A Man Prays Alone and Repeats in Jamat

Here is a blog post by IslamicSalvation, which can be found here:

باب الرجل يصلي وحده ثم يعيد في الجماعة أو يصلي بقوم و قد كان صلى قبل

ذلك

Chapter on the man who prays alone and then repeats it in Jama’ah or leads a people in prayer having prayed (alone) before

محمد بن إسماعيل، عن الفضل بن شاذان، وعلي بن إبراهيم، عن أبيه جميعا، عن ابن أبي عمير، عن حفص بن البختري، عن أبي عبدالله (عليه السلام) في الرجل يصلي الصلاة وحده ثم يجد جماعة قال: يصلي معهم ويجعلها الفريضة (حسن كالصحيح)

1. Muhammad bin Ismail from Fadhl bin Shadhan AND Ali bin Ibrahim from his father (Ibrahim bin Hashim) all together from Ibn Abi Umayr from Hafs bin al-Bukhtariy from Abi Abdillah (a.s) - about the man who prays (a prayer) alone (and completes it), and then finds a Jama’ah (congregation - praying the same prayer he had prayed), He (a.s) said : he prays with them (again), and makes this one (prayed in congregation) the Faridha (obligatory prayer) (and the other one will remain a Nafila). (Hasan like Sahih)

محمد بن يحيى، عن أحمد بن محمد، عن ابن أبي عمير، عن هشام بن سالم، عن سليمان بن خالد قال: سألت أبا عبدالله (عليه السلام) عن رجل دخل المسجد وافتتح الصلاة فبينا هو قائم يصلي إذا أذن المؤذن وأقام الصلاة، قال: فليصل ركعتين ثم ليستأنف الصلاة مع الامام ولتكن الركعتان تطوعا (صحيح)

2. Muhammad bin Yahya from Ahmad bin Muhammad from Ibn Abi Umayr from Hisham bin Salim from Sulayman bin Khalid who said  : I asked Aba Abdillah (a.s) about a man who enters the Masjid, and begins praying (the obligatory prayer - alone), so while he is standing praying, the Muadhin makes the Adhan and the Iqamah (as a prelude to the start of the congregational prayer – what should the man do?) , He (a.s) said : he should just complete the two Rakaat (from his prayer), and join the imam (to pray what he was intending to pray – but now in congregation), and the two Rakaat shall become those of the Nafila. (Sahih)

جماعة، عن أحمد بن محمد، عن الحسين بن سعيد، عن يعقوب بن يقطين قال:

قلت لابي الحسن (عليه السلام): جعلت فداك تحضر صلاة الظهر فلا نقدر أن ننزل في الوقت حتى ينزلوا وننزل معهم  فنصلي ثم يقومون فيسرعون فنقوم فنصلي العصر ونريهم كأنا نركع ثم ينزلون للعصر فيقدمونا فنصلي بهم؟ فقال: صل بهم، لا صلى الله عليهم  (صحيح)

3. A large number of my teachers from Ahmad bin Muhammad from Husayn bin Said from Yaqub bin Yaqtin who said : I said to Abil Hasan (a.s) : may I be ransomed for you, the time for (the prayer of) Dhuhr arrives, so we do not have the opportunity to pray it in its earliest time (i.e pray for ourselves - due to their presence), until they (the A’mma) begin praying it, so we join them, and pray with them, then they stand and depart, so we stand and pray the Asr, and make it look as though we are praying of the Nafila (after Dhuhr), then they come for the Asr and proceed for it, so we pray (again) behind them (is this right?), so He (a.s) said : pray with them, may Allah (s.w.t) not bless them. (Sahih)

 محمد بن يحيى، عن أحمد بن محمد، عن محمد بن إسماعيل قال: كتبت إلى أبي الحسن (عليه السلام) أني أحضر المساجد مع جيرتي وغيرهم فيأمروني بالصلاة بهم وقد صليت قبل أن آتيهم وربما صلى خلفي من يقتدي بصلاتي والمستضعف والجاهل وأكره أن أتقدم وقد صليت بحال من يصلي بصلاتي ممن سميت لك، فمزني في ذلك بأمرك أنتهي إليه وأعمل به إن شاء الله فكتب (عليه السلام) صل بهم (صحيح)

