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Newly Asked Questions
- The Latest QuestionsThe Latest QuestionsInsulting the Sunni Figures
Q: What is the view of Your Eminence regarding what is found in media (satellite TV canals and internet) that is explicit insult and disgrace towards the wives of the Holy Prophet of Islam (S.W.A) using offensive language against her and charging her with things that throw her chastity and honor as a wife of the Nobel Prophet Muhammad (S.W.A) into question? It goes without saying that these behaviors have created great troubles within the Islamic Ummah and put the Muslims, especially the followers of Ahl al-Bayt (a.), in a state of stress.
A: It is ḥarām to disgrace the figures of our Sunni brothers, let alone charging the wife of the Prophet (peace be upon him and his household) with things that throw her chastity into question, rather, it is impossible for the wives of the prophets, especially those of the Master of the prophets, the great Messenger of Allah (S.W.A).
Khums Year’s Starting Date
Q: I have recently been employed in a government institution. On the 1st of August I was introduced to the institution for taking a five-month paid educational course and I started to receive a full salary only in January after I passed the course. My question is that from which date does my khums year start? Is it the date I received my 1st salary? Or that on which I took my 1st educational payment?
A: If the educational payment was considered as compensation, your khums year started when you received your first educational payment. But, if that payment was under the title of help or gift, it is not subject to khums and the starting date of your khums year would be the day on which you received your 1st official salary.
Khums year
Q: What is the meaning of a ‘khums year’? And how is it established?
A:The date of a khums year is a fait accompli matter and not to be appointed by the mukallaf.
The start of a khums year for a person is the day on which he receives his first income. The same date in the next year/s will be the end of khums year. Any amount of yearly earnings spent during the year for life requirements and within one's station is subject to no khums. While, the amount that remains surplus at the end of khums year plus the daily consumable goods (like rice, pea, etc.) that remain untouched until the same date, an unneeded thing which was bought or it is above one's station, are all subject to khums. If a mukallaf, at the end of khums year, does not pay their khums, they are not allowed to make use of khums-unpaid property. Of course, mahr (dowry), inherited property and gifts are not liable to khums.
However, if you face any problem in calculating khums, you may refer to the office of His Eminence the Supreme Leader of Muslims (d.) or one of his attorney authorized to deal with khums affairs.
To Change Khums Year’s Date
Q: Can I change the date of my khums year?
A: It is impermissible to make a khums year’s date earlier or later unless with the permission of the authority in charge of khums and calculating the khums of the passed period. Also, changing the date is conditioned by not having a harmful effect on the beneficiaries of the khums.
Khums on a Debtor’s Property
Q: Some people owe a sum of money to someone and at the same time he owes others the same amount. Is he obliged to pay khums if he has it in mind to use the money he lent to the people to settle his debt?
A: If the money he owes was spent on the life expenses of the same year, he may subtract it from the same year’s income.
To Whom to Pay Khums after Mudāwarah
Q: It is said that the khums for which we made mudāwarah with any office of His Eminence’s attorneys / representatives should be paid later to the same office. Is that true? Or your Eminence allow us to pay it to another office of yours?
A: The amount one owes due to mudāwarah belongs to the fund of the two blessed shares of khums not to the individual who did mudāwarah. Therefore, it is sufficient to pay it to any of the authorized attorneys / representatives of His Eminence the Supreme leader (d.).
To Do Mudawārah on behalf of others
Q: Is it permissible that somebody do mudāwarah of an amount of khums that another person owes?
A: If he is given the power of attorney by the money owner, it would not be objected.
To Hasten Khums Payment
Q: At the end of khums year, can one separate the khums from his profits and keep it for a short period (say two weeks) until he pays it to the authorized attoney?
A: One should pay it at the end of the khums year except if he has no access to the attorney. Anyhow, separating khums by itself does not justify making use of the remaining amount which was subject to khums.
Subtracting the Expenses of 1st Month of New Khums Year from the Last Year’sQ: I am a government employee and receive my salary at the end of each month. My khums year starts on the first of July. My question is: Can I subtract the daily life expenses and instalments to be paid during July from the income of the khums year just ended?
A: If the yearly earnings, which is saved for providing one's life expenses in the next khums year, is going to be spent on the life expenses within a few days or if the mere having some savings is counted as a part of his / her life expenses, it is subject to no khums. Otherwise, its khums should be paid.
Khums on Appliances Bought for FutureQ: I am a student and want to get married. I intend to purchase domestic appliances for my future life. If I start now to purchase household appliances and a year passes on them without being used, should I pay their khums?
