كتاب حريز بن عبد الله

The Book of Ḥarīz b. ʿAbdullāh

ومن ذلك ما استطرفناه من كتاب حريز بن عبد الله السجستاني بالحاء غير المعجمة، والراء غير المعجمة، والراء المعجمة، وهو من أجلة المشيخة.


And from that is what we have selected from the book of Ḥarīz b. ʿAbdullāh al-Sijistānī, and he is from the most venerable of the elders.

Translator’s note: Ḥarīz was a companion of Imam al-Ṣādiq عليه السلام and narrated from him, as well as from other companions of the Imams.


قَالَ وَ قَالَ أَبُو بَصِيرٍ قَالَ أَبُو جَعْفَرٍ(ع)إِنْ قَدَرْتَ أَنْ تُصَلِّيَ فِي يَوْمِ الْجُمُعَةِ عِشْرِينَ رَكْعَةً فَافْعَلْ سِتّاً بَعْدَ طُلُوعِ الشَّمْسِ وَ سِتّاً قَبْلَ الزَّوَالِ إِذَا تَعَالَتِ الشَّمْسُ وَ افْصِلْ بَيْنَ كُلِّ رَكْعَتَيْنِ مِنْ نَوَافِلِكَ بِالتَّسْلِيمِ وَ رَكْعَتَيْنِ قَبْلَ الزَّوَالِ وَ سِتَّ رَكَعَاتٍ بَعْدَ الْجُمُعَةِ

He said: Abū Baṣīr said: Abū Jaʿfar عليه السلام said: If you are able to pray twenty rakʿa in the day of Jumuʿa, then do six after the sunrise (ṭulūʿ al-shams) and six before the declension (al-zawāl), when the sun has reached its zenith. Separate between every two rakʿa of your nawafil with the taslīm. And two rakʿa prior to the declension, and six rakʿa after the Jumuʿa.

وَ قَالَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ(ع)لَا تَقْرَأْ فِي الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ مِنَ الْأَرْبَعِ رَكَعَاتٍ الْمَفْرُوضَاتِ شَيْئاً إِمَاماً كُنْتَ أَوْ غَيْرَ إِمَامٍ قُلْتُ فَمَا أَقُولُ فِيهِمَا قَالَ إِنْ كُنْتَ إِمَاماً فَقُلْ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ ثَلَاثَ مَرَّاتٍ ثُمَّ تُكَبِّرُ وَ تَرْكَعُ وَ إِنْ كُنْتَ خَلْفَ إِمَامٍ فَلَا تَقْرَأُ شَيْئاً فِي الْأُولَيَيْنِ وَ أَنْصِتْ لِقِرَاءَتِهِ وَ لَا تَقُولَنَّ شَيْئاً فِي الْأُخْرَيَيْنِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِلْمُؤْمِنِينَ وَ إِذا قُرِئَ الْقُرْآنُ يَعْنِي فِي الْفَرِيضَةِ خَلْفَ الْإِمَامِ فَاسْتَمِعُوا لَهُ وَ أَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ وَ الْأُخْرَيَانِ تَبَعُ الْأُولَيَيْنِ

Zurāra said: Abū Jaʿfar عليه السلام said: Do not recite anything in the last two rakʿa of the four obligatory rakʿa, whether you are an imām or other than an imām.

I said: So what do I say in them?

He said: If you are an imām, then say “subḥānAllāḥi wa ‘l-ḥamdu lillāhi wa lā ilaha illAllāh” (Glorified be God, and praise be to God, and there is no god except for God) three times, then do takbīr and do rukūʿ. And if you are behind an imām then do not recite anything in the first two (rakʿa), listen to his recitation, and do not say anything in the last two. For God عزوجل says to the believers “And when the Quran is recited” meaning in the obligatory prayer behind an imām “then listen to it and pay heed, that you may receive mercy.” And the last two follow the first two.


قَالَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ(ع)كَانَ الَّذِي فَرَضَ اللَّهُ عَلَى الْعِبَادِ مِنَ الصَّلَاةِ عَشْراً فَزَادَ رَسُولُ اللَّهِ(ص)سَبْعاً وَ فِيهِنَّ السَّهْوُ وَ لَيْسَ فِيهِنَّ قِرَاءَةٌ فَمَنْ شَكَّ فِي الْأَوَّلَتَيْنِ أَعَادَ حَتَّى يَحْفَظَ وَ يَكُونَ عَلَى يَقِينٍ وَ مَنْ شَكَّ فِي الْأَخِيرَتَيْنِ عَمِلَ بِالْوَهْمِ

Zurāra said: Abū Jaʿfar عليه السلام said: That which God made obligatory of the prayer upon the servants was ten (rakʿa), then the Messenger of God صلى الله عليه وآله added seven and in them is sahw (oversight, omission). There is no recitation in them. So whoever doubts in the first two, he repeats until he remembers and he is upon certainty, and whoever has doubts in the last two acts by wahm (doubt, conjecture).


قَالَ وَ قَالَ أَبُو جَعْفَرٍ(ع)الْقُنُوتُ كُلُّهُ جِهَارٌ


He said: Abū Jaʿfar عليه السلام said: The qunūt, all of it, is (said) aloud.


قَالَ قُلْتُ أَ رَأَيْتَ مَنْ قَدِمَ بَلْدَةً مَتَى يَنْبَغِي لَهُ أَنْ يَكُونَ مُقَصِّراً أَوْ مَتَى يَنْبَغِي لَهُ أَنْ يُتِمَّ قَالَ إِذَا دَخَلْتَ أَرْضاً فَأَيْقَنْتَ أَنَّ لَكَ فِيهَا مُقَامَ عَشَرَةِ أَيَّامٍ فَأَتِمَّ الصَّلَاةَ وَ إِنْ لَمْ تَدْرِ مَا مُقَامُكَ بِهَا تَقُولُ غَداً أَخْرُجُ وَ بَعْدَ غَدٍ فَقَصِّرْ مَا بَيْنَكَ وَ بَيْنَ أَنْ يَمْضِيَ شَهْرٌ فَإِذَا تَمَّ شَهْرٌ فَأَتْمِمِ الصَّلَاةَ وَ إِنْ أَرَدْتَ أَنْ تَخْرُجَ مِنْ سَاعَتِكَ فَأَتْمِمْ


He said: I said: How do you regard one who arrives at a town, when does it behoove him to be doing qaṣr (shortened prayer), or when does it behoove him to do complete (prayer)?

He said: When you have entered a land and you are certain that you will have a residence of ten days, then complete the prayer. And if you do not know what your residence in it will be, saying tomorrow I will go out, and after tomorrow, then do qaṣr for what is between you (i.e. at the present time) and between that a month passes. So when the month is complete, then complete the prayer, and even if you intend to go out that very hour then (still) complete (it).

قَالَ وَ قَالَ أَبُو جَعْفَرٍ(ع)اعْلَمْ أَنَّ أَوَّلَ الْوَقْتِ أَبَداً أَفْضَلُ فَتَعَجَّلِ الْخَيْرَ مَا اسْتَطَعْتَ وَ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ تَعَالَى ذِكْرُهُ مَا دَامَ عَلَيْهِ الْعَبْدُ وَ إِنْ قَلَّ

He said: And Abū Jaʿfar عليه السلام said: Know that the beginning of the time (for prayer) is always best, so hurry the good so much as you can. And the most beloved of acts to God تعالى is what makes Him remembered so long as the servant is upon it, even if it be a little.

قَالَ وَ قَالَ أَبُو جَعْفَرٍ(ع)لَا تُصَلِّ مِنَ النَّافِلَةِ شَيْئاً فِي وَقْتِ الْفَرِيضَةِ فَإِنَّهُ لَا تُقْضَى نَافِلَةٌ فِي وَقْتِ فَرِيضَةٍ فَإِذَا دَخَلَ وَقْتُ فَرِيضَةٍ فَابْدَأْ بِالْفَرِيضَةِ

He said: And Abū Jaʿfar عليه السلام said: Do not pray anything of the nāfila (recommended prayer) in the time of the farīḍa (obligatory prayer), for the nāfila is not made carried out in the time of the farīḍa. So when the time of the farīḍa has come in, then begin with the farīḍa.


وَ قَالَ قَالَ أَبُو جَعْفَرٍ(ع)إِنَّمَا جُعِلَتِ الْقَدَمَانِ وَ الْأَرْبَعُ وَ الذِّرَاعُ وَ الذِّرَاعَانِ وَقْتاً لِمَكَانِ النَّافِلَةِ

And he said: Abū Jaʿfar عليه السلام said: The two feet (in length) and the four, and the cubit and two cubits, have only been made a time for the place of the nāfila.