4. Muhammad bin Yahya from Ahmad bin Muhammad from Muhammad bin Ismail (al-Baziu) who said : I wrote to Abil Hasan (a.s) (as follows) – I attend the (prayers in the) Masajid, with the neighbours (of my community), and also the others apart from them, so they request me to lead them in prayer, and I (normally) pray (by myself) before I come to them, and it is possible (at any given occasion - while leading them) that those praying behind me are – (people) who follow me in my prayer (i.e from the Kha’ssa), and from the oppressed (i.e straightened – without a choice), and from the ignorant (i.e from the Amm’a), and I dislike to lead them while having already prayed (because I am in doubt about) the condition (i.e the validity, of the prayer) of those who pray behind me with my prayer (depending on it, since I am their imam - but I have already prayed before) from the (categories of people) I have mentioned (above), so order me in regards to it with your command, that I may turn to it (in reference), and act according to it, so He (a.s) wrote to me : pray with them (and lead them). (Sahih)  

علي بن أبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: من صلى معهم في الصف الاول كان كمن صلى خلف رسول الله (صلى الله عليه وآله) (حسن)

5. 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 : whoever prays with them in the first row, is like the one who prays behind the messenger of Allah (s.a.w.w). (Hasan)

محمد بن يحيى، عن أحمد بن محمد، عن عثمان بن عيسى، عن سماعة قال: سألته

عن رجل كان يصلي فخرج الامام وقد صلى الرجل ركعة من صلاة فريضة فقال: إن كان إماما عدلا فليصل اخرى وينصرف ويجعلهما تطوعا وليدخل مع الامام في صلاته كما هو وإن لم يكن إمام عدل فليبن على صلاته كما هو ويصلي ركعة اخرى معه يجلس قدر ما يقول: أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله (صلى الله عليه وآله)، ثم ليتم صلاته معه على ما استطاع فإن التقية واسعة وليس شئ من التقية إلا وصاحبها مأجور عليها إن شاء الله (موثق)

6. Muhammad bin Yahya from Ahmad bin Muhammad from Uthman bin Isa from Sam’ah (bin Mihran) who said : I asked Him (a.s) about a man who was praying (an obligatory prayer - alone), so (while he was doing that) an imam emerges (wishing to lead a congregational prayer), and he (the man) has (already) prayed a single Rakaat (from his individual prayer), so He (a.s) said : if it is a just imam (who emerges), then he should pray the other Rakaat (to make it two) and (complete this prayer) and make it a Nafila, and then enter with the imam in his (the imam’s) prayer (making it a new beginning). And if it is not a just imam (who emerges), then he should continue with his own prayer (that he had started and was in), and pray the other Rakaat (of his individual prayer - while making it look as though he has started afresh) with the imam, sitting in it for the duration in which he can say : ‘There is no god but Allah, and Muhammad is his messenger’ (as his Tashahud - after this imam’s first Rakaat and what is his second), then complete his own prayer behind the imam as best as he can, for Taqiyyah is wide (all-encompasing), and there is not a thing (done) in Taqiyyah but its performer is rewarded for it, if Allah wills. (Muwathaq)

Roadmap to Heaven for Women

Here is a Hasan (Good) hadeeth that gives a roadmap to women on what they need to do in order to go to Al-Jannah (Paradise).

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا صَلَّتِ الْمَرْأَةُ خَمْساً وَ صَامَتْ شَهْراً وَ أَطَاعَتْ زَوْجَهَا وَ عَرَفَتْ حَقَّ عَلِيٍّ ع فَلْتَدْخُلْ مِنْ أَيِّ أَبْوَابِ الْجَنَّةِ شَاءَتْ"

From Abee Al-SabbaaH Al-Kinaanee from Abee `Abd Allaah (عليه السلام) said: “If a woman prays five times day, fasts for a month, obeys her husband and recognizes the right of `Alee (عليه السلام), she can enter from any of the doors of jannah (paradise) she wants”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 5, pg. 555, hadeeth # 3

Grading:

