The Adhan of Prayer
He, peace be on him, said: "If a sayer says: 'Tell me about
adhan (the call to prayer): Why have they (people) been ordered to say it?'
"It is said: 'For many reasons of which are: It reminds the inattentive (of prayer), calls the attention of the heedless (to it), makes him who is ignorant of time and forgets prayer know (it), and summons (men) to worship the Creator. It makes (men) desirous of prayer, profess His Oneness, declare faith publicly, announce Islam. It calls him who forgets it (prayer to perform it). It is said that he is a
mu'adhin because he says the
adhan (the call to prayer).'
1 "
The Imam, peace be on him, has mentioned the reasons for legislating the adhan or call to prayer as follows:
A. It reminds the inattentive of prayer and draws the attention of the heedless, that they may perform this religious duty.
B. It makes the Muslims know the timing of prayer, that they may prepare themselves for performing it individually or in congregation.
C. It summons men to worship the Great Creator and to profess His Oneness.
The Phrases which make up the adhan
The Imam, peace be on him, has given an account of the reasons for the phrases which make up the
adhan as follows:
A. Starting with
takkbïr or exclaiming 'Allah is Great!':
He, peace be on him, said: "If a sayer says: 'Why does he
____________
1. Ibid., p. 105.
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(
mu'adhin) starts it (
the adhan) with
takkbïr (Allah is Great!) before
tahlïl (there is no god but Allah)?'
"It is said: 'Because he wants to start with His name, for the name of Allah, the Exalted, is in the first letters of
takkbïr, and in
tahlïl (Hi name) is in the last letters, so he starts with the letters in which the name of Allah is at the beginning, not at the end.'
1"
The Imam, peace be on him, has shown the reason for starting the
adhan with exclaiming
Allahu akbar (Allah is Great!) before starting it with
la ilaha illa'llah (there is no god but Allah). That is because the
mu'adhin (the person who recites the
adhan) may start the
adhan and open it with His name, the Exalted, and that is contrary to
tahlïl, for His name, the Exalted, is at the end of it, and this is not appropriate for starting the
adhan.
B.
Al-takkbïr arba'an or exclaiming 'Allah is great!' four times:
He, peace be on him, said: "If a sayer says: 'Why has the
takkbïr at the beginning of the
adhan been made four (times)?'
"It is said: 'Because the
adhan starts suddenly, and there is no speech before it in order to call the attention of the listeners to it, so it has been made (four times) in order to call the attention of the listeners to that which is after it in the
adhan.'
2 "
The purpose of the
adhan is to draw the attention of the Muslims in order to prepare themselves for performing prayer, and for this purpose the
takkbïr therein has been made four times, just as the Imam, peace be on him, says.
C. The phrases which make up the
adhan are said two times by two times:
He, peace be on him, said: "Why has it (the adha`n) been recited two (times) by two (times)?
"It is said: 'Because it is repeated in the ears of the listeners and is emphasized for them. If someone is headless of the first (time), he is not heedless of the second (time). And because prayer (is performed) two rak'as by two rak'as, and for this reason (the phrases of) the
adhan (are recited) two (times) by two (times).'
3 "
____________
1. Ibid.
2. Ibid.
3. Ibid.
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Surely each of the phrases which make up the
adhan summons men to good, salvation, and success. So repeating them fixes these concepts in the minds of the listeners.
D. Regarding the shahadatayn or twin formulae of faith: "I bear witness that there is no god but Allah. I bear witness that Mohammed is the Messenger of Allah."
He, peace be on him, said: "If a sayer says: 'Why has He placed the
shahadatayn after the
takkbïr?'
"It is said: 'Because the first (part) of faith is Oneness and professing the Oneness of Allah, the Great and Almighty, and the second (part of faith) is professing the message of the Messenger, may Allah bless him and his family, that obedience to them and knowledge of them are associated (with each other), and that the origin of faith is the
shahadatayn (the twofold testimony), so He has placed the
Shahadatayn just as He has placed
Shahadatayn (two testimonies) in the rest of the rights; therefore, if one professes the Oneness of Allah and the message of the Messenger, then he professes the entire faith, for the origin of faith is professing Allah and His Messenger.'
