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Problem # 9 It is recommended to recite Takbir while standing erect after the performance of Ruku’ before going down to prostrate as well as after rising subsequent to the performance of the prostrations. It is also recommended that a person should place both his hands on the ground before performing prostrations, and place the whole forehead on what it is allowed to prostrate, and rest his nose on the thing on which it is allowed to prostrate in a way that ft may be considered to have fulfilled the act, and it is more cautious not to give it up.
It is also recommended that the place of resting the forehead should be equal to the place of standing, rather to all the parts of the body involved in the act of prostration; both his palms (of his hands) should be flat, and all his fingers including the toes must be joined together, and they should be opposite both the ears and facing the Qiblah. He should perform the prostration with his stomach rising above the ground. He should raise his forearms above the ground, with a distance between both of his forearms and his sides, both his hands being far from his body, making both his hands like two wings. He should recite the Du’as mentioned in the Traditions before starting the Dhikr and after raising the head from the first prostration.
It is also recommended to prefer reciting the larger Tasbih (Subhãna rabbiyal ala va bi hamdihi) repeat it several times and finish it on an odd number; and pray during the prostrations or the last one, asking for what he demands from the worldly benefits as well as those of the Hereafter, particularly asking for lawful sustenance, by saying (in Arabic) ‘O the One who is the Best among those whom people address in their demands, O the Best of those who bestow, Bless me and my Family with Thy Favour. Thou art a Great Benefactor.”
It is also recommended that between the two prostrations and after their performance, a person should sit on his left thigh with the back of his right foot on the sole of the left foot, and between the two prostrations should say (in Arabic):I ask pardon from Allah, my Lord, and turn to Him in repentance.” He should place both his hands on his thighs, the right hand on the right thigh and the left hand on the left thigh, and should sit with patience after raising the head from the second prostration before standing up, and, when intending to rise for standing up, should say (in Arabic): “With the power of Allah and His strength I stand up and sit down.” He should lean on both his hands while rising without his fists being closed, i.e., without closing both the hands, rather placing them flatly on the ground.
Problem # 10 It is a specifically meant for a woman while offering prayers to decorate herself with ornaments, dye her hair, recite quietly, join her feet in the standing posture, join both her breasts with both her hands in that position, place both her hands on both her thighs while kneeling without pushing them behind herself, sit down before performing prostrations, place her parts of the body on the ground duly joined with one another while performing prostrations with out raising her stomach and to sit cross-legged in all circumstances.
Problem # 1 It is obligatory to perform prostration for reciting four verses in four Sürats (Chapters of the Quran), namely, the last of the Sürat al-Najm (Chapter 53 of the Quran), Surah al-’Alaq (Chapter 96 of the Quran), Verse No. 15 of the Sürat Alif Lam Mim Tanzil (or Sürat al-Sajdah, Chapter 32 of the Quran), Verse No. 37 of the Surat Ha Mim al-Sajdah (Chapter 41 of the Quran). It is also obligatory if a person listens to their recitation attentively, but most obliviously not in case he listens them recited inattentively, though in the latter case too caution must not be given up.
The prostration is obligatory only when a person recites or listens attentively to the whole of any of these four verses, but it is not rendered obligatory just by reciting a part of any of these verses, even the word “Sajdah” in them, though it is more cautious (to perform prostration in such case too). It is obligatory to perform the prostration immediately without any delay. If it is delayed, even though insubordinately, it shall be obligatory to perform the prostration, and its obligation shall not drop.
Problem #2 It is obligatory to perform the prostration repeatedly with the repetition of the cause one after the other in all circumstances, even if a person has performed prostration earlier. The prostration is to be performed one after another without any lapse of time, and this rule is not devoid of force. In case of absence of the cause being repeated one after another, it is not far from being not obligatory to perform the prostration one after another.
Problem # 3 If a person recites or listens attentively any of the four verses while performing prostration, it shall be obligatory on him to raise the head and place it again on the ground, and it is not sufficient to prolong the same prostration with the intention of performing the obligatory prostration (for any of the four verses). It is also not sufficient to drag the forehead to another place. This is the rule when his forehead is placed on the ground without the intention of performing prostration, and the person happens to listen to or recite any of the verses entailing prostration.
