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380.Salat is the best among all acts of worship. If it is accepted by the Almighty Allah, other acts of worship are also accepet ed. And, if prayers are not accepted, other acts are also not accepted.

Offering of prayers five times during day and night purifies us of sins in the same manner as bathing five times during day and night makes our body clean of all filth and one dirt.

It is befitting that one should offer prayers punctually. A person who considers prayers to be something ordinary and unimportant is just like one who does not offer prayers at all.

The holy prophet has said that a person who does not attach any importance to prayers and considers it to be something insignificant deserves chastisement in the hereafter.

Once, while the holy prophet was present in the Mosque (i.e. Masjid-un-Nabi, a man entered and began offering prayer but did not perform the Ruku’ and Sajdah properly. The holy prophet said: If this man dies and his prayers continue to be this way, he will not depart on my religion. Hence, one should not offer one’s prayer hurriedly. While offering prayer one should remember Allah constantly and should offer the prayers humbly and with all solemity. One should keep in mind the Greatness of Almighty Allah with whom one communes while offering prayers and should consider oneself to be very humble and insignificant before His Grandeur and Glory. And if a person keeps himself absorbed in these thoughts while perfoeming prayer he becomes unmindful and oblivious to himself, just as when an arrow was pulled out of the foot of the commander of the faithful, Imàm Ali (peace be on him) while he was offering prayer, but he did not become aware of it.

Furthermore, one who performs prayer should be repentant and should refrain from all sins and especially those which are an impediment in the way of acceptance of one’s prayer (e.g. jealousy, pride, backbiting, eating Halal (allowed) things, drinking intoxicating beverages, non-payment of khums and Zakat). In fact, he should refrain from all sins. Similarly, he should avoid acts which diminish the reward for prayers like praying when one is drowsy or restless because of an urge to urinate, and while offering prayer he should not look up towards the sky. On the other hand, one should perform such acts which increase the reward like wearing an ‘Aqiq ring (a ring with a signet of agate), wearing clean clothes, combing the hair, brushing the teeth and using perfume.

Obligatory prayers

· Salatt-ul-Qad a’ of father which is, as a precaution, obligatory upon his eldest son.

Obligatory DailySalats

· Midday (Tuhr) and Afternoon (‘Aær) prayers-each one consisting of 4 Rak’ahs.

· Dusk prayer (Maghrib)- 3 Rak’ahs and Night prayer (‘Isha’)- 4 Rak’ahs.

382. While traveling, a traveller should reduce the prayers of 4 Rak’ahs to 2 Rak’ahs. The conditions under which the Rak’ahs are reduced will be mentioned later.

Time for Tuhr and ‘Aar prayers

383. The time for Tuhr and ‘Aær prayers is from when the sun starts declining (Ziwal)[1] at midday till sunset. But, if a person intentionally offers ‘Aar prayer earlier than Tuhr prayer, his prayer is void. However, if a person had not prayed Tuhr till the end of time, and the time left before the end allows only one Salat to be prayed, he will first offer ‘Aær prayer in time and then his Tuhr prayer will be Qaèà’. And if before that time a person offers complete ‘Aær prayer before Tuhr prayer by mistake, his prayer is valid and he or she should offer Tuhr prayer after it.

384. If a person begins offering ‘Aær prayer forgetfully before Tuhr prayer and during the prayer he realises that he has committed a mistake, he should revert his intention to Tuhr prayer, i.e. he should intend that those parts offered before and those offered from now onwards till the end of the prayer, would be Tuhr prayer After completing the prayer, he will offer ‘Aær prayer.

Friday prayer

385. Friday prayer consists of 2 Rak’ahs like Fajr prayer. The difference between these two prayers is that Friday prayer has two sermons before it.Salat-ul-jumu’ah is obligatory in choice (Wajib-ut-takhyiri), and we have an option to offer jumu’ah prayer, if its necessary conditions are fulfilled, or to offer Tuhr prayer. Hence, ifSalat-ul-jumu’ah is offered then it is not necessary to offer Tuhr prayer.

The following conditions must be fulfilled for jumu’ah prayer to become obligatory:

*The time for jumu ah prayer shoyer set in. And thet means that the middaytime should have begun to decline. The time for salat-ul-jumu ‘ah is the earliest part of zuhe. If it is very much delayed, then salat-ul-jumu ah time will beover, and Zuhr salat will hove to be prayed

· The number of persons joiningSalat-ul-jumu’ah should be at least five, including the Imàm. If there are less than five people,Salatul-jumu’ah would not become obligatory.

These conditions include righteousness (‘Adalah) and other qualities which are required of an Imàm and which will be mentioned in connection with the congational prayer. In absence of an Imàm qualifying to lead,Salat-ul-ujmu’ah will not be obligatory.

The following conditions should be fulfilled for theSalat-ul-jumu’ah to be correct:

· The prayer should be offered in congregation. Hence, Friday prayer cannot be prayed alone. If a person joinsSalat-ul-jumu’ ah before the Ruku of the second Rak’ah his prayer will be valid and he will have to add another Rak’ah to complete it. But, if he joins the Imàm in the Ruku of the second Rak’ah then as an obligatory precaution the prayer may not suffice, and Tuhr prayer should be prayed.

· The distance between the two places whereSalat-ul-jumu’ah are offered should not be less than one Farsakh (3 miles).

A Few Rules concerning jumu’ah prayer are as follows:

· As mentioned before,Salat-ul-Jumu’ah is not absolutely obligatory during the time of Imàm’s (A.S.) absence. Then it is permissible Tuhr prayer in the early part of its time.

· It is Makruh to talk while Imàm delivers the sermom. And if the noise created by talking prevents others from listening to the sermon. Then it is Halal (allowed) as a precaution.

However, listening to the sermons is not obligatory upon those, who do not underhand their meanings.

· It is not obligatory for a person wishing to join jumu’ah Sal at to be present while Imàm is delivering the sermon.

Time for Maghrib and ‘Isha’ prayers

386. If a person doubts about sunset, and considers it probable that the sun may be hidden behind mountains, buildings or trees, as long as the redness in the eastern sky appearing after sunset has not passed overhead, MaghribSalat should not be performed by him. However, as an obligatory precaution, one should wait till that time, even if he or she does not have any doubt about sunset.

387. In normal circumstances, the prescribed time for Maghrib and ‘Isha’ prayers is till midnight and night is from early sunset till rising of fajr. But if forgetfulness, oversleeping or being in Haydh and similar unusual situations prevent one from performing the prayers till midnight, then for them the time will continue till Fajr sets in. In all the cases, Maghrib must be prayed before ‘Isha’, and if one contradicts their sequence purposely or knowingly, theSalat will be void. However, if the time left over is just enough for ‘Isha’ prayer to be offered within time, then ‘Isha’ will precede Maghrib prayer.

388. If a person begins ‘Isha’ prayer by mistake before Maghrib prayer and realises during the prayer that he has made an error, and if he has not yet gone into Ruku of the 4th Rak'ah he should turn his intention to Maghrib prayer and complete the prayer. Thereafter he will offer ‘Isha’ prayer. However, if he has entered Ruka of the 4th Rak ah he can continue to complete the ‘Isha’ prayer and thereafter pray Maghrib.

389. If a person in normal circmstances does not offer Maghrib or ‘Isha’ prayer till after midnight, he should, as an obligtoty precaution offer the prayer in question before the dawn Adhan, without making an intention of Ada’ (i.e in time) or Qaèà’ (i.e after the lapse of time).

Time for Subh (Fajr = Dawn) prayer

390. Just before dawn a column of whiteness rises upwards from the east. It is called the first dawn. When this whiteness spreads, it is called the second dawn, and the prime time for Subh prayer. The time for Subh prayer is till sunrise.

Rules RegardingSalat Times

391. A person can start offering prayer only when he becomes certain that the time has sat in or when two just (‘Adil) persons inform that the time has set in. In fact, one can rely upon the Adhan, or on advice of a person who knows the timings and is reliable.

392. If a person is satisfied on the basis of any one of the above methods that the time for prayer has set in and he begins offering prayer, but then realises during the prayer that the time has not yet set in, his prayer is void.

And the position is the same if he realises after the prayer that he has offered the entire prayer before time. However, if one learns as he prays that the time has just entered or if he learns after the prayer that the time entered while he was in the process of praying, hisSalat will be valid.

Mustahab Prayers

393. There are many Mustahab prayers which are generally called Nàfilah but more stress has been laid on the daily Mustahab prayers. The number of their Rak'ahs everyday excluding Friday, is 34. It is as follows:

As an obligatory precaution, the Nàfilah for Isha prayer should be offered while sitting, and therefore its 2 Rak'ahs are counted as one. But in Friday, 4 Rak'ahs are added to the 16 Rak'ahs of the Tuhr and the Aær Nàfilahs, and it is preferable that all these 20 Rak'ahs are offered before the Tuhr sets in, except for two Rak'ahs of it, which is better be offered in the time of Ziwal.

394. Out of the 11 Rak'ahs of the midnight Nàfilah, 8 Rak'ahs should be offered with the intention of the midnight Nàfilah, 2 Rak'ahs with the intention of Shaf, and 1 Rak'ah with the intention of Watr (odd). Complete instructions regarding Nafilat-ul-layl are given in the books of supplications.

395. All Nàfilah prayers can be offered while sitting, even by persons with option, and it is not necessary to count 2 Rak'ahs prayed while sitting as one Rak'ah while standing. But it is better to perform all Nàfilah prayers while standing, except for the Nàfilah for ‘Isha, while showld, as an obligatory precaution, be performed while sitting.

396. Tuhr Nàfilah and Aær Nàfilah should not be offered when one is on a journey, and one may offer Isha Nàfilah with the intention of Raja’.

The Timings of the Daily Nàfilah Prayers

397. The Tuhr Nàfilah is offered before Tuhr prayer. Its time is from the commencement of the time of Tuhr, up to the time when it is possible to offer it before Tuhr prayer.

398. The Aær Nàfilah is offered before Aær prayer, and its time is till the moment when it is possibe to offer it before Aær prayer.

399. The Maghrib Nàfilah should be offered after Maghrib prayer, and its time is till the moment when it is possible to offer it after Maghrib prayer in time.

400. The time for ‘Isha Nàfilah is from the completion of Isha prayer till midnight.

401. The Fajr Nàfilah is offered before the Fajr prayer, and its time commences when a time required for offering Nafilat-ul-layl has been passed from its time, till the time when it is possible to offer it before Fajr prayer.

402. The time forSalat-ul-layl is from the begining of night till Adhan for Fajr prayer, and it is better to offer it nearer to the time of fajr prayer.

403. If a person gets up at the time of rising of fajr, he or she can offerSalat-ul-layl without an intention of Ada or Qada.

Ghufaylah Prayer

404. Ghufaylah prayer is one of the Mustahab prayers which is offered between Maghrib and Isha prayers. In its first Rak'ah after Surat-ul-Hamd instead of the other Surah, the following verse should be recited: Wa dhannuni idh dhahaba mughad iban fa-zanna an lannaqdira alayhi Ahaadfa-nada fi-zulumati an la ilaha illa anta subhanaka innikuntu min-az-zalimin, fa-stajabna lahu wa najjaynahu min-al-ghammi wa kadhalika nunj-il-muminin. In the second Rakah after Surat-ul-Hamd, instead of other Surah, the following verse should be recited: Wa indahu mafatih-ul-ghaybi la ya'lamuha illa hu wa ya' lamu ma fil-barri wal-bahri wa ma tasqutumin waraqatin illa ya-lamuha wa la habbatin fi zulumat-il-wa laratbin yabisin illa fi kitabi mubin. And in Qunut this suppliceation be recited:Allahumma inni as'aluka bi-mafatih-il-ghybi-llati la ya'lamuha illa ant, an tusalliya'ala Muhammadin wa ali Muhammad, wa an taf, ala bi..... (here one should mention his wishes).

Thereafter, the following suppliceation should be read: x Allahumma anta waliyyu ni'mat wal-qadiru'ala talibati, ta'lamu hajati fa-as'aluk bihaqqi Muh mmadin wa ali Muhammad, alayhim-us-salam, lamma qad aytaha li.

Rules of Qiblah

405. Qur Qiblah is the site of the holy Ka'bah ' which is situated in Makkah, and one should offer one's prayers facing it. However, a person who is far, would stand in such a manner that people would say that he is praying facing the Qiblah, and that would suffice. This also applies to other acts which should be performed facing the Qiblah, like while slaughtering an animal etc.

406. A MustahabSalat can be offered while one is walking, or riding and if a person offers Mustahab prayer in this two conditions, it is not necessary to be facing the Qiblah.

407. A person who wishes to offer prayer, should make efforts to ascertain the direction of Qiblah, and for that, he has to either be absolutely sure, or acquire such information as may amount to certainty, like testimony of two reliable persons. If that is not possible, he should form an idea from the prayer niches (Mihrab) of the Masjid or form the graves of the Muslims, or by other ways, and act acordingly. In fact, if a non-Muslim who can determine Qiblah by scientific method, indicates Qiblah satisfactorily, he can be relied upon.

408. If a person, who has a mere surmise about Qiblah, and is in a position to have a better idea, he should not act on that guess work. For example, if a guest has an idea about the direction of Qiblah on the statement of the owner of the house, but feels that he can acquire a firmer knowledge about Qiblah by some means, he should not sct on his host's words.

409. If a person does not possess any means of determining the direction of Qiblah, or in spite of his efforts, he cannot from an idea about it, it will be sufficient for hom to offer his prayers facing any direction.

410. If a person is sure or guesses that Qiblah is on one of the two directions, he should offer pyayer facing both.

411. If a person who is not certain about the direction of Qiblah, wishes to perform acts other thanSalat, which suold be done facing the Qiblah like, slaughtering an animal, he should act according to his surmise about the direction of Qiblah, and if that does not seem possible, then performing the act facing any direction will be valid.

Covering the Body in Prayers

412. While offering prayer, a man should cover his private parts even if no one is looking at him and preference is that he should also cover his body from the navel to the knee.

413. A woman should cover her entire body while offering preayer, including her head and hair. As an obligatory precaution, she should cover herself even for her. Therefore, if she covers herself with a veil in such a manner that she may see her body, it will be with an Ishkal. It is not necessary for her to cover her face, or the hands up to the wrists, or the upper parts of feet up to the ankles. Nevertheless, in order to ensure that she has covered the obligatory parts of her body adequately, she should also cover a part of the sides of her face as well as lower part of her wrists and the ankles.

Conditions for Dress Worn during Prayer

The dress of a person who offers prayer should be Tahir. Therefore, if he prays with Najis body, or dress, in normal situations, his prayer would be void.

