,” (meaning at the height of the greater forenoon ‘al-duha al-akbar’), “and count them as if you had performed them at zawal (midday)."

From him, from Ammar ibn Al-Mubarak, from Zharif ibn Nasih, from Al-Qasim ibn Al-Walid Al-Ghassani, from Abu Abdillah عليه السلام, peace be upon him, who said: I said to Him عليه السلام: “May I be your ransom, the daytime prayer, the prayer of the supererogatory (nawafil), how many are they?” Imam عليه السلام said: "Sixteen. You may pray them at any hour of the day you wish, but if you pray them at their proper times, it is better."

From him, from Ali ibn Al-Hakam, from one of his companions, from Abu Abdillah عليه السلام, peace be upon him, who said: Imam عليه السلام said to me: "The daytime prayer is sixteen rak'ahs, whichever part of the day you wish, if you wish at its beginning, or if you wish in its middle, or if you wish at its end."

From him, from Ali ibn Al-Hakam, from Sayf, from Abd al-A‘la who said: I asked Abu Abdillah عليه السلام, peace be upon him, about the daytime supererogatory prayer (nafila). Imam عليه السلام said: "Sixteen rak‘ahs, whenever you feel active. Indeed, (Imam) Ali ibn Al-Husayn عليه السلام, peace be upon them both, had specific hours during the day in which he would pray them. If he was preoccupied by his land or by a ruler, He عليه السلام would make them up. The supererogatory prayer is like a gift, whenever it is offered, it is accepted."

Muhammad ibn Ahmad ibn Yahya narrated from Ibrahim ibn Hashim from Amr ibn Uthman from Muhammad ibn Udhafir who said: Abu Abdillah عليه السلام, peace be upon him, said: "The supererogatory prayer is like a gift, whenever it is offered, it is accepted. So offer from it whatever you wish earlier, and delay from it whatever you wish."

Al-Husayn ibn Muhammad narrated from Abdullah ibn Amir from Ali ibn Mahziyar from Al-Husayn ibn Sa'id from Hammad ibn Isa from Yazid ibn Dumrah Al-Laythi from Muhammad ibn Muslim who said: I asked Abu Ja'far, peace be upon him, about a man who is preoccupied at the time of the meridian, may he perform the (supererogatory prayers) early in the day? Imam عليه السلام said: "Yes, if he knows that he will be preoccupied, then he may perform them all at the beginning of the day."

Ali ibn Muhammad narrated from his father, who raised it (the chain of narration) and said: A man said to Abu Abdillah عليه السلام, peace be upon him: “Indeed, the sun rises between the two horns of Satan.” Imam عليه السلام said: "Yes, indeed, Iblis has taken for himself a throne between the heaven and the earth. So when the sun rises and people prostrate at that time, Iblis says to his devils: 'Indeed, the children of Adam are praying to me.'"

Sahl ibn Ziyad narrated from Muhammad ibn Sinan from Ibn Muskan from Abu Basir who said: I asked Him عليه السلام about a man who forgot Dhuhr until the time of Asr entered. Imam عليه السلام said: "He should begin with the obligatory prayer. Likewise with the other prayers, begin with the one that was missed, unless you fear that the time for the current prayer will expire, then you should begin with the one whose time you are currently in, and afterwards make up the one you missed."

Al-Husayn ibn Sa'id narrated from Al-Qasim ibn Urwah from Ubayd ibn Zurarah from his father: Abu Ja'far, peace be upon him, said: "If a prayer passes you by and you remember it during the time of another prayer, then if you know that by praying the one that you missed you will still have time to perform the current one within its time, begin with the one you missed, for Allah سبحانه وتعالى, the Mighty and Majestic, says: “And establish the prayer for My remembrance” (Surah Taha 20:14). But if you know that by praying the one you missed you will miss the current prayer, then begin with the one whose time you are in, and then perform the one you missed afterward."

