Chapter on the Manner of Prayer, Its Description and What is Obligatory and Recommended

Ali ibn Ibrahim from his father from Hammad from Hariz from Zurarah: Abu Ja’far عليه السلام, peace be upon him, said: “When you face the Qiblah with your face, do not turn your face away from the Qiblah lest you corrupt your prayer, for Allah سبحانه وتعالى, the Exalted, said to His Prophet صلى الله عليه وعلى آله وسلم regarding the obligatory prayer: "So turn your face toward the Sacred Mosque; and wherever you are, turn your faces toward it" (Surah Baqarah 2:144 & 2:150) And lower your gaze and do not raise it toward the sky, and let it be directed in front of your face at the place of your prostration.”

Ahmad ibn Muhammad from Uthman ibn Isa from Sama'ah who said: Abu Abdillah عليه السلام, peace be upon him, said: "It is proper for one who recites the Qur'an, when he passes by a verse in the Qur'an that contains a supplication or a warning, that he should ask at that moment for the best of what he hopes for, and seek safety from the Fire and from punishment."

Al-Husayn ibn Muhammad from Mu'alla from Al-Washsha' from Hammad ibn Uthman from Sa'id, the seller of Al-Sabiri (a type of delicate cloth), who said: I said to Abu Abdillah عليه السلام, peace be upon him: “Should a man force himself to weep during the prayer?” Imam عليه السلام said: "Excellent, excellent (is such action); even if it is as little as the size of a fly's head."

Al-Husayn ibn Sa'id from Fadalah from Aban and Mu'awiyah ibn Wahb who said: Abu Abdillah عليه السلام, peace be upon him, said: "When you stand for prayer, say: 'O Allah سبحانه وتعالى, indeed I present Muhammad صلى الله عليه وعلى آله وسلم before my need and I turn towards You عز وجل through Him صلى الله عليه وعلى آله وسلم, so make me, through Him صلى الله عليه وعلى آله وسلم, honorable in Your عز وجل presence in this world and the Hereafter, and among those brought near. Make my prayer accepted, my sin forgiven, and my supplication through Him صلى الله عليه وعلى آله وسلم answered. Surely You عز وجل are the Most Forgiving, the Most Merciful.'"

Al-Husayn ibn Sa'id from Fadalah from Ibn Sinan: Abu Abdillah عليه السلام, peace be upon him, said: "The Imam (of prayer) suffices with one Takbir, and it suffices for you to say it three times calmly if you are alone."

Ahmad ibn Muhammad from Muhammad ibn Abi Umayr from Hammad from Al-Halabi who said: I asked Abu Abdillah عليه السلام, peace be upon him, about the lightest form of Takbir in the prayer. Imam عليه السلام said: "Three Takbirs; and if there is recitation, then you should recite ‘Surah Al Ikhlas’ and ‘Surah Al Kafirun’. And if you are the Imam (of prayer), it suffices for you to pronounce one Takbir aloud and to say six (Takbirs) quietly."

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Safwan from Ibn Bukayr from Zurarah who said: I saw Abu Ja’far عليه السلام, peace be upon him, or he said: “I heard Imam عليه السلام, begin the prayer with seven consecutive Takbirs.

Sa'd from Abu Ja'far from Musa ibn Al-Qasim Al-Bajali and Abu Qatadah from Ali ibn Ja'far from his brother (Imam) Musa ibn Ja'far عليه السلام, peace be upon them both: (Imam عليه السلام) said: "It is upon the Imam (of prayer) to raise his hand during the prayer; it is not upon anyone else to raise his hand during the prayer."

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Safwan from Abdullah ibn Bukayr from Misma‘ Al-Basri who said: I prayed with Abu Abdillah عليه السلام, peace be upon him, and Imam عليه السلام recited "In the name of Allah سبحانه وتعالى, the Most Merciful, the Most Compassionate” and then ‘Surah Al Fatiha’. Then Imam عليه السلام recited the Surah after Al-Hamd and did not recite "Bismillah Hir Rahman Nir Rahim." Then Imam عليه السلام stood in the second unit and recited Al-Hamd and did not recite "Bismillah Hir Rahman Nir Rahim" and then recited another Surah.

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Muhammad ibn Hammad ibn Zayd from Abdullah ibn Yahya Al-Kahili who said: Abu Abdillah عليه السلام, peace be upon him, led us in prayer at the mosque of Banu Kahil, and Imam عليه السلام recited aloud twice "Bismillah Hir Rahman Nir Rahim", and Imam عليه السلام performed the Qunoot in the Fajr prayer, and Imam عليه السلام gave one salutation (salam) toward the Qiblah side.

As for what was narrated by Muhammad ibn Ali ibn Mahbub from Ali ibn Al-Sindi from Hammad from Hariz from Muhammad ibn Muslim who said: I asked Abu Abdillah عليه السلام, peace be upon him, about a man who is an Imam (of prayer) and begins with Al-Hamd without saying "Bismillah Hir Rahman Nir Rahim". Imam عليه السلام said: "It does not harm him, and there is no problem with that."

Muhammad ibn Ali ibn Mahbub from Al-Abbas from Muhammad ibn Abi Umayr from Abu Ayyub from Muhammad ibn Muslim who said: I asked Abu Abdillah عليه السلام, peace be upon him, about ‘the seven oft-repeated verses’ (al-Sab‘ al-Mathani) and ‘the Great Qur'an’ (al-Qur’an al-‘Azim), is it Al-Fatiha? Imam عليه السلام said: "Yes." I asked: “Is ‘Bismillah Hir Rahman Nir Rahim’ among the seven (al-Sab‘ al-Mathani)?” Imam عليه السلام said: "Yes, it is the best of them."

From him, from Abdul-Samad ibn Muhammad, from Hanan ibn Sadir who said: I prayed behind Abu Abdillah عليه السلام, peace be upon him, and Imam عليه السلام sought refuge (with Allah سبحانه وتعالى) aloud, then Imam عليه السلام recited aloud “Bismillah Hir Rahman Nir Rahim.”

From him, from Muhammad ibn Al-Husayn, from Muhammad ibn Hammad ibn Zayd, from Abdullah ibn Yahya Al-Kahili: Abu Abdillah عليه السلام, peace be upon him, from his father عليه السلام, said: “Bismillah Hir Rahman Nir Rahim” is closer to the Greatest Name of Allah سبحانه وتعالى (al-Ism al-A'zam) than the pupil of the eye is to its white.