414. If a person did not care to know thatSalat offered with Najis body or dress is void or that semen is Najis, and he prayed in that state, his prayer, as an obligatory precaution, should be offered again, and if its time had lapsed, he should offer its Qada.

415. If a person who who does not know the rule prays with Najis body or dress, he does not have to offer it again or give its Qada, provided that he has not been negligent to learn the rule.

416. If a person was sure that his body or dress was not Najis, and came to know afterSalat that either of then was Najis, the prayer is in order.

417. If a person forgets that his body or dress is Najis, and remembers duringSalat, as or after completing salat an obligatory precation, he should offer the prayer again, if his forgetting was due to carelessness. And if the time has lapsed, he should give its Qada’. If it was not due to carelessness, it is not necessary to pray again, except when he remembers duringSalat, in which circumstances, he will act as explained below.

418. If a person has ample time at his disposal while offering prayer, and he realises during the prayer that his clothes are Najis, and suspects that they may have become Najis after he started the prayer, he should wash it, or change it, or take it off, provided that in so doing, hisSalat does not become invalidated, and continue with theSalat to its completion. But if he has no other dress to cover his private parts, or washing the dress, or taking it off may invalidate hisSalat, he should, as an obligatory precaution, repeat hisSalat with Tahir clothes.

419. If a person doubts whether his body or dress is Tahir, and if he did not find anything Najis after investigation, and prayed, hisSalat will be valid even if he learns afterSalat that his body or dress was actually Najis. But if he did not care to investigate, then as an obligatory precaution, he will repeat the prayer, and if the time has lapsed, he will give its Qada.

420. If a person washes his dress, and becomes sure that it has become Tahir, and offers prayer with it, but learns after the prayer that it had not become Tahir, his prayer is in order.

421. A person who does not have any dress other than a Najis one, should offer prayer with that Najis dress, and his prayer will be in order.

The dress which a person uses for covering the private parts, while offering prayer should, as an obligatory precaution, be Mubah. Hence, if a person knows that it is Halal (allowed) to use a usurped dress, or does not know the rule on account of negligence, and intentionally offers prayer with the usurped dress, as a precaution, his prayer would be void. But if his dress includes sush usurped things which alone cannot cover the private parts, or even if they can cover the private parts, but he is not actually wearing them at that time (for example, a big handkerchif which is in his pocket) or if he is wearing the usuped things together with a Mubah covering, in all these cases, the fact that such extra things are usurped would not affect the validity of the prayer ; although, as a precautionary measure, their use should be avoided.

423. If a person purchases a dress with a sum of money whose Khums has not been paid by him, but the transaction on the whole is in debt, like most of transactions, the dress will beHalal (allowed) for him, but he owes the Khums of the money paid by him. However if he purchases a dress with the particular sum of money whose Khums has not been paid by him then without the permission of a Mujtahib,Salat in that dress will amount to theSalat in a dress which has been usurped.

The dress of the person which alone can cover the private parts, and also, as an obligatory precaution, those which alone would not cover the private parts, should not be made of the parts of the dead body of an animal whose blood gushes when killed.

425. If the person, who offers prayer, carries with him parts from a Najis carcass, which are counted as living parts, like, its flesh and skin, the prayer will be in order.

426. If a person who offers prayer has with him parts from a carcass, whose meat is lawful to eat, and which is not counted as a living part, e.g. its hair and wool, or if he offers prayer with a dress which has been made from such things, his prayer is in order.

427. The fourth condition: The dress of one who is praying, apart from the small clothes like socks which would not ordinarily serve to cover the private parts, should not be made of any part of the body of a wild animal, nor, as an obligatory precaution, of any animal whose meat is Halal (allowed). Similarly, his dress should not be soiled with the urine, excretion, sweat, milk or hair of such animals. However, if there is one isolated hair on the dress, or if he carries with him say, a box in which any such things have been kept, there is no harm.

428. If the person offering prayer, doubts whether his dress is made of the parts of an animal whose meat isHalal (allowed), or with the parts of the animal whose meat is Halal (allowed), he is allowed to offer prayer with it, irrespective of whether it has been made in Islamic country or in non-Islamic country.

429. The fifth condition: The use of a dress embroidered with gold is Halal (allowed) for men, and to pray in such a dress will makeSalat void. But for women its use, whether in prayer or otherwise, is allowed.

430. It is Halal (allowed) for men to wear gold, like hanging a golden chain on one's chest, or wearing a gold ring, or to use a wrist watch made of gold, and the prayers offered while wearing these things will be void. But women are allowed to wear these things in prayers or otherwise.

431. If a person did not know, or forgot that his ring or dress was made of gold, or had a doubt abount it, his prayer will be valid if he prayed wearing them.

432. The sixth condition: InSalat, the dress of a man which alone may cover the private parts, should not be made of pure silk. And, for men it is Halal (allowed) to wear pure silk at any time, but for women it is in order.

434. It is not Halal (allowed) for a man to wear the dress of a woman and for a woman to wear the dress of a man, and prayer with them is in order. However it is not allowed, as an obligatory precauyion, for men to make themselves similar to women, and vice versa.

Exceptional Cases

435. In the following three cases, the prayer offered by a person will be valid, even if his body ordress be Najis:

* If his body or dress is stained with the blood discharged from a wound or a sore on his body.

* If his body or dress is stained with blood, spread over a space lesser thana Dirham (which, as an obligatory precaution, is equal to the upper joint of the thumb).

* If he has no alternative but to offer prayer with Najis body or dress. Further, there is one situation in which, if the dress of one who prays is Najis, theSalat will be valid. And that is, when small clothes like socks, skull-caps are Najis.

436. If the body or the dress of a person wishing to pray is stained with blood from wound or sore etc, he can praySalat with that blood as long as the wound or the sore has not healed up. And the same applies to pus, which may flow out with blood, or any medicine which became Najis, when applied to the wound or the sore.

437. If blood on the dress or the body of a person who is praying, is equal to or more than a Dirham, and it originates from a small cut or wound which can be healed easily, and which can be washed clean, then hisSalat is void.

438. If any part of the body, or the dress, which is away from the wound, becomes Najis owing to the fluid which oozes out from the wound, it is not permissible to offer prayer with it. However, if a part of the body or dress around the wound becomes NAjis, owing to suppuration, there is not harm in offering prayer with it.

439. If the body or dress of a person is stained with blood from piles (whether internal or external), or from a wound which is within one's mouth, nose etc, he can offer prayer with that blood.

440. If the clothes or the body of a person praying, is stained with the blood of Haydh, however little, theSalat will be void. And as a precaution, the same rule applies to the blood of Nifas, Istihadah and the blood from sources which are essentially Najis, like a pig, a carcass, or an animal whose meat is Halal (allowed). As regards other bloods, like the blood from a human body, or from an animal whose meat is lawful to eat, there is no harm in offering prayer with them, even if they are found at several places on the dress or the body, provided that, when added together, their area is less than that of a Dirham.

441. If the area of the blood on one's body or dress is less than that of a Dirham, and some moisture reaches it and spreads over its sides, the prayer offered with that blood is void, even if the blood and the moisture which has spread there, is not equal to the area of a Dirham.

442. If there is no blood on the body or dress of a person, but it becomes Najis because of contact with some moisture mixed with blood, prayer cannot be offered with it even if the part which has become Najis is less than the area of a Dirham.

443. If small dresses belonging to a person offering prayer, like his socks or skull-cap, which would not ordinarily cover his private parts, become Najis, and if they are not made of the parts of a carcass or an animsl whose meat is Halal (allowed) to eat, the prayer offered with them will be in order. But if they are made of the parts of a carcass or a Najis animal, as an obligatory precaution, the prayer offered with them will be void. And there is no objection if one offers prayer with a Najis ring.

Place WhereSalat Can Be Prayed

First: The place where the prayer is offered should, as an obligatory precaution, be Mubah.

444. If a person prays on a usurped property, then as an obligatory precaution, his prayer is void, even if he prays on a carpet, or a couch, or similar object.

445. Prayer offered in a property whose use and benefit belongs to someone elso, will be like the prayer offered on a usurped property, unless permission is taken from the entitled person. For example, if a house has been rented out, and the owner of the house, or anyone elso offers prayer in that house without permission of the tenant, then as a measure of precaution, his prayer is void.

446. If a person sitting in a mosque, is made to quit his place by someone who then occupies his place, the prayer offered there will be valid, though he will have committed a sin.

447. If a person purchases a property with the sum of money from which Khums has not been paid by him but the transaction on the whole is in debt, like most of transactions, using that property will be lawful, but he owes the Khums of the money paid by him. However if he purchases a property with a particular sum of money whose Khums has nat been paid by him, then his use of that property, without the permission of a Mujtahhid, is Halal (allowed) and as an obligatory precaution the prayers which he offers in it are void.

448. Use of a property which belongs to a dead person, who has not paid Zakat (alms) or owes a debt, is allowed with the permission of the heirs, provided that such a use does not in any way prevent from obligations. So a person wishing to pray in such property can do so, with the permission of the heirs.

449. If some of the heirs of a dead person are either minor, or insane, or absent, then use of that property without permission of the guardian of those heirs, is Halal (allowed), and it is not permissible to offer prayers in it. But usual uses, which are made in order to perpare the dead body for burying, will be in order.

889. The second condition: The place for obligatory prayers should not have such a vigorous movement which would make normal standng, Ruku or Sajdah impossible. In fact, as an obligatory precaution, it should not prevent the body from begin at ease. But if one is forced to pray at such places, due to shortage of time, or any other reason, like in a car, on a ship or on train, the one should try to remain still, and to maintain the direction of Qiblah, as much as possible. And if the vehicles move away from the direction, he should return to Qiblah. If maintaining the exact direction of Qiblah is not possible, then one should try to keep the deviation in an angle less than go degrees, and if this again is impossible, he should keep the direction of Qiblah only while offering Takbirat-ul-iharm. But if this is not impossible either, considering the direction of Qiblah will be not necessary.

450. There is no harm in offering prayers in a car or a boat, or on railway train or other vehicles, while they are motionless. And if they do not cause excessive swaying to the body when they are in motion, one can pray in them in motion.

The third condition: The ceiling of the place where one prays should not be so low, that one may not be able to stand erect, nor should the place be so small, that there may be no room for performing Ruku or Sajdah.

The fourth condition: If the place where one wishes to pray is Najis, it should not be so wet that its moisture would reach the body or the dress of the person praying, provided that the Najasah is of that kind which invalidates the prayer. But, if the place where one places one's forehead while performing Sajdah, is Najis, the prayer will be void, even if that place is dry.

The fifth condition: As an obligatory precaution, women should stand behind men while praying. At least, her place of Sajdah should be in line with his knees, when he is in Sajdah.

451. If a woman stands in line with a man, or in front of him in prayer and both of them begin the prayer together, they should, as an obligatory precaution, repeat their prayers. And the same applies if one of them starts earlier than the other.

452. If a man and a woman are standing side by side inSalat, or woman is in front, but there is a wall, curtain, or something else separating them, so that they cannot see each other, the prayers of both of them are in order. Similarly, the prayers of both will be valid if the distance between them is more than ten cubits.

The sixth condition: The place where a person places his forehead while in Sajdah, should not be a span of four fingers or more higher or lower than the place of knees or toes. The details of this rule will be given in the rules relating to Sajdah.

453. For a Non-Mahram man and woman to be inprivate at a place, where there is a possibility of falling into sin is Halal (allowed). And as a recommended precaution, one must avoid praying at such places.

Rules Regarding a Mosque

454. It is Halal (allowed) to make the floor, roof, ceiling and inner walls of a Masjid Najis, and when a person comes to know that any of these parts has become Najis, he should immediately make it Tahir. And the recommended precaution is that the outer part of the wall of a mosque, to

o should not be made Najis. And if it becomes Najis, it is not obligatory to remove the Najasah. But if someone makes it Najis to violate its sanctity, that act is Halal (allowed), and the Najasah should be removed.

455. It is Halal (allowed) to make the precincts (Halal (allowed)) of the Holy Shrines of Imam Najis, and if anyone of these precincts becomes Najis, and if its remaining in that state affects its sanctity, then it is obligatory to make it Tahir. And the recommended precaution is that it should be made Tahir, even if no desecration is involved.

457. It is Halal (allowed) to carry any Najis -ul-Ayn or a thing which has become Najis, into a mousque, if so desecrates the mosque.

458. If a mosque is draped with black cloth or covered with a marquee in preparation of Majlis (recication of the sufferings of holy martyrs), and tea is prepared, there will be no objection to all that, if thay do not have any harmful effect on the mosque, and if it does not obstruct those who come to pray.

Adhan and Iqamah

459. It is Mustahab for man and woman to say Adhan and then Iqameh before offering daily obligatory prayers, but for other Mustahab or obligatory prayers, they are not prescribed.

460. It is recommended that Adhan be pronounced in the right ear of the child, and Iqamah in its left ear, on the day it is born or before the umbilical cord is cast off.

As regard to Iqamah, it consists of 17 sentences. In Iqamah, Allahu Akbar is reduced in the beginning to twice, and at the end, La ilaha illa-llah to once, and after Hayya ala Khiyr-il-Amal, Qad qamatis-Salah (i.e. the prayer has certainly been established) must be added two times.

462. Ashhadu anna Amir-al-Mu'minina Aliyyan Waliyyu-llah (I testify that the Commander of the faithful, Imam Ali (A.S.) is the vicegerent of Allah for all people) is not a part of either Adhan or Iqamah. But it is preferable that it is pronounced after Ashhadu anna Muhammadan Rasul-u-llah with the intention of Qurban.

463. There should not be an unusual interval between the sentences of Adhan or Iqamah, and if an unusual gap is allowed between them, the Adhan or Iqamah will have to be repeated.

464. Whenever a person offers two prayers with one common time together, one after the other, Adhan is not necessary for the second prayer, if he has said it for the first one.

465. If Adhan and Iqamah have been pronounced for congregational prayer, a person joining that congregation should not pronounce Adhan and Iqamah, for his own prayer.

466. Adhan and Iqamah should be pronounced in correct Arabic. Hence, if they are pronounced in incorrect Arabic, or one lettrer is uttered for another, or if, for example, its translation is pronounced, it will not be valid.

467. Adhan and Iqamah for a prayer should be pronounced when the time for that prayer has set in. If a person pronounces them before time, whether it be intentionally or due to forgetfulness, his action is void, except when if the time ofSalat sets in during the prayer being offered, then that will be valid, as explained in (rule 752.)

Obligatory Acts Relating toSalat

* Tashahhud (bearing witness after completing the Sajdah of the second and the last Rak'ah)

468. Some of the opligatoy acts of prayers are elemental (Rukn). Hence, a person who does not offer them, whether intentionally or by mistake, his prayer becomes void. Some other obligatory acts of prayers are not essential. Therefore, if they are omitted by mistake, the prayer does not become void.