1.       Al-Majlisi said this hadeeth is Hasan (Good)
à Mir’aat Al-`Uqool, vol. 20, pg. 405

Right of Wife on Her Husband

I have already discussed the rights of the Husband compared to his wife (click here). Here is a Muwaththaq (Reliable) hadeeth on the rights that a wife has on her husband.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا حَقُّ الْمَرْأَةِ عَلَى زَوْجِهَا الَّذِي إِذَا فَعَلَهُ كَانَ مُحْسِناً قَالَ يُشْبِعُهَا وَ يَكْسُوهَا وَ إِنْ جَهِلَتْ غَفَرَ لَهَا وَ قَالَ أَبُو عَبْدِ اللَّهِ ع كَانَتِ امْرَأَةٌ عِنْدَ أَبِي ع تُؤْذِيهِ فَيَغْفِرُ لَهَا

From IsHaaq bin `Ammaar said, I said to Abee `Abd Allaah (عليه السلام), what rights does a woman have upon her husband, which he his actions are good? He (عليه السلام) said: “(He must) Feed her, cloth her, and if she (acts) ignorant, he forgives her”. And Aboo `Abd Allaah (عليه السلام) said: “My father had a woman who would harm (annoy) him, and he would forgive her”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 5, pg. 510-511, hadeeth # 1

Grading:

1.       Al-Majlisi said this hadeeth is Muwaththaq (Reliable)
à Mir’aat Al-`Uqool, vol. 20, pg. 323

Women Perfuming Themselves

Here is a Muwaththaq (Reliable) hadeeth that shows that a woman cannot perfume herself for other than her husband and leave her house. If she does this, she will be cursed.

وَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ

عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَيُّ امْرَأَةٍ تَطَيَّبَتْ وَ خَرَجَتْ مِنْ بَيْتِهَا فَهِيَ تُلْعَنُ حَتَّى تَرْجِعَ إِلَى بَيْتِهَا مَتَى مَا رَجَعَتْ

From Al-Waleed bin SabeeH from Abee `Abd Allaah (عليه السلام) said the Messenger of Allaah (صلى الله عليه وآله وسلم) said: “Any woman who perfumes herself and leaves from her house, for her is la`nah (curse) until she returns to her house, whenever she returns”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 5, pg. 518-519, hadeeth # 2

Grading:

1.       Al-Majlisi said this hadeeth is Hasan (Good)
à Mir’aat Al-`Uqool, vol. 20, pg. 337

Here is the same hadeeth but going through an Al-Sadooq chain of narrators. The chain is the same, but varies when it gets closer to Al-Sadooq. This chain of narrators is

عقاب المرأة تتطيب لغير زوجها و تخرج من بيته بغير إذنه
“Punishment for a women who perfumes herself for other than her husband, and leaves from his house without his permission”

 أبي ره قال حدثني سعد بن عبد الله عن يعقوب بن يزيد عن محمد بن أبي عمير عن إبراهيم بن عبد الحميد عن الوليد بن صبيح عن أبي عبد الله ع قال قال رسول الله ص أي امرأة تتطيب ثم خرجت من بيتها فهي تلعن حتى ترجع إلى بيتها متى رجعت

From Al-Waleed bin SabeeH from Abee `Abd Allaah (عليه السلام) said the Messenger of Allaah (صلى الله عليه وآله وسلم) said: “Any woman who perfumes herself then leaves from her house, for her is la`nah (curse) until she return to her house whenever she returns”

Source:

1.     Al-Sadooq, Thawaab Al-`Amaal, pg. 259

Taking Off Hijab

Here is a Hasan Kal-SaHeeH (Good like a SaHeeH (Authentic)) hadeeth that says women should not take off their hijaabs in front of Jewish and Christian women, because they can describe the Muslim woman to their husbands

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا يَنْبَغِي لِلْمَرْأَةِ أَنْ تَنْكَشِفَ بَيْنَ يَدَيِ الْيَهُودِيَّةِ وَ النَّصْرَانِيَّةِ فَإِنَّهُنَّ يَصِفْنَ ذَلِكَ لِأَزْوَاجِهِنَّ

From HafS Al-Bakhtaree from Abee `Abd Allaah (عليه السلام) said: “It is not proper for a woman that she take off her hijaab amongst the Jewish women or Christian women, for they can describe that to their husbands”

Source:

