Prayer

وَ كَتَبَ إِبْرَاهِيمُ بْنُ مَهْزِيَارَ إِلَى أَبِي مُحَمَّدٍ الْحَسَنِ ع‌ يَسْأَلُهُ عَنِ الصَّلَاةِ فِي الْقِرْمِزِ فَإِنَّ أَصْحَابَنَا يَتَوَقَّوْنَ‌[2] عَنِ الصَّلَاةِ فِيهِ فَكَتَبَ لَا بَأْسَ مُطْلَقٌ وَ الْحَمْدُ لِلَّهِ.

Hadith.810 - Ibrahim ibn Mahziyar wrote to Abu Muhammad Imam Hasan ibn Ali (as), asking about praying in garments dyed with crimson (qirmaz), saying, "Our companions avoid praying in it." The Imam wrote back: "There is no problem with it at all, and all praise is due to Allah (swt)."

وَ كَتَبَ إِلَيْهِ: فِي اَلرَّجُلِ يَجْعَلُ فِي جُبَّتِهِ بَدَلَ اَلْقُطْنِ قَزّاً هَلْ يُصَلِّي فِيهِ فَكَتَبَ «نَعَمْ لاَ بَأْسَ بِهِ."

Hadith.811 - He (Ibrahim ibn Mahziyar) wrote to Imam Abu Muhammad al-Hasan (as) asking about a man who replaces cotton in his cloak with qazz (a type of silk): "Can he pray in it?" Imam (as) replied: "Yes, there is no problem with it."

وَ رَوَى يُوسُفُ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْهُ أَنَّهُ قَالَ- لَا بَأْسَ بِالثَّوْبِ أَنْ يَكُونَ سَدَاهُ وَ زِرُّهُ وَ عَلَمُهُ حَرِيراً وَ إِنَّمَا يُكْرَهُ الْحَرِيرُ الْمُبْهَمُ لِلرِّجَالِ‌[2].

Hadith.812 - Yusuf ibn Muhammad ibn Ibrahim narrated from the Imam (as) that He said: "There is no issue if a garment's warp, buttons, or trim is made of silk; what is disliked for men is pure silk (mubham)”.

لَا بَأْسَ أَنْ يَأْخُذَ مِنْ دِيبَاجِ الْكَعْبَةِ فَيَجْعَلَهُ غِلَافَ مُصْحَفٍ أَوْ يَجْعَلَهُ مُصَلًّى يُصَلَّى عَلَيْهِ.

Hadith.813 - It was narrated from Mus'ab ibn Abdul Malik al-Basri that He said: "There is no issue in taking (a piece) from the silk covering of the Ka’ba and using it as a cover for a Quran or making it into a prayer mat to pray upon."

فِي اَلثَّوْبِ اَلْمُعْلَمِ فَكَرِهَ مَا فِيهِ مِنَ اَلتَّمَاثِيلِ.

Hadith.814 - Muhammad ibn Ismail ibn Bazi' asked Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (as), about praying in a garment with patterns (decorations), and the Imam disliked it if it contained images (representations).

لَا بَأْسَ مَا لَمْ تَعْلَمْ أَنَّهُ مَيْتَةٌ[2].

Hadith.815 - Sama’a ibn Mehran asked Imam Jafar ibn Muhammad Al-Sadiq (as) about wearing a sword during prayer that has glue or leather (adhesive substances, such as glue made from animal parts) on it. Imam (as) replied: "There is no problem as long as you do not know that it is from a dead (non-slaughtered) animal”.

لَا بَأْسَ.

Hadith.816 - Ali ibn al-Rayan ibn al-Salt asked Imam Abu al-Hasan al-Thalith (as) about a man who cuts his hair or trims his nails and then proceeds to prayer without shaking the remnants off his clothes. The Imam said: "There is no issue (no problem)."

«لاَ يَضُرُّهُ.

Hadith.817 - Yunus ibn Ya'qub asked Imam Jafar ibn Muhammad Al-Sadiq (as) about a man praying while wearing a burṭulah (a type of hat or head covering). The Imam said: "It does not harm him (there is no issue)."