1"
The
adhan is opened with the
Shahadatayn after the
takkbïr: bearing witness that Allah is One and that Mohammed, may Allah bless him and his family, is His Messenger, and these two witnesses are the origin and slogan of Islam, so he who believes in them enjoys all the Muslim's rights such as sparing his blood and protecting his property. As the rest of the rights are established by these two testimonies, Islam is established by them.
E. The Call to Prayer (
haya 'ala'salah):
He, peace be on him, said: "If a sayer say: 'Why has He placed the call to prayer (
haya 'ala'salah) after the
shahadatayn?'
"It is said: 'Because the
adhan has been placed for prayer, and it is the call to prayer, so the call has been placed in the middle of the
adhan. The
mu'adhin says four (phrases) before it: the two
takkbïrs and the
shahadatayn (two testimonies). Then he says four (phrases) after it calling (men) to salvation (
falah) urging (them) to kindness and
____________
1. Ibid.
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prayer. Then he calls (them) to the best of actions (
khayr al-'amal) making them desirous of it (prayer), its action, and its performing. Then he calls through the
takkbïr and the
tahlïl, that he may complete after it four (phrases) just as he completes four (phrases) before it, and that he may complete his speech through mentioning the name of Allah just as he opens it through mentioning the name of Allah, the Exalted.'
1"
Islam takes great care of prayer, so it has placed it among its foremost religious rites, and legislated the
adhan as a sign for entering the timing of prayer, that the Muslims may prepare themselves for performing this great, religious duty. It has placed
hayya 'ala's salah (make haste to the prayer) after the
shahadatayn (the two testimonies), and it (
hayya 'ala's salah) is a call to begin prayer. Similarly, the call to salvation (
falah) and the best of actions (
khayr al-'amal), which are two of the phrases of the
adhan, include prayer; therefore, prayer is part of salvation(
falah) and of the best actions (
khayr al-'amal).
F. The
tahlïl at the end of the
adhan:
He, peace be on him, said: "If a sayer says: 'Why has He placed the
tahlïl at the end of it (prayer), and not placed the
takkbïr at the end of it just as He has placed the
takkbïr at the beginning of it?'
"It is said: 'Because the name of Allah is at the end of the
tahlïl, so Allah, the Exalted, desires to end the speech with His name just as He has opened it with His name.'"
Surely, the
tahlïl (there is no god but Allah) at the end of the
adhan means negating all kinds of gods except Allah, the Most High, the Originator of the universes and Creator of life. The
adhan is started with
Allahu akbar (Allah is Great!) just as it is ended with
la ilaha illa'llah (there is no god but Allah).
G. The
tasbïh instead of the
tahlïl
He, peace be on him, said: "If a sayer says: 'Why He has not placed the
tasbïh (glory belongs to Allah), the
tahmïd (praise belongs to Allah), and the name of Allah instead of the
tahlïl at the end of it (the
adhan)?'
____________
1. Ibid.
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"It is said: 'Because the
tahlïl is professing the Oneness of Allah and removing the equals other than Allah; it is the beginning of faith and is the greatest of the
tasbïh and the
tahmïd.'"
The Imam, peace be on him, has mentioned the reason for placing the
tahlïl at the end of the
adhan in stead of the
tasbïh (glory belongs to Allah) and the
tahmïd (praise belongs to Allah), for it is the greatest of them in professing the Oneness of Allah, the Most High, and negating all gods except Him. As for the
tasbïh and the
tahmïd, they do not give this meaning.
The Phrases which make up the Prayer
The Imam has mentioned the reasons for most parts and conditions of prayer as follows:
1. The seven
takkbïrs:
He, peace be on him, said: "If a sayer says: 'Why has He made the
takkbïr at the beginning seven times?'
"It is said: 'He has made that because the
takkbïr in the first
rak'a, which is the origin, is seven times: the
takkbïr for the commencement which is
takkbïrat al-ihram through which the prayer is commenced the
takkbïr for the ruku' during bow down two
takkbïrs for
sujud. So if man mentions the
takkbïr at the beginning of prayer seven times, then he achieves the entire
takkbïr. If he forgets some of them or leaves them, then there is no decrease in his prayer."