Problem # 4 Apparently it is a condition for the entailment of obligation on the listener that the verse in question should have been recited as actual recitation and as part of the Quran. So if a person recites any of the four verses without the actual iteration of reciting it, mere listening to it shall not entail the obligation.
The same rule shall apply if a person listens to any of the four verses recited by an indiscreet child, or from one who is asleep, or from a tape recorder, though it is more cautious (to perform the prostration when the verse is heard) when recited by a sleeping person.
Problem # 5 It is also a condition for listening to (any of the four verses) that the letters and words should be clearly discerned, so that listening to merely an inarticulate utterance (or humming) is not sufficient (for the entailment of the obligation), though it is more cautious (to perform the prostration even in this case).
Problem # 6 It is a condition in these prostrations after they have been materialized that the intention (Niyyat) and the place must be lawful. It is more cautious to place the seven parts of body (on the ground), and rest the forehead on something on which prostration is allowed, though according to the stronger opinion, it is not necessary.
Of course, it is more cautious to avoid prostration on edibles and clothing. Rather their being disallowed is not free from force.
It is not a condition that the following should be observed in the performance of this type of prostration
1. Facing the Qiblah.
2. Purification from the major and minor pollutions.
3. Purification of the place on which the forehead is to be placed.
4. Covering the private parts.
Problem # 7 In this type of prostrations, there is no Tashahhud, no Taslim, and no Takbirat al Iftitãhiyyah. Of course, there is Takbir after rising from the prostration. It is also not obligatory in this type of prostrations to recite Dhikr, and it is sufficient to recite any Dhikr, but it is preferable to say (in Arabic): “There is no god but Allah who is the true Truth. There is no god but Allah by way of belief and confirmation. There is no god but Allah by way of bondage and servitude. I have performed prostration for Thee O Lord by way of bondage and servitude, and not by way of refrain, nor by way of haughtiness; rather I am a humble and fearing servant, seeking refuge.”
Problem # 8 Prostration performed for Allah, the Exalted, is by itself among the supreme worships. It has been related about it that there is nothing like prostration for worshipping Allah, and the servant of Allah is nearest to Him when offering prostration. It is emphatically recommended to perform prostration for the expression of thankfulness whenever any blessing is bestowed (upon a person), a misfortune is averted, whenever a man recalls them, whenever a person is able to fulfil an obligatory or supererogatory act, rather any virtuous deed including even bringing conciliation between two parties.
It is permissible to confine to a single prostration. It is preferable to perform two prostrations bringing distance between them by placing both the cheeks and both the sides of the forehead on the ground. It is sufficient in this type of prostration merely to place the forehead on the ground with full intention.
It is more cautious in such prostration to place all the seven parts of the body (involved in it) on the ground, and the forehead on something on which it is allowed to prostrate. Rather in the prostration for reciting (any of the four verses of the Quran), the condition of the thing on which prostration is performed not being from among the edibles or clothing as mentioned earlier is not devoid of force.
It is recommended in this type of prostration to spread both the arms on the ground and place the breast, chest and the stomach on the ground. Reciting Dhikr is not a condition in this type of prostration. It is recommended to say (in Arabic): “Shukran lillãh” (Thanks to Allah) or “Shukran, shukran” (Thanks, thanks) a hundred times. It is sufficient to say it thrice, rather even once.
In this respect the best is what has come down from Imam (Musa) al-Kazim be upon him, that while in prostration you must say (in Arabic): “O Allah, verily I bear testimony by Thyself, I bear testimony by Thy Angels, Thy Prophets and Messengers and all Thy Creatures that Thou art Allah, my Lord. My faith is Islam, Muhammad (Peace be upon him) is my Prophet, and Ali, Hasan, Husayn (till the name of the last Imam) (Peace be upon them) are my Imams. I bear love for them and dissociate myself from their enemies. O Allah, I implore Thee by the blood of the oppressed (to be repeated thrice), I implore thee for Refuge against thy enemies to destroy them with our hands and the hands of the believers. O Allah, I implore Thee for Thy Shelter for Thy friends to make them triumphant over Thy enemy and their enemy, and to send Blessing on Muhammad and those asking safety from the Progeny of Muhammad (to be re peated thrice). O Allah, I ask Thee to bestow affluence after destitution (to be repeated thrice)”
Then place your right cheek on the ground and say (in Arabic): “O my Refuge when there is no way out for me, and what I considered wide becomes tight on the earth. O Creator of my existence have pity on me. Thou art free from wanting my existence, send Blessing on Muhammad and those who ask safety from the Progeny of Muhammad.”