وَ رَوَى عَمَّارٌ السَّابَاطِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ- مَنْ خَرَجَ فِي سَفَرٍ فَلَمْ يُدِرِ الْعِمَامَةَ تَحْتَ حَنَكِهِ فَأَصَابَهُ أَلَمٌ لَا دَوَاءَ لَهُ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ‌[2].

Hadith.818 - Ammar al-Sabati narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) that He said: "Whoever goes out on a journey without wrapping the turban under his chin and suffers from an ailment for which there is no remedy, let him blame none but himself”.

ضَمِنْتُ لِمَنْ خَرَجَ مِنْ بَيْتِهِ مُعْتَمّاً تَحْتَ حَنَكِهِ أَنْ يَرْجِعَ إِلَيْهِمْ سَالِماً

وَ قَالَ ع‌ إِنِّي لَأَعْجَبُ مِمَّنْ يَأْخُذُ فِي حَاجَةٍ وَ هُوَ عَلَى وُضُوءٍ كَيْفَ لَا تُقْضَى حَاجَتُهُ وَ إِنِّي لَأَعْجَبُ مِمَّنْ يَأْخُذُ فِي حَاجَةٍ وَ هُوَ مُعْتَمٌّ تَحْتَ حَنَكِهِ كَيْفَ لَا تُقْضَى حَاجَتُهُ.

Hadith.820 - Imam Jafar ibn Muhammad Al-Sadiq (as), said: "I am amazed by one who goes about seeking to fulfil a need while in a state of ritual purity (wudu) — how is it that his need is not met? And I am amazed by one who seeks to fulfil a need while wearing his turban wrapped under his chin — how is it that his need

وَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «اَلْفَرْقُ بَيْنَ اَلْمُسْلِمِينَ وَ اَلْمُشْرِكِينَ اَلتَّلَحِّي بِالْعَمَائِمِ.

Hadith.821 - The Prophet, said: "The distinction between the Muslims and the polytheists is the wearing of turbans."

وَ قَدْ نَقَلَ عَنْهُ ص أَهْلُ الْخِلَافِ أَيْضاً أَنَّهُ أَمَرَ بِالتَّلَحِّي وَ نَهَى عَنِ الِاقْتِعَاطِ[3].

Hadith.822 - It has also been reported from the Messenger, by those outside the Shi'a tradition that he commanded the wearing of turbans (tallaḥḥi) and forbade wrapping without a tail (iqti'āṭ).

لَا بَأْسَ بِذَلِكَ. وَ فِي رِوَايَةِ الْحَلَبِيِ‌ إِذَا سَمِعَ‌

Hadith.823 - Al-Halabi and Abdullah ibn Sinan asked Imam Jafar ibn Muhammad Al-Sadiq (as) whether a man may recite during prayer with his garment covering his mouth. The Imam said: "There is no issue with that." In another narration by Al-Halabi, it is added: "As long as he can hear his murmuring (sound of his recitati

«نَعَمْ إِذَا كَانَتْ خِرْقَتُهُ طَاهِرَةً وَ كَانَ مُتَوَضِّئاً وَ لاَ بَأْسَ بِأَنْ تُصَلِّيَ اَلْمَرْأَةُ وَ هِيَ مُخْتَضِبَةٌ وَ يَدَاهَا مَرْبُوطَتَانِ.

Hadith.824 - Rifa'ah ibn Musa asked Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (as) about a person who is dyed (with henna or similar) and whether they can pray while in this state if they are able to perform prostration and recitation. Imam (as) replied: "Yes, as long as their cloth (used during the process) is pure a

إِذَا أَبْرَزُوا الْفَمَ وَ الْمَنْخِرَ فَلَا بَأْسَ‌[3].

Hadith.825 - Ali ibn Ja'far and Ali ibn Yaqtin asked Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (as) about whether a man and a woman may pray while dyed with henna or wasmah (a type of dye). Imam (as) said: "If they expose the mouth and nostrils, there is no problem."

إِنْ أَخْرَجَ يَدَيْهِ فَهُوَ حَسَنٌ وَ إِنْ لَمْ يُخْرِجْ يَدَيْهِ فَلَا بَأْسَ.

