Prophethood

لَمَّا مَاتَتْ رُقَيَّةُ ابْنَةُ رَسُولِ اللَّهِ ص قَالَ رَسُولُ اللَّهِ ص الْحَقِي بِسَلَفِنَا الصَّالِحِ- عُثْمَانَ بْنِ مَظْعُونٍ وَ أَصْحَابِهِ قَالَ وَ فَاطِمَةُ ع عَلَى شَفِيرِ الْقَبْرِ تَنْحَدِرُ دُمُوعُهَا فِي الْقَبْرِ وَ رَسُولُ اللَّهِ ص يَتَلَقَّاهُ بِثَوْبِهِ‌[2] قَائِماً يَدْعُو قَالَ إِنِّي لَأَعْرِفُ ضَعْفَهَا وَ سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُجِيرَهَا مِنْ ضَمَّةِ الْقَبْرِ.

“When Ruqayyah, daughter of the Messenger of Allah passed away, the Messenger of Allah said, ’You now join the people of good deeds of our predecessors like ’Uthman ibn Madh'un and his friends.’ The Imam said, "Fatimah (AS) stood on the edge of the grave with her tears falling into the grave, and the Messenger of Allah

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي سَمِعْتُكَ وَ أَنْتَ تَقُولُ كُلُّ شِيعَتِنَا فِي الْجَنَّةِ عَلَى مَا كَانَ فِيهِمْ قَالَ صَدَقْتُكَ كُلُّهُمْ وَ اللَّهِ فِي الْجَنَّةِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ الذُّنُوبَ كَثِيرَةٌ كِبَارٌ فَقَالَ أَمَّا فِي الْقِيَامَةِ فَكُلُّكُمْ فِي الْجَنَّةِ بِشَفَاعَةِ النَّبِيِّ الْمُطَاعِ أَوْ وَصِيِّ النَّبِيِّ وَ لَكِنِّي وَ اللَّهِ أَتَخَوَّفُ عَلَيْكُمْ فِي الْبَرْزَخِ

“I said to abu ‘Abd Allah (a.s.), ‘I have heard you say, “All of our Shi‘ah will be in paradise just as they are.’” He said, ‘I have told you the truth. All of them, by Allah, will be in paradise.’ The narrator has said that I then said, ‘May Allah keep my soul in your service, the sins are many and the major ones.’ He

قَالَ رَسُولُ اللَّهِ ص‌ شَرُّ الْيَهُودِ يَهُودُ بَيْسَانَ‌[3] وَ شَرُّ النَّصَارَى نَصَارَى نَجْرَانَ وَ خَيْرُ مَاءٍ عَلَى وَجْهِ الْأَرْضِ مَاءُ زَمْزَمَ وَ شَرُّ مَاءٍ عَلَى وَجْهِ الْأَرْضِ مَاءُ بَرَهُوتَ وَ هُوَ وَادٍ بِحَضْرَمَوْتَ يَرِدُ عَلَيْهِ هَامُ الْكُفَّارِ وَ صَدَاهُمْ.

‘The worst ones among Jews are the Jews of Baysan, the worst ones among Christians are the Christians of Najran. The best water on earth is the water of Zamzam and the worst water on earth is the water of Barahut and it is in the valley of Hadramawt where the souls and spirits of unbelievers camp.’”

سَأَلْتُهُ هَلْ سُئِلَ رَسُولُ اللَّهِ ص عَنِ الْأَطْفَالِ فَقَالَ قَدْ سُئِلَ فَقَالَ اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ ثُمَّ قَالَ يَا زُرَارَةُ هَلْ تَدْرِي قَوْلَهُ اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ قُلْتُ لَا قَالَ لِلَّهِ فِيهِمُ الْمَشِيئَةُ إِنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ عَزَّ وَ جَلَّ الْأَطْفَالَ وَ الَّذِي مَاتَ مِنَ النَّاسِ فِي الْفَتْرَةِ[1] وَ الشَّيْخَ الْكَبِير

“I asked abu Ja’far (a.s.), ’Had the Messenger of Allah been asked about children?’ He said, ‘Indeed he was asked and he said, “Allah knows better about their deeds.’” The Imam then said, ‘O Zurarah, do you know His words, “Allah knows better of what they had been doing?”’ I replied, ‘I do not know.’ The Imam said, ‘Al

إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَهُمُ اللَّهُ وَ أَجَّجَ لَهُمْ نَاراً وَ أَمَرَهُمْ أَنْ يَطْرَحُوا أَنْفُسَهُمْ فِيهَا فَمَنْ كَانَ فِي عِلْمِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ سَعِيدٌ رَمَى بِنَفْسِهِ فِيهَا وَ كَانَتْ عَلَيْهِ بَرْداً وَ سَلَاماً وَ مَنْ كَانَ فِي عِلْمِهِ أَنَّهُ شَقِيٌّ امْتَنَعَ فَيَأْمُرُ اللَّهُ بِهِمْ إِلَى النَّارِ فَيَقُولُونَ يَا رَبَّنَا تَأْمُرُ بِنَا إِلَى النَّارِ وَ لَمْ تُجْرِ عَ

“He (the Holy Prophet) was asked about the children and he replied, ‘On the Day of Judgment Allah will bring all of them together, light up for them a fire and command them to throw themselves in it. Those of them who are fortunate in the knowledge of Allah, the Most Majestic, the Most Glorious, throw themselves in the

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْوِلْدَانِ فَقَالَ سُئِلَ رَسُولُ اللَّهِ ص عَنِ الْوِلْدَانِ وَ الْأَطْفَالِ فَقَالَ اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ.

‘The Messenger of Allah was asked about the children and infants, and he replied, “Allah knows best about what they had been doing.’””