قَالَ وَ قَالَ أَبُو جَعْفَرٍ(ع)لَا تَقْرِنَنَّ بَيْنَ السُّورَتَيْنِ فِي الْفَرِيضَةِ فِي رَكْعَةٍ فَإِنَّهُ أَفْضَلُ

He said: And Abū Jaʿfar عليه السلام said: Do not connect two sūras in the farīḍa in a (single) rakʿa, for it is better.

وَ قَالَ لَا بَأْسَ بِالْإِقْعَاءِ فِيمَا بَيْنَ السَّجْدَتَيْنِ وَ لَا يَنْبَغِي الْإِقْعَاءُ فِي مَوْضِعِ التَّشَهُّدَيْنِ إِنَّمَا التَّشَهُّدُ فِي الْجُلُوسِ وَ لَيْسَ الْمُقْعِي بِجَالِسٍ

And he said: There is no harm in doing iqāʿa (sitting on both of one’s heels and all of the toes) between the two sajdas, but iqāʿa is not appropriate in the place of the two tashahhuds. The tashahhud is (done) while sitting, and the one doing iqāʿa is not sitting.

قَالَ وَ قَالَ قُلْتُ لَهُ الْمَرْأَةُ وَ الرَّجُلُ يُصَلِّي كُلُّ وَاحِدٍ مِنْهُمَا قُبَالَةَ صَاحِبِهِ قَالَ نَعَمْ إِذَا كَانَ بَيْنَهُمَا قَدْرُ مَوْضِعِ رَجُلٍ

He said: And he said: I said to him regarding the woman and the man, each of them are praying opposite (or: face to face, or: in front of) their companion.

He said: Yes, if there is between them an amount of the place of a man. (in Wasā’il - the place of a saddle)

قَالَ وَ قَالَ زُرَارَةُ قُلْتُ لِأَبِي جَعْفَرٍ(ع)إِنْ لَمْ يَكُنِ الْمُوَاقِفُ عَلَى وُضُوءٍ كَيْفَ يَصْنَعُ وَ لَا يَقْدِرُ عَلَى النُّزُولِ قَالَ يَتَيَمَّمُ مِنْ لِبْدِ دَابَّتِهِ أَوْ سَرْجِهِ أَوْ مَعْرَفَةِ دَابَّتِهِ فَإِنَّ فِيهَا غُبَاراً


He said: And Zurāra said: I said to Abū Jaʿfar عليه السلام: If the cavalrymen do not have wuḍū how are they to act, and they are not able to descend (from their mounts)?

He said: They do tayammum from the manes of their riding animal, or its saddle, or the neck of their riding animal, for there is dust in it.

قَالَ وَ قَالَ زُرَارَةُ عَنْ أَبِي جَعْفَرٍ(ع)أَنَّهُ قَالَ لَا قِرَانَ بَيْنَ سُورَتَيْنِ فِي رَكْعَةٍ وَ لَا قِرَانَ بَيْنَ أُسْبُوعَيْنِ فِي فَرِيضَةٍ وَ نَافِلَةٍ وَ لَا قِرَانَ بَيْنَ صَوْمَيْنِ وَ لَا قِرَانَ بَيْنَ صَلَاتَيْنِ وَ لَا قِرَانَ بَيْنَ فَرِيضَةٍ وَ نَافِلَةٍ

He said: Zurāra said: From Abū Jaʿfar عليه السلام that he said: There is no qirān (coupling) between two suras in a (single) rakʿa, and there is no qirān between two (sets of) seven (ṭawāf) in a farīḍa and a nāfila, and no qirān between two fasts, and no qirān between two prayer, and no qirān between a farīḍa and a nāfila.

وَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ(ع)أَنَّهُ قَالَ يَغْفِرُ اللَّهُ عَزَّ وَ جَلَّ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ مِنْ خَلْقِهِ بِقَدْرِ شَعْرِ مَعْزِ بَنِي كَلْبٍ

And from Abān b. Taghlab from Abū ʿAbdillāh عليه السلام that he said: On the night of the fifteenth of Shaʿbān, God عزوجل forgives from His creation by the amount of the hair of the goat of the Banī Kalb.

