رَأَيْتُ أَبَا الْحَسَنِ ع وَ قَدْ سَجَدَ بَعْدَ الصَّلَاةِ فَبَسَطَ ذِرَاعَيْهِ عَلَى الْأَرْضِ وَ أَلْصَقَ جُؤْجُؤَهُ بِالْأَرْضِ فِي دُعَائِهِ[2].
“I saw abu al-Hassan (a.s.), doing sajdah for after Salah (prayer), his arms spread on the ground and his chest and belly placed on the ground when praying.”
رَأَيْتُ أَبَا الْحَسَنِ الثَّالِثَ ع سَجَدَ سَجْدَةَ الشُّكْرِ فَافْتَرَشَ ذِرَاعَيْهِ فَأَلْصَقَ جُؤْجُؤَهُ وَ بَطْنَهُ بِالْأَرْضِ فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ كَذَا نُحِبُّ.
his arms spread on the ground and his chest and belly placed on the ground. I asked him about it and he said, ‘This is what we like.’”
كَانَ أَبُو الْحَسَنِ الْأَوَّلُ ع إِذَا رَفَعَ رَأْسَهُ مِنْ آخِرِ رَكْعَةِ الْوَتْرِ قَالَ هَذَا مَقَامُ مَنْ حَسَنَاتُهُ نِعْمَةٌ مِنْكَ وَ شُكْرُهُ ضَعِيفٌ وَ ذَنْبُهُ عَظِيمٌ وَ لَيْسَ لَهُ إِلَّا دَفْعُكَ وَ رَحْمَتُكَ فَإِنَّكَ قُلْتَ فِي كِتَابِكَ الْمُنْزَلِ عَلَى نَبِيِّكَ الْمُرْسَلِ ص كانُوا قَلِيلًا مِنَ اللَّيْلِ ما يَهْجَعُونَ. وَ بِالْأَسْحارِ هُمْ يَسْتَغْفِرُونَ[1] طَالَ هُجُوعِي وَ قَلَّ قِيَامِي
16. Ali ibn Muhammad has narrated from Sahl from Ahmad ibn ‘Abd al-‘Aziz who has said that narrated to him certain persons of our people saying: “When abu al-Hassan the first (a.s.), raised his head from last sajdah of witr prayer he said, ‘This is a position of one whose good deeds are due to Your bounties and whose t
سَأَلْتُ أَبَا الْحَسَنِ الْمَاضِيَ ع عَمَّا أَقُولُ فِي سَجْدَةِ الشُّكْرِ فَقَدِ اخْتَلَفَ أَصْحَابُنَا فِيهِ فَقَالَ قُلْ وَ أَنْتَ سَاجِدٌ- اللَّهُمَّ إِنِّي أُشْهِدُكَ وَ أُشْهِدُ مَلَائِكَتَكَ وَ أَنْبِيَاءَكَ وَ رُسُلَكَ وَ جَمِيعَ خَلْقِكَ أَنَّكَ اللَّهُ رَبِّي وَ الْإِسْلَامَ دِينِي وَ مُحَمَّداً نَبِيِّي وَ عَلِيّاً وَ فُلَاناً وَ فُلَاناً إِلَى آخِرِهِمْ أَئِمَّتِي بِهِمْ أَتَوَلَّى وَ مِنْ عَدُوِّهِمْ أَ
“I asked abu al-Hassan (a.s.), about what to say in prostration for thanksgiving because our people are not of the same idea about it. He told me to say the following in a prostrating position: ‘O Lord, I beg You to bear witness, I beg Your angels, Your prophets, messengers and all of Your creatures to bear witness (to
كَتَبْتُ إِلَى أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع فِي سَجْدَةِ الشُّكْرِ فَكَتَبَ إِلَيَّ مِائَةَ مَرَّةٍ شُكْراً شُكْراً وَ إِنْ شِئْتَ عَفْواً عَفْواً.
‘It is one hundred times ‘Shukran’ (O Lord, I thank You), or if you like, say “Afwan’ (O Lord, I beg forgiveness from You) one hundred times.’”