A: If buying domestic appliances for the future is considered in the common view as a part of your ma’ūnah, they are not liable to khums.
Khums on the Remaining Daily Consumable GoodsQ: What is the khums rule concerning pen, make-up, perfumes, etc. that were used partially and a year passed on them?
A: If they are bought from the income earned during the year and the remaining amount has a monetary value in the common view, their khums should be paid.
Khums on Tuition Fees at the End of Khums YearQ: I made the 1st of October the date of my khums year. The problem is that I saved some money to pay the tuition fees which should be settled in the middle of October. Now, shall I pay its khums at the end of khums year? Knowing that paying its khums will make it less than the tuition fees to be paid.
A: In the given case, it is not subject to khums.
Khums on Land Bought for Housing PurposesQ: If a mukallaf — using his yearly income — purchases a plot for housing purposes and after the khums year passes on it, he sells it to buy a residential house and other life requirements. Should he pay khums on the proceeds?
A: If he buys the plot with his yearly earnings for building a residential house on it but after the khums year passes he exchanges the very plot with a house or spends its proceeds on buying another house for living in, it is not subject to khums nor considered as new earnings. But, if its proceeds are spent on purchasing other life requirements, then it would be problematic to consider the said plot as ma’ūnah.
Khums on Goods Bought with Employees’ TokenQ: Is an employee’s token or the goods bought with it subject to khums?
A: A gift or a grant is not subject to khums.
Khums on Inherited CoinsQ: I got some silver coins through inheritance. Are they liable to khums or zakāt?
A: An inherited property is liable to no khums. If the coins are not used in daily transactions as money, they are not subject to zakāt, either.
Delaying Khums Payment of a Land until Its Price RisesQ: What is the ruling regarding khums payment on a land that has been bought 20 years ago at a very low price without paying its khums and its price now rised by about 2000 times?
A: The owner owes the khums amount on the purchase price. Assuming that the actual price considerably differs from the purchase one, it is a caution that they do musalāḥah concerning the price differences.
Khums on Proceeds from the Sale of SharesQ: I was a member and shareholder in a producing company affiliated to the Ministry of Cooperation. I was calculating and paying my khums every year to your Eminence’s representative / attorney. Now, I have sold my shares and made a settlement with the company? Is the money I received for that subject to khums?
A: If the money with which you bought the shares of the company was khums-paid, gifted, inherited, etc. i.e. was not subject to khums, after settlement and receiving it is liable to no khums. But, if you had bought them with the income earned during the khums year before paying their khums, shares selling price is subject to khums.
Khums and Zakāt on SilverQ: should a person, who works in silver jewelry and settles its khums every year, pay zākat on it as well?
A: It is not subject to zakāt unless it is coined used in the daily transactions and it reaches the threshold.
Khums on ProfitQ: One started a business with a khums-paid capital which provides him with monthly earnings. He owes money to people and people also owe him money. He, also, helps others financially without compensation and has no independent house. Is his monthly income subject to khums or not?
A: Concerning the profit he gains from the khums-paid capital, if, at the end of khums year, any amount of it remains untouched — after spending on necessary life expenditures, good deeds, alms, etc. — and is saved, khums should be paid on the saved amount. As to the money he owes people, if it is related to his business, he can subtract it from the profit. The case is the same with the loans he took from others and spent on life requirements of the same year. But, he is not allowed to subtract the loans received during the previous years. Regarding the money he lent to people, if they return it within the same year, he must settle its khums at the end of khums year; otherwise, he has to pay its khums whenever he receives it.
Savings for Children and Their KhumsQ: The question is about those who save money for the benefit of their children without intending to escape paying khums.
The children are minors and as a result the father has the right to make use of their property, is this money subject to khums or not?
If the father — owing to a need — withdraws an amount from children’s savings and replace it thereafter, is the original money liable to khums or not?
A: If the father has actually granted the money to them and the amount granted is compatible with his social station as per the common view, it is subject to no khums. But, he may make use of the money only if it is to the children’s advantage. Anyhow, if the money is not granted to them and just saved under their name, it is liable to khums, then.
Subtracting Taxes from Income before Khums Calculation
Q: In 1982 I calculated the khums of the total assets I had in my store. In 1983, when I wanted to calculate my khums, I realized that I should pay tax, can I subtract the taxes of 81-82 before calculating the khums of 83?