1.     Al-Kulayni, Al-Kaafi, vol. 5, pg. 519, hadeeth # 5

Grading:

1.       Al-Majlisi said this hadeeth is Hasan Kal-SaHeeH (Good like a SaHeeH)
à Mir’aat Al-`Uqool, vol. 20, pg. 337

Merits of Congregational (Jamat) Prayer

Here is a blog post by IslamicSalvation, which can be found here:

باب فضل الصلاة في الجماعة

Chapter on the merit of praying in congregation

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن عمر بن اذينة، عن زرارة قال: قلت لابي عبدالله (عليه السلام): ما يروي الناس أن الصلاة في جماعة أفضل من صلاة الرجل وحده بخمس وعشرين صلاة؟ فقال: صدقوا، فقلت: الرجلان يكونان جماعة؟ فقال: نعم ويقوم الرجل عن يمين الامام (حسن)

1. Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Ibn Abi Umayr from Umar bin Udhayna from Zurara (bin A’yan) who said : I said to Abi Abdillah (a.s) : what the people narrate – saying  that, a (one) prayer performed in congregation has (the equivalent of) the merit of twenty five prayers of a man prayed alone (is it true)? He (a.s) said : They have spoken the truth, I (Zurara) said : do two people make up a congregation? so He (a.s) said : yes and the other man stands to the right of the imam (in one line and not behind him). (Hasan due to Ibrahim bin Hashim)

علي بن إبراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد بن عيسى، عن حريز، عن زرارة قال: كنت جالسا عند أبي جعفر (عليه السلام) ذات يوم إذ جاء ه رجل فدخل عليه فقال له: جعلت فداك إني رجل جار مسجد لقومي فإذا أنا لم اصل معهم وقعوا في وقالوا: هو هكذا وهكذا، فقال: أما لئن قلت ذاك لقد قال أمير المؤمنين صلوات الله عليه: من سمع النداء فلم يجبه من غير علة فلا صلاة له، فخرج الرجل فقال له: لا تدع الصلاة معهم وخلف كل إمام فلما خرج قلت له: جعلت فداك كبر علي قولك لهذا الرجل حين استفتاك فإن لم يكونوا مؤمنين؟ قال: فضحك (عليه السلام) ثم قال: ما أراك بعد إلا ههنا يازرارة فأية علة تريد أعظم من أنه لا يأتم به ثم قال: يازرارة أما تراني قلت: صلوا في مساجدكم وصلوا مع أئمتكم (حسن كالصحيح)

2. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Ismail from Fadhl bin Shadhan all togethor from Hammad bin Isa from Hariz (bin Abdillah) from Zurara (bin A’yan) who said : I was sitting with Abi Ja’far (a.s) (at his place) one day, when a man came for him and entered inside to meet  him, and said : may I be ransomed for you, I am a man who lives nearby to a Masjid belonging to my people, so when I do not pray with them (in their Masjid) they speak about me (backbiting me) saying he is such and such-like, so He (a.s) said to him : if this is (all) what you say (about your situation) then know that Amir-ul-Mumineen peace be upon him had said (about it) : whoever listens to the call (calling for prayer from a Masjid) and does not respond to it, without there being (an explainable) reason (preventing him from answering the call - and so acting as an excuse), (then) he has no prayer, so when the man was about to leave, He (a.s) said : Do not leave off praying with them, nor should you leave off praying behind every imam, so when the man had left (Zurara who had witnessed this conversation) said : may I be ransomed for you, it has become great for me (I am surprised at) your words (in answer) to this man when he asked you, so what if they (those with whom and behind whom he will go on to pray after this) are not Mu’minun?, (Zurara) says, so He (a.s) laughed and said : I will not see you anywhere after this but here O Zurara, for what more of a reason (to be used as an excuse) do you need that is greater than the fact that – he is not to be followed in prayer (the non Mu’min), O Zurara, do you not see that what I have just said is : pray in your Masajid  and behind your imams. (Hasan like Sahih)         

علي بن إبراهيم، عن أبيه، ومحمد بن إسماعيل، عن الفضل بن شاذان جميعا، عن حماد، عن حريز، عن زرارة، والفضيل قالا: قلنا له الصلوات في جماعة فريضة هي؟ فقال: الصلوات فريضة وليس الاجتماع بمفروض في الصلاة كلها ولكنها سنة ومن تركها رغبة عنها وعن جماعة المؤمنين من غير علة فلا صلاة له (حسن كالصحيح)