Any addition made to these elemental (Rukn) acts, intentionally, will render the prayer void. If the addition is done by mistake, the prayer does not become void except when a Ruku is added, or more than two Sajdahs are offered in one Rak'ah, in which cases as an obligatory precaution the prayer is void.

Intention

469. A person should offer prayer with the intention of Qurban, that is, paying homage to the Almighty Allah. It is not, however, necessary to make the intention pass through his mind, or, for example, utter: I am offering four Rak'ahs of Tuhr prayer Qurbatan ila-llah.

470. If a person stands for Tuhr prayer or for Aær prayer, with intention to offer four Rak'ahs without specifying whether it is Tuhr or Aær prayer, his prayer is void ; but it is enough, while specifying the prayers, to consider Tuhr prayer as the first and Aær prayer as the second prayer. Similarly, if he wants to offer a Qada'Tuhr prayer at the time of Tuhr, he should specify whether he is offering the Tuhr prayer of the day, or the Qada.’

471. A person shuold be sonscious and aware of his intention, from the beginning of the prayer till its end. Hence, if during the prayer he becomes so lost that he is unable to say what he is doing, if asked, his prayer is void.

472. A person should offer prayer to pay homage to the Almighty Allah only. So, if a person prays to show off to the people, his prayer is void. It will be void even if he couples the intention of showing off, with the performance for the pleasure of allah.

Takbirat-In-Ihram

473. To say AllahuAkbar in the beginning of every prayer is obligatory, and one of its Rukns. And these two words should be pronounced in correct Arabic. If a person pronounces these words incorrectly, or utters their translation, it will not be volid.

474. It is necessary that when a person pronounces Takbirat-ul-Ihram for an obligatory prayer, his body is steady, and if he pronounces Takbir-ul-Ihram intentionally when his body is in motion, his Takbir is void.

475. One should pronounce Takbir. Surat-ul-hamd, other Surah, Dhikr and Du'a (supplication) in such a manner that he should at least hear the whisper. And if he cannot hear it because of deafness or too much noise, he should pronounce them in such a manner that he would be able to hear, if there was no impediment.

476. If a person is dumb, or has some defect in his tongue rendering him unable to pronounce Allahu Akbar, he should pronounce it in whatever manner he can. And if he cannot proounce it at all, he should say it in his mind, and should make a suitable sign with his finger for Takbir, and should also move his tongue and lips if he can. But a person who is born dumb, should move his tongue and lips like someone who pronounees the takbir, and made signs with his fingers, too.

477. It is Mustahab for a person pronouncing the first Takbir of the prayer, and also the Takbir which occur during the prayer, to raise his hands parallel to his ears.

Qiyam (To Stand)

478. To stand erect while saying Takbirat-ul-Ihram, and to stand before the Ruku are Rukns of the prayers. but, standing while reciting Surat-ul-Hamd and the other Surah and standing after performing the Ruku, are not Rukn and if a person omits it inadvertently, his prayer is in order.

479. It is obligatory for a person to stand a while before and after pronouncing Takbir, so as to ensure that he has pronounced the Takbir while standing.

480. If a person forgets to perform Ruku, and sits down after reciting Surat-ul-Hamd and other Surah, and then remembers that he has not performed Ruku, he should first stand pu and then go into Ruku. If he does not stand up first, and perform Ruku while he is bowing, his prayer will be void because of not having performed standing before Ruku.

481. When a person stands for takbirat-ul-Ihram or Qira'ah (recitation), he should not walk, nor should he incline on one side, and as an obligatory precaution, he should not move his body nor lean on anything in normal condition. However, if he is helpless, and is obligatory to lean on something, there is no harm in it.

482. If while standing, a person forgetfully walks a little, or inclines on one side, or leans on something, there is no harm in it.

483. When a person is engaged in obligatory Dhikr in the prayer, his body should be still, and, as an obligatory precaution, it applies to Mustahab Dhikr also.And when he wishes to go a little backward or forward, or to move his body a little towards right or left, he should not recite any thing at that time.

484. If he recites something Mustahab while in motion, for example, if he says Takbir while going into Ruku or Sajdah, his Dhikr will not be correct provided that he has said it with the intention of a Dhikr ordered to be said in prayers, but hisSalat will be valid. Bi-hawli-llahi wa quwwatihi aqumu wa aq'ud should be said in the state of rising.

485. If a person becomes unable to stand while offering prayer, he should sit down, and if he is unable to sit, he should lie down. However, until his body becomes steady, he should not utter any of the obligatory Dhikr.

486. As long as a person is able to offer pravers standing, he should not sit down. For example, if the body of a person shakes, or moves when he stands, or he is obliged to lean on somthing or to inclinc his body a bit, he should continue to offer prayer standing in whatever manner he can. But, if he cannot stand at all, he should sit upright, and offer prayer in that position.

487. If a person is offering prayerin a sitting position, and if after reciting Surat-ul-Hamd and other Surah, he is able to stand up and perform Ruku, he should first stand, and then perform Ruku. But, if he cannot do so, he should perform Ruku while sitting.

488. If a person who can stand, fears that owing to standing he will become ill or will be harmed, he can offer prayer in a sitting position and if he fears sitting, he can offer the prayer in a lying posture.

Qira'ah (Reciting the Surat-ul-Hamd and Other Surah of holy Qur'an)

489. In the daily obligatory prayers, one should recite Surat-ul-Hamd in the first and second Rak'ahs, and thereafter one should recite another Surah and on the basis of precaution it should be one complete Surah.

490. If the time left forSalat is little, or if person has to helplessly abandon the Surah because of fear that a thief, a beast, or anything else, may do him harm, or if he has an important work, he can ablandon the other Surah. In fact, there are situations when he should avoid it, like when the Salat time at his disposal is limited, or when in certain fears.

491. If a person realises before bowing for Ruku, that he has not recited al-Hamd and Surah, he should recite them, and if he realises that he has not recited the Surah, he should recite the Surah only. But, if he realises that he has not recited al-Hamd only, he should recite al-Hamd first and then recite the Surah again. Moreover, if he bends but before reaching the Ruku realises that he has not recited surah or only al-Hamd and Surah or only al-Hamd, he should stand up and act according to the foregoing rules.

492. It is not necessary to recite a Surah after al-Hamd in Mustahab prayer, even if that prayer may have become obligatory due to Nadhr (vow). But, as for some Mustahab prayers like Wah shah prayer, in which a parti cular Surah is recommended, if a person wishes to act according to the rules, he should recite the prescribed Surah.

493. It is obligatory, as a precaution, for a man to recite al-Hamd and the other Surah loudly, while offering Fajr, Maghrib or Isha prayer, and it is obligatory also, as a precaution, for a man and a woman to recite al-Hamd and the other Surah silently while offering Tuhr and Aær prayers.

494. A woman can recite al-Hamd and other Surah in Fajr, Maghrib and Isha prayers loudly or silently. But, if a non-Mahram hears her voice, and if it is Halal (allowed) for her to be heard by a non-Mahram man, she should recite them silently, and if she recites them loudly, as a precaution, her prayer will be void.

495. If a person intentionally prays loudly where he should pray silently, and vice versa, as a precaution his prayer is void. But, if he does so owing to forgetfulness, or not knowing the rule, his prayer is in order. And if he realises that he is doing a mistake while reciting al-Hamd and the other Surah, it is not necessary to recite again what he has recited not following the rule.

496. A person should say his prayer correctly, and if one cannot by any means recite the whole of Surat-ul-Hamd, he should recite it as he can provided that the part pronounced correctly is considerable ; but if that is a very small part, then as an obligatory precaution, he should add to it some verses of Qur'an which he can recite correctly. And if he cannot do that, he should add some Tasbih to it. But if someone cannot recite al-Hamd correctly at all, then there is no necessary replacement for it.

497. If a person does not utter a certain word of al-Hamd or the other Surah intentionally or while he is negligently ignorant, or utters one letter for another, like Z for D, or changes the inflections, by adding a vowel kike A or I where not needed or changing their pronunciations in such a manner that the word is considered as incorrect, or does not render Tashdid (pronouncing the letter hard as if there is two letters) properly, his prayer is void.

498. If a person has learnt a word which he believes to be correct, and recites it that way in prayers, but comes to know later that he has been reciting it incorrectly, it is not necessary for him to offer the prayers again.

499. The recommended precaution is that while offering prayer, one should not recite the ending word of any phrase, with Waqf (i. e. not to utter the last vowel) if one wishes to join it to the next phrase. Nor should one utter the last vowel of a word (do Wasl) when one wishes to pause. For example, if you recite Ar-Rahman-ir-rahimi and then pause before starting the next word, it is not proper, but you should continue with no pause. Similarly, in the same vorse, that is, Ar-Rahman-ir-Rahim, if you utter the last consonant (M’) without the vowel (I), you should do a pause and not attach the verse to Maliki yawmid-din.

500. In the third and fourth Rak'ahs of prayer, one may either raed only al-Hamd or Tasbihat (i. e. Subhana-llahi wal-hamdu li-llahi wa la ilaha illa-llahu wa-llahu akbar) which may be said once, although it is better to say it three times. It is also permissible to recite al-Hamd in one Rak'ah, and Tasbihat in the other, but it is better to recite the latter in both.

501. It is obligatory, as a precaution, for men and women that in the third and fourth Rak'ahs, they should recite al-Hamd or Tasbihat silently.

502. If a person doubts whether he has pronounced a verse or a word correctly, like, whether he has uttered Qul Huwa-llahu Ahad correctly or not, he may ignore his doubt. However, if he repeats that verse or word correctly as a precautionary measure, there is no harm in it. And if he doubts several times he may repeat as many times. However, if it becomes an obsession, it is better no to reapeat.

Ruku (Bowing)

503. In every Rak'ah, a person offering prayer should, after reciting the Surahs (Qira'ah), bow to an extent that he is able to rest all his finger tips, including the thumb on his knees. This act is called Ruku.

504. There is no harm, if a person bows to the extent prescribed for Ruku, but he does not rest his fingertips on his knees.

505. Bending should be with the intention of Ruku. If a person bends for some other purpose (e. g. to Kill an insect), he cannot reckon it as Ruku. He will have to stand up and bend again for Ruku, and in so doing, he will not have added any Rukn, nor will his prayer be void.

506. A person who performs Ruku in the sitting position, should bow down till his face is parallel to his knees.

507. It is better that in normal situations one should say in Ruku Subhana-llah three times or Subhan a rabbiy-al-azimi wa bi-hamdih once. But actually, uttering any Dhikr is sufficient and as an obligatory precaution it should be to the extent of the above Dhikr. However, ifSalat time is short, or if one is under any pressure, it will be sufficient to say Subhana-llah once. A person who cannot utter Subhana rabbiy-al-azimi wa bi-hamdih” correctly, he should say another Dhikr like `Subhana-llah` three times.

509. In Ruku, the body should be steady, and one should not purposely move or shake oneself resulting in not being steady, even if, as a precaution, he or she is not reciting the obligatory Dhikr. And if someone does not observe this steadiness, his prayer, as a precaution, will be void, even if he repeats the Dhikr in steady state.

510. If at the time of uttering the obligatory Dhikr of Ruku, he loses steadiness by mistake or involuntarily because of uncontrollable vigorous movement, it will be better that after his body resumes steadiness he repeats the Dhikr. However, if the movement is so negligible that steadiness is not lost, or if he just moves his fingers, there is no harm on it.

511. If a person intentionally recites the Dhikr of Ruku before he has proper ly bowed down, and before his body becomes still, his prayer will be void, unless he repeats the Dhikr in steady state. But if he has uttered it by mistake before steadiness, it is not necessary to repeat it again.

512. If a person intentionally raises his head from Ruku before completing obligatory Dhikr, his prayer is void. If he raises his head by mistake, repeating the Dhikr is not necessary.

513. If a person cannot bow down for Ruku properly, he should lean on something and perform Ruku. And if he cannot perform Ruku ‘even after he has leaned, he should bow down to the maximum extent he can, so that it could be customarily recognised as a Ruku. And if he cannot bent at all, he should make a sign for Ruku with his head.

514. If a person supposed to make a sign with his head for Ruku ‘is unable to do so, he should cloes his eyes with the intention of Ruku, and then recite Dhikr. And for rising from Ruku, he should open his eyes. And if he is unable to do even that, he should make an intention of Ruku in his mind, and then, as a precaution, make a sign of Ruku with his hands and recite Dhikr. In this case, the precaution is to add to this act, it possible, making a sign for Ruku ‘whli sitting.

515. If a person cannot perform Ruku while standing, but can bend for it while sitting, he should offer prayer standing and should make a signwith his head for Ruku.

516. After the completion of the Dhikr of Ruku, one should stand straight, and as a precaution proceed to Sajdah after the body has become steady. If one goes to Sajdah intentionally before standing, the prayer is void. also, as a precaution, the prayer will be void, if one goes to sajdah intentionally before the body is steady.

Prostration

517. A person offering prayer should perform two sajdhs after the Ruku, in each Rak'ahs of the obligatory as well as Mustahab prayer. Sajdah occurs when one places his forehead on earth in a special manner, with the intention of humility (before Allah)

While performing Sajdahs during prayer, it is obligatory that both the palms and the palms and both the big toes are placed on the ground. Forehead in this rule means, as a precaution, the middle of it, that is the rectangle bounded by the eyebrows on below, and the limit of hair on above.

518. Two Sajdahs together are one Rukn (elemental), and if a person omits to perform two Sajdahs in one Rak'ah of an obligatory prayer, whether intentionally or owing to forgetfulness or ignorance, or as an obligatory precaution if he adds two more sajdahs in one Rak'ah due to forgetfulness or ignorance with no negligence, his prayer is void.

519. If a person omits or adds one Sajdah intentionally, his prayer becomes void. And if he omits or adds one Sajdah forgetfully, the prayer will not become void, and the rule when omitting one Sajdah, will be explained in the rules of Sajdat-us-Sahv.

520. If a person who can keep his forehead on the ground, does not do so whether intentionally or forgetfully, he has not performed Sajdah, even if other parts of his body may have touched the ground. But, if he places his forehead on the earth, but does not keep other parts of his body on the ground, or does not utter the Dhikr by mistake, his Sajdah is in order.

521. It is better in normal situation to say `Subhana-llah` three times, or `Subhana rabbiy-al-a'la wa bi-hamdih” once. And he should utter these words in succession and in correct Arabic. Actually any other Dhikr will suffice, but as an obligatory precaution, it should be to the extent of the above Dhikrs.