Then place your left cheek on the ground and say (in Arabic): “O who degrades every tyrant. O who raises the honour of every debased person. Thy honour has been raised. My distress has become sharp.” (To be repeated thrice).
Then say (in Arabic): “O Hannan (Compassionate). O Mannan (Benefactor). O Reliever of big agonies.”
Then return to the prostration and say a hundred times (in Arabic): “Shukran. Shukran.” (Thanks. Thanks)
Then place before Allah what you demand. God willing, it will be fulfilled.
Chapter Concerning Tashahhud (Expression of Testimony)
Problem # 1 It is obligatory to express testimony (Tashahhud) once in a prayer of two Rak’ats after raising the head from the last prostration, and twice in the prayers having three or four Rak’ats the first after raising the head from the last prostration in the second Rak’at, and the second after raising the head from prostration in the last Rak’at. It is compulsory but not a pillar, so that the prayer is rendered void when it is given up deliberately but not inadvertently until one kneels down, though it is obligatory to compensate it as mentioned under “The Things that Prayer”
In Tashahhud, it is compulsory to say (in Arabic) “Ashhadu an la ilãh illallàhu Vahdahü la sharika la. Va ashhadu anna Muhammadan abduhu va rasuluh. Allâhummà salli Muhammadin va Al-i Muhammad.” (I bear testimony to that there is no god but Allah. He is One and none is His partner. And I bear testimony to that Muhammad is His Servant and His Messenger. O Allah send blessing to Muhammad and the Progeny of Muhammad).
It is recommended to begin by saying (in Arabic):“Allhamdu lillàh” (praise be to Allah). Or “Bismillàhi va billahi valhamdu lillàhi va khayrul asmai lillàh,” (in the name of Allah, by Allah and praise be to Allah, and Allah has the best Attributes) or “Al-asmã’ulhusnã kulluhã lillah” (All the best Attributes belong to Allah).
It is also recommended that one must say after Salutation on the Prophet and his Progeny (in Arabic):“Va taqabbal shifà’atahü if ummatihi varfa’ darajatah” (and accept his intercession for his Ummah and raise his rank). It is more cautious that these words should be uttered not by way of obligation, and particularly in the second Tashahhud. It is obligatory to utter the words of Tashahhud according to the correct Arabic. If a person is unable to do so, he must learn how to do so.
Problem # 2 It is obligatory to sit patiently while reciting Tashahhud, in whatever way one is able to sit. It is disapproved to sit on one’s hams, and that is sitting with the front part of both the feet on the ground and throwing weight on the soles. It is more cautious to avoid it. It is also recommended that while reciting Tashahhud one must sit on one’s thighs, as it is also to do so between and after the two prostrations, as mentioned earlier.
Chapter Concerning Taslim (Salutation)
Problem # 1 Taslim (or Salutation) is obligatory in prayer, and apparently it is a part of the prayer. The permissibility of acts repugnant to prayer and exit from prayer depends on salutation.
It has two formulas, the first being (in Arabic): “Assalãmu alayna va alà ‘ibàdillàhis salihin”, (Salution be on us and the pious Servants), and the second “Assalamu ‘alaykum”. (Salutation be on you), with the addition of; “Va rahmatullàhi va barakãtuh”, (and the Mercy of Allah and His Benediction), according to the more cautious opinion, though, according to the stronger opinion, it is recommended. If the first formula has been uttered, it is approved to utter the second as well. If, however, the first formula has not been uttered, then apparently it would be obligatory to utter the second. It is permissible to suffice with the second formula, rather with the first as well, though it is more cautious not to suffice with it.