3. Ali bin Ibrahim from his father (Ibrahim bin Hashim) AND Muhammad bin Ismail from Fadhl bin Shadhan all togethor from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) AND Fudhayl (bin Yasar) who said (both of them) : we said to Him (a.s), praying in congregation - is it obligatory? so He (a.s) said : the prayer (itself) is an obligation, and not the act of congregating togethor for all the prayers (which is not an obligation), but it (congregational prayer) is a Sunnah, and whoever leaves it - because of his dislike for it (the act of congregating) and also (his dislike for) the gathering of the believers (who make up this congregation) (and that too) without) having any reasonable argument (to explain and thereby excuse himself with), then there is no prayer for him (his prayer alone is not accepted or incomplete). (Hasan like Sahih) 

Crying and Dua in Salat

Here is a blog post by IslamicSalvation, which can be found here:

باب البكاء و الدعاء في الصلاة

Chapter on the crying and Du’a in the Prayer

محمد بن يحيى، عن أحمد بن محمد، عن عثمان بن عيسى، عن سماعة قال: قال أبوعبدالله (عليه السلام): ينبغي لمن يقرأ القرآن إذا مر بآية من القرآن فيها مسألة أو تخويف أن يسأل الله عند ذلك خير ما يرجو ويسأله العافية من النار ومن العذاب (موثق)

1. Muhammad bin Yahya from Ahmad bin Muhammad from Uthman bin Isa from Sam’ah (bin Mihran) who said : Abu Abdillah (a.s) said : it is incumbent upon the one who recites the Qur’an (i.e during the prayer) and comes across an Ayah (while doing so) in which there is a matter (of weight) or fear - that he askes Allah (s.w.t) at this juncture the best of what he hopes (for himself) and health (security) from the fire and the punishment.

(Muwathaq due to Uthman bin Isa and Sam’ah bin Mihran) 

NOTE : This is how we should react to verses that have Takhwif in them, by which Allah (s.w.t) makes us fear him and be on our guard.

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: سألته عن الرجل يكون مع الامام فيمر بالمسألة أو بآية فيها ذكر جنة أو نار قال: لا بأس بأن يسأل عند ذلك ويتعوذ [في الصلاة] من النار ويسأل الله الجنة (حسن)

2. 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), he (al-Halabiy) said : I asked Him (a.s) about the man who is with the imam (in prayer) and he (the imam) passes through (in his recitation) a matter (of weight) or an Ayah in it there is reference to paradise and the hell fire, He (a.s) said : there is no impediment for him if he asks (makes Du’a) when that happens and seeks refuge (in the prayer) from the Hell fire and asks Allah (s.w.t) for the paradise. (Hasan due to Ibrahim bin Hashim)    

محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن ابن بكير، عن عبيد بن زرارة قال: سألت أبا عبدالله (عليه السلام) عن ذكر السورة من الكتاب يدعو بها في الصلاة مثل قل هو الله أحد فقال: إذا كنت تدعو بها فلا بأس

 (موثق كالصحيح)

3. Muhammad bin Yahya from Ahmad bin Muhammad from Ibn Fadhal from Ibn Bukayr from Ubayd bin Zurara who said : I asked Aba Abdillah (a.s) about using a Surah from the Kitab (Qur’an) to make a Du’a from it in the prayers, like ‘Qul Huwa Allah Ahad’, so He (a.s) said : if you are making a Du’a with it then no problem.

(Muwathaq Ka Sahih due to Ibn Fadhal and Ibn Bukayr)

NOTE : This narration allows us to recite the Quran in prayer apart from the Fatiha and the other Surah, for example in the Qunut - but only as a means for Du’a, Saying for example ‘O Allah forgive me for the sake of ‘Qul Huwa Allah’ or saying ‘By Allah the Ahad (unqiue) the Samad (self subsisting)’.

