Obligation of Prayer

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باب فرض الصلاة

Chapter on the obligation of the Prayer

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى عن حريز، عن زرارة قال: سألت أبا جعفر (عليه السلام) عما فرض الله عزوجل من الصلاة فقال، خمس صلوات في الليل والنهار، فقلت: فهل سماهن وبينهن في كتابه؟ قال: نعم قال الله تعالى لنبيه (صلى الله عليه وآله): " أقم الصلوة لدلوك الشمس إلى غسق الليل " ودلوكها زوالها ففيما بين دلوك الشمس إلى غسق الليل أربع صلوات سماهن الله وبينهن ووقتهن وغسق الليل هو انتصافه ثم: قال تبارك وتعالى: " وقرأن الفجر إن قرآن الفجر كان مشهودا " فهذه الخامسة وقال الله تعالى في ذلك: " أقم الصلوة طرفى النهار " وطرفاه المغرب والغداة " وزلفا من الليل " وهي صلاة العشاء الآخرة وقال تعالى: " حافظوا على الصلوات والصلوة الوسطى " وهي صلاة الظهر وهي أول صلاة صلاها رسول الله (صلى الله عليه وآله) وهي وسط النهار ووسط الصلاتين بالنهار: صلاة الغداة وصلاة العصر وفي بعض القراءة: " حافظوا على الصلوات والصلوة الوسطى صلاة العصر وقوموا لله قانتين " قال: ونزلت هذه الاية يوم الجمعة ورسول الله (صلى الله عليه وآله) في سفره فقنت فيها رسول الله (صلى الله عليه وآله) وتركها على حالها في السفر و الحضر وأضاف للمقيم ركعتين وإنما وضعت الركعتان اللتان أضافهما النبي (صلى الله عليه وآله) يوم الجمعة للمقيم لمكان الخطبتين مع الامام فمن صلى يوم الجمعة في غير جماعة فليصلها أربع ركعات كصلاة الظهر في ساير الايام (صحيح)

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : I asked Aba Ja’far (a.s), on what has Allah (s.w.t) made obligatory - of the Prayers? So He (a.s) said, on five (of the) Prayers, by night and day, so I said, has He (s.w.t) mentioned them, and explained them, in His book?, so He (a.s) said : Yes, Allah (s.w.t) said to his prophet (s.a.w.w) : " أقم الصلوة لدلوك الشمس إلى غسق الليل " – “Establish thou the Prayers from the declining of the sun to the darkness of the night” (17:78) - and its declining is when it crosses the meridian, so in between the declining of the sun and the darkness of the night – there are four Prayers (i.e Dhuhr, Asr, Maghrib and Isha), He (s.w.t) has mentioned them, and explained them, and given them their timings, and the darkness of the night - is when it (the night) is halved (i.e up to half of the night), then He (s.w.t) said :  " وقرأن الفجر إن قرآن الفجر كان مشهودا " – “And the recitation (in Prayer) by dawn, for verily the recitation (in Prayer) by dawn is one that is ever-witnessed” (17:78) - so this is the fifth (i.e Subh), and He (s.w.t) also said about them : " أقم الصلوة طرفى النهار " – “Establish thou the Prayers at the two ends of the day” (11:114) - and its (i.e the day’s) ends are the Ghadat (Subh) and the Maghrib, " وزلفا من الليل " - “and at some watches of the night” (11:114) – and this is the final Isha, and He also (s.w.t) said : " حافظوا على الصلوات والصلوة الوسطى " – “Guard ye the Prayers, and the middle most Prayer” (2:238) – and it (i.e the middle most prayer) is the Dhuhr Prayer, and it is the first Prayer prayed by the messenger of Allah (s.a.w.w), and it is at the middle of the day, and also at the middle of the two prayers prayed by day – the Prayer of Ghadat (Subh) and the Prayer of Asr, and in another recitation (of the same verse) –

