Importance and Conditions of Prayer

Q 337: What is the rule concerning a person who intentionally refrains from performing prayers or someone who belittles prayer?

A: The five daily obligatory prayers are among the most important obligations in Islamic law; rather, they constitute the pillar of the faith. According to shar‘, forsaking their performance or belittling them is ḥarām and one who does so deserves divine punishment.

Q 338: Is performing prayer obligatory for a person who lacks the means of wuḍū’ and tayammum, viz. water and any thing with which doing tayammum is correct?

A: Prayer must be performed on time, according to caution; and afterwards, it is made up in qaḍā’ with wuḍū’ or tayammum.

Q 339: In your esteemed opinion, what are the instances for changing the intention, i.e. to change one’s prayer, during obligatory prayer?

A: Changing one’s intention is obligatory in the following instances:
i. From `aṣr to ẓuhr prayer before the special time for the `aṣr prayer when one realizes during prayer that they have not performed the ẓuhr prayer.
ii. From ‘ishā’ to maghrib prayer before the special time for the ` ishā’ prayer when one realizes during prayer, and before passing the point for changing one’s intention, that one has not performed the maghrib prayer.
iii. When one is obligated to perform two qaḍā’ prayers that are to be performed in order (like the qaḍā’ of ẓuhr and aṣr prayers of a single day), but forgetfully begins with the latter before performing the former.

Changing one’s intention is permissible in the following cases:
i. From an obligatory daily (adā’) prayer to an obligatory qaḍā’ one (however, it is an obligatory caution, if they owe just one qaḍā’ prayer, to shift to the qaḍā’ one, especially if it is of the same day).
ii. From an obligatory prayer to a mustaḥabb one for the purpose of joining congregational prayer and getting its reward.
iii. From an obligatory prayer to a nāfilah on Friday noon if one forgets reading the sūrah of Jumu`ah (Friday), starts reading another sūrah and reaches the middle of it or passes the middle.

Q 340: Which one of the following should be done by a person who wants to perform the Friday and the noon prayers together on Friday:
i. Perform each of them for the sake of nearness to Allah without intending that they are obligatory?
ii. Or to offer one of them both for the sake of nearness to Allah and that it is obligatory and the second only for the sake of nearness.
iii. Or perform the both for the sake of nearness to Allah and that they are obligatory as well?

A: Performing each of them with the intention of doing it for the sake of nearness to Allah suffices and it is not necessary to intend that they are obligatory.

Q 341: If the mouth or the nose keeps bleeding from when the time of an obligatory prayer begins until it is about to end, what will be the prayer rule?

A: If one is unable to purify one’s body and fears the expiration of the time of the obligatory prayer, he can perform this prayer in that state.

Q 342: Should the body stand still completely while reciting the mustaḥabb dhikrs of prayers?

A: There is no difference between obligatory and mustaḥabb dhikrs as far as the observing of the obligatory stillness and calmness during prayers is concerned. However, for dhikr which is not said as a part of the prayer, it is possible to say it in moving state.

Q 343: A catheter is put for some patients in hospitals to gather urine. When the catheter is in place the urine comes out of patient’s body unintentionally, whether the patient is asleep, awake, or is performing prayers. In light of this, please answer the following question: Is it obligatory for him to repeat the prayer later, or does the prayer performed in such conditions suffices?

A: His prayer is valid and it is not obligatory for him to repeat it or perform its qaḍā’ if he performs it, in such a condition, in accordance with his real shar‘ī duty.

Prayer Times

Q 344: What is the proof on which the Shī‘ah rely concerning the times of daily obligatory prayers? As you know, at the beginning time of the ‘ishā’ Sunnīs say that the maghrib prayer has lapsed and has become qaḍā’; and so is the case with the noon and the afternoon prayer. Accordingly, they believe that when the time of the ‘ishā’ prayers begins and the imam stands up to perform it, the person who prays behind him cannot perform the maghrib prayer with him in order to perform both prayers side by side.

A: The proof is represented by the generality of Qur’anic verses and the noble Sunnah in addition to the traditions that specifically indicate the permissibility of performing such prayers together. Moreover, Sunnīs also have some traditions that prove the permissibility of performing the two prayers during the time of one of them.

Q 345: Keeping in mind that the time of the afternoon prayer ends at sunset and the time of the noon prayer ends a little before sunset when there is just enough time to perform the afternoon prayer, I would like to ask what is meant by “sunset”? Is it the setting of the sun or when the adhān of maghrib prayer is said (according to the local horizon)?

A: The time for the afternoon prayer ends upon the disappearance of the sun.

Q 346: How many minutes is the time gap between sunset and the time for adhān of maghrib?

A: Apparently, it varies with the change of the seasons of the year.

Q 347: Since I work until late at night I cannot return home before 11 p.m. and it is not possible for me to perform the maghrib and ‘ishā’ prayers while working due to the large number of clients. Is it correct to perform the maghrib prayer and the ‘ishā’ after 11 p.m.?

A: There is no problem in it insofar as it does not entail their postponement beyond ‘midnight’. But try to perform them no later than 11p.m., rather offer prayer as soon as its time begins if possible.

Q 348: For our prayer to be considered as adā’ and make it possible for us to perform it with adā’ intention, at least how much of the prayer should be done at its proper time? And what is the rule in the case of doubt as to whether that portion has been performed within the time or not?

A: Performing a single rak‘ah of the prayer at the end of its time is sufficient for considering that it is adā’, and if you doubt whether the time is enough for performing at least one rak‘ah or not, you will perform the prayer with the intention of your real duty.

Q 349: The embassies and consulates of the Islamic Republic of Iran based in other countries have prepared a timetable for the designation of shar‘ī times in major areas and cities. My question is that, to what extent are these timetables reliable?

A: The criterion is the certainty of the mukallaf and if he is not convinced about the correspondence of these timetables with reality, it will be obligatory for him to observe caution and wait till he is sure that the shar‘ī time has set in.

Q 350: What is your opinion on the issue of the true fajr and the false fajr? What is the duty of the praying person in this regard?

A: The shar‘ī criterion with respect to the time of praying and fasting is true fajr, and its determination is the task of the mukallaf.

Q 351: In a full-time secondary school, the authorities conduct noon and ‘aṣr prayers in congregation at 2 p.m., shortly before the start of the afternoon classes. The reason for the delay is that the morning session ends 45 minutes before the shar‘ī noon and keeping students till the shar‘ī timing of noon is difficult. Having this in mind, what is your esteemed opinion, given the importance of performing prayer at the beginning of its time?

A: There is no problem in delaying congregational prayer so that those who want to perform prayer can gather assuming they are at school when prayer time begins.

Q 352: Is it obligatory to perform noon prayers after the adhān of noon and ‘aṣr prayers when its time has arrived, and to do the same with respect to maghrib and ‘ishā’ prayers?

A: After the time arrives, the mukallaf has the choice either to perform the two prayers together successively or to perform, each at its prescribed most excellent time of virtue.

Q 353: Is it obligatory to wait for 15 to 20 minutes for performing morning prayer during moonlit nights? Given that the time of prayer could be determined by clocks and it is possible, then, to obtain certainty concerning the occurrence of the fajr?

A: There is no difference between nights, moonlit or otherwise, as regards fajr arrival, the time of morning obligatory prayer, and the obligatory time of abstinence for fasting, though it would be good to observe caution in this regard.

Q 354: Is the amount of difference of the shar‘ī times among various provinces, which is caused by the difference of their horizons, the same with respect to the time of all three daily obligatory prayers? For example, suppose that the difference between the noon prayer timings of two provinces is 25 minutes. Does this difference remain with respect to other timings and is it the same amount? Or does it vary for the timings of morning, maghrib and ‘ishā’ prayers?

A: The sole similarity of the amount of difference between them with respect to the occurrence of fajr, noon, or sunset does not necessarily imply similarity with regard to all the other timings. Rather, the amount of difference between various cities often differs in relation to the three praying times.

Q 355: Given that Sunnīs perform maghrib prayer before shar‘ī maghrib, is it permissible for us to perform prayers behind them during hajj season and at other times? Do these prayers suffice?

A: It is not certain that their performance of prayer is before the arrival of its time. There is no problem in participating in their congregational prayer in order to maintain unity and avoid mischief-making. However, it is necessary to perform one’s prayer during its time unless the very time of prayer is a case for taqiyyah.

Q 356: The sun rises in Denmark and Norway at 4 a.m. and sets at 23 p.m. Then by adding the time for morning payer and the gap between sunset and maghrib, the time for fast comes to about 22 hours. What is my duty with respect to performing prayers and fasting?

A: It is obligatory to observe the particular horizon of that area as far as the timing of daily prayers and fasting are concerned. If fasting is impossible or causes unbearable hardship due to the length of the day, it will cease to be obligatory in its time, and instead, it should be performed later as qaḍā’.

Q 357: The sunlight reaches the earth in about 7 minutes. Which one is the criterion for determining the end of the time of morning prayer: sunrise or when the sunlight reaches the earth?

A: The criterion of sunrise is its visibility on the local horizon of the praying person.

Q 358: Shar‘ī timings are announced by mass media a day before. Is it permissible to rely on these announcements and consider the broadcast or the telecast of adhān as the basis for the arrival of prayer time?

A: If the mukallaf becomes confident about the beginning of the time by this means, he can rely on it.

Q 359: Does the time of prayer start as soon as adhān begins to be recited, or is it obligatory to wait till adhān is over? And is it permissible for a fasting person to end his fast as soon as adhān begins or is it obligatory for him to wait until it ends?

A: If one is certain that adhān started when the time arrived, it is not necessary to wait until its end.

Q 360: Is the prayer of someone who has performed the second of two prayers before the first — such as the ‘ishā’ before the maghrib — correct?

A: In case that he performed the second prayer first by mistake or unintentionally and he remembered only when he had completed the prayer, then it is correct. But if he did so intentionally, it is invalid.

Q 361: Does the time of the afternoon prayer extend until the adhān of maghrib or does it end just at sunset? Also what is the exact time of shar‘ī midnight regarding ‘ishā’ prayer and passing the night at Mina in hajj?

A: The end limit of the time of the afternoon prayer is sunset. For calculating shar‘ī midnight, one should consider the length of the night from sunset till fajr.

Q 362: What is the duty of the person who becomes aware during the afternoon prayer that he had not performed noon prayer?

A: If he starts saying the afternoon prayer thinking that he has said the noon prayer and during the prayer he notices his mistake, then if that happens at the time which is common between noon and afternoon prayers, he should, immediately, change his intention to the noon prayer and finish it and, then, perform the afternoon prayer. If that happens at the specific time of the noon prayer [which starts at noon time and last for a few minutes just enough for offering noon prayer, i.e. enough for four rak‘ahs for the resident person and two rak‘ahs for the traveling one], it will be an obligatory caution to change one’s intention to the noon prayer and complete it, but he should perform both the noon and afternoon prayers later in order. The same duty is applicable to maghrib and ‘ishā’ prayers, if one has not bowed to the rukū‘ of the foruth rak`ah; otherwise, they should, by obligatory caution, complete the prayer and, then, offer both the maghrib and ‘ishā’ prayers in order.

Qiblah

Q 363: Please answer the following questions:
i. It is stated based on some books on Islamic law that the sun is exactly above the Ka‘bah on two days: the 28th of May and the 16th of July. In such a condition, is it possible to determine the direction of the qiblah by fixing a pole in the ground at the time of adhān in Mecca? In case the direction of qiblah in the prayer niches of masjids differs from the direction of the pole’s shadow, which one is more correct?
ii. Is it correct to rely on a compass to find the qiblah?