522. If a person intentionally utters the Dhikr of Sajdah before his forehead reaches the ground and his body becomes steady his prayer will be void, unless he repeats the Dhikr when the body becomes steady in Sajdah, and if he raises his head from Sajdah intentionally before the Dhikr is completed, his prayer is void.

523. If a person utters the Dhikr of Sajdah by mistake before his forehead reaches the ground and realises his mistake before he raises his head from Sajdah, he should utter the Dhikr again when his body is steady, but if when the forehead has reached the ground, and before the staidness of the body, he utters the Dhikr, it is not necessary to repeat it.

524. If after raising his head from Sajdah, a person realises that he has done so before the completion of the Dhikr of Sajdah, hid prayer is in order.

525. If at the time of uttering Dhikr of sajdah, a person intentionally lifts one of his seven parts of the body from the ground, hisSalat will be void, provided that it is inconsistent with the steadiness required for Sajdah.This rule applies also, as an obligatory precaution, when one is not uttering any Dhikr.

526. If a person raises his forehead from the ground by mistake, before the completion of the Dhikr of Sajdah, he should not place it on the ground again, and he should treat it as one Sajdah. However, if he raises other parts of the body from the ground by mistake, he should place them back on the ground and utter the Dhikr.

527. After the Dhikr of the first Sajdah is completed, one should sit till the body is steady, and then perform the second Sajdah.

528. It is necessary that there should be nothing between the forehead of the person offering prayer, and the thing on which Sajdah can be offered. Hence if the Turbah is so dirty that the forehead does not reach the Turbah itself, the Sajdah is void. But if only the colour of the Turban has changed, there is on harm.

529. In Sajdah a person offering prayer should place his two palms on the ground and as an obligatory precaution, he should place the surface of the palm if possible. In a state of helplessness, there will be no harm in placing the back of the hands on the ground, and if even this is not possible, he should, on the basis of precaution, place the wrists of hands on the ground. And if he cannot do even this, he should place any part of the forearm up to his elbow on the ground, and if even that is not possible it is sufficient to place the arms on the ground.

530. In Sajdah, a person should place his two big toes on the ground, but it is not necessary to place the tips of the toes. If he places the outer or the inner parts of the toes, it will be proper. But if he places instead of the big toes, any other smaller toes on the ground, or the outer part of his feet, or if his big toe does not rest on the ground due to very long nails, his prayer will be void. And if a person does not follow this rule due to ignorance or carelessness, he has to pray again.

531. The Turbah or other thing on which a person performs Sajdah, should be Tahir to a size required for correctness of Sajdah. If, he places the Turbah on a Najis carpet, or if one side of the Turbah is Najis, and he places his forehead on its Tahir part, there is no harm in it.

532. If a person can sit but cannot make his forehead reach the ground, he should bow as much as he can, provided that his bowing is customarily considered as Sajdah, and should place the Turban or any other allowable thing on something high, and place his forehead on it. But his palms, his knees and toes should, if possible be on the ground as usual.

533. If a person with the above situation cannot find something high on which he may place the Turbah, or any other allowable thing, and he cannot find any person who would raises the Turbah etc. For him, then he should raise it with his hand and do Sajdah on it.

534. If a person cannot perform Sajdah at all or can bow very little so that it cannot be customarily considered as Sajdah, he should make a sign for it with his head, and if he cannot do even that, he should make a sign with his eyes. And if he cannot make a sign even with his eyes he should make an intention for Sajdah in his mind and, on the basis of obligatory precaution, make a sign for Sajdah with his hands etc. And recite the obligatory Dhikr.

535. If the forehead of a person is raised involuntarily from the place of Sajdah, he should not, if possible, allow it to reach the place of Sajdah again and this will be treated as one Sajdah even if he may not have uttered the Dhikr of Sajdah. And if he cannot control his head, and it reaches the place of Sajdah again involuntarily, both of them will be reckoned as one Sajdah, and if he has not uttered the Dhikr, as a recommended precaution, he will do so with the intention of Qurban, but not as a part of prayer.

536. At a place where a person has to observe Taqiyyah (concealing one's faith in dangerous situation) he can perform Sajdah on a carpet, or other similar things, and it is not necessary for him to go elsewhere, or delay the prayer so that he is able to pray freely at that place without Tagiyyah. But if he finds that he can perform Sajdah on a mat, or any other allowed objects, without any impediment, then he should not perform Sajdah on a carpet or things like it.

537. The obligatory precaution is that in the first Rak'ah ofSalat and in the third Rak'ah which does not contain Tashahhud (like the third Rak;ah in Tuhr, Aær and Isha prayers) one should sit for a while after the second Sajdah before rising.

Things on which Sajdah is Allowed

538. Sajdah should be performed on earth, and on those things not edible nor worn, which grow from earth (e.g. wood and leaves of trees). It is not permissible to perform Sajdah on things which are used as food or dress (e.g. wheat, barley and cotton etc.), or on things whinch are not considered to be partsof the earth (e.g.golol, silver, etc.). And in the situation of helplessness, pitch and tar will have preference over other nonallowable things.

539. Sajdah should not be performed on the vine leaves, when they are delicate and hence edible. Otherwise, there is no objection.

540. It is in order to perform Sajdah on things which grow from the earth and serve as fodder for animals (e.g. grass, hay etc.).

541. It is allowed to perform Sajdah on limestone and gypsum. In fact, there is no objection also in performing Sajdah on baked gypsum, lime, brick and baked earthenware etc.

542. It is in order to perform Sajdah on paper, if it is manufactured from allowed sources like wood or grass, and also if it is made from cotton or flax. But it is made from silk etc, Sajdah on it will not be permissible. In case of tissue (disposable handkercheif), Sajdah on it is order only when one is sure that it is made from allowed sources.

543. Turbat-ul-Husayn is the best thing for performing Sajdah. After it, there are earth, stone and grass, in order of priority.

544. If the Turbah sticks to the forehead in the first Sajdah, it should be removed from the forhead for the second Sajdah.

545. If a thing on which a person performs Sajdah gets lost while he is offering prayer, and he does not possess any other thing on which Sajdah is allowed, he can perform Sajdah on any other thing.

The Mustahab and Makruh Things in Sajdah

546. It is Mustahab to say Takbir before going to Sajdah. A person who prays standing will do so after having stood up from Ruku, and a person who prays sitting will do so after having sat properly. It is also recommended to place the nose on a Turbah, or on any other thing on which Sajdah is allowed; and to say Takbir, after every Sajdah, when the person has sat down and his body is composed; and when his body is steady after the first Sajdah, to say: `Astaghfiru-llaha rabbi wa atubu ilayh`; and to say `Allahu Akbar` for going into second Sajdah, when his body is steady; and to recite Salawat while in prostrations.

Obligatory Prostrations in the Holy Qur'an

547. Upon reciting or hearing any of the following verses of the holy Qur'an, the performance of Sajdah becomes obligatory:

Whenever a person recites the verse or hears it when recited by someone else, he should perform Sajdah immediately when the verse ends, and if he forgets to perform it, he should do it as and when he remember. If one hears the verse without any expectation, in an involuntary situation, the Sajdah is not obligatory, though it is better to perform it.

548. If a person hears the Sajdah verse, and recites it himself also, he should perform two Sajdahs.

549. If a person hears the verse of obligatory Sajdah from a person who is asleep, or one who is insane, or from a child who knows nothing of the Qur'an, it will be obligatory upon him to perform Sajdah. But if he hears from a gramophone or a tape recorder, Sajdah will not be obligatory.

Similarly, the Sajdah will not be obligatory if he listens to a taped recitation from radio (not to a live programme). But if there is a live programme and a person recites a verse of Sajdah from the station, it will be obligatory to perform Sajdah.

550. The obligotory precaution is that in the obligatory sajdah caused by the Quranic verse, aperson should place his forehad ona Turbah, or any other on which sajdah is allowed, and as a recommended precaution one should keeo other parts of one’s body on the ground as require in asajdah of prayer.

551. When a person peforms the obligatory Sajdah upon hearing the relevant verse, it will be sufficient even if he does not recite any Dhikr. However, it is Mustahab to recite Dhikr, preferably the following: La ilaha illa-llahu haqqan haqqa ; la ilaha illa-llahu imanan wa tasdiqa ; la ilaha illa-llahu ubudiyyatan wa riqqa ; sajadtu laka ya rabbi ta'abbudan wa riqqa, la mustankifan wa la mustakbira, bal ana abdun dhalilun daifun kha'ifun mustajir.

Tashahhud

552. In the second unit (Rak'ah) of all obligatory prayers, and in the third unit of Maghrib prayer and in the fourth unit of Tuhr, Aær and Isha prayers, one should sit after the second prostration with a tranquil body, and recite Tashahhud thus: Ashhadu an la ilaha illa-llahu wahdahu la sharika lah, wa ashhadu anna Muhammadan abduhu wa rasuluh; allahumma salli ala Muhammadin wa ali Muhammad.

553. The words of Tashahud should be recited in correct Arabic, and in usual succession.

554. If a person forgets Tashahhud, and rises and remembers before Ruku, he should sit down to recite it, and then stand up again. He will then continue with his prayer. But if he remembers this in Ruku or thereafter, he should complete the prayer and perform two Sajdah-us-Sahv for the forgotten Tashahhid.

555. It is Mustahab to say before Tashahhud: Al-hamdu li-llah ; Bismi-llahi wa bi-llah, wal-hamdu li-llah, wa Khayr-ul-asma'i li-llah. It is also Mustahab to place one's hands on noe's thights, with joined fingers, and to look at one's laps, and to say this after Tashahhud and Salawat: Wa taqabbal shafa atahu wa-rfa darajatah.

Salam in the Prayers

556. While a person is sitting, after reciting Tashahhud in the last unit (Rak'ah), and his body is tranquil, it is Mustahab to say: As-salamu alayka ayyuhan-nabiyyu wa rahmatu-llahi wa barakatuh. Then it is obligatory to say: As-salamu alaykum ; and as a recommended precaution add to it, Wa rahmatu-llahi wa barakatuh. Alternatively, he can say:

As-salamu alayna wa ala ibadi-llahis-salihin. But if he recites this Salam, then as per obligatory precaution, he must follow it up with saying: As-salamu alaykum.

Tartib (Sequence)

557. If a person forgets a Rukn (elemental part) of the prayer, an performs the next Rukn, like before performing Ruku if he performs the two Sajdahs, his prayer would become void, as as measure of precaution.

558. If a person forgets a Rukn, and performs an act after it which is not a Rukn, like if he

recites Tashahhud without performing the two Sajdahs, he should perform the Rukn and should recite again the part which he performed erroneously earlier than the Rukn.

559. If a person forgets a thing which is not a Rukn, and performs a Rukn which comes after it, like if he forgets al-Hamd and begins performing Ruku, his prayer is in order.

560. If a person forgets an act which is not a Rukn, and performs the next act which too, is not a Rukn, like if he forgets al-Hamd and recites the other Surah, he should perform what he has forgotten, and then recite again the thing which he mistakenly recited earlier.

Muwalat (Maintenance of Succession)

561. A person should maintain continuity during prayer, that is he should perform various acts of prayer, like Ruku, two Sajdahs and Tashahhud, in continuous succession, and he should recite the Dhikr etc. also in usual succession. If he allows an undue interval between different acts, till it becomes difficult to visualise that he is praying, his prayer will be void.

Qunut

562. It is Mustahab that Qunut be recited in all obligatory and Mustahab prayers before the Ruku of the second Rak'ah, and it is also Mustahab that Qunut be recited in the Witr prayer (inSalat-ul-layl) before Ruku, although that prayer is of one Rak'ah only.

In Friday prayer there is one Qunut in every Rak;ah. InSalat,there are five Qunut, and in Id Prayers there are several Qunut in two Rak'ahs which will be explained later. In the prayer of Shaf, which is a part ofSalat-ul-layl, Qunut is to be performed with the intention of Raja.

563. It is also Mustahab that while reciting Qunut, a person keeps his hands in front of his face, turning the palms facing the sky, and keeping both the hands and the fingers, except the thumbs, close together. It is Mustahab to look at the palms in Qunut. But as an obligatory precaution Qunut will not be in order without raising the hands, except in case of helplessness.000

Taqibat (Supplications after Prayers)

564. It is Mustahab that after offering the prayer, one should engage oneself in reciting suppliacations, and reading from the holy Qur'an. It is better that before he leaves his place, and before his Wudu, or Ghusl or Tayammum becomes void, he should recite supplications facing Qiblah. The Tasbih of Fatimat-uz-Zahra (peace be on her) is one of those acts which have been emphasised. This Tasbih should be recited in the following order:

Subhana-llah can be recited earlier than Al-hamdu li-llah, but it is better to maintain the said order.

565. It is Mustahab that after the prayer a person performs a Sajdah of thanksgiving, and it will be sufficient if one placed his forehead on the ground with that intention. However, it is better to say: Shukran li-llah or Shukran or Afwan, 100 times, or three times, or even once. It is also Mustahab that whenever a person is blessed with His bounties, or when the adversities are averted, he should go to Sajdah for Shukr, that is, thanksgiving.

Salawat on the Holy Prophet

566. It is Mustahab that whenever a person hears or utters the sacred name of the holy Prophet of Islam, like Muhammad or Ahmad, or his title, like Musatfa or his patronymic appellation like Ad-ul-Qasim, he should say, Allahumma salli ala Muhammaden wa ali Muhammad; even if that happens during theSalat.

Things which Invalidate Prayers

First: If any of the prerequisites of prayer ceases to exist while one is inSalat, like, if he comes to know that the dress with which he has covered himself is Najis.

Second: If a person, intentionally or by mistake, or uncontrollably, commits an act which makes his Wudu or Ghusl void, like, when urine comes out, even if, as a precaution, it is discharged forgetfully, or involuntarily, after the last Sajdah of the prayer. But if a person is incontinent, unable to control urine or excretion, his prayer will not be void if he acts according to the rules explained early in the Chapter of Wudu. Similarly, if a woman sees blood of Istihadah during prayer, herSalat is not invalidated if she has acted according to the rules of Istihadah.

Third: If a person folds his hands as a mark of humility and reverence, his prayer will be void, but this is based on precautionary rule. However, there is no doubt about it being Halal (allowed), if it is done believing that it is ordained by Shariah.

568. There is no harm if a person places one hand on another forgetfully, or due to help lessness or Taqiyyah, or for some other purposes, like, scratching.

Fourth: The fourth thing which invalidates prayer is to say Amin after al-Hamd. This rule, when applied to one praying invalidually, is based on precaution, but if someone utters it beliveing that it has been ordained by Shariah, it is Halal (allowed). There is no harm if someone utters it erroneously or under Taqiyyah.

