Chapter on the Manner of Prayer, Explanation of the Fifty-One Rak‘ahs; The Order, Recitation, Tasbih in Bowing and Prostration, Qunut, and What is Obligatory and Recommended Therein

Al-Husayn ibn Sa‘id from Fadhala from Husayn from Sama‘ah from Abu Basir who said: Abu Abdillah عليه السلام said: “When you enter the mosque, praise Allah سبحانه وتعالى and extol Him سبحانه وتعالى, and send blessings upon the Prophet صلى الله عليه وعلى آله وسلم, may Allah سبحانه وتعالى bless him and his family. Then when you begin the prayer and pronounce the Takbir, do not raise your hands beyond your ears, and do not raise your hands in supplication during the obligatory prayer so that they go above your head.”

And from him, from Hammad ibn Isa from Fadhala from Mu‘awiyah ibn ‘Ammar who said: I saw Abu Abdillah عليه السلام when He عليه السلام began the prayer, He عليه السلام would raise his hands slightly below his face.

And from him, from Ibn Abi Najran from Safwan ibn Mihran al-Jammal who said: I saw Abu Abdillah عليه السلام, when Imam عليه السلام said the Takbir in prayer, He عليه السلام would raise his hands until they nearly reached his ears.

And from him, from Fadhala from Ibn Sinan who said: I saw Abu Abdillah عليه السلام praying, He عليه السلام would raise his hands in front of his face when He عليه السلام began the prayer.

And from him, from al-Nadr from Ibn Sinan: Abu Abdillah عليه السلام (was asked) regarding the saying of Allah سبحانه وتعالى, the Exalted: ‘So pray to your Lord and sacrifice”’ (Surah Kawthar 108:2). Imam عليه السلام said: “It is the raising of your hands in front of your face.”

Muhammad ibn Ali ibn Mahbub from Ya‘qub ibn Yazid from Muhammad ibn Sinan from Ibn Muskan from Abu Basir who said: I asked Him عليه السلام about the minimum that suffices in prayer from the Takbir. Imam عليه السلام said: “One Takbir.”

And from him, from Ahmad from al-Husayn from al-Qasim ibn Muhammad from Ali from Abu Basir: Abu Abdillah عليه السلام said: “When you begin the prayer, you may say the Takbir once if you wish, or three times if you wish, or five times if you wish, or seven times if you wish, all of that suffices for you. However, if you are an imam, you should not recite aloud except with one Takbir.”

And from him, from Muhammad ibn Abd al-Hamid from Sayf ibn Umayrah from Mansur ibn Hazim who said: I saw Abu Abdillah عليه السلام begin the prayer, He عليه السلام raised his hands in front of his face and directed the palms of his hands toward the Qiblah.

Al-Husayn ibn Sa‘id from Fadhala from al-Husayn from Zayd al-Shahham, and Ibn Abi Umayr from Abu Ayyub from Zayd al-Shahham, who said: I said to Abu Abdillah عليه السلام: “Is the opening (of the prayer) with one Takbir?” Imam عليه السلام said: “One Takbir suffices for you.” I asked: “And the seven (Takbirs)?” Imam عليه السلام said: “That is extra merit.”

And from him, from Ibn Abi Umayr from ‘Umar ibn Udhaynah from Muhammad ibn Muslim: Abu Ja‘far عليه السلام, peace be upon him, said: “The single Takbir at the opening of the prayer suffices, and three is better, and seven is the best of all.”

And from him, from al-Nadr and Fadhala from Abdullah ibn Sinan from Hafs: Abu Abdillah عليه السلام said: “Indeed, the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, was in prayer, and beside Him صلى الله عليه وعلى آله وسلم was al-Husayn ibn Ali عليه السلام, peace be upon him. The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, said the Takbir, but al-Husayn عليه السلام did not follow with the Takbir. Then the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, said the Takbir again, but al-Husayn عليه السلام, peace be upon him, still did not say the Takbir. The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, continued to say the Takbir and was helping al-Husayn عليه السلام, peace be upon him, to say the Takbir, but He عليه السلام did not do so, until the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, completed seven Takbirs, and then al-Husayn عليه السلام, peace be upon him, followed with the Takbir on the seventh.” Then Abu Abdillah عليه السلام said: “(Thus) So it became a Sunnah.”

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad ibn Uthman from al-Halabi: Abu Abdillah عليه السلام said: “When you begin the prayer, raise your hands, then spread them open fully, then say Takbir three times, then say: ‘O Allah سبحانه وتعالى, You are the True King. There is no god but You عز وجل. Glory be to You عز وجل. Indeed, I have wronged myself, so forgive me my sin. Surely, no one forgives sins except You عز وجل.’ Then say Takbir two times, then say: ‘Here I am, at Your عز وجل service, and all goodness is in Your عز وجل hands, and evil is not attributed to You عز وجل. The rightly guided is he whom You عز وجل guide. There is no refuge from You عز وجل except in You عز وجل. Glory be to You عز وجل and to Your عز وجل mercy. You عز وجل are Blessed and Exalted. Glory be to You عز وجل, Lord عز وجل of the House.’ Then say Takbir two times, then say: ‘I have turned my face to the One عز وجل who created the heavens and the earth,’ the Knower of the unseen and the witnessed, in pure devotion, submitting (to Him عز وجل), ‘and I am not of the polytheists.’ Then seek refuge with Allah سبحانه وتعالى from the accursed Shaytan, then recite the Opening Chapter of the Book (Surah al-Fatiha).”

Sa‘d ibn Abdullah from Ahmad ibn Muhammad from Ali ibn Hadid, and Abd al-Rahman ibn Abi Najran, and al-Husayn ibn Sa‘id from Hammad ibn Isa from Hariz ibn Abdillah from Zurarah: Abu Ja‘far عليه السلام, peace be upon him, said: “It suffices you in prayer, in the words of directing yourself toward Allah سبحانه وتعالى (‘tawajjuh’), to say: ‘I turn my face toward the One عز وجل who created the heavens and the earth, upon the creed of Abraham, upright and submitting, and I am not among the polytheists. Indeed my prayer, my sacrifice, my life, and my death are for Allah سبحانه وتعالى, the Lord عز وجل of the worlds. No partner has He عز وجل, and with this I have been commanded, and I am among the Muslims.’ And one ‘takbirah’ (saying of ‘Allahu Akbar’) is sufficient for you.”

Al-Husayn ibn Sa‘id from Abd al-Rahman ibn Abi Najran from Safwan who said: I prayed behind Abu Abdillah عليه السلام for several days. He عليه السلام used to recite in Surah al-Fatiha: ‘Bismillah Hir Rahman Nir Rahim’, and when it was a prayer in which the recitation is not to be recited aloud, He عليه السلام would recite ‘Bismillah Hir Rahman Nir Rahim’ aloud and would conceal the rest (of the surahs).”

As for what was narrated by Sa‘d ibn Abdullah from Ahmad ibn Muhammad from Abd al-Rahman ibn Abi Najran and al-Husayn ibn Sa‘id from Hammad ibn Isa from Hariz ibn Abdullah from Muhammad ibn Muslim, who said: I asked Abu Abdillah عليه السلام about a man who is an imam and begins with (Surah) al-Hamd but does not recite ‘Bismillah Hir Rahman Nir Rahim’. Imam عليه السلام said: “It does not harm him, and there is no problem with it.”