خَرَجْتُ مَعَ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع إِلَى بَعْضِ أَمْوَالِهِ فَقَامَ إِلَى صَلَاةِ الظُّهْرِ فَلَمَّا فَرَغَ خَرَّ لِلَّهِ سَاجِداً فَسَمِعْتُهُ يَقُولُ بِصَوْتٍ حَزِينٍ وَ تَغَرْغَرُ دُمُوعُهُ[1]- رَبِّ عَصَيْتُكَ بِلِسَانِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَخْرَسْتَنِي وَ عَصَيْتُكَ بِبَصَرِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَكْمَهْتَنِي وَ عَصَيْتُكَ بِسَمْعِي وَ لَوْ شِئْتَ وَ عِزَّتِكَ لَأَصْمَمْتَ
“Once I accompanied abu al-Hassan, Musa ibn Ja‘far, ‘Alayhim al-Salam, to see some of his properties. He readied himself for noontime Salah (prayer). When he finished he bowed down to prostrate before Allah. I heard him saying with a sad voice and tears causing an unevenness of sound in his throat, ‘O Lord, I have diso
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ هَذَا الَّذِي ظَهَرَ بِوَجْهِي يَزْعُمُ النَّاسُ أَنَّ اللَّهَ لَمْ يَبْتَلِ بِهِ عَبْداً لَهُ فِيهِ حَاجَةٌ فَقَالَ لَا قَدْ كَانَ مُؤْمِنُ آلِ فِرْعَوْنَ مُكَتَّعَ الْأَصَابِعِ[1] فَكَانَ يَقُولُ هَكَذَا وَ يَمُدُّ يَدَهُ وَ يَقُولُ يا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ قَالَ ثُمَّ قَالَ لِي إِذَا كَانَ الثُّلُثُ الْأَخِيرُ مِنَ اللَّيْلِ فِي أَوَّلِهِ فَتَوَضَّأْ
“Once I said to abu ’Abd Allah (a.s.), may Allah keep my soul in service for your cause, about this thing that has appeared on my face, people say that Allah, the Most Majestic, the Most Holy, does not allow it to cause suffering to one who means anything to Him.’ The Imam said, ‘No, that is not so. The fingers of the
كَانَ يَقُولُ فِي سُجُودِهِ- سَجَدَ وَجْهِيَ الْبَالِي لِوَجْهِكَ الْبَاقِي الدَّائِمِ الْعَظِيمِ سَجَدَ وَجْهِيَ الذَّلِيلُ لِوَجْهِكَ الْعَزِيزِ سَجَدَ وَجْهِيَ الْفَقِيرُ لِوَجْهِ رَبِّيَ الْغَنِيِّ الْكَرِيمِ الْعَلِيِّ الْعَظِيمِ رَبِّ أَسْتَغْفِرُكَ مِمَّا كَانَ وَ أَسْتَغْفِرُكَ مِمَّا يَكُونُ رَبِّ لَا تُجْهِدْ بَلَائِي رَبِّ لَا تُشْمِتْ بِي أَعْدَائِي رَبِّ لَا تُسِئْ قَضَائِي رَبِّ إِنَّهُ لَا دَافِعَ وَ ل
“Abu ‘Abd Allah (a.s.), in prostration would say the following: ‘(O Lord), my aging face has prostrated before Your ever remaining, eternal and great face. My submissive face has prostrated before Your majestic face. My poor face has prostrated before the self-sufficient, gracious, most High and great face of my Lord.
كَانَ أَبُو الْحَسَنِ ع يَقُولُ فِي سُجُودِهِ أَعُوذُ بِكَ مِنْ نَارٍ حَرُّهَا لَا يُطْفَأُ وَ أَعُوذُ بِكَ مِنْ نَارٍ جَدِيدُهَا لَا يَبْلَى وَ أَعُوذُ بِكَ مِنْ نَارٍ عَطْشَانُهَا لَا يَرْوَى وَ أَعُوذُ بِكَ مِنْ نَارٍ مَسْلُوبُهَا لَا يُكْسَى.
“Abu al-Hassan (a.s.), in prostration position would say, ‘O Lord, I seek Your protection against the fire of incessant heat. I seek Your protection against the fire which remains ever-new, I seek Your protection against the fire in which no one’s thirst is quenched; I seek Your protection against the fire in which the
إِذَا قَرَأَ أَحَدُكُمُ السَّجْدَةَ مِنَ الْعَزَائِمِ فَلْيَقُلْ فِي سُجُودِهِ- سَجَدْتُ لَكَ تَعَبُّداً وَ رِقّاً لَا مُسْتَكْبِراً عَنْ عِبَادَتِكَ وَ لَا مُسْتَنْكِفاً وَ لَا مُتَعَظِّماً بَلْ أَنَا عَبْدٌ ذَلِيلٌ خَائِفٌ مُسْتَجِيرٌ.