A: It is correct to rely on the pole or compass provided that it makes the mukallaf confident with respect to the direction of qiblah and it should be acted upon. Otherwise, they should say their prayer to the most probable direction, e.g. by relying on the niches of masjids.

Q 364: Is it correct to perform prayer in any direction in the course of a fierce battle when it is not possible to determine the direction of qiblah?

A: If all directions are equally probable and there is enough time, one should perform prayer in four directions, as per obligatory caution. But in the shortage of time one should repeat the prayer to every direction that he thinks it may be the correct one as much as time allows.

Q 365: How should one face the qiblah at the point which is the opposite to the Holy Ka‘bah on the other side of the earth so that the line drawn from the Holy Ka‘bah passing through the center of the earth comes out of the other side of the earth at this point?

A: The basis in facing the qiblah is to turn towards the Free House [Ka‘bah] in such a manner that someone who stands on the surface of the earth faces the Holy Ka‘bah that is built upon the earth’s surface in Mecca. Therefore, if one stands at a point on the earth where the straight lines emanating from it in four directions and passing over the earth’s surface towards the Holy Ka‘bah are equal in distance, he can pray to any direction he wishes. But, if the distance in some directions is shorter to the extent that the realization of facing qiblah varies according to common view, it will be obligatory to choose the direction of the shorter distance.

Q 366: What should a person do in a place where he does not knows the direction of the qiblah for sure or with probability, i.e., all four directions enjoy equal chances to be that of the qiblah?

A: In the given question it will be obligatory, as per obligatory caution, to perform the prayer in all four directions and if there is not enough time for offering four prayers, one should perform the prayers in as many directions as time allows.

Q 367: How is the direction of the qiblah determined and how should prayer be performed at the north and South Pole?

A: The criterion in determining the direction of qiblah at the two Poles is to find the shortest line from the location of the praying person to the Ka‘bah passing on the surface of the earth and then, to face qiblah along that line.

The Place of Praying

Q 368: Is one permitted to sit in, perform prayers in, or pass through places that have been usurped by a tyrannical regime?

A: Assuming certainty about usurpation, the rules and consequences of the usurped [places] will apply to it.

Q 369: What is the rule with respect to performing prayer on land that used to be an endowment in the past and the government has taken it over and built a school on it?

A: If there is a considerable probability that the said making use of the land by the government has been due to a shar‘ī justification, there will be no problem in performing prayers on it.

Q 370: I lead the congregational prayer in some schools. The schools are built on the lands without the consent of the landlords. What is the rule of my prayer and those of the students there?

A: If it is considerably probable that the related official has built schools there on the basis of legal and shar‘ī permission, to say prayer there is no problem.

Q 371: A person performed prayers, for a period of time, on a prayer mat or in a dress out of which khums was to be paid. What is the state of these prayers?

A: So far the prayers he said wearing them are valid.

Q 372: Is it true that men should stand in front of women while performing prayer?

A: By obligatory caution, there should be a distance of — at least — one hand span between a man and a woman who are praying. In this case, their prayers are valid if they are in the same row or she stands in front of him.

Q 373: What is the rule with respect to hanging the photographs of Imam Khomeini (q.) and the martyrs of the Islamic Revolution in the masjids, given that Imam Khomeini (q.) expressed his desire not to have his photographs fixed in the masjids and there is also a view that considers such an act as makrūh?

A: There is no objection to doing so. But if they are in the place where people say their prayers, it is better to cover the photographs at the time of prayer.

Q 374: A person has been living in a house owned by the government and after the allotted time for his residence is over, he is given a notice to vacate it. What is the rule pertaining to his prayers and fasting after the deadline fixed for its evacuation expires?

A: If he is not allowed by the concerned authorities to reside in the house after the deadline, all kind of making use of the house will be considered as acts of usurpation.

Q 375: Is it makrūh to perform prayer on a prayer mat that has pictures on it or on clay [turbah] with engravings?

A: It is not problematic in itself but if it provides an opportunity for those who always accuse Shī‘ah, it will be obligatory to refrain from manufacturing such things and performing prayers on them. Also, if it entails absent mindedness and loss of concentration during prayer, it will be makrūh.

Q 376: The place we perform prayer is not pure but the place of prostration is. Is our prayer correct?

A: If the najāsah of the place does not transfer to one’s clothes or body and the place of prostration is pure, there will be no problem in performing prayer there.

Q 377: The present building of the office where we work used to be the site of a graveyard in the past. About forty years ago it was abandoned and thirty years ago this building was constructed. Now, all the lands around the office have been built on, and there remains no sign of the graveyard. Please clarify whether it is correct for the employees to perform prayer in such an office from the viewpoint of Islamic law?

A: The different kinds of making use of such an office and performing prayer in it are allowed without any problem unless it is proved through a shar‘ī way that the ground upon which this office has been built is an endowment for the burial of the dead and it has been used for building through illegal ways as per shar‘.

Q 378: Some faithful youths have decided to hold prayers in parks on one or two days of the week for the sake of enjoining the good. Some respected and elderly people objected to it saying that the ownership of such places is not clear. What is the ruling with regard to performing prayer in such places?

A: There is no problem in using present parks and the like for such activities as holding prayers, etc. The mere probability of usurpation is not to be taken into consideration.

Q 379: The land of a high school belongs to a person. According to the city plan, it was decided to change it to a park. However, due to pressing need and agreement of the officials, a high school was built there. The owner does not agree that the government uses his land and declared his objection to say one's prayer there. What is your respected opinion in this regard?

A: If they got the land in consistent with the laws passed by The Islamic Consultative Assembly and ratified by the Guardian Council, there is no problem in using it / saying one's prayer there.

Q 380: In our city, there were two adjacent masjids separated by a wall. Some time ago, some pious people removed a large part of that wall with the purpose of connecting the two masjids. This became the cause of doubt for some people with respect to performing prayers in both masjids. They still doubt. Please advise what is to be done in this case?

A: The destruction of the wall separating the two masjids does not cause any problem with performing prayers in them.

Q 381: There are some restaurants on the roads next to which there exist places for performing prayer. If one does not eat in those restaurants, will he be allowed to perform prayer in those places or does he have to seek permission from the owners of the restaurants?

A: If there is a probability that the place for performing prayer belongs to the owner of the restaurant and that the right to take advantage of it is exclusive to those who eat in that restaurant, it will be obligatory for him to ask for permission.

Q 382: Will the prayer of a person be valid if he performs it on usurped land while standing on a prayer mat or a wooden board or something similar?

A: The prayer performed on usurped land is void even if one stands on a prayer mat or something else put on the land.

Q 383: In some governmental companies and institutions, there are some people who do not attend congregational prayers held in them with the excuse that such places were taken over from their owners upon the orders of a shar‘ī court. Please state your honored opinion in this matter?

A: If there is a probability that the judge who issued the confiscation order enjoys legal competence and did so according to shar‘ī and legal criteria, then his act will be considered valid, and therefore, it will be permissible to carry out every kind of activity in that place and the rules of usurpation do not apply to it.

Q 384: If there is a masjid next to a ḥusayniyyah, will it be correct to perform congregational prayer in the ḥusayniyyah? Are the rewards of such prayers equal in both places?

A: There is no doubt that the merit of performing prayer in a masjid is more than that performed in any other place. However, by itself there is no shar‘ī obstacle to performing congregational prayer in a ḥusayniyyah or in any other place.

Q 385: Is it correct to perform prayer in a place where forbidden music is being played?

A: If it entails listening to a ḥarām kind of music, staying there is not permissible, although performing prayer is considered valid. If the sound of music distracts one’s attention and concentration, performing prayer there will be makrūh.

Q 386: What is the rule concerning the prayer of those who are sent on a mission in a boat when the prayer time begins in such a way that if they do not pray there, they will not be able to perform it thereafter in its specific time?

A: In the mentioned condition it is obligatory for them to perform prayer at its time in any possible way even inside the boat.

Rules of a Masjid

Q 387: Given that performing prayers in the neighboring masjid is mustaḥabb, is there any problem in leaving the neighboring masjid in order to go to the jāmi‘ masjid of the city to perform congregational prayer?

A: There is no problem if one abstains from going to the local masjid in order to attend the congregational prayer of another masjid, particularly the jāmi‘ masjid of the city.

Q 388: What is the rule with regard to performing prayers in a masjid which some people who participated in its construction claim that they built for themselves and their tribe?

A: After being built as a masjid it does not belong to a specific nationality, group, tribe, or individuals, and it is permissible for all Muslims to make use of it.

Q 389: Is it more preferable for women to perform prayer in a masjid or at home?

A: The merits of performing prayer in a masjid are not restricted to men.

Q 390: At present, there is a short wall between Masjid al-Ḥarām and the passage between Safā and Marwah. This wall measures half a meter high and one meter wide and is shared by both the Masjid and the passage of sa‘y. Could women sit on this wall during their period when it is not permissible for them to enter Masjid al-Ḥarām?

A: There is no problem in programs like educational classes if they are not against the dignity of the masjid nor disturb holding the congregational prayers and the praying persons.

Q 391: Is one permitted to do sports exercises or sleep in a local masjid? What is the rule of doing so in other masjids?

A: A masjid is not a place of sport exercises and any practice incompatible with its standing and prestige should be avoided. Also sleeping inside a masjid is makrūh.

Q 392: Is it permissible to use the yard of a masjid for providing youngsters with intellectual, cultural, ideological and military (through military lessons) information? And what is the shar‘ī rule of practicing these actions in the portico of a masjid (taking into account the shortage of places designated for such purposes)?

A: There is no problem with activities such as educational classes, if they do not conflict with the dignity of the masjid and do not disturb the congregational prayer and the worshipers.

Q 393: In some areas, particularly in villages, people hold wedding ceremonies in masjids. That is, they perform all celebrations involving dance and music at home, but serve lunch or dinner in the masjid. Does Islamic law permit this?

A: There is no problem, in itself, in serving food to guests in a masjid.

Q 394: A cooperative builds residential quarters and it is initially agreed upon that those areas include public places such as masjids. Now that residential units are prepared and have been submitted to the company’s shareholders, could some of them breach their agreement by saying that they are not content with building the masjid?

A: If the company builds the masjid upon obtaining the agreement of all of its members and the masjid is constructed and endowed, the withdrawal of some members from the previous agreement will have no effect. If, however, their change of mind occurs prior to the realization of the masjid’s endowment, construction of the masjid using members money on the land which belongs to all members without their consent will be impermissible unless it is stated as a condition in a binding contract that a part of the land is allocated for the construction of the masjid and the members have accepted this condition. In such a case, they have no right to change their minds and their withdrawal will have no effect.

Q 396: In order to combat the non-Islamic cultural invasion, we gathered about 30 students from elementary and high schools in the form of song bands in the masjid. The members of these bands participate in classes on the Qur’an, the practical laws of Islam, and Islamic ethics appropriate to their age and intellectual level. What is the rule regarding such activities? What is your ruling on playing a musical instrument called organ by this band? And what is the rule of playing this instrument in the masjid while observing shar‘ī standards?

A: There is no problem in having classes on Qur’an, practical laws of Islam, Islamic ethics and practicing religious and revolutionary songs in a masjid. But it is obligatory to show appropriate respect for the status, sacredness, and position of the masjid. One should avoid actions that contradict the dignity of the masjid, and it is not permissible to disturb the praying persons.

Q 397: Is there any objection, according to Islamic law, to playing cheerful music in the masjid on the occasion of the birthdays of the Infallible Imams (a.)?

A: The masjid has obviously a distinguished shar‘ī status. Therefore, if playing music is not appropriate to its status; it will be ḥarām even if the music being played is ḥalāl.