A: The store taxes you owe are subtracted from the income of this store’s the same khums year and you pay khums on the remaining amount if remains surplus over life expenses.
Khums on Saving Account Installments
Q: Are the following examples considered as ma’ūnah?
a) Housing saving account installments paid for taking a loan to purchase a better house,
b) Housing saving account installment paid for purchasing house for one’s children,
c) Instalments paid for a life insurance.
A: a-b) If the installments, deposited in a housing saving account for taking a loan to buy a better house or a house for children, are not spent on purchasing the house by the end of the khums year, they are subject to khums.
c) The money paid as life insurance installments is not liable to khums.
Praying as a Traveler and Returning Home before Time Ends
Q: If, on a travel, a person offers shortened prayer at its due time and then they return home before its time expires, should they repeat it in its full form?
A: There is no need for repetition.. - Taqlīd
- Authority of the Jurist Leader (Wilayat al-Faqih)
- Purity
- Prayer
- Conditions of prayer
- Obligatory acts of the prayer
- Prayer invalidators
- Forgetfulness during prayer
- Doubt in prayer
- Prayer etiquette and mustaḥabb actions
- Qaḍā’ prayer
- Congregational prayer
- The Validity of Congregational Leadership When the Leader Is Certain That He Isn’t Just
The Validity of Congregational Leadership When the Leader Is Certain That He Isn’t Just
Q: A group of believers are insisting that I become their congregational leader. However, I am withstanding such an offer for I know that I am not just. Would it be possible to act as their congregational leader albeit not intending leadership at the time of the congregational prayer?
A: Your leadership will be unproblematic for those who regard you as being just and such a congregational prayer will be deemed valid. Even if you don’t intend leadership, your prayer will be valid and it will be unproblematic for believers to follow you in this regard. - The Duty of the Ma’mūm When He/She Fails to Join the Prayer Leader at the Time of Rukū‘
The Duty of the Ma’mūm When He/She Fails to Join the Prayer Leader at the Time of Rukū‘
Q: When the prayer leader is in rukū‘, assuming a ma’mūm joins the prayer, recites the takbīrah al-iḥrām but, then, fails to enter the state of rukū‘ with the prayer leader, what becomes of the ma‘mūm‘s duty thereafter?
A: Assuming the ma’mūm has actually gone into rukū‘ (albeit following the prayer leader’s termination of the rukū‘), he/she ought to say his/her prayer individually and this would be valid; moreover, he/she can convert the prayer into a mustaḥabb prayer in order to rejoin the congregational prayer. However, assuming the ma’mūm hasn’t entered the rukū‘ state (even though the prayer leader has terminated his rukū‘ and has stood up in the upright position), he/she can either convert the prayer with an individual intention or wait until the prayer leader rises for the next rak‘ah and consider it, accordingly, as his/her first rak‘ah and follow on from there. Concerning the latter situation, assuming the time gap for the leader’s standing up for the second rak‘ah is so long to the extent that laity would not regard such a ma’mūm as praying in congregation, hence the ma’mūm must say his/her prayer individually. - State of Being Connected in a Congregational al-Reza's Shrine
State of Being Connected in a Congregational al-Reza's Shrine
Q: In the congregational prayers held at Imam Reza shrine, we often observe that a number of people, situated around us, are saying the shortened prayer thus terminating their prayers before ours. My question is whether our connection with the leader will be cut off (disconnected) as a result and whether we ought to continue the prayer individually or not?
A: The criterion for regarding oneself connected, in congregation, with the leader is (for the ma’mūm) to be connected to either the leader or the other ma’mūms from either the left, right or frontwards; the actual distance in each case ought not to exceed one step (i.e. approximately a yard). Assuming none of these directions of connectivity are observed, one’s prayer is said individually. - Joining the Congregational Prayer from a Distance
Joining the Congregational Prayer from a Distance
Q: On entering a mosque, Zayd observed the prayer leader in the state of rukū‘. When he was situated 4 metres away from the leader, and followers, Zayd said the takbīrah al-iḥrām and, then, rushed towards the congregation and then joined them in the state of rukū‘. Is such a prayer deemed valid?
A: Assuming one fears that one won’t make it in time to join the leader, in rukū‘, within an acceptable distance, he/she ought to say the takbīr – albeit from a distance which is normally considered impermissible – go into rukū‘ and, then, append oneself, maintaining that ‘rukū posture, to the congregation. - Substantiating the Prayer Leader’s Prerequisites
Substantiating the Prayer Leader’s Prerequisites
Q: On passing by a mosque, we decide to join the congregation, in prayer, albeit knowing that it's not possible to ascertain the justice of the prayer leader knowing that we will be in the mosque only as long as we pray there. What is our duty in such cases? May we append ourselves to such congregations?
