أبو جعفر

Abu Ja'far (Imam al-Baqir) stated: "All Qunoot (supplication during prayer) is to be recited aloud."

“Abu Ja’far (a.s.) has said, ‘Restraining from worldly matters (sins) is the most intense form of worship.’”

“Abu Ja‘far (a.s.), has said, ‘Al-Taharriy (investigation) is always sufficient in the issue of finding al-Qiblah (al-Ka‘bah).’”

Hadith.951 - Imam Muhammad ibn Ali Al-Baqir (as) said: "Say after every prayer: Allahumma ihdini min ‘indika, wa afid ‘alayya min fadlika, wa unshur ‘alayya min rahmatika, wa anzil ‘alayya min barakatika ‘O’ Allah (swt), guide me from Your side, and bestow upon me from Your bounty, and spread over me from Your mercy, and send down upon me from Your blessings.’"

“Abu Ja’far (a.s.) has said, ‘The best worship is to be chaste in the matters of stomach and genital organs.’”

Abu Ja'far al-Baqir (as) said: "The time for Maghrib is when the disc (of the sun) has disappeared. If you see (the sun) after that and you have prayed, then repeat the prayer, and your fast remains valid. You should refrain from food if you have eaten anything."

“Abu Ja’far (a.s.), has said, ‘You must note that the beginning of time always is better, so act faster for the good as much as you can. The most beloved of deeds in the sight of Allah, most Majestic, most Glorious, is that which a servant continues even if it is very little.’”

O Abu al-Miqdam, the Shia of Ali (a) are the pale, the thin, and the emaciated. Their lips are dry, their stomachs are atrophied, and their colors are faded.

“Once abu Ja’far (a.s.) said to me, ‘O Jabir, (I wish) Allah grants you a chance to think of yourself as falling short in your worship and having deficiencies.’”

“‘Abu Ja‘far (a.s.), has said, ‘Allah has made Salah (prayer) obligatory. The Messenger of Allah has established ten kinds of traditions in Salah (prayer): Salah (prayer) at home and during a journey. Salah (prayer) due to fear is of three kinds. There is Salah (prayer) because of sun eclipse and moon eclipse. There is Salah (prayer) of the two ‘Id. There is Salah (prayer) for rain and (lastly) Salah (prayer) for a deceased.’”

“If one says during his Ruku‘, sajdah or standing position, ‘Allahumma Salli ‘Ala Muhammad wa ‘Ali Muhammad (O Allah grant Muhammad and his family a compensation worthy of their serving Your cause),’ Allah writes for him the reward for a sajdah, Ruku‘ or standing for worship.”

Hadith.953 - Imam Muhammad ibn Ali Al-Baqir (as) said: "Whenever a servant extends their hands to Allah (swt), Allah (swt) feels shy to return them empty without placing in them something of His grace and mercy, as He wills. Therefore, when any of you supplicates, do not retract your hands until you have wiped them over your head and face." In another narration, it is mentioned: "over your face and chest."

“I once asked abu al-Hassan (a.s.), about a man who forgets al-Dhuhr until it is sunset and has performed al-‘Asr. He (the Imam) said, ‘Abu Ja’far (a.s.), or my father would say, “If he can perform Qada’ (compensatory prayer) for it before the time for al-Maghrib ends, he must do so, otherwise, he performs al-Maghrib then Qada’ (compensatory prayer) for that which is missed.’”

a person who wastes Asr Prayer will be without relatives and wealth.” The narrator asked, “Who is one without relatives and wealth?” Imam (a.s.) replied, “He is one who has neither any relatives nor any wealth in Paradise.” The narrator asked, “What is meant by wasting Salaat?” Imam (a.s.) replied, “It means not offering it during the time between noon and sunset.”

