Description of the Prayer From Its Beginning to Its End

قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَوْماً تُحْسِنُ أَنْ تُصَلِّيَ يَا حَمَّادُ قَالَ قُلْتُ يَا سَيِّدِي أَنَا أَحْفَظُ- كِتَابَ حَرِيزٍ[2] فِي الصَّلَاةِ قَالَ فَقَالَ ع لَا عَلَيْكَ‌[3] قُمْ فَصَلِّ قَالَ فَقُمْتُ بَيْنَ يَدَيْهِ مُتَوَجِّهاً إِلَى الْقِبْلَةِ فَاسْتَفْتَحْتُ الصَّلَاةَ وَ رَكَعْتُ وَ سَجَدْتُ فَقَالَ يَا حَمَّادُ لَا تُحْسِنُ أَنْ تُصَلِّيَ مَا أَقْبَحَ بِالرَّجُلِ‌[4] أَنْ تَأْتِيَ عَلَيْهِ سِتُّو

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.

إِذَا قُمْتَ إِلَى الصَّلَاةِ فَقُلِ اللَّهُمَّ إِنِّي أُقَدِّمُ إِلَيْكَ مُحَمَّداً بَيْنَ يَدَيْ حَاجَتِي وَ أَتَوَجَّهُ إِلَيْكَ بِهِ فَاجْعَلْنِي بِهِ وَجِيهاً فِي الدُّنْيا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ وَ اجْعَلْ صَلَاتِي بِهِ مَقْبُولَةً وَ ذَنْبِي بِهِ مَغْفُوراً وَ دُعَائِي بِهِ مُسْتَجَاباً إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ. فَإِذَا قُمْتَ إِلَى الصَّلَاةِ فَلَا تَأْتِ بِهَا شِبَعاً[4] وَ لَا مُت

خَرَجَ رَسُولُ اللَّهِ ص إِلَى الصَّلَاةِ وَ قَدْ كَانَ الْحُسَيْنُ ع أَبْطَأَ عَنِ الْكَلَامِ حَتَّى تَخَوَّفُوا أَنَّهُ لَا يَتَكَلَّمُ وَ أَنْ يَكُونَ بِهِ خَرَسٌ فَخَرَجَ ص بِهِ حَامِلًا[2] عَلَى عَاتِقِهِ وَ صَفَّ النَّاسُ خَلْفَهُ فَأَقَامَهُ عَلَى يَمِينِهِ فَافْتَتَحَ رَسُولُ اللَّهِ ص الصَّلَاةَ فَكَبَّرَ الْحُسَيْنُ ع فَلَمَّا سَمِعَ رَسُولُ اللَّهِ ص تَكْبِيرَهُ عَادَ فَكَبَّرَ وَ كَبَّرَ الْحُسَيْنُ ع حَت

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) car

وَ قَدْ رَوَى هِشَامُ بْنُ الْحَكَمِ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع‌ لِذَلِكَ عِلَّةً أُخْرَى وَ هِيَ أَنَّ النَّبِيَّ ص لَمَّا أُسْرِيَ بِهِ إِلَى السَّمَاءِ قَطَعَ سَبْعَةَ حُجُبٍ فَكَبَّرَ عِنْدَ كُلِّ حِجَابٍ تَكْبِيرَةً فَأَوْصَلَهُ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ إِلَى مُنْتَهَى الْكَرَامَةِ.

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 (decl

وَ ذَكَرَ الْفَضْلُ بْنُ شَاذَانَ عَنِ الرِّضَا ع‌ عِلَّةً أُخْرَى وَ هِيَ أَنَّهُ إِنَّمَا صَارَتِ التَّكْبِيرَاتُ فِي أَوَّلِ الصَّلَاةِ سَبْعاً لِأَنَّ أَصْلَ الصَّلَاةِ رَكْعَتَانِ وَ اسْتِفْتَاحَهُمَا بِسَبْعِ تَكْبِيرَاتٍ تَكْبِيرَةِ الِافْتِتَاحِ وَ تَكْبِيرَةِ الرُّكُوعِ وَ تَكْبِيرَتَيِ السَّجْدَتَيْنِ وَ تَكْبِيرَةِ الرُّكُوعِ فِي الثَّانِيَةِ وَ تَكْبِيرَتَيِ السَّجْدَتَيْنِ‌[3] فَإِذَا كَبَّرَ الْإِنْسَان

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 takbi

وَ كَانَ رَسُولُ اللَّهِ ص أَتَمَّ النَّاسِ صَلَاةً وَ أَوْجَزَهُمْ كَانَ إِذَا دَخَلَ فِي صَلَاةٍ قَالَ اللَّهُ أَكْبَرُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‌.