قَالَ وَ قُلْتُ لَهُ رَجُلٌ بَالَ وَ لَمْ يَكُنْ مَعَهُ مَاءٌ قَالَ يَعْصِرُ أَصْلَ ذَكَرِهِ إِلَى طَرَفِهِ ثَلَاثَ عَصَرَاتٍ وَ يَنْتُرُ طَرَفَهُ فَإِنْ خَرَجَ بَعْدَ ذَلِكَ شَيْءٌ فَلَيْسَ مِنَ الْبَوْلِ وَ لَكِنَّهُ مِنَ الْحَبَائِلِ

He said: And I said to him: A man who urinated while there was no water with him?

He said: He squeezes the root of his penis to its tip three squeezes, and he snaps its end. So if something comes out after that then it is not from urine, rather it is from the veins (al-ḥabā’il).

قَالَ وَ قَالَ زُرَارَةُ قُلْتُ لَهُ الْمَرْأَةُ تُصَلِّي حِيَالَ زَوْجِهَا قَالَ تُصَلِّي بِإِزَاءِ الرَّجُلِ إِذَا كَانَ بَيْنَهَا وَ بَيْنَهُ قَدْرُ مَا لَا يُتَخَطَّى أَوْ قَدْرُ عَظْمِ الذِّرَاعِ فَصَاعِداً


He said: And Zurāra said: I said to him: The woman praying facing her husband?

He said: She prays opposite her husband if there is between her and him the measure that one does not pass through (?), or the measure of the bone of the forearm and beyond that.

قَالَ وَ قَالَ أَبُو جَعْفَرٍ(ع)وَ إِنْ صَلَّى قَوْمٌ وَ بَيْنَهُمْ وَ بَيْنَ الْإِمَامِ مَا لَا يُتَخَطَّى فَلَيْسَ ذَلِكَ الْإِمَامُ لَهُمْ إِمَاماً

He said: And Abū Jaʿfar عليه السلام said: And if a group prayed and between them and the imām there was (a space) that one does not pass through (?), then that imām is not an imām to them.

قَالَ وَ حَدَّثَنِي الْفُضَيْلُ عَنْ أَبِي جَعْفَرٍ(ع)قَالَ قَالَ لِي يَا فُضَيْلُ بَلِّغْ مَنْ لَقِيتَ مِنْ مَوَالِينَا عَنَّا السَّلَامَ وَ قُلْ لَهُمْ إِنِّي أَقُولُ إِنِّي لَا أُغْنِي عَنْهُمْ مِنَ اللَّهِ شَيْئاً إِلَّا بِوَرَعٍ فَاحْفَظُوا أَلْسِنَتَكُمْ وَ كُفُّوا أَيْدِيَكُمْ وَ عَلَيْكُمْ بِالصَّبْرِ وَ الصَّلَاةِ فَإِنَّ اللَّهَ يَقُولُ اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ إِنَّ اللّهَ مَعَ الصّابِرِينَ


He said: And al-Fuḍayl narrated to me from Abū Jaʿfar عليه السلام. He said: He said to me: O Fuḍayl, convey peace from us to whoever you meet from our loyalists. And say to them: I do not avail you of anything from God but by piety. So guard your tongues, and restrain your hands, and betake you to patience and prayer, for God says “And seek aid by patience and prayer, God is with the patient.”


قَالَ وَ قَالَ إِنَّمَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ كُلَّ صَلَاةٍ رَكْعَتَيْنِ وَ زَادَ رَسُولُ اللَّهِ(ص)سَبْعاً وَ فِيهِنَّ الْوَهْمُ وَ لَيْسَ فِيهِنَّ قِرَاءَةٌ

He said: And he said: God عزوجل only made obligatory two rakʿa (for) every prayer, and the Messenger of God صلى الله عليه وآله added seven and in them is wahm, and there is no recitation in them.

قَالَ وَ قَالَ الْفُضَيْلُ وَ زُرَارَةُ عَنْ أَبِي جَعْفَرٍ(ع)قُلْنَا لَهُ أَ يُجْزِي إِذَا اغْتَسَلْتَ بَعْدَ الْفَجْرِ لِلْجُمُعَةِ فَقَالَ نَعَمْ

He said: And al-Fudayl and Zurāra said from Abū Jaʿfar عليه السلام: We said to him: Is it sufficient when you do ghusl after fajr for Jumuʿa? He said: Yes.