A: Assuming one acquires certainty vis-à-vis the leader’s justice by means of observing the presence of obedient (law-abiding, religious) individuals amongst the ma’mūms, then that is sufficient.
- Ways of Being Appended to a Congregational Prayer
Ways of Being Appended to a Congregational Prayer
Q: People who are located on the balcony of a mosque are willing to append themselves to the congregational prayer, below. Assuming there exists a wall on the balcony that prevents the followers of the first row (on the balcony) to observe the congregation, below, would such an appendage be deemed valid?
A: It's problematic and one should not neglect the caution. - Prerequisites for the Prayer Leader
Prerequisites for the Prayer Leader
Q: (a) What is the ruling in relation to the prayers whereby the leader’s voice isn’t heard (such as the ẓuhr and ‘asr prayers) and where one cannot, subsequently, substantiate whether or not the leader is reciting the prayer accurately (pronunciation-wise)?
(b) Are ‘justice’ and the ‘accurate pronunciation of recitation’ two essential prerequisites ought to be beheld by the prayer leader?
(c) Is having an Arabic accent part and parcel of an accurate pronunciation of the recitation?
A: (a) Assuming one doubts vis-à-vis the prayer leader’s accuracy of recitation, he/she may presume its accuracy and join the prayer.
(b) Justice is an essential prerequisite to be beheld by a prayer leader and it must be substantiated by the ma’mūm before joining the prayer – albeit by means of the prayer leader‘s merely appearing to abide by the Islamic Canon (sharī‘ah); assuming the contrary is observed after the prayer, this will in no way harm one’s previously performed prayers. Concerning the accuracy of recitation, however, this may be substantiated by merely presuming that the leader’s recitation is valid.
(c) Beholding an Arabic accent is not part and parcel of an accurate recitation. - What Does the Concept of ḥusn al-zāhir Mean in Relation to the Prayer Leader’s Justice
What Does the Concept of ḥusn al-zāhir Mean in Relation to the Prayer Leader’s Justice
Q: When substantiating the leader’s justice, please may you elaborate on the definition, concept and scope of ḥusn al-zāhir?
A: Husn al-zāhir implies that the given person’s behaviour and actions accord with the Islamic Canon and that no sin has been observed (in relation to the prayer leader). - Distance between the Rows of Prayer in Sunni Congregations
Distance between the Rows of Prayer in Sunni Congregations
Q: Is it problematic to say prayer within congregations, in Mecca and Medina, in which the distance between the rows is more than standard (the norm)?
A: It won’t be considered problematic as long as they, themselves, do not consider it problematic.
- Seminary Theological Students Joining Congregational Prayers Lead by Non-Clergymen
Seminary Theological Students Joining Congregational Prayers Lead by Non-Clergymen
Q: Is it right to claim that seminary students are not allowed to join congregational prayers led by a non-clergyman? And what exactly is meant by a clergyman?
A: Assuming the presence of a clergyman, they ought not to follow a non-clergyman in congregational prayer. A clergyman is one who actually wears the clergy’s uniform in addition to beholding the necessary qualifications. - Congregational Leadership Held by a Woman
Congregational Leadership Held by a Woman
Q: May women act as prayer leaders for congregations comprising both men and women or either one of them?
A: Women’s leadership is only permitted in relation to female congregants. - To Start Congregational Prayer While Imam Is in Rukū’
To Start Congregational Prayer While Imam Is in Rukū’
Q: Assuming we want to append ourselves to a congregational prayer whilst the imam is in rukū‘, ought we to say the takbīr after the imam is actually positioned in the rukū‘ position or may we say the takbīr when the imam is, even, in the process of entering the rukū‘ position? And what will our duty be if we are in doubt whether or not the imam has actually reached the rukū‘ position?