For this purpose the seven-time
takkbïr has been legislated during commencing prayer, one of these
takkbïrs is
takkbïrat al-ihram.
2. Reciting the Qur'an:
He, peace be on him, said: "If a sayer says: 'Why have they been ordered to recite (the Qur'a`n) in prayer?'
"It is said: 'Lest the Qur'a`n should be deserted and lost, and that it may be kept, so it will not disappear; nor will it be unknown."
For this reason men have been ordered to recite surat al-Fatiha and another sura of the Qur'a`n in the first and second rak'a of prayer.
3. Reciting Surat al-Fatiha:
He, peace be on him, said: "If a sayer says: 'Why does he (the
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worshipper) starts (prayer) with reciting (surat) al-Hamad (al-Fa`tiha) apart from the rest of the suras?'
"It is said: 'Because there is nothing in the Qur'an and the Speech has brought together good and wisdom just as surat al-Hamd has done, and that is according to these words of Him, the Exalted:
"'Praise belongs to Allah means the thanksgiving which Allah, the Exalted, has made incumbent on His servants, and (also means) showing gratitude (toward Him) for the good through which He has given success to His servant.
"'The Lord of the Worlds means glorifying, praising, and professing Him, and means that it is He who is the Creator and Master.
"'The Most Gracious, the Most Merciful means seeking sympathy, mentioning His boons and favors toward all His creation.
"'Master of the Day of Judgment means acknowledging before Him the Resurrection, the Reckoning, the repayments, regarding as obligatory that here and the hereafter belong to Him.
"'You do we serve means (seeking) wish and nearness to Allah, the Great and Almighty, (and means) sincerity in work for Him apart from other than Him.
"'And You do we beseech for help means asking Him for more success and acts of worship, asking Him for continuing what He has bestowed upon him and made him see.
"'Guide us to the right path means seeking guidance to His good manners, holding fast by His covenant, seeking more knowledge of his Lord, His tremendousness, and His magnificence.
"'The path of those upon whom You have bestowed favors means an emphasis on the request and the wish, mentioning His previous benefits, His favors toward His friends, and a wish for such favors.
"'Not (the path) of those upon whom Your wrath is brought down means seeking refuge (in Allah) from being one of the stubborn unbelievers who disparage Him, His command, and His prohibition.
"'Nor of those who go astray means seeking protection from being one of those who go astray who have lost the (right) path without knowledge, while they think that they do well.
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"'So it (Surat al-Hamd) contains inclusive good and wisdom regarding the affairs of this world and the next to the extent that nothing can contain them (more than it can).'"
Because of these great requests and sublime meanings, the Legislator has ordered prayer to be commenced by Surat al-Fa`tiha, not by other than it from among the Suras of the Holy Qur'a`n. It has been reported from Ima`m al-Rida` that there is no prayer except through the opening sura of the Book. This negation is the negation of the essence; if prayer is commenced by a sura other than al-Fa`tiha`, then it is incorrect.
4. The
tasbïh in the
ruku' and the
sujud:
He, peace be on him, said: "If a sayer says: 'Why the
tasbïh (glory belongs to Allah) has been placed in the
ruku' and the
sujud?'
"It is said: 'For reasons of which is that through his submission, his lowliness, his worship, his piety, his yielding, his abasement, his humbleness, and his (seeking) nearness to Allah, the servant must call Him holy, praise Him, glorify Him, magnify Him, thank his Creator and Provider, that thinking and wishes do not take him to other than Allah.'"
Because of these exalted meanings, the
tasbïh has been placed in the
ruku' and the
sujud apart from the rest of the phrases through which Allah is mentioned.
5. The
ruku' and the two
sajjdas:
He, peace be on him, said: "If a sayer says: 'Why have one rak'a and two suju`ds been specified?'
"It is said: 'Because the ruku`' is one of the actions of the
qiyam (standing position) and the
sujud is one of the actions of the
julus (sitting position); the prayer of one who sits is the half of that of one who stands, so the
sujud has been doubled that it may be equal to the
ruku', so there is no difference between them, for prayer consists of
ruku' and
sujud.'"