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).'"

وَ سَأَلَ رَجُلٌ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ: يَا اِبْنَ عَمِّ خَيْرِ خَلْقِ اَللَّهِ تَعَالَى مَا مَعْنَى رَفْعِ يَدَيْكَ فِي اَلتَّكْبِيرَةِ اَلْأُولَى فَقَالَ عَلَيْهِ اَلسَّلاَمُ «مَعْنَاهُ اَللَّهُ أَكْبَرُ اَلْوَاحِدُ اَلْأَحَدُ اَلَّذِي «لَيْسَ كَمِثْلِهِ شَيْءٌ» لاَ يُلْمَسُ بِالْأَخْمَاسِ وَ لاَ يُدْرَكُ بِالْحَوَاسِّ.

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,

وَ قَدْ رُوِيَ أَنَّهُ يَقُولُ: فِي سَجْدَةِ اَلْعَزَائِمِ، « لاَ إِلَهَ إِلاَّ اَللَّهُ حَقّاً حَقّاً لاَ إِلَهَ إِلاَّ اَللَّهُ إِيمَاناً وَ تَصْدِيقاً لاَ إِلَهَ إِلاَّ اَللَّهُ عُبُودِيَّةً وَ رِقّاً سَجَدْتُ لَكَ يَا رَبِّ تَعَبُّداً وَ رِقّاً لاَ مُسْتَنْكِفاً وَ لاَ مُسْتَكْبِراً بَلْ أَنَا عَبْدٌ ذَلِيلٌ خَائِفٌ مُسْتَجِيرٌ » ثُمَّ يَرْفَعُ رَأْسَهُ ثُمَّ يُكَبِّرُ.

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

إِنَّمَا جُعِلَ الْقِرَاءَةُ فِي الرَّكْعَتَيْنِ الْأَوَّلَتَيْنِ وَ التَّسْبِيحُ فِي الْأَخِيرَتَيْنِ لِلْفَرْقِ بَيْنَ مَا فَرَضَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ عِنْدِهِ وَ بَيْنَ مَا فَرَضَهُ اللَّهُ تَعَالَى مِنْ عِنْدِ رَسُولِ اللَّهِ ص[2]

لِأَيِّ عِلَّةٍ يُجْهَرُ فِي صَلَاةِ الْجُمُعَةِ وَ صَلَاةِ الْمَغْرِبِ وَ صَلَاةِ الْعِشَاءِ الْآخِرَةِ وَ صَلَاةِ الْغَدَاةِ وَ سَائِرُ الصَّلَوَاتِ الظُّهْرُ وَ الْعَصْرُ لَا يُجْهَرُ فِيهِمَا وَ لِأَيِّ عِلَّةٍ صَارَ التَّسْبِيحُ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ أَفْضَلَ مِنَ الْقِرَاءَةِ قَالَ لِأَنَّ النَّبِيَّ ص لَمَّا أُسْرِيَ بِهِ إِلَى السَّمَاءِ كَانَ أَوَّلَ صَلَاةٍ فَرَضَ اللَّهُ عَلَيْهِ الظُّهْرُ ي

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 p

لِأَنَّ النَّبِيَّ ص كَانَ يُغَلِّسُ‌[1] بِهَا فَقَرَّبَهَا مِنَ اللَّيْلِ.

