Fiqh Explanations: Explanation of the Issues (Volume One)

Ayatollah Nekounam's books

Fiqh Explanations: Explanation of the Issues

(Volume One)

Ayatollah Mohammadreza Nekounam (May Allah prolong his shadow)

Main Entry: Nekounam, Mohammadreza, 1327–

Title and Creator: Tawjih al-Masail, Religious Rulings According to the Fatwas of Ayatollah Mohammadreza Nekounam, May Allah prolong his shadow.

Publishing Information: Tehran, Sobh Farda, 1399 (2020).

Physical Description: 2 volumes.

ISBN: Volume 1 – 978-964-7964-87-6; Complete Series – 978-964-7964-89-0

Cataloguing Information: FIPA

Subjects: Shia Jurisprudence; Ja’fari Jurisprudence; 14th Century.

Library of Congress Classification: BP169.BP74.8

Dewey Decimal Classification: 324/297

National Bibliography Number: 1097989

Tawjih al-Masail / Volume One

By: Ayatollah Mohammadreza Nekounam (May Allah prolong his shadow) Publisher: Sobh Farda Edition: Third, Revised Edition Year of Publication: 1399 (2020) Print Run: 10,000 copies Distribution Center: Qom, Amin Boulevard, Alley 24, First Left Branch, No. 76 Phone Number: +982532905578 Website: www.nekounam.ir ISBN: 978-964-7964-89-0 Copyright Reserved for the Author

Foreword

In the name of Allah, the Most Gracious, the Most Merciful.

Praise be to Allah, Lord of the worlds, and peace and blessings be upon His most revered creation, Muhammad, and his pure family; especially the Imam of the Age and the Seal of His Saints, Hujjat Ibn al-Hasan al-Askari (may my soul and the souls of the worlds be sacrificed for the dust of his holy feet), and eternal curse upon their enemies, the enemies of the religion.

Religious teachings encompass three aspects: belief, ethics, and conduct. Among these, the laws of Sharia form the third domain, and the most essential and practical matters in this regard are gathered into a compilation called Rissalah (manual). The first two aspects, due to their vastness, require other collections. The juristic principles of religion define the boundaries of Islamic belief in terms of Sharia rulings and guide both society and individuals in the field of conduct.

In this Rissalah, an effort has been made to present the most important matters relevant to individual and societal life in a clear, accessible, and systematic manner, in harmony with the needs of the present era. This feature makes this compilation distinctive. The Rissalah al-Tawjih al-Masail is intended for the general public, aiming to promote and disseminate religious rulings. It represents the most significant means by which a jurist communicates with the people. Accordingly, the language is crafted in a manner that is fluent, clear, and in accordance with the sociological and psychological makeup of the people of each era, avoiding unnecessary complexity to foster effective communication.

In the practical application of legal principles, adherence is to be made to a qualified jurist who possesses the requisite expertise, which aligns with the general practice in all fields of knowledge. If an individual performs an act without consulting an appropriately qualified specialist and it does not align with the truth or Sharia law, the act is invalid.

Jurisprudence, in terms of its terminology, means understanding the true intent of the speaker, and in its technical sense, refers to the structured discipline that seeks to understand the divine will as expressed through religious evidence (the Qur’an and Sunnah). Whether the understanding pertains to theological, ethical, or legal aspects of religion, the science of jurisprudence encompasses the recognition of what is obligatory and forbidden, as well as what exists and what does not. Early jurists, before delving into subsidiary matters, would discuss the fundamental principles of religion. Indeed, more time was often spent on theological matters than on the legal branches of religion, further confirming that jurisprudence should be presented alongside logic, philosophy, and mysticism to prevent stagnation.

A jurist should align jurisprudence with other essential fields such as logic, philosophy, and mysticism, and employ comprehensive, interconnected thinking to ensure precise subject identification and the correct determination of legal rulings. This approach prevents jurisprudence from becoming ensnared in the rigidity of stagnant interpretations. This is particularly important as the jurist is responsible for recognizing the external subject of a ruling. The notion that a jurist should not engage with the external aspects of a legal ruling is unfounded and reduces jurisprudence to a mere abstract concept. True jurisprudence and deep understanding of religion emerge from engagement with the events of time and recognition of the external subjects of legal rulings.