From him, from Ali ibn Al-Sindi, from Uthman ibn Isa, from Sama'ah, from Abu Abdillah عليه السلام, said: I asked Imam عليه السلام about a man, should he recite aloud in his voluntary (nafl) prayers during the day? Imam عليه السلام said: "Yes."

What was narrated by Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Al-Hasan ibn Ali ibn Faddal from some of our companions: Abu Abdillah عليه السلام, peace be upon him, said: "The Sunnah in the daytime prayer is to recite quietly, and the Sunnah in the nighttime prayer is to recite aloud."

Ahmad ibn Muhammad from Ibn Abi Najran from Sabbah Al-Hadhdha’ from a man from Abu Hamzah who said: (Imam) Ali ibn Al-Husayn عليه السلام, peace be upon them, said: "O Thumali, when the prayer is established, Satan comes to the companion of the Imam (of prayer) and says: 'Has he (Imam of Prayer) remembered his Lord عز وجل?' If he says, ‘Yes,’ he (Satan) departs. But if he says, ‘No,’ he (Satan) mounts upon his shoulders and becomes the leader of the people until they finish." He (narrator) said: “I asked: ‘May I be your ransom, do they not recite the Qur'an?’” Imam عليه السلام said: "Yes, but not in the way you think, O Thumali. What is meant is reciting aloud ‘Bismillah Hir Rahman Nir Rahim’".

Sahl ibn Ziyad from Muhammad ibn Abdus from Muhammad ibn Zadawayh from Ibn Rashid who said: I said to Abu Al-Hasan عليه السلام, peace be upon him: “May I be your ransom, you wrote to Muhammad ibn Al-Faraj informing him that the best of what is recited in the obligatory prayers is ‘Surah Al-Qadr’ and ‘Surah Al-Ikhlas’, but my chest feels tight when reciting them at Fajr.” Imam عليه السلام said: "Do not let your chest be tight with them, for by Allah سبحانه وتعالى, the virtue lies within them."

Ahmad ibn Muhammad from Uthman ibn Isa from Sama'ah who said: I asked Imam عليه السلام about the saying of Allah سبحانه وتعالى, the Mighty and Majestic, "And do not raise your voice in your prayer nor lower it too much" (Surah Al-Isra, 17:110). Imam عليه السلام said: "Lowering the voice (mukhafatah) is to recite below the level of your own hearing, and raising the voice (jahr) is to raise your voice loudly and strongly."

Ali ibn Ibrahim from his father from Al-Nawfali from Al-Sakuni: Abu Abdillah عليه السلام, peace be upon him, said regarding a man who is praying in a place and then wishes to move forward. Imam عليه السلام said: "He should stop reciting while walking until he reaches the place he intends, then he should resume his recitation."

Al-Husayn ibn Muhammad from Abdullah ibn Aamir from Ali ibn Mahziyar from Fadalah ibn Ayyub from Al-Husayn ibn Uthman from Amr ibn Abi Nasr who said: I said to Abu Abdillah عليه السلام, peace be upon him: “A man stands in prayer and wants to recite a Surah, but he recites ‘Surah Al-Ikhlas’ and ‘Surah Al-Kafirun’. Imam عليه السلام said: "He may turn back from any Surah except from ‘Surah Al-Ikhlas’ and ‘Surah Al-Kafirun’."

Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad from Al-Halabi: Abu Abdillah عليه السلام, peace be upon him, was asked about a man who recites a verse of prostration (sajdah) at the end of a Surah. Imam عليه السلام said: "He should perform the prostration, then stand, recite the ‘Surah Al-Fatiha’, then bow (for Ruku') and prostrate."

Al-Husayn ibn Sa'id from Fadalah ibn Ayyub from Al-Husayn ibn Uthman from Sama'ah from Abu Basir: Abu Abdillah عليه السلام, peace be upon him, said: "If you pray with a group and the Imam (of prayer) recites ‘Surah Al-‘Alaq’ or something from the obligatory verses of prostration (al-‘Aza’im), and he finishes his recitation without performing a prostration, then you should gesture with an indication (for the prostration), and a woman in menstruation should prostrate if she hears the verse of prostration."

Ali ibn Ibrahim from Muhammad ibn Isa from Yunus ibn Abd Al-Rahman from Abdullah ibn Sinan who said: I asked Abu Abdillah عليه السلام about a man who hears a verse of prostration being recited. Imam عليه السلام said: "He should not prostrate unless he is attentively listening to the recitation or praying behind the one who is reciting. But if he is praying in one area and you are in another, then do not prostrate for what you heard."

Al-Husayn ibn Sa'id from Al-Nadr from Abdullah ibn Sinan: Abu Abdillah عليه السلام said: "When you recite something from the obligatory verses of prostration (al-‘Aza’im) in which prostration is required, do not say the Takbir before your prostration, but say Takbir when you lift your head. And obligatory prostrations are four; Surah Fussilat, Surah As-Sajdah, Surah An-Najm, and Surah Al-‘Alaq."

From him, from Al-Qasim ibn Muhammad, from Ali ibn Abi Hamzah, from Abu Basir who said: He said: "When something from the four obligatory prostrations (al-‘Aza’im) is recited and you hear it, then prostrate, even if you are without ablution, even if you are in a state of major ritual impurity (junub), and even if it is a woman who is not praying. As for the rest of the Qur'an, you have a choice: if you wish, you may prostrate, and if you wish, you may not prostrate."

As for what was narrated by Al-Husayn ibn Sa'id from Fadalah from Aban ibn Uthman from Abdul-Rahman ibn Abi Abdullah from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about a menstruating woman, does she recite the Qur'an and perform the prostration if she hears a verse of prostration? Imam عليه السلام said: "She may recite but she does not prostrate."

Ahmad ibn Muhammad from Muhammad ibn Khalid from Abu Al-Bakhtari Wahb ibn Wahb: Abu Abdillah عليه السلام, peace be upon him, (narrated) from his father عليه السلام, from (Imam) Ali عليه السلام, peace be upon him, said: "If the prostration is at the end of the Surah, it suffices you to bow (perform Ruku') for it."