“Abu Ja’far (a.s.), has said, ‘For every Salah (prayer) there are two timings except al- Maghrib; its timing is one and it is the time when it becomes obligatory. It ends with the disappearance of al-Shafaq (redness in the west).”’ “It is also narrated that there are two timings for al-Maghrib and it ends with the disappearance of al- Shafaq (redness). It does not disagree with the previous Hadith that says it has one time; because al- Shafaq is the redness. The time between sunset and disappearance of al-Shafaq is not very long. The sign of sunset is when redness reaches past one’s overhead when facing the direction of sunset, and it is a short time. The time between the reaching of the redness in the western horizon and its disappearance is not more than a time that takes one to complete al-Maghrib Salah (prayer) and its Nawafil (optional) Salah (prayer), if they are performed comfortably. I have examined it many times and for this reason the timing for al-Maghrib is narrow.”

“Abu Ja‘far (a.s.), has said, ‘When you stand up for Salah (prayer) you should be prepared (attentive) for prayer; what will be counted in your favor of prayer will be only that in which you were attentive. You should not play during Salah (prayer) with your hands, head and beard, and do not speak in your soul. You should not yawn, stretch or fold your hands one over the other; this is what the Zoroastrians would do. You should not mask your face, feel urged (for urination), keep your feet far apart from each other like camels do, should not sit on your heels, place your arms flat on the ground, crack your fingers; anyone of such things causes a defect in Salah (prayer). You should not stand for Salah (prayer) in a lazy mode, slumbering or feeling burdened; each one of such things is of behaviors of hypocrites. Allah, the Most Glorious, has forbidden the believers to stand up for prayer in a lazy mode, that is, feeling sleepy. He has said about the hypocrites, “When they stand up for Salah (prayer) they do so in a lazy mode and just to show off to people and they do not speak of (remember) Allah but very little” (4:141).’”

"Whoever recites it after the Fajr prayer, their needs will be made easy, and Allah (swt) will suffice them from that which concerns them: In the name of Allah (swt), and with Allah (swt), and blessings upon Muhammad and his family. 'And I entrust my affair to Allah (swt); indeed, Allah (swt) is Seeing of [His] servants. 'So Allah (swt) protected him from the evils of their plotting. 'There is no deity except You; glory be to You! Indeed, I have been among the wrongdoers.' So We responded to him and delivered him from distress; and thus We deliver the believers. 'Sufficient for us is Allah (swt), and [He is] the best Disposer of affairs.' So they returned with favour from Allah (swt) and bounty, no harm having touched them. Whatever Allah (swt) wills—there is no might nor power except with Allah (swt). Whatever Allah (swt) wills shall be, even if people dislike it. Sufficient is my Lord (azj) from among the created ones; sufficient is the Creator from among the creation; sufficient is the Provider from among the provided; sufficient is He who has always been sufficient for me, and He who remains sufficient. 'Sufficient is Allah (swt); there is no deity except Him. Upon Him do I rely, and He is the Lord (azj) of the Mighty Throne.'"

he heard Abdullah Bin Ata’a saying that: Abu Ja’far (asws) said: ‘Arise, and saddle two animals, a donkey and a mule’. So I saddled a donkey and a mule and offered the mule to him (asws) as I opined that it was more beloved of the two to him (asws). he (asws) said: ‘Who ordered you to offer to me (asws) this mule?’ I said, ‘I chose it for you (asws)’. He (asws) said: ‘And did I (asws) order you to choose for me (asws)?’ Then said: ‘The most preferable of the pack, to me (asws) is the donkey’. So I offered the donkey to him (asws) and grabbed the reins for him (asws). He (asws) climbed upon it and said; ‘Praise be to Allah (azwj) Who Guided us (asws) by Al-Islam, and Taught us (asws) the Quran, and Bestowed upon us (asws) by Muhammad (saww). Praise be to Allah (azwj) “[43:13] Who made this subservient to us and we were not able to do it [43:14] And surely to our Lord we must return”, and Praise be to Allah (azwj) the Lord (azwj) of the Worlds’. And he (asws) went and I went (with him (asws)) until we reached another place. I said to him (asws), ‘The Salat, may I be sacrificed for you (asws)’. He (asws) said: ‘This is a valley of the ants, one cannot Pray here’, until we reached another place. I said to him (asws) similar to that. He (asws) said; ‘This is a salty ground, one cannot Pray here’. (The narrator) said, ‘Until he (asws) descended by himself (asws). He (asws) said to me: ‘Have you Prayed or done your Glorification (Tasbeeh)?’ I said, ‘This Salat which the people of Iraq have named it as Al-Zawwaal’. So he (asws) said: ‘Those who perform the ‘Salat’, are the Shites of Ali (asws) Bin Abu Talib (asws), and it is the Salat which often reaches Allah (azwj)’. So he (asws) Prayed, and I Prayed. Then I grabbed the reins for him (asws), then he (asws) said what he (asws) had said at the beginning, then said: ‘Our Allah (azwj)! Curse the Murjiites, for they are our (asws) enemies in the world and the Hereafter’. So I said to him (asws): ‘May I be sacrificed for you (asws), what made you (asws) to remember the Murjiites?’ He (asws) said: ‘I (asws) just thought about them’.