Sa‘d ibn Abdullah from Ahmad ibn Muhammad from al-‘Abbas ibn Ma‘ruf from Safwan ibn Yahya from Abu Jarir Zakariyya ibn Idris al-Qummi who said: I asked Abu al-Hasan al-Awwal عليه السلام, peace be upon him, about a man who leads a people in prayer who dislike that he recite ‘Bismillah Hir Rahman Nir Rahim’ aloud. Imam عليه السلام said: “Then he should not recite it aloud.”

Narrated by Sa‘d ibn Abdullah from Ahmad ibn Muhammad from Muhammad ibn Abi Umayr from Hammad ibn Uthman from ‘Ubaydullah ibn Ali al-Halabi, and al-Husayn ibn Sa‘id from Ali ibn al-Nu‘man and Muhammad ibn Sinan and Abdullah ibn Muskan from Muhammad ibn Ali al-Halabi from Abu Abdillah عليه السلام: Both of them (Muhammad ibn Ali al-Halabi) asked Him عليه السلام about one who recites ‘Bismillah Hir Rahman Nir Rahim’ when he wishes to recite Surah al-Fatiha. Imam عليه السلام said: “Yes, if he wishes, silently, and if he wishes, aloud.” So they asked: “Does he recite it with another Surah as well?” Imam عليه السلام said: “No.”

Sa‘d ibn Abdullah from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadhala ibn Ayyub from Aban ibn Uthman from Muhammad ibn Muslim from Abu Ja‘far عليه السلام, peace be upon him, he said: I asked Him عليه السلام about a man who begins the recitation in prayer, should he recite ‘Bismillah Hir Rahman Nir Rahim’? Imam عليه السلام said: “Yes, when he begins the prayer, let him say it at the beginning of what he opens with, and thereafter it suffices him.”

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from Muhammad ibn Isa from Yunus from Mu‘awiyah ibn ‘Ammar who said: I said to Abu Abdillah عليه السلام: “When I stand for prayer, should I recite ‘Bismillah Hir Rahman Nir Rahim’ in Surah al-Fatiha?” Imam عليه السلام said: “Yes.” I asked: “Then when I have recited Surah al-Fatiha, should I recite ‘Bismillah Hir Rahman Nir Rahim’ with the next Surah?” Imam عليه السلام said: “Yes.”

And from him, from Muhammad ibn Yahya from Ahmad ibn Muhammad from Ali ibn Mahziyar from Yahya ibn ‘Imran al-Hamdani who said: I wrote to Abu Ja‘far عليه السلام, peace be upon him; “May I be your ransom, what do you say about a man who begins with ‘Bismillah Hir Rahman Nir Rahim’ in his prayer, alone, in Surah al-Fatiha, but when he reaches a different Surah after al-Fatiha, he omits it? The ‘Abbasid (official) said: ‘There is no harm in that.’” So He عليه السلام, peace be upon him, wrote in His عليه السلام own handwriting: “He must repeat it twice, despite his nose.” This was meaning the ‘Abbasid (so the nose of that ‘Abbasid, who claimed there was no harm, be rubbed in the dust).

Muhammad ibn Ya‘qub from Ahmad ibn Idris from Muhammad ibn Yahya from Muhammad ibn Abd al-Hamid from Sayf ibn Umayrah from Mansur ibn Hazim who said: Abu Abdillah عليه السلام said: “Do not recite in the obligatory prayer less than one Surah, nor more.”

Al-Husayn ibn Sa‘id from Safwan from al-‘Ala’ from Muhammad ibn Muslim from one of the two (Imams عليه السلام), peace be upon them: I asked Him عليه السلام about a man who recites two Surahs in one rak‘ah. Imam عليه السلام said: “No, for each Surah there is a rak‘ah.”

Al-Husayn ibn Sa‘id from Muhammad ibn Sinan from Ibn Muskan from al-Hasan al-Sayqal who said: I said to Abu Abdillah عليه السلام: “Is it sufficient for me to recite only Surah al-Fatiha in an obligatory prayer if I am in a hurry or something hastens me?” Imam عليه السلام said: “There is no harm.”

And from him, from Ali ibn Ibrahim from Muhammad ibn Isa from Yunus ibn Abd al-Rahman from Abdullah ibn Sinan: Abu Abdillah عليه السلام said: “It is permissible for a sick person to recite only Surah al-Fatiha in the obligatory prayer, and it is also permissible for a healthy person when making up voluntary prayers, whether at night or during the day.”

And al-Husayn ibn Sa‘id narrated from al-Qarawi from Aban from ‘Umar ibn Yazid who said: I said to Abu Abdillah عليه السلام: “May I recite two Surahs in one rak‘ah?” Imam عليه السلام said: “Yes.” I asked: “Is it not said that each Surah should be given its due in bowing and prostration?” Imam عليه السلام said: “That applies in the obligatory prayer, but as for the supererogatory prayer, there is no harm in it.”

Muhammad ibn Ali ibn Mahbub from Muhammad ibn al-Husayn from Safwan from Abdullah ibn Bukayr from Zurarah who said: Zurarah said: Abu Ja‘far عليه السلام, peace be upon him, said: “It is only disliked to combine two Surahs in the obligatory prayer, but as for the supererogatory prayer, there is no harm in it.”

As for what was narrated by Sa‘d ibn Abdullah from Ahmad ibn Muhammad from al-Hasan ibn Mahbub from Ali ibn Ri’ab from Abu Abdillah عليه السلام, he said: I heard Him عليه السلام say: “Indeed, Surah al-Fatiha alone is valid in the obligatory prayer.”

Al-Hasan ibn Mahbub narrated from Ali ibn Ri’ab from al-Halabi: Abu Abdillah عليه السلام said: “Indeed, Surah al-Fatiha alone suffices in the obligatory prayer.”

Sa‘d ibn Abdullah from Ahmad ibn Abi Umayr from Hammad ibn Uthman from ‘Ubaydullah ibn Ali al-Halabi: Abu Abdillah عليه السلام said: “There is no harm if a man recites only Surah al-Fatiha in the first two rak‘ahs of an obligatory prayer if a need hastens him or he fears something.”

As for what was narrated by Sa‘d from Ahmad ibn Muhammad from al-‘Abbas ibn Ma‘ruf from Safwan ibn Yahya from Abdullah ibn Muskan from al-Hasan ibn al-Sarri from ‘Umar ibn Yazid who said: I said to Abu Abdillah عليه السلام: “May a man recite the same Surah in both rak‘ahs of the obligatory prayer?” Imam عليه السلام said: “There is no harm if it is more than three verses.”

What was narrated by Muhammad ibn Ali ibn Mahbub from 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, said: I asked Him عليه السلام about a man who recites the same Surah in both rak‘ahs of the obligatory prayer while he is able to recite others, if he does so, is there anything upon him? Imam عليه السلام said: “If he can recite other than it, then he should not do it. But if he cannot recite other than it, then there is no harm.”