Al-Husayn ibn Sa'id from Uthman ibn Isa from Sama'ah: He said: "Whoever recites ‘Iqra' bismi Rabbik’ (Surah Al-‘Alaq), when he finishes it, he should prostrate, and when he stands up, he should recite the ‘Opening of the Book’ (Surah Al-Fatiha) and then bow." He said: "And if you are tested with this situation while praying behind an Imam who does not perform the prostration, then gesturing and bowing suffices for you, and do not recite it in an obligatory prayer; recite it in a voluntary prayer."

From him, from Al-Hasan, from Zur'ah, from Sama'ah who said: Abu Abdillah عليه السلام, peace be upon him, said: "When you recite a verse of prostration, then prostrate, and do not say the Takbir until you lift your head."

From him, from Safwan, from Al-Ala', from Muhammad, from one of the two (Imams عليه السلام), peace be upon them, said: I asked Him عليه السلام about a man who recites a verse of prostration and forgets it until he bows and prostrates. Imam عليه السلام said: "He should prostrate when he remembers, if it was from the obligatory prostrations (al-‘Aza’im)."

Sa'd from Ahmad ibn Al-Hasan ibn Ali ibn Faddal from Amr ibn Sa'id from Musaddiq ibn Sadaqah from Ammar ibn Musa Al-Sabati: Abu Abdillah عليه السلام, peace be upon him, said regarding a man who hears a verse of prostration at a time when prayer is not valid, before the setting of the sun and after the prayer of Fajr. Imam عليه السلام said: "He does not prostrate." And (Imam عليه السلام said) regarding a man who recites in an obligatory prayer a Surah that contains a verse of prostration from the obligatory prostrations (al-‘Aza’im). Imam عليه السلام said: "When he reaches the place of the prostration, he should not recite it, and if he wishes, he may go back and recite another Surah and leave the one that contains the prostration, thus turning to another one." And (Imam عليه السلام said) regarding a man who prays among a group without following them and prays for himself, and they might recite a verse from the obligatory prostrations but they do not prostrate therein, what should he do? Imam عليه السلام said: "He does not prostrate."

Ahmad ibn Muhammad from Musa ibn Al-Qasim from Ali ibn Ja'far from his brother (Imam) Musa ibn Ja'far عليه السلام, peace be upon them both, who said: I asked Him عليه السلام about an imam (of prayer) who recites a verse of prostration and then becomes impure (loses his ablution) before he performs the prostration, what should he do? Imam عليه السلام said: "He should appoint another person to lead; that person should perform the tashahhud, prostrate, and then they should all finish their prayer, and the Imam (of prayer) who became impure should withdraw, and the prayer of the congregation is complete."

From him, from Al-Hasan ibn Mahbub, from Al-Ala' ibn Razin, from Muhammad ibn Muslim, from Abu Ja’far عليه السلام, peace be upon him, who said: I asked Him عليه السلام about a man who is being taught a Surah that contains an obligatory prostration (from the 'Aza’im), and it is repeated to him several times in a single sitting. Imam عليه السلام said: "It is obligatory upon him to prostrate each time he hears it, and it is also obligatory upon the one teaching him to prostrate."

Al-Husayn ibn Sa'id from Muhammad ibn Abi Umayr from Abdullah ibn Bukayr from Ubayd ibn Zurarah: Abu Abdillah عليه السلام, peace be upon him, (was asked) regarding a man who intends to recite a Surah but then recites another one instead. Imam عليه السلام said: "He is allowed to return (to the intended Surah) as long as he has not recited two-thirds of it."

From him, from Hammad ibn Isa, from Hariz ibn Abdullah, from Zurarah who said: I said to Abu Ja’far عليه السلام, peace be upon him: “A man recites a Surah in a rak'ah and makes a mistake, should he leave the place where he made the mistake and continue in his recitation, or should he leave that Surah and move to another Surah?” Imam عليه السلام said: "All of that is permissible; and if he recites even a single verse and then wishes to bow with it, he may bow."

Sa'd from Muhammad ibn Isa from Yasin Al-Basri from Hariz ibn Abdullah from Abu Basir: Abu Abdillah عليه السلام, peace be upon him, was asked about a Surah, can a man pray with it in the two rak'ahs of an obligatory prayer? Imam عليه السلام said: "Yes, if it consists of six verses, he may recite half of it in the first rak'ah and the other half in the second rak'ah."

Al-Husayn ibn Sa'id from Muhammad ibn Abi Umayr from Aban ibn Uthman from Isma'il ibn Al-Fadl: Abu Abdillah عليه السلام, peace be upon him, and Abu Ja’far عليه السلام, peace be upon him, prayed with us, and they عليه السلام recited the ‘Opening of the Book’ (Surah Al-Fatiha) and the end of Surah Al-Ma'idah. When they finished and gave the salam, they turned to us and said: "Indeed, I only intended to teach you."

Ahmad ibn Muhammad ibn Isa from Al-Abbas ibn Ma'ruf from Ali ibn Mahziyar from Fadalah ibn Ayyub from Aban ibn Uthman from Al-Hasan ibn Ziyad Al-Sayqal who said: I said to Abu Abdillah عليه السلام: “What do you say about a man who is praying while looking into the Mushaf, reading from it, and placing a lamp close to him?” Imam عليه السلام said: "There is no problem with that."

Ali ibn Mahziyar from Al-Nadr ibn Suwayd from Muhammad ibn Abi Hamzah from Mu'awiyah ibn Ammar: I asked Abu Abdillah عليه السلام, peace be upon him, about reciting behind the Imam (of prayer) in the last two rak'ahs. Imam عليه السلام said: "The Imam (of prayer) recites the ‘Opening of the Book’ (Surah Al-Fatiha), and those behind him should glorify (say tasbih). If you are praying alone, then you may either recite (Surah Al-Fatiha) in them or, if you wish, you may glorify."

Muhammad ibn Ali ibn Mahbub from Ali ibn Al-Sindi from Ibn Abi Umayr from Jamil ibn Darraj who said: I asked Abu Abdillah عليه السلام, peace be upon him, about what the Imam (of prayer) recites in the last two rak'ahs of the prayer. Imam عليه السلام said: "He recites the ‘Opening of the Book’ (Surah Al-Fatiha), and those behind him do not recite. And a man who is praying alone recites Al-Fatiha in them."