Q 398: When is it permissible to use loudspeakers of a masjid to broadcast programs outside? And what is the ruling with respect to playing Qur’anic cassettes and revolutionary songs prior to adhān?

A: There is no problem in relaying the recitation of the Holy Qur’an over the loudspeaker for a few minutes prior to adhān when it does not cause discomfort and disturbance for neighbors and the residents of the area.

Q 399: How do you define a jāmi‘ masjid?

A: It is a masjid built in the city for the gathering of most of the residents of that city without being specific for a particular tribe or group of people.

Q 400: A roofed section of a masjid has been left vacant and no prayers have been performed there for the last thirty years. Now, it has become a ruin and a part of it is used as storage. Recently, some repairs have been done in this masjid by the Basīj Forces that have been headquartered in its roofed section since approximately 15 years ago. The reason for these repairs was the inappropriate condition of the building, especially that the roof was about to fall. Since the brothers in the Basīj Forces were unaware of the rules of masjid, and those who knew the rules did not guide them, the brothers built a number of rooms in a part of this section spending large amounts of money on the project. Now that construction operations are nearly completed, we would be grateful if you clarify the shar‘ī rule concerning the following matters:
i. Assuming that those in charge of this project and those supervising it were unaware of the rule, are they considered liable, according to shar‘, for the expenditures spent out of the public assets of Muslims? And are they sinners or not?
ii. Given that the expenditures were obtained from the public assets of Muslims, would you allow — as long as the masjid does not need this part and no prayers is performed there — that these rooms are used, in full compliance with shar‘ī rules and restrictions concerning a masjid, for educational purposes like teaching the Holy Qur’an and practical laws, and for other affairs of the masjid? Or is it obligatory to destroy those rooms?

A: It is obligatory to restore the roofed part of the masjid to its original condition by demolishing the rooms that were built in it. As regards the expenditures, it is not certain whether anyone is responsible for them as long as there was no extravagance, wastefulness, wantonness and negligence. There is no problem in using the roofed section of the masjid for holding classes of the Holy Qur’an, laws, and Islamic theology and engaging in other religious ceremonies as long as such activities do not disturb those who are performing prayers and are held under the supervision of the imam of the masjid. The imam, the Basīj Forces, and other persons in charge of the masjid should cooperate to preserve the attendance of Basīj Forces in the masjid as well as to prevent any disorder in its worship related duties such as prayers, etc.

Q 401: Several masjids are located inside the area covered by a road-widening project. Therefore, it is necessary to demolish some of these masjids completely and some others partially in order to facilitate the traffic of motor vehicles. Please clarify your esteemed opinion in this regard.

A: It is not permissible to demolish a masjid or a part of it except when there is a specific advantage which cannot be neglected and ignored.

Q 402: Is it permissible for people to make personal use of a small quantity of a masjid’s water, which is specifically there for performing wuḍū’. For example, could shopkeepers use it for drinking cold water, making tea, or for their cars, given that the masjid has no single endower who can prevent people from doing so?

A: If it is not known that the masjid’s water is endowed to be used for wuḍū’ only by those who want to perform prayer, and in the masjid’s area the neighbors and passers-by usually use such water, there will be no problem with it, although observing caution in this regard is preferred.

Q 403: There is a masjid near a graveyard. When some believers come to pay a visit to the graves of their dead, they take water from the masjid to pour over the gravestones. We do not know whether this water has been endowed for the masjid or may be subject to general use. And assuming that we know that the water is not endowed for the masjid, and we do not know whether or not it is allocated for use in wuḍū’ and toilet uses, is it permissible to use the water in the said way?

A: There will be no problem in taking water from the masjid for pouring over the gravestones located outside if it is commonly practiced, nobody objects to doing that, and there is no evidence suggesting that the endowment was specifically for wuḍū’ and purification only.

Q 404: Is the permission of the authorized religious authority or his attorney required when a masjid needs to be repaired?

A: For the voluntary repair of a masjid — spending one’s own money or the money of charitable contributors — there is no need to acquire any permission from the authorized religious authority.

Q 405: Is it permissible for me to make a will that I should be buried in the local masjid to which I have made many contributions? That is because I would like to be buried in that masjid, whether inside or in its yard.

A: If the burial of a dead is not excepted at the time of pronouncing the formula of the endowment, it is not permissible to bury anybody there, and therefore, your will in this regard has no validity.

Q 406: A masjid was constructed about 20 years ago and decorated with the lovely name of Ṣāḥib al-Zamān, (may Allah hasten his reappearance). Given that it is not known whether this name was mentioned in the endowment formula of the masjid, what is the rule of changing the masjid’s name from ‘Ṣāḥib al-Zamān’ to jāmi‘ masjid?

A: There is no problem in the mere change of the masjid’s name.

Q 407: Some masjids have been equipped with electricity and air conditioners by using nadhr money and believers’ gifts to these masjids. Whenever one of the neighboring residents dies, ceremonies for reciting the Fātiḥah are held for him in the masjid and the masjid’s electricity and air conditioning system are used during the service but the organizers do not pay anything towards the expenses of such usage. Is this permissible according to Islamic law?

A: The permissibility of using the facilities of the masjid for special mourning events and the like is dependent on the conditions of the endowment or donation of those facilities as nadhr for the masjid.

Q 408: There is a newly built masjid in a village (on land where the old masjid stood). Due to the lack of knowledge, a room was constructed for making tea in a corner of this masjid, the land of which was a part of the old masjid. Furthermore, a library was built on the rooftop of the terrace that exists inside the masjid. Please express your honor’s opinion on this matter and also the completion of, and how to use, the interior half of the building?

A: Building a tearoom on the land of the old masjid is not correct and it is obligatory to restore the place to its previous status of being a masjid. The same rule applies to both the rooftop of the masjid and the masjid itself and all rules and shar‘ī effects pertaining to the masjid also apply to its rooftop. However, there will be no problem in setting up bookcases there and gathering there for the purpose of reading books if such things do not disturb praying persons.

Q 409: In a village, there is a masjid which is going to be ruined. Since this masjid does not obstruct any path or route, there is no justification for demolishing it. Is it permissible to demolish this masjid completely? Besides, this masjid has certain equipments and properties. To whom should these things be given?

A: It is not permissible to demolish and destroy a masjid. Generally speaking, a masjid does not cease to be a masjid merely due to demolishing it. As for the assets of the masjid, if there is no need for using them there, there is no problem in transferring them to other masjids so that they are used.

Q 408: Is it permissible, according to Islamic law, to build a museum in a corner of the hall of the masjid without interfering with the masjid’s building itself, just like a library that constitutes a part of the masjid’s construction at the time being?

A: It is not permissible to build a museum or a library in a corner of the masjid’s hall if it is against the specifications of the endowment of the masjid’s hall, or results in a change in the masjid’s building. It is preferred that you build another place adjacent to the masjid for the said purpose.

Q 410: Is it permissible, according to Islamic law, to build a museum in a corner of the hall of the masjid without any change in the masjid’s building itself, just like a library that constitutes a part of the masjid’s construction nowadays?

A: It is not permissible to build a museum or a library in a corner of the masjid’s hall if it is against the specifications of the endowment of the masjid’s hall, or results in a change in the masjid’s building. It is preferred that you build another place adjacent to the masjid for the said purpose.

Q 411: There is an endowed place where a masjid, a school for Islamic studies, and a library are built and all of them are currently operational. This place is a part of the map of the places that are to be demolished by the municipality. How could we cooperate with the municipality for the destruction of these places and obtain clearance from them to build better places?

A: If the municipality demolishes them and compensates for them, there is no objection to it. However, the very demolishing of an endowed masjid or school is not permissible unless there is a more significant interest that could not be overlooked.

Q 412: In order to enlarge a masjid here, it has become necessary to cut down some of the trees which exist in its yard. Given that the masjid’s yard is quite big and it has numerous trees, is it permissible to do so?

A: There is no problem in it if cutting the trees is not considered an alteration in the endowment.

Q 413: What is the ruling with regards to the land that was originally a part of the roofed section of a masjid but was altered to a street after the masjid was included in the municipality’s development plan and a part of it was demolished due to necessity?

A: The rules for masjids do not apply to it if the probability of the restoration of the land to its original status of a masjid is zero.

Q 414: There was a masjid that had been destroyed and its traces are completely effaced or another building has been built in its place and there is no hope that the building of the masjid will be restored, for example, all surrounding buildings are ruined and the people have moved to another area. Is the act of making this place najis ḥarām and is purifying it obligatory?

A: In the given question, it is not ḥarām to make this place najis, although it is a caution not to make it najis.

Q 415: I have been conducting congregational prayers at a masjid for a while having no information about the details of the masjid’s endowment. Given that this masjid is presently facing numerous financial difficulties, is it permissible to rent out its basement to do something that fits the masjid’s status?

A: There is no problem in it if the title of ‘masjid’ does not apply to the basement, the basement is not considered a part of the facilities that the masjid needs, and it is not endowed to be utilized itself.

Q 416: The masjid does not have any properties through which its affairs could be run. The supervisory board has proposed digging a basement under the roofed section of the masjid in order to build a small factory and facilities for public utilities for the service of the masjid. Is this permissible?

A: It is not permissible to dig a basement under the roofed section in order to set up a small factory or the like.

Q 417: In general, is it permissible for non-Muslims enter Muslims’ masjids even for the purpose of visiting ancient monuments?

A: According to shar‘, they should not enter Masjid al-Ḥarām. If their entrance to other masjids is considered to entail disgrace and disrespect to the sanctity of the masjid, it is, also impermissible; in general, they should not enter any masjid.

Q 418: Is it permissible to perform prayers in a masjid built by non-Muslims?

A: There is no objection to performing prayers in it.

Q 419: Is it permissible to accept the money or other kinds of donations offered by non-Muslims for building a masjid?

A: There is no objection to it.

Q 420: What is the duty of someone who enters a masjid at night, sleeps there, and has a nocturnal emission but cannot leave the masjid after he wakes up?

A: If there is no way that he can leave the masjid and go to somewhere else, it is obligatory for him to perform tayammum at once which makes it permissible for him to remain in the masjid.

Rules Regarding Other Religious Places

Q 421: Is it permissible to register a ḥusayniyyah under the names of certain persons?

A: It is impermissible to register a ḥusayniyyah that is endowed for holding religious ceremonies as private property and there is no need to register it — as an endowment — under the names of specific persons. In any case, registering it as an endowment under the names of some persons is better done after obtaining the permission of all those who contribute in its construction.

Q 422: It is stated in the books on practical laws that it is not permissible for a junub person or a menstruating woman to enter the shrines of the Imams (a.). Please explain whether what is meant by the shrines is only the area beneath the dome or does it include all buildings connected to that area?

A: The shrine means the area under the blessed dome and that which is commonly recognized as the shrine and the holy place where an Imam (a.) is buried. As far as the attached building and porches are concerned, they are not subject to the rules of the shrine; therefore, there is no problem in the entrance of a junub person or a menstruating woman in them except those sections that have the title of masjid.

Q 423: A ḥusayniyyah was built next to an old masjid. At present, this masjid does not have enough space to accommodate all of the people who want to perform prayer. Is it permissible to incorporate the said ḥusayniyyah to this masjid and use it as a part of the masjid?

A: There is no problem in performing prayers in the ḥusayniyyah. However, if the ḥusayniyyah has been endowed correctly, according to shar‘, as a ḥusayniyyah, it is not permissible to transform it to a masjid or incorporate it to the adjacent masjid under the title of masjid.

