Description of the Prayer From Its Beginning to Its End

Hadith.915 - Hamad ibn Isa reported that one day Imam Abu Abdullah (as) asked him, "Do you know how to pray, Hamad?" Hamad replied: "O’ Master, I have memorized the book of Ḥarīz on prayer." Imam said: "It is fine, rise and pray." So Hamad stood facing the qibla and began his prayer, reciting, bowing, and prostrating. When he completed it, Imam said: "Hamad, you do not know how to pray. It is a shame for a man to live for sixty or seventy years without properly performing even one prayer with all its rules." Hamad, feeling humiliated, said: "Teach me how to pray, may I be your ransom." The Imam then stood facing the qibla, with his hands at his sides, fingers closed together, and brought his feet close enough that three of his fingers would fit between them. He directed his toes toward the qibla, maintaining humility and a sense of awe, and said: "Allāhu Akbar (Allah (swt) is the Greatest)." He then recited al-Ḥamd (Surat al-Fātiḥa) slowly, followed by 'Qul Huwa Allahu Ahad' (Surah Al-Ikhlas). After a brief pause, sufficient to take a breath, He said: "Allāhu Akbar" again while still standing, then bowed (ruku‘). The Imam placed his hands, fingers spread, on his knees, kept his back straight so that if water or oil were poured on it, it would not move due to its levelness. He pushed his knees back, raised his head, and kept his neck straight while closing his eyes. He glorified Allah (swt) three times by saying, "Subḥāna Rabbī al-‘Aẓīm wa Biḥamdih (Glory be to my Lord (azj), the Most Great, and praised be He)." He then rose to a standing position, saying, "Samī‘ Allāhu Liman Ḥamidah (Allah (swt) hears the one who praises Him)." He then uttered "Allāhu Akbar" while raising his hands before his face and prostrated, placing his hands on the ground before his knees. In sujood, He said: "Subḥāna Rabbī al-A‘lā wa Biḥamdih (Glory be to my Lord (azj), the Most High, and praised be He)" three times. He made sure not to place any part of his body on another part while in prostration, instead resting on eight parts: his forehead, both palms, both knees, the tips of both big toes, and the nose (the latter being a sunnah act). He then raised his head and said: "Allāhu Akbar," sat back on his left thigh with the top of his right foot on the sole of his left, and sought forgiveness by saying, "Astaghfirullāha Rabbī wa Atūbu Ilayh (I seek forgiveness from Allah (swt), my Lord (azj), and turn to Him in repentance)." He then said "Allāhu Akbar" and performed the second prostration in the same manner as the first. The Imam continued the prayer and said: "Pray like this, Hamad." He also instructed him not to fidget, avoid turning his head, not to spit in front of him, nor to engage in other distractions during the prayer.

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.916 - Imam Jafar ibn Muhammad Al-Sadiq (as) said: When you stand for prayer, say: 'O’ Allah (swt), I present Muhammad before You concerning my need and turn towards You through him. Make me, through him, respectable in this world and the hereafter and among the near ones. Make my prayer through him acceptable, my sins forgiven, and my supplication answered, for You are the Most Forgiving, the Most Merciful.'"

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.917 - Imam Muhammad ibn Ali Al-Baqir (as) narrated that He said: "The Messenger of Allah (sw) went out for prayer while carrying Imam al-Husayn (as) on his shoulder, as al-Husayn (as) had delayed in speaking, and there was concern that he might have a speech impediment or be unable to speak. The Prophet (sw) carried him out, and the people lined up behind him (for prayer). He placed al-Husayn (as) on his right side. The Prophet (sw) began the prayer, and when He said the takbir (saying 'Allahu Akbar'), Imam al-Husayn (as) repeated the takbir after him. When the Prophet heard al-Hussayn’s takbir, he repeated it, and so did al-Husayn. This continued until the Prophet (sw) had said seven takbirs, with al-Husayn repeating them. Thus, the tradition (of seven takbirs at the beginning of the prayer) was established."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.918 - Hisham ibn al-Hakam narrated from Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (as), that He said: "There is another reason (for the seven takbirs), which is that when The Prophet (sw) was taken up to the heavens (during the Miʿrāj), he passed through seven veils (ḥujub). At each veil, He said a takbir (declaring 'Allahu Akbar'). Thus, Allah (swt) (the Almighty and Glorious) brought him to the highest level of honor through these takbirs."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.919 - Al-Fadl ibn Shadhan reported from Imam al-Rida (as): "Another reason (for the seven takbirs) is that the original structure of the prayer is two Rak'ah (units), and the opening of these two Rak'ah with seven takbirs corresponds to the takbir for the opening, the takbir for bowing (Rukuh), and the two takbirs for the two prostrations (sujood) in the first rak’a, followed by the takbir for bowing in the second rak’a and the two takbirs for the two prostrations in the second rak’a. Thus, if a person begins their prayer with seven takbirs and later forgets or misses one of the opening takbirs, it does not cause a deficiency in their prayer."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.920 - "The Messenger of Allah (sw) was the most complete in performing prayer and the most concise. When he began his prayer, he would say: 'Allāhu Akbar (God is the Greatest)' and then recite, 'Bismillāh al-Raḥmān al-Raḥīm (In the name of Allah (swt), the Most Gracious, the Most Merciful).'"