Hadith.826 - Muhammad ibn Muslim asked Imam Muhammad ibn Ali Al-Baqir (as) about a man praying without taking his hands out of his garment. The Imam said: "If he takes his hands out, it is good, but if he does not, there is no issue (no problem)."

لَا بَأْسَ‌[4] أَنْ يُصَلِّيَ أَحَدُكُمْ فِي الثَّوْبِ الْوَاحِدِ وَ أَزْرَارُهُ مَحْلُولَةٌ إِنَّ دِينَ مُحَمَّدٍ ص حَنِيفٌ.

Hadith.827 - Ziyad ibn Suqah narrated from Imam Muhammad ibn Ali Al-Baqir (as) that He said: "There is no issue if one of you prays in a single garment with its buttons undone. Indeed, the religion of Muhammad (sw) is upright (easy and straightforward)."

السُّجُودُ عَلَى الْأَرْضِ فَرِيضَةٌ وَ عَلَى غَيْرِ ذَلِكَ سُنَّةٌ[1]

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «اَلسُّجُودُ عَلَى طِينِ قَبْرِ اَلْحُسَيْنِ عَلَيْهِ اَلسَّلاَمُ يُنَوِّرُ إِلَى اَلْأَرْضِ اَلسَّابِعَةِ.

Hadith.829 - Imam (as) said: "Prostrating on the clay from the grave of Imam Hussain ibn Ali (as) illuminates to the seventh layer of the earth."

السُّجُودُ عَلَى مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ.

Hadith.830 - Hamad ibn Uthman narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) that He said: "Prostration is to be done on what the earth produces, except for that which is eaten or worn."

مَرَّ بِي أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا أُصَلِّي عَلَى اَلطَّبَرِيِّ وَ قَدْ أَلْقَيْتُ عَلَيْهِ شَيْئاً فَقَالَ لِي «مَا لَكَ لاَ تَسْجُدُ عَلَيْهِ أَ لَيْسَ هُوَ مِنْ نَبَاتِ اَلْأَرْضِ.

Hadith.831 - It was narrated from the Yāsir al-Khadim that He said: "Abu al-Hasan (as) passed by me while I was praying on a piece of ṭabarī (a mat) upon which I had placed something. Imam (as) said to me: 'Why do you not prostrate on it? Is it not from what the earth produces?'"

لَا بَأْسَ بِهِ‌[5].

Hadith.832 - Al-Mu'alla ibn Khunays asked Imam Jafar ibn Muhammad Al-Sadiq (as) about praying on qufr (bare ground or desert soil) and qīr (a type of tar or pitch). Imam (as) said: "There is no issue with it”.

وَ سَأَلَ الْحَسَنُ بْنُ مَحْبُوبٍ أَبَا الْحَسَنِ ع- عَنِ الْجِصِّ يُوقَدُ عَلَيْهِ بِالْعَذِرَةِ وَ عِظَامِ الْمَوْتَى ثُمَّ يُجَصَّصُ بِهِ الْمَسْجِدُ أَ يُسْجَدُ عَلَيْهِ فَكَتَبَ ع إِلَيْهِ بِخَطِّهِ أَنَّ النَّارَ وَ الْمَاءَ قَدْ طَهَّرَاهُ‌[1].

Hadith.833 - Al-Hasan ibn Mahbub asked Imam Abu al-Hasan (as) about gypsum (plaster) that was fired using dung and the bones of the dead, and whether it would be permissible to prostrate on it if a mosque was plastered with it. The Imam wrote back in his own handwriting: "Fire and water have purified it”.

وَ سَأَلَ دَاوُدُ بْنُ أَبِي زَيْدٍ أَبَا الْحَسَنِ الثَّالِثَ ع‌ عَنِ الْقَرَاطِيسِ وَ الْكَوَاغِذِ الْمَكْتُوبَةِ عَلَيْهَا هَلْ يَجُوزُ عَلَيْهَا السُّجُودُ فَكَتَبَ يَجُوزُ[2].

Hadith.834 - Dawud ibn Abi Zayd asked Imam Abu al-Hasan al-Thalith (as) about prostrating on papers and documents with writing on them. The Imam wrote back: "It is permissible."