Q 424: Could the carpets and properties donated — as nadhr — to the shrine of one of the descendants of the Imams (a.) be used in the jāmi‘ masjid of an area?

A: There is no problem in it provided that they are in excess of the needs of the shrine and its visitors.

Q 425: Do the rules of a masjid also apply to the takiyahs that are founded under the name of Abulfaḍl (a.), etc.? Please, clarify the rules of such centers.

A: The rules of a masjid do not apply to takiyahs and ḥusayniyyahs.

Clothes of the Praying Person

Q 426: Will my prayer be invalid if I perform them in clothes that I doubt are najis?

A: Clothing which one doubts its being najis is considered pure and it is correct to perform prayer in it provided that we are not sure that it was najis before the time of doubt.

Q 427: I purchased a leather belt from Germany. Is there any shar‘ī problem in performing prayers with it if I doubt whether it is made of natural or synthetic leather or whether the leather belongs to an animal that is slaughtered ritually? And what is the ruling with respect to the prayers that I performed while having the belt on?

A: If you doubt whether it is made of natural leather or not, there is no problem in performing prayers with it on. But, if you know it is made of natural leather but doubt whether it is from an animal that was ritually slaughtered or not, even though it is ruled as pure, it is unlawful to pray in it. Nevertheless, the prayers performed in the past are considered valid and there is no need to make them up if you were ignorant of this ruling.

Q 428: If someone is sure that there is no najis substance on his clothes or body and performs his prayer but realizes afterwards that his body or clothes were najis; is the prayer he performed invalid? What will be the ruling if it becomes najis during the prayer?

Q 429: A person used to perform his prayers for a period of time while wearing clothes made of the leather of an animal about which there was doubt as to whether it was ritually slaughtered while the prayer is invalid with that leather. Should he say the prayers again? In general, what is the ruling on an animal about which there was doubt as to whether it was ritually slaughtered?

A: The rule for such an animal is similar to the rule for an animal that was not ritually slaughtered in that it is ḥarām to eat the meat or to perform prayer with the leather, but it is considered pure. Nevertheless, if the previous prayers were performed in ignorance about this rule, they are ruled as correct.

Q 430: A woman realizes during her prayer that some of her hair is unveiled and immediately covers it. Is it obligatory for her to repeat that prayer?

A: In the given case that she immediately covered it, it is not obligatory to repeat that prayer.

Q 431: Due to urgency, a person is compelled to clean his urinary outlet using a piece of wood, stone or something else. Then he washes that part with water after returning home. Is it obligatory for him to change or purify his underwear in order to perform prayer?

A: It will not be obligatory for him to purify his clothes if they have not been made najis by the wetness of the urine.

Q 432: Some imported industrial machines are installed with the assistance of foreign experts who are considered, according to Islamic law, non-Muslims and najis. The activation of these machines is accomplished through their lubrication or other actions done by hand. Therefore, these machines cannot be pure. Given that workers’ clothes and bodies always touch these machines during the work, and they do not have enough time throughout working hours to purify their cloths and bodies completely, what is their duty with respect to performing prayer?

A: Due to the probability that the non-Muslim who activates the machines is from the People of the Book, who are considered pure, or that he wears gloves while working, no certainty emerges concerning the najāsah of the place and machines merely by knowing that they are activated by a non-Muslim. However, if there is certainty about the najāsah of the machine and that workers’ bodies and clothes contact it with transmitting moisture while working on it, it is obligatory to purify their bodies and purify or change their clothes for prayer.

Q 433: If a praying person carries a handkerchief or something similar that is made najis by blood or has such things in his pocket, will his prayer be void?

A: If the handkerchief is too small to cover one’s private parts, there is no problem in it.

Q 434: Is it correct to perform prayer in clothes that are scented with modern perfumes containing alcohol?

A: There is no problem in performing prayer in it as long as the perfume in question is not known to be najis.

Q 435: How much of the body a woman should be covered in prayer? Is there any problem with short-sleeved clothes and in not wearing socks?

A: Women should cover the whole body except the area of the face washed during wuḍū, the hands up to the wrists, and the feet up to the ankles provided that the dress should really cover the body. In the presence of a non-maḥram the feet should be covered as well.

Q 436: Is it obligatory for women to cover their feet during prayer?

A: Covering the feet up to the ankles is not obligatory as long as no non-maḥram is there.

Q 437: Is it obligatory to cover one’s chin completely when wearing ḥijāb and performing prayer or is it sufficient to cover the lower part of it? And is the obligation of veiling the chin a preliminary step for the obligatory face veil in shar‘?

A: It is obligatory to cover the lower part of the chin not the chin itself, because it is a part of the face.

Q 438: Does the rule relating to the correctness of prayer prayed with an extrinsically najis thing that is not enough to cover one’s private parts apply only to the cases of forgetting of, or ignorance of, the rule or the subject, or does it cover cases of ambiguity with respect to the case or to the rule?

A: The rule is neither specific to the case of forgetfulness nor to that of ignorance. Rather, it is permissible to perform prayers along with carrying an extrinsically najis thing which is not sufficient to cover the private parts even if one knows about it.

Q 439: Does the existence of the hair or saliva of a cat on a person’s clothes cause his/her prayer to be invalid?

A: Yes, it invalidates the prayer.

1. Except for cases mentioned in fiqhī books, like "The Treatise on Rules concerning Prayer and Fast" which is available on our website.

Wearing and Using Gold and Silver

Q 440: What is the rule of wearing gold rings by men, (particularly during prayers)?

A: A man is not allowed to wear a gold ring at all, and the prayer he performs while wearing it is void as per obligatory caution.

Q 441: What is the rule of wearing white gold rings by men?

A: If the so-called white gold is the known yellow gold which is mixed with a substances that makes its color white, it is ḥarām. While if the amount of gold in it is so small that in the common view it is not called it gold anymore, it is not forbidden to wear it. Platinum is also no problem.

Q 442: Is there any problem, according to shar‘, in wearing gold when it is not for beautification purposes and the gold is not visible to others?

A: It is absolutely ḥarām for men to wear gold whether ring or something else even though it is not for adorning purposes and the gold is hidden from others.

Q 443: What is the ruling with respect to wearing gold by men for a short period? We ask this question because there are some people who claim that there is no problem in wearing gold for a short period such as the time of marriage.

A: Wearing gold is ḥarām for men, whether for a short period or a long one.

Q 444: Taking into consideration the rules regarding the clothes of a praying person and that wearing gold as an adornment is forbidden for men, please answer the following two questions:
i. Does adorning with gold mean any use of gold by men even in bone surgery and dentistry?
ii. Given that, according to a tradition in our area, newly married youths wear engagement rings made of yellow gold, and this action is by no means considered by ordinary people as an adornment for men, but as a sign of the beginning of the individual’s marital life, what is Your Eminence’s opinion in this regard?

A:
i. In the given case that it is not called as adornment, it is no problem.
ii. Wearing rings made of gold is ḥarām for men in all cases.

Q 445: What is the rule of selling and making golden jewelry which is specifically to be used by men and not worn by women?

A: Making golden jewelry to be specifically used by men is ḥarām. Similarly, it is not permissible to buy and sell it for that purpose.

Q 446: We see in some parties that sweets are served on silver plates. Is this action considered an example of eating from a silver plate? And what is its rule?

A: If to take food or the like from a silver plate for the purpose of eating is considered as eating from a silver plate, it is ḥarām.

Q 447: Is there any problem in having one’s tooth covered with gold? What is the rule of having it covered with platinum?

A: There is no problem in having one’s teeth covered with platinum. The same rule is applied to gold plating provided that it is not considered as an adornment.

Adhān and Iqāmah

Q 448: In our village, the person who says the morning adhān during the blessed month of Ramadan always does so a few minutes before the beginning of the time so that people may continue eating and drinking until the middle or end of the adhān. Is it correct to do so?

A: If raising the adhān does not lead to people’s confusion, and is not intended as an announcement of the arrival of the time of fajr, there will be no problem in it.

Q 449: Some individuals have started, with the aim of announcing prayer time arrival, to say adhān in groups in public places. All praise be to Allah! This activity has had a great effect in preventing overt corruption in the area and in encouraging people, especially the youth, towards the timely performance of prayers. However, someone has stated that this action is not specifically mentioned in the sources of Islamic law, and therefore it is an innovation. This statement has caused some doubt. What is your esteemed opinion?

A: Reciting adhān (declaring the beginning of the time of prayer) at the beginning of the times of daily obligatory prayers and its repetition by the listeners are among the most highly mustaḥabb actions in the viewpoint of shar‘. There is no problem in saying the adhān in a group form around public places as long as it does not lead to obstruction of the way or harassment of others.

Q 450: Since saying adhān loudly is a religio-political act which involves a great reward, the believers decided to do so on the roofs of their houses without using a loudspeaker at the time of obligatory prayer, particularly the morning prayers. What is the rule of such an action in case of objection by some neighbors?

A: There is no problem in saying the adhān in a conventional form on the roofs of houses.

Q 451: What is the rule with respect to relaying the special programs of saḥar in the holy month of Ramadan through the masjid’s loudspeakers so that everyone hears it?

A: There is no problem in doing so in areas where most people are awake during the nights of the holy month of Ramadan for reciting the Holy Qur’an and supplications, attending religious ceremonies and so on. But if it annoys the masjid’s neighbors, it will be impermissible.

Q 452: Is it allowed in masjids and other centers to broadcast Qur’anic verses before morning adhān and supplications after with such a very loud volume that it is heard from a distance of several kilometers, given that this occasionally continues for more than half an hour?

A: There is no problem in broadcasting the adhān in a usual and common way by means of a loudspeaker to announce the beginning of the time of morning prayer. But it is impermissible to broadcast Qur’anic verses, supplication, and the likes using the masjid's loudspeaker when it annoys the neighbors.

Q 453: Is it permissible for a man to suffice, for his prayer, with the adhān of a woman?

A: It is problematic for him to suffice with her adhān.

Q 454: What is your esteemed opinion on the third testimony for the master of believers, Imam Ali (a.), as being the commander and the leader, in the adhān and iqāmah of obligatory prayers?

A: Saying “Ashhadu anna ‘Aliyyan Waliyyullāh” in adhān and iqāmah with the intention of being a symbol for the Shī‘ah school of thought is good and important and it should be said only for the sake of nearness to Allah, but it is not a part of adhān and iqāmah.

Q 455: I have been suffering from back pain for a long time which sometimes becomes so severe that it prevents me from praying while standing. Taking into consideration that if I want to perform my prayer at its beginning time, I will be compelled to do it in a sitting position, while if I wait, it may be possible for me to pray it at the end of its specific time in standing position, what is my duty in this situation?

A: If there is a likelihood that you will be able to offer your prayer standing late in its time, it is an obligatory caution that you must wait until that time. But if you had performed your prayer sitting at the beginning of its time due to an excuse that continues until end of the time, your prayer is correct and you do not have to repeat it. However, if you are not able to pray in a standing position early during prayer time and you are sure that this excuse will continue until the time ends but it disappears and praying in standing position becomes possible before the time expiration, you are obliged to repeat your prayer standing.

Recitation [of the Fātiḥah and the Other Chapter] and its Rules

Q 456: What is the rule regarding the prayers in which our recitation of al-Fātiḥah and the other chapter is not loud?

A: It is obligatory for men to recite the chapter al-Fātiḥah and the other chapter loudly in the morning, maghrib, and ‘ishā’ prayers, and their prayer is void if they intentionally and knowingly recite them quietly, but if they do so unintentionally, out of ignorance, forgetfulness or for being unaware of the rule, their prayer is correct.

Q 457: While performing the qaḍā’ of morning prayer, should the ‘recitation’ be done loudly or quietly?