‘When anyone of you may recite the chapters of the Holy Quran wherein is the verse calling for prostration, in the prostration for such recitation you should say, “O Lord, I have prostrated before You as a servant and in submission before You. I do not assume arrogance in worshipping You, refrain or consider myself by
شَكَوْتُ إِلَيْهِ عِلَّةَ أُمِّ وَلَدٍ لِي أَخَذْتُهَا فَقَالَ قُلْ لَهَا تَقُولُ فِي السُّجُودِ فِي دُبُرِ كُلِّ صَلَاةٍ مَكْتُوبَةٍ يَا رَبِّي يَا سَيِّدِي صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ وَ عَافِنِي مِنْ كَذَا وَ كَذَا فَبِهَا نَجَا جَعْفَرُ بْنُ سُلَيْمَانَ[1] مِنَ النَّارِ قَالَ فَعَرَضْتُ هَذَا الْحَدِيثَ عَلَى بَعْضِ أَصْحَابِنَا فَقَالَ أَعْرِفُ فِيهِ يَا رَءُوفُ يَا رَحِيمُ يَا رَبِّي يَا سَيِّ
“I complained before abu ‘Abd Allah (a.s.), about an illness in a mother of my child. He told me to tell her to say the following in prostration after completing an obligatory Salah (prayer), ‘O my Lord, O my master, O Allah, grant Muhammad and his family a compensation worthy of their serving Your cause, grant me a cu
كَتَبْتُ إِلَى أَبِي الْحَسَنِ الْأَوَّلِ ع عَلِّمْنِي دُعَاءً فَإِنِّي قَدْ بُلِيتُ بِشَيْءٍ وَ كَانَ قَدْ حُبِسَ بِبَغْدَادَ حَيْثُ اتُّهِمَ بِأَمْوَالِهِمْ فَكَتَبَ إِلَيْهِ إِذَا صَلَّيْتَ فَأَطِلِ السُّجُودَ ثُمَّ قُلْ يَا أَحَدَ مَنْ لَا أَحَدَ لَهُ حَتَّى تَنْقَطِعَ النَّفَسُ ثُمَّ قُلْ يَا مَنْ لَا يَزِيدُهُ كَثْرَةُ الدُّعَاءِ إِلَّا جُوداً وَ كَرَماً حَتَّى تَنْقَطِعَ نَفَسُكَ ثُمَّ قُلْ يَا رَبَّ الْأَرْب
25. Ali ibn Muhammad has narrated from certain individuals of our people from Ibn Abi ‘Umayr from Ziyad al-Qandiy who has said the following: “I wrote to abu al-Hassan the first (a.s.), to teach me a supplication. I am suffering from a situation - he was imprisoned in Baghdad. They had accused him in matters of their p
قَالَ أَبُو جَعْفَرٍ ع تَدْرِي أَيُّ شَيْءٍ حَدُّ الرُّكُوعِ وَ السُّجُودِ قُلْتُ لَا قَالَ تُسَبِّحُ فِي الرُّكُوعِ ثَلَاثَ مَرَّاتٍ- سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ وَ فِي السُّجُودِ سُبْحَانَ رَبِّيَ الْأَعْلَى وَ بِحَمْدِهِ ثَلَاثَ مَرَّاتٍ فَمَنْ نَقَصَ وَاحِدَةً نَقَصَ ثُلُثَ صَلَاتِهِ وَ مَنْ نَقَصَ ثِنْتَيْنِ نَقَصَ ثُلُثَيْ صَلَاتِهِ وَ مَنْ لَمْ يُسَبِّحْ فَلَا صَلَاةَ لَهُ.
“Abu Ja’far (a.s.), once asked me, ’Do you know what the limits of Ruku’ (bowing down on one’s knees) and Sujud (prostration) are?’ I replied, ’No, I do not know them.’ He (the Imam) said, ‘Say Tasbih (my Lord, (Allah) most Great, is free of all defects and I praise Him) in Ruku’ three times. In Sujud position say, ’My
دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ هُوَ يُصَلِّي فَعَدَدْتُ لَهُ فِي الرُّكُوعِ وَ السُّجُودِ سِتِّينَ تَسْبِيحَةً.
“I once went to visit abu ‘Abd Allah (a.s.), when he performed Salah (prayer). I counted his Tasbih in Ruku’ (bowing down on one’s knees) and Sujud (prostration) which were sixty Tasbih.’”