Al-Husayn ibn Muhammad narrated from Al-Mu'alla ibn Muhammad from Al-Washa' from Aban from Abd Al-Rahman ibn Abi Abdillah who said: I asked Abu Abdillah عليه السلام, peace be upon him, about a man who forgot a prayer until the time of another prayer entered. Imam عليه السلام said: "If he forgets a prayer or sleeps through it, he should pray it as soon as he remembers it. If he remembers it while he is in the middle of another prayer, he should begin with the one he missed. And if he remembers it while he is with an Imam (of prayer) in the Maghrib prayer, he should complete it with a rak'ah and then pray Maghrib, and after that he should pray the Isha. If he had already prayed the Isha alone and had performed two rak'ahs of it and then remembered that he had forgotten Maghrib, he should complete it with a rak'ah so that it becomes the Maghrib prayer of three rak'ahs, and then he should pray the Isha after that."

Ali narrated from his father from Ibn Abi Umayr from Hammad from Al-Halabi who said: I asked Abu Abdillah عليه السلام, peace be upon him, about a man who led a group of people in the Asr prayer and then, while praying, remembered that he had not prayed the Dhuhr prayer. He said: "He should make the prayer he is currently in the Dhuhr prayer which he had missed, and then after completing it, he should newly begin the Asr prayer. As for the people, their prayer remains valid."

Muhammad ibn Isma'il narrated from Al-Fadl ibn Shadhan from Safwan from Abu Al-Hasan عليه السلام, who said: I asked Him عليه السلام about a man who forgot the Dhuhr prayer until the sun had set, while he had already prayed Asr. Imam عليه السلام said: "Abu Ja'far, peace be upon him, (or my father عليه السلام, peace be upon him), used to say: 'If he is able to pray it before Maghrib escapes him, he should begin with it; otherwise, he should pray Maghrib first and then pray it.'"

Al-Husayn ibn Sa'id narrated from Ibn Sinan from Ibn Muskan from Al-Halabi who said: I asked him about a man who forgot to pray Dhuhr until he had already prayed Asr. He said: "He should consider the prayer he has performed as Dhuhr, and then begin Asr anew." I asked: “What if he forgot both Dhuhr and Asr together, and then remembered them at sunset?” He said: "If there is still enough time and he does not fear missing either of them, he should pray Dhuhr first and then Asr. But if he fears that he will miss it, then he should begin with Asr and not delay it so that it would not be missed, resulting in missing both prayers. Rather, he should pray Asr within what remains of its time, and then afterward pray Dhuhr immediately after it."

From him, from Muhammad ibn Sinan, from Ibn Muskan, from Al-Hasan ibn Ziyad Al-Sayqal who said: I asked Abu Abdillah عليه السلام, peace be upon him, about a man who forgot Dhuhr until he had already prayed two rak'ahs of Asr. Imam عليه السلام said: "He should consider it as Dhuhr and then newly begin Asr." I said: “What if he forgot Maghrib until he had prayed two rak'ahs of Isha, and then he remembered?” Imam عليه السلام said: "He should complete his prayer and then afterward make up Maghrib." I said to Imam عليه السلام: “May I be your ransom, you said that when one forgets Dhuhr and then remembers during Asr, he should consider it Dhuhr and then start Asr anew, but here you said he should complete his prayer and afterward make up Maghrib.” Imam عليه السلام said: "This is not like that, for after Asr there is no other prayer, but after Isha there is still another prayer (Maghrib that was missed)."

From him, from Fadalah, from Ibn Sinan: Abu Abdillah عليه السلام, peace be upon him, said: "If a man sleeps or forgets to pray Maghrib and the night prayer (Isha), and he wakes up before Fajr with enough time to pray both of them, then he should pray them both. But if he fears that one of them will be missed, then he should begin with Isha. And if he wakes up after Fajr, then he should pray the morning prayer (Fajr) first, then Maghrib, and then Isha before the rising of the sun."

