✅ Answer: Please consider the following narrations:

1⃣قَالَ الرِّضَا إِنَّمَا جُعِلَ الْقِرَاءَةُ فِی الرَّکْعَتَیْنِ الْأَوَّلَتَیْنِ وَ التَّسْبِیحُ فِی الْأَخِیرَتَیْنِ لِلْفَرْقِ بَیْنَ مَا فَرَضَ اللَّهُ مِنْ عِنْدِهِ وَ بَیْنَ مَا فَرَضَهُ رَسُولُ اللَّهِ صلی الله علیه و آله

📚 Al-Faqih, Vol. 1, p. 308

Imam Reza (peace be upon him) said: Indeed, in the first two rak'ahs of the prayer, recitation is prescribed, and in the second two rak'ahs, Tasbihat is prescribed so that there is a distinction between what Allah the Almighty has made obligatory from Himself and what He has made obligatory through His Messenger (peace be upon him and his family).

2⃣عَنْ مُحَمَّدِ بْنِ عِمْرَانَ فِی حَدِیثٍ أَنَّهُ سَأَلَ أَبَا عَبْداللَّهِ فَقَالَ لِأَیِّ عِلَّةٍ صَارَ التَّسْبِیحُ فِی الرَّکْعَتَیْنِ الْأَخِیرَتَیْنِ أَفْضَلَ مِنَ الْقِرَاءَةِ قَالَ إِنَّمَا صَارَ التَّسْبِیحُ أَفْضَلَ مِنَ الْقِرَاءَةِ فِی الْأَخِیرَتَیْنِ لِأَنَّ النَّبِیَّ لَمَّا کَانَ فِی الْأَخِیرَتَیْنِ ذَکَرَ مَا رَأَی مِنْ عَظَمَةِ اللَّهِ عَزَّوَجَلَّ فَدَهِشَ فَقَالَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَکْبَرُ فَلِذَلِکَ صَارَ التَّسْبِیحُ أَفْضَلَ مِنَ الْقِرَاءَةِ

📚 Al-Faqih, Vol. 1, p. 309

In a hadith, Muhammad ibn Imran asked Imam Sadiq (peace be upon him): Why is reciting Tasbihat in the second two rak'ahs superior and better than reciting (Surah Al-Hamd)? The Imam replied: Because when the Messenger of Allah (peace be upon him and his family) was in the second two rak'ahs of his prayer during the night of Mi'raj, he remembered the greatness of Allah and was struck with awe and said:

سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَکْبَرُ

Thus, reciting Tasbihat in the second two rak'ahs is superior to reciting Surah Al-Hamd in these two rak'ahs.

3⃣عَنْ زُرَارَةَ عَنْ أَبِی جَعْفَرٍ أَنَّهُ قَالَ لَا تَقْرَأَنَّ فِی الرَّکْعَتَیْنِ الْأَخِیرَتَیْنِ مِنَ الْأَرْبَعِ الرَّکَعَاتِ الْمَفْرُوضَاتِ شَیْئاً إِمَاماً کُنْتَ أَوْ غَیْرَ إِمَامٍ قَالَ قُلْتُ فَمَا أَقُولُ فِیهِمَا فَقَالَ إِذَا کُنْتَ إِمَاماً أَوْ وَحْدَکَ فَقُلْ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ ثَلَاثَ مَرَّاتٍ تُکَمِّلُهُ تِسْعَ تَسْبِیحَاتٍ ثُمَّ تُکَبِّرُ وَ تَرْکَعُ

📚 Al-Faqih, Vol. 1, p. 392

Imam Baqir (peace be upon him) said: In the second two rak'ahs of the four-rak'ah prayer, do not recite anything (do not recite Surah Al-Hamd) whether you are the Imam or not (meaning whether you are leading the prayer or praying alone). The narrator said: Then what should I say in those two rak'ahs? He replied: Whether you are leading the prayer or praying alone, say three times:

سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ

Until you complete nine praises and then say Takbir and go into Ruku'.

4⃣عَنْ عَلِیٍّ أَنَّهُ قَالَ: اقْرَأْ فِی الْأَوَّلَتَیْنِ وَ سَبِّحْ فِی الْأَخِیرَتَیْنِ.

📚 Al-Mu'tabar, p. 171

Amir al-Mu'minin (peace be upon him) said: In the first two rak'ahs of the prayer, recite, and in the second two rak'ahs, say Tasbihat.

5⃣عَنْ حَرِیزٍ عَنْ زُرَارَةَ عَنْ أَبِی جَعْفَرٍ قَالَ: کَانَ الَّذِی فَرَضَ اللَّهُ عَلَی الْعِبَادِ مِنَ الصَّلَاةِ عَشْرَ رَکَعَاتٍ وَ فِیهِنَّ الْقِرَاءَةُ وَ لَیْسَ فِیهِنَّ وَهْمٌ یَعْنِی سَهْواً فَزَادَ رَسُولُ اللَّهِ سَبْعاً وَ فِیهِنَّ الْوَهْمُ وَ لَیْسَ فِیهِنَّ قِرَاءَةٌ.