أَحَدُهُمَا فِي حَدِيثِهِ- وَ بِحَمْدِهِ فِي الرُّكُوعِ وَ السُّجُودِ سَوَاءً هَذَا لِأَنَّهُ عَلِمَ ع احْتِمَالَ الْقَوْمِ لِطُولِ رُكُوعِهِ وَ سُجُودِهِ وَ ذَلِكَ أَنَّهُ رُوِيَ أَنَّ الْفَضْلَ لِلْإِمَامِ أَنْ يُخَفِّفَ وَ يُصَلِّيَ بِأَضْعَفِ الْقَوْمِ.
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from Fiamzah ibn Humran and al-Hassan ibn Ziyad who have said the following: “Once we went to visit abu ‘Abd Allah, ‘Alayhi al-Salam, when there a group of people was with him. He (the Imam) performed al-’Asr Salah (prayer) with
قُلْتُ لَهُ أَدْنَى مَا يُجْزِئُ الْمَرِيضَ مِنَ التَّسْبِيحِ فِي الرُّكُوعِ وَ السُّجُودِ قَالَ تَسْبِيحَةٌ وَاحِدَةٌ.
“I once asked abu ‘Abd Allah (a.s.), ’How many Tasbih is sufficient in Ruku’ (bowing down on one’s knees) and in Sujud (prostration) in the case of one suffering from illness?’ He (the Imam) said, ‘One Tasbih is sufficient.’”
قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ كَلِمَةٍ أَخَفَّ عَلَى اللِّسَانِ مِنْهَا وَ لَا أَبْلَغَ مِنْ سُبْحَانَ اللَّهِ قَالَ قُلْتُ يُجْزِئُنِي فِي الرُّكُوعِ وَ السُّجُودِ أَنْ أَقُولَ مَكَانَ التَّسْبِيحِ- لَا إِلَهَ إِلَّا اللَّهُ وَ الْحَمْدُ لِلَّهِ وَ اللَّهُ أَكْبَرُ قَالَ نَعَمْ كُلُّ ذَا ذِكْرُ اللَّهِ قَالَ قُلْتُ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ قَدْ عَرَفْنَاهُمَا فَمَا تَفْسِيرُ سُبْحَانَ
“Abu ‘Abd Allah (a.s.), has said, ‘No word is lighter, easier and more eloquent for the tongue than Subhana Allah (Allah is free of all defects).’ I (the narrator) then asked, ‘Can I say Tahlil (no one deserves worship except Allah), Tahmid (it is Allah only who deserves all praise) and Takbir (Allah is great beyond de
قُلْتُ لَهُ إِنِّي إِمَامُ مَسْجِدِ الْحَيِّ فَأَرْكَعُ بِهِمْ فَأَسْمَعُ خَفَقَانَ نِعَالِهِمْ وَ أَنَا رَاكِعٌ فَقَالَ اصْبِرْ رُكُوعَكَ[2] وَ مِثْلَ رُكُوعِكَ فَإِنِ انْقَطَعَ وَ إِلَّا فَانْتَصِبْ قَائِماً.
“I once said to abu Ja‘far (a.s.), ‘I am an Imam of the village. During Salah (prayer) I hear the sound of their shoes walking when I am in Ruku‘ (bowing down on one’s knees).’ He (the Imam) said, ‘Wait in your Ruku‘ for the length of your Ruku‘ until the sound stops, otherwise, you can rise to stand up straight.’”
قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَسْجُدْ إِلَّا عَلَى الْأَرْضِ أَوْ مَا أَنْبَتَتِ الْأَرْضُ إِلَّا الْقُطْنَ وَ الْكَتَّانَ.
“Abu ‘Abd Allah (a.s.), has said, ‘You must not perform Sujud (prostration) on anything except earth or on what grows from earth except cotton and linen.’”
قُلْتُ لَهُ أَسْجُدُ عَلَى الزِّفْتِ يَعْنِي الْقِيرَ فَقَالَ لَا وَ لَا عَلَى الثَّوْبِ الْكُرْسُفِ وَ لَا عَلَى الصُّوفِ وَ لَا عَلَى شَيْءٍ مِنَ الْحَيَوَانِ وَ لَا عَلَى طَعَامٍ وَ لَا عَلَى شَيْءٍ مِنْ ثِمَارِ الْأَرْضِ وَ لَا عَلَى شَيْءٍ مِنَ الرِّيَاشِ[3].