As regards the formula “Assalãmu ‘Alaika ayyuhan nabiyyu va rahmatullãhi va barakãtuh”, (Salutation be on you, O Prophet, and Allah’s Mercy and His Benediction). It is one of the addenda of Tashahhud, the utterance of which neither validate the acts which invalidate the prayer nor its deliberate or inadvertent omission renders the prayer void, though it is more cautious to utter it, as it is also more cautious to add both the formulas after it, the first being precedent and the second being subsequent to it.
Problem # 2 While uttering the formulas of Salutation, it is obligatory to utter each of them in Arabic with correct sounds and movements (I’ràb).
In case one does not know how to pronounce these formulas, it is obligatory to learn how to pronounce (at least) one of them, as it is also obligatory to sit patiently while uttering these formulas and it is recommended to sit on one’s thighs while uttering them.
Problem. It is obligatory to observe the order in the acts of prayers. So it is obligatory to make the Takbirat al-Ihràm precedent to the recitation (of the Surah from the Quràn), the Sürat al- Fatihah (Chapter 1 of the Quran) precedent to the other Surah (from the Quran), and that Surah precedent to Ruku (Kneeling down), and that precedent to prostration, and so on. So if a person turns the precedent into subsequent and vice versa deliberately, his prayer shall be rendered void. Similarly, the same rule shall apply if a person turns any precedent pillar into a subsequent one. If, however, a person erroneously makes a pillar precedent to something which is not a pillar as, for example, he performs Ruku before the recitation of a Surah (of the Quran), there shall be no objection, and he may continue his prayer.
Likewise, if a person makes something which is not a pillar precedent to a pillar, as, for example, he recites Tashahhud before the two prostrations, there shall be no objection. But if possible he must return to the usual order, and his prayer shall be valid, in the same way as there shall be no objection if he turns some of the precedent acts which are not pillars of the prayer into subsequent. If possible, he must return to the usual order, and his prayer shall be valid.
Problem # 1 It is obligatory that there must be an uninterrupted sequence in the acts of prayer, in the sense that there should not be so much of distance between the acts that it may wipe off the very shape of the prayer in a way that it would be right to deprive it of the name of prayer. If a person fails deliberately or inadvertently to observe the succession in the sense mentioned, his prayer shall be rendered void.
As regards the sequence in the usual sense, according to the more cautious opinion that is also obligatory, so that the prayer is rendered void if a person fails to observe it deliberately but not inadvertently.
Problem # 2 Just as it is obligatory to observe uninterrupted sequence in some of acts of the prayer in relation to the others, in the same way it is also obligatory to observe the sequence, in the recitation (of the Sürahs of the Quran), Takbir, Dhikr and Tasbih in relation to the verses and words, rather even the letters, so that if a person deliberately fails to observe it in any of the acts mentioned in a way that it would entail the elimination of their names, the prayer shall thereby be rendered void, in case where if succession is to be achieved, it would mean addition which would render the prayer void, rather to be more cautious in all circumstances.
If, however, it has happened inadvertently, there would be no objection. He may return to the sequence if he has not passed the place from where it is possible to return, but this is where the failure to observe the sequence in any of the acts mentioned has not been a cause for the failure to observe the sequence in prayer in the sense mentioned; otherwise, the prayer shall be declared void even if it has happened inadvertently.
Problem # 1 It is recommended to recite Qunut in the daily obligatory prayers, and it is emphasized that it should be recited loudly; rather it is more cautious not to avoid it. Its place is before the Ruku’ in the second Rak’at after having finished the recitation of the Sürahs (of the Quran). If a person forgets (to recite before kneeling down in the second Rak’at), he may recite it after raising the head from the Ruku’, and then he may perform prostration.
If a person does not realize the omission of the Qunut even at that time, and comes to realize only after it, so that he does not remember to recite it until he has finished the prayer, he may recite it even at that time.
If, however, a person does not come to realize the omission of the Qunut until he has returned from the prayer, he may recite it whenever he comes to realize it, even if a lot of time has since passed.
If a person fails to recite it deliberately, then he shall not recite it after the lapse of its due time.