A: It's unproblematic to enter a congregational prayer during the first and second rak‘ahs, irrespective of whether the imam is reciting (the chapters) or is in rukū‘. However, in the third and fourth rak‘ahs, assuming one joins the prayer before the imam’s rukū‘, one must recite al-ḥamd and the succeeding chapter, oneself, before the imam’s rukū‘; assuming there's no time to recite both, one must make sure to, at least, complete al-ḥamd before entering into rukū‘ with the imam. Assuming one firmly believes that he/she won’t be able to recite al-ḥamd, in its entirety, before the imam‘s rukū‘, obligatory caution dictates that one oughtn’t to enter the prayer before the rukū‘ (of the third/fourth rak‘ahs) in the first place. Assuming one joins the prayer during the leader’s rukū‘ and had attains the rukū‘ posture, as required, but doubts whether or not he/she attained it during the imam’s rukū‘, his/her prayer will be deemed valid albeit counted as an individual (not congregational) prayer. - Followers Standing Exactly Side by Side of Imam
Followers Standing Exactly Side by Side of Imam
Q: Whose prayer will be nullified were followers of a congregational prayer to stand exactly side by side of the leader?
A: Obligatory caution dictates that such a congregational prayer be deemed void. The imam’s prayer is valid in any case. Assuming such followers had abided by the duties required in individual (furādā) prayers, then their prayers will be deemed, individually, valid. - The Requirement of Justice in Relation to Imam
The Requirement of Justice in Relation to Imam
Q: A group of people insist that I become congregational leader, at a party, whilst I myself know that I behold not the required attribute of justice; may I nevertheless lead the prayer or must I refrain from doing so?
A: The prayer of those who regard you as just will be valid; it's better not to accept though. However, assuming you accept, the prayer of the followers – as well as your own – will be deemed valid. - Not Reaching the Imam’s Rukū‘ or Prostration in Time
Not Reaching the Imam’s Rukū‘ or Prostration in Time
Q: A person joins a congregational prayer during the first rak‘ah’s recitation; however, he doesn’t become aware that the imam has gone into rukū‘ – due to the large size of the congregation or some other reason – and only later realizes that the leader has, in fact, gone into prostration. Hence, he/she accomplishes his/her rukū‘ and reaches the imam‘s first or second prostration. Is such a prayer valid? What if he/she hadn’t even performed the prostration with the imam but had caught up with the imam during tashahhud?
A: Assuming he/she catches up with the imam at the time of prostration, his/her prayer is deemed valid. Otherwise, his/her congregational prayer will be void; however, the prayer will be converted into an individual prayer and he/she ought to perform the rest of the prayer individually. - Performing a Prayer, Individually, at the Same Time and Place Where a Congregational Prayer Is Being Held
Performing a Prayer, Individually, at the Same Time and Place Where a Congregational Prayer Is Being Held
Q: What is the ruling in relation to performing an individual prayer, in a mosque, at the same time as the mosque’s cleric is performing the daily prayers?
A: Assuming such actions either disrespect the imam or destabilize the congregational prayer, then it won’t be permissible. - Exiting Masjid al-Ḥarām/Masjid al-Nabī at the time of prayer
Exiting Masjid al-Ḥarām/Masjid al-Nabī at the time of prayer
Q: One often observes some pilgrims exit the Masjid al-Ḥarām or Masjid al-Nabī at the time of
congregational prayer. Or, one often observes that pilgrims stand on the sides (of the aforementioned Mosques) and watch the congregational prayer. Please may you write us your response?
A: One must seriously refrain from such actions. - The Imam’s justice
The Imam’s justice
Q: How may one ascertain the justice of the imam?
A: This may be ascertained by any means which leads to one’s acquiring certainty with respect to the matter – be it by means of observing righteous and informed people following the leader or, even, via the imam’s ḥusn al-ẓāhir (proper ‘canonical’ appearance). Once the leader’s justice has been substantiated, acquiring actual/current doubts vis-à-vis his justice aren’t problematic. - Women Following Their Husbands in Prayer
Women Following Their Husbands in Prayer
Q: Does the mere permission of women to follow their husbands, in prayer, imply that it's not necessary for the husband to behold all the necessary qualifications of an imam?
A: Like with all other imams, the necessary requirements ought to be observed. - Congregational Prayer in the Masjid al-Ḥarām
Congregational Prayer in the Masjid al-Ḥarām
Q: What is the rule of taking part in the congregational prayer of the Masjid al-Ḥarām in the following situations:
a. Praying on the 3rd floor;
b. Praying towards any of the corners of the Holy Ka‘bah;
c. When women do not comply with praying on the roof?