«لاَ بَأْسَ إِذَا كَانَ فِي حَالِ اَلتَّقِيَّةِ.

Hadith.835 - Ali ibn Yaqtin asked Imam Abu al-Hasan al-Awwal (as) about a man prostrating on a misḥ (a type of mat or rug) and on a carpet. The Imam said: "There is no issue if it is in a situation of taqiyya (precautionary dissimulation to protect oneself)."

لَا بَأْسَ بِهِ‌[2].

Hadith.836 - Muawiya ibn Ammar asked Imam Jafar ibn Muhammad Al-Sadiq (as) about praying on qār (bitumen or tar). The Imam said: "There is no issue with it”.

قُلْتُ لَهُ الرَّجُلُ يَسْجُدُ وَ عَلَيْهِ قَلَنْسُوَةٌ أَوْ عِمَامَةٌ فَقَالَ إِذَا مَسَّ شَيْ‌ءٌ مِنْ جَبْهَتِهِ الْأَرْضَ فِيمَا بَيْنَ حَاجِبَيْهِ وَ قُصَاصِ شَعْرِهِ فَقَدْ أَجْزَأَ عَنْهُ.

Hadith.837 - Zurarah narrated from one of the Imams (as) that He said: "I asked him about a man prostrating while wearing a cap or a turban. Imam (as) said: 'If any part of his forehead touches the ground, between his eyebrows and his hairline, then it suffices.'"

وَ قَالَ يُونُسُ بْنُ يَعْقُوبَ‌ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع يُسَوِّي الْحَصَى فِي مَوْضِعِ سُجُودِهِ بَيْنَ السَّجْدَتَيْنِ.

Hadith.838 - Yunus ibn Ya'qub said: "I saw Imam Jafar ibn Muhammad Al-Sadiq (as) leveling the pebbles at the place of his prostration between the two prostrations."

رَأَيْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع كُلَّمَا سَجَدَ فَرَفَعَ رَأْسَهُ أَخَذَ الْحَصَى مِنْ جَبْهَتِهِ فَوَضَعَهُ عَلَى الْأَرْضِ.

Hadith.839 - It was narrated from Ali ibn Bajil that He said: "I saw Imam Jafar ibn Muhammad Al-Sadiq (as), every time he prostrated and then raised his head, he would take the pebbles from his forehead and place them back on the ground."

«مَا بَيْنَ قُصَاصِ اَلشَّعْرِ إِلَى طَرَفِ اَلْأَنْفِ مَسْجِدٌ فَمَا أَصَابَ اَلْأَرْضَ مِنْهُ فَقَدْ أَجْزَأَكَ.

Hadith.840 - Ammar al-Sabati narrate from Imam Jafar ibn Muhammad Al-Sadiq (as) that He said: "The area between the hairline and the tip of the nose is considered a place of prostration (masjid), so whatever part of it touches the ground suffices."

«لاَ بَأْسَ.

Hadith.841 - A man asked Imam Jafar ibn Muhammad Al-Sadiq (as) bout a place with dust where he wanted to blow it away before prostrating. The Imam said: "There is no issue”.

«إِنَّمَا يُكْرَهُ ذَلِكَ خَشْيَةَ أَنْ يُؤْذَى مَنْ إِلَى جَانِبِهِ.

Hadith.842 - It was narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) that He said: "It is disliked (makruh) because it may cause harm to the person next to him."

قَالَ هِشَامُ بْنُ الْحَكَمِ‌[2]- لِأَبِي عَبْدِ اللَّهِ ع‌ أَخْبِرْنِي عَمَّا يَجُوزُ السُّجُودُ عَلَيْهِ وَ عَمَّا لَا يَجُوزُ قَالَ السُّجُودُ لَا يَجُوزُ إِلَّا عَلَى الْأَرْضِ أَوْ عَلَى مَا أَنْبَتَتِ الْأَرْضُ إِلَّا مَا أُكِلَ أَوْ لُبِسَ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ مَا الْعِلَّةُ فِي ذَلِكَ قَالَ لِأَنَّ السُّجُودَ خُضُوعٌ لِلَّهِ عَزَّ وَ جَلَّ فَلَا يَنْبَغِي أَنْ يَكُونَ عَلَى مَا يُؤْكَلُ أَوْ يُلْبَسُ