A: It is obligatory for males to recite al-Fātiḥah and the other chapter loudly in morning, maghrib, and ‘ishā’ prayers whether the prayers are performed on time or later and at all times even if their qaḍā’ is being performed during the day. If one intentionally and knowingly does not recite them loudly, his prayer is void.

Q 458: We know that each prayer consists of intention, takbīrah al-iḥrām, the Fātiḥah, the other chapter, rukū‘, and prostration. On the other hand, it is obligatory to recite quietly the noon and afternoon prayers, the third rak‘ah of the maghrib, and the last two rak‘ahs of ‘ishā’ prayers. However, in the Radio and the TV, the dhikrs of rukū‘ and prostration of the third rak‘ah are read loudly. Given that these rukū‘ and prostration are parts of a rak‘ah in which quiet recitation is obligatory, what is the rule regarding this matter?

A: The obligation of loud recitation in maghrib, ‘ishā’ and morning prayers and of quiet recitation in the noon and afternoon prayers are limited to the recitation of the Fātiḥah and the other chapter, just as the obligation of quiet recitation in the rak‘ahs other than the first two rak‘ahs of maghrib and ‘ishā’ prayers applies only to the recitation of the Fātiḥah or the tasbīḥāt al-arba‘ah of those rak‘ahs. As for the dhikrs of rukū‘ and prostration and also tashahhud and salām and other obligatory dhikrs of the five daily prayers, the mukallaf has the choice to recite in either way, loudly or quietly.

Q 459: If someone wants to perform, in addition to the seventeen daily rak‘ahs, another seventeen rak‘ahs of qaḍā’ prayers by way of caution, will it be obligatory for him to recite loudly or quietly in the first two rak‘ahs of morning, maghrib, and ‘ishā’ prayers?

A: With respect to the obligation of loud or quiet recitation in daily prayers, there is no difference between adā’ or qaḍā’ prayers even when their qaḍā’ is performed by way of caution.

Q 460: We know that the word "ṣalāt" [prayer] ends with "t" but in adhān it is said: "ḥayya ‘alaṣṣalāh" [hurry up for prayer] ending with "h". Is this correct?

A: There is no problem in ending the word "ṣalāt" with "h" while stopping at the end of the word. Rather, it is obligatory.

Q 461: Given that, in his commentary on the blessed chapter of the Fātiḥah, Imam Khomeini (q.) prefers the word "malik" over "mālik" is it correct to pronounce the word in both ways while reciting this holy chapter in obligatory and non-obligatory prayers for the sake of caution?

A: There is no problem in observing caution in this respect.

Q 462: Is it correct to stop, without immediate transfer to the rest of the sentence, after reciting "ghayr il-maghḍūbi ‘alayhim", and then start reading "Wa laḍ-ḍāllīn"? And is it correct, while reciting "Allāhumma ṣalli ‘alā Muhammad wa āli Muhammad" in tashahhud, to stop after the word "Muhammad" (s.) and then to continue by reciting "wa āli Muhammad"?

A: It does not harm as long as it does not reach the point of disturbing the integrity of the sentence.

Q 463: The following question had been directed to Imam Khomeini (q.): “Considering that there are several opinions on the pronunciation of the Arabic letter ‘Ḍād’ in the science of tajwīd, what is your view?” Imam replied: “It is not obligatory to know the points of articulation of letters according to the opinions of tajwīd experts; rather, one should pronounce every letter in a way that it is considered correct according to the common view of the Arabs.”
My question is:
i) What is the meaning of the phrase “that it is considered correct according to the common view of the Arabs”?  And is it not correct that the rules of tajwīd — like Arabic grammar rules — have been derived from the Arabs’ usage of the language? If so, how can we say that the two are separated from their root?
ii) If someone is sure — based on a reliable method — that he does not pronounce or articulate the letters correctly from their appropriate places while he has the ability and opportunity to learn this science, would it be obligatory for him to learn the proper pronunciation as much as possible?

A: The standard for correct pronunciation is its compliance with the way the native speakers, from whom the rules of tajwīd have been derived, pronounce the letters when they read. Therefore, if a difference of opinions among scholars of tajwīd as to what constitutes the correct pronunciation stems from a difference in understanding of how native readers recite, the practice of the native readers itself will be the standard. But if the difference of opinion stems from the actual diversity of their method of pronunciation, the mukallaf may choose the opinion he wishes to follow. The person, who thinks that his recitation is incorrect, is obliged, as far as he can, to learn the correct recitation of the Qur’an.

Q 464: Someone had the intention of reciting the Fātiḥah and Ikhlās chapters at the beginning or is accustomed to reciting them. However, he happened to recite the basmalah and forgot to specify the chapter. Should he intend a specific chapter and then recite the basmalah?

A: It is not obligatory for him to repeat the basmalah. Rather, he can consider the basmalah that he already recited sufficient for any chapter he wants to recite afterwards.

Q 465: In obligatory prayers, is it necessary to pronounce all the words properly? Can a prayer be considered correct when the words are not pronounced correctly in the Arabic language?

A: It is necessary to pronounce all the obligatory dhikrs of prayer including Al-Fātiḥah, the other chapter, and other parts correctly. If a praying person does not know the correct pronunciation in Arabic, it is obligatory for him to learn it. However, if he is unable to learn, he is excused and should recite them as he can and it is a mustaḥabb caution to offer the prayer in congregation.

Q 466: Does the word ‘reading’ also apply to the recitation of words in one’s heart without uttering them?

A: ‘Reading’ does not apply to this and expressing the words in a way that can be called ‘reading’ is obligatory in prayers.

Q 467: According to the opinion of some commentators of the Qur’an a number of its chapters, such as “Fīl” and “Quraysh”, and “Inshirāḥ” and “Ḍuḥā”, are not considered complete chapters. They believe that whoever reads the chapter “Fīl,” he should certainly read the chapter “Quraysh,” and the same rule applies to chapters “Inshirāḥ” and “Ḍuḥā” that should be read together. If someone reads the “Fīl” or “Inshirāḥ” chapter alone in prayer and does not know this rule, what will his duty be?

A: The previous prayers are correct if he was not negligent in learning the rule.

Q 468: If someone inadvertently reads the Fātiḥah and another chapter in the third rak‘ah of noon prayer, for example, and notices his mistake after finishing the prayer; will it be obligatory for him to repeat that prayer? And if he does not even notice his mistake, will his prayer be correct?

A: In the given case, the prayer is correct.

Q 469: Can women recite the Fātiḥah and the other chapter of the morning, maghrib and ‘ishā’ prayers loudly?

A: They can recite them loudly or quietly. But if a non-maḥram hears their voice, it is preferable for them to recite quietly.

Q 470: According to Imam Khomeini (q.) the criterion for reciting quietly in the noon and afternoon prayers is avoidance of jahr [loud] recitation. Given that all Arabic letters, except ten of them, are jahr letters, if we have to pray the noon and the afternoon with quiet recitation, then what will happen to the eighteen jahr letters? Please explain the rule.

A: The criterion in ikhfāt [quiet recitation] is not to forsake the voice’s substance but to avoid expressing it; in contrast to jahr which means expression of the voice’s substance⁽¹⁾.

Q 471: How could foreigners, whether men or women, who embrace Islam and are not familiar with Arabic language perform their religious duties, including prayers, etc.? And basically, is there any need to learn Arabic in this case or not?

A: It is obligatory to learn takbīrah al-iḥrām, the Fātiḥah, another chapter, tashahhud, and salām of prayer, and also everything for which Arabic recitation is a condition.

Q 472: Is there any proof for the opinion that mustaḥabb prayers of loud prayers should be recited loudly? What about quiet recitation of mustaḥabb prayers pertaining to the quietly recited prayers? If yes, suppose that a mustaḥabb prayer which belongs to a loud prayer, for instance, is recited quietly. Will it be correct? What about the reverse case? We would appreciate your kind reply.

A: It is mustaḥabb to recite the mustaḥabb prayers of loud obligatory prayers loudly and those of quiet ones quietly. If they are recited otherwise they are also correct.

Q 473: Is it obligatory in prayer to recite a whole chapter after the Fātiḥah or does it suffices to read a part of the Noble Qur’an? And in the former case, is it permissible to recite some Qur’anic verses after the chapter?

A: In daily obligatory prayers, one should – by obligatory caution – recite one complete chapter after the Fātiḥah and recitation of some verses of the Noble Qur’an does not substitute for the recitation of a whole chapter. However, reading some verses of the Glorious Qur’an after the recitation of a whole chapter with the intention of reading Qur’an is no problem.

Q 474: If someone makes some mistake — due to his negligence or accent — in the recitation of the Fātiḥah and the other chapter, or in the pronunciation of the vowels, for example, ‘yūlid’ instead of ‘yūlad,’ what will be the rule of such a prayer?

A: If he makes this mistake intentionally, his prayer is void. Also, if he is a blameworthy ignorant person (who can learn it), his prayer is, by obligatory caution, void. However, if he was a non-blameworthy ignorant person and offered the previous prayer like that thinking that it was the correct way, his prayers are ruled as correct and he is not required to repeat, or make up for, it in qaḍā’.

Q 475: Someone is thirty-five or forty years old. His parents did not teach him how to perform prayers. Although he is illiterate, he tried to learn how to say prayers in a correct way. The problem is that he cannot express the prayer’s words and dhikrs in a correct manner. Moreover, he is not able to pronounce some of its words at all. Are his prayers correct?

A: His prayers are correct if he recites what he is able to.

Q 476: I used to pronounce the words of prayers in the way I had learned from my parents and in secondary school. After a while, I found out that I had been pronouncing some words in a wrong manner. Is it obligatory for me — according to the fatwā of Imam Khomeini (q.) — to repeat the prayers? Or are all prayers that I performed in that way correct?

A: In the mentioned case that you did not think you were making a mistake and you offered them like that being sure that it was the correct way, all your previous prayers are correct and you are not to repeat or make them up in qaḍā’.

Q 447: Is there any problem in having one’s tooth covered with gold? What is the rule of having it covered with platinum?

A: There is no problem in having one’s teeth covered with gold or platinum.

(1) ‘Jahr’ has two meanings. What is mentioned here is jahr in talking/recitation, while as far as jahr letters are concerned, it is equal to the word ‘voice’ in phonetics, i.e. a sound produced by vibration of the vocal cords, used in the pronunciation of vowels and certain consonants.

Rules of Prostration

Q 487: What is the ruling on performing prostration and tayammum on cement or concrete tiles?

A: There is no problem in doing prostration, and tayammum on it, although it is a caution to refrain from doing tayammum on cement and concrete tiles.

Q 488: In prayer, is it incorrect to place one’s hands on perforated floor tiles?

A: No, there is no problem in it.

Q 489: Is there any problem in using, for prostration, a turbah blackened and dirty in such a way that the stain covering it obstructs the forehead from touching the turbah?

A: If the stain on it is so much as to form a barrier between the forehead and the turbah, the prostration is void and so is the prayer.

Q 490: If a woman does prostration on a turbah while her forehead (the place of prostration in particular) is covered by her ḥijāb; is it obligatory for her to repeat this prayer?

A: If she was not aware of the obstacle during her prostration, then it is not necessary to repeat the prayer.

Q 491: A woman after putting her head on the turbah realizes that her forehead is not in complete contact with it due to her scarf or the like. So she raises her head and places it again after having removed the hindrance. What is the ruling on this issue? Moreover, if this last action of hers is counted as a separate prostration, then what becomes of the prayers that she has done (in this manner)?