Excessive reliance on textual form or a superficial understanding of the evidence, as well as failure to recognize the underlying principles and the identification of the true purpose behind rulings, leads to a loss of perspective. Likewise, logical fallacies such as analogy, speculation, and reliance on unfounded interests degrade the process. Since understanding the divine law is systematic, it is impossible to accept interpretations that are flawed, incomplete, or driven by personal biases.

Thus, jurisprudence must be accompanied by the appropriate background knowledge and divine insight to make accurate legal judgments. As such, there are three fundamental components to jurisprudence:

The systematic understanding of the divine law, achieved through the mastery of scholarly prerequisites and aided by divine grace.
The accurate identification of the external subject matter of the legal ruling.
The recognition of the real basis and rationale for the issuance of the ruling, avoiding all forms of analogy, speculation, and baseless concerns.

The importance of intellect and thoughtful deliberation is emphasized in Islam, which cautions followers against ignorance and blind imitation. A true understanding of the religion relies on identifying the underlying principles and causes of legal rulings, and the belief that religious laws are solely devotional and must not be questioned leads to misinterpretation.

In this Rissalah, we begin by addressing the essential principles behind the rulings to ensure that readers understand the rationale behind the establishment of various laws, leading to greater awareness and a deeper sense of responsibility in their implementation. Discovering the wisdom behind the laws is an extensive matter, which we have discussed in more detail in other works.

Failure to recognize these three fundamental components leads to a superficial understanding of jurisprudence, where the jurist may resort to “precautionary” measures, producing ambiguous or unclear rulings. The tendency to default to precautionary rulings arises from inadequate reflection and weak resolve to identify the correct, true options. While it is important for a jurist’s rulings to be clear and unequivocal, the use of vague phrases such as “more precautionary,” “based on caution,” or “this issue is open to interpretation” may confuse the followers and fail to provide them with direct guidance. In this Rissalah, we strive to offer clear rulings, so individuals can easily determine their obligations.

Introduction

Humankind, upon reaching maturity and possessing the faculties of reason, ability, and free will, is honored with the title of “responsible” and “obligated.”

Obligation and responsibility bestow two significant values upon human thought and will. In such a state, the individual is a being of value; without these four essential attributes (maturity, reason, power, and free will), one does not carry responsibility. Although the shortcomings and weaknesses of a person without these attributes are not blameworthy, such an individual is not considered to be responsible.

It is only through the recognition and acceptance of this title that an individual performs their first valuable act and becomes capable of performing acts of devotion. Additionally, this responsibility is the foundation for further duties and obligations. Without these four attributes, one cannot be held responsible, and no legal ruling is applicable to them. The basis of obligation in jurisprudence is referred to as “Conditions of Responsibility,” which are discussed in this section.

Every responsible individual holds one of two essential positions: either they are a jurist and establish their duties through their own findings, or they are not, and thus must follow a qualified jurist, referred to as a Muqallid (follower). The rulings on imitation (taqlid) and related issues are addressed in the section on “Grand Policies.” The rules of imitation form the foundation for acting in accordance with Sharia.

Imitation in Religious Judgments

To apply the religious rulings, one must either be a mujtahid (an Islamic jurist) to derive religious laws based on evidence, or follow the verdicts of a qualified mujtahid. There is no need for proof or precautionary action, especially as the number of those capable of making precautionary judgments is very limited, and for ordinary people, recognizing the matter and the ruling of precaution can be difficult.

Signs of Puberty

The signs of puberty in both boys and girls are as follows:

The growth of coarse and thick hair around the lower abdomen (above the genital area). Therefore, the presence of soft hair in this area prior to puberty is not considered a sign of maturity.
The release of semen, whether during sleep or wakefulness.

Thus, puberty is not determined by age, but by the occurrence of specific signs. The manifestation of these signs can vary depending on time and location, and the age of fifteen years for boys and nine years for girls was the general reference in the early Islamic period, but it is not a fixed criterion for all times and places. Accordingly, a boy, even if under the age of fifteen, may reach legal puberty, and a girl, even if she has turned nine, may not necessarily be legally mature. Age is not a definitive criterion for puberty, and there is no clear religious evidence in this regard. Girls in various regions typically reach puberty between the ages of nine and thirteen lunar years, marked by the appearance of menstruation and coarse hair in the genital area.