Hadith.843 - Hisham ibn al-Hakam said to Imam Jafar ibn Muhammad Al-Sadiq (as): "Tell me about what is permissible to prostrate on and what is not." Imam (as) replied: "Prostration is only permissible on the earth or what grows from the earth, except for what is eaten or worn." Hisham then asked: "May I be your ransom,

قَالَ الصَّادِقُ ع‌[3] إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ الْكَعْبَةَ قِبْلَةً لِأَهْلِ الْمَسْجِدِ وَ جَعَلَ الْمَسْجِدَ قِبْلَةً لِأَهْلِ الْحَرَمِ وَ جَعَلَ الْحَرَمَ قِبْلَةً لِأَهْلِ الدُّنْيَا.

Hadith.844 - Imam Jafar ibn Muhammad Al-Sadiq (as) said : "Indeed, Allah (swt), Blessed and Exalted, made the Ka’ba the Qiblah (direction of prayer) for the people of the mosque (Masjid al-Haram), and He made the mosque the Qiblah for the people of the sanctuary (Haram), and He made the sanctuary the Qiblah for the peo

يُجْزِي الْمُتَحَيِّرَ أَبَداً[3] أَيْنَمَا تَوَجَّهَ إِذَا لَمْ يَعْلَمْ أَيْنَ وَجْهُ الْقِبْلَةِ.

Hadith.847 – Zurarah and Muhammad ibn Muslim narrated from Imam Muhammad ibn Ali Al-Baqir (as) that He said: "For one who is confused (about the direction of the Qiblah), it suffices for him to pray in whichever direction he faces if he does not know where the Qiblah is."

لَهُ «قَدْ مَضَتْ صَلاَتُهُ وَ مَا بَيْنَ اَلْمَشْرِقِ وَ اَلْمَغْرِبِ قِبْلَةٌ.

Hadith.848 - Muawiya ibn Ammar asked Him about a man who stands for prayer and, after finishing, realizes that he had deviated to the right or the left of the Qiblah. Imam (as) replied: "His prayer is valid, for the area between the east and the west is (considered) the Qiblah."

الصَّادِقُ ع‌[4]- وَ هَذَا يَفْتَحُ مِنَ الصَّلَاةِ أَبْوَاباً كَثِيرَةً[5].

Hadith.851 - The Prophet (sw) saw phlegm (or a spittle) in the mosque. He walked over to it with a palm branch from the branches of Ibn Tab and scraped it off, then returned backward and continued his prayer. And Imam Jafar ibn Muhammad Al-Sadiq (as) said: "This opens many doors regarding (permissible) actions during p

لَا يَبْزُقَنَّ أَحَدُكُمْ فِي الصَّلَاةِ قِبَلَ وَجْهِهِ وَ لَا عَنْ يَمِينِهِ وَ لْيَبْزُقْ عَنْ يَسَارِهِ وَ تَحْتِ قَدَمِهِ الْيُسْرَى

مَنْ حَبَسَ رِيقَهُ إِجْلَالًا لِلَّهِ عَزَّ وَ جَلَّ فِي صَلَاتِهِ أَوْرَثَهُ اللَّهُ تَعَالَى صِحَّةً حَتَّى الْمَمَاتِ. وَ قَدْ رُوِيَ فِيمَنْ لَا يَهْتَدِي إِلَى الْقِبْلَةِ فِي مَفَازَةٍ أَنَّهُ يُصَلِّي إِلَى أَرْبَعِ جَوَانِبَ[1]

لَا صَلَاةَ إِلَّا إِلَى الْقِبْلَةِ قَالَ قُلْتُ وَ أَيْنَ حَدُّ الْقِبْلَةِ قَالَ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ قِبْلَةٌ كُلُّهُ قَالَ قُلْتُ فَمَنْ صَلَّى لِغَيْرِ الْقِبْلَةِ أَوْ فِي يَوْمِ غَيْمٍ‌[2] فِي غَيْرِ الْوَقْتِ قَالَ يُعِيدُ[3].