As for what was narrated by Muhammad ibn Ali ibn Mahbub from Ahmad ibn Muhammad from al-Husayn from Fadhala from Husayn from Ibn Muskan from Zayd al-Shahham, who said: Abu Abdillah عليه السلام led us in prayer and recited for us ‘Surah al- Duha’ and ‘Surah al-Sharh’.

This hadith was also narrated by Ahmad ibn Muhammad from Ibn Abi Umayr from one of our companions from Zayd al-Shahham, who said: Abu Abdillah عليه السلام prayed and recited in the first rak‘ah ‘By the morning brightness” (Surah al-Duha)’ and in the second ‘Did We not expand for you your chest?” (Surah al-Sharh)’.

Al-Husayn ibn Sa‘id from Fadhala from al-‘Ala’ from Zayd al-Shahham who said: Abu Abdillah عليه السلام led us in the Fajr prayer, and He عليه السلام recited ‘By the morning brightness” (Surah al-Duha)’ and ‘Did We not expand for you your chest?” (Surah al-Sharh)’ in one rak‘ah.

Al-Husayn ibn Sa‘id from Safwan from Ibn Bukayr from Zurarah who said: Abu Ja‘far عليه السلام, peace be upon him, said: “It is only disliked to combine two Surahs in the obligatory prayer, but as for the ‘nafila’ (supererogatory prayer), there is no harm.”

And from him, from Safwan from Ibn Bukayr from Zurarah who said: I asked Abu Abdillah عليه السلام about a man who joins two Surahs in one rak‘ah. Imam عليه السلام said: “Every Surah has a right, so give it its due in bowing and prostration.” I asked: “What if he cuts the Surah (splits it)?” Imam عليه السلام said: “There is no harm in that.”

And from him, from Muhammad ibn al-Qasim who said: I asked the Righteous servant (Abd Salih عليه السلام), peace be upon him: “Is it permissible to recite two or three Surahs in the night prayer?” Imam عليه السلام said: “As for the night prayer, recite two or three Surahs. But as for the daytime prayer, do not recite except one Surah (in each rak‘ah).”

Sa‘d from Ahmad ibn Muhammad from Uthman ibn Isa from Abdullah ibn Muskan from Abdullah ibn Abi Ya‘fur: Abu Abdillah عليه السلام said: “There is no harm in combining as many Surahs as you wish in the ‘nafila’ (supererogatory prayer).”

And from him, from al-Husayn ibn Sa‘id from Fadhala ibn Ayyub from Aban ibn Uthman from someone who informed him from one of the two (Imams), peace be upon them, who said: I asked Him عليه السلام: “May a Surah be divided between two rak‘ahs?” Imam عليه السلام said: “Yes, divide it however you wish.”

Ahmad ibn Muhammad ibn Isa from Abdullah ibn al-Husayn al-Tawil from Abu Dawud al-Munshid from Muhassin al-Mithami: Abu Abdillah عليه السلام said: “In ‘Zawal’ prayer (midday supererogatory), you recite in: - The first rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’ (Surah al-Ikhlas), - The second rak‘ah: al-Hamd and ‘Qul ya ayyuhal-kafirun’ (Surah al-Kafirun), - The third rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and Ayat al-Kursi, - The fourth rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and the end of Surah al-Baqarah ‘Amana al-rasulu...’ to its end, - The fifth rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and five verses from Aal ‘Imran starting from ‘Indeed, in the creation of the heavens and the earth...’ to ‘Indeed, You do not break the promise,’ - The sixth rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and three verses of Surah al-A‘raf starting from ‘Indeed, your Lord is Allah سبحانه وتعالى who created the heavens and the earth...’ to ‘Indeed, the mercy of Allah سبحانه وتعالى is near to the doers of good,’ - The seventh rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and the verses from Surah al-An‘am ‘And they assigned to Allah سبحانه وتعالى partners of the jinn...’ to ‘And He is the Subtle, the All-Aware,’ - The eighth rak‘ah: al-Hamd and ‘Qul Huwa Allahu Ahad’, and the end of Surah al-Hashr from ‘If We had sent down this Qur’an upon a mountain...’ to its end. Then when you finish, you say: ‘O Allah سبحانه وتعالى, Turner of hearts and sights, make my heart firm upon Your سبحانه وتعالى religion, and do not let my heart deviate after You سبحانه وتعالى have guided me, and grant me from Yourself سبحانه وتعالى mercy, indeed, You سبحانه وتعالى are the Bestower’, seven times. Then you say: ‘I seek refuge with Allah سبحانه وتعالى from the Fire’, seven times.”

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Abdullah ibn al-Mughirah who said: Mu‘adh ibn Muslim narrated to me: Abu Abdillah عليه السلام said: “Do not leave off reciting ‘Qul Huwa Allahu Ahad’ (Surah al-Ikhlas) and ‘Qul ya ayyuhal-kafirun’ (Surah al-Kafirun) in seven places: - In the two rak‘ahs before Fajr, - The two rak‘ahs of Zawal (midday supererogatory prayer), - The two rak‘ahs after Maghrib, - The first two rak‘ahs of the Night Prayer (‘Salat al-Layl’), - The two rak‘ahs of ‘Ihram’ (entering prayer), - The two rak‘ahs of Fajr if you begin your day with them, - The two rak‘ahs of ‘Tawaf’ (circumambulation).”

And in another narration: “In all of these (prayers), ‘Qul Huwa Allahu Ahad’ is recited in the first rak‘ah and ‘Qul ya ayyuhal-kafirun’ in the second, except in the two rak‘ahs before Fajr, in which ‘Qul ya ayyuhal-kafirun’ is recited first, and ‘Qul Huwa Allahu Ahad’ is recited in the second rak‘ah.”

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Abdullah ibn al-Mughirah from Jamil: Abu Abdillah عليه السلام said: “If you are behind an imam and he recites al-Hamd (Surah al-Fatiha) and finishes its recitation, then you say: ‘Al-hamdu lillahi Rabbil-‘alamin’ (All praise is due to Allah سبحانه وتعالى, Lord of the worlds), and do not say ‘Amin’.”

Al-Husayn ibn Sa‘id from Muhammad ibn Sinan from Ibn Muskan from Muhammad al-Halabi who said: I asked Abu Abdillah عليه السلام: “Should I say ‘Amin’ when I finish reciting Surah al-Fatiha?” Imam عليه السلام said: “No.”

As for what was narrated by al-Husayn ibn Sa‘id from Ibn Abi Umayr from Jamil who said: I asked Abu Abdillah عليه السلام about the people saying ‘Amin’ together in prayer when Surah al-Fatiha is recited. He said: “How beautiful it is, but lower your voice with it.”

Al-Husayn ibn Sa‘id from Hammad ibn Isa from Mu‘awiyah ibn Wahb who said: I said to Abu Abdillah عليه السلام: “Should I say ‘Amin’ when the imam (of prayer) says: ‘ghayril-maghdubi ‘alayhim wa lad-dallin’?” Imam عليه السلام said: “They are the Jews and the Christians.” And He عليه السلام did not respond regarding this (He عليه السلام gave no ruling about saying ‘Amin’).