Ijtihad and Taqleed (Following a Jurist)

One can follow a mujtahid who is intelligent, mature, legitimate, a Shia of the Twelve Imams, male, and just. Each of these characteristics carries its own specific conditions that should not be overlooked. Intelligence refers to wisdom and maturity; maturity indicates physical and psychological readiness; maleness implies being noble, free, and possessing good moral character; justice means adhering to goodness, integrity, and self-control; legitimacy implies purity and cleanliness; and being a Shia of the Twelve Imams indicates dedication to the beliefs and actions in accordance with the rightful authority of the Imams and their representatives.

Inherent, Acquired, and Implied Conditions

Some of these conditions are inherent, while others are acquired. Inherent conditions, such as maturity, intelligence, legitimacy, being a Shia of the Twelve Imams, and being male, are intrinsic to the individual. Acquired conditions, such as ijtihad (juridical reasoning) and justice, require effort and learning, with ijtihad being the most important of these conditions. This is because claiming ijtihad without the necessary qualifications can lead to the loss of one’s justice, whereas lack of justice does not necessarily invalidate a mujtahid’s ability to perform ijtihad. Hence, an unjust mujtahid acts according to his knowledge and reasoning but cannot be followed for taqleed.

Justice

A just person is one who has the internal capacity to perform obligations and abstain from prohibited acts. Justice has many levels, the lowest of which is outward integrity, while its highest level is akin to infallibility, a quality only found in the chosen servants of God. Outward integrity indicates the external justice of a mujtahid.

The justice of a mujtahid is not limited to fulfilling obligatory acts and abstaining from major sins; it also requires detachment from worldly desires. Therefore, a mujtahid who is attached to the world and whose passions dominate him is not considered just, even if he is not overtly sinful. A mujtahid must remain free from the temptations of fame, praise, and adoration to maintain his justice and eligibility for leadership in religious matters.

Being the Most Knowledgeable

Being the most knowledgeable (A`lam) is, in a strict sense, not an achievable state outside of the infallible Imams. This is because in practice, it is extremely difficult to identify a definitive and objective standard for superiority in knowledge among jurists. Furthermore, this concept is not well-defined and does not have a clear religious basis. Therefore, the condition of being the most knowledgeable does not serve as a requirement for one to be followed in taqleed.

It is not necessary to determine who is the most knowledgeable when there is clear certainty about a jurist’s ijtihad and justice. However, when the superiority of a particular jurist becomes evident, it is necessary to follow them. The key element for taqleed is the strength of the foundational knowledge and reasoning that supports a mujtahid’s legal opinions.

Certainty of Ijtihad and Justice

Certainty about a mujtahid’s ijtihad and justice is a necessary condition for following them. Therefore, if one does not have confidence in a mujtahid’s knowledge or justice, they should not follow him.

Once certainty is attained regarding a mujtahid’s ijtihad and justice, if these qualities are deemed to be superior to those of other qualified mujtahids, then it is obligatory to follow them. If two mujtahids are considered equally knowledgeable and just, it is permissible to follow either of them, unless one has a distinct advantage in areas such as piety, integrity, or courage.

Identifying a Just Mujtahid

A just mujtahid can be recognized in three ways:

Personal conviction, where an individual has direct confidence in the ijtihad and justice of a particular jurist.
Two trustworthy experts testify to the ijtihad and justice of the jurist, provided that their testimony is not contradicted by other credible experts.
A group of learned scholars who have a sound understanding and are capable of recognizing a just mujtahid can provide testimony regarding their ijtihad and justice.

Fatwa (Juridical Ruling)

A fatwa is the legal opinion or ruling issued by a mujtahid, and it can be obtained in three ways:

Directly hearing it from the mujtahid.
Hearing it from someone who has communicated the mujtahid’s ruling, whether in person or through media, provided that one is confident of the accuracy of the transmission.
Seeing the mujtahid’s written fatwa, whether it is in a publication, treatise, or any official document, provided that the source is credible.

Changing a Fatwa

If a mujtahid changes their fatwa, it must be communicated clearly to the followers. However, if a follower is unsure about a change in fatwa, they do not need to take further action and can continue following the previous ruling until they are certain of the change.

Precautionary Measures in Fatwas

If a mujtahid has issued a fatwa or a statement indicating a stronger opinion (e.g., “the stronger view is…”) or has exercised precaution, the follower may follow another mujtahid who permits an alternative view, even if it contradicts the precautionary ruling.