📚 Al-Kafi, Vol. 3, p. 272

Imam Sadiq (peace be upon him) said: What Allah made obligatory upon His servants in the prayer was ten rak'ahs in which there is recitation, and there is no error (meaning that if there is doubt in them, the prayer must be repeated). Then the Messenger of Allah (peace be upon him and his family) added seven rak'ahs in which there is error (meaning that if there is doubt in them, the rules of error are applied, and the prayer is not invalid), and in them, there is no recitation.

6⃣عَنْ عُبَیْدِ اللَّهِ بْنِ عَلِیٍّ الْحَلَبِیِّ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: إِذَا قُمْتَ فِی الرَّکْعَتَیْنِ الْأَخِیرَتَیْنِ لَا تَقْرَأْ فِیهِمَا فَقُلِ الْحَمْدُ لِلَّهِ وَ سُبْحَانَ اللَّهِ وَ اللَّهُ أَکْبَرُ.

📚 Al-Istibsar, Vol. 1, p. 322

Imam Sadiq (peace be upon him) said: When you stand for the second two rak'ahs of the prayer, do not recite in them and say, 'Alhamdulillah, Subhanallah, Allahu Akbar.'

اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ لِوَلِیِّکَ الْفَرَجَ وَ الْعَافِیَةَ وَ النَّصْر

https://t.me/porseshvapasokhe

7⃣عَنْ مُعَاوِیَةَ بْنِ عَمَّارٍ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: قُلْتُ الرَّجُلُ یَسْهُو عَنِ الْقِرَاءَةِ فِی الرَّکْعَتَیْنِ الْأَوَّلَتَیْنِ فَیَذْکُرُ فِی الرَّکْعَتَیْنِ الْأَخِیرَتَیْنِ أَنَّهُ لَمْ یَقْرَأْ قَالَ أَتَمَّ الرُّکُوعَ وَ السُّجُودَ قُلْتُ نَعَمْ قَالَ إِنِّی أَکْرَهُ أَنْ أَجْعَلَ آخِرَ صَلَاتِی أَوَّلَهَا

📚 Al-Tahdhib, Vol. 2, p. 146

Mu'awiyah ibn Ammar said: I asked Imam Sadiq (peace be upon him): A person forgets to recite in the first two rak'ahs (due to forgetfulness, does not recite) and remembers in the second two rak'ahs that he did not recite! The Imam replied: Did he complete the Ruku' and Sujood? I said: Yes! He said: I dislike making the end of my prayer the beginning of my prayer!

✅ Meaning: Do not recite in the second two rak'ahs and say the Tasbihat, even if you forgot to recite Al-Hamd and Surah in the first two rak'ahs.

8⃣عَنْ مُحَمَّدِ بْنِ قَیْسٍ عَنْ أَبِی جَعْفَرٍ قَالَ: کَانَ أَمِیرُ الْمُؤْمِنِینَ إِذَا صَلَّی یَقْرَأُ فِی الْأَوَّلَتَیْنِ مِنْ صَلَاتِهِ الظُّهْرِ سِرّاً وَ یُسَبِّحُ فِی الْأَخِیرَتَیْنِ مِنْ صَلَاتِهِ الظُّهْرِ عَلَی نَحْوٍ مِنْ صَلَاتِهِ الْعِشَاءِ وَ کَانَ یَقْرَأُ فِی الْأَوَّلَتَیْنِ مِنْ صَلَاتِهِ الْعَصْرِ سِرّاً وَ یُسَبِّحُ فِی الْأَخِیرَتَیْنِ عَلَی نَحْوٍ مِنْ صَلَاتِهِ الْعِشَاءِ الْحَدِیثَ.

📚 Al-Tahdhib, Vol. 2, p. 97

Imam Baqir (peace be upon him) said: When Amir al-Mu'minin (peace be upon him) prayed, in the first two rak'ahs of his Dhuhr prayer, he would recite quietly, and in the second two rak'ahs of his Dhuhr prayer, he would say Tasbihat like in the 'Isha prayer. In the first two rak'ahs of his 'Asr prayer, he would recite quietly, and in the second two rak'ahs of his 'Asr prayer, he would say Tasbihat like in the 'Isha prayer...

9⃣عَنْ صَفْوَانَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: إِنْ کُنْتَ خَلْفَ الْإِمَامِ فِی صَلَاةٍ لَا یُجْهَرُ فِیهَا بِالْقِرَاءَةِ حَتَّی یَفْرُغَ وَ کَانَ الرَّجُلُ مَأْمُوناً عَلَی الْقُرْآنِ فَلَا تَقْرَأْ خَلْفَهُ فِی الْأَوَّلَتَیْنِ وَ قَالَ یُجْزِیکَ التَّسْبِیحُ فِی الْأَخِیرَتَیْنِ قُلْتُ أَیَّ شَیْءٍ تَقُولُ أَنْتَ قَالَ أَقْرَأُ فَاتِحَةَ الْکِتَابِ.

📚 Al-Tahdhib, Vol. 3, p. 35

Ibn Sinan said: Imam Sadiq (peace be upon him) said: If you were behind an Imam in a prayer where recitation is not done aloud until it is completed and the Imam is trustworthy in his recitation of the Quran (just), then do not recite in the first two rak'ahs behind him (follow him), and he said: Tasbihat in the second two rak'ahs will suffice for you!