Al-Husayn ibn Sa‘id from Hammad ibn Isa from Mu‘awiyah ibn ‘Ammar who said: I saw Abu Abdillah عليه السلام raising his hands when He عليه السلام bowed (for ‘ruku’), and when He عليه السلام raised his head from bowing, and when He عليه السلام prostrated (‘sujud’), and when He عليه السلام raised his head from prostration, and when He عليه السلام intended to go into the second prostration.

Muhammad ibn Ali ibn Mahbub from Abdullah ibn al-Mughirah from Ibn Muskan: Abu Abdillah عليه السلام said regarding a man who raises his hands whenever he goes down for bowing (‘ruku’) and prostration (‘sujud’), and whenever he raises his head from bowing or prostration. Imam عليه السلام said: “It is servitude (‘al-‘ubudiyyah’).”

And from him, from al-‘Abbas ibn Musa al-Warraq from Yunus from ‘Amr ibn Shimr from Hariz from Zurarah who said: Abu Abdillah عليه السلام said: “Your raising of your hands in prayer is its adornment.”

Sa‘d ibn Abdullah from Ahmad ibn Muhammad ibn Isa from al-Husayn ibn Sa‘id, and Muhammad ibn Khalid al-Barqi, and al-‘Abbas ibn Ma‘ruf from al-Qasim ibn ‘Urwah from Hisham ibn Salim who said: I asked Abu Abdillah عليه السلام about the ‘tasbih’ in ‘ruku’ and ‘sujud’. Imam عليه السلام said: “In ‘ruku’, say: ‘Subhana Rabbiyal-‘Azim (Glory be to my Lord عز وجل, the Great)’, and in ‘sujud’, say: ‘Subhana Rabbiyal-A‘la (Glory be to my Lord عز وجل, the Most High)’. The obligation in that is one ‘tasbih’, the Sunnah is three, and the excellence is in saying it seven times.”

And from him, from Ahmad ibn Muhammad from Ali ibn Hadid and Abd al-Rahman ibn Abi Najran and al-Husayn ibn Sa‘id from Hammad ibn Isa from Hariz ibn Abdullah from Zurarah from Abu Ja‘far عليه السلام (peace be upon him), he said: I said to Him عليه السلام: “What suffices in terms of what is to be said in ‘ruku’ and ‘sujud’?” Imam عليه السلام said: “Three ‘tasbihat’ with calm recitation (‘tarassul’), and one complete (tasbihah) suffices.”

And from him, from Ayyub ibn Nuh al-Nakha‘i from Muhammad ibn Abi Hamzah from Ali ibn Yaqtin from Abu al-Hasan al-Awwal عليه السلام (peace be upon him), he said: I asked Him عليه السلام about ‘ruku’ and ‘sujud’, how much ‘tasbih’ suffices in them? Imam عليه السلام said: “Three, and one suffices you if you have firmly placed your forehead on the ground.”

And from him, from Abu Ja‘far from al-Hasan ibn Ali ibn Yaqtin from his brother al-Husayn ibn Ali ibn Yaqtin from Abu al-Hasan al-Awwal (peace be upon him), he said: I asked Him عليه السلام about a man in ‘sujud’, how much ‘tasbih’ suffices him in his ‘ruku’ and ‘sujud’? Imam عليه السلام said: “Three, and one suffices him.”

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Abi al-Suhban from Abd al-Rahman ibn Abi Najran from Misma‘ Abi Sayyar: Abu Abdillah عليه السلام said: “It suffices you in ‘ruku’ and ‘sujud’ to say three ‘tasbihat’, or their equivalent with calm and clear recitation (‘tarassul’). But it is of no value, nor does it hold any merit, for one to say: ‘Subh... Subh... Subh’ (in a hurried manner).”

And from him, from Ahmad ibn al-Hasan from al-Husayn from al-Hasan from Zur‘ah from Sama‘ah who said: I asked Him عليه السلام about ‘ruku’ and ‘sujud’, whether they were mentioned in the Qur’an. Imam عليه السلام said: “Yes, in the words of Allah سبحانه وتعالى, Mighty and Majestic: ‘O you who believe, bow and prostrate’.” (Surah Hajj 22:77) I asked: “What is the minimum required for ‘ruku’ and ‘sujud’?” Imam عليه السلام said: “As for what suffices you in ‘ruku’, it is to say three ‘tasbihat’, ‘Subhan Allah, Subhan Allah’ three times. And whoever is able to lengthen the ‘ruku’ and ‘sujud’, let him lengthen them as much as he is able. That should be in glorifying Allah سبحانه وتعالى, praising Him سبحانه وتعالى, magnifying Him سبحانه وتعالى, supplicating, and showing humility, for the closest a servant is to his Lord عز وجل is when he is in ‘sujud’. As for the imam (of prayer), when he leads the people in prayer, he should not prolong it for them, for among them are the weak and those who have needs. Indeed, the Messenger of Allah سبحانه وتعالى, peace be upon him and his family, used to lighten the prayer when leading the people.”

And from him, from al-‘Abbas ibn Ma‘ruf from Hammad ibn Isa from Mu‘awiyah ibn ‘Ammar who said: I said to Abu Abdillah عليه السلام: “What is the lightest (minimum) amount of ‘tasbih’ in prayer?” Imam عليه السلام said: “Three ‘tasbihat’ with calm and clear recitation (‘tarassul’), saying: ‘Subhan Allah, Subhan Allah, Subhan Allah’.”

Muhammad ibn Ya‘qub from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn Isa from Hariz from Zurarah: Abu Ja‘far عليه السلام, peace be upon him, said: “When you intend to go into bowing (ruku‘), say while you are standing upright: ‘Allahu Akbar’, then bow and say: ‘My Lord عز وجل, for You عز وجل have I bowed, to You عز وجل have I submitted, in You عز وجل have I believed, upon You عز وجل have I relied, and You عز وجل are my Lord عز وجل. My hearing, my sight, my hair, my skin, my flesh, my blood, my brain, my nerves, my bones, and everything my feet carry have humbled themselves to You عز وجل, not arrogantly, nor proudly, nor with weariness. Glory be to my Lord عز وجل, the Mighty, and praise be to Him عز وجل’, three times, in a calm and deliberate manner (tarassul). And in your bowing, align your feet, placing between them the distance of one span. Place your palms firmly on your knees. Put your right hand on your right knee before the left, press the tips of your fingers on the center of the kneecap, and spread your fingers when placing them on your knees. Keep your back straight and extend your neck, and let your gaze be between your feet. Then say: ‘Sami‘a Allahu liman hamidah’ (Allah سبحانه وتعالى hears the one who praises Him عز وجل), while you are upright standing, and say: ‘Al-hamdu lillahi Rabbil-‘alamin’ (Praise be to Allah سبحانه وتعالى, the Lord of the worlds), the One worthy of majesty, sovereignty, and greatness. ‘Al-hamdu lillahi Rabbil-‘alamin’, say it aloud. Then raise your hands with the takbir and go down into prostration (sujud).”

Al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from a man from Abu Basir: Abu Abdillah عليه السلام said: “When you raise your head from bowing (ruku‘), straighten your back, for there is no prayer for the one who does not straighten his back.”

Al-Husayn ibn Sa‘id from Fadalah from al-‘Ala’ from Muhammad, who said: I saw Abu Abdillah عليه السلام placing his hands before his knees when He عليه السلام went into prostration (sujud), and when He عليه السلام wanted to rise, He عليه السلام would raise his knees before his hands.”