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي الْأَطْفَالِ الَّذِينَ مَاتُوا قَبْلَ أَنْ يَبْلُغُوا فَقَالَ سُئِلَ عَنْهُمْ رَسُولُ اللَّهِ ص فَقَالَ اللَّهُ أَعْلَمُ بِمَا كَانُوا عَامِلِينَ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ يَا زُرَارَةُ هَلْ تَدْرِي مَا عَنَى بِذَلِكَ رَسُولُ اللَّهِ ص قَالَ قُلْتُ لَا فَقَالَ إِنَّمَا عَنَى كُفُّوا عَنْهُمْ وَ لَا تَقُولُوا فِيهِمْ شَيْئاً وَ رُدُّوا عِلْمَهُمْ إِلَى اللَّهِ.

“I asked abu ‘Abd Allah (a.s.), about children who die before maturity and he replied, ‘The Messenger of Allah was asked about them and he said, “Allah knows best about what they may do.’” Then he turned to me and said, ‘O Zurarah, do you know what the Messenger of Allah meant thereby?’ I said, ‘No, I do not know.’ He

يَحْتَجُّ اللَّهُ عَلَيْهِمْ يَرْفَعُ لَهُمْ نَاراً فَيَقُولُ لَهُمْ ادْخُلُوهَا فَمَنْ دَخَلَهَا كَانَتْ عَلَيْهِ بَرْداً وَ سَلَاماً وَ مَنْ أَبَى قَالَ هَا أَنْتُمْ قَدْ أَمَرْتُكُمْ فَعَصَيْتُمُونِي.

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah was asked about those who die in the interval (between the passing away of one prophet and coming of the other), those who have not committed sins, and people with severe mental conditions. He replied, ‘Allah argues against them by lighting up a fire and tell

ثَلَاثَةٌ يُحْتَجُّ عَلَيْهِمُ الْأَبْكَمُ وَ الطِّفْلُ وَ مَنْ مَاتَ فِي الْفَتْرَةِ فَتُرْفَعُ لَهُمْ نَارٌ فَيُقَالُ لَهُمْ ادْخُلُوهَا فَمَنْ دَخَلَهَا كَانَتْ عَلَيْهِ بَرْداً وَ سَلَاماً وَ مَنْ أَبَى قَالَ تَبَارَكَ وَ تَعَالَى هَذَا قَدْ أَمَرْتُكُمْ فَعَصَيْتُمُونِي.

“Abu ‘Abd Allah (a.s.), has said, ‘An argument will be made against three kinds of people: dumb people, children, and those who have died in the interval between the passing away and coming of a prophet. A fire will be brought before them and they will be commanded to go in it. Those who go in the fire, it will turn co

سَأَلَ عِيسَى بْنُ عَبْدِ اللَّهِ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا حَاضِرٌ فَقَالَ تَخْرُجُ النِّسَاءُ إِلَى الْجَنَازَةِ وَ كَانَ ع مُتَّكِئاً فَاسْتَوَى جَالِساً ثُمَّ قَالَ إِنَّ الْفَاسِقَ عَلَيْهِ لَعْنَةُ اللَّهِ آوَى عَمَّهُ الْمُغِيرَةَ بْنَ أَبِي الْعَاصِ وَ كَانَ مِمَّنْ هَدَرَ[1] رَسُولُ اللَّهِ ص دَمَهُ فَقَالَ لِابْنَةِ رَسُولِ اللَّهِ ص لَا تُخْبِرِي أَبَاكِ بِمَكَانِهِ كَأَنَّهُ لَا يُوقِنُ أَنَّ الْوَح

أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع اشْتَكَى عَيْنَهُ فَعَادَهُ النَّبِيُّ ص فَإِذَا هُوَ يَصِيحُ فَقَالَ النَّبِيُّ ص أَ جَزَعاً أَمْ وَجَعاً[4] فَقَالَ يَا رَسُولَ اللَّهِ مَا وَجِعْتُ وَجَعاً قَطُّ أَشَدَّ مِنْهُ فَقَالَ يَا عَلِيُّ إِنَّ مَلَكَ الْمَوْتِ إِذَا نَزَلَ لِقَبْضِ رُوحِ الْكَافِرِ نَزَلَ مَعَهُ سَفُّودٌ[5] مِنْ نَارٍ فَيَنْزِعُ رُوحَهُ بِهِ فَتَصِيحُ جَهَنَّمُ فَاسْتَوَى عَلِيٌّ ع جَالِساً فَقَالَ يَا رَسُ

“Amir al-Mu’minin (a.s.), was suffering from a severe eye illness and the Holy Prophet visited him for this reason. He groaned loudly because of severe pain. The Holy Prophet said, ‘Is it impatience or severe pain?’ He replied, ‘O Messenger of Allah, I have never experienced such a severe pain.’ He said, ‘O Ali, when t

قَالَ النَّبِيُّ ص‌ مُسْتَرِيحٌ وَ مُسْتَرَاحٌ مِنْهُ أَمَّا الْمُسْتَرِيحُ فَالْعَبْدُ الصَّالِحُ اسْتَرَاحَ مِنْ غَمِّ الدُّنْيَا وَ مَا كَانَ فِيهِ مِنَ الْعِبَادَةِ إِلَى الرَّاحَةِ وَ نَعِيمِ الْآخِرَةِ وَ أَمَّا الْمُسْتَرَاحُ مِنْهُ فَالْفَاجِرُ يَسْتَرِيحُ مِنْهُ الْمَلَكَانِ اللَّذَانِ يَحْفَظَانِ عَلَيْهِ وَ خَادِمُهُ وَ أَهْلُهُ وَ الْأَرْضُ الَّتِي كَانَ يَمْشِي عَلَيْهَا.

