The Office of the Supreme Leader


  • Importance and Conditions of Prayer
  • Prayer Times
  • Qiblah
  • The Place of Praying
  • Rules of a Masjid
  • Rules Regarding Other Religious Places
  • Clothes of the Praying Person
  • Wearing and Using Gold and Silver
  • Adhān and Iqāmah
  • Recitation [of the Fātiḥah and the Other Chapter] and its Rules
  • Dhikr of Prayer
  • Rules of Prostration
  • Things that Invalidate Prayer
  • Rules of Greeting in Prayers
  • Doubt in Prayers
  • Qaḍā’ Prayer
  • Qaḍā’ Prayers of the Parents
  • Congregational Prayers
  • Rule of Incorrect Recitation by a Congregational Prayer Imam
  • Congregational Prayer Led by a Person Lacking a Body Part
  • Women’s Attendance in Congregational Prayer
  • Performing Congregational Prayer behind Sunnīs
  • Friday Prayer
  • The Two ‘Īd Prayers
  • A Traveler’s Prayer
  • Someone for Whom Traveling Is a Job or a Preliminary for the Job
  • Rule of Students
  • Intent of Traveling the Shar‘ī Distance and Staying for Ten Days
  • Tarakhkhuṣ Limit
  • A Travel for the Purposes of Committing a Sin
  • Rules Regarding the Watan
  • Wife’s and Children’s Following as far as Watan Is Concerned
  • Rules of Large Cities
  • Prayer Performed by Hiring
  • Āyāt Prayer
  • Nāfilahs
  • Miscellaneous Issues of Prayers
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    Miscellaneous Issues of Prayers


    Q 383. How should one wake one’s family members for morning prayer?
    A. In this case, there is no particular way with respect to family members.
    Q 384. What rule applies to the prayer and fasting of those who belong to different groups that are jealous of and even hostile to one another for no reason?
    A. It is not permissible for a mukallaf to nurture envy, enmity and hostility towards others, but doing so does not invalidate one’s prayers and fasting.
    Q 385. If combatants on the warfront cannot recite the Fātiḥah or perform prostration or rukū‘ due to the intensity of battle, how should they say prayer?
    A. They should perform prayer in any possible way and if they cannot perform rukū‘ and prostration, it will suffice to do them through gestures.
    Q 386. At what age must parents teach their children the rules of Islamic law and the rites of worship?
    A. It is mustaḥabb for the guardian of children to teach them the rules of Islamic law and the rites of worship when they reach the age of discrimination.
    Q 387. Drivers of some passenger buses that travel between cities do not care about their passengers’ prayers. So they do not stop the bus at the passengers’ request so that they may perform prayers. That may cause the passengers’ prayers become qaḍā’. What is the duty of bus drivers in this respect, and what is the passengers’ duty concerning their prayers in such a situation?
    A. If the passengers fear the lapse of a prayer’s time, it will be obligatory for them to ask the driver to stop the bus at a place appropriate for praying, and it will be obligatory for the driver to accept their request. If he refuses to stop the bus for an acceptable reason, or no reason, the passengers, if they fear the lapse of the prayer’s time, should perform the prayer on the bus while it is moving, and observe qiblah, standing position, rukū‘ and prostration as much as possible.
    Q 388. Does the statement, "One who drinks wine has neither prayer nor fast for forty days" mean that it is not obligatory for them to perform prayer during that period, and that they should make qaḍā’ for what they miss? Or does it mean that they should do adā’ (perform it in time) as well as qaḍā’? Or that it is not obligatory for them to make qaḍā’ and adā’ will do, though its reward is less than the other prayers?
    A. It means that drinking wine prevents the acceptance of prayers and fasting, not that it exempts them from the obligation to perform prayers and fast on time and it becomes obligatory for them to perform their qaḍā’ instead, or that it is obligatory to perform them both adā’ and qaḍā’.
    Q 389. What is my shar‘ī duty when I see someone performing some acts of prayer wrongly?
    A. You have no obligation unless his mistake is a result of his ignorance of the rule, in which case it is obligatory to guide him.
    Q 390. What is your opinion concerning the praying persons doing shaking hands with each other immediately after the prayer? It is noteworthy that some eminent scholars have said that nothing is narrated on this subject from the Immaculate Imams (a.), and therefore there is no basis for shaking hands. But at the same time, we know that shaking hands increases friendship and affection among those who gather for prayer.
    A. There is no problem in shaking hands after the salām and finishing the prayer. In general, shaking hands with a believer is mustaḥabb.
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