I said: What do you say yourself? He replied: I recite Surah Al-Hamd.

0⃣1⃣عَنْ عُبَیْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنِ الرَّکْعَتَیْنِ الْأَخِیرَتَیْنِ مِنَ الظُّهْرِ قَالَ تُسَبِّحُ وَ تَحْمَدُ اللَّهَ وَ تَسْتَغْفِرُ لِذَنْبِکَ وَ إِنْ شِئْتَ فَاتِحَةَ الْکِتَابِ فَإِنَّهَا تَحْمِیدٌ وَ دُعَاءٌ.

📚 Al-Tahdhib, Vol. 2, p. 98

Ubayd ibn Zurarah said: I asked Imam Sadiq (peace be upon him) about the second two rak'ahs of the Dhuhr prayer; the Imam replied: Say Tasbihat and say Alhamdulillah and seek forgiveness for your sins, and if you wish, recite Surah Al-Hamd, as it is also praise and supplication!

1⃣1⃣عَنْ حَرِیزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِی جَعْفَرٍ مَا یُجْزِئُ مِنَ الْقَوْلِ فِی الرَّکْعَتَیْنِ الْأَخِیرَتَیْنِ قَالَ أَنْ تَقُولَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَکْبَرُ وَ تُکَبِّرَ وَ تَرْکَعَ.

📚 Al-Kafi, Vol. 3, p. 319

Zurara said: I asked Imam Baqir (peace be upon him): What suffices in the second two rak'ahs of the prayer? He replied: That you say:

سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَکْبَرُ

And say Takbir and go into Ruku'.

اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ لِوَلِیِّکَ الْفَرَجَ وَ الْعَافِیَةَ وَ النَّصْر

https://t.me/porseshvapasokhe

2⃣1⃣عَنْ زُرَارَةَ عَنْ أَبِی جَعْفَرٍ قال: عَشْرُ رَکَعَاتٍ رَکْعَتَانِ مِنَ الظُّهْرِ و رَکْعَتَانِ مِنَ الْعَصْرِ وَ رَکْعَتَا الصُّبْحِ وَ رَکْعَتَا الْمَغْرِبِ وَ رَکْعَتَا الْعِشَاءِ الْآخِرَةِ لَا یَجُوزُ فِیهِنَّ الْوَهْمُ إِلَی أَنْ قَالَ وَ هِیَ الصَّلَاةُ الَّتِی فَرَضَهَا اللَّهُ عَزَّ وَ جَلَّ عَلَی الْمُؤْمِنِینَ فِی الْقُرْآنِ وَ فَوَّضَ إِلَی مُحَمَّدٍ فَزَادَ النَّبِیُّ فِی الصَّلَاةِ سَبْعَ رَکَعَاتٍ هِیَ سُنَّةٌ لَیْسَ فِیهِا قِرَاءَةٌ إِنَّمَا هُوَ تَسْبِیحٌ وَ تَهْلِیلٌ وَ تَکْبِیرٌ وَ دُعَاءٌ فَالْوَهْمُ إِنَّمَا یکون فِیهِنَّ الْحَدِیثَ.

📚 Al-Kafi, Vol. 3, p. 273

Imam Baqir (peace be upon him) said: Ten rak'ahs of the prayers, which are: two rak'ahs of Dhuhr, two rak'ahs of Asr, two rak'ahs of Fajr, two rak'ahs of Maghrib, and two rak'ahs of Isha, in which error is not permissible (and it invalidates the prayer)... until he said: And this is the prayer that Allah, the Exalted, has made obligatory upon the believers in the Quran. And Allah delegated the matter to Muhammad (peace be upon him and his family) and he added seven rak'ahs to the prayer which are Sunnah, and in them there is no recitation but rather 'Subhanallah', 'La ilaha illallah', 'Allahu Akbar' and supplication, so the rules of error apply to these (seven rak'ahs)!

3⃣1⃣عن رَجَاءِ بْنِ أَبِی الضَّحَّاکِ أَنَّهُ صَحِبَ الرِّضَا مِنَ الْمَدِینَةِ إِلَی مَرْوَ فَکَانَ یُسَبِّحُ فِی الْأُخْرَاوَیْنِ یَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَکْبَرُ ثَلَاثَ مَرَّاتٍ ثُمَّ یَرْکَعُ.

📚 Uyun Akhbar al-Ridha, Vol. 2, p. 182

Raja bin Abi Dhahak, who accompanied Imam Reza (peace be upon him) from Medina to Marv, narrated that the Imam in the second two rak'ahs of the prayers, said three times:

سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَکْبَرُ

And then went into Ruku'.