For this reason the
sujud has been doubled so that it may equal the
ruku', just as the
Imam, peace be on him, has stated.
6. The supplication in the
Qunut:
He, peace be on him, said: "If a sayer says: 'Why has the
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supplication been placed in the first
rak'a before the recitation? And why the
qunut has been in the second
rak'a after the recitation?'
"It is said: 'Because it is recommended for him (the worshipper) to start his standing and his act of worship for his Lord with praise, sanctification, wish, and fear; and he ends them with (phrases) similar to these; and he must stand a longer time during the
Qunut.'"
The Imam, peace be on him, has shown the reason for that it is recommended to recite a certain supplication before entering prayer. That is because one must show absolute submission to Allah, the Most High. The supplication during the qunu`t must be longer, that one may show obedience to Allah, the Exalted.
7. The loud and quiet recitation:
He, peace be on him, said: "If a sayer says: 'Why are some prayers (recited) loudly, while others are not?'
"It is said: 'Because the prayers which are performed loudly are performed in dark times, so it is incumbent on him (the worshipper) to perform them loudly, that the passer-by may know that there is a group of people here. So if he (the passer-by) wants to perform a prayer, he can perform it. If he cannot see a group of people pray, he hears and knows that because of hearing. As for the prayers which are not performed loudly, they are performed by daytime, and in bright times. So he understands that because of vision and is in no need of hearing.'"
As for the prayers which are performed loudly, they are the morning prayer, the evening prayer, and the night prayer. They are performed in such a manner, that the passer-by in the dark may be attentive and prepare himself for performing the prayer, just as the Ima`m's justification. As for the prayers which are performed quietly, they are the noon prayer and the after noon prayer. There is no reason for performing them loudly, and that is because there is no darkness during their timings.
8. Raising the hands during the
takkbïr:
He, peace be on him, said: "If a sayer says: 'Why does he (the worshipper) raise his hands during the
takkbïr?'
"It is said: 'Because raising the hands is a kind of supplication
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and imploring. As for Allah, He wants His servant to supplicate and implore Him when he mentions Him. And because raising the hands means that the intention is present and the heart attends to what he says and means.'"
As for raising the hands during the
takkbïr, it is a kind of the absolute submission to Allah, the Most High as well as during it is the intention, which is the beginning of entering prayer.
9. The timings of the prayers:
He, peace be on him, said: "If a sayer says: 'Why have the prayers been confined to these times? And (why) are they not advanced or delayed?'
"It is said: 'Because the famous and known times include the people of the earth in general, so the ignorant and the learned know (that they are) four: the setting of the sun is famous and known, the evening (prayer) is obligatory during it; the falling of the evening twilight is famous and known, the night (prayer) is obligatory during it; the daybreak is famous and known, the dawn (prayer) is obligatory during it; the declination of the sun is famous and known, the noon (prayer) is obligatory during it; and there is no known time for the afternoon, so its time (i.e. the time of the prayer) is after finishing the payer before it.'"
The Imam, peace be on him, has mentioned the causes of the timings specified for the prayers, and that they are famous and known with the entire people of the earth regardless of their different languages. As these times are exact, they have been appointed for the prayers.
The Imam, peace be on him, added another cause to the timings of the prayers, saying: "Yet there is another cause: Surely Allah wants men to start every act with obedience to Him in the first place. He has ordered them to start the day with worshipping
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Him; and then they can spread regarding what they like of the affairs of their world. He has made the dawn prayer obligatory on them. When midday comes and men leave their work and it is time for them to take off their clothes, take a rest, busy themselves with their food and their siesta, Allah has ordered them to start first of all with remembering and worshipping Him, so He has made the noon prayer obligatory on them, then they can turn to what they like of that. When they finish their wish and want to spread for work to the end of the day, they should also begin with an act of obedience to Him. Whey they attain what they like of that, He has made the afternoon prayer obligatory on them, then they can spread for what they like of the affairs of their world. When the night comes and they leave their embellishment and return to their houses, they should start in the first place with worshipping their Lord, then they can return to what they like of that, so He has made the evening prayer obligatory on them. When the time of sleep comes and they are free from that with which they are busy, He wants them to start first of all with worshipping and obeying Him, then they can attend to what they attend of that; therefore, they start every work with obeying and worshipping Him, so He has made obligatory on them the night prayer; therefore, if they do that, they do not forget Him and are not heedless of Him, their hearts do not become cruel, and their desire does not decrease."
