Man Lā Yaḥḍuruh al-Faqīh

923 - وَقَالَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: «إِنَّمَا جُعِلَ اَلْقِرَاءَةُ فِي اَلرَّكْعَتَيْنِ اَلْأَوَّلَتَيْنِ وَ اَلتَّسْبِيحُ فِي اَلْأَخِيرَتَيْنِ لِلْفَرْقِ بَيْنَ مَا فَرَضَهُ اَللَّهُ عَزَّ وَ جَلَّ مِنْ عِنْدِهِ وَ بَيْنَ مَا فَرَضَهُ اَللَّهُ تَعَالَى مِنْ عِنْدِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ.

Hadith.923 - Imam al-Ridha (as) said: "The reason why recitation is required in the first two rak‘ahs and glorification (tasbih) in the last two rak‘ahs of the prayer is to distinguish between what Allah (swt), the Exalted, has ordained from Himself and what He has commanded through His Messenger”.

924 - وَ سَأَلَ مُحَمَّدُ بْنُ عِمْرَانَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ: لِأَيِّ عِلَّةٍ يُجْهَرُ فِي صَلاَةِ اَلْجُمُعَةِ وَ صَلاَةِ اَلْمَغْرِبِ وَ صَلاَةِ اَلْعِشَاءِ اَلْآخِرَةِ وَ صَلاَةِ اَلْغَدَاةِ وَ سَائِرُ اَلصَّلَوَاتِ اَلظُّهْرُ وَ اَلْعَصْرُ لاَ يُجْهَرُ فِيهِمَا وَ لِأَيِّ عِلَّةٍ صَارَ اَلتَّسْبِيحُ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ أَفْضَلَ مِنَ اَلْقِرَاءَةِ قَالَ «لِأَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمَّا أُسْرِيَ بِهِ إِلَى اَلسَّمَاءِ كَانَ أَوَّلَ صَلاَةٍ فَرَضَ اَللَّهُ عَلَيْهِ اَلظُّهْرُ يَوْمَ اَلْجُمُعَةِ فَأَضَافَ اَللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ اَلْمَلاَئِكَةَ تُصَلِّي خَلْفَهُ وَ أَمَرَ نَبِيَّهُ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يَجْهَرَ بِالْقِرَاءَةِ لِيُبَيِّنَ لَهُمْ فَضْلَهُ ثُمَّ فَرَضَ اَللَّهُ عَلَيْهِ اَلْعَصْرَ وَ لَمْ يُضِفْ إِلَيْهِ أَحَداً مِنَ اَلْمَلاَئِكَةِ وَ أَمَرَهُ أَنْ يُخْفِيَ اَلْقِرَاءَةَ لِأَنَّهُ لَمْ يَكُنْ وَرَاءَهُ أَحَدٌ ثُمَّ فَرَضَ عَلَيْهِ اَلْمَغْرِبَ وَ أَضَافَ إِلَيْهِ اَلْمَلاَئِكَةَ وَ أَمَرَهُ بِالْإِجْهَارِ وَ كَذَلِكَ اَلْعِشَاءُ اَلْآخِرَةُ فَلَمَّا كَانَ قُرْبَ اَلْفَجْرِ نَزَلَ فَفَرَضَ اَللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ اَلْفَجْرَ وَ أَمَرَهُ بِالْإِجْهَارِ لِيُبَيِّنَ لِلنَّاسِ فَضْلَهُ كَمَا بَيَّنَ لِلْمَلاَئِكَةِ فَلِهَذِهِ اَلْعِلَّةِ يُجْهَرُ فِيهَا وَ صَارَ اَلتَّسْبِيحُ أَفْضَلَ مِنَ اَلْقِرَاءَةِ فِي اَلْأَخِيرَتَيْنِ لِأَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمَّا كَانَ فِي اَلْأَخِيرَتَيْنِ ذَكَرَ مَا رَأَى مِنْ عَظَمَةِ اَللَّهِ عَزَّ وَ جَلَّ فَدَهِشَ فَقَالَ « سُبْحَانَ اَللَّهِ وَ اَلْحَمْدُ لِلَّهِ وَ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ اَللَّهُ أَكْبَرُ » فَلِذَلِكَ صَارَ اَلتَّسْبِيحُ أَفْضَلَ مِنَ اَلْقِرَاءَةِ.