And from him, from al-Qasim ibn Muhammad al-Jawhari from al-Husayn ibn Abi al-‘Ala’, who said: I asked Abu Abdillah عليه السلام about a man who places his hands before his knees during prayer. Imam عليه السلام said: “Yes (it is permissible).”

And from him, from Safwan from al-‘Ala’ from Muhammad ibn Muslim, who said: He عليه السلام was asked about a man who places his hands on the ground before his knees. Imam عليه السلام said: “Yes,” meaning in prayer.

As for what was narrated by al-Husayn ibn Sa‘id from Fadalah from Husayn from Sama‘ah from Abu Basir: Abu Abdillah عليه السلام said: “There is no harm if a man, when praying, places his knees on the ground before his hands.”

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Ibn Abi ‘Umayr from Hammad ibn Uthman from al-Halabi: Abu Abdillah عليه السلام said: “When you go into prostration (sujud), say the takbir (Allahu Akbar), and say: ‘O Allah سبحانه وتعالى, to You عز وجل I have prostrated, in You عز وجل I have believed, to You عز وجل I have submitted, upon You عز وجل I have relied. You عز وجل are my Lord عز وجل. My face has prostrated to the One عز وجل who created it, and who split open its hearing and sight.’ ‘All praise belongs to Allah سبحانه وتعالى, Lord عز وجل of the worlds.’ ‘Blessed is Allah سبحانه وتعالى, the best of creators.’ Then say: ‘Glory be to my Lord عز وجل, the Most High, and with His عز وجل praise,’ three times. Then when you raise your head, say between the two prostrations: ‘O Allah سبحانه وتعالى, forgive me, have mercy on me, mend me, repel from me (what harms me), and grant me well-being. Indeed, I am in need of whatever good You عز وجل may send down to me.’ ‘Blessed is Allah سبحانه وتعالى, Lord عز وجل of the worlds.’”

Muhammad ibn Ya‘qub, from a group, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa‘id, from Fadalah ibn Ayyub, from Abdullah ibn Sinan, from Hafs al-A‘war: Abu Abdillah عليه السلام said: “When (Imam) Ali عليه السلام, peace be upon him, performed prostration, He عليه السلام would collapse as the emaciated camel collapses, meaning the way it kneels down.”

Al-Husayn ibn Sa‘id narrated from Safwan, from Misma‘: Abu Abdillah عليه السلام said: “It does not suffice a man in his prayer with less than three tasbihat or their equivalent.”

And from him, from al-Nadr, from Yahya al-Halabi, from Dawud al-Abzari: Abu Abdillah عليه السلام said: “The minimum of tasbih is three times while you are in prostration, do not hasten through them.”

And from him, from Muhammad ibn Sinan, from Ibn Muskan, from Abu Basir, who said: I asked Him عليه السلام about the minimum that suffices of tasbih in bowing and prostration. Imam عليه السلام said: “Three tasbihat.”

Ahmad ibn Muhammad ibn Isa narrated from Ali ibn al-Hakam, from Uthman ibn Abd al-Malik, from Abu Bakr al-Hadrami, who said: I said to (Imam) Abu Ja‘far عليه السلام, peace be upon him: “What is the limit of bowing and prostration?” Imam عليه السلام said: “You say ‘Subhana Rabbi al-‘Azim wa bi-hamdih’ three times in bowing, and ‘Subhana Rabbi al-A‘la wa bi-hamdih’ three times in prostration. So whoever omits one has omitted one-third of his prayer, and whoever omits two has omitted two-thirds of his prayer, and whoever does not perform tasbih, then he has no prayer.”

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Hammad ibn ‘Isa, who said: One day, Abu Abdillah عليه السلام said to me: “O Hammad, do you know how to perform prayer properly?” I said: “O my master, I have memorized the book of Hariz regarding prayer.” Imam عليه السلام said: “It does not matter, O Hammad. Stand and pray.” So I stood before Him عليه السلام, facing the qiblah. I began the prayer, bowed, and prostrated. Then Imam عليه السلام said: “O Hammad, you do not perform prayer properly. How unbecoming it is for a man like you, sixty or seventy years may pass over him, and he does not establish even one prayer with all of its boundaries complete?!” Hammad said: ‘So I felt humiliated within myself and I said; “May I be your ransom, then teach me the prayer.” So Abu Abdillah عليه السلام stood, facing the qiblah, upright. He عليه السلام placed both his hands on his thighs, brought his fingers together, and positioned his feet close together until the distance between them was about the width of three spread-out fingers. He عليه السلام pointed all the toes of his feet toward the qiblah, not turning them away from the qiblah, and Imam عليه السلام said with humility: “Allahu Akbar.” Then He عليه السلام recited al-Hamd with measured tone and ‘Qul Huwa Allahu Ahad’, then paused for a short moment, the amount of time one takes a breath, while standing. Then He عليه السلام raised his hands in line with his face and said: “Allahu Akbar,” while still standing. Then He عليه السلام bowed and filled his hands with his knees, spreading his fingers apart. He عليه السلام pulled his knees backward and straightened his back until, had a drop of water or oil been poured on it, it would not have moved, due to the straightness of his back. He عليه السلام extended his neck and closed his eyes. Then Imam عليه السلام said tasbih three times with measured tone, saying: ‘Subhana Rabbi al-‘Azim wa bi-hamdih.’ Then He عليه السلام stood up straight, and when He عليه السلام became fully upright, Imam عليه السلام said “‘Samia’a Allahu liman hamidah’ (Allah سبحانه وتعالى has heard the one who praises Him),” then Imam عليه السلام said ‘Allahu Akbar’ while standing, and raised his hands in line with his face. Then He عليه السلام went into prostration and placed his palms, with fingers joined together, between his knees, in line with his face, and said: ‘Subhana Rabbi al-A’la wa bi-hamdih’ three times. He عليه السلام did not rest any part of his body on another part. He عليه السلام prostrated on eight bones; the two palms, the two knees, the tips of the big toes, the forehead, and the nose. Imam عليه السلام said: “Seven of them are obligatory to prostrate upon, and they are the ones Allah سبحانه وتعالى, Mighty and Majestic, mentioned in His Book, where He سبحانه وتعالى said: ‘And that the masajid belong to Allah سبحانه وتعالى, so do not call upon anyone with Allah سبحانه وتعالى’ (Surah Jinn 72:18). These are the forehead, the two palms, the two knees, and the two big toes. Placing the nose on the ground is a sunnah.” Then He عليه السلام raised his head from prostration, and when He عليه السلام was fully upright sitting, Imam عليه السلام said: ‘Allahu Akbar’. Then He عليه السلام sat on his left thigh, placing his right foot on the instep of his left foot, and said: “Astaghfirullaha Rabbi wa atubu ilayh.” Then Imam عليه السلام said takbir while sitting and performed the second prostration, saying as Imam عليه السلام said in the first. He عليه السلام did not rest any part of his body upon another in bowing or in prostration. He عليه السلام was balanced and did not place his forearms on the ground. He عليه السلام prayed two rak’ahs in this manner, with his fingers joined together, and He عليه السلام was seated during the tashahhud. When He عليه السلام completed the tashahhud, He عليه السلام gave salam and said: ‘O Hammad, pray like this.’”