4⃣1⃣عَنْ عُمَرَ بْنِ أُذَیْنَةَ عَنْ زُرَارَةَ عَنْ أَبِی جَعْفَرٍ قَالَ: إِذَا أَدْرَکَ الرَّجُلُ بَعْضَ الصَّلَاةِ وَ فَاتَهُ بَعْضٌ خَلْفَ إِمَامٍ یَحْتَسِبُ بِالصَّلَاةِ خَلْفَهُ جَعَلَ أَوَّلَ مَا أَدْرَکَ أَوَّلَ صَلَاتِهِ إِنْ أَدْرَکَ مِنَ الظُّهْرِ أَوْ مِنَ الْعَصْرِ أَوْ مِنَ الْعِشَاءِ رَکْعَتَیْنِ وَ فَاتَتْهُ رَکْعَتَانِ قَرَأَ فِی کُلِّ رَکْعَةٍ مِمَّا أَدْرَکَ خَلْفَ الْإِمَامِ فِی نَفْسِهِ بِأُمِّ الْکِتَابِ وَ سُورَةٍ فَإِنْ لَمْ یُدْرِکِ السُّورَةَ تَامَّةً أَجْزَأَتْهُ أُمُّ الْکِتَابِ فَإِذَا سَلَّمَ الْإِمَامُ قَامَ فَصَلَّی رَکْعَتَیْنِ لَا یَقْرَأُ فِیهِمَا لِأَنَّ الصَّلَاةَ إِنَّمَا یُقْرَأُ فِیهَا فِی الْأَوَّلَتَیْنِ فِی کُلِّ رَکْعَةٍ بِأُمِّ الْکِتَابِ وَ سُورَةٍ وَ فِی الْأَخِیرَتَیْنِ لَا یُقْرَأُ فِیهِمَا إِنَّمَا هُوَ تَسْبِیحٌ وَ تَکْبِیرٌ وَ تَهْلِیلٌ وَ دُعَاءٌ لَیْسَ فِیهِمَا قِرَاءَةٌ وَ إِنْ أَدْرَکَ رَکْعَةً قَرَأَ فِیهَا خَلْفَ الْإِمَامِ فَإِذَا سَلَّمَ الْإِمَامُ قَامَ فَقَرَأَ بِأُمِّ الْکِتَابِ وَ سُورَةٍ ثُمَّ قَعَدَ فَتَشَهَّدَ ثُمَّ قَامَ فَصَلَّی رَکْعَتَیْنِ لَیْسَ فِیهِمَا قِرَاءَةٌ.

📚 Al-Tahdhib, Vol. 3, p. 45

Imam Baqir (peace be upon him) said: When a person catches part of the prayer behind the Imam and misses part of it, he considers the part behind the Imam as part of his prayer and starts his prayer from the point where he joined the Imam.

If he catches two rak'ahs of Dhuhr, Asr, or Isha prayer and misses two rak'ahs, in each rak'ah of what he catches with the Imam, he recites Al-Hamd and a Surah quietly, and if he cannot complete the Surah, Al-Hamd suffices.

So when the Imam gives Salam, he stands up and performs the two remaining rak'ahs without reciting because in the prayer, recitation is done in the first two rak'ahs and not in the second two rak'ahs, and indeed (in the second two rak'ahs of the prayer) there is 'Subhanallah', 'La ilaha illallah', 'Allahu Akbar', and supplication, and there is no recitation.

And if he catches one rak'ah behind the Imam, he recites behind the Imam, and when the Imam gives Salam, he stands up, recites Al-Hamd and a Surah, then sits and recites Tashahhud, then stands up and performs two rak'ahs without reciting!

اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ لِوَلِیِّکَ الْفَرَجَ وَ الْعَافِیَةَ وَ النَّصْر

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5⃣1⃣عَنْ عَمَّارِ بْنِ مُوسَی قَالَ: سَأَلْتُ أَبَاعَبْداللَّهِ عَنِ السَّهْوِ مَا تَجِبُ فِیهِ سَجْدَتَا السَّهْوِ قَالَ إِذَا أَرَدْتَ أَنْ تَقْعُدَ فَقُمْتَ أَوْ أَرَدْتَ أَنْ تَقُومَ فَقَعَدْتَ أَوْ أَرَدْتَ أَنْ تَقْرَأَ فَسَبَّحْتَ أَوْ أَرَدْتَ أَنْ تُسَبِّحَ فَقَرَأْتَ فَعَلَیْکَ سَجْدَتَا السَّهْوِ...

📚 Al-Tahdhib, Vol. 2, p. 353

Ammar said: I asked Imam Sadiq (peace be upon him) about an error in which two prostrations of forgetfulness (Sujood al-Sahw) are obligatory; the Imam said: When you intended to sit (for Tashahhud) but stood up, or intended to stand but sat down, or intended to recite but said Tasbihat, or intended to say Tasbihat but recited, then two prostrations of forgetfulness are upon you!

6⃣1⃣عَنْ زُرَارَةَ عَنْ أَبِی جَعْفَرٍ قَالَ: إِنْ کُنْتَ خَلْفَ إِمَامٍ فَلَا تَقْرَأَنَّ شَیْئاً فِی الْأَوَّلَتَیْنِ وَ أَنْصِتْ لِقِرَاءَتِهِ وَ لَا تَقْرَأَنَّ شَیْئاً فِی الْأَخِیرَتَیْنِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ یَقُولُ لِلْمُؤْمِنِینَ وَ إِذا قُرِئَ الْقُرْآنُ یَعْنِی فِی الْفَرِیضَةِ خَلْفَ الْإِمَامِ فَاسْتَمِعُوا لَهُ وَ أَنْصِتُوا لَعَلَّکُمْ تُرْحَمُونَ فَالْأَخِیرَتَانِ تَبَعاً لِلْأَوَّلَتَیْنِ.