11. Through the same chain of narrators, as the above Hadith, it is narrated who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Holy Prophet has said, ‘There is relieved and relieving. The relieved is the believing person who because of death is freed. He is relieved from worldly suffering

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ كَانَ عَلَى قَبْرِ إِبْرَاهِيمَ ابْنِ رَسُولِ اللَّهِ ص عَذْقٌ يُظِلُّهُ مِنَ الشَّمْسِ‌[3] يَدُورُ حَيْثُ دَارَتِ الشَّمْسُ فَلَمَّا يَبِسَ الْعَذْقُ دَرَسَ الْقَبْرُ فَلَمْ يُعْلَمْ مَكَانُهُ.

“I heard abu ‘Abd Allah (a.s.), say, ‘On the gravesite of Ibrahim, son of the Messenger of Allah, there was a palm tree that provided shadow and it would turn as the sun moved to provide shadow for the site but when it dried up, the gravesite became old and indistinguishable.’”

كَانَ الْبَرَاءُ بْنُ مَعْرُورٍ التَّمِيمِيُّ الْأَنْصَارِيُ‌[4]- بِالْمَدِينَةِ وَ كَانَ رَسُولُ اللَّهِ ص بِمَكَّةَ وَ إِنَّهُ حَضَرَهُ الْمَوْتُ وَ كَانَ رَسُولُ اللَّهِ‌ ص وَ الْمُسْلِمُونَ يُصَلُّونَ إِلَى بَيْتِ الْمَقْدِسِ فَأَوْصَى الْبَرَاءُ إِذَا دُفِنَ أَنْ يَجْعَلَ وَجْهَهُ إِلَى رَسُولِ اللَّهِ ص إِلَى الْقِبْلَةِ[1] فَجَرَتْ بِهِ السُّنَّةُ وَ أَنَّهُ أَوْصَى بِثُلُثِ مَالِهِ فَنَزَلَ بِهِ الْكِتَابُ وَ

“Al-Bara’ ibn Ma‘rur al-Tamimiy al-Ansariy was in al-Madinah and the Messenger of Allah was in Makkah. He died when the Messenger of Allah and Muslims would face Jerusalem during prayer. He said in his will that when he died, the Messenger of Allah should place him facing Qiblah in the grave. This became a Sunnah (trad

جَاءَ جَبْرَئِيلُ إِلَى النَّبِيِّ ص فَقَالَ يَا مُحَمَّدُ عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ وَ أَحْبِبْ مَنْ شِئْتَ فَإِنَّكَ مُفَارِقُهُ وَ اعْمَلْ مَا شِئْتَ فَإِنَّكَ لَاقِيهِ.

“Abu ‘Abd Allah (a.s.), has said that Jibril (Gabriel) came to the Holy Prophet and said, ‘O Muhammad, live as you wish, but you will certainly die; love whoever you wish, but you will certainly depart him, and act as you wish but one day you will face your deeds.’”

دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع نُعَزِّيهِ بِإِسْمَاعِيلَ فَتَرَحَّمَ عَلَيْهِ ثُمَّ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ نَعَى إِلَى نَبِيِّهِ ص نَفْسَهُ فَقَالَ‌ إِنَّكَ مَيِّتٌ وَ إِنَّهُمْ مَيِّتُونَ‌[1] وَ قَالَ‌ كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ‌[2] ثُمَّ أَنْشَأَ يُحَدِّثُ فَقَالَ إِنَّهُ يَمُوتُ أَهْلُ الْأَرْضِ حَتَّى لَا يَبْقَى أَحَدٌ ثُمَّ يَمُوتُ أَهْلُ السَّمَاءِ حَتَّى لَا يَبْقَى أَحَدٌ إِلَّا مَلَ

“Once we visited abu ‘Abd Allah (a.s.), to offer condolences because of the death of Isma‘il. He expressed sympathy toward him and said, ‘Allah, the Most Majestic, the Most Glorious, offered condolences to the Holy Prophet for his own death saying, “You die and they all die (39:32),” and “Every soul tests the agony of

قَالَ رَسُولُ اللَّهِ ص‌ أَخْبَرَنِي جَبْرَئِيلُ ع أَنَّ مَلَكاً مِنْ مَلَائِكَةِ اللَّهِ كَانَتْ لَهُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مَنْزِلَةٌ عَظِيمَةٌ فَتُعُتِّبَ عَلَيْهِ‌[2] فَأُهْبِطَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ فَأَتَى إِدْرِيسَ ع فَقَالَ إِنَّ لَكَ مِنَ اللَّهِ مَنْزِلَةً فَاشْفَعْ لِي عِنْدَ رَبِّكَ فَصَلَّى ثَلَاثَ لَيَالٍ لَا يَفْتُرُ وَ صَامَ أَيَّامَهَا لَا يُفْطِرُ ثُمَّ طَلَبَ إِلَى اللَّهِ تَعَالَ

‘The Messenger of Allah has said, ‘Jibril (Gabriel) has informed me that an angel of the angels of Allah had a great position before Allah, the Most Majestic, the Most Glorious, but then this angel was to be disciplined. He was made to descend down to earth. He went to prophet Idris and requested him saying, “You have

قَالَ رَسُولُ اللَّهِ ص‌ الْمَوْتَ الْمَوْتَ أَلَا وَ لَا بُدَّ مِنَ الْمَوْتِ جَاءَ الْمَوْتُ بِمَا فِيهِ جَاءَ بِالرَّوْحِ وَ الرَّاحَةِ وَ الْكَرَّةِ الْمُبَارَكَةِ إِلَى جَنَّةٍ عَالِيَةٍ لِأَهْلِ دَارِ الْخُلُودِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ وَ جَاءَ الْمَوْتُ بِمَا فِيهِ بِالشِّقْوَةِ وَ النَّدَامَةِ وَ بِالْكَرَّةِ الْخَاسِرَةِ إِلَى نَارٍ حَامِيَةٍ لِأَهْلِ دَارِ الْغُرُورِ[1] الَّذ

27. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu‘man from ibn Muskan from Dawud ibn Farqad (abu Yazid) from ibn abu Shaybah al-Dhuhriy who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah has said, “(I remind you about) death, (I remind you about) de