“Abu Ja‘far (a.s.), has said, ‘If you forget to perform Salah (prayer) or perform it without Wudu’ and miss Salah (prayers) which you must perform, begin with what is first. Say Adhan and ’Iqamah, then perform it, thereafter perform what is after this with just ‘Iqamah for every Salah (prayer).’ Abu Ja‘far (a.s.), has said, ‘If you have already performed al-Dhuhr, then remembered that you have missed the morning Salah (prayer), perform the morning Salah (prayer) in whatever hour you remember even if it is after al-‘Asr. Whenever you remember a Salah (prayer) that you have missed, perform it.’ Abu Ja‘far (a.s.), has said, ‘If you forget to perform al-Dhuhr until you perform al-‘Asr, then remember in the middle of Salah (prayer) or after you complete a Salah (prayer) consider it the first one (al-Dhuhr which is missed). Then perform al-‘Asr; it is a four Rak‘at in place of another four Rak‘at. If you remember that you have not performed the first one and you are in the middle of al-‘Asr from which you have performed only two Rak‘at consider it the first (al-Dhuhr), then perform the two remaining Rak‘at. Then stand up and perform al-‘Asr. If you remember that you have not performed al-‘Asr until it is time of al-Maghrib and you are not afraid of running short of its time, perform al-‘Asr, thereafter perform al-Maghrib. If you have performed al-Maghrib, stand up to perform al-‘Asr. If you have performed two Rak‘at of al-Maghrib, then you remember that you have missed al-‘Asr; consider it al-‘Asr then complete it with another two Rak‘at, say Salam and thereafter perform al-Maghrib. If you have performed al-‘Isha’ al-Akhirah, but you have forgotten al-Maghrib, stand up to perform al-Maghrib. If you remember when you have performed two Rak‘at of al-‘Isha’ al-Akhirah or you just have stood up for the third Rak‘at, consider it al-Maghrib then say Salam and thereafter perform al-‘Isha’ al-Akhirah. If you forget al-‘Isha’ al-Akhirah until you perform the morning Salah (prayer), perform al-‘Isha’ al-Akhirah thereafter. If you remember in the first Rak‘at or in the second Rak‘at of the morning Salah (prayer), consider it al-‘Isha’, thereafter perform the morning Salah (prayer), say Adhan and ‘Iqamah. If both al-Maghrib and al-‘Isha’ al-Akhirah are missed, begin with these ones first before the morning Salah (prayer), first al-Maghrib and then al-‘Isha’ al-Akhirah. If you are afraid of the running short of the time of the morning Salah (prayer) if you perform the two first, begin with al-Maghrib, then morning Salah (prayer), then al-‘Isha’. If you are afraid of running short of the time of the morning Salah (prayer), if you begin with al-Maghrib, begin with the morning Salah (prayer) then al-Maghrib and al-‘Isha’. Begin with the first one because it is a Qada’ (make-up for). Start whichever you want. You must not perform except after the rising of sun rays.’ I (the narrator) then asked, ‘Why is that?’ He (the Imam) said, ‘Because you are not afraid of missing them.’”