A: She is not allowed to raise her head. Rather, it is obligatory for her to reposition her forehead or pull out the barrier which separates her forehead from turbah until contact, by the area of the tip of a finger as a minimum, is made with the turbah without raising the head from the ground. Now if she raised the forehead — to put it again on the turbah — absent-mindedly or out of ignorance and she did so only in one of the two prostrations of each rak‘ah, then her prayer is correct and there is no need to repeat it. But if the action was done on purpose or it was done in both prostrations of a single rak‘ah, then her prayer is void and it is obligatory for her to repeat it.

Q 492: While performing prostration it is obligatory to place the seven body parts of prostration on the ground. But we are not able to do this due to our particular physical problem (as disabled veterans who use wheelchairs). So for the purpose of prayer we either raise the turbah to our forehead or place the turbah on the arm of our chair and perform prostration on it. Is this practice correct?

A: If it is possible for you to place the turbah on the arm of the wheelchair or a similar place such as a pillow or stool and do prostration upon it, then do so and your prayers will be correct. Otherwise, lift it by your hand and put it on your forehead. If you cannot bend at all, then instead of prostrating, make a gesture by your head and if it is not possible, make a gesture by your eye for prostration.

Q 493: What is the rule of performing prostration on marble (with which the yard of some sacred shrines is paved)?

A: There is no problem in performing prostration on marble.

Q 494: What is ‘the ruling on placing toes on the ground in addition to the big toe while doing prostration?

A: There is no problem in it.

495: Recently a turbah for prayers has been manufactured that it counts the rak‘ahs and prostrations for the person praying and it removes doubt to some degree. Please clear the matter for us with your opinion, considering that when the forehead is placed on it, it moves down a little due to the presence of a metal spring beneath it. Is it correct to do prostration on it?

A: If it is made of a material upon which it is correct to do prostration and after putting the forehead on it and pressing it down, it comes to a stable position, there is no problem in performing prostration on it.

Q 496: Which foot should we place upon the other while sitting down after prostration?

A: It is mustaḥabb to sit on the left thigh and place the right foot on the sole of the left foot.

Q 497: What is the best dhikr to recite after the obligatory dhikrs of prostration and rukū‘?

A: The repetition of the same obligatory dhikr is the best and it is preferable for it to end in an odd number (of reciting the dhikr). In addition it is mustaḥabb in prostration to say "Allāhumma ṣalli ‘alā Muhammad wa āli Muhammad" and to supplicate concerning the needs of this world and that of the hereafter.

Q 498: What is one’s shar‘ī duty upon listening to a verse that requires prostration when the reciter is not present, as from a radio, TV or recording instrument?

A: In the given case making prostration is obligatory.

Things that Invalidate Prayer

Q 499: Does testimony concerning the wilāyah of the Commander of the Faithful, Imam Ali (a), in the tashahhud invalidate the prayers?

A: The prayer including the tashahhud should be recited in such a way that our great marji‘s of taqlīd (May Allah increase them) mentioned within their books of Practical Laws of Islam and one should not add anything to it even if it is a true and correct phrase.

Q 500: A person is afflicted with riyā’ in his worship and he is now struggling with his self to overcome this riyā’. Is this also counted as a form of riyā’? How can he keep away from riyā’?

A: Any action done for Allah including fighting against riyā’ is not considered riyā’. To get rid of riyā’ one must think of the greatness of Almighty Allah, the weakness of his own self and his and others’ dependence on Allah, and his and their subservience to Him, the Exalted.

Q 501: When attending congregational prayers with the Sunnī brothers, the word “āmmīn” is pronounced loudly after the imam finishes reciting the Fātiḥah. What is the ruling on this?

A: If dissimulation requires saying “āmmīn” in the said situation, there is no problem in it; otherwise, it is not permissible.

Q 502: In our obligatory prayers is it allowed to say some of the words of the Fātiḥah, of another chapter or a dhikr in a loud voice in order to warn a child who is doing something dangerous or to make the occupants of the house aware of the situation so that they may remove the danger? In addition, what is the status of the person’s prayers during which he, through gestures of the hand or raising of the eyebrows, informs another person of something or answers his question?

A: If the raising of the voice when reciting a verse or dhikr (for the purpose of warning others) does not cause one to lose the status of being in prayer, then there is no objection to doing so, on condition that the recitation and the dhikr are done with the intention of recitation and dhikr. If moving the hand, eyebrows or eye is brief and does not ruin the necessary composure and stillness or the prescribed form of the prayers, it would not lead to invalidation of the prayer.

Q 503: Does it invalidate the prayers if a person laughs in the middle of his prayers upon recalling a joke or due to a humorous event?

A: The prayer will be invalid if the laughter is intentional and loud (guffaw).

Q 504: Does the passing of hands over the face [wiping] after the qunūt invalidate the prayer? And in case of its being void is it also considered to be a sin?

A: It is makrūh, but it does not invalidate the prayer.

Q 505: Is it allowed to close one’s eyes during prayers? (Because, keeping them open distracts one’s attention from the prayers.)

A: There is no shar‘ī problem in shutting eyes during prayer, although it is makrūh to do so in other than rukū‘.

Q 506: During my prayers I sometimes recall the spiritual heights and elevations that I experienced on the days of confrontation with the infidel Ba‘thist army and this helps me to increase my humility in prayers; does doing so invalidate the prayers?

A: It does not harm the validity of the prayer.

Q 507: Are the prayers invalid during the first three days in which two persons have quarreled, and broken ties? Does the same hold for fasting?

A: No, disagreement and enmity between two people invalidate neither the prayers nor the fasting, although it is disliked in shar‘.

Rules of Greeting in Prayers

Q 508: What is your opinion with regards to answering a greeting that is not in the form of "al-salām ..."?

A: It is not permissible to reply to it during prayer, but if he is not in prayer then it is closer to caution to return the greeting when it is oral and is considered to be a greeting by common view.

Q 509: Is it obligatory to respond to the greeting of children whether boys or girls?

A: It is obligatory to reply to the salām of children (male and female) who can distinguish right from wrong in the same way as it is obligatory to do so in response to men and women.

Q 510: A person was greeted with the salām but did not reply due to inattention or some other reason so that a short span of time passed, is it still obligatory for him to respond to it?

A: If the delay is of such a length that a reply is no longer considered a reply (to the greeting), then it is not obligatory.

Q 511: A person enters upon a group of people and salutes them with the words "al-salāmu alaykum jamī‘an (peace be upon all of you)". If one of the people in the group is praying, is it obligatory for him to answer the salutation even though someone else in the group has already replied to the greeting?

A: If someone has already done so, the praying person should not respond.

Q 512: If someone is greeted repeatedly with the salām, whether by one person or by many people at the same time, is it sufficient for him to reply once for all these greetings?

A: In the first instance a single reply is sufficient. In the second, one reply in the plural form (with the intention of answering all their greetings) would suffice.

Q 513: While greeting, someone says salām instead saying salāmun alaikum. If he greets a prying person like this, is it obligatory for the latter to answer his greeting?

A: If people consider it as greeting and saying salām, it must be answered. However, in the praying person's answer, the word salām must, by caution, come first, like saying salāmun alaikum or as-salāmu alaikum. He should not answer by saying alaikumus-

Doubt in Prayers

Q 514: A person in the third rak‘ah of his prayer doubts whether he has performed the qunūt or not. What should they do? Should he complete the prayer or should he break it when the doubt occurs?

A: The doubt should be ignored. His prayer is correct and there is no obligation upon him in this case.

Q 515: Should a person pay heed to doubts that occur in nāfilah prayers (other than the doubt concerning the number of performed rak‘ahs)? For example, he is unaware whether he has done one prostration or two.

A: The rule of doubts in the words and deeds of nāfilah prayer is the same as those of obligatory prayers, i.e. the doubt is heeded if its pertinent place has not passed, and is ignored after that.

Q 516: Knowing that those who doubt excessively are not to pay heed to their doubts, what are they to do if the doubts occur during prayer?

A: They must posit the occurrence of the act which they doubt unless doing so would lead to the invalidation of their prayers, in which case they must hold the opposite to be true. There is no difference whether the doubt is with regard to the number of rak‘ahs, the words or acts of prayer.

Q 517: What is the religious duty of a person who realizes after a number of years that his worship was invalid, or doubts its correctness?

A: Doubts after the performance of a deed are ignored. In case he is certain of its invalidity, he must perform the qaḍā’ of what is possible.

Q 518: Does the prayer of a person become void if he mistakenly performs some parts of his prayer in the place of other parts, or looks away at some point during the prayer, or speaks by mistake?

A: Unintentional acts in prayer do not bring about its invalidation. In some cases, they call for the performance of two prostrations of inadvertence or some other rulings. But, of course, the prayers are invalidated if a rukn of the prayer is repeated or missed. The same rule is applied if a person is no more in the state of saying prayer.

Q 519: What is the duty of a person who forgets to perform a rak‘ah of his prayer and then remembers it in the last rak‘ah? For example, thinking first rak‘ah of his prayer to be the second one, he performs the third and the fourth rak‘ah; then in this last rak‘ah he realizes that it is really only the third rak‘ah. What should he do?

A: It is obligatory for him before reciting the final salām of the prayer to perform the rak‘ah he has missed and then recite the salām. As he had not done an obligatory tashahhud in its proper place, it is obligatory for him to perform the two prostrations of inadvertence for the forgotten tashahhud and, based on caution, to make up for it in qaḍā’ before the two prostrations of inadvertence. Moreover, if he says salām in the third rak`ah, thinking that it is the last rak`ah, it is an obligatory caution to perform another two prostrations of inadvertence which should be done after the qaḍā’ of the tashahhud.

Q 520: How can a person know the number of rak‘ahs of caution prayers he is liable to perform? (That is whether it is one rak‘ah or two).

A: The number of rak‘ahs of caution prayers corresponds to the number of rak‘ahs that he may have missed in the obligatory prayer. So when it is doubted whether two rak‘ahs were performed or four, then it becomes necessary to perform a two-rak‘ah prayer of caution. However, if he doubts whether he prayed three or four rak‘ahs, then a one-rak‘ah prayer of caution must be done in standing position or a two-rak‘ah one in sitting position.

Q 521: Do two prostrations of inadvertence become obligatory if a word of the dhikrs of the prayer, of the verses of the Holy Qur’an, or of the supplication of qunūt is mistakenly recited?

A: No, it is not obligatory.

Qaḍā’ Prayer

Q 522: I was about seventeen years old and I did not know anything concerning seminal emission, ghusl, and the like. I had not even heard from anyone anything about these things. I did not understand the meaning of janābah or the necessity of ghusl. So if my prayers and fasts until that time were wrong, what is my duty now?

A: It is obligatory to do qaḍā’ of all the prayers that you did in the state of janābah. However, the fasts that you kept in this state without knowing any thing about the state of janābah are correct and sufficient, and there is no need to do their qaḍā’.

Q 523: Unfortunately, due to my ignorance and lack of will power I had got into the evil habit of masturbation, and so I did not perform prayers at times. But I do not know how long I abandoned prayers, as it was not one continuous period (I would not have prayed when I was junub until I took ghusl, although it may have been delayed for a while), but I think that it lasted for six months. I have made up my mind to perform the qaḍā’ of my prayers for this period. Is it obligatory to perform qaḍā’ of these prayers?

A: You must perform the qaḍā’ of all daily prayers that you know you did not perform or you performed while you were junub.

Q 524: Some people do not know whether qaḍā’ prayers are due on them or not. Assuming that they are really responsible for some qaḍā’ prayers, are their mustaḥabb or nāfilah prayers considered as qaḍā’ prayers?