Ahmad ibn Muhammad ibn ‘Isa, from Ali ibn al-Hakam, from Abu Ayyub al-Khazzaz, from Abd al-Hamid ibn ‘Awwad, from Abu Abdillah عليه السلام, who said: I saw Him عليه السلام, when He عليه السلام raised his head from the second prostration of the first rak‘ah, He عليه السلام would sit until He عليه السلام was at ease, then He عليه السلام would stand.

Sama‘ah, from Abu Basir, who said: Abu Abdillah عليه السلام said: “When you raise your head from the second prostration in the first rak‘ah, when you intend to stand, then sit upright first, then stand.”

As for what was narrated by Ali ibn al-Hakam from Rahim, who said: I said to Abu al-Hasan al-Ridha عليه السلام, peace be upon him: “May I be your ransom, I see you, when you pray and raise your head from prostration in the first and third rak‘ah, you sit upright before standing. So should we do as you do?” Imam عليه السلام said: “Do not look at what I do, do what you have been commanded to do.”

Ahmad ibn Muhammad ibn ‘Isa, from al-Hajjal, from Abdullah ibn Bukayr, from Zurarah, who said: I saw Abu Ja‘far عليه السلام and Abu Abdillah عليه السلام, peace be upon them both, when they raised their heads from the second prostration, they stood up without sitting.

Mu‘awiyah ibn ‘Ammar, Ibn Muslim, and al-Halabi said: Imam عليه السلام said: “Do not sit in prayer between the two prostrations like the sitting of a dog.”

Ali, from Abu Basir, from Abu Abdillah عليه السلام, who said: (Abu Abdillah عليه السلام said) “When you sit in prayer, do not sit on your right side, rather, sit on your left side. And when you prostrate, spread your palms on the ground. And when you bow, place your knees into your palms.”

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Hammad ibn ‘Isa, and Muhammad ibn Isma‘il, from al-Fadl ibn Shadhan, and Muhammad ibn Yahya, from Ahmad ibn Muhammad, all from Hammad ibn ‘Isa, from Hariz, from Zurarah: Abu Ja‘far عليه السلام, peace be upon him, said: “When you stand in prayer, do not place one foot directly against the other; rather, leave a gap between them, the minimum being the width of a finger, and the maximum up to a span. Let your shoulders hang down, release your arms, and do not interlock your fingers. Let your hands be upon your thighs, opposite your knees, and let your gaze be toward the place of your prostration. When you bow, align your position in bowing between your feet, making the distance between them about a span. Firmly place your palms upon your knees. Place your right hand on your right knee before the left, and let the tips of your fingers reach the center of the kneecap. Spread your fingers when placing them on your knees, and if the tips of your fingers reach in your bowing, reaching your kneecaps, that suffices you. But what is more beloved to me is that you firmly place your palms on your knees, so that your fingers are upon the center of the kneecap, and you spread them apart. Keep your back straight, stretch your neck, and let your gaze be directed to the space between your feet. When you intend to go into prostration, raise your hands with the takbir and go down into prostration, beginning with your hands, place them on the ground before your knees. Place them together. Do not spread your forearms on the ground like a beast spreads its forearms, and do not place your forearms on your knees or thighs. Rather, raise your elbows outward. Do not press your palms to your knees, nor bring them close to your face, let them be level with your shoulders. Do not place them in front of your knees, but turn them slightly away from that. Spread them flat on the ground and draw them toward yourself in a drawing motion. If there is a cloth beneath them, it does not harm you; but if you place them directly on the earth, that is better. Do not spread your fingers during prostration; rather, keep them joined together.” Imam عليه السلام said: “When you sit in tashahhud, press your knees to the ground and spread them slightly. Let the top of your left foot be on the ground, and the top of your right foot on the sole of your left foot. Your buttocks should be on the ground, and the tip of your right big toe should be on the ground. Beware of sitting on your two feet, for that causes discomfort, and you will not truly be sitting on the ground, it would be as if you are sitting part of your body upon another part, and you will not be able to remain patient in the tashahhud and in supplication.”

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Hammad, from Hariz, from a man, from Abu Ja‘far عليه السلام, peace be upon him, who said: I said to Him عليه السلام regarding the verse: ‘So pray to your Lord and sacrifice”’ (Surah Kawthar 108:2). He عليه السلام said: “The ‘nahr’ (sacrifice) is uprightness in standing, that one straightens his back and his neck.” And Imam عليه السلام said: “Do not place your hands on your hips (takfir), for that is what the Magians do. Do not cover your mouth (talath-thum), do not squat (ihtifaz), do not sit on your feet (iq‘aʾ), and do not spread your forearms on the ground.”

Al-Husayn ibn Sa‘id, from Safwan, from Fadalah, from al-‘Ala’, from Muhammad ibn Muslim, from one of the two (Imams) (peace be upon them), who said: I asked (Imam عليه السلام): “A man places his hand in prayer, (and he demonstrated) the right over the left?. Imam عليه السلام said: "That is takfeer (a gesture used by others), so do not do it."

As for what was narrated by Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Ja‘far ibn Ali, who said: I saw Aba al-Hasan عليه السلام, peace be upon him, and He عليه السلام had performed a prostration after the prayer, and He عليه السلام spread his forearms on the ground and pressed his chest to the ground, while still in his clothes.

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Yahya ibn Abd al-Rahman ibn Khaqan, who said: I saw Aba al-Hasan al-Thalith عليه السلام, peace be upon him, perform the prostration of gratitude (‘Sajdat al-Shukr’), and He عليه السلام spread out his forearms and pressed his chest and stomach to the ground. So I asked Him عليه السلام about that, and Imam عليه السلام said: “This is how it should be.”

Al-Husayn ibn Sa‘id, from Abdullah ibn Bahr, from Ibn Udhaynah, from Zurarah, from Abu Ja‘far عليه السلام, peace be upon him, who said: I asked Him عليه السلام about the limit of prostration. Imam عليه السلام said: “Whatever part is placed from the area between the hairline and the position of the eyebrows, it suffices you.”

And from him, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Zurarah, from one of the two (Imams) (peace be upon them), who said: I asked (Imam عليه السلام) about a man prostrates while wearing a cap or a turban. Imam عليه السلام said: “If his forehead touches the ground in the area between his eyebrows and the hairline, then it suffices for him.”

Al-Husayn, from al-Nadr ibn Suwayd, from Abdullah ibn Sinan, who said: I asked Abu Abdillah عليه السلام about the place of the forehead of the one prostrating, can it be higher than the place where he stands? Imam عليه السلام said: “No, but it should be level.”

And from him, from al-Nadr ibn Suwayd, from ‘Asim ibn Humayd, from Abu Basir, who said: I asked Abu Abdillah عليه السلام about a man who raises the place of his forehead in the mosque (during prostration). Imam عليه السلام said: “I like to place my face where my feet stand,” and He عليه السلام disliked (raising it).