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."

925 - وَ سَأَلَ يَحْيَى بْنُ أَكْثَمَ اَلْقَاضِي أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ: عَنْ صَلاَةِ اَلْفَجْرِ لِمَ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ وَ هِيَ مِنْ صَلَوَاتِ اَلنَّهَارِ وَ إِنَّمَا يُجْهَرُ فِي صَلاَةِ اَللَّيْلِ فَقَالَ «لِأَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ يُغَلِّسُ بِهَا فَقَرَّبَهَا مِنَ اَللَّيْلِ.

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."

926 - وَ فِيمَا ذَكَرَهُ اَلْفَضْلُ مِنَ اَلْعِلَلِ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «أُمِرَ اَلنَّاسُ بِالْقِرَاءَةِ فِي اَلصَّلاَةِ لِئَلاَّ يَكُونَ اَلْقُرْآنُ مَهْجُوراً مُضَيَّعاً وَ لْيَكُنْ مَحْفُوظاً مَدْرُوساً فَلاَ يَضْمَحِلَّ وَ لاَ يُجْهَلَ وَ إِنَّمَا بُدِئَ بِالْحَمْدِ دُونَ سَائِرِ اَلسُّوَرِ لِأَنَّهُ لَيْسَ شَيْءٌ مِنَ اَلْقُرْآنِ وَ اَلْكَلاَمِ جُمِعَ فِيهِ مِنْ جَوَامِعِ اَلْخَيْرِ وَ اَلْحِكْمَةِ مَا جُمِعَ فِي سُورَةِ اَلْحَمْدِ، وَ ذَلِكَ أَنَّ قَوْلَهُ عَزَّ وَ جَلَّ «اَلْحَمْدُ لِلّٰهِ» إِنَّمَا هُوَ أَدَاءٌ لِمَا أَوْجَبَ اَللَّهُ عَزَّ وَ جَلَّ عَلَى خَلْقِهِ مِنَ اَلشُّكْرِ وَ شُكْرٌ لِمَا وَفَّقَ عَبْدَهُ مِنَ اَلْخَيْرِ، «رَبِّ اَلْعٰالَمِينَ» تَوْحِيدٌ لَهُ وَ تَحْمِيدٌ وَ إِقْرَارٌ بِأَنَّهُ هُوَ اَلْخَالِقُ اَلْمَالِكُ لاَ غَيْرُهُ، «اَلرَّحْمٰنِ اَلرَّحِيمِ» اِسْتِعْطَافٌ وَ ذِكْرٌ لآِلاَئِهِ وَ نَعْمَائِهِ عَلَى جَمِيعِ خَلْقِهِ، «مٰالِكِ يَوْمِ اَلدِّينِ» إِقْرَارٌ لَهُ بِالْبَعْثِ وَ اَلْحِسَابِ وَ اَلْمُجَازَاةِ وَ إِيجَابُ مُلْكِ اَلْآخِرَةِ لَهُ كَإِيجَابِ مُلْكِ اَلدُّنْيَا، «إِيّٰاكَ نَعْبُدُ» رَغْبَةٌ وَ تَقَرُّبٌ إِلَى اَللَّهِ تَعَالَى ذِكْرُهُ وَ إِخْلاَصٌ لَهُ بِالْعَمَلِ دُونَ غَيْرِهِ «وَ إِيّٰاكَ نَسْتَعِينُ» اِسْتِزَادَةٌ مِنْ تَوْفِيقِهِ وَ عِبَادَتِهِ وَ اِسْتِدَامَةٌ لِمَا أَنْعَمَ اَللَّهُ عَلَيْهِ وَ نَصَرَهُ «اِهْدِنَا اَلصِّرٰاطَ اَلْمُسْتَقِيمَ» اِسْتِرْشَادٌ لِدِينِهِ وَ اِعْتِصَامٌ بِحَبْلِهِ وَ اِسْتِزَادَةٌ فِي اَلْمَعْرِفَةِ لِرَبِّهِ عَزَّ وَ جَلَّ، «صِرٰاطَ اَلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ» تَوْكِيدٌ فِي اَلسُّؤَالِ وَ اَلرَّغْبَةِ وَ ذِكْرٌ لِمَا قَدْ تَقَدَّمَ مِنْ نِعَمِهِ عَلَى أَوْلِيَائِهِ وَ رَغْبَةٌ فِي مِثْلِ تِلْكَ اَلنِّعَمِ «غَيْرِ اَلْمَغْضُوبِ عَلَيْهِمْ» اِسْتِعَاذَةٌ مِنْ أَنْ يَكُونَ مِنَ اَلْمُعَانِدِينَ اَلْكَافِرِينَ اَلْمُسْتَخِفِّينَ بِهِ وَ بِأَمْرِهِ وَ نَهْيِهِ «وَ لاَ اَلضّٰالِّينَ» اِعْتِصَامٌ مِنْ أَنْ يَكُونَ مِنَ اَلَّذِينَ ضَلُّوا عَنْ سَبِيلِهِ مِنْ غَيْرِ مَعْرِفَةٍ «وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً» فَقَدِ اِجْتَمَعَ فِيهِ مِنْ جَوَامِعِ اَلْخَيْرِ وَ اَلْحِكْمَةِ مِنْ أَمْرِ اَلْآخِرَةِ وَ اَلدُّنْيَا مَا لاَ يَجْمَعُهُ شَيْءٌ مِنَ اَلْأَشْيَاءِ. وذكر العلة التي من أجلها جعل الجهر في بعض الصلوات دون بعض، أن الصلوات التي تجهر فيها إنما هي في أوقات مظلمة فوجب أن يجهر فيها ليعلم المار أن هناك جماعة فإن أراد أن يصلي صلى لأنه إن لم ير جماعة علم ذلك من جهة السماع، والصلاتان اللتان لا يجهر فيهما إنما هما بالنهار في أوقات مضيئة فهي من جهة الرؤية لا يحتاج فيهما إلى السماع. فإذا قرأت الحمد وسورة فكبر واحدة وأنت منتصب ثم اركع وضع يدك اليمنى على ركبتك اليمنى قبل اليسرى وضع راحتيك على ركبتيك، وألقم أصابعك عين الركبة وفرجها، ومد عنقك ويكون نظرك في الركوع ما بين قدميك إلى موضع سجودك.