Fifth: The fifth thing which invalidates prayer is to turn away from Qiblah without any excuse. But if there is an excuse, hisSalat will be valid, providing he has not deviated entirely to his right or left side. But it is necessary to return to the dire ction of Qiblah assoon as the excuse dis appears. And if he turned away towards right or left side or his back turned towards Qiblah, due to forgetting, or ignorance or mistaking in direction of Qiblah, he should pray again towards Qiblah as soon as he remembers, if there is time left even for one Rak'ah. But if there is no time for even one Rak'ah at his disposal, then he should continue with the sameSalat towards Qiblah, and he will not have to give any Qada for that. Similar rule applies to the one who has deviated because of the external force.

Sixth: The sixth thing which invalidates prayer is to talk internionally, even by uttering a single word consisting of one single letter which has a meaning or denotes something. For example, one letter “Q”i in Arabic means: protect. Or if someone asked a person who is praying, as to which is the second letter of Arabic alphabet, and he said simply Ba. But if the utterance is meaningless, then, if it constitutes two or more Arabic letters, his prayer will be void, based on precaution.

569. If a person forgetfully utters a word consisting of one or more letters, his prayer does not become void, even if that word may carry some meaning, but as a precaution, it is necessary that after the prayer, he should perform Sajdat-us-Sahv, as will be explained later.

570. If a person utters a word with the object of Dhikr, like, if he says Allahu Akbar, and raises his voice to indicate something, there is no harm in it.

572. If a person intentionally or as a matter of precaution repeats parts of al-Hamd and other Surah, and the Dhikr of prayer, there is no harm in it.

573. A person offering prayer should not greet anyone with Salam, and if another person says Salam to him, he should use the same words in reply without adding anything to it. For example, if someone says Salamun alaykum, he should also say “Salamun ‘alakum in reply, without adding “wa rahmatu-llahi wa barakatuh.

574. It is necessary that the reply to Salam is given at once, irrespective of whether one is praying or not. And if, whether intentionally or due to forgetfulness, he delays reply to the Salam, so much that if he gives a reply after the delay, it may not be reckoned to be a reply to that Salam, then he should not reply if he is inSalat. And if he is not inSalat it is not obligatory for him to reply.

575. If a woman or man or a discerning child, that is, one who can distinguish between good and evil, says Salam to a person inSalat, the person should respond. However, in reply to the Salam by a woman who says Salamun alayka, the person offering prayer can say Salamun alayki, giving Kaærah to Kafat the end.

576. If a person inSalat does not respond to Salam his prayer is in order, though he will have committed a sin.

577. If a person says Salam to a group of poeple, it is obligatory for all of them to give a reply. However, if one of them relies, it is sufficient.

578. If two person simultaneusly say Salam to each other, each one of them should, on the basis of obligatory precaution, reply the Salam of the other.

Seventh: The seventh thing which makesSalat void is an intentional loud laugh. But if one laughs loudly unintentionally, or if he purposely laughs without emitting any voice, there is no harm.

579. If in order to control his laughter, the condition of the person inSalat changes, like, if the colour of his face turns red, he should, as an obligatory precaution, pray again.

Eighth: As an obligatory orecaution, if one intentionally weeps, silently or loudy, over some worldly matters, hisSalat will be void. But, if he weeps silently or loudly due to fear of Allah or strong desire to Him Also if someone peys homege to Allah for his worldly needs from Him, and weeps due to it, there is no obligatory in it, or for the Hereafter, there is no harm in it. In face, it is among the best acts.

Ninth: Any act which changes the form ofSalat like, clapping or jumping, invalidates theSalat, regardless of whether that act is done intentionally or forgetfully. However, there is no harm in actions which do not change the form ofSalat, like, making a brief sign with one's hand.

580. If a person remains silent duringSalat for so long, that it may not be said that he is offering prayer, hisSalat is invalidated.

Tenth: Eating or drinking. If a person offering prayer eats or drinks in such a manner that people would not say that he was inSalat, his prayer would be void, regaraless of whether he does it intentionally or forgetfully.

581. If a person inSalat swallows the food which has remained around his teeth, his prayer is not invalidated. Similarly, if things like grains of sugar remain in the mouth and they dissolve in the saliva slowly and go down the throat, there is on harm in it.

Eleventh: Any doubt concerning the number of Rak'ahs in those prayers which consist of two or three Rak'ahs, will render theSalat void if one continues to be in doubt. Also, if one doubts about the number of the first two Rak'ahs of those prayers having four Rak'ahs, (like, Tuhr, Aær and Isha), hisSalat will be void if he continues to be in doubt.

Twelfth: If a person omits the Rukn (elemental parts) of the prayer, either intentionally or forgetfully, hisSalat is void. Similarly, if he does an extra Rukn by mistake, like adding a Ruku or two Sajdah in one Rak'ah, hisSalat, as an obligatory precaution, will be void. And if one omits purposely acts which are not Rukn, or makes an addition,Salat will be void. But if one forgetfully adds one more Takbirat-ul-Ihram,Salat will not be void.

582. If a person doubts after the prayer, Whether or not he performed any such act which invalidated the prayer, hisSalat will be in order.

Doubts which Make Prayer Void

¨ Doubts about the number of Rak'ahs occurring in those obligatory prayers which consist of 2 Rak'ahs, like, Eajr prayer, or prayers offered by a trayeller.

¨ However, doubts about number of Rak'ahs in Mustahab prayers orSalat-ul-Ihtiyat does not make the prayers void.

¨ Doubts about the number of Rak'ahs occurring in prayers consisting of 3 Rak'ahs that is, Maghrib prayer.

¨ Doubt occurring in prayers of 4 Rakahs as to whether one has performed one Rakah or more.

¨ Doubts in prayer of 4 Rak'ahs before going to the second Sajdah, as to whether he has performed 2 Rak'ahs or more.

Doubts Which Should Be Ignored

· Doubts about an act whose time of performance has already passed, like, during Ruku a person doubts as to whether he did or not recite al-Hamd.

· Doubts by the Imam (one who leads the congregation prayer) about the number of Rak'ahs when the Ma'mum (follower) is aware of the number ; and similarly the doubts of the Ma'mum when the Imam knows the number of Rak'ahs.

I. Doubts about an Act Whose Time of Performance has Passed

585. If a person doubts while offering prayer as to whether or not he has performed a particular obligatory act, like if he doubts whether or not he has recited al-Hamd, and if he has engaged himself in the next act, which he should not have performed according to Shariah after having eliminated intentionally the previous act (about which he has doubt), like doubting about al-Hamd while reciting the next Surah, he should ignore the about. But in a situation other than this, he should perform the act about which he has doubt.

586. If a person doubts after Ruku or Sajdah, whether or not he has performed its obligatory parts, like Dhikr and steadiness of the body, he should ignore his doubt.

587. If a person doubts while rising to stand, whether or not he has performed Sajdah or Tashahhud, he should ignore the doubt.

588. If a person doubts whether or not he has performed one of the Rukn of prayer, and if he has not yet engaged himself in the next act, he should perform it. For example, if he doubts before reciting Tashahhud, whether or not he has performed two Sajdahs, he should perform them. And if he remembers later that he had already performed that Rukn, as an obligatory precaution, his prayer will become void because of additional Rukn.

589. If a person doubts whether or not he has performed an act which is not a Rukn ofSalat, and if he has not egaged himself in the following act, he should perform it. For example, if he doubts before reciting the other Surah, whether or not he has recited al-Hamd, he should recite al-Hamd. And if he remembers after reciting al-Hamd that he had already recited it, his prayer will be in order, because a Rukn has not been added.

II. Doubts after the Salam

590. If a person becomes doubtful after the Salam of prayer, as to whether or not he has offered the prayer correctly, like, if he doubts whether or not he has performed the Ruku, or doubts after the Salam of a 4 Rak'ah prayer as to whether he has performed 4 or 5 Rak'ah, he should ignore his doubt. But if both sides of the doubt lead to invalidity of the prayer, like if he doubts in a 4 Rak'ahs prayer whether he has performed 3 or 5 Rak'ahs, his prayer would be void.

III. Doubt after the Time ofSalat has Passed

591. If a person doubts, after the time for prayer has already passed, as to whether he has offered the prayer or not, or if he suspects that he may not have offered it, it is not necessary for him to offer that prayer. If, however, he doubts before the expirly of the time for that prayer, as to whether or not he has offered it, he should offer it, even if he has a feeling that he might have done so.

592. If a person doubts after the time for prayer has passed, whether or not he has offered the prayer correctly, he should ignore his doubt.

IV. One Who Doubts Too Much

593. Kathir-ush-shak is a person who doubts quite often, meaning that he doubts more than a normal similar person does, due to an unsettled mind or whims.

594. If a person with such an obsession doubts about having performed any part of prayer, he should decide that he has performed it. For example, if he doubts whether he has performed Ruku, he should say that he has performed it. And if he doubts about having performed an act which invalidates prayers, like if he doubts whether in the Fajr prayer he has offered 2 or 3 Rak'ahs, he should consider that he has offered the prayer properly.

595. If a Kathir-ush-shak person doubts whether he has performed a Rukn or not, and ignores his doubt, but remembers later that he had actually not performed it, he should perform it and its following acts, if he has not gone into next Rukn. And if he has commenced the next Rukn, his prayer, as a precaulion is void. For example, if he doubts whether he has performed Ruku or not, and ignores his doubt, but remembers before the second Sajdah that he has not performed Ruku, he should return and perform Ruku, but if he remembers it in the second Sajdah, his prayer, as a precaution is void.

596. If a Kathir-ush-shak person doubts whether he has performed an act which is not a Rukn, and ignores his doubt and remeberes later that he has not performed it, and the stage of its performance has not passed, he should perform it and its following acts, and if he has passed its stage, his prayer is in order. For example, if he doubts whether he has recited al-Hamd or not and he ignores it, he should recite it and the other surah, if he remembers during Qunut that he has ont recited al-Hamd. But if he remembers after having gone to Ruku, hisSalat will be in order.

V. Imam's or Follower's Doubt

597. If an Imam who is leading a congregational prayer, doubts abaut the number of Rak'ahs, like, if h doubts whether he has performed three or four Rak'ahs, he will follow the indication given by the follower who is certain or has a feeling about the number. If he indicates that it is the fourth, Imam will accept it and complete the prayer, and salat-ul-Ihtiyat will not be necessary. Similarly if the Imam is sure or has a feeling about the number of Rak'ajs, and the follower has a about, he should ignore his doubt. This rule applies also when any of them doubts about some act of the prayer, like the number of Sajdah.

VI. Doubt in Mustahab Prayers

598. If a person doubts about the number of Rak'ahs in a Mustahab prayer and if the higher side makes the prayer void, he should decide on the lesser side of the doubt. For example, if he doubts whether he has performed 2 Rak'ahs or 3 in Nàfilah of Fajr prayer, he should decide that he has performed 2 Rak'ahs. But if the higher side does not invalidate the prayer, like if he doubts whether he has performed 2 Rak'ahs or 1, he is free to decide either way, and his prayer will be valid.

599. Omission of a Rukn invalidates Nàfilah (Mustahab prayer), but addition of a Rukn does not invalidate it. Hence, if the person offering Nàfilah prayer forgets to perform any part, and remembered when he has entered into a Rukn, he should return to perform the forgotten part and then re-enter the Rukn.For example, if he remembers during Ruku that he has not recited al-Hamd, he should return to recite al-Hamd, and then go into Ruku again.

600. If a person doubts whether he has perform ed any Rukn or non-Rukn part of Nàfilah prayer, he should perform it if its stage has not passed, and if it has, then he should ignore the doubt.

661. If a person in Nàfilah prayer performs an act which, if he had performed in an obligatory prayer, it would have been necessary for him to do Sajdat-us-Sahv, or if he forgets one Sajdah, it will not be necessary to perform Sajdat-us-Sahv, or give Qada for the Sajdah, after the Nàfilah is over.

Doubts Which Are Valid

602. There are nine situations in which a person can have doubts about the number of Rak'ahs in the prayers consisting of four Rak'ahs. In those situations, one should pause to think, and if he arrives at any decision or probability, he should act accordingly. If doubt persists, he should follow these rules:

(i) After entering the second Sajdah, if a person doubts whether he has performed 2 Rak'ahs or 3, he should assume that he has performed 3 Rak'ahs, and finish the prayer after performing one more Rak'ah. And after finishing the prayer he should offer one Rak'ah of Salat-ul-Ihtiyat (precautionary prayer), standing. As an obligatory precaution, two Rak'ahs while sitting will not suffice.

(ii) If after entering the second Sajdah, a person doubts whether he has performed 2 or 4 Rak'ahs, he should decide that he has performed 4 Rak'ahs, and finish his prayer. He should then stand up to offer 2 Rak'ahs ofSalat-ul-Ihtiyat.

(iii) If a person doubts, after entering the second Sajdah, whether he has performed 2, 3 or 4 Rak'ahs, he should decide that he has performed 4 Rak'ahs. After Completing the prayer, he should perform 2 Rak'ahs ofSalat-ul-Ihtiyat standing, and 2 Rak'ahs in the sitting position.

Sajdah, as to whether he has performed 4 or 5 Rak'ahs, he should decide that he has performed 4 Rak'ahs and finish his prayer. After that he should perform two Sajdat-us-Sahv.

(v) If a person doubts at any stage during his prayer, whether he has performed 3 or 4 Rak'ahs, he should decide that he has performed 4 Rak'ahs and finish his prayer. Thereafter he should offerSalat-ul-Ihtiyat of one Rak'ah standing or of 2 Rak'ahs in the sitting position.

(vi) If a person doubts while standing, as to whether he has performed 4 Rak'ahs or 5, he should sit down and recite Tashahhud and the Salam of prayer. Then he should stand up to offerSalat-ul-Ihtiyat of 1 Rakah, or give 2 Rak'ahs while sitting.

(vii) If one doubts, while standing, whether he has performed three or five Rak'ahs, he should sit down and read Tashahhud and Salam to finish the prayer. After that, he should offer 2 Rak'ahs ofSalat-ul-Ihtiyat standing.

(viii) If a person doubts while standing, as to whether he has offered 3, 4 or 5 Rak'ahs, he should sit down and recite Tashahhud and the Salam of the prayer. Thereafter, he should offerSalat-ul-Ihtiyat of 2 Rak'ahs standing, and another 2 Rak'ahs in the sitting position.

(ix) If a person daubts, while standing whether he has performed 5 or 6 Rak'ahs, he should sit down and recite Tashahhud and Salam of the prayer. Thereafter, he should perform two Sajdat-us-Sahv.