إِنَّ قَوْماً فِيمَا مَضَى قَالُوا لِنَبِيٍّ لَهُمْ ادْعُ لَنَا رَبَّكَ يَرْفَعُ عَنَّا الْمَوْتَ فَدَعَا لَهُمْ فَرَفَعَ اللَّهُ عَنْهُمُ الْمَوْتَ فَكَثُرُوا حَتَّى ضَاقَتْ عَلَيْهِمُ الْمَنَازِلُ وَ كَثُرَ النَّسْلُ وَ يُصْبِحُ الرَّجُلُ يُطْعِمُ أَبَاهُ وَ جَدَّهُ وَ أُمَّهُ وَ جَدَّ جَدِّهِ وَ يُوَضِّيهِمْ‌[4] وَ يَتَعَاهَدُهُمْ فَشَغَلُوا عَنْ طَلَبِ الْمَعَاشِ فَقَالُوا سَلْ لَنَا رَبَّكَ أَنْ يَرُدَّنَا إِلَى

“Abu ’Abd Allah (a.s.), has said that a people in the past had asked their prophet, Tray to your Lord to stop death from ending our lives.’ He prayed and death was stopped from ending their lives. Their number multiplied and it caused congestion to their dwellings and birth rate increased so much so that a man needed t

قَالَ النَّبِيُّ ص‌ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يَفْشُوَ الْفَالِجُ وَ مَوْتُ الْفَجْأَةِ.

“Abu ‘Abd Allah (a.s.), has said that the Holy prophet has said, ‘One of the signs of the coming of the Day of Judgment is the spread of paralysis and sudden death.’”

دَعَا نَبِيٌّ مِنَ الْأَنْبِيَاءِ عَلَى قَوْمِهِ فَقِيلَ لَهُ أُسَلِّطُ عَلَيْهِمْ عَدُوَّهُمْ فَقَالَ لَا فَقِيلَ لَهُ فَالْجُوعَ فَقَالَ لَا فَقِيلَ‌ لَهُ مَا تُرِيدُ فَقَالَ مَوْتٌ دَفِيقٌ يَحْزُنُ الْقَلْبَ‌[1] وَ يُقِلُّ الْعَدَدَ فَأُرْسِلَ إِلَيْهِمُ الطَّاعُونُ.

“’Amir al-Mu’minin (a.s.), has said, ‘A prophet of the prophets prayed against his followers. It was said to him, “I will make their enemy to dominate them.” He said, “No, I do not want this.” It was told to him that hunger would dominate them. He said, “No.” He then was asked, “What do you want?” He replied, “I want f

سَمِعَ النَّبِيُّ ص امْرَأَةً حِينَ مَاتَ- عُثْمَانُ بْنُ مَظْعُونٍ وَ هِيَ تَقُولُ هَنِيئاً لَكَ يَا أَبَا السَّائِبِ الْجَنَّةُ فَقَالَ النَّبِيُّ ص وَ مَا عِلْمُكِ حَسْبُكِ أَنْ تَقُولِي كَانَ يُحِبُّ اللَّهَ عَزَّ وَ جَلَّ وَ رَسُولَهُ فَلَمَّا مَاتَ إِبْرَاهِيمُ‌[4] ابْنُ رَسُولِ اللَّهِ ص هَمَلَتْ‌[5] عَيْنُ رَسُولِ اللَّهِ ص بِالدُّمُوعِ ثُمَّ قَالَ النَّبِيُّ ص تَدْمَعُ الْعَيْنُ وَ يَحْزَنُ الْقَلْبُ وَ لَا

The Prophet (sw) heard a woman when 'Uthman ibn Maz'un died, saying, "Congratulations to you, O Abu al-Sa'ib, for the Paradise." The Prophet (sw) said, "How do you know? It is enough for you to say: He loved Allah, the Almighty, and His Messenger." When Ibrahim, the son of the Messenger of Allah (sw), passed away, the

سَمِعْتُهُ يَقُولُ‌ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ الصَّلَاةُ وَ هِيَ آخِرُ وَصَايَا الْأَنْبِيَاءِ ع فَمَا أَحْسَنَ الرَّجُلَ يَغْتَسِلُ أَوْ يَتَوَضَّأُ فَيُسْبِغُ الْوُضُوءَ[2] ثُمَّ يَتَنَحَّى حَيْثُ لَا يَرَاهُ أَنِيسٌ فَيُشْرِفُ عَلَيْهِ وَ هُوَ رَاكِعٌ أَوْ سَاجِدٌ إِنَّ الْعَبْدَ إِذَا سَجَدَ فَأَطَالَ السُّجُودَ نَادَى إِبْلِيسُ يَا وَيْلَاهْ أَطَاعَ وَ عَصَيْتُ وَ سَجَدَ وَ أَبَيْتُ.

'The most beloved deed in the sight of Allah, the Most Majestic, the Most Glorious, is Salah (prayer). Prayer is the last item in the wills of the prophets. How nice it is for a man who performs Ghusl or Wudu’ properly and then moves away where no one can notice his presence when he is in Ruku’ or Sajdah! When a servan

قَالَ رَسُولُ اللَّهِ ص‌ إِذَا قَامَ الْعَبْدُ الْمُؤْمِنُ فِي صَلَاتِهِ نَظَرَ اللَّهُ إِلَيْهِ أَوْ قَالَ أَقْبَلَ اللَّهُ عَلَيْهِ حَتَّى يَنْصَرِفَ وَ أَظَلَّتْهُ الرَّحْمَةُ مِنْ فَوْقِ رَأْسِهِ إِلَى أُفُقِ السَّمَاءِ وَ الْمَلَائِكَةُ تَحُفُّهُ مِنْ حَوْلِهِ إِلَى أُفُقِ السَّمَاءِ وَ وَكَّلَ اللَّهُ بِهِ مَلَكاً قَائِماً عَلَى رَأْسِهِ يَقُولُ لَهُ أَيُّهَا الْمُصَلِّي لَوْ تَعْلَمُ مَنْ يَنْظُرُ إِلَيْكَ وَ