وَ قَالَ زُرَارَةُ عَنْ أَبِي جَعْفَرٍ(ع)إِذَا اغْتَسَلْتَ بَعْدَ طُلُوعِ الْفَجْرِ أَجْزَأَكَ غُسْلُكَ ذَلِكَ لِلْجَنَابَةِ وَ الْجُمُعَةِ وَ عَرَفَةَ وَ النَّحْرِ وَ الْحَلْقِ وَ الذَّبْحِ وَ الزِّيَارَةِ فَإِذَا اجْتَمَعَتْ لِلَّهِ عَلَيْكَ حُقُوقٌ أَجْزَأَهَا عَنْكَ غُسْلٌ وَاحِدٌ

Zurāra said: From Abū Jaʿfar عليه السلام: When you have done ghusl after the sunrise, that ghusl of yours suffices for janāba, Jumuʿa, ʿArafa, the sacrifice, the shaving, the slaughter, and the ziyāra. So when rights for God have convened upon you, one ghusl suffices for it from you.

قَالَ زُرَارَةُ قَالَ وَ كَذَلِكَ الْمَرْأَةُ يُجْزِيهَا غُسْلٌ وَاحِدٌ لِجَنَابَتِهَا وَ إِحْرَامِهَا وَ جُمُعَتِهَا وَ غُسْلِهَا مِنْ حَيْضِهَا وَ عِيدِهَا

Zurāra said: He said: And likewise is the woman, one ghusl suffices for her janāba, her iḥrām, her Jumuʿa, her ghusl from her menstruation, and her ʿĪd.

قَالَ وَ قَالَ زُرَارَةُ عَنْ أَبِي جَعْفَرٍ(ع)فَإِذَا جَاءَ يَقِينٌ بَعْدَ حَائِلٍ قَضَاهُ وَ مَضَى عَلَى الْيَقِينِ وَ يَقْضِي الْحَائِلَ وَ الشَّكَّ جَمِيعاً فَإِنْ شَكَّ فِي الظُّهْرِ فِيمَا بَيْنَهُ وَ بَيْنَ أَنْ يُصَلِّيَ الْعَصْرَ قَضَاهَا وَ إِنْ دَخَلَهُ الشَّكُّ بَعْدَ أَنْ يُصَلِّيَ الْعَصْرَ فَقَدْ مَضَتْ إِلَّا أَنْ يَسْتَيْقِنَ لِأَنَّ الْعَصْرَ حَائِلٌ فِيمَا بَيْنَهُ وَ بَيْنَ الظُّهْرِ فَلَا يَدَعُ الْحَائِلَ لِمَا كَانَ مِنَ الشَّكِّ إِلَّا بِيَقِينٍ

He said: Zurāra said: From Abū Jaʿfar عليه السلام: So when a certainty comes after a barrier, he carries it out (or: he does qaḍā of it) while he remains upon the certainty, and he carries out (or: he does qaḍā of) both the barrier and the doubt. If he doubts regarding ẓuhr between it and when he prays ʿaṣr, he carries it out. And if the doubt enters him after he prays ʿaṣr, then it has passed until he becomes certain, for ʿaṣr is a barrier in what is between him (or: it) and ẓuhr. So he does not leave the barrier for what is from doubt, except by a certainty.

قَالَ وَ قَالَ ابْنُ مُسْلِمٍ وَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ(ع)كَانَ أَمِيرُ الْمُؤْمِنِينَ(ص)يَقُولُ مَنْ قَرَأَ خَلْفَ إِمَامٍ يَأْتَمُّ بِهِ فَمَاتَ بُعِثَ عَلَى غَيْرِ فِطْرَةٍ

He said: And Ibn Muslim and Zurāra said: Abū Jaʿfar عليه السلام said: The Commander of the Believers عليه السلام would say: Whoever recites behind an imām that he is following, then he dies, he is raised (from the dead) upon other than fiṭra.

تمت الأخبار المنتزعة من كتاب حريز بن عبد الله السجستاني (رحمه الله) و كتاب حريز أصل معتمد معول عليه

The narrations extracted from the book of Ḥarīz b. ʿAbdullāh al-Sijistānī, may God have mercy on him, are completed. And the book of Ḥarīz is an authentic Aṣl that is relied upon.