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.921 - A man asked The Commander of the Faithful Imam Ali ibn Abi Talib (as) saying: "O’ son of the cousin of the best of Allah’s (swt) creation, what is the meaning of raising your hands in the first Takbir (opening glorification of Allah (swt))?" He (as) replied: "It signifies that Allah (swt) is the Greatest, the One, the Unique, Who 'there is nothing like unto Him.' He cannot be perceived by the senses nor touched by the limbs."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.922 - It has been narrated that in the prostration of the obligatory verses of prostration (Sajdat al-‘Azā’im), one should say: La ilaha illa Allah haqqan haqqan, la ilaha illa Allah imanan wa tasdeeqan, la ilaha illa Allah ‘uboodiyyatan wa riqqan. Sajadtu laka ya Rabbi ta‘abbudan wa riqqan, la mustankifan wa la mustakbiran, bal ana ‘abdon dhaleelun kha’ifun mustajeer “There is no god but Allah (swt), truly and genuinely; there is no god but Allah (swt) in faith and affirmation; there is no god but Allah (swt) in servitude and subjugation. I prostrate to You, my Lord (azj), in devotion and humility, without reluctance or arrogance, but as a humble, fearful, and seeking servant.” Then, he should raise his head and say “Allahu Akbar” (God is Great).

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.924 - Muhammad ibn Imran asked Imam Jafar ibn Muhammad Al-Sadiq (as): "For what reason is the recitation done aloud in the Jumu’ah prayer, the Maghrib prayer, the Isha prayer, and the Fajr prayer, while it is not done aloud in the Dhuhr and Asr prayers? And why is glorification (tasbih) in the last two rak‘ahs preferred over recitation?" Imam (as) replied: "When The Prophet (sw) was taken on the Night Journey to the heavens, the first prayer that Allah (swt), the Exalted, ordained upon him was the Dhuhr prayer on the day of Jumu‘ah (Jumu’ah). Allah (swt) added angels to pray behind him and commanded His Prophet to recite aloud so that they would realize his excellence. Then, Allah (swt) ordained the Asr prayer without adding any angels behind him, and He commanded him to recite quietly because there was no one behind him. Next, Allah (swt) ordained the Maghrib prayer and added the angels to pray with him and commanded him to recite aloud, and the same applies to the Isha prayer. Near the time of Fajr, he descended, and Allah (swt), the Exalted, ordained the Fajr prayer and commanded him to recite aloud so that people would know its excellence, just as He had shown it to the angels. This is why it is recited aloud in these prayers. Tasbih became preferable to recitation in the last two rak‘ahs because, in those rak‘ahs, The Prophet (sw), upon recalling the greatness of Allah (swt), glorified Him, saying: Subhana Allah, wal-hamdu lillah, wa la ilaha illa Allah, wa Allahu Akbar “Glory be to Allah, and all praise is for Allah, and there is no deity except Allah, and Allah is the Greatest” Therefore, tasbih became superior to recitation."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.925 - Yahya ibn Aktham asked Abu Al-Hasan al-Awwal (as) about the Fajr prayer and why it is recited aloud even though it is one of the daytime prayers, while generally only nighttime prayers are recited aloud. Imam (as) replied: "This is because The Prophet (sw) would offer it at the break of dawn, making it close to the nighttime."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.926 - In what al-Fadl narrated from Imam al-Ridha (as) concerning reasons for the recitation in prayer, he stated: “People have been commanded to recite during prayer so that the Qur’an would not be abandoned or neglected, but instead preserved and studied so that it is neither forgotten nor lost. The recitation begins with Surah al-Hamd (The Opening) because it uniquely contains comprehensive wisdom and blessings not found in other verses of the Qur’an. The phrase ‘Alhamdulillah’ (All praise is due to Allah (swt)) is a fulfilment of the obligation to thank Allah (swt) and an expression of gratitude for enabling His servant to do good. ‘Rabbil 'Alamin’ (Lord (azj) of the Worlds) affirms Allah’s (swt) unity, praise, and recognition that He is the Creator and Owner without any partner. ‘Ar-Rahman Ar-Rahim’ (The Most Merciful, The Most Compassionate) is a plea for Allah’s (swt) kindness and a reminder of His blessings upon all creation. ‘Maliki Yawmid-Deen’ (Master of the Day of Judgment) is a declaration of belief in the resurrection, accountability, and Allah’s (swt) dominion over both worlds. ‘Iyyaka Na’budu’ (You alone we worship) signifies devotion and sincerity to Allah (swt) in worship. ‘Wa iyyaka nasta’in’ (And You alone we seek for help) seeks His continued assistance and favour. ‘Ihdinas-Siratal-Mustaqeem’ (Guide us to the Straight Path) asks for steadfastness in religion, adherence to divine guidance, and further recognition of Allah (swt). ‘Siratal-Ladheena an’amta ‘alayhim’ (The path of those whom You have blessed) expresses longing for the grace granted to Allah’s (swt) chosen ones. ‘Ghayril-maghdubi ‘alayhim’ (Not the path of those who have evoked [Your] anger) seeks protection from becoming among those who oppose or belittle Allah’s (swt) commands. ‘Wala-dhallin’ (And not of those who have gone astray) and [it is] a protection from being among those who have gone astray from His path without knowledge, thinking they are doing good. In this, all the essentials of goodness and wisdom, from both the matters of the world and the hereafter, have been combined in a way that nothing else can gather." [AL SADUQ] He the reason why loud recitation (Jahr) is prescribed in some prayers and not in others is explained. The prayers in which recitation is loud are done during dark times, so it is necessary to recite loudly so that people passing by can know that a congregation is present. If they want to pray, they can join. Without loud recitation, it would be hard for those passing by to know there is a congregation. The prayers in which recitation is not loud are performed in the daytime when it's bright, so they can be known through sight, and there is no need for hearing. When you recite the Al-Fatiha and a Surah, you should say Takbir once while standing, then bow and place your right hand on your right knee before your left, with your palms on your knees. Spread your fingers around the knee joint, and extend your neck, keeping your gaze directed between your feet, toward the place of prostration."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.927 - A man asked The Commander of the Faithful Imam Ali ibn Abi Talib (as) saying: "O’ son of the cousin of the best of Allah’s (swt) creation, what is the significance of extending your neck during ruku' (bowing in prayer)?" Imam Ali (as) responded, "It symbolizes 'I have faith in Allah (swt), even if my neck is struck.'"