‘The Messenger of Allah has said, ‘When a believing servant of Allah stands up for Salah (prayer), Allah looks upon him - or he said that Allah turns toward him - as long as he is in his Salah (prayer). At such time, mercy covers him up to the horizons of the sky and angels surround him up to the horizons of the sky. A

مَرَّ بِالنَّبِيِّ ص رَجُلٌ وَ هُوَ يُعَالِجُ بَعْضَ حُجُرَاتِهِ فَقَالَ يَا رَسُولَ اللَّهِ أَ لَا أَكْفِيكَ فَقَالَ شَأْنَكَ فَلَمَّا فَرَغَ قَالَ لَهُ رَسُولُ اللَّهِ ص حَاجَتُكَ قَالَ الْجَنَّةُ فَأَطْرَقَ رَسُولُ اللَّهِ ص ثُمَّ قَالَ نَعَمْ فَلَمَّا وَلَّى قَالَ لَهُ يَا عَبْدَ اللَّهِ أَعِنَّا بِطُولِ السُّجُودِ[2].

“Abu ’Abdillah (a.s.) has said that once a man passed by the Prophet (sw) while he was doing some work around one of his rooms. He asked, ‘O Messenger of Allah, can I help you?’ He replied, ‘As you wish.’ When the work finished, the Messenger of Allah (sw) asked, ’Can I do anything for you?’ The man pleaded, ’(I want)

قَالَ رَسُولُ اللَّهِ ص‌ مَثَلُ الصَّلَاةِ مَثَلُ عَمُودِ الْفُسْطَاطِ إِذَا ثَبَتَ الْعَمُودُ نَفَعَتِ الْأَطْنَابُ وَ الْأَوْتَادُ وَ الْغِشَاءُ وَ إِذَا انْكَسَرَ الْعَمُودُ لَمْ يَنْفَعْ طُنُبٌ وَ لَا وَتِدٌ وَ لَا غِشَاءٌ.

“The Messenger of Allah has said, ‘Salah (prayer) is like the poles of a tent. If the poles are established then the ropes, pegs and the covering work, but if the poles break, none of the ropes, pegs and covering work.

قَالَ رَسُولُ اللَّهِ ص‌ الصَّلَاةُ مِيزَانٌ مَنْ وَفَّى اسْتَوْفَى‌[1].

“The Messenger of Allah (sw) said, ‘Salah (prayer) is a balance. Whoever maintains it balanced receives his part properly balanced.

بَيْنَا رَسُولُ اللَّهِ ص جَالِسٌ فِي الْمَسْجِدِ إِذْ دَخَلَ رَجُلٌ فَقَامَ يُصَلِّي فَلَمْ يُتِمَّ رُكُوعَهُ وَ لَا سُجُودَهُ فَقَالَ ص نَقَرَ كَنَقْرِ الْغُرَابِ لَئِنْ مَاتَ هَذَا وَ هَكَذَا صَلَاتُهُ- لَيَمُوتَنَّ عَلَى غَيْرِ دِينِي.[4]

‘He acted like a crow picking up grain from the ground. If he dies with his Salah (prayer) of such condition he dies in a religion other than my religion.’”

قَالَ: لَا تَتَهَاوَنْ بِصَلَاتِكَ فَإِنَّ النَّبِيَّ ص قَالَ عِنْدَ مَوْتِهِ لَيْسَ مِنِّي مَنِ اسْتَخَفَّ بِصَلَاتِهِ لَيْسَ مِنِّي مَنْ شَرِبَ مُسْكِراً لَا يَرِدُ عَلَيَّ الْحَوْضَ لَا وَ اللَّهِ.

“Abu Ja’far (a.s.), has said, ‘You must not consider your Salah (prayer) insignificant; the Holy Prophet said when he was about to pass away, “Those who consider their Salah (prayer) insignificant are not of my people, as well as those who drink intoxicating liquor. They will not be able to come to me at the pond of al

قَالَ رَسُولُ اللَّهِ ص‌ لَا يَزَالُ الشَّيْطَانُ ذَعِراً[1] مِنَ الْمُؤْمِنِ مَا حَافَظَ عَلَى الصَّلَوَاتِ الْخَمْسِ فَإِذَا ضَيَّعَهُنَّ تَجَرَّأَ عَلَيْهِ فَأَدْخَلَهُ فِي الْعَظَائِمِ.

“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah has said, ‘Satan continues to be afraid of a believing person as long as he protects his five times daily Salah (prayers), but when he loses them, Satan becomes daring, then he takes him into great sins.’”

قَالَ رَسُولُ اللَّهِ ص‌ لِكُلِّ شَيْ‌ءٍ وَجْهٌ وَ وَجْهُ دِينِكُمُ الصَّلَاةُ فَلَا يَشِينَنَّ أَحَدُكُمْ وَجْهَ دِينِهِ وَ لِكُلِّ شَيْ‌ءٍ أَنْفٌ وَ أَنْفُ الصَّلَاةِ التَّكْبِيرُ[6].

“The Messenger of Allah has said, ‘Everything has a face. The face of your religion is Salah (prayer), no one of you, therefore, must deface his religion. Everything has a nose. The nose of Salah (prayer) is al-Takbir (saying, “Allah is greater than can be described”).”’