“I once asked abu Ja‘far (a.s.), ‘Can I perform Sajdah (prostration) on asphalt? He (the Imam) said, ‘No, also not on cotton, wool, anything from animals, food, fruits of earth and not on anything of clothing.’”
سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْجِصِّ يُوقَدُ عَلَيْهِ بِالْعَذِرَةِ وَ عِظَامِ الْمَوْتَى ثُمَّ يُجَصَّصُ بِهِ الْمَسْجِدُ أَ يُسْجَدُ عَلَيْهِ فَكَتَبَ ع إِلَيَّ بِخَطِّهِ إِنَّ الْمَاءَ وَ النَّارَ قَدْ طَهَّرَاهُ[4].
‘Water and fire have cleansed it.’”
قَالَ أَبُو عَبْدِ اللَّهِ ع دَعَا أَبِي بِالْخُمْرَةِ[1] فَأُبْطِأَتْ عَلَيْهِ فَأَخَذَ كَفّاً مِنْ حَصًى فَجَعَلَهُ عَلَى الْبِسَاطِ ثُمَّ سَجَدَ.
“Abu ‘Abd Allah (a.s.), has said, ‘Once my father asked for a prayer mat but I was not fast enough, so he took a handful of pebbles, placed them on the furnishing and performed Sajdah (prostration) on them.’”
لَا بَأْسَ بِالْقِيَامِ عَلَى الْمُصَلَّى مِنَ الشَّعْرِ وَ الصُّوفِ إِذَا كَانَ يَسْجُدُ عَلَى الْأَرْضِ فَإِنْ كَانَ مِنْ نَبَاتِ الْأَرْضِ فَلَا بَأْسَ بِالْقِيَامِ عَلَيْهِ وَ السُّجُودِ عَلَيْهِ.
‘It is not harmful to stand on a prayer mat made of hairs and wool if one performs Sajdah (prostration) on earth, but if it is of the plants of earth, it is not harmful to stand on it and perform Sajdah (prostration) on it.’”
لَا تَسْجُدْ عَلَى الْقِيرِ وَ لَا عَلَى الصَّارُوجِ.
“Abu al-Hassan (a.s.), has said, ‘You must not perform Sajdah (prostration) on graves and on a mix of lime and construction compound.’”
كَتَبَ بَعْضُ أَصْحَابِنَا إِلَيْهِ بِيَدِ إِبْرَاهِيمَ بْنِ عُقْبَةَ يَسْأَلُهُ يَعْنِي أَبَا جَعْفَرٍ ع عَنِ الصَّلَاةِ عَلَى الْخُمْرَةِ الْمَدَنِيَّةِ فَكَتَبَ صَلِّ فِيهَا مَا كَانَ مَعْمُولًا بِخُيُوطَةٍ وَ لَا تُصَلِّ عَلَى مَا كَانَ مَعْمُولًا بِسُيُورَةٍ قَالَ فَتَوَقَّفَ أَصْحَابُنَا فَأَنْشَدْتُهُمْ بَيْتَ شِعْرٍ لِتَأَبَّطَ شَرّاً الْعَدْوَانِيِ كَأَنَّهَا خُيُوطَةُ مَارِيٍّ تُغَارُ وَ تُفْتَلُ وَ مَارِ
“Certain ones of our people once wrote to him (the Imam) through Ibrahim ibn ‘Uqbah, asking abu Ja‘far (a.s.), about performing Salah (prayer) on prayer mats made in al-Madinah. He (the Imam) wrote in answer, ‘You can perform Salah (prayer) on what is made with threads but not on that which is made with leather stripes
قَالَ أَبُو عَبْدِ اللَّهِ ع السُّجُودُ عَلَى الْأَرْضِ فَرِيضَةٌ وَ عَلَى الْخُمْرَةِ سُنَّةٌ.
“Abu ’Abd Allah (a.s.), has said, ’Performing Sujud (prostration) on earth is obligatory and on a prayer mat is a tradition.”
لَا تَسْجُدْ عَلَى الذَّهَبِ وَ لَا عَلَى الْفِضَّةِ.
“Abu ’Abd Allah (a.s.), has said, ‘You must not perform Sajdah (prostration) on gold or on silver.’”
لَا يَسْجُدُ الرَّجُلُ عَلَى شَيْءٍ لَيْسَ عَلَيْهِ سَائِرُ جَسَدِهِ[1].