From him, from Hammad, from Shu'ayb, from Abu Basir: Abu Abdillah عليه السلام said: "If a man sleeps and does not pray the Maghrib and the night prayer (Isha), or forgets them, and he wakes up before Fajr with enough time to pray both of them, then he should pray them both. But if he fears that one of them will be missed, then he should begin with the night prayer (Isha). And if he wakes up after Fajr, then he should begin by praying the morning prayer (Fajr), then Maghrib, then the night prayer (Isha) before the rising of the sun. But if he fears that the sun will rise and he will miss one of the two prayers, then he should pray Maghrib and leave the night prayer (Isha) until after the sun rises and its rays disappear, then he should pray it."

Sa'd narrated from Abu Ja'far from Ali ibn Hadid from Jamil ibn Darraj from Zurarah: Abu Ja'far, peace be upon him, (was asked) regarding a man who entered with a group of people while he had not yet prayed Dhuhr, and the people were praying Asr, should he pray with them? Imam عليه السلام said: "He should consider the prayer he performed with them as Dhuhr, and then he should pray Asr afterward."

Sa'd ibn Abdullah narrated from Ahmad ibn Al-Hasan ibn Ali ibn Faddal from Amr ibn Sa'id from Musaddiq ibn Sadaqah from Ammar ibn Musa Al-Sabati from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Imam عليه السلام about a man who missed Maghrib until the time for Isha (the night prayer) had arrived. Imam عليه السلام said: "If the time for Isha has come and he remembers that he has the Maghrib prayer pending, then if he wishes, he may begin with Maghrib, and if he wishes, he may begin with Isha and then pray Maghrib afterward."

Muhammad ibn Ali ibn Mahbub narrated from Al-Abbas from Isma'il ibn Hammam: Abu Al-Hasan عليه السلام said: "Regarding a man who delays the Dhuhr prayer until the time of Asr enters: he should begin with Asr, then pray Dhuhr."

Muhammad ibn Ali ibn Mahbub narrated from Ali ibn Khalid from Ahmad ibn Al-Hasan ibn Ali ibn Faddal from Amr ibn Sa'id Al-Mada'ini from Musaddiq ibn Sadaqah from Ammar ibn Musa Al-Sabati from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Imam عليه السلام about a man who sleeps through the Fajr prayer until the sun rises while he is traveling, what should he do? Is it permissible for him to make it up during the day? Imam عليه السلام said: "He should not make up either a supererogatory or an obligatory prayer during the day, and it is not permissible for him, nor is it established for him. Rather, he should delay it and make it up at night."

Ahmad narrated from Al-Barqi from Sa'd ibn Sa'd who said: (Imam) Al-Ridha عليه السلام, peace be upon him, said: "O so-and-so, when the time enters upon you, then pray them both, for you do not know what may happen."

Muhammad ibn Ahmad ibn Yahya narrated from Muhammad ibn Al-Husayn from Muhammad ibn Yahya ibn Habib who said: I wrote to Abu Al-Hasan Al-Ridha, peace be upon him, asking: “The supererogatory (nafila) prayers that are due upon me, when should I make them up?” So Imam عليه السلام wrote: "At any hour you wish, whether by night or by day."

Ahmad ibn Muhammad narrated from Ali ibn Sayf from Hassan ibn Mihran who said: I asked Abu Abdillah عليه السلام, peace be upon him, about making up the supererogatory (nafila) prayers. Imam عليه السلام said: "Anytime between the rising of the sun and its setting."

Muhammad ibn Ahmad ibn Yahya narrated from Muhammad ibn Isa from Ali ibn Al-Hakam from Zur'ah from Al-Mufaddal ibn Umar who said: I said to Abu Abdillah عليه السلام, peace be upon him: “May I be your ransom, the night prayer sometimes escapes me, so I pray Fajr, is it permissible for me to pray after the Fajr prayer what I missed of the night prayer while I am still in my prayer place before the sun rises?” Imam عليه السلام said: "Yes, but do not let your family know about it, lest they take it as a regular practice."