سَأَلْتُ أَبَا جَعْفَرٍ ع عَمَّا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الصَّلَاةِ فَقَالَ خَمْسُ صَلَوَاتٍ فِي اللَّيْلِ وَ النَّهَارِ فَقُلْتُ فَهَلْ سَمَّاهُنَّ وَ بَيَّنَهُنَّ فِي كِتَابِهِ قَالَ نَعَمْ قَالَ اللَّهُ تَعَالَى لِنَبِيِّهِ ص- أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ‌ إِلى‌ غَسَقِ اللَّيْلِ‌[1] وَ دُلُوكُهَا زَوَالُهَا فَفِيمَا بَيْنَ دُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ أَرْبَعُ صَلَوَاتٍ سَمَّاهُنَّ ا

“I once asked abu Ja‘far (a.s.), about how much of Salah (prayer) Allah, the most Majestic and Glorious, has made obligatory. He (the Imam) said, ‘During one day and night five prayers are made obligatory.’ I then asked, ‘Has He named and explained them in His book?’ He replied, ‘Yes, Allah, the most High, has said to

كَانَ الَّذِي فَرَضَ اللَّهُ عَلَى الْعِبَادِ مِنَ الصَّلَاةِ عَشْرَ رَكَعَاتٍ وَ فِيهِنَّ الْقِرَاءَةُ وَ لَيْسَ فِيهِنَّ وَهْمٌ يَعْنِي سَهْواً فَزَادَ رَسُولُ اللَّهِ ص سَبْعاً وَ فِيهِنَّ الْوَهْمُ وَ لَيْسَ فِيهِنَّ قِرَاءَةٌ.

“Abu Ja‘far (a.s.), has said, ‘Of Salah (prayer) Allah has made ten Rak‘at obligatory on His servants. In such Salah (prayer) there are the recitations; thus, conjectures, mistakes in such Salah (prayer) are not acceptable. The Messenger of Allah added seven Rak‘ats in which conjectures, mistakes are dealt with accordi

قَالَ أَبُو جَعْفَرٍ ع‌ فَرَضَ اللَّهُ الصَّلَاةَ وَ سَنَّ رَسُولُ اللَّهِ ص عَشَرَةَ أَوْجُهٍ صَلَاةَ الْحَضَرِ وَ السَّفَرِ وَ صَلَاةَ الْخَوْفِ عَلَى ثَلَاثَةِ أَوْجُهٍ وَ صَلَاةَ كُسُوفِ الشَّمْسِ وَ الْقَمَرِ وَ صَلَاةَ الْعِيدَيْنِ وَ صَلَاةَ الِاسْتِسْقَاءِ وَ الصَّلَاةَ عَلَى الْمَيِّتِ.

3. Through the chain of his narrators Hammad has narrated from Hariz from Zurarah who has said the following: “‘Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘Allah has made Salah (prayer) obligatory. The Messenger of Allah has established ten kinds of traditions in Salah (prayer): Salah (prayer) at home and during a journey

عَشْرُ رَكَعَاتٍ رَكْعَتَانِ مِنَ الظُّهْرِ وَ رَكْعَتَانِ مِنَ الْعَصْرِ وَ رَكْعَتَا الصُّبْحِ وَ رَكْعَتَا الْمَغْرِبِ وَ رَكْعَتَا الْعِشَاءِ الْآخِرَةِ لَا يَجُوزُ الْوَهْمُ فِيهِنَّ وَ مَنْ وَهَمَ فِي شَيْ‌ءٍ مِنْهُنَّ اسْتَقْبَلَ الصَّلَاةَ اسْتِقْبَالًا وَ هِيَ الصَّلَاةُ الَّتِي فَرَضَهَا اللَّهُ عَزَّ وَ جَلَّ عَلَى الْمُؤْمِنِينَ فِي الْقُرْآنِ وَ فَوَّضَ إِلَى مُحَمَّدٍ ص فَزَادَ النَّبِيُّ ص فِي الصَّلَا

“Abu Ja‘far (a.s.), has said, ‘There are ten Rak‘at in Salah (prayer). There are two for al- Dhuhr, two for al-‘Asr, two Rak‘at of Morning, two Rak‘at of al-Maghrib and two Rak‘at of al-‘Isha’ al-Akhirah. In these many of Salah (prayer) conjectures (mistakes) are not acceptable. If one faces conjectures in such Salah (

كُنْتُ قَاعِداً عِنْدَ أَبِي عَبْدِ اللَّهِ ع أَنَا وَ حُمْرَانُ بْنُ أَعْيَنَ فَقَالَ لَهُ حُمْرَانُ مَا تَقُولُ فِيمَا يَقُولُ زُرَارَةُ وَ قَدْ خَالَفْتُهُ فِيهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَا هُوَ قَالَ يَزْعُمُ أَنَّ مَوَاقِيتَ الصَّلَاةِ كَانَتْ مُفَوَّضَةً إِلَى رَسُولِ اللَّهِ ص هُوَ الَّذِي وَضَعَهَا فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَمَا تَقُولُ أَنْتَ قُلْتُ إِنَّ جَبْرَئِيلَ ع أَتَاهُ فِي الْيَوْمِ الْأ

“I once was sitting in the presence of abu ’Abd Allah (a.s.), and Humran ibn ’A‘yan was also present. Humran asked him (the Imam), ‘What do you say about the words of Zurarah with which I do not agree?’ Abu ‘Abd Allah (a.s.), asked, ‘What are they?’ Humran said, ‘Zurarah says that the time for Salah (prayer) was delega

قُلْتُ لِأَبِي جَعْفَرٍ ع أَصْلَحَكَ اللَّهُ وَقْتُ كُلِّ صَلَاةٍ أَوَّلُ الْوَقْتِ أَفْضَلُ أَوْ أَوْسَطُهُ أَوْ آخِرُهُ فَقَالَ أَوَّلُهُ إِنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ مِنَ الْخَيْرِ مَا يُعَجَّلُ.