‘One must not perform Sajdah (prostration) on an item on which none of the parts of his body rests.’” (According to Arabic footnote this Hadith is because of Taqiyah)
كَانَ أَبِي ع يُصَلِّي عَلَى الْخُمْرَةِ يَجْعَلُهَا عَلَى الطِّنْفِسَةِ وَ يَسْجُدُ عَلَيْهَا فَإِذَا لَمْ تَكُنْ خُمْرَةٌ جُعِلَ حَصًى عَلَى الطِّنْفِسَةِ حَيْثُ يَسْجُدُ[2].
’My father would perform Sajdah (prostration) on a prayer mat. He would place it on Tanfash (carpet) and perform Sajdah (prostration) on it. If there was no prayer mat, he placed pebbles on Tanfash and performed Sajdah (prostration) on it.’”
أَنَّهُ كَرِهَ أَنْ يُسْجَدَ عَلَى قِرْطَاسٍ عَلَيْهِ كِتَابَةٌ.
“Abu ‘Abd Allah (a.s.), disliked performing Sajdah (prostration) on a piece of paper with writing on it.’”
سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي عَلَى الرَّطْبَةِ النَّابِتَةِ قَالَ فَقَالَ إِذَا أَلْصَقَ جَبْهَتَهُ بِالْأَرْضِ فَلَا بَأْسَ وَ عَنِ الْحَشِيشِ النَّابِتِ الثَّيِّلِ[3] وَ هُوَ يُصِيبُ أَرْضاً جَدَداً قَالَ لَا بَأْسَ.
“I once asked him (the Imam) (a.s.), about a man who performs Sajdah (prostration) on wet growing items. He (the Imam) said, ‘If your forehead touches the ground it is not harmful.’ I asked about stationary grass on the ground and dry leaves while he touches the ground. He (the Imam) said, ‘It is not harmful.’”
فَلَمَّا نَفَذَ كِتَابِي إِلَيْهِ تَفَكَّرْتُ وَ قُلْتُ هُوَ مِمَّا أَنْبَتَتِ الْأَرْضُ وَ مَا كَانَ لِي أَنْ أَسْأَلَهُ عَنْهُ قَالَ فَكَتَبَ إِلَيَّ لَا تُصَلِّ عَلَى الزُّجَاجِ وَ إِنْ حَدَّثَتْكَ نَفْسُكَ أَنَّهُ مِمَّا أَنْبَتَتِ الْأَرْضُ وَ لَكِنَّهُ مِنَ الْمِلْحِ وَ الرَّمْلِ وَ هُمَا مَمْسُوخَانِ[4].
‘You must not perform Salah (prayer) on glass even though your soul has spoken to you that it is of what earth grows. However, it is from salt and sand and they both are metamorphosed.’”
الْجَبْهَةُ كُلُّهَا مِنْ قُصَاصِ شَعْرِ الرَّأْسِ إِلَى الْحَاجِبَيْنِ مَوْضِعُ السُّجُودِ فَأَيُّمَا سَقَطَ مِنْ ذَلِكَ إِلَى الْأَرْضِ أَجْزَأَكَ مِقْدَارُ الدِّرْهَمِ وَ مِقْدَارُ طَرَفِ الْأَنْمُلَةِ.
“Abu Ja‘far (a.s.), has said, ‘The entire forehead, from the hairline to the eyebrows is for Sajdah (prostration). Whatever of this area falls on the ground of the size of a dirham or of the size of a finger’s tip is sufficient.’”
لَا صَلَاةَ لِمَنْ لَمْ يُصِبْ أَنْفُهُ مَا يُصِيبُ جَبِينُهُ.
“Reported to me the one who had heard, Abu ‘Abd Allah (a.s.), say, ‘Salah (prayer) does not come into being until one’s nose touches what his forehead has touched.’”
قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا وَضَعْتَ جَبْهَتَكَ عَلَى نَبَكَةٍ فَلَا تَرْفَعْهَا وَ لَكِنْ جُرَّهَا عَلَى الْأَرْضِ.
‘If you place your forehead on an uneven place, do not raise it to place on a proper place: instead drag it on the ground.’”
سَأَلْتُهُ عَنْ مَوْضِعِ جَبْهَةِ السَّاجِدِ يَكُونُ أَرْفَعَ مِنْ قِيَامَةٍ قَالَ لَا وَ لَكِنْ يَكُونُ مُسْتَوِياً. - وَ فِي حَدِيثٍ آخَرَ فِي السُّجُودِ عَلَى الْأَرْضِ الْمُرْتَفِعَةِ قَالَ قَالَ إِذَا كَانَ مَوْضِعُ جَبْهَتِكَ مُرْتَفِعاً عَنْ رِجْلَيْكَ قَدْرَ لَبِنَةٍ فَلَا بَأْسَ.