The right of your self is that use it in the obedience of Allah. The right of the tongue is that you consider it too noble for obscenity, accustom it to good, refrain from any meddling in which there is nothing to be gained, express kindness to the people, and speak well concerning them. The right of hearing is to keep it pure from listening to backbiting (ghiba) and listening to that to which it is unlawful to listen. The right of sight is that you lower it before everything which is unlawful to you and that you take heed whenever you look at anything. The right of your hand is that you stretch it not toward that which is unlawful to you. The right of your two legs is that you walk not with them toward that which is unlawful to you. You have no escape from standing upon the Path, so you should see to it that your legs do not slip and cause you to fall into the Fire. The right of your stomach is that you make it not into a container for that which is unlawful to you and you eat no more than your fill. The right of your private part is that you protect it from fornication and guard it against being looked upon. The right of your prayer is that you know that it is an arrival before Allah and that through it you are standing before Him. When you know that, then you will stand in the station of him who is lowly, vile, beseeching, trembling, hopeful, fearful, and abased, and you will magnify Him who is before you through stillness and dignity. You will approach the prayer with your heart and you will perform it according to its bounds and its rights. The right of Hajj is that you know it is an arrival before your Lord and a flight to Him from your sins; through it your repentance is accepted and you perform an obligation made incumbent upon you by Allah. The right of fasting is that you know it is a veil which Allah has set up over your tongue, your hearing, your sight, your stomach, and your private part to protect you from the Fire. If you abandon the fast, you will have torn Allah’s protective covering away from yourself. The right of charity (sadaqa) is that you know it is a storing away with your Lord and a deposit for which you will have no need for witnesses. If you deposit it in secret, you will be more confident of it than if you deposit it in public. You should know that it repels afflictions and illnesses from you in this world and it will repel the Fire from you in the next world. The right of the offering (hady) is that through it you desire Allah and you not desire His creation; through it you desire only the exposure of your soul to Allah’s mercy and the deliverance of your spirit on the day you encounter Him. The right of the possessor of authority (sultan) is that you know that Allah has made you a trial (fitna) for him. Allah is testing him through the authority He has given him over you. You should not expose yourself to his displeasure, for thereby you cast yourself by your own hands into destruction and become his partner in his sin when he brings evil down upon you. The right of the one who trains you (sa'is) through knowledge is magnifying him, respecting his sessions, listening well to him, and attending to him with devotion. You should not raise your voice toward him. You should never answer anyone who asks him about something, in order that he may be the one who answers. You should not speak to anyone in his session nor speak ill of anyone with him. If anyone ever speaks ill of him in your presence, you should defend him. You should conceal his faults and make manifest his virtues. You should not sit with him in enmity or show hostility toward him in friendship. If you do all of this, Allah’s angels will give witness for you that you went straight to him and learned his knowledge for Allah’s sake, not for the sake of the people. The right of him who trains you through property is that you should obey him and not disobey him, unless obeying him would displease Allah, for there can be no obedience to a creature when it is disobedience to Allah. The right of your subjects through authority is that you should know that they have been made subjects through their weakness and your strength. Hence it is incumbent upon you to act with justice toward them and to be like a compassionate father toward them. You should forgive them their ignorance and not hurry them to punishment and you should thank Allah for the power over them which He has given to you. The right of your subjects through knowledge is that you should know that Allah made you a caretaker over them only through the knowledge He has given you and His storehouses which He has opened up to you. If you do well in teaching the people, not treating them roughly or annoying them, then Allah will increase His bounty toward you. But if you withhold your knowledge from people or treat them roughly when they seek knowledge from you, then it will be Allah’s right to deprive you of knowledge and its splendour and to make you fall from your place in people's hearts. The right of your wife (zawja) is that you know that Allah has made her a repose and a comfort for you; you should know that she is Allah’s favour toward you, so you should honour her and treat her gently. Though her right toward you is more incumbent, you must treat her with compassion, since she is your prisoner (asir) whom you feed and clothe. If she is ignorant, you should pardon her. The right of your slave (mamluk) is that you should know that he is the