Mistakes in Fatwas

If someone relays a fatwa incorrectly, and the fatwa is later found to be mistaken, they should, if possible, inform the person of the correct ruling. If a follower has acted on the incorrect fatwa, they are not required to correct past actions unless they have been specifically instructed otherwise.

Following a Deceased Mujtahid

It is permissible to follow the fatwas of a deceased mujtahid, even without the consent of a living mujtahid. However, if a living mujtahid has clearer qualifications or expertise, it may be required to follow them instead.

The Ten Impure Things

Among phenomena, there are only ten things that are impure, and the rest are pure. These ten things are: urine, feces, semen, blood, carrion, dog, pig, infidel, wine, and beer (fermented drink).

1 & 2 – Urine and Feces

Urine and feces of humans and any forbidden meat animal that has flowing blood (such that if its vein is cut, blood flows out under pressure), such as predatory animals, are impure.

The feces of small insects that do not have flesh, such as mosquitoes, flies, and beetles, are pure.

There is no need to avoid the feces of a forbidden meat animal that does not have flowing blood, such as the flesh of forbidden fish.

The feces and urine of lawful meat animals, even if they have flowing blood, such as cows and sheep, are pure.

The feces and urine of birds are pure, whether the bird is lawful to eat, such as pigeons and partridges, or unlawful to eat, such as falcons, bats, and peacocks.

The urine and feces of an animal with which a human has had sexual intercourse are impure.

The urine and feces of a lawful meat animal that has consumed pig’s milk, such that its bones have hardened or flesh has grown from pig’s milk, are impure.

3 – Semen

The semen of humans and any animal with flowing blood is impure, whether the animal is lawful to eat or unlawful.

Secretions that men, and especially women, may find within themselves and that appear similar to semen, if it is not confirmed to be semen, are considered pure and do not count as impure.

4 – Blood

The blood of humans and any animal with flowing blood is impure, whether the animal is lawful to eat or unlawful, whether small or large.

The blood and components of animals that do not have flowing blood are pure, whether they have flesh, such as snakes, fish, and frogs, or do not, such as flies and mosquitoes.

If there is doubt about whether something is blood, it is considered pure.

If there is doubt about whether a liquid is blood or blood-juice, it is not considered blood.

If there is doubt whether a liquid that resembles blood is from an animal with flowing blood or not, it is considered pure, as well as if there is doubt whether the blood comes from an animal with flowing blood or not.

The blood that small insects, such as mosquitoes, suck from a human’s body, once it becomes part of their body, is no longer considered human blood and is pure.

Blood of Lawful Meat Animals

If a lawful meat animal is slaughtered according to Islamic law and its blood flows out in the usual manner, the remaining blood in its body is pure, but consuming it is prohibited.

Blood that remains in the body of an animal due to an obstruction or is returned to the body in abnormal amounts is impure, and if it comes into contact with something, that thing becomes impure.

Blood that is normally found in the flesh or liver of an animal is pure because it is considered part of the flesh, and eating it is permissible.

Blood clots that remain in the cavities inside the animal’s body, such as the spleen (spleen) and testes, are impure if they are liquid or could spread. However, eating them is always forbidden.

Blood in Eggs

There is no obligation to avoid a clot in an egg that resembles blood, even if it mixes with the yolk or egg white. Whether the mixing causes the blood clot to disappear or not.

Milk Mixed with Blood

If blood is observed mixed with the milk of an animal during milking, the blood is impure and the milk becomes impure.

Gum Blood

If blood comes from the gums or another part of the mouth and is in such a small quantity that it dissolves in saliva, it is pure, and swallowing it does not cause any issue. If it spills out of the mouth, it does not cause impurity to anything it contacts.

A liquid that comes from the nose or eyes that is blood-stained; if it is not contaminated with blood, it is pure, and there is no need to avoid it.

Clotted Blood

Blood that has clotted under the skin or beneath the nails from an injury and has stopped flowing, if it is in such a form that it is no longer considered blood, is pure. However, if it is still considered blood, it does not prevent ablution or ritual washing until the skin or nail is pierced enough to let the blood flow out. If it is difficult or harmful to remove, one should perform ablution or ritual washing with “Jabirah” (using a bandage).