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.928 - Talha al-Salmi asked Imam Jafar ibn Muhammad Al-Sadiq (as), "Why do the hands touch the ground before the knees during Sujood (prostration)?" Imam (as) replied: "Because the hands are the key to prayer."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.929 - Ismail ibn Muslim narrated from Imam Al-Sadiq, from his father (as), who said: "When any of you performs Sujood (prostration), let them place their palms directly on the ground, so that Allah (swt) may protect them from shackles on the Day of Judgment."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.930 - A man asked The Commander of the Faithful Imam Ali ibn Abi Talib (as) saying: "O’ son of the cousin of the best of Allah’s (swt) creation, what is the meaning of the first sajdah (prostration)?" Imam Ali (as) replied: "Its meaning is, 'O’ Allah (swt), from it (the earth) You created us,' referring to being created from the earth. The meaning of raising your head is 'and from it, You brought us forth.' The meaning of the second sajdah is 'and to it, You shall return us,' and raising your head again means 'and from it, You shall bring us forth another time.'"

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.931 - Abu Basir asked Imam Jafar ibn Muhammad Al-Sadiq (as) about the reason for why the prayer consists of two units (rak'ahs) with four prostrations (Sujood). Imam (as) replied: "Because one unit of standing (qiyam) is equivalent to two units of sitting."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.932 - When Allah (swt), the Blessed and Exalted, revealed: "So glorify the name of your Lord (azj), the Most Great" (Surah Al-Waqi'ah, 56:74), The Prophet (sw) said: "Make it a part of your bowing (ruku')." Then, when Allah (swt), the Exalted, revealed: "Glorify the name of your Lord (azj), the Most High" (Surah Al-A’lā, 87:1) The Prophet (sw) said: "Make it a part of your prostration (Sujood)”.

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.933 - Al-Halabi asked Imam Jafar ibn Muhammad Al-Sadiq (as) about what should be said in the Qunoot (the supplication during prayer). Imam (as) replied: "Praise your Lord (azj), send blessings upon your Prophet, and seek forgiveness for your sins."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.934 - Muhammad ibn Muslim narrated from Imam Muhammad ibn Ali Al-Baqir (as) that He said: "The Qunoot (supplication) is in every two units of both voluntary and obligatory prayers."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.935 - Zurarah narrated that Imam (as) said: "Qunoot (supplication) is in all prayers."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.936 - The saying of Imam Muhammad ibn Ali Al-Jawad (as): "There is no harm if a person speaks in the obligatory prayer with anything by which he converses with his Lord (azj), Mighty and Majestic."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.937 - It is narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) that He said: "Everything is permissible unless there is a prohibition regarding it”.