creature of your Lord, the son of your father and mother, and your flesh and blood. You own him, but you did- not make him; Allah made him. You did not create any one of his limbs, nor do you provide him with his sustenance; on the contrary, Allah gives you the sufficiency for that. Then He subjugated him to you, entrusted him to you, and deposited him with you so that you may be safeguarded by the good you give to him. So, act well toward him, just as Allah has acted well toward you. If you dislike him, replace him, but do not torment a creature of Allah. And there is no strength save in Allah. The right of your mother is that you know that she carried you where no one carries anyone, she gave to you of the fruit of her heart that which no one gives to anyone, and she protected you with all her organs. She did not care if she went hungry as long as you ate, if she was thirsty as long as you drank, if she was naked as long as you were clothed, if she was in the sun as long as you were in the shade. She gave up sleep for your sake, she protected you from heat and cold, all in order that you might belong to her. You will not be able to show her gratitude, unless through Allah’s help and giving success. The right of your father is that you know that he is your root. Without him, you would not be. Whenever you see anything in yourself which pleases you, know that your father is the root of its blessing upon you. So, praise Allah and thank Him in that measure. And there is no strength save in Allah. The right of your child is that you should know that he is from you and will be ascribed to you, through both his good and his evil, in the immediate affairs of this world. You are responsible for what has been entrusted to you, such as educating him in good conduct (husn al-adab), pointing him in the direction of his Lord, and helping him to obey Him. So, act toward him with the action of one who knows that he will be rewarded for good doing toward him and punished for evildoing. The right of your brother is that you know that he is your hand, your might, and your strength. Take him not as a weapon with which to disobey Allah, nor as equipment with which to wrong Allah’s creatures. Do not neglect to help him against his enemy or to give him good counsel. If he obeys Allah, well and good, but if not, you should honour Allah more than him. And there is no strength save in Allah. The right of your master (mawla) who has favoured you [by freeing you from slavery] is that you know that he has spent his property for you and brought you out of the abasement and estrangement of bondage to the exaltation and comfort of freedom. He has freed you from the captivity of possession and loosened the bonds of slavery from you. He has brought you out of prison, given you ownership of yourself, and given you leisure to worship your Lord. You should know that he is the closest of Allah’s creatures to you in your life and your death and that aiding him with your life and what he needs from you is incumbent upon you. And there is no strength save in Allah. The right of the slave (mawla) whom you have favoured [by freeing him] is that you know that Allah has made your freeing him a means of access to Him and a veil against the Fire. Your immediate reward is to inherit from him- if he does not have any maternal relatives- as a compensation for the property you have spent for him, and your ultimate reward is the Garden. The right of him who does a kindly act (dhu l-ma'ruf) toward you is that you thank him and mention his kindness; you reward him with beautiful words and you supplicate for him sincerely in that which is between you and Allah. If you do that, you have thanked him secretly and openly. Then, if you are able to repay him one day, you repay him. The right of the mu’adhin is that you know that he is reminding you of your Lord, calling you to your good fortune, and helping you to accomplish what Allah has made obligatory upon you. So thank him for that just as you thank one who does good to you. The right of your imam in your ritual prayer is that you know that he has taken on the role of mediator between you and your Lord. He speaks for you, but you do not speak for him; he supplicates for you, but you do not supplicate for him. He has spared you the terror of standing before Allah. If he performs the prayer imperfectly, that belongs to him and not to you; but if he performs it perfectly, you are his partner, and he has no excellence over you. So protect yourself through him, protect your prayer through his prayer, and thank him in that measure. The right of your sitting companion (jalis) is that you treat him mildly, show fairness toward him while vying with him in discourse, and do not stand up from sitting with him without his permission. But it is permissible for him who sits with you to leave without asking your permission. You should forget his slips and remember his good qualities, and you should tell nothing about him but good. The right of your neighbour (jar) is that you guard him when he is absent, honour him when he is present, and aid him when he is wronged. You do not pursue anything of his that is shameful; if you know of any evil from him, you conceal it. If you know that he will accept your counsel, you counsel him in that which is between him and you. You do not forsake him in difficulty, you release him from his stumble, you forgive his sin, and you associate with him generously. And there is