From him, from Ya'qub ibn Yazid, from Ibn Abi Umayr, from Mu'awiyah ibn Ammar: Abu Abdillah عليه السلام, peace be upon him, said: "Whoever makes a mistake in a Surah, let him recite ‘Surah Al Ikhlas’ and then bow."

From him, from Muhammad ibn Al-Husayn, from Al-Hasan ibn Ali, from Hammad ibn Uthman who said: I said to Abu Abdillah عليه السلام, peace be upon him: “Sometimes standing in prayer becomes difficult for me.” Imam عليه السلام said: "If you want to attain the reward of the one who stands in prayer, then recite while you are sitting, and when only two verses remain from the Surah, then stand up, complete what remains, bow, and prostrate, that will be counted as the prayer of one who stood."

Ahmad ibn Muhammad from Ali ibn Al-Hakam from Sayf ibn Umayrah from Amir ibn Abdullah who said: I heard Abu Abdillah عليه السلام, peace be upon him, say: "Whoever recites something from the Hawamim (the Surahs beginning with 'Ha Mim') in the Fajr prayer, for he will miss the time (of the prayer due to length of the Surahs)."

From him, from Isma'il ibn Abd Al-Khaliq, from Muhammad ibn Abi Talhah, from Abd Al-Khaliq: Abu Abdillah عليه السلام, peace be upon him, used to recite in the two rak'ahs after the night prayer (Al-Atamah) ‘Surah Al-Waqi'ah’ and ‘Surah Al Ikhlas’.

From him, from Al-Barqi, from Sa'd ibn Sa'd Al-Ash'ari, from Abu Al-Hasan Al-Ridha عليه السلام, peace be upon him, who said: I asked Him عليه السلام about a man who recited Al-Hamd and half of a Surah in one rak'ah, would it suffice in the second rak'ah not to recite Al-Hamd and only recite what remains of the Surah? Imam عليه السلام said: "He should recite Al-Hamd, then recite what remains of the Surah."

From him, from Al-Hasan ibn Ali ibn Yaqtin, from his brother Al-Husayn ibn Ali, from their father Ali ibn Yaqtin who said: I asked Abu Al-Hasan عليه السلام, peace be upon him, about combining two Surahs in the obligatory and the supererogatory prayers. Imam عليه السلام said: "There is no harm." And (Imam عليه السلام was asked) about reciting part of a Surah. Imam عليه السلام said: "I dislike that, but there is no harm in it for the supererogatory prayers." And (Imam عليه السلام was asked) about the two rak'ahs in which the Imam (of prayer) remains silent, should ‘Surah Al-Hamd’ be recited in them when one is following an Imam (of prayer)? Imam عليه السلام said: "If you recite, there is no harm; and if you remain silent, there is no harm."

Muhammad ibn Ahmad ibn Yahya from Al-‘Amraki from Ali ibn Ja'far from his brother (Imam) Musa عليه السلام, peace be upon him, who said: I asked Him عليه السلام about a man who recites in an obligatory prayer the ‘Opening of the Book’ (Surah Al-Fatiha) and another Surah in one breath. Imam عليه السلام said: "If he wishes, he may recite them in one breath, and if he wishes, he may recite them in separate breaths."

From him, from Abu Ishaq, from Amr ibn Uthman, from Muhammad ibn Udhafir, from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about joining the prayer behind someone while I am reciting behind him in the second rak'ah, and he bows just as I finish reciting the ‘Opening of the Book’ (Surah Al-Fatiha). Imam عليه السلام said: "Recite in the last two rak'ahs so that you will have recited in two rak'ahs."

From him, from Ahmad ibn Al-Husayn, from Amr ibn Sa'id, from Musaddiq ibn Sadaqah, from Ammar ibn Musa: Abu Abdillah عليه السلام, peace be upon him, said regarding a man who forgets a letter from the Qur'an and remembers it while he is bowing, is it permissible for him to recite it? Imam عليه السلام said: "No, but when he prostrates, let him recite it." And Imam عليه السلام said: "When a man recites ‘By the sun and its brightness’ (Surah Al-Shams), upon completing it, he should say: 'Allah سبحانه وتعالى and His Messenger صلى الله عليه وعلى آله وسلم have spoken the truth.' And when a man recites ‘Is Allah سبحانه وتعالى better, or what they associate with Him?’ (Surah An-Naml 27:59), he should say: 'Allah سبحانه وتعالى is better, Allah سبحانه وتعالى is better, Allah سبحانه وتعالى is greater.' And when he recites ‘Then those who disbelieve set equals with their Lord’ (Surah Al-An‘am 6:1), he should say: 'Those who set equals with Allah سبحانه وتعالى have lied.' And when he recites ‘Praise be to Allah سبحانه وتعالى, who has not taken a son, and who has no partner in His dominion, nor any protector out of weakness, and glorify Him with great glorification’ (Surah Al-Isra’ 17:111), he should say: 'Allah سبحانه وتعالى is the Greatest, Allah سبحانه وتعالى is the Greatest, Allah سبحانه وتعالى is the Greatest.'" I asked: “What if a man does not say anything of this when he recites?” Imam عليه السلام said: "There is nothing upon him."

From him, from Al-Hasan ibn Musa Al-Khashshab, from Ghiyath ibn Kallub, from Ishaq ibn Ammar, from (Imam) Ja'far عليه السلام, from his father عليه السلام, peace be upon them both: (Imam عليه السلام said) "Two men from among the companions of the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, differed regarding the prayer of the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family. So they wrote to Ubayy ibn Ka'b asking: “How many pauses did the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, have in his prayer?” He said: “He had two pauses, one when he finished reciting the ‘Opening of the Book’ (Surah Al-Fatiha) and another when he finished the Surah."

Ali ibn Ibrahim from his father from Hammad ibn Isa from Hariz from Zurarah who said: Abu Ja’far عليه السلام, peace be upon him, said: "When you intend to bow and to prostrate, raise your hands and then bow and prostrate."

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Al-Husayn from Musa ibn Yasar Al-Minqari from Ali ibn Ja'far Al-Sakuni from Isma'il ibn Muslim Al-Sha'iri from Abu Abdillah عليه السلام, from his father عليه السلام, from his forefathers عليه السلام, peace be upon them: The Prophet صلى الله عليه وعلى آله وسلم, may Allah سبحانه وتعالى bless him and his family, said: "Place the two hands where you place the face, for indeed they both prostrate just as the face prostrates."

