Chapter on the Rulings of Missed Prayers

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father and Muhammad ibn Ismail from al-Fadl ibn Shadhan, all from Hammad from Hariz from Zurarah from Abu Ja’far عليه السلام, peace be upon him. He said: Imam al-Baqir عليه السلام said: “If you forget a prayer or you performed it without ablution, and there are missed prayers upon you, then begin with the first of them. Call the adhan for it and the iqamah, then pray it. After that, pray the one that follows it, with an iqamah, an iqamah for each prayer.” He (Zurarah) said: “And Abu Ja’far عليه السلام, peace be upon him, said: ‘And if you had already performed Dhuhr while the morning prayer had passed you, then you remembered it, then pray it at whatever hour you remember it, even after Asr. And whenever you remember a prayer that has passed you, then pray it.” And Imam al-Baqir عليه السلام said: “If you forget the Dhuhr prayer until you have prayed the Asr prayer, then you remember it while you are in the prayer or after you have finished, then intend that (what you just prayed) be the first (Dhuhr), and then pray the Asr. For it is four (rak’ahs) that you have prayed in place of four. And if you remember that you did not pray the first (Dhuhr) while you are in the Asr prayer, and you have already prayed two rak’ahs of it, then complete the remaining two rak’ahs (as Dhuhr), and then stand and pray the Asr. And if you remember that you did not pray Asr, until the time of Maghrib has entered, and you do not fear missing it, then pray the Asr and then pray the Maghrib. And if you had already prayed the Maghrib, then stand and pray the Asr. And if you had already prayed two rak’ahs of Maghrib, then you remembered Asr, then intend it as Asr, then give salam, then pray Maghrib. And if you had prayed the last Isha prayer and had forgotten Maghrib, then stand and pray Maghrib. And if you remembered it and you had already prayed two rak’ahs of the last Isha or you had stood up for the third, then intend it as Maghrib, then give salam, then stand and pray the last Isha. And if you had forgotten the last Isha prayer until you prayed the fajr, then pray the last Isha prayer. And if you remembered it while you were in a rak’ah or in the second (rak’ah) of the morning prayer, then intend it as Isha, then stand and pray the morning prayer. Call the adhan and the iqamah. And if both Maghrib and Isha have passed you, then begin with them before you pray the morning prayer, then begin with Maghrib, and then Isha. And if you fear that the morning prayer will be missed if you begin with them, then begin with Maghrib, then the morning prayer, then pray Isha. And if you fear that the morning prayer will be missed if you begin with Maghrib, then pray the morning prayer, then pray Maghrib and Isha. Begin with whichever of the two came first, because both of them are qadha (make-up prayers). Whichever of them you remember, do not pray them except after the sunrise rays appear.” He (Zurarah) said: “I asked, ‘Why is that?’” Imam عليه السلام said: “Because you do not fear missing it.”

And from him, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Ibn Udhaynah, from Zurarah, from Abu Ja’far عليه السلام, peace be upon him: Imam al-Baqir عليه السلام was asked about a man who prayed without purification, or who forgot a prayer and did not perform it, or who slept through it. Imam عليه السلام said: “He must make it up when he remembers it, at whatever hour he remembers it whether by night or by day. And if the time of (another) prayer enters while he has not yet completed what has passed him, then let him make up (the missed prayer), so long as he does not fear that the time of the present prayer will pass. And this (present prayer) has more right, so let him perform it. Then once he has prayed it, let him pray what had previously passed him of missed prayers. And he should not perform any supererogatory (nafl) rak’ah until he has made up all of the obligatory prayers.”

Muhammad ibn Ali ibn Mahbub from al-Abbas from Abdillah ibn al-Mughirah from Hariz from Muhammad ibn Muslim. He said: I asked Aba Abdillah عليه السلام, peace be upon him, about a man who prayed the prayers while he was in a state of janabah (major ritual impurity), for a day or two or three, then remembered afterward. Imam عليه السلام said: “He must perform purification, then call the adhan and give the iqamah for the first of them (meaning prayers performed whilst junub), then pray. After that, he gives the iqamah for each subsequent prayer and prays without (repeating) the adhan, until he completes all of his missed prayers.”

Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad ibn Uthman from al-Halabi. He said: I asked Aba Abdillah عليه السلام, peace be upon him, about someone who did not catch the sermon on the day of Jumu’ah (Friday). Imam عليه السلام said: “He should pray two rak’ahs. But if he missed the prayer and did not catch it, then let him pray four (rak’ahs).” And Imam عليه السلام said: “If you catch the imam (of prayer) before he bows in the final (rak’ah), then you have caught the prayer. But if you catch him after he has bowed, then (pray) it as Dhuhr, (which is) four (rak’ahs).”