no strength save in Allah. The right of the companion (sahib) is that you act as his companion with bounty and in fairness. You honour him as he honours you and you do not let him be the first to act with generosity. If he is the first, you repay him. You wish for him as he wishes for you and you restrain him from any act of disobedience he might attempt. Be a mercy for him, not a chastisement. And there is no strength save in Allah. The right of the partner (sharik) is that if he should be absent, you suffice him in his affairs, and if he should be present, you show regard for him. You make no decision without his decision and you do nothing on the basis of your own opinion, but you exchange views with him. You guard his property for him, and you do not betray him in that of his affair which is difficult or of little importance, for Allah’s hand is above the hands of two partners as long as they do not betray each other. And there is no strength save in Allah. The right of your property (mal) is that you take it only from what is lawful and you spend it only in what is proper. Through it you should not prefer above yourself those who will not praise you. You should act with it in obedience to your Lord and not be miserly with it, lest you fall back into regret and remorse while suffering the ill consequence. And there is no strength save in Allah. The right of him to whom you owe a debt (al-gharim alladhi yutalibuka) is that, if you have the means, you pay him back, and if you are in straitened circumstances, you satisfy him with good words and you send him away with gentleness. The right of the associate (khalit) is that you neither mislead him, nor act dishonestly toward him, nor deceive him, and you fear Allah in his affair. The right of the adversary (khasm) who has a claim against you is that, if what he claims against you is true, you give witness to it against yourself. You do not wrong him and you give him his full due. If what he claims against you is false, you act with kindness toward him and you show nothing in his affair other than kindness; you do not displease your Lord in his affair. And there is no strength save in Allah. The right of the adversary against whom you have a claim is that, if your claim against him is true, you maintain polite moderation in speaking to him and you do not deny his right. If your claim is false, you fear Allah, repent to Him, and abandon your claim. The right of him who asks you for advice (mustashir) is that, if you consider that he has a correct opinion, you advise him to follow it, and if you do not consider it so, you direct him to someone who does consider it so. The right of him whom you ask for advice (mushir) is that you do not make accusations against him for an opinion which does not conform to your own opinion. If it conforms to it, you praise Allah. The right of him who asks your counsel (mustansih) is that you give him your counsel, but you conduct yourself toward him with compassion and kindness. The right of your counselor (nasih) is that you act gently toward him and give ear to him. If he presents you with the right course, you praise Allah, but if he does not agree with you, you show compassion toward him and make no accusations against him; you consider him to have made a mistake, and you do not take him to task for that, unless he should be deserving of accusation. Then attach no more importance to his affair. And there is no strength save in Allah. The right of him who is older than you (kabir) is that you show reverence toward him because of his age and you honour him because he entered Islam before you. You leave off confronting him in a dispute, you do not precede him in a path, you do not go ahead of him, and you do not consider him foolish. If he should act foolishly toward you, you put up with him and you honour him because of the right of Islam and the respect due to it. The right of him who is younger (saghir) is that you show compassion toward him through teaching him, pardoning him, covering his faults, kindness toward him, and helping him. The right of him who asks (sa'il) from you is that you give to him in the measure of his need. The right of him from whom you ask is that you accept from him with gratitude and recognition of his bounty if he gives, and you accept his excuse if he withholds. The right of him through whom Allah makes you happy (surur) is that you first praise Allah, then you thank the person. The right of him who does evil to you is that you pardon him. But if you know that your pardon will harm him, you defend yourself. Allah says, “Whosoever defends himself after he has been wronged - against them there is no way.” (42:41) The right of the people of your creed (milla) is harbouring safety for them, compassion toward them, kindness toward their evildoer, treating them with friendliness, seeking their well-being, thanking their good-doer, and keeping harm away from them. You should love for them what you love for yourself and dislike for them what you dislike for yourself. Their old men stand in the place of your father, their youths in the place of your brothers, their old women in the place of your mother, and their young ones in the place of your children. The right of the people under the protection [of Islam] (dhimma) is that you accept from them what Allah has accepted from them and you do no wrong to them as long as they fulfil Allah’s covenant. And there is no strength save in Allah.