From him, from Musa ibn Umar, from Al-Hasan ibn Faddal, from Ibn Bukayr and Tha'labah, from Burayd: Abu Ja’far عليه السلام, peace be upon him, said: "The forehead to the nose, whichever of them you place upon the ground in prostration, it suffices you, and prostrating with all of it (the entire forehead and nose) is better."

Ahmad ibn Muhammad ibn Isa from Abu Abdillah Al-Barqi from Muhammad ibn Musadif, who said: I heard Abu Abdillah عليه السلام say: "Indeed, the prostration is upon the forehead, and there is no prostration upon the nose."

From him, from Al-Hasan ibn Ali ibn Faddal, from Marwan ibn Muslim and Ammar Al-Sabati: (Imam عليه السلام) said: "The area between the hairline and the tip of the nose is a place of prostration; whichever part of that you place on the ground suffices you."

As for what was narrated by Ahmad ibn Muhammad from Muhammad ibn Yahya from Ammar from (Imam) Ja'far عليه السلام from his father عليه السلام, peace be upon them both: (Imam عليه السلام) said: “(Imam) Ali عليه السلام, peace be upon him, said: ‘The prayer is not sufficient if the nose does not touch what the forehead touches’."

Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd from (Imam) Ja'far عليه السلام from his father عليه السلام, peace be upon them both: (Imam عليه السلام) said: "Indeed, (Imam) Ali عليه السلام, peace be upon him, disliked arranging the pebbles during the prayer, and He عليه السلام used to dislike that one should pray upon the hairline until he lets it fall naturally."

Muhammad ibn Ali ibn Mahbub from Ahmad ibn Muhammad from Ibn Abi Najran from Hammad ibn Isa from Hariz from Zurarah, who said: Abu Ja'far, peace be upon him, said: “The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, said: ‘Prostration is upon seven bones: the forehead, the two hands, the two knees, and the two big toes, and you press your nose firmly in humility. As for the obligation, it is these seven, and as for pressing the nose, it is a Sunnah from the Prophet صلى الله عليه وعلى آله وسلم, may Allah سبحانه وتعالى bless him and his family."

Ahmad ibn Muhammad from Ahmad ibn Umar Al-Halabi from Aban ibn Taghlib, who said: I entered upon Abu Abdillah عليه السلام, while He عليه السلام was praying, and I counted for Him عليه السلام in the bowing and the prostration sixty tasbihat.

Al-Husayn ibn Sa'id from Al-Nadr ibn Suwayd from Abdullah ibn Sinan, who said: I asked Abu Abdillah عليه السلام, about a man who remembers the Prophet صلى الله عليه وعلى آله وسلم, may Allah سبحانه وتعالى bless him and his family, while he is in the obligatory prayer, whether bowing or prostrating, and he sends blessings upon Him صلى الله عليه وعلى آله وسلم while in that state. Imam عليه السلام said: "Yes, indeed, sending blessings upon the Prophet of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, is like the takbir and the tasbih, and it is ten good deeds, and eighteen angels hasten to deliver it to him, each vying as to who will convey it to him."

From him, from Fadalah from Aban from Abdurrahman ibn Sayabah, who said: I said to Abu Abdillah عليه السلام: “Shall I supplicate to Allah سبحانه وتعالى while I am in prostration?” Imam عليه السلام said: "Yes, so supplicate for the world and the Hereafter, for indeed He عز وجل is the Lord عز وجل of the world and the Hereafter."

Ahmad ibn Muhammad from Ibn Abi Umayr from Hisham ibn Salim from Muhammad ibn Muslim, who said: Abu Basir led us in prayer on the way to Mecca, and while he was in prostration, and their camel had been lost, he said: “O Allah سبحانه وتعالى, return so-and-so’s camel to him.” Muhammad (ibn Muslim) said: “Then I entered upon Abu Abdillah عليه السلام, and informed him, and Imam عليه السلام said: "And he did that?" I said: “Yes”. Imam عليه السلام then remained silent. I asked: “Should I repeat the prayer?” Imam عليه السلام said: "No."

From him, from Ibn Mahbub from Abu Jarir Al-Rawasi, who said: I heard Abu Al-Hasan عليه السلام, while He عليه السلام was saying: "O Allah سبحانه وتعالى, I ask You عز وجل for comfort at the time of death and pardon at the time of the reckoning," and He عليه السلام kept repeating it.

Ahmad ibn Muhammad from Ibn Faddal from Ibn Bukayr from Hamzah ibn Humran and Al-Hasan ibn Ziyad, who said: We entered upon Abu Abdillah عليه السلام, and with Him عليه السلام were a group of people. He عليه السلام led them in the Asr prayer, and we had already prayed, so we counted for Him عليه السلام in his bowing "Glory be to my Lord عز وجل, the Great" either four or thirty-three times, and one of them mentioned in his narration "and with His عز وجل praise" in the bowing and the prostration.

Al-Husayn ibn Sa'id from Fadalah from Aban ibn Uthman from Abdurrahman ibn Abi Abdillah from Abu Abdillah عليه السلام, who said: I asked Him عليه السلام about a man, when he bows and then raises his head, should he first place his hands on the ground or his knees? Imam عليه السلام said: "It does not harm him whichever of them he begins with; it is accepted from him."

Ahmad ibn Muhammad from Muhammad from Ibn Abi Umayr from Hammad ibn Uthman from Ubaydullah Al-Halabi: Abu Abdillah عليه السلام, who said: "There is no harm in sitting in the Iq'a' position during the prayer between the two prostrations." (sitting back on the heels with the bottom of the toes, and the knees, upon the ground)

Ahmad ibn Muhammad from Al-Husayn ibn Sa'id from Fadalah from Al-Husayn ibn Uthman from Sama'ah from Abu Basir: Abu Abdillah عليه السلام said: "Do not sit in the Iq'a' position between the two prostrations."

Ahmad ibn Muhammad from Muhammad ibn Isma'il ibn Bazi' from Abu Isma'il Al-Sarraj from Harun ibn Kharijah, who said: I saw Abu Abdillah عليه السلام while He عليه السلام was in prostration, and He عليه السلام had lifted his feet from the ground, with one of his feet placed upon the other.