📚 Al-Faqih, Vol. 1, p. 392

Imam Baqir (peace be upon him) said: If you are behind the Imam in congregation, then never recite in the first two rak'ahs and remain silent and listen to his recitation, and in the second two rak'ahs also do not recite, because Allah, the Exalted, (in Surah Al-A'raf, Ayah 204) says to the believers: 'When the Quran is recited, that is during the obligatory prayer behind the Imam, listen to it and be silent, that you may receive mercy', so the second two rak'ahs follow the first two (and there is no recitation in them)!

7⃣1⃣عَنْ عَمَّارِ بْنِ مُوسَی عَنْ أَبِی عَبْداللَّهِ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ یُدْرِکُ الْإِمَامَ وَ هُوَ یُصَلِّی أَرْبَعَ رَکَعَاتٍ وَ قَدْ صَلَّی الْإِمَامُ رَکْعَتَیْنِ قَالَ یَفْتَتِحُ الصَّلَاةَ وَ یَدْخُلُ مَعَهُ وَ یَقْرَأُ خَلْفَهُ فِی الرَّکْعَتَیْنِ یَقْرَأُ فِی الْأُولَی الْحَمْدَ وَ مَا أَدْرَکَ مِنْ سُورَةِ الْجُمُعَةِ وَ یَرْکَعُ مَعَ الْإِمَامِ وَ فِی الثَّانِیَةِ الْحَمْدَ وَ مَا أَدْرَکَ مِنْ سُورَةِ الْمُنَافِقِینَ وَ یَرْکَعُ مَعَ الْإِمَامِ فَإِذَا قَعَدَ الْإِمَامُ لِلتَّشَهُّدِ فَلَا یَتَشَهَّدْ وَ لَکِنْ یُسَبِّحُ فَإِذَا سَلَّمَ الْإِمَامُ رَکَعَ رَکْعَتَیْنِ یُسَبِّحُ فِیهِمَا وَ یَتَشَهَّدُ وَ یُسَلِّمُ.

📚 Al-Tahdhib, Vol. 3, p. 247

Ammar said: I asked Imam Sadiq (peace be upon him) about a person who catches up with the Imam when he is performing the four-rak'ah Dhuhr prayer on Friday and the Imam has already performed two rak'ahs; the Imam said: He starts the prayer and follows the Imam, and in the two rak'ahs behind the Imam he recites in such a way that in the first rak'ah he recites Al-Hamd and whatever part of Surah Al-Jumu'ah he can catch, then follows the Imam in Ruku', and in the second rak'ah recites Al-Hamd and whatever part of Surah Al-Munafiqun he can catch, then follows the Imam in Ruku', and when the Imam sits for Tashahhud (and Salam), he does not recite Tashahhud with Salam but says Tasbihat, and when the Imam gives Salam, he performs the two remaining rak'ahs of his prayer in which he says Tasbihat and then recites Tashahhud and gives Salam!

8⃣1⃣عَنْ سَالِمٍ أَبِی خَدِیجَةَ عَنْ أَبِی عَبْداللَّهِ قَالَ: إِذَا کُنْتَ إِمَامَ قَوْمٍ فَعَلَیْکَ أَنْ تَقْرَأَ فِی الرَّکْعَتَیْنِ الْأَوَّلَتَیْنِ وَ عَلَی الَّذِینَ خَلْفَکَ أَنْ یَقُولُوا سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَکْبَرُ وَ هُمْ قِیَامٌ فَإِذَا کَانَ فِی الرَّکْعَتَیْنِ الْأَخِیرَتَیْنِ فَعَلَی الَّذِینَ خَلْفَکَ أَنْ یَقْرَءُوا فَاتِحَةَ الْکِتَابِ وَ عَلَی الْإِمَامِ أَنْ یُسَبِّحَ مِثْلَ مَا یُسَبِّحُ الْقَوْمُ فِی الرَّکْعَتَیْنِ الْأَخِیرَتَیْنِ.

📚 Al-Tahdhib, Vol. 3, p. 275

Imam Sadiq (peace be upon him) said: When you are the Imam of a congregation, it is obligatory upon you to recite in the first two rak'ahs, and (in the case of a silent prayer) it is obligatory upon those behind you to say while standing: 'Subhanallah, Alhamdulillah, La ilaha illallah, Allahu Akbar'.

So if (the follower joins the prayer) in the second two rak'ahs, it is obligatory upon the followers to recite Al-Hamd and upon the Imam to say Tasbihat as the followers do in the second two rak'ahs!

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✅ In the hadiths mentioned in the four posts above, it is observed that in multiple narrations, reciting Tasbihat for the third and fourth rak'ahs of the prayer is prescribed or deemed superior or commanded, and in several narrations, recitation in the third and fourth rak'ahs of the prayer is emphatically prohibited, which applies to the Imam, the follower, and the individual praying alone.