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.938 - Al-Halabi asked him, "Should I mention the names of the Imams (as) in prayer?" Imam (as) replied: "Mention them collectively”.

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.940 - Mansur ibn Yunus Buzurj asked Imam Jafar ibn Muhammad Al-Sadiq (as) about a person who strives to cry during the obligatory prayer until tears flow. Imam (as) replied: "It is a source of great joy, by Allah (swt)." The Imam also said: "When this happens, remember me in that moment”.

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.941 - It has been narrated that "crying over a deceased person interrupts the prayer, but crying out of remembrance for Paradise and Hellfire is among the best deeds during prayer." It is also narrated that "there is a measure or weight for everything except for tears shed out of the fear of Allah (swt), as a single drop of it can extinguish vast fires of Hell. And if a person who cries were present among a nation, they would be blessed with mercy."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.942 -”All eyes will shed tears on the Day of Judgment except for three types of eyes: an eye that wept out of the fear of Allah (swt), an eye that was lowered (in modesty) from what Allah (swt) has forbidden, and an eye that stayed awake guarding in the cause of Allah (swt).”

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.943 - It is reported from Safwan al-Jammal that He said: “I prayed behind Imam Jafar ibn Muhammad Al-Sadiq (as) for several days, and he would make the Qunoot in every prayer, whether he recited aloud or not”.

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.944 - It is narrated from Zurarah that He said: Abu Ja'far (Imam al-Baqir) stated: "All Qunoot (supplication during prayer) is to be recited aloud."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.945 - A man asked Commander of the Faithful Imam Ali ibn Abi Talib (as): "O’ cousin of the best of Allah’s (swt) creation, what is the meaning of raising your right foot and placing your left during the tashahhud (testimony in prayer)?" Imam (as) said: "Its meaning is: 'O’ Allah (swt), let falsehood perish and establish the truth.'" The man then asked: "What is the meaning of the Imam's statement 'Peace be upon you' during the salutation?" Imam Ali (as) replied: "The Imam speaks on behalf of Allah (swt), the Exalted, and his translation for the people of the congregation is, 'You are granted safety from Allah’s (swt) punishment on the Day of Judgment.'"

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.946 - It is narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) that He said: "Whoever recites the Tasbih of Sayyida Fatimah Al-Zahra {S.A} after the obligatory prayer before moving their legs (changing their position) will have their sins forgiven by Allah (swt)."

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.

Hadith.947 - It is narrated that The Commander of the Faithful Imam Ali ibn Abi Talib (as) said to a man from the Bani Sa'd tribe: "Shall I tell you about myself and Sayyida Fatimah Al-Zahra {S.A}? She used to carry water with the water-skin until it left a mark on her chest. She ground grain with the millstone until her hands blistered. She swept the house until her clothes were covered in dust, and She kindled the fire under the cooking pot until her clothes were stained. She suffered greatly from these tasks. I said to her, 'Why don’t you go to your father and ask him for a servant to relieve you of the hardships of this work?' She went to the Prophet but found him with people (guests), so She felt shy and left. The Prophet, realizing She had come for something, came to us the next morning while we were still in our beds. He greeted us with 'Peace be upon you,' and we remained silent out of shyness. He then said: 'Peace be upon you' again, and we still did not reply. He repeated, 'Peace be upon you,' and we feared he would leave if we did not respond. We then replied: 'And peace be upon you, O’ Messenger of Allah (sw), please enter.' He came in and sat by our heads. He asked: 'O’ Sayyida Fatimah Al-Zahra {S.A}, what was your need yesterday with Muhammad?' I was worried that if we did not answer, he would leave, so I said: 'I will tell you, O’ Messenger of Allah (sw). She carried water with the water-skin until it marked her chest, ground with the millstone until her hands blistered, swept until her clothes were dusty, and kindled fire until her clothes were stained. I suggested She ask you for a servant to ease her burdens.' The Prophet replied: 'Shall I not teach you something better than a servant? When you go to bed, say Allahu Akbar (God is Great) thirty-four times, SubhanAllah (swt) (Glory be to God) thirty-three times, and Alhamdulillah (Praise be to God) thirty-three times.' Sayyida Fatimah Al-Zahra {S.A} then lifted her head and said: 'I am content with Allah (swt) and His Messenger. I am content with Allah (swt) and His Messenger.'"

Translation: Bab Ul Qaim Publications — attributed by Thaqalayn·The Arabic above is the original.