Muhammad ibn Ahmad ibn Yahya from Yusuf ibn al-Harith from Muhammad ibn Abd al-Rahman al-Arzami from his father Abd al-Rahman from Ja’far from his father from Jabir from Imam Ali عليه السلام, peace be upon him. He said: Imam Ali عليه السلام said: “Whoever catches the imam (of prayer) on the day of Friday while he is reciting the tashahhud, let him pray four (rak’ahs). And whoever catches one rak’ah, let him add to it another, in which he recites aloud.”

And what was narrated by al-Husayn ibn Said from Fadalah and al-Nadr from Ibn Sinan from Abu Abdillah عليه السلام, peace be upon him, he said: Imam al-Sadiq عليه السلام said: “Friday (prayer) is not valid except for the one who catches both sermons.”

Do you not see what was narrated by al-Husayn from Fadalah from Hammad from al-Fadl ibn Abd al-Malik, He said: Abu Abdillah عليه السلام, peace be upon him, said: “Whoever catches one rak’ah has caught the Friday (prayer).”

Sa’ad from Ali ibn Ismail from Safwan ibn Yahya from Abd al-Rahman ibn al-Hajjaj from Abu al-Hasan عليه السلام, peace be upon him: Imam al-Kadhim عليه السلام was asked about a man who prayed in congregation on the day of Friday, and when the imam (of prayer) bowed, he bowed as well, but the people pushed him toward a wall or a pillar, so he was unable to bow or prostrate until the people had raised their heads. Should he (then) bow and prostrate and catch up with the row, while the people have already stood up, or what should he do? Imam عليه السلام said: “He should prostrate, then stand in the row, and there is no problem in that.”

Muhammad ibn Yaqub from al-Husayn ibn Muhammad from Mualla ibn Muhammad from al-Hasan ibn Ali al-Washsha. He said: I heard Imam al-Ridha عليه السلام, peace be upon him, say: “If the sun has passed the zenith while you are still in the city and you intend to travel, then complete (the Dhuhr prayer in full). But if you depart after the zenith, then shorten the Asr prayer.”

And from him, from Muhammad ibn Yahya from Ahmad ibn Muhammad from Ibn Faddal from Dawud ibn Farqad from Bashir al-Nabbal. He said: I went out with Abu Abdillah عليه السلام, peace be upon him, until we reached al-Shajarah. Then Abu Abdillah عليه السلام, peace be upon him, said to me: “O Nabbal!” I said: “At your service.” Imam عليه السلام said: “It is not obligatory upon anyone in this entire camp to pray four (rak’ahs) except me and you, and that is because the time of the prayer entered before we had departed.”

Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Hammad from Hariz from Zurarah. He said: I said to Imam عليه السلام: “A man misses a prayer while he is on a journey, then remembers it while in residence.” Imam عليه السلام said: “He must make up what he missed in the same manner as it was missed. If it was a prayer of travel, he performs it in residence as it was (shortened). And if it was a prayer of residence, then let him make it up during travel as a prayer of residence.”

Al-Husayn ibn Said from al-Nadr ibn Suwayd from Musa ibn Bakr from Zurarah from Abu Ja’far عليه السلام : Imam al-Baqir عليه السلام was asked about a man upon whom the time of prayer entered while he was on a journey, and he delayed the prayer until he arrived (at his destination), intending to pray it when he reached his family. Then, when he arrived, he forgot to pray it until its time had passed. Imam عليه السلام said: “He should pray it as two rak’ahs, as the prayer of a traveller, because the time entered while he was traveling. It would have been appropriate for him to pray at that time.”

As for what was narrated by al-Husayn ibn Said from Safwan ibn Yahya from al-Is ibn al-Qasim, he said: I asked Aba Abdillah عليه السلام, peace be upon him, about a man upon whom the time of prayer enters while he is traveling, then he enters his house before having prayed it. He said: “He must pray it as four (rak’ahs).” And Imam عليه السلام said: “He continues to shorten (the prayer) until he enters his house.”

Al-Husayn ibn Said from Safwan and Muhammad ibn Sinan from Ismail ibn Jabir. He said: I said to Abu Abdillah عليه السلام, peace be upon him: “The time of prayer enters upon me while I am traveling, but I do not pray until I enter (the home of) my family.” Imam عليه السلام said: “Pray and complete the prayer (in full).” I asked: “What if the time of prayer enters upon me, while I am with my family, and I intend to travel, so I do not pray until I depart?” Imam عليه السلام said: “Pray and shorten the prayer. And if you do not do so, then by Allah سبحانه وتعالى, you have opposed the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family.”