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."

927 - 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 is struck.'"

928 - 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."

929 - وَ رَوَى إِسْمَاعِيلُ بْنُ مُسْلِمٍ عَنِ اَلصَّادِقِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا سَجَدَ أَحَدُكُمْ فَلْيُبَاشِرْ بِكَفَّيْهِ اَلْأَرْضَ لَعَلَّ اَللَّهَ يَدْفَعُ عَنْهُ اَلْغُلَّ يَوْمَ اَلْقِيَامَةِ.

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."

930 - وَ سَأَلَ رَجُلٌ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ: يَا اِبْنَ عَمِّ خَيْرِ خَلْقِ اَللَّهِ مَا مَعْنَى اَلسَّجْدَةِ اَلْأُولَى فَقَالَ «تَأْوِيلُهَا اَللَّهُمَّ إِنَّكَ مِنْهَا خَلَقْتَنَا يَعْنِي مِنَ اَلْأَرْضِ وَ تَأْوِيلُ رَفْعِ رَأْسِكَ وَ مِنْهَا أَخْرَجْتَنَا وَ تَأْوِيلُ اَلسَّجْدَةِ اَلثَّانِيَةِ 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 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.'"

931 - وَ سَأَلَ أَبُو بَصِيرٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ عِلَّةِ اَلصَّلاَةِ كَيْفَ صَارَتْ رَكْعَتَيْنِ وَ أَرْبَعَ سَجَدَاتٍ قَالَ «لِأَنَّ رَكْعَةً مِنْ قِيَامٍ بِرَكْعَتَيْنِ مِنْ جُلُوسٍ.

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."

932 - 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 Al-A’lā, 87:1) The Prophet (sw) said: "Make it a part of your prostration (Sujood)”.