Hadith.855 – Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (as) that He said: "There is no prayer except toward the Qiblah." Zurarah asked: "And where is the boundary of the Qiblah?" Imam (as) replied: "The entire area between the east and the west is the Qiblah." Zurarah then asked: "What if someone prays facin

وَ قَالَ فِي حَدِيثٍ آخَرَ ذَكَرَهُ لَهُ‌[4] ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ بِوَجْهِكَ وَ لَا تَقَلَّبْ بِوَجْهِكَ عَنِ الْقِبْلَةِ فَتَفْسُدَ صَلَاتُكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِنَبِيِّهِ ص فِي الْفَرِيضَةِ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ‌ فَقُمْ مُنْتَصِباً فَإِنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ لَمْ يُقِمْ صُلْبَهُ فَلَا صَلَاةَ لَهُ وَ

Hadith.856 - In another narration, the Imam said : "Then turn your face toward the Qiblah and do not turn your face away from the Qiblah, lest your prayer become invalid. Allah (swt), the Mighty and Majestic, says to His Prophet in the obligatory prayer: 'Turn your face toward the Sacred Mosque (Surah Al-Baqarah 2:144)

وَقَالَ عَلَيْهِ اَلسَّلاَمُ لِزُرَارَةَ: «لاَ تُعَادُ اَلصَّلاَةُ إِلاَّ مِنْ خَمْسَةٍ اَلطَّهُورِ وَ اَلْوَقْتِ وَ اَلْقِبْلَةِ وَ اَلرُّكُوعِ وَ اَلسُّجُودِ.

Hadith.857 - Imam (as) said to Zurarah: "The prayer is not to be repeated except for five things: purification (taharah), time (observing the prayer time), facing the Qiblah, bowing (ruku'), and prostration (Sujood)”.

وَ رُوِيَ‌ أَنَّهُ إِذَا عَصَفَتِ الرِّيحُ بِمَنْ فِي السَّفِينَةِ وَ لَمْ يَقْدِرْ عَلَى أَنْ يَدُورَ إِلَى الْقِبْلَةِ صَلَّى إِلَى صَدْرِ السَّفِينَةِ[1].

Hadith.858 - It is narrated that "If the wind blows strongly upon someone on a ship, and they are unable to turn toward the Qiblah, they should pray facing the front of the ship”.

إِنَّا نَأْمُرُ صِبْيَانَنَا بِالصَّلَاةِ وَ هُمْ أَبْنَاءُ خَمْسِ سِنِينَ فَمُرُوا صِبْيَانَكُمْ بِالصَّلَاةِ إِذَا كَانُوا أَبْنَاءَ سَبْعِ سِنِينَ وَ نَحْنُ نَأْمُرُ صِبْيَانَنَا بِالصِّيَامِ إِذَا كَانُوا أَبْنَاءَ سَبْعِ سِنِينَ مَا أَطَاقُوا مِنْ صِيَامِ الْيَوْمِ إِنْ كَانَ إِلَى نِصْفِ النَّهَارِ أَوْ أَكْثَرَ مِنْ ذَلِكَ أَوْ أَقَلَّ فَإِذَا غَلَبَهُمُ الْعَطَشُ أَوِ الْجُوعُ أَفْطَرُوا حَتَّى يَتَعَوَّدُوا

سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع- أَوْ سُئِلَ وَ أَنَا أَسْمَعُ عَنِ الرَّجُلِ يَخْتِنُ‌[1] وَلَدَهُ وَ هُوَ لَا يُصَلِّي الْيَوْمَ وَ الْيَوْمَيْنِ فَقَالَ وَ كَمْ أَتَى عَلَى الْغُلَامِ فَقَالَ ثَمَانِيَ سِنِينَ فَقَالَ سُبْحَانَ اللَّهِ يَتْرُكُ الصَّلَاةَ قَالَ قُلْتُ يُصِيبُهُ الْوَجَعُ قَالَ يُصَلِّي عَلَى نَحْوِ مَا يَقْدِرُ.