Al-Husayn ibn Said from Safwan ibn Yahya and Fadalah ibn Ayyub from al-Ala ibn Razin from Muhammad ibn Muslim from one of the two Imams عليه السلام, peace be upon them: Imam عليه السلام was asked concerning a man who returns from a journey and the time of prayer enters upon him. Imam عليه السلام said: “If he does not fear that the time will end, then let him enter and perform it in full. But if he fears that the time will expire before he enters, then let him pray and shorten (the prayer).”

Sa’ad ibn Abdillah from Abu Ja’far from Ahmad ibn Muhammad ibn Abi Nasr from Dawud ibn al-Husayn from Abu al-Abbas al-Fadl ibn Abd al-Malik from Abu Abdillah عليه السلام, peace be upon him. He said: Imam al-Sadiq عليه السلام said: “A resident should not lead a traveller in prayer, nor should a traveller lead a resident. But if one is put in a situation where this occurs, and he (the traveller) leads a group of residents in prayer, then when he completes two rak’ahs, he should give salam and then take the hand of one of them and bring him forward to lead them. And if a traveller prays behind a group of residents, he should complete his prayer as two rak’ahs and give salam. And if he prays Dhuhr with them, then let him consider the first two rak’ahs as Dhuhr and the latter two as Asr.”

And from him, from al-Hasan ibn al-Husayn al-Lului from al-Hasan ibn Ali ibn Faddal from Abu al-Miza Humayd ibn al-Muthanna from Imran from Muhammad ibn Ali: (Muhammad ibn Ali) asked Aba Abdillah عليه السلام, peace be upon him, about a traveller who enters into prayer with residents. Imam عليه السلام said: “Let him perform his (own) prayer, then give salam, and make the last two (rak’ahs) supererogatory (nafila) prayer.”

Al-Husayn ibn Said from Muhammad ibn Abi Umayr from Hammad ibn Uthman. He said: I asked Aba Abdillah عليه السلام, peace be upon him, about a traveller who prays behind a resident. Imam عليه السلام said: “He should pray two rak’ahs and then go wherever he wishes.”

Al-Husayn ibn Said from Fadalah ibn Ayyub from Husayn ibn Uthman from Abdillah ibn Muskan from Abu Basir. He said: Abu Abdillah عليه السلام, peace be upon him, said: “The traveller should not pray with the resident. But if he does pray, then let him leave after two rak’ahs.”

Muhammad ibn Yaqub from al-Husayn ibn Muhammad from Mualla ibn Muhammad from al-Washsha from Aban ibn Uthman from Umar ibn Yazid. He said: I asked Aba Abdillah عليه السلام, peace be upon him, about a traveller who prays with the imam (of prayer) and catches two rak’ahs of the prayer. Does that suffice him? Imam عليه السلام said: “Yes.”

Sa’ad ibn Abdillah from Ahmad ibn Muhammad from al-Abbas ibn Maruf from Safwan ibn Yahya from Abdillah ibn Muskan and Muhammad ibn al-Numan al-Ahwal from Abu Abdillah عليه السلام, peace be upon him. He said: Imam al-Sadiq عليه السلام said: “If a traveller joins a group of residents in their prayer, then if it is the first (Dhuhr) prayer, let him make the obligatory prayer in the first two rak’ahs. And if it is the Asr prayer, let him make the first two (rak’ahs) supererogatory and the last two obligatory.”

Ahmad ibn Muhammad ibn Isa from al-Hasan ibn Mahbub from Abbad ibn Suhayb. He said: I heard Aba Abdillah عليه السلام, peace be upon him, say: “A person performing tayammum should not lead a group who have performed wudu.”

Muhammad ibn Ahmad ibn Yahya from Bunan ibn Muhammad from his father from Ibn al-Mughirah from al-Sakuni from Imam Ja’far عليه السلام, from his father Imam al-Baqir عليه السلام, peace be upon them, said: Imam al-Baqir عليه السلام said: “A person who performs tayammum should not lead those who have performed wudu, and a person afflicted with paralysis (al-falij) should not lead those who are healthy.”

Muhammad ibn Ahmad ibn Yahya from Muhammad ibn Abd al-Hamid from Abu Jamilah from Abu Usamah from Abu Abdillah عليه السلام, peace be upon him: Imam al-Sadiq عليه السلام said concerning a man who enters a state of janabah (major ritual impurity) and has no water, and he is the imam (of prayer) of the people. Imam عليه السلام said: “Yes, he performs tayammum and leads them in prayer.”