It is also recommended to recite the Qunut in all supererogatory prayers in the place mentioned, including even the Shaf’ supererogatory prayers, according to the stronger opinion. It is better to recite Qunut in Shaf’ supererogatory prayers with the intention of hope (that it shall be desirable to Allah).
It is emphatically recommended to recite the Qunüt in Vitr prayers, and its place, as already understood, is before the Ruku’ and after the recitation of the Surahs (of the Quran).
Problem # 2 There is no condition of reciting particular words in the Qunut, and it is sufficient to recite any Dhikr or Du’a within easy reach. Rather it is sufficient to recite Bismillãh once, or Subhanallah five or three times, as also it is sufficient to send Blessing to the Prophet and his Progeny. The best would be the Du’as which have come down from any Ma’sum, Peace be upon him, or rather the Du’as in the Quran.
It is recommended to recite the Qunüt loudly, regardless whether the prayer is to be offered loudly or by lowering the voice, whether he is leading the prayer or is offering it individually, or even if one is offering it behind an Imam provided that the Imam is not listening to his voice.
Problem # 3 It is not a condition to raise the hands while reciting the Qunut, though there is difficulty in accepting this opinion, and it is more cautious not to avoid it.
Problem # 4 It is allowed to recite the Du’a in Qunut with some errors from the point of view of the roots of the words or l'rab of the letters if these errors are not very serious or such that change the very meanings of the words. The same is the case with the recommended Dhikrs. It is more cautious to avoid the errors altogether.
As regards the obligatory Dhikrs, it is not allowed to recite them except in correct Arabic.
Rules Concerning Follow-up Recitations after the Prayers
Problem # 1 It is recommended to follow up recitations after offering prayers, including even the supererogatory prayers. They are emphatically recommended after offering the obligatory daily prayers, particularly the morning prayers. By follow up recitations is meant the recitation of the Du’as. Dhikrs, verses from the Quran, and the like.
Problem # 2 It is a condition in the follow-up recitations that they must be connected with the finishing of the prayers in a way that they should not include engagement in any other task which may alter their appearance in the eyes of the jurists such as handicrafts or the like. In follow up recitations, it is better to sit at the place where the person has offered the prayers, with his face towards the Qiblah and in a state of purification. There is no condition of any particular words to be recited, the most preferable being what has come down from (the Ma'sums), Peace be upon them, as contained in the books on Du'as and Traditions.
Perhaps the most recommended of them is the Tasbih of (the Prophet's daughter, Fatimah) Zahra Siddiqah, Allah's'Peace be upon her. Its procedure is to recite Takbir (i.e., Allahu Akbar) thirty four times, then Tahmid (i.e., Alhamdu lil1ah) thirty three times and then Tasbih {i.e., Subhanal1ah) thirty three times.
If a person doubts about their number, he must rest with the minimum, if its place has not passed. If he erroneously exceeds the number of Takbir, etc., he must avoid the excess and should rest with thirty four or thirty three. It is better that in case of Takbir or Tahmid but not in Tasbih he must rest with minus one and then complete the number with it.
Some of the follow-up recitations are the following (to be recited in Arabic):
1. “There is no god but Allah. He is one. His promise is fulfilled. He supports His Servant. His troops are glorified. He overpowers the bands single-handed. To Him belongs the supreme authority. All praise is for Him. He gives life and death. He has control over all the things.”
2. “O Allah, send Blessing on Muhammad and the Progeny of Muhammad. Save me from the Fire (i.e., the Hell), bestow upon me Paradise and marry me to a Hourie having big eyes.”
3. “O Allah, bestow upon me from what Thou hast. Increase Thy favour on me, and expand Thy Mercy on me, and send down on me Thy Benediction.”
4. “I seek protection in Thy Merciful Side, and Thy Honour which is in excellent order, and Thy Power which is not stopped by anything of the evils of the world and Hereafter, and from all pains. There is no Might, no Authority but by Allah, the exalted and Great.”
5. “O Allah, I ask for every benevolence which is in Thy knowledge, and seek Thy shelter from every evil in Thy knowledge. O Allah I ask for Thy security in all my affairs, and seek Thy shelter from every ignominy of the world and the Torment of the Hereafter.”