✅ In addition to the above narrations and others that prescribe reciting Tasbihat for the third and fourth rak'ahs of the prayer, there are other narrations that contradict them and need to be examined.

✅ The first opposing narration is as follows:

عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَلَّانٍ عَنْ مُحَمَّدِ بْنِ حَکِیمٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ أَیُّمَا أَفْضَلُ الْقِرَاءَةُ فِی الرَّکْعَتَیْنِ الْأَخِیرَتَیْنِ أَوِ التَّسْبِیحُ فَقَالَ الْقِرَاءَةُ أَفْضَلُ.

📚 Al-Tahdhib, Vol. 2, p. 98

Muhammad bin Hakim said: I asked Imam Abu al-Hasan (peace be upon him): Which is superior: recitation in the second two rak'ahs of the prayer or Tasbihat? The Imam replied: Recitation is superior!

✅ In the single narration above, it is observed that despite numerous narrations prescribing or deeming superior the recitation of Tasbihat for the third and fourth rak'ahs of the prayer or commanding it, recitation for these two rak'ahs is considered superior. In this regard, attention to the following points is necessary:

1. In Shia narrations, the superiority of recitation over Tasbihat is mentioned only in this one narration, and credible contradictions were cited in previous narrations, and thus this hadith is considered rare and unusual in Shia jurisprudence, and in this regard, the following hadith and similar ones should be noted:

✅ رَوَی الْعَلَّامَةُ قُدِّسَتْ نَفْسُهُ مَرْفُوعاً إِلَی زُرَارَةَ بْنِ أَعْیَنَ قَالَ: سَأَلْتُ الْبَاقِرَ علیه السلام فَقُلْتُ جُعِلْتُ فِدَاکَ یَأْتِی عَنْکُمُ الْخَبَرَانِ أَوِ الْحَدِیثَانِ الْمُتَعَارِضَانِ فَبِأَیِّهِمَا آخُذُ فَقَالَ علیه السلام یَا زُرَارَةُ خُذْ بِمَا اشْتَهَرَ بَیْنَ أَصْحَابِکَ وَ دَعِ الشَّاذَّ النَّادِرَ

📚 Bihar al-Anwar, Vol. 2, p. 246

Zurara said: I asked Imam Baqir (peace be upon him) and said: May I be your ransom! Two conflicting reports or hadiths come from you, which one should we act upon? The Imam replied: O Zurara! Take what is commonly accepted among your companions and leave what is rare and unusual!

✅ According to the aforementioned criteria of narration, the single hadith that considers reciting Al-Hamd in the third and fourth rak'ahs of the prayer superior to saying Tasbihat is disregarded, and its knowledge is referred to the Imam. The focus and practice should be on the hadiths that prescribe Tasbihat, making this particular narration non-operational and non-credible.

✅ The second point is that considering recitation in the third and fourth rak'ahs superior to Tasbihat is attributed to the fatwa of Abu Hanifa (may Allah's curse be upon him) in various sources.

For instance, Sheikh Yusuf Bahrani in the book 📚 Hadaiq al-Nadhira, Vol. 8, p. 406 states:

«ان مذهب أبی حنیفة هو التخییر مع أفضلیة القراءة کما نص علیه المخذول المهان فضل اللّٰه بن روزبهان الخنجی فی کتابه الذی رد فیه علی کشف الحق و نهج الصدق حیث قال : و مذهب أبی حنیفة أنه یقرأ فی الأخیرتین بالفاتحة فقط و هذا أفضل و ان سبح أو سکت جاز.

📚 Hadaiq, Vol. 8, p. 406

Translation: The madhhab of Abu Hanifa (regarding the third and fourth rak'ahs) is the choice between recitation and Tasbihat, with the superiority of recitation! As clearly and explicitly stated by the wretched individual named Fadlullah ibn Ruzbahan Khunji in his book refuting 'Kashf al-Haq wa Nahj al-Sidq'. There, he says: The madhhab of Abu Hanifa is that in the last two rak'ahs only Surah Al-Fatiha is recited, and this is superior, and if Tasbihat is said or silence is maintained, it is also permissible!!

✅ Imam Sadiq (peace be upon him) said in a hadith about conflicting narrations in 📚 Bihar al-Anwar, Vol. 2, p. 221:

فَإِنَّ مَا خَالَفَ الْعَامَّةَ فَفِیهِ الرَّشَادُ...

Indeed, that which contradicts the common people is guidance!

And it is entirely clear that according to the above criterion, the narrations prescribing or deeming superior Tasbihat in the third and fourth rak'ahs of the prayer are credible and actionable, and the single narration above was issued in a context of Taqiyya!

اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ لِوَلِیِّکَ الْفَرَجَ وَ الْعَافِیَةَ وَ النَّصْر

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✅ Another narration conflicting with the numerous narrations prescribing, preferring, and commanding Tasbihat in the third and fourth rak'ahs of the prayer is as follows:

عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْیَرِیِّ عَنْ صَاحِبِ الزَّمَان أَنَّهُ کَتَبَ إِلَیْهِ یَسْأَلُهُ عَنِ الرَّکْعَتَیْنِ الْأَخراوین قَدْ کَثُرَتْ فِیهِمَا الرِّوَایَاتُ فَبَعْضٌ یَروی أَنَّ قِرَاءَةَ الْحَمْدِ وَحْدَهَا أَفْضَلُ وَ بَعْضٌ یَروی أَنَّ التَّسْبِیحَ فِیهِمَا أَفْضَلُ فَالْفَضْلُ لِأَیِّهِمَا لِنَسْتَعْمِلَهُ فَأَجَابَ قَدْ نَسَخَتْ قِرَاءَةُ أُمِّ الْکِتَابِ فِی هَاتَیْنِ الرَّکْعَتَیْنِ التَّسْبِیحَ وَ الَّذِی نَسَخَ التَّسْبِیحَ قَوْلُ الْعَالِمِ کُلُّ صَلَاةٍ لَا قِرَاءَةَ فِیهَا فَهِیَ خِدَاجٌ إِلَّا لِلْعَلِیلِ أَوْ مَنْ یَکْثُرُ عَلَیْهِ السَّهْوُ فَیَتَخَوَّفُ بُطْلَانَ الصَّلَاةِ عَلَیْهِ.

📚 Al-Ihtijaj by Al-Tabarsi, p. 491

Humairi wrote to the Master of the Time (peace be upon him) asking about the second two rak'ahs, for which there are many narrations; some narrate that reciting Al-Hamd alone is superior, and some narrate that Tasbihat in these two is superior. So, which one holds more virtue for us to practice? He replied: Reciting Al-Hamd in these two rak'ahs abrogated Tasbihat, and what abrogated Tasbihat is the saying of the scholar who said: Every prayer without recitation is incomplete, except for the sick and those who frequently err and fear invalidating their prayer!

✅ Regarding the above narration, several points are noteworthy:

1. This narration is found only in the book Al-Ihtijaj by Al-Tabarsi in the sixth century and is not mentioned in the earlier authoritative books.

2. According to Shia jurisprudence and narrations, abrogation is established in the Prophetic narrations, but abrogation in the narrations of the Ahlul Bayt (peace be upon them all) is not established and can be said to be claimed only in this sixth-century narration!

3. The rationale given in the narration for the abrogation of Tasbihat, based on the prayer being incomplete without recitation, is not valid because in all prayers, recitation is performed in the first and second rak'ahs, achieving the intended purpose, and there is no need for recitation in all rak'ahs with this reasoning.

4. This narration has not been adopted and believed by most Shia jurists and is generally regarded as being issued under Taqiyya and has been interpreted as such.

5. There is no supporting evidence for this sixth-century narration in the vast Shia jurisprudential heritage, and its content is unique and exclusive to this narration alone!

6. This narration singularly contradicts all other narrations on the discussion of the third and fourth rak'ahs and has no witness in the authoritative Shia narrations. Consider the following narration:

رُوِیَ عَنِ الْحَسَنِ بْنِ جَهْمٍ عَنِ الرِّضَا علیه السلام أَنَّهُ قَالَ: قُلْتُ لِلرِّضَا علیه السلام تَجِیئُنَا الْأَحَادِیثُ عَنْکُمْ مُخْتَلِفَةً قَالَ مَا جَاءَکَ عَنَّا فَقِسْهُ عَلَی کِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ أَحَادِیثِنَا فَإِنْ کَانَ یُشْبِهُهُمَا فَهُوَ مِنَّا وَ إِنْ لَمْ یُشْبِهْهُمَا فَلَیْسَ مِنَّا

📚 Bihar al-Anwar, Vol. 2, p. 224

Hassan bin Jahm said: I told Imam Reza (peace be upon him): The narrations coming from you to us are conflicting! The Imam replied: What comes from us to you, compare it with the Quran and our (established) narrations. If it resembles them, it is from us, and if it does not, it is not from us!

✅ It is clear that the narration from the book Al-Ihtijaj has no support from the Quran and the earlier, authentic hadiths of the Ahlul Bayt (peace be upon them), and it cannot be acted upon. The knowledge of this narration must be referred to the Ahlul Bayt (peace be upon them).

اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ لِوَلِیِّکَ الْفَرَجَ وَ الْعَافِیَةَ وَ النَّصْر

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✅ In the previous section, some characteristics of the Al-Ihtijaj narration, which conflicts with other hadiths regarding the third and fourth rak'ahs of the prayer, were explained.

Another important criterion for assessing conflicting narrations is to compare these narrations with the reports and fatwas of the Umariyyah (followers of Umar). In this regard, please consider the following narrations:

عَنْ عُبَیْدِ بْنِ زُرَارَةَ عَنْ أَبِی عَبْدِ اللَّه قَالَ: مَا سَمِعْتَهُ مِنِّی یُشْبِهُ قَوْلَ النَّاسِ فِیهِ التَّقِیَّةُ وَ مَا سَمِعْتَ مِنِّی لَا یُشْبِهُ قَوْلَ النَّاسِ فَلَا تَقِیَّةَ فِیهِ.

📚 Al-Tahdhib, Vol. 8, p. 98

Imam Sadiq (peace be upon him) said: What you hear from me that resembles the saying of the common people, it is in Taqiyya, and what you hear from me that does not resemble the saying of the common people, there is no Taqiyya in it!