If after injury and tearing of the skin or nails, there is doubt whether the substance under the skin is blood or something else, it is considered pure and does not affect ritual purity.

Blood in Food

If blood, even in small quantities, is spilled into food or liquids, whether it is boiling or not, and the blood is not visible or mixes with the food, the entire food, liquid, and its container become impure. There is no need to visually see the blood to ascertain its presence.

Wound Exudate

Exudate from around a wound during healing, if not mixed with blood and not exposed to impurity, is pure. Similarly, exudate from a scratch or abrasion, if not mixed with blood, is pure.

If there is doubt whether a liquid from a wound or a skin abrasion is blood or contains blood, that liquid is considered pure. However, if the liquid is from an area that was once a wound and has healed, and there is doubt whether it was once contaminated with blood, the liquid is considered impure.

5 – Carrion

The body of a Muslim who has died is not impure, although it requires the three traditional washings.

After contact with the dead body, before its ritual washing and once it has cooled, performing the ritual washing for touching the deceased becomes obligatory.

Carrion from an animal that has flowing blood, whether lawful or unlawful to eat, is impure, whether it has died naturally or was slaughtered in an unlawful manner.

Carrion from an animal that does not have flowing blood, such as fish or frogs, is not impure.

Pure Parts of Carrion

The animal soul dominates all parts of the body that have sensation, and no part of it is exempt from the soul’s control.

The soul of an animal is a lower degree of abstract life, while the spirit is a higher level. Some superior animals have the lower degree of the spirit, and many have only the lower degree of the soul. Therefore, when the soul departs from the body, the animal becomes carrion.

Islamic jurisprudence only discusses the purity of those parts of an animal’s body that do not have sensation and do not feel pain when detached while the animal is alive. Accordingly, the wool, fur, feathers, claws, and horns of a carrion animal, as well as the hair, nails, and teeth of any animal, whether human or animal, are pure and do not become impure if touched by wet hands.

All parts of the body of impure animals, such as dogs and pigs, are impure, and there is no distinction between the parts mentioned above and other parts of their bodies. Therefore, if something wet comes into contact with their fur, nails, or teeth, it becomes impure.

Doubt about Carrion

If there is doubt about whether an animal is carrion, and the animal itself is not impure, it is considered pure.

If there is doubt about whether the carrion is from an animal with flowing blood, it is not considered impure, and all its parts are pure. However, if there is doubt about whether any part of a dead animal has sensation, that part is impure.

Detached Body Part

If meat or any other part with sensation is detached from a living animal with flowing blood, it is impure and regarded as carrion.

Pure Animals

(1) All terrestrial, aquatic, wild, domestic, carnivorous, herbivorous, predatory, harmless animals, whether clawed or not, from the insect, bird, or reptile families, except for land dogs and pigs, are pure.

Dogs and Pigs

(2) All parts of a pig or a land-dwelling dog, such as its hair, nails, claws, bones, even saliva, eyes, and nose, are impure. There is no distinction in this ruling based on the breed of the dog, whether it is a hunting dog, a domestic dog, a herding dog, a stray, or a pet, or whether it is clean or dirty, provided proper hygiene has been maintained.

(3) Sea dogs and pigs are pure, like other animals.

(4) If an animal is born from the mating of a dog or pig with another animal, and it is not referred to as a dog or pig, it is pure.

(5) If an animal is commonly considered a dog or pig by public consensus, it is impure, even if it was not born from a dog or pig.

The Disbeliever (Kafir)

The discussion of the disbeliever (kafir) in terms of impurity means that, due to their disbelief, they have fallen from their human status. The ruling on someone’s disbelief is akin to issuing a judgment of death, which can be just or unjust. Thus, it is necessary to engage in careful and complete deliberation when discussing disbelief, ensuring that no deviation or misinterpretation occurs. Recognising who is a kafir is complex, as someone may outwardly appear as a Muslim or a believer in a divine scripture, or openly be an atheist, materialist, or idolater. Therefore, careful and precise understanding is required in determining whether someone is a kafir.

(6) A kafir is someone who denies the existence of God or doubts His reality, such as atheists, materialists, idolaters, or those who believe in duality (such as the Zoroastrian view of good and evil) or trinity (such as the belief in the Father, Son, and Holy Spirit), or those who deny or doubt the prophethood and finality of Prophet Muhammad (peace be upon him). This includes those who disbelieve in the necessity of prayers or fasting, as this disbelief leads to denying God and the Messenger, regardless of whether the individual is aware of it or not, or whether they consider the issue essential to the faith or not.