Tasbih in Ruku and Sajdah

Here is a blog post by IslamicSalvation, which can be found here:

باب ادنى ما يجزئ من التسبيح في الركوع والسجود وأكثره

Chapter on the least that suffices from the Tasbih in Rukuu and Sujuud and the most

الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، عن ابن فضال عن أحمد بن عمر الحلبي، عن أبيه، عن أبان بن تغلب قال: دخلت على أبي عبدالله (عليه السلام) وهو يصلي فعددت له في الركوع والسجود ستين تسبيحة (موثق)

1. Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Ibn Fadhal from Ahmad bin Umar al-Halabiy from his father (Umar bin Abi Shu’bah al-Halabiy) from Aban bin Taghlub who said :  I entered upon Abi Abdillah (a.s) and (found that) he was praying, so I counted (from him) in his Rukuu and Sujuud – (and) the Tasbih (was) sixty times.

(Muwathaq due to Ibn Fadhal)

علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبدالرحمن، عن معاوية بن عمار عن أبي عبدالله (عليه السلام) قال: قلت له: أدنى ما يجزئ المريض من التسبيح في الركوع والسجود؟ قال: تسبيحة واحدة (صحيح)

2. Ali bin Ibrahim from Muhammad bin Isa from Yunus bin Abdir-Rahman from Muawiya bin Ammaar from Abi Abdillah (a.s), I (Muawiya) said to Him (a.s): what is the least that suffices the sick one from the Tasbih in the Rukuu and Sujuud? He (a.s) said : one Tasbih. (Sahih)

علي، عن أبيه، عن عبدالله بن المغيرة، عن هشام بن الحكم قال: قال أبوعبدالله (عليه السلام): ما من كلمة أخف على اللسان منها ولا أبلغ من سبحان الله، قال: قلت: يجزئني في الركوع والسجود أن أقول مكان التسبيح: لا إله إلا الله والحمد لله والله أكبر؟ قال: نعم كل ذكر الله، قال: قلت: الحمد لله ولا إله إلا الله قد عرفناهما فما تفسير سبحان الله؟ قال: أنفة لله أما ترى الرجل إذا عجب من الشئ قال: سبحان الله (حسن)

3. Ali (bin Ibrahim) from his father (Ibrahim bin Hashim) from Abdallah bin Mughira from Hisham bin Hakam who said : Abu Abdillah (a.s) said : their is not a saying that is as easy upon the tongue (to say it) and more eloquent (heavy in meaning) than - ‘SubhanAllah’, he (Hisham) said : I said to Him (a.s) : does it suffice for me to say in the place of the (known) Tasbih (in Rukuu or Sujuud) : ‘There is no God but Allah, and all praise is for Him, and Allah is the greatest’?, He (a.s) said : Yes, all of it is remembrance (Dhikr) of Allah; I (Hisham) said : ‘Alhamdulillah’ (praise is for Allah) and ‘La ilaha illa-Allah’ (There is no god but Allah) – (these two) we have understood them, so what is the meaning of ‘SubhanAllah’? He (a.s) said : glory (or pride) is for Allah, do you not see that when a man is astonished by something he says : ‘SubhanAllah’. (Hasan due to Ibrahim bin Hashim)

The Last Two Rakat

Here is a blog post by IslamicSalvation, which can be found here:

باب  القراءة في الركعتين الأخيرتين و التسبيح فيهما

Chapter on the last two Rakaat and the Tasbih in them

الحسين بن محمد، عن عبدالله بن عامر، عن علي بن مهزيار، عن النضر بن سويد، عن محمد بن أبي حمزة، عن معاوية بن عمار قال: سألت أبا عبدالله (عليه السلام) عن القراءة خلف الامام في الركعتين الاخيرتين فقال: الامام يقرأ فاتحه الكتاب ومن خلفه يسبح فإذا كنت وحدك فاقرأ فيهما وإن شئت فسبح (صحيح)

Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Nadhr bin Suwayd from Muhammad bin Abi Hamza from Muawiya bin Ammaar who said : I asked Aba Abdillah (a.s) regarding what one should recite behind an imam in the last two Rakaat (In a four Rakaat daily obligatory prayer such as Dhuhr, Asr and Isha), so He (a.s) said :  the imam recites Fatihat-ul-Kitab (Suratul Hamd) and those behind him glorify (make Tasbih), and if you are alone (not behind an imam) then recite in them (i.e the Fatihat-ul-Kitab) OR if you want - glorify (make Tasbih). (Sahih) 

Taqibat and Dua

Here is a blog post by IslamicSalvation, which can be found here:

باب التعقيب بعد الصلاة والدعاء

Chapter on the Ta’qibat after the prayer and the Du’a in it

علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن حماد، عن الحلبي، عن أبي عبدالله (عليه السلام) قال: لا ينبغي للامام أن ينتقل إذا سلم حتى يتم من خلفه الصلاة.