The Imam has shown the reason why the prayers have been legislated in these specified times and not in other than them. He has also shown the benefits of these times.
10. The afternoon prayer:
He, peace be on him, said: "If a sayer says: 'Therefore, why is there no famous time for the afternoon prayer like these times? Why has He not made it obligatory between the night prayer and the early morning one or between the early morning prayer and the noon one?'
"It is said: 'Because there is no time lighter nor easier nor better than this time, that He may include the weak and the strong through this prayer. And because all people work in commerce and dealings at the beginning of daytime; they go to accomplish (their) needs and reside in the markets. So He does not desire to divert them (through prayer) from seeking their daily bread and the affairs of their world. And (because) not all creation are able to rise for the night (prayer); nor do they feel it; nor are they aware of its time if it is obligatory; nor are they capable of that, so Allah has decreased (that for) them. He has not placed it in the most difficult times for them; rather He has placed
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it in the easiest time for them; just as He, the Great and Almighty, says:
Allah desires ease for you, and He does not desire for you difficulty.
1 "
The Imam, peace be on him, has mentioned the cause for extending the time of the afternoon prayer up to the end of daytime. That is because Allah desires to relieve people, though an excellent time has been appointed for performing the afternoon prayer, and it is that when the shade is equal to two sevenths of the stake (
shakhis), and that the excellent time ends when the shade is equal to four sevenths of the stake.
2
11. Congregational prayer:
He, peace be on him, said: "If a sayer says: 'Why He (the Legislator) has (ordered prayer to be performed in) congregation?'
"It is said: 'Because sincerity, Oneness, Islam, and acts of worship to Allah are apparent, uncovered, famous; because manifesting them is an argument for only Allah, the Great and Almighty, against the people of the east and of the west; because the hypocrites and those who disparage Islam and believe in it apparently are kept under observation; because the people can bear witness to each other through Islam and their witness is permissible and possible; and because performing prayer in congregation includes help, kindness, Allah-fearingness, and protection from the acts of disobedience to Allah, the Great and Almighty.'"
Congregational prayer is the most important act of worship in Islam, for the Muslims take advantages of it, for example, they know each other; love and friendship spread among them; and they appear as one rank in front of their enemies. In this part of his speech, the Ima`m, peace be on him, has mentioned the reason why prayer is performed in congregation.
12.
Salat al-sunna or supererogatory prayers:
He, peace be on him, said: "If a sayer says: 'Why has
salat al-sunna been confined to thirty-four
rak'as?'
____________
1. Qur'an, 2, 185
2. Minhajj al-Salihin, vol. 1, p. 113.
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"It is said: 'Because the obligatory (prayers) are seventeen
rak'as, so (
salat) al-sunna has been specified twice as much as the obligatory (prayers), as the perfection of the obligatory (prayers).'"
As for
salat al-sunna, which is the daily supererogatory prayers, is eight rak'as before the noon prayer, eight rak'as before the afternoon prayer, four
rak'as after the evening prayers, two
rak'as in sitting position and regarded as one rak'a after the night prayer, eight
rak'as for the late night prayer, the two
rak'as of the even prayer after it (the late night prayer), the
rak'a of the odd prayer after it (the even prayer), and two
rak'as before the dawn prayer, so they are thirty-four
rak'as.
The Imam, peace be on him, has justified that through making
salat al-sunna twice as much as the obligatory prayers, that it may perfect them.
13.
Salat al-sunna or supererogatory prayers are performed in various times:
He, peace be on him, said: "If a sayer says: 'Why has
salat al-sunna appointed in various times, and has not appointed in one time?'
"It is said: 'Because the best times are three: during the declination of the sun, after the evening, and the early mornings, so He desires him (the worshipper) to pray for Him in all these three times, that is because if (
salat) al-sunna is separated into various times, then their performing is lighter and easier than gathering them together in one time.'"