عَنِ الْحسَنِ بْنِ السَّرِیِّ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ إِذَا وَرَدَ عَلَیْکُمْ حَدِیثَانِ مُخْتَلِفَانِ فَخُذُوا بِمَا خَالَفَ الْقَوْمَ.

📚 Bihar al-Anwar, Vol. 2, p. 235

Imam Sadiq (peace be upon him) said: When two conflicting hadiths come to you, take and act upon the one that opposes the common people!

✅ Now consider some of the beliefs of the common people from the book Al-Fiqh Ala Madhahib al-Khamsa, Vol. 1:

و قال الشافعية: تجب الفاتحة في كل ركعة من غير فرق بين الأوليين و غيرها من الركع، و لا بين الصلاة الواجبة و المستحبة

The Shafi'i say: Reciting Surah Al-Hamd in every rak'ah is obligatory, whether it is the first two rak'ahs or others, and there is no difference between obligatory and recommended prayers!

قال الحنفية: و القراءة إنما تجب في الركعتين الأوليين، أما في ثالثة المغرب و الأخيرتين من العصر و العشاء فإن شاء المصلي قرأ، و ان شاء سبح، و ان شاء سكت.

The Hanafi say: Recitation is obligatory in the first two rak'ahs, but in the third rak'ah of Maghrib and the third and fourth rak'ahs of Asr and Isha, the worshiper can choose to recite, say Tasbihat, or remain silent!

و قال المالكية: تتعين الفاتحة في كل ركعة دون فرق بين الركعات الأوائل و الأواخر و بين الفرض و الندب كما تقدم عن الشافعية

The Maliki, like the Shafi'i, say: In every rak'ah of the prayer, without distinction between the first and last rak'ahs and without distinction between obligatory and recommended prayers, Surah Al-Hamd is obligatory and required!

و قال الحنابلة بوجوب الفاتحة في كل ركعة

The Hanbali say: Reciting Surah Al-Hamd in every rak'ah of the prayer is obligatory!

✅ It is clear that the majority of the common people believe in the obligation and necessity of reciting Al-Hamd in the third and fourth rak'ahs of the prayer, and it is completely clear that this narration aligns with the common people. According to the criteria of narrations, we are obliged to discard narrations that align with the common people and act upon narrations that oppose the common people. Therefore, by this criterion, the narration from Al-Ihtijaj has no basis for action, as it aligns with the majority of the common people. According to the above and other narrations, it is in Taqiyya, and believing in this single narration that aligns with the Umariyyah entails rejecting dozens of authentic Shia narrations!

اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ لِوَلِیِّکَ الْفَرَجَ وَ الْعَافِیَةَ وَ النَّصْر

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✅ Apart from the two conflicting narrations that were discussed in previous posts, there are several other miscellaneous and differing narrations in which there is inconsistency, alignment with the common people's reports, and conflict with numerous and authentic Shia narrations. It is clear that the obligation or superiority of reciting Surah Al-Hamd in the third and fourth rak'ahs of the prayer aligns with the practice of the Umariyyah, both past and present, and conflicts with multiple authentic narrations. If someone wishes to act according to the criteria of the Ahlul Bayt (peace be upon them), they should say Tasbihat in the third and fourth rak'ahs of the prayer and not recite Surah Al-Hamd.

Of course, some consider that given the presence of several narrations permitting the recitation of Surah Al-Hamd instead of Tasbihat in the third and fourth rak'ahs of the prayer, reciting Surah Al-Hamd in these rak'ahs is permissible. However, what is certain is that according to the existing narrations, saying Tasbihat in the third and fourth rak'ahs of the prayer is necessary and obligatory, or at least superior.

✅ Unfortunately, many modern extremists and innovators, for various reasons, do not allow saying Tasbihat in the third and fourth rak'ahs of the prayer, and they consider the recitation of Al-Hamd obligatory based on the rare narration from Al-Ihtijaj!

Interestingly, these individuals, when praying Maghrib and Isha in congregation, since the Imam recites Surah Al-Hamd aloud in all rak'ahs, the followers remain silent and do not say anything in all rak'ahs and only listen to the Imam's recitation!

✅ Besides the extremists and innovators, some hadith scholars, who have not carefully examined the narrations of the third and fourth rak'ahs of the prayer and have not applied the criteria of narrations to resolve conflicts, have based their practice on the single rare narration from Al-Ihtijaj. They have practically disregarded dozens of authentic Shia narrations, causing confusion among some Shia laypeople. While among the dozens of different narrations discussing the third and fourth rak'ahs of the prayer, the weakest, most non-operational, and most conflicting narration with the authentic Shia narrations, and the most aligned with the Umariyyah, is this narration from Al-Ihtijaj, which these individuals have based their practice on and convinced some Shia hadith enthusiasts to act upon!

✅ I hope that with the points mentioned in the previous sections and the narrations that were presented, these individuals will correct their practice and belief in this matter and explain the existing truths in the narrations on this issue to the laypeople. Inshallah.

اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَجِّلْ لِوَلِیِّکَ الْفَرَجَ وَ الْعَافِیَةَ وَ النَّصْر

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