603. When a person has any of the above valid doubts, he should not break the prayer, if the time forSalat is very short. He should act according to the rules given above. But if there is ample time forSalat, he can break the prayer and repeat it from the begining.

Method of OfferingSalat-ul-Ihtiyat

604. A person, for whom it is obligatory to offerSalat-ul-ýIhtiyat, should make its intention immediately after the Salam of prayer, nad pronounce Takbir and recite al-Hamd and then perform Ruku and two Sajdah.

Now, if he has to perform only one Rak'ah ofSalat-ul-Ihtiyat, he should recite Tashahhud and Salam of the prayer after two Sajdah. If it is obligatory for him to perform 2 Rak'ahs ofSalat-ul-Ihtiyat, he should perform, after the 2 Sajdah, another Rak'ah like the first one, nad then complete with Tashahhud and Salam.

605.Salat-ul-Ihtiyat does not have other Surah and Qunut, and its intention should not be uttered and as an obligatory precaurtion, al-Hamd should be offered silently.

606. If a person realises before startingSalat-ul-Ihtiyat that the prayer which he had offered was correct, he need not offer it, and if he realises this duringSalat-ul-Ihtiyat, he need not complete it.

607. As far as Rak'ahs ofSalat are concerned, probability or strong feeling about it will be treated at the same level as certainty. For example, if a person does not know for certain whehter he has offered 1 Rak'ah 2, and has a strong feeling that he has offered 2 Rak'ahs, he should decide in its favour. And if in a prayer of 4 Rak'ahs, he strongly feels that he has offered 4 Rak'ahs, he should not offerSalat-ul-Ihtiyat. But in the matter of acts ofSalat, probability has the position of doubt. Hence, if he feels that probably he has performed Ruku, and if he has not yet entered Sajdah, he should perform the Ruku. And if he thinks that he has not recited al-Hamd, and has already stready started the other Surah he should ignore his doubt and his prayer is in order.

608. There is no difference between the rules of doubt, forgetting, and probability or strong feeling, regardless of it occurring in the daily obligatory prayers or other Wajib Salat. For example, if one doubts inSalat-ul-ayat, whether he has performed 1 Rak'ah or 2, hisSalat will be void, because it is a doubt which has occurred in aSalat consisting of 2 Rak'ahs. Similarly, if he has a strong feeling that is his first or his second Rak'ah, he will complete the prayer based on that feeling.

Sajdat-us-Sahv (Sajdah for Forgotten Acts)

609. Two Sajdat-us-Sahv become necessary in two cases, and they are performed after Salam. Their method will be explained later.

(ii) When there is a doubt in a 4 Rak'ah prayer, after entering second Sajdah, as to whether the number of Rak'ahs performed is 4 or 5, or 4 or 6 like the fourth case in valid doubts.

(ii) Reciting Salam at the wrong place, like, forgetfully reciting it in the first Rak'ah.

(iii) When after ýSalatt, one realises that he has either omitted or added something by misatke, but that omission or addition does not render tha prayer void.

610. If a person talks, by mistake or under the impression that his prayer has ended, he should perform 2 Sajdat-us-Sahv, as a precaution.

611. If at a time where the Salam of prayer is not to be said, a person forgetfully says As-salamu alayna wa ala ibadi-llah-is-salihin or says:

As-salamu alaykum, he should, as an obligatory precaution, perform 2 Sajdat-us-Sahv, even if he did not add “Wa rahmatu-llahi wa barakatuh”. But if he says: “As-salamu alayka ayyuhan-nabiyyu wa rahmatu-llahi wa barakatuh”, then Sajdat-us-Sahv will be a recommended precaution. If one utterstwo or more letters of Salam, he should, as an obligatory precaution, offer two Sajdat-us-Sahv.

612. If a person says, by misatke, all the 3 Salams at the time when Salam should not be recited, it is sufficient to perform 2 Sajdat-us-Sahv.

613. If a person remembers during Ruku or thereafter, that he has forgotten one Sajdah or Tashahhud of the preceding Rak'ah, he should perform the Qada of Sjadah after the Salam of prayer, nad for Tashahhud he should perform two Sajdat-us-Sahv.

614. If a person does not perform Sajdat-us-Sahv after the Salam of prayer intentionally, he commits a sin, and it is obligatory, as a precaution, upon him to perform it as early as possible. And if he forgets to perform it, he should perform it immediately when he remembers. It is, however, not necessary for

The Method of Offering Sajdat-us-Sahv

615. Immediately after the Salam of prayer, one should make an intention of performing Sajdat-us-Sahv, placing one's forehead, as an obligatory precaurion, on an object which is allowed. It is a recommended precaution that Dhikr be recited, and a better Dhikr is: “Bismi-llahi wa bi-llah, as-salamu ‘alayka ayyuhan-nabiyyu wa rahmatu-llahi wa barakatuh”. Then one should sit up and perform another Sajdah reciting the above mentioned Dhikr. After performing the second Sajdah one should sit up again and recite Tashahhud and then say: “As-salamu alaykum ; it is better to add to it: Wa rahmatu-llahi wa narakatuh.

Qada of the forgotten Sajdah

616. If a person forgets Sajdah, nad offers its Qada after prayer, he should fulfil all the conditions of prayer, like his body and dress being Tahir, and facing the Qiblah, and all various other conditions.

617. If a person forgets one Sajdah and Tashahhud, he should offer two Sajdat-us-Sahv for the forgotten Tashahhud, but it is not necessary for the forgotten Sajdah, though it is better to perform it for the latter too.

Addition and omission of the Acts and conditions of Prayers

618. Whenever a person intentionally adds something to the obligatory acts of prayers, or omits something from them, even if it be only a letter, his prayers become void.

619. If a person omits a Rukn (elemental part) of prayer due to ignorance, his prayer is void. But omitting a non-Rukn due to justifiable ignorance (like when a person relies on some authority or a reliable book of Islamic laws, and thereafter he realises that the authority or the book was wrong), Will not make the prayer void. and if someone, due to his ignorance about the rule even if with negligence, prays Fajr, Maghrib and 'Isha' prayers with silent Qira'ah, or Tuhr and 'Aær prayers with loud Qira'ah, or offers four Rak'ahs where he should have prayed two because of travelling, his prayer will be in order.

620. If a person realises during prayer or after it that his Wudu or Ghusl had been void, or that he had begun offering prayer without Wudu or Ghusl, he should repeat the same with Wudu or Ghusl, but breaking the prayer is not obligatory.And if the time for the prayer has lapsed, he should perform its Qada.

621. If a person realises after the Salam of prayer that he has not offered one Rak'ah or more from the end part of the prayer, and if he has done any such thing which would invalidate the prayer, were he to do so intentionally or forgetfully, like turning away from Qiblah, his prayer will be void. But if he has not performed any such act then, he should immediately proceed to perform that part of the prayer which he forgot, and should, as an obligatory precaution, offer two Sajdat-us-Sahv for additional Salam.

622. If a person after the Salam of prayer, does an act which would have invalidated the prayer, were then to do so intentionally or otherwise, like turning away from Qiblah, and then remembers that he had not performed two last Sajdahs, his prayer will be void. And if he remembers it before he performs any act which would invalidate the prayer, he should perform the two forgotten Sajdah, and should recite Tashahhud again, together with Salam of the prayer. Thereafter, he should perform, as an obligatory precaution, two Sajdat-us-Sahv for the Salam recited earlier.

623. If a person realises that he has offered the prayer before its time set in, he should offer that prayer again, nad if the prescribed time for it has lapsed, he should perform its Qada. If he realises that he has offered the prayer with his back to Qiblah or with a deviation of 90 or more degrees from Qiblah ignorance about to Qiblah ; or with a devition of 90 or more degrees from Qiblah he should pary again if the time of salat is still there; and if the time has laosed, there will be Qada’ if he had prayed direction because of other wise the Qada is not necessary. If he realises that the deviation has been less than 90 degrees, then if he had not any excuse for his deviation, like when he had not made enough efforts to determine the direction of Qiblah or to know its rule, he has to pray again as a precaution, whether the time has lapsed or not. But if he had some excuse, it is not necessary to repeat the prayer.

Prayer of a Traveller (Musafir)

A traveller should reduce the Rak'ahs in Tuhr, Aær and Isha prayers, that is, he should perform two Rak'ahs instead of four, subject to the following eight conditions:

* The first condition is that his journey is not less than 8 Farsakh (44 kilometers or 28 miles approximately).

624. If the total of outward journey and return journey is 8 Farsakh, even if the single journey either way does not equal 4 Farsakh, he should shoten his prayers. There fore, if his outward journey is 3 Farsakh, and his return is 5 Farsakh, or vice versa, he should offer shortened prayers, that is, of two Rak'ahs.

625. If the total of outward and return journey is just 8 Farsakh, the traveller should shorten his prayers, even if he does not return on the same day or night.

626. If a person believed that his journey equalled 8 Farsakh, and he shortened his prayers, and learnt later that it was not 8 Farsakh, he should offer four Rak'ahs of prayers, and if the time for the prayers has lapsed, he should perform their Qada.

627. The beginning of 8 Farsakh should be calculated from a point beyond which he will be deemed a traveller, and this point is represented by the last boundary of a city. In certain very big cities, it would be probably reckoned from the end of locality.

* The second condition is that the traveller should intend at the time of the commencement of the journey, to cover a distance of 8 Farsakh if he travels up to a point which is less than 8 Farsakh away, he should offer full prayers. This is so, because he did not intend travelling 8 Farsakh when he commenced his journey. But if he decides to travel further 8 Farsakh from there, or to go to a distance which beside the return will cover eight Farsakh, he should shorten his prayers.

628. A traveller should offer shortened prayers only when he is firmly determined to travel 8 Farsakh. Hence, if a perdon goes outside the city thinking that he would cover 8 Farsakh if he finds a companion, he will offer shortened prayers only if he is sure that he will find a companion. And if he is not sure to find one, he should pray full.

629. If a person who is under the control of another person while on a journey, like wife, child, servant or a prisoner, knows that his journey is 8 Farsakh, he should offer shortened prayers. But if he does not know, he should offer full prayers, and it is not necessary for him to inquire ; though inquiring is better.

630. If a person commences his journey to go to a place which is at a distance of 8 Farsakh, and after covering a part of the journey, decides to go elsewhere, and the distance between the place from where he started his journey, up to the new place, is 8 Farsakh, he should shorten his prayers.

* The fourth condition is that the traveller does not intend to pass through his home town and stay there, or to stay at some place for 10 days or more, before he reaches a distance of 8 Farsakh. Hence a person, who intends to pass through his home town and stay there, or to stay at a place for 10 days, before he reaches a distance of 8 Farsakh, he should offer full prayers. If he wishes to pass through his hometown without staying there, he should, as a precaution, pray both full and shortened prayers.

631. A person, who does not know whether or not he will pass through his home town, before reaching 8 Farsakh, or through a place where he will stay for 10 days, should offer full prayers.

632. A person who wishes to pass through his home town and stay there, before he reaches 8 Farsakh, or to stay at a place for 10 days, or if he is undecided about it, should offer complete prayers even if he later abandons the idea of passing through his home town, or staying ot aplace for 10 days. However, if hte remaining journey is of 8 Farsakh or adds upto 8 Farsakh on return, he should shorten his prayers.

* The fifth condition is that the purpose of travelling should not be Halal (allowed). Therefore, if a person travels to do something unlawful, like, to commit theft, he should offer full prayers. The same rule applies when travelling itself is Halal (allowed), like, when travelling involves a harm which results in death or defect in body, or when a wife travels without the permission of her husband for a journey which is not obligatory upon her. But if it is an obligatory journey, like that of obligatory Hajj, then shortened prayers should be offered.

633. A journey which is not obligatory, and is a cause of displeasure of one's parents, is Halal (allowed), and while going on such a journey, one should offer full prayers and should also fast.

634. If a person travels for receation and outing, his journey is not Halal (allowed), and he should shorten his prayers.

635. If a person goes out for hunting, with the object of sport and pleasure, his prayers during the outward journey will be full, though this hunting is not Halal (allowed), but on return it will be shortened if it does not involve hunting and the return journey covers a distance of at least 8 Farsakh. But if a person goes out for hunting, to earn his livelihood, he should offer shortened prayers. Similarly, if he goes for business and increase in his wealth, he will pray QAær (shortened).

636. If a person has journeyed to commit a sin, he should, on his return, shorten his prayers, if the return journey alone covers 8 Farsakh.

* The sixth condition is that the traveller should be a nomad, who roam about in the deserts, and temporarily stay at places where they find food for themselves, and fodder and water for their animals, and again proceed to some other place after a few days halt. During these journeys the nomads should offer full prayers.

637. If a nomad travels to find out residence for himself, and pasture for his animals, and carries his bag and baggage with him so that it can be said that his home is with him, he should offer full prayers, otherwise if his journey is 8 Farsakh he should shorten his prayers.

638. If a nomad travels for Ziyarah, Hajj (pilgrimage), trade or any other similar purpose, he should shorten his prayers, provided that it cannot be said that his home is with him, but if this can be said, his prayer is full.

* The seventh condition is that he should not be Kathir-us-Safar (one with frequent travels). But one whose profession requires travelling, like drivers, herdsmen, sailors and postnen, or one who trvels fre quently, even if his job does not require travelling, like three times a week for recreation or touring etc, should offer full prayers.

639. If a person whose profession is in travels, travels for another purpose like, for Hajj, he should shorten his prayers except when he is a known frequent traveller like a person who frequently travels three times a week. If, for example, the driver of automobile hires out his vehicle for pilgrimage, and incidentally performs pilgrimage himself as well, he should offer full prayers.

640. For being a driver etc, one should decide to continiue his profession as a driver etc, and his staying should not be longer than usual. Then a person who travels one day a week as a driver, he is not called as driver. But one who travels at least three days a week or ten days a month, and decides to continue this travelling for at least two consecutive months, is called Kathir-us-Safar ; though he should, as a precaution, offer both full and shortened prayers during the first month. But a person who travels one day aweek is not called Kathir-us-Safar. One who travels two days a week should, as an obligatory precaution, offer both shortened and full prayers.

641. A person whose profession for a part of the year is travelling, like a driver who hires out his automobile during winter or summer, should offer full prayers during those journeys, and the recommended precaution is that he should offer QAær prayers, as well as full prayers.

642. If a driver or a hawker, who goes round within an area of 2 or 3 Farsakh from the city, happens to travel on a journey consisting of 8 Farsakh, he should shorten his prayers.

643. If a person whose profession is travelling, stays in his home town for 10 days or more, with or without the original intention, he should offer full prayers during the first journey that he undertakes after ten days. The same rule will apply, when he travels after ten days from a place which is not his home town.