Ahmad ibn Muhammad from Al-Hasan ibn Ali ibn Faddal from Yunus ibn Ya'qub, who said: I saw Abu Abdillah عليه السلام leveling the pebbles at the place of his prostration between the two prostrations.

From him, from Ibn Abi Umayr from Hammad ibn Uthman from Ubaydullah Al-Halabi from Abu Abdillah عليه السلام, who said: I asked Imam عليه السلام: “Should a man wipe his forehead during the prayer if dust sticks to it?” Imam عليه السلام said: "Yes, indeed Abu Ja'far, peace be upon him, used to wipe his forehead during the prayer if dust stuck to it."

Al-Husayn ibn Sa'id from Ibn Abi Umayr from Hisham ibn Al-Hakam from Abu Abdillah عليه السلام, who said: I said to Imam عليه السلام: “Is it sufficient that I say instead of the tasbih in bowing and prostration, ‘There is no god but Allah سبحانه وتعالى, and praise be to Allah سبحانه وتعالى, and Allah سبحانه وتعالى is the Greatest?’ Imam عليه السلام said: "Yes, all of this is remembrance of Allah سبحانه وتعالى."

Sa'd from Muhammad ibn Al-Husayn ibn Abi Al-Khattab from Ja'far ibn Bashir from Hammad ibn Uthman from Hisham ibn Salim from Abu Abdillah عليه السلام: similar to it.

Ahmad ibn Muhammad from Mu'awiyah ibn Hakim from Abu Malik Al-Hadrami from Al-Husayn ibn Hammad, who said: I said to Abu Abdillah عليه السلام: “I prostrate and my forehead falls upon a raised surface.” Imam عليه السلام said: "Raise your head and then place it (properly)."

Al-Husayn ibn Sa'id from Safwan from Ishaq ibn Ammar from a man from Banu Ijl, who said: I asked Abu Abdillah عليه السلام about a place that has dust in it, so I blow on it when I want to prostrate. Imam عليه السلام said: "There is no harm."

Muhammad ibn Isma'il from Al-Fadl ibn Shadhan from Safwan ibn Yahya from Mu'awiyah ibn Ammar, who said: Abu Abdillah عليه السلام said: "When you place your forehead upon a clod of earth, do not lift it, but rather drag it along the ground."

Muhammad from Al-Fadl from Hammad ibn Isa from Hariz from Muhammad ibn Muslim from Abu Abdillah عليه السلام, who said: I said to Him عليه السلام: “A man blows during the prayer upon the place of his forehead.” Imam عليه السلام said: "No."

Ali from his father from Ibn Abi Umayr from Hammad from Al-Halabi: Abu Abdillah عليه السلام said: "When a man prostrates and then wants to rise, he should not knead the ground with his hands, but rather he should spread his palms without placing his buttocks on the ground."

As for what was narrated by Al-Husayn ibn Sa'id from Al-Nadr from Muhammad ibn Abi Hamzah from Mu'awiyah ibn Ammar, who said: Al-Mu'alla ibn Khunays asked Abu Abdillah عليه السلام, while I was with Imam عليه السلام, about prostrating upon a barren land and upon tar. Imam عليه السلام said: "There is no harm in it."

Ahmad ibn Muhammad from Muhammad ibn Khalid from Al-Qasim ibn Urwah from Abu Al-Abbas Al-Fadl ibn Abd Al-Malik, who said: Abu Abdillah عليه السلام said: "Do not prostrate except upon the earth or what the earth grows, except for cotton and linen."

Ali from his father from Hammad ibn Isa from Hariz from Zurarah from Abu Ja'far عليه السلام, peace be upon him, who said: I said to Him عليه السلام: “Shall I prostrate upon zift, meaning tar?” Imam عليه السلام said: "No, and not upon a garment of cotton, nor upon wool, nor upon anything from an animal, nor upon food, nor upon anything from the fruits of the earth, nor upon anything from feathers."

Ahmad ibn Muhammad from Al-Hasan ibn Mahbub, who said: I asked Abu Al-Hasan عليه السلام, about plaster (Gypsum) that had been burned with dung and the bones of the dead, and with which the mosque was plastered, is it permissible to prostrate upon it? So Imam عليه السلام wrote to me in his own handwriting: "Indeed, the water and the fire have purified it."

From him, from Ali ibn Isma'il from Muhammad ibn Amr ibn Sa'id: Abu Al-Hasan Al-Ridha, peace be upon him, said: "Do not prostrate upon barren land, nor upon tar, nor upon plaster."

Sahl ibn Ziyad from Muhammad ibn Al-Walid from Yunus ibn Ya'qub: Abu Abdillah عليه السلام said: "Do not prostrate upon gold nor upon silver."

Muhammad ibn Yahya from Al-Amraki from Ali ibn Ja'far from his brother (Imam) Musa ibn Ja'far عليه السلام said: I asked Imam عليه السلام about a man praying upon fresh grass that has grown. Imam عليه السلام said: "If he presses his forehead to the ground, then there is no harm." And about praying upon thick grown grass (thayyil) that covers solid ground. Imam عليه السلام said: "There is no harm."

Muhammad ibn Yahya from Muhammad ibn Al-Husayn: Some of our companions wrote to Abu Al-Hasan Al-Madi, peace be upon him, asking him about praying upon glass. He said: “When my letter reached Imam عليه السلام, I reflected and said to myself: ‘it is from what the earth has produced, and I should not have asked about it.’” So Imam عليه السلام wrote back to him: "Do not pray upon glass, even if your soul suggests to you that it is from what the earth has produced, for it is from salt and sand, and both are transformed (altered)."

Al-Husayn ibn Sa'id from Fadalah from Jamil ibn Darraj about Abu Abdillah عليه السلام: "Imam عليه السلام disliked prostrating upon paper that has writing on it."

Ali ibn Ibrahim from his father from Muhammad ibn Yahya from Ghiyath ibn Ibrahim from (Imam) Ja'far عليه السلام, from his father عليه السلام, from (Imam) Ali عليه السلام, peace be upon him: Imam عليه السلام said: "A man should not prostrate upon something that the rest of his body is not upon."