Al-Husayn ibn Sa‘id, from Safwan ibn Yahya, from Ishaq ibn ‘Ammar, from one of his companions, from Musadif, who said: A boil had appeared on me (forehead), so I was prostrating on one side. Abu Abdillah عليه السلام saw its mark and said: “What is this?” I said: “I cannot prostrate because of the boil, so I prostrate while turned to the side.” Imam عليه السلام said to me: “Do not do that. Dig a small pit and place the boil into the pit so that you may place your forehead on the ground.”

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, by his chain of narration, who said: Abu Abdillah عليه السلام was asked about someone who has an ailment on his forehead and is unable to prostrate upon it. Imam عليه السلام said: “He should place his chin on the ground, for Allah سبحانه وتعالى the Exalted says: ‘They fall down upon their chins in prostration’.” (Surah Isra 17:107)

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from Fadalah, from Aban, from Abd al-Rahman ibn Abi Abdillah, who said: I asked Abu Abdillah عليه السلام about a man who prostrates while wearing a turban, such that his forehead does not touch the ground. Imam عليه السلام said: “That does not suffice him until his forehead reaches the ground.”

Al-Husayn ibn Sa‘id, from al-Nadr ibn Suwayd, from Abdullah ibn Sinan: Abu Abdillah عليه السلام said: “When you rise from prostration, say: ‘O Allah سبحانه وتعالى, my Lord عز وجل, by Your عز وجل power and strength I rise and I sit.’ And if you wish, you may also say: ‘…and I bow and I prostrate.’”

And from him, from Hammad, from Hariz, from Muhammad ibn Muslim: Abu Abdillah عليه السلام said: “When a man rises from prostration, he says: ‘Bi-hawli Allahi aqumu wa aq‘udu’ (By the power of Allah سبحانه وتعالى I rise and I sit).’”

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Sa‘d ibn Abi Khala: Abu Abdillah عليه السلام said: “It suffices you in qunut to say: ‘O Allah سبحانه وتعالى, forgive us, have mercy on us, grant us well-being, and pardon us in this world and the Hereafter. Indeed, You عز وجل have power over all things.’”

What was narrated by Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Mu‘awiyah ibn ‘Ammar: Abu Abdillah عليه السلام said: “The takbir in the obligatory prayer, in the five daily prayers, is ninety-five takbirs, among them are five takbirs of qunut.”

And from him, from Ali ibn Ibrahim, from his father, from Abdullah ibn al-Mughirah: Imam عليه السلام explained the (takbirs) as follows; In Dhuhr, twenty-one takbirs; in ‘Asr, twenty-one takbirs; in Maghrib, sixteen takbirs; in the last Isha, twenty-one takbirs; and in Fajr, eleven takbirs; and five takbirs of qunut in the five prayers.”

Muhammad ibn Ahmad ibn Yahya, from Musa ibn ‘Umar, from Abdullah ibn al-Mughirah, from al-Sabbah al-Muzani, who said Commander of the Faithful, (Imam Ali ibn Abi Talib عليه السلام), peace be upon him, said: “Ninety-five takbirs are (prescribed) in the day and night for the prayers, among them is the takbir of qunut.”

Al-Husayn ibn Sa‘id, from Hammad ibn ‘Isa, from Hariz, from Muhammad ibn Muslim: Abu Abdillah عليه السلام said: “When you sit after the first two rak‘ahs and recite the tashahhud, then stand, say: ‘Bi-hawli Allahi aqumu wa aq‘udu’ (By the power and strength of Allah سبحانه وتعالى I rise and I sit.)”

And from him, from Fadalah, from Rifa‘ah ibn Musa, who said: I heard Abu Abdillah عليه السلام say: “When (Imam) Ali عليه السلام, peace be upon him, would rise from the first two rak‘ahs, He عليه السلام would say: ‘Bi-hawli Allahi aqumu wa aq‘udu’ (By the power and strength of Allah سبحانه وتعالى I rise and I sit.)”

And from him, from Fadalah, from Sayf, from Abu Bakr al-Hadrami, who said: Abu Abdillah عليه السلام said: “When you rise from the two rak‘ahs, lean on your palms and say: ‘Bi-hawli Allahi aqumu wa aq‘udu’ (By the power and strength of Allah سبحانه وتعالى I rise and I sit.) for indeed (Imam) Ali عليه السلام, peace be upon him, used to do that.”

Al-Husayn ibn Sa‘id, from Ibn Abi Najran, from Safwan al-Jammal, who said: I prayed behind Abu Abdillah عليه السلام for several days, and He عليه السلام would perform ‘qunut’ in every prayer, whether it was one in which the recitation was audible or not.

And from him, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Zurarah: Abu Ja‘far عليه السلام, peace be upon him, said: “Qunut is in every prayer, in the second rak‘ah, before bowing.”

And from him, from Safwan and Ibn Abi Umayr, from Abdullah ibn Bukayr, from Muhammad ibn Muslim, who said: I asked Abu Ja‘far عليه السلام, peace be upon him, about ‘qunut’ in all five prayers. Imam عليه السلام said: “Perform ‘qunut’ in all of them.” He (Muhammad ibn Muslim) said: “Then I later asked Abu Abdillah عليه السلام about that, and Imam عليه السلام said: “As for the prayers in which you recite aloud, do not have any doubt about it.”

And from him, from Fadalah, from Ibn Sinan: Abu Abdillah عليه السلام said: “Qunut in Maghrib is in the second rak‘ah, and in Isha and Ghadah (Fajr) it is the same. And in Witr it is in the third rak‘ah.”

And from him, from al-Hasan, from Zur‘ah, from Sama‘ah, who said: I asked Him عليه السلام about ‘qunut’, about which prayer is it in? Imam عليه السلام said: “Every prayer in which the recitation is done aloud has ‘qunut’ in it, and ‘qunut’ is before bowing and after the recitation.”

Ahmad ibn Muhammad ibn ‘Isa, from Ali ibn al-Hakam, from Abu Ayyub al-Khazzaz, from Abu Basir, from Abu Abdillah عليه السلام, who said: One of our companions asked Him عليه السلام, and I (Abu Basir) was present, about ‘qunut’ in the Friday prayer. Imam عليه السلام said to him: “In the second rak‘ah.” So the man said to Him عليه السلام: “One of our companions narrated to us that you told him it is in the first rak‘ah.” Imam عليه السلام said: “In the last.” Then, when He عليه السلام saw that the man was confused, Imam عليه السلام said: “O Aba Muhammad, (it is) in both the first and the last.” Then Abu Basir asked after that: “Is it before the bowing or after it?” So Abu Abdillah عليه السلام said: “Every ‘qunut’ is before bowing, except in Friday prayer: in the first rak‘ah it is before bowing, and in the last it is after bowing.”

And from him, from Ibn Udhaynah, from Wahb: Abu Abdillah عليه السلام said: “Qunut is in Friday prayer, Isha, ‘Atamah (night prayer), Witr, and Ghadah (Fajr). Whoever abandons qunut out of aversion to it, then he has no prayer.”

And from him, from al-Hasan ibn Ali ibn Faddal, from Abdullah ibn Bukayr, from Muhammad ibn Muslim: Abu Ja‘far عليه السلام, peace be upon him, said: “Qunut is in every two rak‘ahs, in supererogatory (nafl) and obligatory prayers.” Al-Hasan said: “And Abdullah ibn Bukayr informed me from Zurarah, from Abu Ja‘far عليه السلام, peace be upon him, said: “Qunut is in all prayers.” Muhammad ibn Muslim said: “So I mentioned that to Abu Abdillah عليه السلام, and Imam عليه السلام said: “As for that in which there is no doubt, it is what is recited aloud.”