" حافظوا على الصلوات والصلوة الوسطى صلاة العصر وقوموا لله قانتين " – “Guard ye the Prayers and the middle most Prayer - the Prayer of Asr, and stand for Allah attentive/devoted as a supplicant” (2:238), and He (a.s) continued to say : and this verse was revealed on a Friday, and the messenger of Allah (s.a.w.w) was on a journey, so the messenger of Allah (s.a.w.w) made the Qunut in it (i.e as is eluded to by the verse), and left it in its condition (of two Rakaat) in the journey (but also) in the residence (i.e when one is not on a journey), and added for the one not on a journey two Rakaat, and these Rakaat which were added by the prophet (s.a.w.w) for the one not on a journey on a Friday - is in place of the two Khutbahs with the imam, so the one who prays on a Friday but not in a congregation, should pray them four - like the Dhuhr Prayer as in the other (rest of the) days. (Sahih)

علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى عن حريز، عن زرارة عن أبي جعفر (عليه السلام) قال: كان الذي فرض الله على العباد من الصلاة عشر ركعات وفيهن القراءة وليس فيهن وهم يعني سهوا فزاد رسول الله (صلى الله عليه وآله) سبعا وفيهن الوهم وليس فيهن قراءة (صحيح)

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : what was obligated by Allah (s.w.t) upon the slaves was ten Rakaat (per day), and in these was the recitation (of the Fatiha and the other) and in them (was the requirement) that there should be no doubts (loss of concentration) meaning forgetfulness, so then the messenger of Allah (s.a.w.w) added to them seven more  (per day - to make it seventeen Rakaat), and in them (i.e the seven added Rakaat) there is allowance for and doubts (loss of concentration and forgetfulness) and no recitation (of the Fatiha and the other).  (Sahih)

NOTE : As will be seen in a Hadith that follows, originally there were two Rakaat for all - Subh, Dhuhr, Asr, Maghrib and Isha, making it ten Rakaat per day, then the messenger of Allah (s.a.w.w) left Subh as it is, added two to Dhuhr, two to Asr, one to Maghrib and two to Isha, (that is He (s.a.w.w) added a total of seven Rakaat to the original ten Rakaat, making it what we have today, that is seventeen Rakaat of obligatory prayers daily).

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى عن حريز، عن زرارة قال: قال أبوجعفر (عليه السلام): فرض الله الصلاة وسن رسول الله (صلى الله عليه وآله) عشرة أوجه: صلاة الحضر والسفر وصلاة الخوف على ثلاثة أوجه وصلاة كسوف الشمس والقمر وصلاة العيدين وصلاة الاستسقاء والصلاة على الميت (صحيح)

3. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : Abu Ja’far (a.s) said : Allah (s.w.t) made the Prayer obligatory (in general), and the messenger of Allah (s.a.w.w) made it his Sunnah - ten types of Prayers : the Prayer of one in residence (in his home – Salatul Hadhar), and the Prayer of one on a journey (as a traveller – Salatul Safar), and the Prayer of fear (Salatul Khawf) - in three forms, and the Prayer of the eclipse of the sun and the moon (Salatul Qusuf ash-Shams and Salatul Qusuf al-Qamar), and the Prayer of the two Eids (Salatul Idayn), and the Prayer of asking for rain (Salatul Istisqa), and the Prayer for the dead one (Salatul Mayyit). (Sahih)

NOTE : These are the ten types of prayers that have been made obligatory taken from (or by the) Sunnah of the messenger of Allah (s.a.w.w) so let one who can count to ascertain, unless otherwise, all that we see from the words of Allah (s.w.t) in the Qur’an - is the obligation of Prayers in general, as the Hadith clarifies.

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى ، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) في قول الله عزوجل " إن الصلاة كانت على المؤمنين كتابا موقوتا " أي موجوبا (صحيح)

4. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said about the words of Allah (s.w.t) 

" إن الصلاة كانت على المؤمنين كتابا موقوتا " – “Indeed the Prayers has been made for the believers a timed ordinance” (4:103) (He (a.s) said) – (it means) an obligatory ordinance. (Sahih)

NOTE : The English is insufficient to convey the meaning - so this note, basically the Imam understands from His word موقوتا the meaning موجوبا, that is ‘obligatory’ ordinance, and not the literal interpretation ‘timed’ ordinance, as the A’mma take it to mean, thereby arguing against the Madhab for its practise of combining prayers, where they see us as going against this verse, since they take it to mean that every prayer has very specific timings, supported by this verse, whereas the Imam clarifies the original meaning to be indicating the obligatoriness of Prayers and not the strict timings that the A’mma take it to mean by interpreting it literally.