And among them is what was narrated by Sa’ad ibn Abdillah from Ahmad ibn Muhammad from al-Husayn ibn Said from Fadalah ibn Ayyub from Abdillah ibn Bukayr. He said: I asked Aba Abdillah عليه السلام about a man who entered a state of janabah, then performed tayammum and led us in prayer while we were in a state of full purity. Imam عليه السلام said: “There is no harm in it.”

And from him, from Ahmad ibn Muhammad from al-Husayn ibn Said from Muhammad ibn Abi Umayr from Muhammad ibn Humran and Jamil ibn Darraj. They said: I said to Aba Abdillah عليه السلام: “An imam (of prayer) of a group, who becomes junub (ritually impure due to major impurity) during travel, and does not have enough water for ghusl, should someone among them who has wudu lead them in prayer?” Imam عليه السلام said: “No. Rather, the one in a state of janabah should perform tayammum and lead them in prayer, for Allah سبحانه وتعالى, Mighty and Exalted, has made the earth a purifier.”

And from him, from Abu Ja’far from his father from Abdillah ibn al-Mughirah from Abdillah ibn Bukayr from Abu Abdillah عليه السلام, peace be upon him. He said: I said to Imam عليه السلام: “A man led a group in prayer while he was in a state of janabah and had performed tayammum, while they were in a state of full purification (taharah).” Imam عليه السلام said: “There is no harm in it.”

Muhammad ibn Ahmad ibn Yahya from Ahmad ibn al-Hasan ibn Ali from Amru ibn Said from Musaddiq ibn Sadaqah from Ammar al-Sabati from Abu Abdillah عليه السلام, peace be upon him. He said: Imam al-Sadiq عليه السلام was asked about a man who repeats a prayer does he also repeat the adhan and the iqamah? Imam عليه السلام said: “Yes.”

Ali ibn Mahziyar from al-Hasan ibn Ali from Fadalah from Muawiyah ibn Ammar. He said: Abu Abdillah عليه السلام, peace be upon him, said to me (Ibn Ammar): “Make up what you missed of the daytime prayer during the day, and what you missed of the night prayer during the night.” I asked: “Should I make up two witr prayers in one night?” Imam عليه السلام said: “Yes, always make up the witr prayer.”

And from him, from al-Hasan from Fadalah and al-Hasan from al-Qasim ibn Muhammad from al-Husayn ibn Abi al-Ala from Abu Abdillah عليه السلام, peace be upon him. He said: Imam al-Sadiq عليه السلام said: “Make up the daytime prayer at whatever hour you wish whether by night or by day all of that is the same.”

Muhammad ibn Yaqub from Muhammad ibn Yahya from Muhammad ibn al-Husayn from Muhammad ibn Yahya ibn Habib. He said: I wrote to Abu al-Hasan عليه السلام, peace be upon him: “I have missed the supererogatory prayers (nafilah), when should I make them up?” So Imam al-Ridha عليه السلام wrote: “Whenever you wish by night or by day.”

Muhammad ibn Yaqub from Ali ibn Ibrahim from Muhammad ibn Isa ibn Ubayd from Yunus ibn Abd al-Rahman from Ibn Muskan from Abu Basir from Abu Abdillah عليه السلام, peace be upon him. He said: Imam al-Sadiq عليه السلام said: “The prayer during travel is two rak’ahs, there is nothing before them nor after them, except for Maghrib. For after Maghrib, are four rak’ahs; do not leave them out whether in residence or travel. And there is no make-up upon you for the daytime prayers, but pray the night prayer and make it up (if missed).”

Muhammad ibn Yaqub from Muhammad ibn Yahya from Muhammad ibn al-Husayn from Safwan from al-Is ibn al-Qasim. He said: I asked Aba Abdillah عليه السلام, peace be upon him, about a man who was traveling and performed the prayer in full. Imam عليه السلام said: “If it is still within the time (of the prayer), then he should repeat it. But if the time has already passed, then no (he does not need to repeat it).”

Sa’ad from Muhammad ibn al-Husayn from Ali ibn al-Numan from Suwayd al-Qalla from Abu Ayyub from Abu Basir from Abu Abdillah عليه السلام, peace be upon him. He said: I asked Imam al-Sadiq عليه السلام about a man who forgets and prays four rak’ahs while traveling. Imam عليه السلام said: “If he remembers on the same day, then let him repeat (the prayer). But if he does not remember until that day has passed, then there is no repetition upon him.”