A: Nāfilah and mustaḥabb prayers do not count as qaḍā’ prayers and if any qaḍā’ prayers are due upon someone then they must perform them with the intention of qaḍā’ prayers.

Q 525: It has been about six months since I reached the age of shar‘ī puberty. Up until some weeks before my age of shar‘ī puberty I was under the impression that there was only one sign of ritual maturity, i.e. the completion of fifteen lunar years. Then I happened to read a book which spoke of the signs of maturity for boys. I read there of other signs of maturity which I really possessed but do not know the date of their occurrence. So, do I now have to perform the qaḍā’ of my prayers and fasts? Taking into consideration that I would sometimes perform prayers and that I fasted the whole of Ramadan last year, what is the ruling in this case?

A: It is obligatory to perform the qaḍā’ of all the prayers and fasts that you are certain you missed after becoming ritually mature.

Q 526: If a person performs janābah ghusl three times in the month of Ramadan, say for example, on the twentieth, twenty-fifth and twenty-seventh of the month, and afterwards becomes certain that one of these ghusls was incorrect, what is the ruling with respect to his prayers and his fast?

A: His fast is correct, but it is based on caution that he must perform the qaḍā’ of some prayers so that one becomes certain that he has discharged his obligations.

Q 527: What is the ruling on the prayers and fasts of a person who for some time, due to ignorance of the ruling, did not observe the proper order in performing his ghusl?

A: If he was performing his ghusl in a manner which is void according to Islamic law, he would be obligated to do qaḍā’ of all his prayers that he prayed without a valid ghusl. But regarding fasts, if he thought that his ghusl was correct, his fasts are ruled to be correct.

Q 528: How should one perform the qaḍā’ prayers of one year?

A: He can start with one of the prayers and perform it in the same sequence as he performs the five daily prayers.

Q 529: If a person has a lot of qaḍā’ prayers due on him, is it permissible for him to perform them in the following manner:
i. To perform morning prayers, say twenty times;
ii. The noon and afternoon prayers, twenty times;
ii. maghrib and ‘ishā’ prayers, twenty times, continuing in this way for a year?

A: There is no problem in performing the qaḍā’ prayers in the manner described as the noon prayers are offered before afternoon ones and the maghrib prayers before ishā’ ones.

Q 530: Someone’s head was injured causing damage to a part of his brain. As a result, his left hand and foot as well as his tongue were paralyzed. Moreover, he has forgotten how to pray and is not able to learn it either. But he can make out the different parts of prayers by following a book or by listening to a tape. Presently, he is faced with two problems with respect to his prayers. First, he is not able to make his urinary outlet pure or to perform wuḍū’. Second, he has a difficulty with recitation in prayers. What is the ruling in this case? And what about the prayers he has not performed over the last six months?

A: If he is able to do wuḍū’ even with the help of somebody else, or to do tayammum, then it is obligatory for him to perform his prayers as he can, even if he has to listen to a tape, or look at a book, or whatever it may be. As for the purity of his body, if he is not able, even with help of others, to wash his body pure, he must say his prayer with najis body and his prayer is valid. It is obligatory for him to perform his missed prayers in qaḍā’ unless he was unconscious and the unconsciousness took the whole time of prayer.

Q 531: In my youth I missed my noon and afternoon prayers more than maghrib, ‘ishā’ and morning prayers. But I do not know their number, order or sequence. Should I perform dawr prayers in this case? What are dawr prayers? Please clarify this matter for me.

A: It is not necessary – in other than noon and afternoon prayers and maghrib and ‘ishā’ prayers of the same day - to observe the order, and it is enough to perform as many prayers as you are certain you have missed. Dawr, i.e. repetition of the prayers to ascertain their performance in order, is not obligatory for you.

Q 532: After marriage, I occasionally experienced emissions of a liquid which I thought to be najis, and therefore, performed janābah ghusl having its intent in mind and then offered prayers without performing wuḍū’. This liquid is called madhi in the books on practical laws of Islam, and now, I do not know the rule regarding the prayers I performed without wuḍū’ but with janābah ghusl while I was not junub?

A: It is obligatory to make up for all of the prayers which you offered without wuḍū’ but with janābah ghusl after experiencing the liquid’s emission.

Q 533: A non-Muslim converts to Islam after a period of time, is it obligatory for them to make up for the prayers and fasts they missed?

A: it is not obligatory.

Q 534: Due to misguiding propaganda of communists, some people did not perform their prayers and other obligatory duties for some years. But, after reading Imam Khomeini’s letter to the leaders of the USSR, they repented. Now they are not able to make up for their missed obligations. What is the rule regarding them?

A: It is obligatory for them to make up for the missed obligatory prayers and fasts as much as possible and to make a will for those whose qaḍā’ they are not able to perform.

Q 535: A person died while he had to perform the qaḍā’ of some fasts of Ramadan and some prayers. He has no son. However, he left behind a certain amount of wealth. If this wealth is spent for the performance of the qaḍā’ of his missed fasts, the qaḍā’ of his prayers will remain outstanding and vise versa. In this situation, which one of the two should be given priority over the other?

A: None of the fasts and the prayers has any priority. It is not obligatory for the heirs to spend his wealth for making qaḍā’ of his fasts and prayers unless he left a will that someone is hired, out of the one third of his wealth, to perform of his qaḍā’ prayers and fasts as much as 1/3 of his wealth can afford.

Q 536:  Most often I offered my prayers and performed the qaḍā’ of those which I missed either because I was asleep during their times or my body and clothes were najis and I failed to clean them due to laziness. Now, how could I calculate the number of the missed daily, āyāt, and shortened prayers due on me?

A: It suffices to perform qaḍā’ of these prayers as much as you are certain you missed. Among them, perform some shortened and āyāt prayers as much as you are certain that they were shortened or āyāt prayers and offer the remaining as [normal] daily prayers. There is nothing else obligatory for you.

Qaḍā’ Prayers of the Parents

Q 537: My father had a brain stroke. As a result, he remained ill for two years and was unable to distinguish between good and bad. That is to say, he lost his mental senses. During this two year period, he was not able to perform his prayers or fasts. Since I am the family’s eldest son, is it obligatory for me to perform his missed prayers and fasts? Of course, I know that if he were fine, it would be obligatory for me to perform those missed prayers. I would appreciate your advice in this regard.

A: If his mental defect did not reach the level of insanity and he was not unconscious through out the whole time of prayers, you would be obliged to make qaḍā’ of his missed prayers and fasts, otherwise there is nothing obligatory for you.

Q 538: Who should give the kaffārah for missed fasts of a person after he dies? Is it obligatory for the sons and daughters of the deceased person to give the kaffārah or could somebody else give it as well?

A: With respect to the kaffārah of missed fasts that was due on the father, if he could have the choice between fasting or feeding, the kaffārah should be taken out of the wealth he has left if possible; otherwise, the fasting – by obligatory caution - rests with the eldest son.

Q 539: An elderly man left his family due to certain reasons and it is difficult for him to contact them. He is the eldest son of his parents. During that period, his father passed away and the son is unaware of the number of prayers and other duties his father might have missed. He does not have enough money to hire somebody to perform those missed duties for his father either. Nor does he have the ability to perform them himself due to his elderliness. What should he do?

A: It is not obligatory to do qaḍā’ of the missed prayers of the father except for the prayers the eldest son knows for sure that they have been missed. In this case, it is obligatory for the eldest son to perform his father’s missed prayers by any means possible. If he is unable to do so, he has no responsibility in this regard.

Q 540: If the eldest child of a deceased person is a female and his/her second child is male, is it obligatory for this son to perform the missed prayers and fasts of the mother and the father?

A: The criterion is that the male son being the eldest among the sons, if the parent has any son. As for the assumption in question, it is obligatory for the son, i.e. the father’s second child, to perform the missed prayers and fasts of his father and – by obligatory caution - those of her mother.

Q 540: If the eldest child of a deceased person is a female and his/her second child is male, is it obligatory for this son to perform the missed prayers and fasts of the mother and the father?

A: The criterion is that the male son being the eldest among the sons, if the parent has any son. As for the assumption in question, it is obligatory for the son, i.e. the father’s second child, to perform the missed prayers and fasts of his father and – by obligatory caution - those of his mother

Q 542: I am the eldest son of the family. Is it obligatory for me to investigate and acquire information from my father about his missed prayers so that I can perform them for him? Or should he inform me of the numbers outstanding and if he does not, what will my duty be?

A: It is not obligatory for you to investigate, but it is obligatory for the father to perform them while he is alive or, if he could not, to specify it in his will. In any case, it is a duty of the eldest son, after the father’s death, to perform fasts and prayers he is certain his father missed.

Q 543: Someone dies while owning only a house where his children live and he has some missed prayers and fasts to perform. His oldest son cannot do so for him because of his daily occupations, is it obligatory to sell the house and have his missed prayers and fasts performed?

A: In the given case, it is not obligatory to sell the house. But the performance of the missed prayers and fasting, which were obligatory for the father, is the duty of his eldest son in all cases except if the deceased person ordered in his will that someone be hired by the third of his estate for that purpose and that amount is sufficient for all of the prayers and fasts that are obligatory for him. In this case, it will be obligatory to spend one third of the property left for this purpose.

Q 544: If the eldest son who had the obligation to offer his father’s missed prayers dies, will this obligation pass on to the eldest son’s inheritor or to the grandfather’s second eldest son (the brother of the eldest son)?

A: The performance of the father’s missed prayers and fasts, which were obligatory for his eldest son, will not become obligatory for the latter’s son or brother upon his death after that of his father.

Q 545: In case a father never performed any prayer, will his prayers be considered as all missed and obligatory for his eldest son to offer?

A: It is based on obligatory caution that doing their qaḍā’ is obligatory.

Q 546: If a father forsakes all of his worship duties intentionally, will it be obligatory for his eldest son to perform all of the prayers and fasts his father missed over 50 years?

A: In this case, it is a caution to perform their qaḍā’ as well.

Q 547: If the eldest son already has the obligation to perform some missed prayers and fasts of his own when the performance of his father’s missed prayers and fasts is also added to his obligations, which one of the two will have priority?

A: He has the choice in this situation; therefore, it is correct for him to start performing either of them.

Q 548: My father has some qaḍā’ prayers due but he cannot offer them and I am the family’s eldest son. Is it permissible — while he is still alive — that I perform his missed prayers or hire someone to perform them?

A: It is not correct to perform the missed prayers and fast on behalf of a living person.

Congregational Prayers

Q 549: What should a congregational prayer imam say in his intention? Should he perform it with the intention of a congregational or individual prayer?

A: If he wants to acquire the benefits and reward of a congregational prayer, then he should have the intention to lead the prayers. However, if he enters the prayers without the intention of leading, then his prayer is correct and there is no problem for others to read their prayers behind him.

Q 550: Because of the work they have at hand, some people do not attend the prayer which is held during working hours at the bases of the armed forces. Knowing that they can do that work later on or even the following day, can this action of them be classified as belittling the prayer?

A: To acquire the merit of offering prayer early at its time and that of the congregational prayer, it is preferable to make a proper arrangement of office hours so that this divine duty could be performed in the form of congregational prayer in the shortest necessary period of time.

Q 551: What is your opinion as regards performing the mustaḥabb actions such as nāfilah prayers, Du‘ā’ Tawassul and other supplications in governmental offices before, after and during prayers? These acts usually take longer time than the actual congregational prayer itself.

A: Any mustaḥabb action which is performed with the congregational prayer would be considered problematic if it becomes a cause for wasting time and delay in the performance of official duties there.

Q 552: Is it permissible to start a second congregational prayer in an area near to another congregational prayer in which a lot of people participate and the sound of its adhān and iqāmah is quite clearly heard?