علي بن إبراهيم، عن أبيه، ومحمد بن يحيى، عن أحمد ابن محمد بن عيسى، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى ، عن حريز، عن زرارة قال: سألت أبا جعفر (عليه السلام) عن الفرض في الصلاة فقال: الوقت والطهور والقبلة والتوجه والركوع والسجود والدعاء، قلت: ما سوى ذلك؟ قال: سنة في فريضة (صحيح)

5. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Yahya from Ahmad bin Muhammad bin Isa AND Muhammad bin Ismail from Fadhl bin Shadhan all together from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin  A’yan) who said : I asked Aba Ja’far (a.s) about that which is obligatory in the Prayer, so He (a.s) said : the timing (Waqt), and the purity (Tahara), and the direction (Qibla), and the preliminary pronouncements (Tawajjuh), and the bowing (Rukuu), and the prostration (Sujuud), and the supplication (Du’a), I said : and what about the others apart from this? So He (a.s) said : a Sunnnah in  the Faridha. (Sahih)

علي بن أبراهيم، عن أبيه، عن حماد بن عيسى، عن أبي عبدالله (عليه السلام) قال: للصلاة أربعة آلاف حد (حسن)

6. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa from Abi Abdillah (a.s) who said : for the Prayer - there are four thousand conditions. (Hasan)

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة عن أبي جعفر (عليه السلام) قال: عشر ركعات ركعتان من الظهر وركعتان من العصر وركعتا الصبح وركعتا المغرب وركعتا العشاء الآخرة لا يجوز الوهم فيهن ومن وهم في شئ منهن استقبل الصلاة استقبالا وهي الصلاة التي فرضها الله عزوجل على المؤمنين في القرآن وفوض إلى محمد (صلى الله عليه وآله) فزاد النبي (صلى الله عليه وآله) في الصلاة سبع ركعات وهي سنة ليس فيها قراءة إنما هو تسبيح وتهليل وتكبير ودعاء فالوهم إنما يكون فيهن فزاد رسول الله (صلى الله عليه وآله) في صلاة المقيم غير المسافر ركعتين في الظهر والعصر والعشاء الآخرة وركعة في المغرب للمقيم والمسافر (حسن)

7. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : ten Rakaat – the two Rakaat from Dhuhr, and the two Rakaat from Asr, and the two Rakaat from Subh, and the two Rakaat from Maghrib, and the two Rakaat from the final Isha, doubts (loss of concentration) are not allowed in them, so whosoever doubts about anything from them - repeats the Prayer, with a new beginning (starts anew), and it is the Prayer that was obligated by Allah (s.w.t) upon the believers in the Qur’an, and it was left to Muhammad (s.a.w.w) (He was given authority over it), so the prophet (s.a.w.w) added in the Prayers - seven Rakaat, and it is the Sunnah (i.e obligatory due to the prophet’s action), there is no recitation (of the Fatiha and the other) in them (i.e these seven added Rakaat), but rather the Tasbih, and the Tahlil, and the Takbir and the Du’a, so the doubts are allowed (can be conceived to occur) in these, and the messenger of Allah (s.a.w.w) added to the Prayer of the one in residence not in travel two Rakaat in the Dhuhr, and the Asr, and the Final Isha, and the one Rakaat added in Maghrib is for both the one in residence and the traveller. (Hasan)    

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: الصلاة ثلاثة أثلاث ثلث طهور وثلث ركوع وثلث سجود (حسن)

8. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Hammad (bin Uthman) from al-Halabiy from Abi Abdillah (a.s) who said : the Prayer is three thirds, a third is the purity (Tahara), a third is bowing (Rukuu), and a third is prostration (Sujuud). (Hasan)