What was narrated by Al-Husayn ibn Sa'id from Fadalah from Jamil ibn Darraj from Aban from Abdurrahman ibn Abi Uqbah from Humran from one of the two (Imams عليه السلام), peace be upon them both: (Imam عليه السلام) said: "My father عليه السلام used to pray upon the khumrah (a small mat) placing it upon the carpet and would prostrate upon it, and if there was no khumrah, He عليه السلام would place pebbles on the carpet where He عليه السلام would prostrate."

Ahmad ibn Muhammad from Muhammad ibn Sinan from Ibn Muskan from Al-Halabi, who said: Abu Abdillah عليه السلام said: "My father عليه السلام requested a khumrah (small prayer mat), but I delayed in bringing it to Him عليه السلام, so He عليه السلام took a handful of pebbles and placed them on the carpet, then prostrated upon them."

Ali ibn Ibrahim from his father from Ibn Abi Umayr from Umar ibn Udhaynah from Al-Fudayl ibn Yasar and Burayd ibn Mu'awiyah from one of them (Imams عليه السلام), peace be upon them both: (Imam عليه السلام) said: "There is no harm in standing upon a prayer mat made of hair or wool if one prostrates upon the earth; but if it is from the plants of the earth, then there is no harm in standing upon it and prostrating upon it."

Ahmad ibn Muhammad from Al-Hasan ibn Mahbub, who said: I asked Abu Al-Hasan عليه السلام, about plaster (Gypsum) that had been burned with dung and the bones of the dead, and with which the mosque was plastered, is it permissible to prostrate upon it? So He عليه السلام wrote to me in his own handwriting: "Indeed, the water and the fire have purified it."

Ali ibn Muhammad from Ali ibn Al-Rayan, who said: Some of our companions wrote with the hand of Ibrahim ibn Uqbah to Imam عليه السلام, meaning Abu Ja'far, peace be upon him, asking Him عليه السلام about prayer upon the khumrah of Madinah. So He عليه السلام wrote: "Pray upon it as long as it is made with threadwork, and do not pray upon that which is made with leather straps." He said: Then our companions hesitated, so I recited to them a line of poetry by Ta'abbata Sharran Al-Fihmi: "As if it were the threadwork of a Mari, twisted and spun," and Mari is a man who makes ropes and twists threads.

Ahmad ibn Muhammad from Ahmad ibn Muhammad ibn Abi Nasr from Al-Muthanna Al-Hannat from Uyaynah, the seller of reeds, who said: I said to Abu Abdillah عليه السلام: “I enter the mosque on a day of extreme heat and dislike to pray upon the pebbles, so I spread my garment and prostrate upon it.” Imam عليه السلام said: "Yes, there is no harm in it."

Al-Husayn ibn Sa'id from Al-Qasim ibn Muhammad from Ali ibn Abi Hamzah from Abu Basir from Abu Ja'far, peace be upon him, who said: I said to Imam عليه السلام: “I am on a journey and the time for prayer arrives, and I fear the scorching ground for my face. What should I do?” Imam عليه السلام said: "Prostrate upon part of your garment." I asked: “I do not have a garment with me whose edge or hem I can prostrate upon.” Imam عليه السلام said: "Prostrate on back of your hand, for it is one of places of prostration."

Ahmad ibn Muhammad from Abu Talib ibn Al-Salt from Al-Qasim ibn Al-Fudayl, who said: I said to (Imam) Al-Ridha عليه السلام, peace be upon him: “May I be your ransom, a man prostrates upon his sleeve due to the harm of heat or cold.” Imam عليه السلام said: "There is no harm in it."

From him, from Abbad ibn Sulayman from Sa'd ibn Sa'd from Muhammad ibn Al-Qasim ibn Al-Fudayl from Ahmad ibn Umar, who said: I asked Abu Al-Hasan عليه السلام, about a man who prostrates upon the sleeve of his shirt due to the harm of heat or cold, or upon his cloak when there is beneath it a mat or something else upon which prostration is not permitted. Imam عليه السلام said: "There is no harm in it."

From him, from Abbad ibn Sulayman from Sa'd ibn Sa'd from Muhammad ibn Al-Qasim ibn Al-Fudayl ibn Yasar, who said: A man wrote to Abu Al-Hasan عليه السلام, asking: “Should a man prostrate upon a cloth to protect his face from heat and cold, or from something he dislikes to prostrate upon?” Imam عليه السلام said: "Yes, there is no harm in it."

Sa'd from Muhammad ibn Al-Husayn ibn Abi Al-Khattab from Wuhaib ibn Hafs from Abu Basir, who said: I asked Abu Abdillah عليه السلام, about a man who prostrates upon a mat. Imam عليه السلام said: "If it is out of dissimulation (taqiyyah), then there is no harm in it."

Ahmad ibn Muhammad from Al-Hasan ibn Ali ibn Yaqtin from his brother Al-Husayn ibn Ali from their father Ali ibn Yaqtin, who said: I asked Abu Al-Hasan Al-Madi, peace be upon him, about a man who prostrates upon a mat or a carpet. Imam عليه السلام said: "There is no harm if it is in a state of dissimulation (taqiyyah)."

As for what was narrated by Sa'd ibn Abdullah from Ahmad ibn Muhammad from Dawud Al-Sarmi, who said: I asked Abu Al-Hasan Al-Thalith, peace be upon him, and said: “Is it permissible to prostrate upon linen and cotton without dissimulation (taqiyyah)?” Imam عليه السلام said: "It is permissible."

Muhammad ibn Ahmad ibn Yahya from Muhammad ibn Abd Al-Hamid from Sayf ibn Umayrah from Mansur ibn Hazim from more than one of our companions, who said: I said to Abu Ja'far, peace be upon him: “We are in a cold land where there is snow; should we prostrate upon it?” Imam عليه السلام said: "No, but place something between you and it, such as cotton or linen."

Sa'd from Abdullah ibn Ja'far from Al-Husayn ibn Ali ibn Kaysan Al-San'ani, who said: I wrote to Abu Al-Hasan Al-Thalith, peace be upon him, asking Him عليه السلام about prostrating upon cotton and linen without dissimulation (taqiyyah) and without necessity. So Imam عليه السلام wrote back to me: "That is permissible."