644. For a person whose profession is travelling, it is not necessary to travel three times, in order to offering the prayers fully. In fact, just as the person is known as driver etc, he can offer full prayers, even in the first travelling.

645. If a person whose profession is not travelling, has to travel quite often to transport a commodity he owns, he will pray QAær, unless when he is known as Kathir-us-Safar, defined in the (rule no 1318.)

* The eighth condition is that the traveller reaches the limit of Tarakhkhus, if he travels from his hometown, that is, at a point beyond which travelling begins. But if a person is not in his hometown, the rule of Tarakhkhus will not apply to him, and just as he travels from his place of residence, his prayers will be QAær.

646. The limit of Tarakhkhus is a place where people of the city, even those living in its outskirts, can not see the traveller, and its sign is, when he can not see them.

647. A traveller who is returning to his hometown will continue praying QAær, till he enters the hometown. Similarly, a person who intends to stay for ten days at a place, will offer QAær prayers, till he reaches that place.

648. If a person doubts whether or not he has reached the point of Tarakhkhus he should offer full prayers.

649. A traveller who is passing through his hometown, if he makes a stopover there, he will pray full, otherwise, as an obligatory precaution, he will combine both, full as well as QAær prayers.

650. A place which a person adopts for his permanent living is his home, irrespective of whether he was born there, or whether it was the home of his parents, or whether he himself selected it as his residence.

651. A place which a person adopts for his residence is his hometown (Watan) even if he has not made a specific intention to live there for even. It is his home, if the people there do not consider him a traveller, inspite of his sojourn at other place where he may be putting up for ten or more days.

652. If a person lives at two places, for example, he lives in one city for six months, and in another for another six months, both of them are his home. And, if he adopts more than two places for his living, all of them are reckoned to be his home (Watan).

653. If a person reaches a place which was previously his home, but has since abandoned it, he should not offer full prayers there, even if he may not have adopted a new home.

654. If a traveller intends to stay at a place continuously for ten days, or knows that he will be obliged to stay at a place for ten days, he should offer full prayers at that place.

655. If a traveller intends to stay at a place for ten days, it is not necessary that his intention should be to stay there during the night or the eleventh night. And as soon as he determines that he will stay there from sunrise on the first day up to sunset of the tenth day, he should offer full prayers. Same will apply if, for example, he intends staying there from noon of the first day up to noon of the eleventh day.

656. A person who intends to stay at a place for ten days, should offer full prayers if he wants to stay for ten days at that place only. If he intends to spend, for example, ten days in Najaf and Kufah, or in Tehran and Shemiran (two close towns), he should offer QAær prayers.

657. If a traveller who wants to saty at a place for ten days, has determined at the very outset, that during the period of ten days, he will travel to surrounding places which are considered commonly as other places, and are less than four Farasakh away, and if the period of his going and returning is so brief, that it cannot be considered as infringement of his intention of staying there for 10 days, he should offer full prayers. Butifi it is considered as an infringement, then he should ray QAær. For example, if he intends to be away from that place for a day and a night, then that prolonged period will be breaking the intention, and he will pray QAær. But if he intends to be away for, say, half a day, even if returning after the evening sets in, it will not be considered as beaking the intention. Of course, if he travels frequently from that place, giving an impression that he is visiting two or more places, then he will pray QAær.

658. If a traveller has decided to stay at a place for ten days, but at the same time considers it probable that he may have to leave earlier because of some hindrance, and if that suspicion is justifiable, he should offer shortened prayers.

659. If a traveller decides to stay at a place for ten days and abandons the idea before offering oneSalat consisting of four Rak'ahs, or becomes undecided, he should pray QAær. But, if he abandons the idea of staying there after having offered one prayer consisting of four Rak'ahs, or wavers in his intention, he should offer full prayers as long as he is at that place.

660. If a traveller who has dcided to stay at a place for ten days, stays there for more than ten days, he should offer full prayers as long as he does not start travelling, and it is not necessary that he should make a fresh intention for staying for further ten days.

661. A traveller who decides to stay at a place for ten days, should keep the obligatory fast ; he may also keep Mustahab fast, and offer Nàfilah (recommended everyday prayers) of Tuhr, Aær and Isha prayers.

662. If a traveller stays at a place unexpectedly for thirty days, like, if he remained undecided throughout those thirty days whether he should stay there or not, he should offer full prayers after thirty days, even it be for a short period.

663. An undecided traveller will offer full prayers after thirty days, if he stays for all thirty days at one place. If he stays for a part of that period at one place, and the rest at another place, he should offer QAær prayers even after thirty days.

Miscellaneous Rules

664. A traveller can offer full prayers in the entire cities of Makkah, Madinah and Kufah. He can also offer full prayers in the Halal (allowed) of Imam Husayn (A.S.), upto the distance of nearly 11.5 metters from the sacred tomb.

665. If a person who knows that he is a traveller, and should offer QAær prayers, intentionally offers full prayers at places other than the four mentioned above, his prayers are void. And the same rule applies, if he forgets that a traveller must offer QAær prayers, and prays full. However, if he prays full forgetting that a traveller should offer shortened prayers, and remembers after the time has lapsed, it is not necessary for him to give the Qada.

666. If a person who knows that he is a traveller, and should offer shortened prayers, offers full prayers by mistake, and realises within the time for that prayer, he should pray again. And if he realises after the lapse of time, he should give Qada as a precaution.

667. If atraveller who does not know that he should shorten his paryers, offers full prayers, his paryes are in order.

668. If a traveller knew that he should offer shortened prayers, but did not know its details, like, if he did not know that shortened prayers should be offered when the distance of the jouney is of 8 Farsakh, and if he offers full prayers, he should, as an obligatory precaution repeat the pryers if he comes to know the rule within the time of prayer, and if he does not do that, he will give its Qada. But if he learns of the rule after the time has lapsed, there is no Qada.

669. If a person who should offer complete prayers, offers Qasr instead, his prayers are void in all circumstance ; and as an obligatory precaution, this will apply also when one ignorantly prays QAær, at a place where he decided to stay for 10 days.

670. If before the time of prayer lapses, a traveller who has not offered prayer reaches his hometown, or a place where he intends to stay for ten days, he should offer full prayer. And if a person who is not on a journey, does not offer prayer within the early time, and then proceeds on a journey, he should offer the prayer during his journey in shortened form.

671. If the Tuhr, Aær, or Isha prayers of a traveller, who should have offered QAær prayers, becomes Qada, he should perform its Qada as QAær, even if he gives Qada at his hometown or while he is not travelling. And if a non-traveller makes one of hte above three prayers Qada, he should perform its Qada as full, even if he may be travelling at the time he offers the Qada.

Qada Prayers

672. A person who does not offer his daily prayers within time, should offer Qada prayers even if he slept, or was unconscious during the entire time prescribed for the prayers. Similarly, Qada must be given for all other obligatory prayers, if they are not offered within time, and as an obligatory precaution this includes those prayers which one makes obligatory upon oneself by Nadhr (vow), to offer within a fixed period. But the prayers of Id-ul-Fitr and Id-ul-Adha have no Qada, and the ladies who have to leave out daily prayers, or any other obligatory prayers, due to Haydh or Nifas, do not have to give any Qada for them. And the rule of Qada forSalat-ul-ayat will be explained later.

673. If a person realises after the time for the prayer has lapsed, that the prayer which he offered in time was void, he should perform its Qada prayer.

674. A person having Qada prayers on him, should not be careless about offering them, although it is not obligatory for him to offer them immediately.

676. It is not necessary to maintain sequential order in the offering of Qada, except in the case of prayers for which order has been prescribed, like, Tuhr and Aær prayers or Maghrib and Isha prayers of the same day.

677. If a person knows that he has not offered a prayer consisting of four Rak'ahs, but does not know whether it is Tuhr or Isha, it will be sufficient to offer a four Rak'ah prayer with the intention of offering Qada prayer for the prayer not offered. And as far as reciting loudly or silently, he will have an option.

678. If a person has a number of Fajr or Tuhr prayers Qada on him, and he does not know their exact number, or has forgotten, for example, he does not know whether they were three, four or five prayers, it will be sufficient if he offers the smaller numbar.

679. As long as a person is alive, no other person can offer his Qada on his behalf, even if he himself is unable to offer them.

Qada Prayers of a Father which Are Obligatory on the Eldest Son

680. If a person did not offer some of his obligatory prayers, and he has been able to offer their Qada, after his death it is upon his aldest son, as an obligatory precaurion, to perform those Qada prayers, provided that the father did not leave them as a deliberate act of transgression. Alternatively the son can hire someone to perform them. The Qada prayers of his mother is not obligatory upon him, though it is better if he performs them.

681. If the eldest son doubts whether or not his father had any Qada on him, he is under no obligatory.

682. If the eldest son knows that his father had a certain number of Qada prayers on him, but he is in doubt whether his father offered them or not, he should offer them, as an obligatory precaution.

Congregational Prayers

683. It is recommended that daily obligatory prayers are performed in congregation, and more emphasis has been laid on congregational prayers for Fajr, Maghrib and Isha, and also for those who live in the neighbourhood of a mosque, and are able to hear its Adhan. It is also recommended to perform other obligatory prayers in congregation, but validity of congregational prayer for Tawaf prayer andSalat-ul-ayat of other than eclipses is not established.

684. For the validity of congregation, it is a condition that there should be no obstruction between the Imam and the folliwer, nor between one follower and the other follower, who is between him and the Imam. An obstruction means something which separates them, regardless of whether it prevents seeing each other, like in the case of a curtain, or a wall, or does not prevent, like in the case of a glass wall. There fore, if there is an obstruction, at any time of the prayer, between Imam and the follower or between the followers themselves, thus breaking the link, congregation will be void. But women are exempted from this rule, as will be explained in due course.

685. If a person who is standing behind a piller is not linked with the Imam by another follower from either side, he cannot follow the Imam.

686. The place where Imam stands should not be higher than the place of the follower, unless the height is negligible. And, if the ground has a slope and the Imam is standing at the higher end, there will be no objection, providing the slope is small.

687. In the congregational prayer, there is no objection if the place where followers stand is higher than that of the Imam. But if it is so high, that it connot be considred that they have assembled together, then the congregation is not in order.

688. If a discerning child, one who is able to distinguish good from evil, stands between two persons in one line, thus causing a space gap, their prayer in congregation will be valid as long as they do not have knowledge about that child’s salat having become void.

689. If after the Takbir of the Imam, the persons in the front row are ready for prayer and are about Takbir, a person standing in the back row.

690. If a person decides to separate himself during congregationalSalat into the intention of Furàdà without any excuse, the validity of his congregational prayer will be a matter of Ishkal, but hisSalat will be valid, except when he has not acted according to the rules related to Furàdà prayer, in which case, as an obligatory precaution, he should repeat the prayer, but if he has added or omitted something which does not invalidate the prayer when there is an excuse, it is not necessary to repeat it. For example, if he did not have the intention from the beginning to separate himself, and therefore did not recite Qira'ah, and decited in Rukê, his prayer will be valid when converted to Furàdà and it is not necessary to repeat it. This rule will apply also when one has added one Sajdah to follow the Imàm.

691. If a person joins the Imàm at the time of Rukê’ and participates in Rukê of the Imàm, his prayer is in order, even if the Dhikr by the Imàm may have come to an end, and it will be treated as one Rak'ah. However, if he goes to Rukê and misses Imàm's Rukê, he can complete his prayer as Furàdà, or he can break his prayer to reach the next Rak'ah.

692. If a person joins the Imàm when he is in Rukê’ and as he bows, he doubts whether or not he reached the Rukê’ of the Imàm, his congregational prayer will be valid if that doubt occurs after the Rukê’ was over. Otherwise, he can complete his prayer as Furàdà, and he can break his prayer to reach the next Rak'ah.

693. If a person joins the Imàm when he is in Rukê, but before he bows enough for Rukê, the Imàm raises his head from his Rukê, that person can break his prayer to reach the next Rak'ah.

694. If a person joins the Imàm from the beginning of the prayer or during the time of al-Åamd and the other Sêrah, and if it so happens that, before he goes into Rukê, Imàm raises his head from Rukê, be in order.

695. The followers should not stand in front of the Imàm, and, as an obligatory precaution, when the followers are many, they should not stand in line with Imàm. But if there is only one male follower, he may stand in line with Imàm.

696. If the Imàm is a male and the follower is a female, and if there is a curtain or something similar between that woman and the Imàm, or between that woman and another male follower, while the woman is linked to the Imàm through that male, there is no harm in it.

697. As an obligatory precaution, the distance between the place where the follower performs Sajdah, and where the Imàm stands, should not be more than a long pace, and the same rule applies to a person who is linked with the Imàm through another follower standing in front.

698. If a follower is linked to the Imàm by means of a person, on his either side, and is not linked to the Imàm in front, the obligatory precaution is that he should not be at a distance of more than a long pace from his companions on either said.

699. If a person joins the Imàm in the second Rak'ah, it is not necessary for him to recite al-Åamd and Sêrah, but he may recite Qunêt and Tashahhud with the Imàm, and the precaution is that, at the time of reciting Tashahhud, he should keep the fingers of his hands and the anterior parts of the soles of his feet on the ground and raise his knees. And after the Tashahhud, he should stand up with the Imàm and should recite al-Åamd and Sêrah. And if he does not have time for the other Sêrah, he should complete al-Åamd and join the Iman in Ruku, and if he cannot join the Imam in Rukê, he can discontinue al-Åamd and join.

700. If a person joins the Imàm when he is in the second Rak'ah of theSalat having four Rak'ahs, he should sit after the two Sajdah in the second Rak'ah, which will be the third of the Imàm, and recite obligatory parts of Tashahhud, and should then stand up. And if he does not have time to recite the Tasbih at thrice, he should recite it once, and then join the Imàm in Rukê.

701. If Imàm is in the third or fourth Rak'ah, and one knows that if he joins him and recite al-Åamd he will not be able to reach him in Rukê, as an obligatory precaution, he should wait till Imàm goes to Rukê and then join.

702. If a person who knows that if he completes Sêrah or Qunêt, he will not be able to join the Imàm in his Rukê, yet he purposely recite Sêrah or Qunêt, and misses the Imàm in Rukê, his congregational prayer will be void, and should act accordingly to the rules of Furàdà prayers.

703. If a congregational prayer begins while a person is offering a Mustaåab prayer, and if he is not sure that if he completes his Mustaåab prayer, he will be able to join the congregational prayer, it is Mustaåab to abandon the Mustaåab prayer, and join the congregational praeyer, even for joining the first Rak'ah.

Qualification of an Imàm of Congregational Prayer

* Furthermore, if the follower is a male, the Imàm also should be a male Adil is a person who performs the obligatory acts and abandons the Åaram acts, and the sign of Adalah is to be good outwardly provided that one does not know anything contrary to if.