“I once said to abu Ja‘far (a.s.), ‘I pray to Allah to keep you well, of the timing for Salah (prayer), what portion is better? Is it the beginning, the middle or the end of time?’ He (the Imam) said, ‘It is the beginning of it; the Messenger of Allah has said, “Allah, most Majestic, most Glorious, loves of good things

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ عُمَرَ بْنَ حَنْظَلَةَ أَتَانَا عَنْكَ بِوَقْتٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِذاً لَا يَكْذِبُ عَلَيْنَا قُلْتُ ذَكَرَ أَنَّكَ قُلْتَ إِنَّ أَوَّلَ صَلَاةٍ افْتَرَضَهَا اللَّهُ عَلَى نَبِيِّهِ ص الظُّهْرُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‌ أَقِمِ الصَّلاةَ لِدُلُوكِ الشَّمْسِ‌ فَإِذَا زَالَتِ الشَّمْسُ لَمْ يَمْنَعْكَ إِلَّا سُبْحَتُكَ‌[1] ثُمَّ لَا تَزَالُ فِي وَقْتٍ إِلَى

‘The first Salah (prayer) that Allah made obligatory on His Holy prophet was al-Dhuhr Salah (prayer). Allah, most Majestic, most Glorious, has said, “Perform Salah (prayer) from the time of declining of the sun toward the west at noontime” (17:78), so when the sun declines toward the west at noontime, there is no other

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ عُمَرَ بْنَ حَنْظَلَةَ أَتَانَا عَنْكَ بِوَقْتٍ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِذاً لَا يَكْذِبُ عَلَيْنَا قُلْتُ قَالَ وَقْتُ الْمَغْرِبِ إِذَا غَابَ الْقُرْصُ إِلَّا أَنَّ رَسُولَ اللَّهِ ص كَانَ إِذَا جَدَّ بِهِ السَّيْرُ أَخَّرَ الْمَغْرِبَ وَ يَجْمَعُ بَيْنَهَا وَ بَيْنَ الْعِشَاءِ فَقَالَ صَدَقَ وَ قَالَ وَقْتُ الْعِشَاءِ حِينَ يَغِيبُ الشَّفَقُ إِلَى ثُلُثِ اللَّيْل

“I once said to abu ’Abd Allah (a.s.), that ’Umar ibn Hanzalah has reported something from you about the timing. Abu ‘Abd Allah (a.s.), said, ‘Rest assured, he does not forge untrue reports from us.’ I said that he has said, ’It is the time of sunset when the disk disappears (sunset takes place) except that the Messeng

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ وَقْتِ الْمَغْرِبِ فَقَالَ إِنَّ جَبْرَئِيلَ ع أَتَى النَّبِيَّ ص لِكُلِّ صَلَاةٍ بِوَقْتَيْنِ غَيْرَ صَلَاةِ الْمَغْرِبِ فَإِنَّ وَقْتَهَا وَاحِدٌ وَ وَقْتَهَا وُجُوبُهَا[1].

“I once asked abu ‘Abd Allah (a.s.), about the time of al-Maghrib. He (the Imam) said that Jibril brought to the Holy prophet, two timings for every Salah (prayer) except al-Maghrib Salah (prayer). The time for al-Maghrib is when it becomes obligatory.’”

قَالَ رَسُولُ اللَّهِ ص‌ لَوْ لَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَخَّرْتُ الْعِشَاءَ إِلَى ثُلُثِ اللَّيْلِ. - وَ رُوِيَ أَيْضاً إِلَى نِصْفِ اللَّيْلِ.

The Messenger of Allah (saw) said: "If it were not for the difficulty it would cause my community, I would have delayed the 'Isha prayer until one-third of the night." It has also been narrated that he would have delayed it until half the night.

سَأَلْتُهُ هَلْ كَانَ رَسُولُ اللَّهِ ص يُصَلِّي إِلَى بَيْتِ الْمَقْدِسِ قَالَ نَعَمْ فَقُلْتُ أَ كَانَ يَجْعَلُ الْكَعْبَةَ خَلْفَ ظَهْرِهِ فَقَالَ أَمَّا إِذَا كَانَ بِمَكَّةَ فَلَا وَ أَمَّا إِذَا هَاجَرَ إِلَى الْمَدِينَةِ فَنَعَمْ حَتَّى حُوِّلَ إِلَى الْكَعْبَةِ.

“I once asked abu ‘Abd Allah (a.s.), ‘Did the Messenger of Allah perform Salah (prayer) facing Bayt al-Maqdis?’ He (the Imam) replied, ‘Yes, he did so.’ I then asked, ‘Would he turn his back toward al-Ka‘bah?’ He (the Imam) replied, ‘When in Makkah he did not do so; but when he migrated to al-Madinah, he did so until h

صَلَّى رَسُولُ اللَّهِ ص بِالنَّاسِ الظُّهْرَ وَ الْعَصْرَ حِينَ زَالَتِ الشَّمْسُ فِي جَمَاعَةٍ مِنْ غَيْرِ عِلَّةٍ وَ صَلَّى بِهِمُ الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ قَبْلَ سُقُوطِ الشَّفَقِ مِنْ غَيْرِ عِلَّةٍ فِي جَمَاعَةٍ وَ إِنَّمَا فَعَلَ رَسُولُ اللَّهِ ص لِيَتَّسِعَ الْوَقْتُ عَلَى أُمَّتِهِ.

“The Messenger of Allah (sw) performed the Dhuhr and ‘Asr prayers when the sun declined (toward the west at noontime) in congregation without any reason. He also performed the Maghrib and Isha’ prayers in congregation before disappearing of al-Shafaq (redness) without any reason to do so. The Messenger of Allah (sw) di

شَهِدْتُ الْمَغْرِبَ لَيْلَةً مَطِيرَةً فِي مَسْجِدِ رَسُولِ اللَّهِ ص فَحِينَ كَانَ قَرِيباً مِنَ الشَّفَقِ نَادَوْا وَ أَقَامُوا الصَّلَاةَ فَصَلَّوُا الْمَغْرِبَ ثُمَّ أَمْهَلُوا بِالنَّاسِ حَتَّى صَلَّوْا رَكْعَتَيْنِ ثُمَّ قَامَ الْمُنَادِي فِي مَكَانِهِ فِي الْمَسْجِدِ فَأَقَامَ الصَّلَاةَ[2] فَصَلَّوُا الْعِشَاءَ ثُمَّ انْصَرَفَ النَّاسُ إِلَى‌ مَنَازِلِهِمْ فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَلِكَ فَقَال