A: There is no problem in starting a second congregational prayer in such a situation, although it is preferable that the believers come together and attend a single congregational prayer so that the greatness of the congregation can be expressed.

Q 553: What is your rule regarding a person or people who come to a masjid to offer the prayers individually while prayer is being held in congregation?

A: If this act is seen as something which weakens the congregational prayer or leads to disrespect towards its imam or is insulting to him who is considered just the by people, it will not be permissible.

Q 554: There are several masjids in our area and congregational prayer takes place in all of them. There is a house between two masjids. On one side between the house and the masjid there are ten other houses while in the direction of the other masjid, the distance is of only two houses. A congregational prayer takes place in this house also. What is your ruling regarding this congregational prayer?

A: congregational prayer is offered to create unity and closeness not to cause disunity and division. Anyhow the neighboring houses are permitted to start a congregational prayer as long as it does not become a cause of division and conflict.

Q 555: Is an individual allowed to lead congregational prayer without the permission of the appointed Congregational prayer imam who has been appointed by the center which runs the affairs of the masjids?

A: Holding congregational prayer is not dependent on the permission of the permanent congregational prayer imam. However, it is preferable that no one would prevent the imam from leading the prayer at the time of his presence in the masjid. If he is obstructed then that action could be defined as ḥarām if it becomes a cause of division and ignites conflict.

Q 556: Does the justice of the congregational prayer imam become void if he says or makes a joke that is not appropriate for a scholar of Islam?

A: If what he has said does not contravene Islamic law, then it has no effect on his justice.

Q 557: Is one allowed to start to pray behind a congregational prayer imam about whom one has no information and does not know?

A: If he knows — through any shar‘ī means — that the Imam is ‘ādil, it is permissible to pray behind him and the congregational prayer is correct.

Q 558: A person considers another one as just and pious and at the same time considers him as an oppressor because on certain occasion he has oppressed him. So can this person consider the other as ‘ādil in the common sense of the word?

A: Until it is not clear that the person, whom he has considered an oppressor, has done that action knowingly, by choice and without any religious excuse, it is not permissible to label him unjust.

Q 559: Can one pray behind a person who has the ability to enjoin the good and forbid evil but does not?

A: The mere abstention from enjoining people to do good and forbidding them from evil, which in itself could be due to some reasons acceptable for the person who has this duty to perform, neither becomes a cause for invalidating the person’s justice nor does it become an obstacle for others to perform prayer behind that person.

Q 560: What is the meaning of justice in your opinion?

A: It is a psychological state due to which a person always enjoys piety which prevents him from neglecting obligatory duties or doing things forbidden according to Islamic law. To recognize the state of justice, it is sufficient that one sees the apparent goodness of the person.

Q 561: We are a group of youngsters who gather in some religious places and whenever it is time for prayers, we appoint one among ourselves who is ‘ādil and perform prayers behind him. There are some people who confront us and say that according to Imam Khomeini’s ruling, one should not perform his prayer behind a person who is not an Islamic scholar? What is our duty?

A: Whenever an Islamic scholar is available, one should not pray behind one who is not an Islamic scholar.

Q 562: Can a congregational prayer be conducted by two individuals?

A: If you mean that one is the imam and the other is the follower, there is no objection to it.

Q 563: Although it is not obligatory for him, a follower recites the Fātiḥah and another chapter in congregational noon and afternoon prayers so as to better concentrate on his prayers. What is the ruling regarding his prayers?

A: In the prayers which should be said quietly, e.g. the noon and the afternoon prayers, he, by obligatory caution, is not permitted to recite the Fātiḥah and another chapter even if it is to protect oneself from losing his concentration on the prayer. It is mustaḥabb, instead, to say dhikr.

Q 564: Although he complies with all the regulations of traffic, a congregational prayer imam rides a bicycle to the place of congregational prayer. What is your ruling in this regard?

A: This action harms neither justice nor correctness of leading the congregation.

Q 565: There are times when we attend the congregational prayer and the imam is reciting the tashahhud of the last rak‘ah. Here to get its reward, we can say takbīrah al-iḥrām, sit, recite tashahhud with the imam and stand up when the imam finishes his salām, to start the first rak‘ah. Can we do the same thing in the tashahhud of the second rak‘ah of a four-rak‘ah prayer?

A: The above mentioned procedure is specific to the final rak‘ah of the congregational prayer so that one may acquire the reward of the congregation.

Q 566: Is it permissible for the imam of congregational prayer to receive money for doing preliminaries of congregational prayer?

A: It is no problem.

Q 567: Can an imam say a single prayer — whether an ‘īd or a daily prayer — twice in congregation?

A: As far as the five daily prayers are concerned, he is permitted to perform the same prayer again in congregation but with another group of followers. In fact this is mustaḥabb. However, regarding an ‘īd prayer, there is a problem in doing so.

Q 568: Does a person have to read the Fātiḥah and another chapter loudly when he is doing his second rak‘ah while the imam is in his third or fourth rak‘ah of ‘ishā’ prayer?

A: It is obligatory for him to read them quietly.

Q 569: After the completion of a congregational prayer, the verse which declares ṣalawāt on the Holy Prophet (s.) is recited. After that, the praying persons recite ṣalawāt upon the Holy Prophet (s.) and his Household (a.) three times. After that they say Allāhu Akbar three times and then chant political slogans (in form of supplications) loudly. Is there any problem in this?

A: There is no objection to reading the verse, and saying ṣalawāt for the Noble Prophet Muhammad (s) and his Household (a), rather, it is desirable and yields rewards. Also it is desirable to chant Islamic slogans and that of the Islamic Revolution (i.e. Allāhu-Akbar, etc) which remind all of the messages and aims of the Islamic Revolution.

Q 570: An individual arrives at a masjid when the congregational prayer is in its second rak‘ah. Due to his ignorance of Islamic rules, he does not perform the tashahhud obligatory for him in the following rak‘ah. Is his prayer correct or not?

A: The prayer is correct but he should, by obligatory caution, perform the qaḍā’ of tashahhud. He should also perform the two prostrations of inadvertence as he failed to perform the tashahhud.  However, it is an obligatory caution that he makes the qaḍā’ of the forgotten tashahhud before performing the two prostrations of inadvertence.

Q 571: Does one need to acquire the permission of the person behind whom one wants to pray? Can one perform or start his prayer behind a follower — i.e. a person who is himself being led in the prayer?

A: One does not need the permission of the prayer imam to follow him in the prayer. It is not correct to start one’s prayer behind a follower, while he continues to be a follower.

Q 572: There are two people and between them they select one as the imam and the other follows him in the prayer. A third person enters and starts his prayers behind the one who is following thinking that he is the imam. As soon as the prayer finishes, the third person realizes that the person was not the imam but in fact he was following the imam. What is the rule regarding the prayer of the third person?

A: To start one’s prayer behind someone who is himself following an imam is not correct. However, if one starts his prayer behind such a person due to ignorance but regarding rukū‘ and prostration he fulfills all requirements of one who prays individually, i.e. without increasing or decreasing a rukn intentionally or unintentionally, the prayer is considered correct and valid.

Q 573: Is it correct to perform one’s ‘ishā’ prayer behind one who is performing the maghrib prayer?

A: There is no objection to doing so.

Q 574: Do the prayers of the followers become void when the imam is at a higher position than them?

A: If the place where the imam is standing is too higher than that of the congregants to be permissible in Islamic law (i.e. by one span or more), this would invalidate the congregational prayer.

Q 575: One of the lines of congregational prayer was made up completely of people who were travelers (saying shortened prayers) and behind them was a line of people who were saying complete prayers. The former, having finished their prayers after two rak‘ahs, stood up to offer the next prayer, did the prayers of the line behind them remain as congregational prayer or not?

A: In the above situation that they join the congregation immediately, the status of congregational prayer remains intact.

Q 576: Is it permissible for one who is joining at one of the ends of the first line to enter the congregational prayers prior to those between him and the imam?

A: When the followers standing between that person and the imam are completely ready to enter the prayer after the imam has started his prayer and are about to say takbīr, that person is permitted to start his congregational prayer.

Q 577: A person joins a congregational prayer in the third rak‘ah. However, he does not read anything, thinking that the imam is in the first. Does this person have to repeat the prayer?

A: If he realizes this before rukū‘, then it is obligatory for him to recite the Fātiḥah and another chapter. However, if there is no time for both, he should recite the Fātiḥah only and join the imam in his rukū. If he happens to realize it in rukū‘ or later, then the prayer is correct and there is no need to do anything. Even though, according to the mustaḥabb caution, he may perform two prostrations of inadvertence for missing out the recitation unintentionally.

Q 578: There is a great need for congregational prayer imams to hold congregational prayer in governmental offices, schools, etc. Other than me, there is no scholar in this area. That is why I perform one obligatory prayer several times at different places. All marji‘s have permitted the imam to lead two congregational prayers. Can one lead more congregations with the intention of performing qaḍā’ of possibly missed prayers for caution?

A: As for the given assumption, it is not correct to lead congregational prayer with the intention of performing of possibly missed prayers for caution.

Q 579: A college arranges a congregational prayer for its staff in a building within the complex of the college. It is located next to the town’s masjid and they are fully aware that at the same time there is a congregational prayer held in the masjid. What would the rule be regarding one’s participation in the congregational prayer being conducted in the college?

A: When one maintains that a congregational prayer enjoys the conditions required for following and congregation; he can participate in it, even though it is close to a masjid in which a congregational prayer is held simultaneously.

Q 580: Is it permissible to offer one’s prayer behind a person who is a judge but has not reached the stage of ijtihād?

A: When his performance as a judge is based on an appointment by the person who has the authority to appoint, then there is no objection to saying prayer behind him.

Q 581: What is your rule about a person who follows Imam Khomeini in taqlīd concerning traveling prayer, if he prays, especially Friday prayer, behind an imam who follows another marji‘?

A: The difference in taqlīd does not prevent one from correctly starting his prayer behind someone else. However, it is not correct to offer one’s prayer behind an imam in a prayer which should be offered as shortened according to the follower’s marji‘ while it should be offered completely according to that of the imam or vice versa.

Q 582: What should the follower do if the imam accidentally goes to rukū‘ immediately after saying takbīrah al-iḥrām?

A: If the follower realizes this after entering the congregational prayer, and before going to rukū‘, he should do the intention of offering the prayers individually and then read the Fātiḥah and another chapter.

Q 583: What is the rule regarding congregational prayer of the adult persons who stand after the children standing in the third and fourth lines?

A: If they know that the children's prayer is correct, they may pray behind them offering their prayer in congregation.

Q 584: A congregational prayer imam performs tayammum in place of janābah ghusl due to an excuse. Is it sufficient for the purpose performing congregational prayer?

A: If his inability is justifiable by Islamic law, then he can perform prayer as imam of congregation with tayammum instead of ghusl. It would also be permissible to start one’s prayer behind such a person.

Rule of Incorrect Recitation by a Congregational Prayer Imam

Q 585: Is there any difference in the ruling regarding the correctness of recitation undertaken by the imam, the followers, or a person praying individually? Or do the rules apply to the cases in the same manner with regards to its correctness?

A: When one’s recitation is not correct and they are not able to improve it, the prayers they perform are correct. However, it is not correct for others to pray behind them.

Q 586: Some imams are unable to pronounce some letters properly. Is it, therefore, correct for a person who can pronounce the letters properly to perform prayer behind them? Some people say that it is possible to recite one’s prayers in congregation. But it is necessary to repeat this prayer individually. However, I do not have the time to repeat these prayers. What is my duty in this situation? Do I have the permission to recite the F