705.If a person who once considered an Imàm to be Adil, doubts whether he continues to be Adil, he can follow him.

706. If Imàm, because of some justfied excuse, leads the prayer in a Najis dress, or with Tayammum, or Jabirah Wudu, it is permissible to follow him.

Rules of Congregational Prayers

707. When a follower makes his intention, it is necessary for him to specify the Imàm. But, it is not necessary for him to know his name. If he makes intention that he is following the Imàm of the present congregation, his prayer is in order.

708. It is necessary for the follower to recite all the things of the prayer himself, except al-Åamd and the other Sêrah. However, if his first or second Rak'ah coincides with third or fourth Rak'ah of the Imàm he should recite al-Åamd and the other Sêrah.

709. The follower should not say Takbirat-ul-Ihram before the Imàm. As a recommended precaution, he should not say the Takbir until the Takbir of the Imàm is completed.

711. If a follower recites parts of prayer other than Takbirat-ul-Ihram, before the Imàm, there is no objection.

712. It is necessary for the follower that, other than those recited in the prayer, he should perform all acts like Rukê and Sajdah with the Imàm or a little after him, and if he performs them intentionally before the Imàm, or after a considerable delay so that it can not be said that he is following the Imàm, his congre gational prayer becomes void-H0wevere, if he converts to Furada, prayer will be in order.

713. If a follower stands up from Rukê’ before the Imàm by mistake, and if the Imàm is still in Rukê, he (the follower) should, as a precaution, return to Rukê, and then stand up with the Imàm. In this case, the extra Rukê, which is a Rukn, will not invalidate the prayer, and if he does not return to Rukê intentionally, his congregational prayer will become, as a precaution, void, but his prayer will be in order, as explained in the rule no 696. However, if the follower returns to Rukê, but Imàm stands up before the follower reaches him, as a precaution, the prayer of the follower will be void, as explained in the rule no 690.

714. If a follower sits up from Sajdah by mistake, and sees that the Imàm is still in Sajdah, as a precaution, he should return to Sajdah, and if this happens in both the Sajdahs, the prayer will not be void, although a Rukn (two Sajdahs) has been added.

715. If a person sits up from Sajdah before the Imàm by mistake, and as he returns to Sajdah he realises that the Imàm has already sitten up, his prayer is in order. But if this happens in both the Sajdahs, as a precaution, his prayer is void.

716. If a follower stands up from Rukê or sits up from Sajdah before Imàm by mistake, and does not return to Rukê or Sajdah forgetfully, or thinking that he will not reach the Imàm, his congregational prayer is in order.

717. If a follower goes to Rukê before the Imàm by mistake, and realises that if he stands up, he may reach some part of the Qira'ah (Sêrah) of the Imàm, and if he does so then goes to Rukê again with the Imàm, his prayer is in order. And if he does not return intentionally, his congregational prayer is, as a precaution, void, but his prayer will be in order as explained in rule no 696.

718. If Imàm mistakenly recites Qunêt in a Rak'ah which does not have Qunêt, or recites Tashahhud in a Rak'ah which does not have Tashahhud, the follower should not recite Qunêt or Tashahhud. But, he cannot go to Rukê before the Imàm or rise before the Imàm raises. In face, he should wait till the Qunêt or Tashahhud of Imàm ends, and offer the remaining prayer with him.

Guidelines for Imam and the Follower

719. If there is only one male follower, it is Mustaåab that he stands at the right hand side of Imàm, and if there is only one female follower, she stands in the same direction, but slightly behind so that when she goes to Sajdah, her head is at least in line with Imàm's knees. If there is one male, and one or more females in the congregational, it is recommended that the male positions himself to the right of Imàm, and the females all stand behind Imàm. When there are several men and one or several women in the congregation, it is recommended that the men stand behind Imàm, and the women behind the male followers.

720. If Imàm and the followers are all women, the obligatory precaution is that all of them should stand in a line, and the Imàm should not stand in front of others.

721. It is Mustaåab that the Imàm positions himself in front of the middle of the line, and the learned and pious persons occupy the first row.

722. It is Mustaha that the rows of the congregation are properly arranged, and that there be no gap between the persons standing in one row, and all stand shoulder to shoulder.

723. It is Mustaåab that after reciting `Qada qamatis-salah`, the followers should rise.

724. If there is vacant space in the rows of the congregation, it is Makruh for a person to stand alone.

725. It is Makruh for the followers to recite the Dhikr in the prayer in such a way that Imàm hears them.

The prayer becomes Wajib even if the moon or the sun are partially eclipsed, and even if they do not engender any fear.

Earthquake, as an obligatory precaution, even if no one is frightened. This prayer will not become obligatory in cases other than the above three cases.

727. Offering ofSalat-ul-Aayat is obligatory for the residents of only that place in which the event takes place. It is not boligatory for the people of other places.

728. The time ofSalat-ul-Aayat sets in, as the eclipse starts, and remains till the eclipse is over.

729. If a perosn delays offering ofSalat-ul-Aayat till the sun or the moon starts coming out of eclipse, the intention of Ada' (i.e. praying within time) will be in order, but if he offers the prayer after the eclipse is over, he should make an intention of Qada.

730. When eathquake tokes place,Salat-ul-Ayat should be offered immediately, so that it would not be considered commonly as delayed prayer. If one delays the prayer, it will become unnecessary.

731. If a person did not know about the sun or the moon eclipse, and came to know after the eclipse was over, he should give its Qada’ if it was a total eclipse. And if he comes to know that the eclipse was partial, Qada’ will not be obligatory.

732. If a person is satisfied with the statement of persons who know the time of solar or lunar eclipse according to scientific calcuation, he should praySalat-ul-Ayat. Also, if they inform him that the sun or moon will be eclipsed at a particular time, and give him the that duration of the eclipse, he should accept their words and act accordingly, provided he is fully satisfied with them.

733. If solar or lunar eclipse or earthquake take place when a woman is in her menses or Nifas, it will not be obligatory for her to offerSalat-ul-Ayat, nor is there any Qada upon her.

Method of OfferingSalat-ul-Ayat

734. Salt-ul-Ayat consists of two Rak'ahs, and there are five Rukê in each. Its method is as follows: After making intention of offering the prayer, one should say Takbir (Allahu Akbar) and recite Surat-ul-Fatihah (al-Åamd) and the other Sêrah, and then perform the Rukê. Thereafter, he should stand and recite Surat-ul-Åamd and another Sêrah and then perform another Rukê. He should repeate this action five times, and when he stands after the fifth Rukê, he should perform two Sajdah, and then stand up to perform the second Rak'ah in the same manner as he has done in the first. Then he should recite Tashahhud and Salam.

After making intention to offerSalat-ul-Ayat, a person is allowed to say Takbir and recite al-Åamd and then divide the verses of the other Sêrah into five parts, and at first recite one verse or more or less (if it is less than a verse, as a precaution, it must be a complete sentence and one should start from the beginning and does not content himself with uttering only Bismilah), and thereafter perform the Rukê. He should then stand up and recite another part of the Sêrah (without reciting al-Åamd) and then perform another Rukê. He should repeat this action, and finish that Sêrah before performing the fifth Rukê. For example, he may say: `Bismi-llah-ir-rahman-ir-rahim. Qul a'udhu bi-rabb-il-falaq. with the intention of reciting surat- ul-falaq, and perform the Rukê. He should then stand up and say, `Min sharri ma khalaq`, and perform another Rukê. He should then stand up and say,` Wa min sharri ghasiqin idha waqab`, and perform the third Rukê. Thereafter he should satnd up again and say, Wa min sharri-in-naffathati fil-uqad `, and perform the fourth Rukê. Then he should stand up again and say, Wa mi sharri hasidin idha hasad`, and then after standing up again perform two Sajdah and then rise for the second Rak'ah, and perform it in the same way as the first Rak'ah. At the end, he should recite Tashahhud and Salam after the two Sajdah. It is also permissible to divide a Sêrah into less than five parts. In that event, however, it is necessary that when the Sêrah is over, one should recite al-Åamd before the next Rukê.

736. The things which are obligatory or recommended in daily prayers are also obligatory or recommended inSalat-ul-Ayat. However, ifSalat-ul-Ayat is offerd in congregation, one may say, `As-salah`, three times in place of Adhan and Iqamah. If the prayer is not being offered in congregation, it is not necessary to say anything. But it is not established that congregational prayer inSalat-ul-Ayat is valid, except for eclipse.

737. It is Mustaåab that the person offeringSalat-ul-Ayat should say Takbir before and after Rukê; and after the fifth and tenth Rukê it is not recommended to say Takbir, but it is recommended to say, `Samia-llahu li-man hamidah `.

738. It is Mustaåab that Qunêt be recited before the second, fourth, sixth, eighth and tenth Rukê, but it will be sufficient if Qunêt is recited only before the tenth Rukê.

739. Every Rukê ofSalat-ul-Ayat is a Rukn, and if any addition or deduction intentionally takes place in them, the prayer is vold. The same rule applies when an omissiqn takes place inadvertently, or, as a precaution, when an addition is made to it unintentionally.

Id-ul-Fitr and Íd-ul-Adhha Prayers

740. Id-ul-Fitr and Íd-ul-Adhha prayers are obligatory during the time of Imàm (A.S.), and it is necessary to offer them in congregation. However during the present times when the Holy Imàm is in Occultation, these prayers are Mustaåab, andmay and may be offered indiviadually as well as in congregation.

742. It is Mustaåab that Íd-ul-Adhha prayer be offered after sunrise. As for Id-ul-Fitr, it is Mustaåab that one have a breakfast after sunrise, pay Zakat-ul-Fitrah and then offer Id prayer.

743. Id prayer has two Rak'ahs. In each Rak'ah, a person should recite al-Åamd and a Sêrah and then say three Takbirs and it is better to say five Takbirs in the first Rak'ah, and between each two Takbirs recite one Qunêt. After the fifth Takbir, he should say another Takbir and then perform Rukê and two Sajdah. He should then stand up and say four Takbirs in the second Rak'ah, and recite Qunêt between each two of these Takbirs. Thereafter, he should say another Takbir after the fourth Takbir, and then perform Rukê and two Sajdah. After the second Sajdah he should recite Tashahhud, and then complete the prayer with Salam.

744. Any recital or supplication will suffice in Qunêt of the Id Prayer. However, it is better that the following supplication is recited: `Allahumma ahl-al-Kibriya'i wal-azamah, waahl-al-judi wal-jabarut, waah-al-afwi war-rahamah, waahl-at-taqwa wal-ma ghfirah: as’alukabi-haqqi hadhal-yawm-il-aldhi laaltahul-il-musilmina ida, wali-muhammadin salla-llahu alayhi wa alihi dhukhran wa sharafan wa Karamatan wa mazida, an tus alliya ala Muåammadin wa ali Muåammad, wa an tudkhilani fi kulli khayrin adkhalta fihi Muhammadan wa ala Muhammad, wa an tukhrijani min kulli su in akhrajta minhu Muåammadan wa ala Muåammad, salawatuka alayhi wa alayhim. Allahumma inni as'aluke khayra ma sa'alayka bihi ibadukas-salihun, wa a udhu bika mimma-staadha minhu ibadukal-mukhlasun.

745. It is Mustaåab that the following Takbirs be said on Id-ul-Fitr night (i.e., night preceding the Id day), after Maghrib and Isha prayers, and on Id day ofter Fajr prayer, as well as after ‘id-ul-Fitr prayer: Allahu akbar. Allahu akabar, La ilaha illa-llahu wallahu akbar. Allahu akbaru wa li-llahil-Åamd. Allahu akbaru ala ma hadana.

745. In Íd-ul-Adhha, it is Mustaåab, that the above mentioned Takbirs be said after ten prayers, of which the first is the Tuhr prayer of Id day and the last is the Fajr of the 12th of Dhul-Åijjah. It is also Mustaåab that after the above mentioned Takbirs, the following be recited: Allahu akbaru ala ma razaqana min bahimat-il-an am, wal-Åamdu li-llahi ala ma ablana.

If, a person happens to be in Mina on the day of Íd-ul-Adhha, it is mustahab that he should say these Ta kbirs after fifteen paryers, of which the first is Tuhr prayer of Id day, and the last is the Fajr prayer of the 13th of Dhul-Åijjah.

746. Like in all other congregational prayers, the follower should recite everything in the Id prayer, except al-Åamd and the other Sêrah.

747. If a follower joins the prayer at a time when the Imàm has already said some Takbirs, he should, while the Imàm performs Rukê, say all the Takbirs and Qunêt which he has missed and then reach the Rukê of Imàm, and it will be suffucuent if in each Qunêt he says: ‘Subhana-llah’ or Al-Åamdu li-llah only once. And if he has not enough time, he should say Takbirs only, and if even this is not possible, it is enough to follow Imàm and go to Rukê.

748. If a person joins the Id prayer when the Imàm is in Rukê, he can make intention, say the first Takbir of the prayer, and then go into Rukê.

Hiring a Person to Offer Prayer

749. After the death of a person, another person can be en gaged to offer, on payment of wages, those prayers and other acts of worship which the dead person did not offer during his lifetime. And it is also in order if a person offers the services without taking payment for it.

750. A person can acce engagement to offer some Mustaåab acts like Ziyarah, ‘Umrah, Åajj, on behalf of the living persons. Also he can perform some Mustaåab acts, and dedicate their reward to living or dead persons.

751. At the time for making intention, the hired person must specify the dead person, but it is not necessary that he should know his/her name. Hence, it is enough if he intends: ‘I am offering prayers for the person on whose behalf I am hired’.

752. The hired person should act with the intention that he is acting to discharge the obligation of the dead person. It will not be enough if he performs and dedicates its reward to the dead person.

753. If it transpires that the person hired for offering prayers for a dead person has not performed it, or has performed incorrectly, another person should be hired for the purpose.

754. Observing order is not obligatory for the Qada prayers of a dead person, except in the case of prayers whose performance is prescribed in an order, like, Tuhr and Aær prayers or Maghrib and Isha prayers of one day, as has been mentioned earlier. But if one is hired to perform acts accoerding to the verdicts of the Marja of the dead person or of his guardian, and that Marja deems the order of the prayers necessary, then he should observe the orders.

755. If it is not agreed with the hired person how many Mustaåab acts he should perform, he should perform as much as is usual.

[1]- Ziwal or Îuhr occording to Shari’ah is the time half of the day is passed, for example if the day is twelve hours, Zuhur will be sin hours after the sun rise; and if it is thirteen hours, Îuhr will be six and a half hours after the sun rise; and if the day is eleven hours, then Îuhr will be five and a half hours after the sun rise.