6. “Dignified is Allah. Praise be to Allah. There is no god but Allah, and Allah is the Greatest.” To be recited a hundred or thirty times.
7. Recitation of the Ayat al-Kursi (Chapter 2, Verse # 255 of the Quran), the Surat al- Fatihah (Chapter I of the Quran) and the verse: “Shahidallahu annaha la ilaha illa hu” “(Allah witnessed that there is no god but He) (Chapter 3, Verse # 18) and the Verse: “Qul Allahumma malikul mulk” (Say, Allah is the possessor of supreme authority), (Chapter 3, Verse # 26).
8. Affirmation of the Prophet and the Imams, Peace be upon them.
9. Prostration of Thankfulness. Its procedure has been mentioned earlier.
Chapter on Things That Invalidate the Prayer
There are a number of things which invalidate the prayer. They are:
Firstly, the minor and major pollutions, (i.e., urine, feces, Janabat, etc.) They invalidate the prayer whenever they occur in the prayer, though at the time of reciting the letter "mim" which comes in the Salam (at the conclusion of the prayer), regardless whether it is done deliberately, erroneously or inadvertently, to the exclusion of one suffering from incontinence in urination, stool or a Mustahadah (a woman having undue menses), as has been mentioned earlier.
Secondly, Takfir, which means putting one hand over the other in the way it is done by others than ourselves (i.e. the non-Shi’ahs). It invalidates the prayers, according to the stronger opinion, if done deliberately, but not if done inadvertently, though it is more cautious to offer the prayer again. There is, however, no objection if it is done by way of Taqiyyah.
Thirdly, Turning the whole body backwards or towards the right or left or between them, in a way that the person offering the prayer would cease to be facing the Qiblah. If it is done deliberately, it would invalidate the prayer in all circumstances. Rather even if a person turns his body in a way that it ceases to be between the east and west, even if it is done inadvertently or forcibly or the like. Of course, the prayer would not be invalidated if a person turns to the right or left in a way that he continues facing the Qiblah as soon as he becomes easy; otherwise, it would be rendered disapproved. If, however, the turning is so serious that the face of the person offering prayers turns to the right or left of the Qiblah, then, according to the stronger opinion, the prayer shall be rendered void.
Fourthly, speaking deliberately, even if the word spoken contains two meaningless letters, i.e., the person offering the prayer uses a meaningless word consisting of two letters in its kind or type, which, according to the stronger opinion, would invalidate the prayer, and even in case otherwise it would invalidate the prayer, according to the more cautious opinion.
Same is the case when a person uses a single letter that is used to mean something, like the letter, which is used in the beginning of some nouns symbolically for the purpose of explaining it, in which it would not be far from being a cause of invalidation of the prayer. So any letter carrying some sense in all circumstances, even if it is not coined to carry any meanings, if it is used for narration, its being cause of invalidation of prayer shall not be devoid of force, in the same way that if a coined word is uttered without the intention of narration, consisting of a single letter, according to the stronger opinion, shall not render the prayer void. If, however, it consists of two letters or more, then, according to the more cautious opinion, it shall render the prayer void, if it has not reached the extent that the whole act would cease to be called prayer; other wise, there would be doubt in its being a cause of invalidation of the prayer, even if it is done inadvertently. If, however, one speaks not in such condition, then it would not invalidate the prayer when done inadvertently, in the same way as there is no objection in replying to greeting rather it is obligatory. If, however, a person does not reply and keeps himself busy in recitation (of the Sürahs of the Quran) or the like, the prayer shall not thereby be rendered void, not to speak of his silence to that extent, but he shall be considered to have sinned due to the failure to perform a particular compulsory act.
Problem # 1 There is no objection in reciting Dhikr, Du’ã or recitation of the Quran except what entails the obligation of prostration in all conditions of the prayer. According to the stronger opinion, it would entail invalidation generally if some one other than Allah is addressed even during a Du’ã, by saying, for example, “Ghafarallãhu lak”, (May Allah forgive thee), or Sabbahakallahu bil-khayr”, (Good Morning, lit. May Allah grant you good morning), if a person intends to pray for that person, not to speak of when he intends to salute him. The same rule shall apply if a person initiates salutation.
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