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 clo

أُمِرَ النَّاسُ بِالْقِرَاءَةِ فِي الصَّلَاةِ لِئَلَّا يَكُونَ الْقُرْآنُ مَهْجُوراً مُضَيَّعاً وَ لْيَكُنْ مَحْفُوظاً مَدْرُوساً فَلَا يَضْمَحِلَّ وَ لَا يُجْهَلَ وَ إِنَّمَا بُدِئَ بِالْحَمْدِ دُونَ سَائِرِ السُّوَرِ لِأَنَّهُ لَيْسَ شَيْ‌ءٌ مِنَ الْقُرْآنِ وَ الْكَلَامِ جُمِعَ فِيهِ مِنْ جَوَامِعِ الْخَيْرِ وَ الْحِكْمَةِ مَا جُمِعَ فِي سُورَةِ الْحَمْدِ- وَ ذَلِكَ أَنَّ قَوْلَهُ عَزَّ وَ جَلَ‌[2] الْحَمْدُ لِلَّه

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

وَ سَأَلَ رَجُلٌ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ: يَا اِبْنَ عَمِّ خَيْرِ خَلْقِ اَللَّهِ عَزَّ وَ جَلَّ مَا مَعْنَى مَدِّ عُنُقِكَ فِي اَلرُّكُوعِ فَقَالَ «تَأْوِيلُهُ آمَنْتُ بِاللَّهِ وَ لَوْ ضُرِبَتْ عُنُقِي.

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

وَ سَأَلَ طَلْحَةُ اَلسُّلَمِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: لِأَيِّ عِلَّةٍ تُوضَعُ اَلْيَدَانِ عَلَى اَلْأَرْضِ فِي اَلسُّجُودِ قَبْلَ اَلرُّكْبَتَيْنِ فَقَالَ «لِأَنَّ اَلْيَدَيْنِ بِهِمَا مِفْتَاحُ اَلصَّلاَةِ.

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."

«إِذَا سَجَدَ أَحَدُكُمْ فَلْيُبَاشِرْ بِكَفَّيْهِ اَلْأَرْضَ لَعَلَّ اَللَّهَ يَدْفَعُ عَنْهُ اَلْغُلَّ يَوْمَ اَلْقِيَامَةِ.

"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."

وَ سَأَلَ رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ لَهُ‌ يَا ابْنَ عَمِّ خَيْرِ خَلْقِ اللَّهِ مَا مَعْنَى السَّجْدَةِ الْأُولَى فَقَالَ تَأْوِيلُهَا اللَّهُمَّ إِنَّكَ مِنْهَا خَلَقْتَنَا يَعْنِي مِنَ الْأَرْضِ وَ تَأْوِيلُ رَفْعِ رَأْسِكَ وَ مِنْهَا أَخْرَجْتَنَا وَ تَأْوِيلُ السَّجْدَةِ الثَّانِيَةِ وَ إِلَيْهَا تُعِيدُنَا وَ رَفْعِ رَأْسِكَ وَ مِنْهَا تُخْرِجُنَا تَارَةً أُخْرَى.

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

وَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اللَّهِ ع‌ عَنْ عِلَّةِ الصَّلَاةِ كَيْفَ صَارَتْ رَكْعَتَيْنِ‌

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."

لَمَّا أَنْزَلَ اَللَّهُ تَبَارَكَ وتَعَالَى «فَسَبِّحْ بِاسْمِ رَبِّكَ اَلْعَظِيمِ» قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «اِجْعَلُوهَا فِي رُكُوعِكُمْ» فَلَمَّا أَنْزَلَ اَللَّهُ عَزَّ وَ جَلَّ «سَبِّحِ اِسْمَ رَبِّكَ اَلْأَعْلَى» قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «اِجْعَلُوهَا فِي سُجُودِكُمْ.

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

أَثْنِ عَلَى رَبِّكَ وَ صَلِّ عَلَى نَبِيِّكَ- وَ اسْتَغْفِرْ لِذَنْبِكَ.

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."

الْقُنُوتُ فِي كُلِّ رَكْعَتَيْنِ فِي التَّطَوُّعِ وَ الْفَرِيضَةِ.

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."

«اَلْقُنُوتُ فِي كُلِّ اَلصَّلَوَاتِ.

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

لِقَوْلِ أَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ: «لاَ بَأْسَ أَنْ يَتَكَلَّمَ اَلرَّجُلُ فِي صَلاَةِ اَلْفَرِيضَةِ بِكُلِّ شَيْءٍ يُنَاجِي بِهِ رَبَّهُ عَزَّ وَ جَلَّ.

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."

«كُلُّ شَيْءٍ مُطْلَقٌ حَتَّى يَرِدَ فِيهِ نَهْيٌ.

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”.

وَ قَالَ الْحَلَبِيُّ لَهُ‌ أُسَمِّي الْأَئِمَّةَ ع فِي الصَّلَاةِ قَالَ أَجْمِلْهُمْ‌[2].