قال: وسألته عن الرجل يؤم في الصلاة هل ينبغي له أن يعقب بأصحابه بعد التسليم؟ فقال: يسبح ويذهب من شاء لحاجته ولا يعقب رجل لتعقيب الامام (حسن)

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 : It is not for the imam to leave (move away) after making the Taslim (ending the prayer) until all those praying behind him finish their prayers,

He (al-Halabiy) said : and I asked Him (a.s) about the man who leads the prayer (the imam) is it upon him to make the Ta’qibat (perform the highly Mustahab actions after prayers) for his companions (those who prayed behind him) after the Taslim?, so He (a.s) said : (No), rather he glorifies (makes Tasbih -for himself) and whoever so wishes - leaves to attend to his affairs, (as) no one gets his Ta’qibat done (for him) due to the imam’s Ta’qibat (which is only for himself – unlike the common prayer that he has just lead). (Hasan due to Ibrahim bin Hashim)

علي، عن أبيه، عن حماد، عن حريز، عن أبي بصير، عن أبي عبدالله (عليه السلام)

قال: أيما رجل أم قوما فعليه أن يقعد بعد التسليم ولا يخرج من ذلك الموضع حتى يتم الذين خلفه الذين سبقوا صلاتهم، ذلك على كل إمام واجب إذا علم أن فيهم مسبوقا وإن علم أن ليس فيهم مسبوق بالصلاة فليذهب حيث شاء (حسن)

Ali (bin Ibrahim) from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Abi Basir from Abi Abdillah (a.s) who said : Whenever a man leads a people in prayer - it is upon him to (make sure) he remains seated after the Taslim and does not leave that position until all those behind him who were preceeded in their prayers (due to them joining late) complete the remaining (part of their) prayers, this is for every imam an obligation - if he knows that their is in them (those he leads) such people, and if he knows that there is not any who was so-preceeded in prayer then he leaves whenever he wishes (i.e even immediately) (Hasan due to Ibrahim bin Hashim)

 

علي بن إبراهيم، عن أبيه، عن حما، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) قال: الدعاء بعد الفريضة أفضل من الصلاة تنفلا (حسن)

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : supplicating after the Faridha (prayer) is better than praying a Nafila (after it). (Hasan)        

الحسين بن محمد الاشعري، عن عبدالله بن عامر، عن علي بن مهزيار، عن فضالة بن أيوب، عن عبدالله بن سنان قال: قال أبوعبدالله (عليه السلام): من سبح تسبيح فاطمة الزهراء (عه) قبل أن يثنى رجليه من صلاة الفريضة غفر الله له و [ل] يبدأ بالتكبير (صحيح)

Husayn bin Muhammad from Abdallah bin A’mir from Ali bin Mahziyar from Fadhala bin Ayub  from Abdillah bin Sinan who said : Abu Abdillah (a.s) said : whoever  glorifies with the Tasbih of Fatima al-Zahra (a.s) before he moves his limbs (to leave) after the Faridha prayer achieves forgiveness from Allah (s.w.t), and he (doing so) should start with the Takbir (in the Tasbih). (Sahih)

عدة من أصحابنا، عن أحمد بن محمد، عن عمرو بن عثمان، عن محمد بن عذافر قال: دخلت مع أبي على أبي عبدالله (عليه السلام) فسأله أبي عن تسبيح فاطمة صلى الله عليها، فقال: " الله أكبر " حتى أحصى (ها) أربعا وثلاثين مرة، ثم قال: " الحمد لله " حتى بلغ سبعا وستين، ثم قال: " سبحان الله " حتى بلغ مائة يحصيها بيده جملة واحدة (صحيح)