From him, from Ahmad ibn Al-Hasan ibn Ali ibn Faddal from Amr ibn Sa'id Al-Mada'ini from Musaddiq ibn Sadaqah from Ammar ibn Musa Al-Sabati: Abu Abdillah عليه السلام, peace be upon him, said: "For every obligatory prayer there are two rak'ahs of supererogatory prayer except for Asr, for its supererogatory prayer is performed beforehand, thus they become two rak'ahs before it, and they are the two rak'ahs that complete the eight rak'ahs after Dhuhr. So if you want to make up any prayer, obligatory or other than it, do not pray anything until you first perform two rak'ahs of supererogatory prayer before the obligatory prayer that has arrived, then make up whatever you wish. And begin the night prayer with the verses: Indeed, in the creation of the heavens and the earth...’ until ‘Indeed, You do not fail in (Your) promise’ (Surah Aali Imran 3:190-194). And on the day of Friday, you begin with the verses before the two rak'ahs before the zenith (zawal). And Imam عليه السلام said: 'The time for the Friday prayer is when the sun has passed its zenith, by the measure of a strap (shiraak) or half of it.' And Imam عليه السلام said: 'It is permissible for a man to pray at zawal from the time the sun has passed its zenith until two footsteps (qadaman) have passed. So if there remains time after the zenith for one rak‘ah or before two footsteps have passed, he should complete the prayer until he finishes the full rak‘ahs. But if two footsteps have passed before he prays one rak‘ah, then he should begin with the first (obligatory prayer) and not pray the zawal supererogatory prayer except after that. And it is permissible for a man to pray the supererogatory prayers of the first (part of the day) from the beginning of the first until four footsteps have passed. If the four footsteps pass and he has not prayed anything from the supererogatory prayers, then he should not pray the supererogatory prayers. But if he has prayed one rak‘ah, then he should complete the supererogatory prayers until he finishes them, then he should pray the Asr prayer." And Imam عليه السلام said: "It is permissible for a man to pray if there remains something from the prayer of the zenith (zawal) until half a foot has passed after the arrival of Dhuhr. And if a man has already prayed something from the supererogatory prayers of Dhuhr before Asr arrives, it is permissible for him to complete the supererogatory prayers of Dhuhr until a foot has passed after the arrival of Asr." And Imam عليه السلام said: "A footstep after the arrival of Asr is like half a footstep after the arrival of Dhuhr, they are the same in terms of time." And (Imam عليه السلام was asked) regarding a man upon whom are many missed night prayers; is it permissible for him to make up the prayers of many nights along with their witr, following one after the other? Imam عليه السلام said: "Yes, it is permissible for him to do so at the beginning of the night. But if half the night has passed until the rising of Fajr, then neither a man nor a woman is to perform witr except the witr of that specific night. And if he wishes to make up a missed prayer, then let him pray eight rak‘ahs from the prayer of that night and delay the witr, then make up whatever he wishes without witr, then pray the witr of that specific night alone." And (Imam عليه السلام was asked) regarding a man upon whom is a missed prayer from the time of being present (hadar), is it permissible for him to make it up while traveling? Imam عليه السلام said: "Yes, he may make it up at night on the ground. As for on the back of a mount, then no. And he should pray it as he would pray it in the state of presence (hadar)."

Ali narrated from his father from Hammad ibn Isa from Hariz from Zurarah: Abu Ja'far, peace be upon him, said: "If two witr prayers, or three, or more than that have accumulated upon you, then make them up in the same order in which you missed them. Separate between each two witr prayers with a (supererogatory) prayer. Do not perform anything before the first one. The first, then the first, you begin by making up the prayer of your own night, then the witr." He said, and Abu Ja'far عليه السلام, peace be upon him, also said: "There are not two Witrs in one night except that one of them is a makeup." And Imam عليه السلام said: "If you performed Witr at the beginning of the night and then you rise at the end of the night, then your first Witr is a makeup. And whatever you have prayed from the prayers during your entire night, let them be considered as makeup until the end of your prayers, for they are for your night. And let the last of your prayers be the Witr of your night."