Ahmad ibn Muhammad ibn ‘Isa, from Ali ibn al-Hakam, from Ibn Abi Umayr, from Jamil ibn Salih, from Abd al-Malik ibn ‘Amr, who said: I asked Abu Abdillah عليه السلام about ‘qunut’, is it before bowing or after? Imam عليه السلام said: “Neither before it nor after it.”

And 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 ‘qunut’, is ‘qunut’ performed in all the prayers, or only in those in which the recitation is audible? Imam عليه السلام said: “Qunut is only in Ghadah (Fajr), Jumu‘ah (Friday prayer), Witr, and Maghrib.”

Sa‘d ibn Abdullah narrated from Abu Ja‘far, from al-Hasan ibn Ali ibn Faddal, from Yunus ibn Ya‘qub, who said: I asked Abu Abdillah عليه السلام: In which prayers should I perform ‘qunut’? Imam عليه السلام said: “Do not perform ‘qunut’ except in Fajr.”

Ali ibn Mahziyar, from Ahmad ibn Muhammad ibn Abi Nasr, from Abu al-Hasan al-Ridha عليه السلام, peace be upon him, who said: Abu Ja‘far عليه السلام, peace be upon him, said regarding ‘qunut’: “If you wish, then perform qunut; and if you wish, do not perform it.” Abu al-Hasan عليه السلام, peace be upon him, said: ‘And when there is taqiyyah (precautionary dissimulation), then do not perform qunut, and I adhere to this.’

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Faddal, from Ibn Bukayr, from Abu Basir, who said: I asked Abu Abdillah عليه السلام about ‘qunut’. Imam عليه السلام said: “In that which you recite aloud.” So I said: “I asked your father عليه السلام about that, and Imam عليه السلام said: ‘In all five prayers.’” Imam عليه السلام said: “May Allah سبحانه وتعالى have mercy on my father عليه السلام. The companions of my father عليه السلام came to him and asked him, so He عليه السلام informed them of the truth. Then they came to me full of doubts, so I gave them a ruling based on ‘taqiyyah’ (precautionary dissimulation).”

Sa‘d, from Abu Ja‘far, from his father, from Abdullah ibn al-Mughirah, who said: Abu al-Qasim Mu‘awiyah narrated to me from Abu Bakr ibn Abi Sammak, from Abu Abdillah عليه السلام, who said: Imam عليه السلام said to me regarding the ‘qunut’ of ‘witr’: ‘O Allah سبحانه وتعالى, forgive us, have mercy on us, grant us well-being, and pardon us in this world and the Hereafter.‘ And Imam عليه السلام said: ‘Three tasbihat suffice for qunut.”’

As for what was narrated by al-Husayn ibn Sa‘id, from al-Qasim ibn Muhammad al-Jawhari, from Aban ibn ‘Uthman, from Isma‘il al-Ju‘fi and Ma‘mar ibn Yahya: Abu Ja‘far عليه السلام said: “Qunut is before bowing, and if you wish, then after it.”

Al-Husayn ibn Sa‘id, from Safwan: Abdullah ibn Bukayr narrated to us from Abd al-Malik ibn ‘Amr al-Ahwal: Abu Abdillah عليه السلام said: “The ‘tashahhud’ in the first two rak‘ahs is: ‘Alhamdu lillah ashhadu an la ilaha illa Allah wahdahu la sharika lah wa ashhadu anna Muhammadan abduhu wa rasuluh Allahumma salli ala Muhammad wa Aali Muhammad wa taqabbal shafaatahu fi ummatih wa irfa darajatah’ (I bear witness that there is no god but Allah سبحانه وتعالى, alone, without partner, and I bear witness that Muhammad صلى الله عليه وعلى آله وسلم is His servant and messenger. O Allah سبحانه وتعالى, send blessings upon Muhammad صلى الله عليه وعلى آله وسلم and the family of Muhammad صلى الله عليه وعلى آله وسلم, and accept His صلى الله عليه وعلى آله وسلم intercession on behalf of His صلى الله عليه وعلى آله وسلم nation, and raise His صلى الله عليه وعلى آله وسلم rank.’”

Al-Husayn ibn Sa‘id, from Ibrahim al-Khazzaz, from Abd al-Hamid ibn ‘Awwad: Abu Abdillah عليه السلام said: “If you are leading a group in prayer, one ‘taslim’ to your right suffices. If you are praying behind an imam, then (you do) two ‘taslims’. And if you are alone, then one ‘taslim’ facing the qiblah suffices.”

And from him, from Safwan, from Mansur, who said: Abu Abdillah عليه السلام said: “The imam says one ‘taslim’, and those behind him say two ‘taslims’. But if there is no one on his left, then he says one ‘taslim’.”

And from him, from Fadalah, from Husayn, from Ibn Muskan, from ‘Anbasah ibn Mus‘ab, who said: I asked Abu Abdillah عليه السلام about a man standing in the row behind the imam and there is no one on his left, how should he perform the ‘taslim’? Imam عليه السلام said: “One ‘taslim’ to his right.”

As for what was narrated by al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Zurarah, and Muhammad ibn Muslim, and Ma‘mar ibn Yahya, and Isma‘il: Abu Ja‘far عليه السلام, peace be upon him, said: “He performs one ‘taslim’, whether he is an imam or not.”

Al-Husayn ibn Sa‘id, from Muhammad ibn Sinan, from Ibn Muskan, from Abu Basir: Abu Abdillah عليه السلام said: “If you are an imam, then the ‘taslim’ is that you send salam upon the Prophet (peace be upon him and his family) and say: ‘Peace be upon us and upon the righteous servants of Allah سبحانه وتعالى.’ Once you say that, the prayer has ended. Then you inform the people by saying, while facing the qiblah, ‘Peace be upon you.’ And likewise, if you are praying alone, you say: ‘Peace be upon us and upon the righteous servants of Allah سبحانه وتعالى ‘ just as you would say if you were the imam. But if you are in a congregation, then say what you have said, and send salam upon those on your right and your left. If there is no one on your left, then send salam upon those on your right, and do not omit sending ‘taslim’ to your right even if there is no one on your left.”

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Zurarah: (It was said) “When a woman stands for prayer, she joins her feet together and does not spread them apart, and she brings her hands close to her chest due to the presence of her breasts. When she bows, she places her hands above her knees, on her thighs, so that she does not bend too much and raise her backside. When she sits, she sits on her buttocks as a man does. When she moves into prostration, she begins by sitting and placing her knees down before her hands. Then she prostrates closely to the ground. When she is in her sitting posture, she brings her thighs together and lifts her knees off the ground. When she rises, she rises smoothly, without first lifting her backside.”

Al-Husayn ibn Sa‘id, from Uthman ibn ‘Isa, from Ibn Muskan, from Ibn Abi Ya‘fur: Abu Abdillah عليه السلام said: “When a woman prostrates, she spreads her forearms.”