The Imam, peace be on him, has mentioned the reason for separating the times of sala`t al-sunna, for they have appointed in the most excellent time and the most lovable of them to Allah, the Most High. In addition to that, performing them in one time brings about confusion and difficulty.
14. Prayer is ended by the taslï~m:
He, peace be on him, has said: "Why has the taslï~m been made (as means for) ending prayer? (Why) has neither the
takkbïr nor the
tasbïh nor another kind has been placed in stead of it?'
"It is said: 'As the speech of the creatures is unlawful during entering prayer (that they may) turn toward the Creator, it is lawful and they can return (to the previous state) and begin speaking after the
taslïm.'"
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For this reason speech is lawful after the
taslïm; the Legislator has made it unlawful on the worshipper to speak during prayer and other acts of worship. As for this prohibition, it ends after the
taslïm.
The Friday prayer:
Imam al-Rida, peace be on him, has mentioned some reasons for the Friday pray as follows:
A. The Friday prayer is two rik'as:
He, peace be on him, said: "If a sayer says: 'Why does the Friday prayer consist of two rik'as if it is performed by the Imam? And why does it consist of two rik'as and two rik'as (i.e. the worshipper performs the noon prayer) if it is performed by other than the Imam?'
"It is said: 'For various reasons of which is that the people come from distant (places), so Allah, the Great and Almighty, desires to decrease it for them because they are tired when they arrive at the place (of the prayer).
"'Of which is that the Imam prevents them from going, that he may deliver his sermon and make them wait for the prayer, for he who waits for the prayer performs a complete prayer.
"'Of which is that the prayer performed by the Imam is more complete and more perfect because of his knowledge, his understanding, his justice, and his excellence.
"'Yet of which is that Friday is 'Id, and the 'Id prayer is two
rik'as, and it (the Friday prayer) is not shortened because of the two sermons.'"
The Friday prayer has been shortened and become two rik'as for this reason and the reasons which have been mentioned by the Imam, peace be on him.
B. The cause for the sermon in the Friday prayer:
He, peace be on him, said: "If a sayer says: 'Why has the sermon been determined?'
"It is said: 'Because the Friday (prayer) is a general view, so He (Allah) desires the Ima`m to be a cause for preaching to them in order to make them desire the acts of obedience, fear the acts of disobedience, aware of what He desires (to do) for the interest of their
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religion and their world, and to tell them about harm and profit which he has gained from the times and the conditions'"
Surely the greatest interest in the Friday prayer is the sermon which the Imam delivers, for it spreads political and religious awareness among the Muslims, develops good inclinations in their souls, and guides them to the right path.
C. Two sermons in the Friday prayer:
He, peace be on him, said: "If a sayer says: 'Why has two sermons been determined?'
"It is said: 'Because one (sermon) is for lauding, praising, and sanctifying Allah, the Great and Almighty. And the other is for needs, excuses, warning, supplication, and what he (the Ima`m) desires to teach them of His command and prohibition including righteousness and corruption.'"
The Imam has stated the reason for legislating two sermons in the Friday prayer, so the first sermon is regarding lauding Allah, the Most High, the Creator of the universe, and Giver of life, explaining his tremendousness concerning what He creates of His marvelous creatures. As for the second sermon, it concerns explaining that which set the Muslims right in this world and the next.
D. The Friday sermon is before the prayer:
He, peace be on him, said: "If a sayer says: 'Why has the Friday sermon been determined before the prayer while it has been determined after the prayer on the two 'Ids?'
"It is said: 'Because Friday is an everlasting condition; it is several (times) in the month and many (times) in the year. So if the people regard it (the sermon) as many, they pray and leave it; they do not persist in it and scatter from it. So it (the sermon) has been determined before the prayer so that they may wait for the prayer, may not scatter and go away.
"'As for the two 'Ids, they are twice in the year; they are greater than Friday; the congregation therein is more (than that on Friday); and the people are more desirous of them. So if some people scatter, then most of them remain. They (the two 'Ids) are not so many that they (the people) are tired of them or disparage them.'"