“I once asked abu ‘Abd Allah (a.s.), about the place of Sujud (prostration) if it can be higher than the place where one stands. He (the Imam) said, ‘No, it must be level.’ In another Hadith about the place of Sujud (prostration) which is higher than the place on which one stands, it is said that if it is of the height
خَرَجَ بِي دُمَّلٌ فَكُنْتُ أَسْجُدُ عَلَى جَانِبٍ فَرَأَى أَبُو عَبْدِ اللَّهِ ع أَثَرَهُ فَقَالَ مَا هَذَا فَقُلْتُ لَا أَسْتَطِيعُ أَنْ أَسْجُدَ مِنْ أَجْلِ الدُّمَّلِ فَإِنَّمَا أَسْجُدُ مُنْحَرِفاً فَقَالَ لِي لَا تَفْعَلْ وَ لَكِنِ احْفِرْ حَفِيرَةً فَاجْعَلِ الدُّمَّلَ فِي الْحُفْرَةِ حَتَّى تَقَعَ جَبْهَتُكَ عَلَى الْأَرْضِ.
“On my forehead there was a dimple so I would perform Sajdah (prostration) on one side. Abu ‘Abd Allah (a.s.), noticed it and asked, ‘What is this?’ I replied, ‘I cannot perform Sajdah (prostration) because of the pimple so I perform Sajdah (prostration) on one side.’ He (the Imam) said, ‘You must not do so, instead ma
سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَمَّنْ بِجَبْهَتِهِ عِلَّةٌ لَا يَقْدِرُ عَلَى السُّجُودِ عَلَيْهَا قَالَ يَضَعُ ذَقَنَهُ عَلَى الْأَرْضِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- يَخِرُّونَ لِلْأَذْقانِ سُجَّداً[1].
‘He places his chin on the ground; Allah, most Majestic, most Glorious, has said, “They fall down on their chins prostrating.’”” (17:107)
رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع سَوَّى الْحَصَى حِينَ أَرَادَ السُّجُودَ.
“I saw abu ‘Abd Allah (a.s.), leveled the pebbles when he wanted to perform Sujud (prostration).”
قُلْتُ لَهُ الرَّجُلُ يَنْفُخُ فِي الصَّلَاةِ مَوْضِعَ جَبْهَتِهِ فَقَالَ لَا.
“I once asked abu ’Abd Allah (a.s.), ’Can one blow at the place where he places his forehead for prostration? 5 He (the Imam) replied, ’No, he cannot do so.”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَسْجُدُ وَ عَلَيْهِ الْعِمَامَةُ لَا يُصِيبُ وَجْهُهُ الْأَرْضَ قَالَ لَا يُجْزِئُهُ ذَلِكَ حَتَّى تَصِلَ جَبْهَتُهُ إِلَى الْأَرْضِ.
“I once asked abu ‘Abd Allah (a.s.), about a man who performs Sajdah (prostration) wearing a turban which prevents his face from falling on the earth. He (the Imam) said, ‘No, it is not sufficient until his forehead touches the earth.’”