“I once was present in Masjid of the Messenger of Allah, during the time of al-Maghrib Salah (prayer) in a rainy evening. When it was near al-Shafaq (redness), they called and performed Salah (prayer) of al-Maghrib. People were given time to perform two Rak‘at Salah (prayer), then the caller stood in his place in Masji

كَانَ أَمِيرُ الْمُؤْمِنِينَ ص لَا يُصَلِّي‌ مِنَ النَّهَارِ حَتَّى تَزُولَ الشَّمْسُ وَ لَا مِنَ اللَّيْلِ بَعْدَ مَا يُصَلِّي الْعِشَاءَ الْآخِرَةَ حَتَّى يَنْتَصِفَ اللَّيْلُ.[1] مَعْنَى هَذَا أَنَّهُ لَيْسَ وَقْتَ صَلَاةِ فَرِيضَةٍ وَ لَا سُنَّةٍ لِأَنَّ الْأَوْقَاتَ كُلَّهَا قَدْ بَيَّنَهَا رَسُولُ اللَّهِ ص فَأَمَّا الْقَضَاءُ قَضَاءُ الْفَرِيضَةِ وَ تَقْدِيمُ النَّوَافِلِ وَ تَأْخِيرُهَا فَلَا بَأْسَ‌[2].

“They had heard abu Ja‘far (a.s.), say, ‘’Amir al-Mu’minin (a.s.), would not perform Salah (prayer) during the day until Zawal (declining of the sun toward the west at noontime). During the night he would not perform any Salah (prayer) after al-‘Isha’ up until midnight. It means that it is not time for obligatory or op

سَأَلْتُهُ‌[1] عَنْ رَجُلٍ نَسِيَ أَنْ يُصَلِّيَ الصُّبْحَ حَتَّى طَلَعَتِ الشَّمْسُ قَالَ يُصَلِّيهَا حِينَ يَذْكُرُهَا فَإِنَّ رَسُولَ اللَّهِ ص رَقَدَ عَنْ صَلَاةِ الْفَجْرِ حَتَّى طَلَعَتِ الشَّمْسُ ثُمَّ صَلَّاهَا حِينَ اسْتَيْقَظَ وَ لَكِنَّهُ تَنَحَّى عَنْ مَكَانِهِ ذَلِكَ ثُمَّ صَلَّى.

’He performs it whenever he remembers. The Messenger of Allah remained sleeping during the time for the morning Salah (prayer) until sunrise, then he performed it Qada’ (compensatory prayer) when he woke up but moved away from his place, then performed Salah (prayer).’”

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ نَامَ رَسُولُ اللَّهِ ص عَنِ الصُّبْحِ وَ اللَّهُ عَزَّ وَ جَلَّ أَنَامَهُ حَتَّى طَلَعَتِ الشَّمْسُ عَلَيْهِ وَ كَانَ ذَلِكَ رَحْمَةً مِنْ رَبِّكَ لِلنَّاسِ أَ لَا تَرَى لَوْ أَنَّ رَجُلًا نَامَ حَتَّى تَطْلُعَ الشَّمْسُ لَعَيَّرَهُ النَّاسُ وَ قَالُوا لَا تَتَوَرَّعُ لِصَلَوَاتِكَ فَصَارَتْ أُسْوَةً وَ سُنَّةً فَإِنْ قَالَ رَجُلٌ لِرَجُلٍ نِمْتَ عَنِ الصَّلَاةِ قَالَ قَدْ نَ

“I once heard abu ’Abd Allah (a.s.), say, ‘The Messenger of Allah remained sleeping during the time of the morning Salah (prayer) and Allah, most Majestic, most Glorious, made him to remain sleeping until sunrise and this was a blessing from Him for the people. Consider, when one remains sleeping until sunrise, people

سَمِعْتُهُ يَقُولُ‌ إِنَّ رَسُولَ اللَّهِ ص بَنَى مَسْجِدَهُ بِالسَّمِيطِ[2] ثُمَّ إِنَّ الْمُسْلِمِينَ كَثُرُوا فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ بِالْمَسْجِدِ فَزِيدَ فِيهِ فَقَالَ نَعَمْ فَأَمَرَ بِهِ فَزِيدَ فِيهِ وَ بَنَاهُ بِالسَّعِيدَةِ ثُمَّ إِنَّ الْمُسْلِمِينَ كَثُرُوا فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ بِالْمَسْجِدِ فَزِيدَ فِيهِ فَقَالَ نَعَمْ فَأَمَرَ بِهِ فَزِيدَ فِيهِ وَ بَنَى جِدَار

‘The Messenger of Allah built his Masjid with an arrangement of one brick. The number of Muslims increased and they asked, “O Messenger of Allah, issue a command to expand the Masjid.” He responded positively and commanded to expand it and it was expanded. It was built with an arrangement of one and a half bricks. Then

سَأَلْتُهُ عَنِ الْمَسْجِدِ الَّذِي‌ أُسِّسَ عَلَى التَّقْوى‌ قَالَ- مَسْجِدُ قُبَا.

“I asked abu ‘Abd Allah (a.s.), about the Masjid which was built for a pious purpose. He (the Imam) replied, ‘It is Masjid al-Quba””

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع كَمْ كَانَ مَسْجِدُ رَسُولِ اللَّهِ ص قَالَ كَانَ ثَلَاثَةَ آلَافٍ وَ سِتَّمِائَةِ[2] ذِرَاعٍ تَكْسِيراً.

“I asked abu ‘Abd Allah (a.s.), ‘What was the size of Masjid of the Messenger of Allah?’ He (the Imam) replied, ‘It was three thousand and six hundred square yards.’”