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

كُلُّ مَا نَاجَيْتَ بِهِ رَبَّكَ فِي الصَّلَاةِ فَلَيْسَ بِكَلَامٍ[3]

قُرَّةُ عَيْنٍ وَ اللَّهِ وَ قَالَ ع إِذَا كَانَ ذَلِكَ فَاذْكُرْنِي عِنْدَهُ‌[4].

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”.

وَ رُوِيَ‌ أَنَّ الْبُكَاءَ عَلَى الْمَيِّتِ يَقْطَعُ الصَّلَاةَ وَ الْبُكَاءَ لِذِكْرِ الْجَنَّةِ وَ النَّارِ مِنْ أَفْضَلِ الْأَعْمَالِ فِي الصَّلَاةِ. وَ رُوِيَ‌ أَنَّهُ مَا مِنْ شَيْ‌ءٍ إِلَّا وَ لَهُ كَيْلٌ أَوْ وَزْنٌ إِلَّا الْبُكَاءَ مِنْ خَشْيَةِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّ الْقَطْرَةَ مِنْهُ تُطْفِئُ بِحَاراً مِنَ النِّيرَانِ وَ لَوْ أَنَّ بَاكِياً بَكَى فِي أُمَّةٍ لَرُحِمُوا[5].

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 si

وَ كُلُّ عَيْنٍ بَاكِيَةٌ يَوْمَ الْقِيَامَةِ إِلَّا ثَلَاثَ أَعْيُنٍ عَيْنٌ بَكَتْ مِنْ خَشْيَةِ اللَّهِ وَ عَيْنٌ غُضَّتْ عَنْ مَحَارِمِ اللَّهِ وَ عَيْنٌ بَاتَتْ سَاهِرَةً فِي سَبِيلِ اللَّهِ‌[1].

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).”

صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اللَّهِ ع أَيَّاماً فَكَانَ يَقْنُتُ فِي كُلِّ صَلَاةٍ يُجْهَرُ فِيهَا أَوْ لَا يُجْهَرُ[2].

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”.

قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «اَلْقُنُوتُ كُلُّهُ جِهَارٌ.

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."

وَقَالَ رَجُلٌ لِأَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: يَا اِبْنَ عَمِّ خَيْرِ خَلْقِ اَللَّهِ مَا مَعْنَى رَفْعِ رِجْلِكَ اَلْيُمْنَى وَ طَرْحِكَ اَلْيُسْرَى فِي اَلتَّشَهُّدِ قَالَ «تَأْوِيلُهُ اَللَّهُمَّ أَمِتِ اَلْبَاطِلَ وَ أَقِمِ اَلْحَقَّ» قَالَ فَمَا مَعْنَى قَوْلِ اَلْإِمَامِ اَلسَّلاَمُ عَلَيْكُمْ فَقَالَ «إِنَّ اَلْإِمَامَ يُتَرْجِمُ عَنِ اَللَّهِ عَزَّ وَ جَلَّ وَ يَقُولُ فِي تَرْجَمَتِهِ لِأَهْل

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 e

مَنْ سَبَّحَ تَسْبِيحَ فَاطِمَةَ الزَّهْرَاءِ ع فِي دُبُرِ الْفَرِيضَةِ قَبْلَ أَنْ يَثْنِيَ رِجْلَيْهِ غَفَرَ اللَّهُ لَهُ.

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)."

وَ رُوِيَ: أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ لِرَجُلٍ مِنْ بَنِي سَعْدٍ، «أَ لاَ أُحَدِّثُكَ عَنِّي وَ عَنْ فَاطِمَةَ اَلزَّهْرَاءِ أَنَّهَا كَانَتْ عِنْدِي فَاسْتَقَتْ بِالْقِرْبَةِ حَتَّى أَثَّرَ فِي صَدْرِهَا وَ طَحَنَتْ بِالرَّحَى حَتَّى مَجِلَتْ يَدَاهَا وَ كَسَحَتِ اَلْبَيْتَ حَتَّى اِغْبَرَّتْ ثِيَابُهَا وَ أَوْقَدَتْ تَحْتَ اَلْقِدْرِ حَتَّى دَكِنَتْ ثِيَابُهَا فَأَصَابَهَا مِنْ ذَلِكَ

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 h