إِذَا قُمْتَ فِي الصَّلَاةِ فَلَا تُلْصِقْ قَدَمَكَ بِالْأُخْرَى دَعْ بَيْنَهُمَا فَصْلًا إِصْبَعاً أَقَلُّ ذَلِكَ إِلَى شِبْرٍ أَكْثَرُهُ وَ اسْدُلْ مَنْكِبَيْكَ وَ أَرْسِلْ يَدَيْكَ وَ لَا تُشَبِّكْ أَصَابِعَكَ وَ لْتَكُونَا عَلَى فَخِذَيْكَ قُبَالَةَ رُكْبَتَيْكَ وَ لْيَكُنْ نَظَرُكَ إِلَى مَوْضِعِ سُجُودِكَ فَإِذَا رَكَعْتَ فَصُفَّ فِي رُكُوعِكَ بَيْنَ قَدَمَيْكَ تَجْعَلُ بَيْنَهُمَا قَدْرَ شِبْرٍ وَ تُمَكِّنُ رَ
1. Ali has narrated from his father from Hammad ibn ‘Isa and Muhammad ibn Isma’il from al-Fadl ibn Shadhan from Hammad ibn ‘Isa and Muhammad ibn Yahya from Ahmad ibn Muhammad from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja’far (a.s.), has said, ‘When you stand up for Salah (prayer) do n
إِذَا قَامَتِ الْمَرْأَةُ فِي الصَّلَاةِ جَمَعَتْ بَيْنَ قَدَمَيْهَا وَ لَا تُفَرِّجُ بَيْنَهُمَا وَ تَضُمُّ يَدَيْهَا إِلَى صَدْرِهَا لِمَكَانِ ثَدْيَيْهَا فَإِذَا رَكَعَتْ وَضَعَتْ يَدَيْهَا فَوْقَ رُكْبَتَيْهَا عَلَى فَخِذَيْهَا لِئَلَّا تُطَأْطِئَ[2] كَثِيراً فَتَرْتَفِعَ عَجِيزَتُهَا فَإِذَا جَلَسَتْ فَعَلَى أَلْيَتَيْهَا لَيْسَ كَمَا يَقْعُدُ الرَّجُلُ وَ إِذَا سَقَطَتْ لِلسُّجُودِ بَدَأَتْ بِالْقُعُودِ بِالرّ
“He (the Imam) (a.s.), has said, ‘When a woman stands up for Salah (prayer) she should place her feet close to each other and should not keep them apart from each other. She should keep her hands over her chest over her breast. In Ruku‘ position she should place her hands above her knees on her thighs so as not to bend
لَا تُقْعِ بَيْنَ السَّجْدَتَيْنِ إِقْعَاءً.
‘You must not sit, between the two sajdah, placing your hips on your heels.’”
إِذَا سَجَدَتِ الْمَرْأَةُ بَسَطَتْ ذِرَاعَيْهَا.
“Abu ‘Abd Allah (a.s.), has said, ‘When a woman performs Sajdah (prostration) she must stretch her arms.’”
سَمِعْتُهُ يَقُولُ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا هَوَى سَاجِداً انْكَبَّ وَ هُوَ يُكَبِّرُ.
“I once heard abu ‘Abd Allah (a.s.), say, ‘Ali ibn al-Husayn (a.s.), while bowing down for Sajdah (prostration) would say Takbir (Allah is great beyond description).”’ (Ahadith 4-5 are best be explained by fatwa.)
إِذَا سَجَدَ الرَّجُلُ ثُمَّ أَرَادَ أَنْ يَنْهَضَ فَلَا يَعْجِنُ بِيَدَيْهِ فِي الْأَرْضِ وَ لَكِنْ يَبْسُطُ كَفَّيْهِ مِنْ غَيْرِ أَنْ يَضَعَ مَقْعَدَتَهُ عَلَى الْأَرْضِ.
‘When one is in prostration position and wants to stand up, he should not make his hand into a fist placed on the ground, instead he should open his palms without placing his posteriors on the ground.’”
سَأَلْتُهُ[3] عَنْ جُلُوسِ الْمَرْأَةِ فِي الصَّلَاةِ قَالَ تَضُمُّ فَخِذَيْهَا.
“I once asked abu ‘Abd Allah (a.s.), about woman when sitting during Salah (prayer). He (the Imam) said, ‘She keeps her thighs together.’”
الْمَرْأَةُ إِذَا سَجَدَتْ تَضَمَّمَتْ وَ الرَّجُلُ إِذَا سَجَدَ تَفَتَّحَ.
“He (the Imam) (a.s.), has said that woman when performing Sajdah (prostration) should not spread herself and man should spread himself on the ground.’”
قُلْتُ لَهُ فَصَلِّ لِرَبِّكَ وَ انْحَرْ قَالَ النَّحْرُ الِاعْتِدَالُ فِي الْقِيَامِ أَنْ يُقِيمَ صُلْبَهُ وَ نَحْرَهُ وَ قَالَ لَا تُكَفِّرْ فَإِنَّمَا يَصْنَعُ ذَلِكَ الْمَجُوسُ وَ لَا تَلَثَّمْ وَ لَا تَحْتَفِزْ[1] وَ لَا تُقْعِ عَلَى قَدَمَيْكَ وَ لَا تَفْتَرِشْ ذِرَاعَيْكَ.
“I once asked abu Ja‘far (a.s.), about the words of Allah, ‘Perform Salah (prayer) for the sake of your Lord and offer sacrifice. . . .’(108:2) He (the Imam) said, ‘Offering sacrifice’ is a reference to standing in a level posture by keeping one’s back and neck level.’ He (the Imam) said, ‘You must not place your hand