A: There is no objection to pray behind the congregational prayer imam of the Masjid al-Ḥarām, no matter whether the follower is praying on the roof or the 2nd floor. Also, it is not a condition to face a certain corner of the Ka‘bah and praying towards any part of it is valid. Women are not obliged to pray on the roof nor on the upper floor. They are allowed to pray with the people in the yard as well. - To Recite Tasbīḥ in Heart during Imam’s Recitation
To Recite Tasbīḥ in Heart during Imam’s Recitation
Q: Is it permissible to recite tasbīḥ in heart — i.e., without pronouncing it — while the imam is reciting the Fātiḥah in a congregational prayer?
A: As in the given question, it is permissible. - To Be Obsessive about Imam’s Recitation
To Be Obsessive about Imam’s Recitation
Q: I have a problem of having obsession and doubts about applying the correct rules of recitation by the imams of congregational prayers in our masjid because I am a teacher of Qur’an recitation, these doubts increase and I think that most of our imams recite incorrectly in a way or another in spite of the fact that there are some more qualified teachers to lead the prayer. How can I get rid of that? And what is the ruling regarding my previous prayers I had performed behind them?
A: it is not a condition to be so strict about some tajwīd rules on correct recitation [of the Fātiḥah and the other chapters]. As long as one pronounces the letters from their points of articulation that Arabs consider that he/she has read the Fātiḥah and the other chapter correctly, it is valid no matter whether some tajwīd rules are neglected. - To Be Separated by a Child in a Congregational Prayer
To Be Separated by a Child in a Congregational Prayer
Q: In a congregational prayer sometime a child or several children, who does/do not know how to pray, stand/s in the raw among the followers. What is the ruling concerning the prayer of the person who stands behind this raw? It happens many times that in the congregational prayer a number of children stand among the men in front of me who are certainly do not know how to pray?
A: To be separated by a discriminating child does not harm unless one knows that his prayer is void. Moreover, to be separated by one child does not harm as well even though the child is not praying. - To Pray in Congregation behind Sunnīs
To Pray in Congregation behind Sunnīs
Q: Would I be guilty if I do not pray in my city’s masjids? What can I do? For your knowledge, if I want to pray there, I should pray cross-armed?
A: You are not obliged to attend their congregational prayer. Anyhow, if you attend there and pray like them, it is valid, but, regarding crossing arms, as long as you can neglect it, you should neglect it and it seems not to be an example of taqiyyah as far as crossing arms is concerned. Of course, if taqiyyah requires praying cross-armed, it would not harm the correctness of praying behind them. - Connection with the Congregational Prayer When a Follower Shifts to Pray Individually
Connection with the Congregational Prayer When a Follower Shifts to Pray Individually
Q: Sometime it happens that I join an ‘ishā’ congregational prayer while I have to pray maghrib. It is known that I should keep sitting down for tashahhud and salām when the imam finishes the 3rd rak‘ah. In such a situation that I am sitting between two persons who are offering ‘ishā’ prayer, does it cut the congregational prayer of one of them due to my sitting for salām?
A: If connection was not through you, his congregational prayer is correct. Also, if connection was through you but no big gap is left by your shifting from congregation, the congregational prayer of the person connected through you is also valid. - What to Say during Tajāfī Position in a Congregational Prayer
What to Say during Tajāfī Position in a Congregational Prayer
Q: what should a follower who lately joined the congregational prayer say during tajāfī (half-sitting) position?
Should he keep quiet, say tasbīḥ or say tashahhud with the imam?
A: He is not required to say anything. However, it is a caution to say tasbih instead of tashahhud, although it is more probable that saying tashahhud is permissible, or rather mustaḥabb. - To Pray behind an Imam Unacquainted with All Related Rulings
To Pray behind an Imam Unacquainted with All Related Rulings
Q: Are we allowed to pray behind an imam of congregational prayer who knows only some of rulings of congregational prayer?
A: It is not a condition to know all the presumptive issues of the congregational prayer; rather, it is enough to pray correctly. - Meaning of 'Apparent Goodness'
Meaning of 'Apparent Goodness'
Q: Would you clearly tell us the definition, meaning and limit of the term 'apparent goodness' in recognizing whether a congregational prayer imam is just or not?
A: Apparent goodness means that the behavior of that particular person goes with shar‘ī standards and he apparently commits no sins. - To Pray behind an Excused Person
To Pray behind an Excused Person
Q: A student of Islamic studies who wears turban is asked to lead congregational prayer. Congenitally, he lacks both upper limbs from from shoulders. Is praying behind him allowed?
A: Praying behind him is invalid because he has an excuse.
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- Friday prayer
- Two ‘īd prayers
- Caution prayer
- Mustaḥabb prayer
- Miscellaneous issues
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