Ahmad ibn Muhammad from Ahmad ibn Ishaq from Yasir the servant, who said: Abu Al-Hasan عليه السلام, passed by me while I was praying on the Tabari mat, and I had placed something upon it to prostrate on, so Imam عليه السلام said to me: “Why do you not prostrate upon it? Is it not from what the earth has produced?”

Ahmad ibn Muhammad from Ali ibn Mahziyar, who said: Dawud ibn Yazid asked Abu Al-Hasan عليه السلام, about papers and parchment that have writing on them, is it permissible to prostrate upon them or not? So Imam عليه السلام wrote: "It is permissible."

Ahmad ibn Muhammad from Abdurrahman ibn Abi Najran from Safwan Al-Jammal, who said: I saw Abu Abdillah عليه السلام, in the howdah prostrating upon paper, and most of the time Imam عليه السلام would gesture with a slight indication.

Muhammad ibn Ali ibn Mahbub from Ahmad from Al-Husayn ibn Sa'id from Fadalah from Husayn ibn Uthman from Ibn Muskan from Muhammad ibn Mudarib from Abu Abdillah عليه السلام, who said: I asked Him عليه السلام about a mound of wheat covered with clay, may I pray upon it? Imam عليه السلام said: "Do not pray upon it." I asked: “But it is like a leveled surface.” Imam عليه السلام said: "Do not pray upon it."

Ahmad ibn Muhammad from Al-Hasan ibn Ali Al-Washsha from Ahmad ibn A'id from Umar ibn Hanzalah, who said: I said to Abu Abdillah عليه السلام: “There is a mound of food covered with clay, levelled like a surface, may I pray upon it?” He said: "Pray upon it."

Ahmad ibn Muhammad from Muhammad ibn Sinan from Abu Khalid from Abu Hamzah, who said: Abu Ja'far عليه السلام, peace be upon him, said: "There is no harm in prostrating while there is your garment between your palms and the ground."

From him, from Muhammad ibn Yahya from Talhah ibn Zayd from (Imam عليه السلام) Ja'far عليه السلام, from his father عليه السلام, about (Imam) Ali عليه السلام, peace be upon him: "That He (Imam Ali عليه السلام) would not prostrate upon the sleeves nor upon the turban."

Ahmad ibn Muhammad from Dawud Al-Sarmi, who said: I asked Abu Al-Hasan عليه السلام, and said to Him عليه السلام: “I go out on this journey, and sometimes there is no place to pray except upon snow, what should I do?” Imam عليه السلام said: "If it is possible for you not to prostrate upon the snow, then do not prostrate upon it, but if it is not possible, then level it and prostrate upon it."

Ahmad ibn Muhammad from Mu'ammar ibn Khallad, who said: I asked Abu Al-Hasan عليه السلام, about prostrating upon snow. Imam عليه السلام said: "Do not prostrate in the salt marsh nor upon snow."

Ahmad ibn Muhammad from Ali ibn Ahmad ibn Ashyam from Muhammad ibn Ibrahim Al-Hudayni, who said: I asked Imam عليه السلام about a man who prays upon a bed while he is able to pray on the ground. So Imam عليه السلام wrote: "There is no harm; pray upon it."

From him, from Ibrahim ibn Abi Mahmood, who said: I said to (Imam) Al-Ridha عليه السلام, peace be upon him: “A man prays upon a bed made of teakwood and prostrates upon the teakwood, is that permissible?” Imam عليه السلام said: "Yes."

Al-Mufaddal ibn Salih from Al-Husayn ibn Hammad, who said: I asked Abu Abdillah عليه السلام, about a man who prostrates upon pebbles. Imam عليه السلام said: "He should raise his head until he becomes firmly settled."

Ahmad ibn Muhammad from Ali ibn Al-Hakam from Al-Husayn ibn Abi Al-'Ala from Abu Abdillah عليه السلام, who said: It was mentioned that a man came to Abu Ja'far, peace be upon him, and asked Imam عليه السلام about prostrating upon woven mats, palm-leaf mats, and plants. Imam عليه السلام said: "Yes."

From him, from Ibrahim Al-Khazzaz from Muhammad ibn Muslim: Abu Ja'far, peace be upon him, said: "There is no harm in praying upon woven mats, palm-leaf mats, and every plant except the fruit."

Al-Husayn ibn Sa'id from Ibn Abi Umayr from Umar ibn Udhaynah from Ishaq ibn Al-Fadl, who said: He asked Abu Abdillah عليه السلام, about prostrating upon mats and woven reed mats. Imam عليه السلام said: "There is no harm, but that one prostrates upon the earth is more beloved to me, for the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, used to love that, to firmly place his forehead upon the earth, so I love for you what the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, used to love."

Muhammad ibn Ali ibn Mahbub from Ibn Abi Umayr from Umar ibn Udhaynah from Zurarah from Abu Ja'far, peace be upon him, who said: I asked Imam عليه السلام about the sick person. Imam عليه السلام said: "He should prostrate upon the earth or on a hand fan (mirwaha) or upon a tooth-stick that he raises, this is better than gesturing. The one who disliked prostrating on a hand fan only did so because of the idols that were once worshipped besides Allah سبحانه وتعالى, but we have never worshipped other than Allah سبحانه وتعالى at all. So prostrate on a hand fan, or on a stick, or on a tooth-stick (miswak)."

From him, from Ahmad ibn Al-Hasan from Amr ibn Sa'id from Musaddiq ibn Sadaqah from Ammar Al-Sabati, who said: I asked Abu Abdillah عليه السلام, about a man who gestures during the obligatory and supererogatory prayers when he does not find anything to prostrate upon and has no place to prostrate. Imam عليه السلام said: "If it is like that, then let him gesture throughout the entire prayer."

And from him with this same chain of transmission, he said: I asked Abu Abdillah عليه السلام, about a man who prays upon snow. Imam عليه السلام said: "No, but if he is unable to find earth, he should spread his garment and pray upon it." And (Imam عليه السلام was asked) about a man who is caught by rain and is in a place where he cannot prostrate due to the mud and cannot find a dry place. Imam عليه السلام said: "He should begin the prayer, and when he bows, let him bow as usual in prayer, and when he raises his head from bowing, he should gesture for the prostration while standing. He should do that until he completes the prayer, and he should recite the testimony (tashahhud) while standing, then he should conclude with the taslim."