Hadith.862 - It is narrated from al-Hasan ibn Qarin that He said: "I asked Imam al-Ridha (as), or he was asked while I was listening, about a man who circumcises his son, and the boy does not pray for a day or two." Imam (as) asked: "How old is the boy?" The response was, "Eight years old." Imam (as) said: "Glory be to

سَمِعْتُهُ يَقُولُ‌ إِذَا بَلَغَ الْغُلَامُ ثَلَاثَ سِنِينَ يُقَالُ لَهُ قُلْ لَا إِلَهَ إِلَّا اللَّهُ سَبْعَ مَرَّاتٍ ثُمَّ يُتْرَكُ حَتَّى يَتِمَّ لَهُ ثَلَاثُ سِنِينَ وَ سَبْعَةُ أَشْهُرٍ وَ عِشْرُونَ يَوْماً فَيُقَالَ لَهُ قُلْ مُحَمَّدٌ رَسُولُ اللَّهِ سَبْعَ مَرَّاتٍ وَ يُتْرَكُ حَتَّى يَتِمَّ لَهُ أَرْبَعُ سِنِينَ ثُمَّ يُقَالَ لَهُ قُلْ سَبْعَ مَرَّاتٍ- صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ- ثُمَّ يُتْرَكُ

Hadith.863 - Abdullah ibn Fadalah narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) and Imam Muhammad ibn Ali Al-Baqir (as) that He said: "When a boy reaches the age of three, he should be instructed to say 'la illaha illa Allah (swt)' seven times. Then he is left until he completes three years, seven months, and twe

لَمَّا أُسْرِيَ بِرَسُولِ اللَّهِ ص حَضَرَتِ الصَّلَاةُ فَأَذَّنَ جَبْرَئِيلُ ع فَلَمَّا قَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ قَالَتِ الْمَلَائِكَةُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ فَلَمَّا قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ قَالَتِ الْمَلَائِكَةُ خَلَعَ الْأَنْدَادَ فَلَمَّا قَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ- قَالَتِ الْمَلَائِكَةُ نَبِيٌّ بُعِثَ فَلَمَّا قَالَ حَيَّ عَلَى الصَّلَاةِ قَ

Hadith.864 - Hafs ibn al-Bakhtari narrate from Imam Jafar ibn Muhammad Al-Sadiq (as) : "When the Messenger of Allah (sw) was taken on the night journey (Isra'), the time for prayer arrived, and Archangel Jibril (as) called the adhan (call to prayer). When He said 'Allahu Akbar, Allahu Akbar' (Allah (swt) is the Greates

هَبَطَ جَبْرَئِيلُ ع بِالْأَذَانِ عَلَى رَسُولِ اللَّهِ ص وَ كَانَ رَأْسُهُ فِي حَجْرِ عَلِيٍّ ع فَأَذَّنَ جَبْرَئِيلُ ع وَ أَقَامَ فَلَمَّا انْتَبَهَ رَسُولُ اللَّهِ ص قَالَ يَا عَلِيُّ سَمِعْتَ قَالَ نَعَمْ يَا رَسُولَ اللَّهِ- قَالَ حَفِظْتَ قَالَ نَعَمْ قَالَ ادْعُ بِلَالًا فَعَلِّمْهُ فَدَعَا بِلَالًا فَعَلَّمَهُ.

Hadith.865 - Mansur ibn Hazim narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) that He said: "Archangel Jibril (as) descended with the adhan (call to prayer) upon Messenger of Allah (sw) while his head was resting in the lap of Imam Ali (as). Archangel Jibril (as) pronounced the adhan and the iqamah (second call to

تُؤَذِّنُ وَ أَنْتَ عَلَى غَيْرِ وُضُوءٍ فِي ثَوْبٍ وَاحِدٍ قَائِماً أَوْ قَاعِداً وَ أَيْنَمَا تَوَجَّهْتَ وَ لَكِنْ إِذَا أَقَمْتَ فَعَلَى وُضُوءٍ مُتَهَيِّئاً لِلصَّلَاةِ[2].

Hadith.866 - Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (as) that He said: "You may give the adhan (call to prayer) without being in a state of wudu (ritual purity), wearing a single garment, whether standing or sitting, and in any direction you face. However, when you perform the iqamah (second call to praye