A group of our companions from Ahmad bin Muhammad from Amru bin Uthman from Muhammad bin Udhafir who said : I called upon (went to meet) Abi Abdillah (a.s) with my father, so my father asked Him about the Tasbih of Fatima al-Zahra upon her be peace, so He (a.s) started intoning ‘Allah-u-Akbar : God is greatest’ until he had counted it out thirty four times, then he said  ‘Alhamd–uli-Allah : Praised be God’ until it reached (all that He counted) seventy six, then He said ‘Subha-a-Allah : Glory be to God’ until it reached (all that he counted) a hundred, counting (all this) with His hands, (and) as one piece (without discontinuity).  (Sahih)

علي بن إبراهيم، عن أبيه، عن حماد، عن حريز، عن زرارة، عن أبي جعفر (عليه السلام) قال: أقل ما يجزئك من الدعاء بعد الفريضة أن تقول:

"اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ كُلِّ خَيْرٍ أَحَاطَ بِهِ عِلْمُكَ وَ أَعُوذُ بِكَ مِنْ كُلِّ شَرٍّ أَحَاطَ بِهِ عِلْمُكَ اللَّهُمَّ إِنِّي أَسْأَلُكَ عَافِيَتَكَ فِي أُمُورِي كُلِّهَا وَ أَعُوذُ بِكَ مِنْ خِزْيِ الدُّنْيَا وَ عَذَابِ الْآخِرَةِ" (حسن)

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad (bin Isa) from Hariz (bin Abdillah) from Zurara (bin A’yan) from Abi Ja’far (a.s) who said : the least that is sufficient for you in the supplication after the Faridha is that you say :  

‘O my Lord, I ask of you every good that is encompassed by your knowledge, and I seek refuge in you from every evil that is encompassed by your knowledge, O my Lord, I ask of you health throughout my life, and I seek refuge in you from the debasement (humilliation) in this world and the punishment in the next.’ (Hasan due to Ibrahim bin Hashim)

علي بن أبراهيم، عن أبيه، عن حماد بن عيسى، عن حريز، عن زرارة قال: قال أبوجعفر (عليه السلام): لا تنسوا الموجبتين - أو قال: عليكم بالموجبتين - في دبر كل صلاة، قلت: وما الموجبتان؟ قال: تسأل الله الجنة وتعوذ بالله من النار (حسن)

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Hammad bin Isa from Hariz (bin Abdillah)  from Zurara (bin A’yan) who said : Abu Ja’far (a.s) said : Do not forget the two emphasized (lit. obligated) (things), OR He (a.s) said : upon you is the (performance) of the two emphasized (lit.obligated) (things) – after (finishing) (at the end) of every prayer, I (Zurara) said : and what are these two emphasized (lit. obligated) things?, He (a.s) said : that you ask Allah (s.w.t) for the Jannah and seek refuge in Allah (s.w.t) from the fire. (Hasan due to Ibrahim bin Hashim)

 علي بن إبراهيم، عن أبيه، عن الحسين بن سعيد، عن فضالة، عن العلاء، عن محمد بن مسلم قال: سألت أبا جعفر (عليه السلام) عن التسبيح فقال: ما علمت شيئا موقوفا غير تسبيح فاطمة صلوات الله عليها وعشر مرات بعد الغداة تقول: " لا إلله إلا الله وحده لا شريك له، له الملك وله الحمد يحيى ويميت ويميت ويحيي بيده الخير وهو على كل شئ قدير " ولكن الانسان يسبح ما شاء تطوعا (حسن)

 

Ali bin Ibrahim from his father (Ibrahim bin Hashim) from Husayn bin Said frm Fadhala (bin Ayub) from Al’a bin Razin from Muhammad bin Muslim who said : I asked Aba Ja’far (a.s) about the Tasbih so He (a.s) said : I do not know anything permanently fixed in it except for the Tasbih of Fatima (a.s) and to say ten times after the Fajr :

‘There is no God but Allah alone, and there is no partner for Him, His is the kingdom and His is the praise, He causes to live and He causes to die, and He causes to die and He causes to live, with His hands is all good, and He is over everything powerful (able)’, BUT a man makes Tasbih however he wishes (as it is only) recommended.

(Hasan due to Ibrahim bin Hashim)