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Shaykh al-Sadu`q, may Allah rest him in peace, has commented on this tradition, saying: "The tradition has been mentioned in this manner; the two sermons on Friday (are before the prayer); (the two sermons of) the 'Id are after the prayer because they are with the same rank to the two final
rak'as, and that 'Uthman b. 'Affan was the first to advance the two sermons. Because he had done what he did, the people did not persist in the sermon and said: 'What have we to do with his sermons while he had done what he did?' As a result he advanced the two sermons, that the people might wait for the prayer and not scatter from him."
E. The Friday prayer is obligatory on those who live with in two leagues (about six miles):
He, peace be on him, said: "If a sayer says: 'Why has the Friday (prayer) been made obligatory on him who (lives) within two leagues, not more than that?'
"It is said: 'Because the distance in which the prayer is shortened is two barïds (24 miles) going or one
barïd (12 miles) back and forth. And the
barïd is four leagues, so the Friday (prayer) is obligatory on him who (lives) within half a
barïd because of which shortening (the prayer) is obligatory. And that is because he (the traveler covers) two leagues when he comes and two leagues when he goes. So that is four leagues, and it is the half of the road of the traveler.'"
For this reason stated by the Ima`m, peace be on him, the Friday prayer is obligatory on those who live within two leagues, not more.
F. The Friday supererogatory prayer:
He, peace be on him, said: "If a sayer says: 'Why has four
rak'as been added to the Friday supererogatory payers?'
"It is said: 'Because this day should be magnified and distinguished from the rest of the days. It is recommended to perform twenty rak'as as supererogatory prayers on Friday. So four rak'as has been added to the sixteen supererogatory prayers which are performed during the rest of the days. It is recommended for (the worshipper) to perform six (rak'as) of them during the extension (
inbisat) of the sun, six during its rising, six before the declination (of the sun), and two
rak'as during the declination."
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The Traveler's Shortened Prayer
He, peace be on him, said: "If a sayer says: 'Why has prayer been shortened on journey?'
"It is said: 'Because the obligatory prayers are ten
rak'as, and the seven (
rak'as) was later added to them. So Allah has decreased that increase for them because of his (the traveler's) place of travel, his tiredness, his pains, his taking care of his affairs, his departure, and his residence, lest he should busy himself with (something other than) that which is his livelihood. (This is) mercy and sympathy from Allah, the Great and Almighty, toward him (the traveler); except the evening prayer, it is not shortened, for it is originally a shortened prayer.'"
The Imam, peace be on him, has displayed the reason for the traveler's shortened prayer, and that is because the traveler faces during his journey troubles and difficulties, especially as it concerns those times when travel was confined to animals and ships which caused to him hardships and sufferings. So the Legislator has shown favor and mercy toward servants when He omitted for the traveler the half of the four-
rak'a prayer.
The distance making shortening prayer obligatory
He, peace be on him, said: "If a sayer says: 'Why has shortening prayer confined to eight leagues, no less, no more than that?'
"It is said: 'Because eight leagues is a day's travel for the commoners, the caravans, and the baggage, so it is obligatory to shorten (prayer) during a day's travel.'"
The Imam, peace be on him, has explained the reason for that the Legislator has determined eight leagues as a distance for shortening prayer, then he, peace be on him, has commented on that, saying: "If a sayer says: 'So why is it obligatory to shorten (prayer) during a day's travel, not more?'
"It is said: 'Because if it was not obligatory (to shorten prayer) during a day's travel, then it would not be obligatory during a year's walk, and that is because every day which follows this day is like this
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day. So if it was not obligatory (to shorten prayer) on this day, then it was not obligatory on the like of it if the like of it was similar to it, and there was no difference between them."
The Imam, peace be on him, has stated that if the distance for shortening prayer was not determined in eight leagues, which is a day's walk, then the distance necessary for shortening prayer would be on the following day, for it is the like of the previous day and has no excellence over it; like this is on the days that follow, and this leads to the vicious circle.
The Imam added, saying: "If a sayer says: 'Walk may be different, so why has a day's travel confined to eight leagues?'
"It is said: 'Because eight leagues is the walk of camels and the caravans, and it is the distance which covered by the camel-drivers and those who hire animals.'"