(7) Belief in duality, whether or not accompanied by presuppositions, does not constitute disbelief as long as it does not lead to denying God and the Messenger.

(8) Not uttering the shahada (testimony of faith) or denying Islam does not make someone a kafir. However, if someone has never been a Muslim or has never followed Islam, the rulings for a Muslim do not apply to them, and they cannot be regarded as a Muslim.

People of the Book (Ahl al-Kitab)

(9) People of the Book (Jews, Christians, and Zoroastrians who possess a divinely revealed scripture) are considered kafirs, and their association with Prophet Moses, Prophet Jesus, or any divine scripture does not absolve them of disbelief. This is because, apart from their belief in duality or the trinity, they deny the prophethood and finality of Prophet Muhammad (peace be upon him). If they acknowledge the prophethood and finality of Prophet Muhammad, they are no longer recognised as Jews or Christians.

Impurity of the Disbeliever

(10) The impurity of a kafir is an objective and real state, and all parts and bodily fluids, including hair, nails, saliva, eyes, nose, and sweat, are considered impure. There is no difference between a kafir from the People of the Book and any other kafir in this regard.

(11) The impurity of a kafir is not simply a result of physical contact with other forms of impurity, such as alcohol.

(12) The impurity of a kafir, whether a Person of the Book or not, is a real, intrinsic impurity, not merely a matter of political or social etiquette, meant only to distance Muslims from interacting with them. Rather, it is an essential, inherent impurity that accompanies their state of disbelief.

Apostasy and Blasphemy

(13) A person who renounces Islam (apostate) is a kafir. An apostate from birth is someone who was born into a Muslim family but later turned to disbelief. An apostate from a non-Muslim family is someone who was initially a disbeliever but converted to Islam and later reverted to disbelief.

Kharijites and Nasibis

(14) Among the most evident forms of disbelief are the Kharijites and Nasibis, who bear enmity towards the infallible Imams, particularly Imam Ali (peace be upon him). These individuals are among the lowest of disbelievers, although all disbelievers are considered impure in terms of ritual impurity.

(15) The worst of the disbelievers—who, if capable, must be killed for their blatant defiance—are those who openly oppose God, the Prophet Muhammad (peace be upon him), Lady Fatima (peace be upon her), the infallible Imams, or any of the other Prophets of God or the angels. This applies unless the individual is mentally ill or overwhelmed by uncontrollable rage. Nevertheless, their behaviour is still sinful, as it is never free from sin and rebellion, except in cases where they lack the legal status of responsibility (i.e., they are considered mental or spiritual underprivileged).

Exaggeration and Extremism

(16) The extremists (ghaliyah) are those who exaggerate and overstate the status of the infallible Imams, attributing divine attributes to them, such as claiming that they are, God forbid, divine themselves. These individuals are not only misguided and ignorant but are also considered disbelievers and impure. However, it should be noted that such extreme views are not common today, and those who claim to be followers of Imam Ali (peace be upon him) and are known as ‘Ali Allahis’ do not espouse such extreme beliefs, but instead express their devotion in a manner that might seem exaggerated. They do not necessarily view the Imams as divine.

(17) Those who attribute all the divine attributes and names to the Imams of the Ahl al-Bayt (peace be upon them), acknowledging that all such qualities are bestowed upon them by God but do not equate them with the essence of God, are not considered extremists. Their beliefs are legitimate and form an important foundation in the faith, representing the highest level of love and reverence for the Ahl al-Bayt. Such individuals are clear examples of true followers of the Imams.

Exaggeration in Historical Context

(18) Throughout Islamic history, those who expressed deep affection and devotion towards the infallible Imams were often accused of extremism. This accusation often came from those hostile to the Imams or from ignorant individuals within the community. Similarly, today’s widespread criticism of those who openly declare their love for Imam Mahdi (may Allah hasten his reappearance) mirrors past accusations of extremism, despite such expressions of love being far removed from true extremism.

Union and Unity

(19) No mystic or Sufi, even though they may speak of union and unity with God, refers to it in the literal or materialistic sense. If someone does so, particularly through poetic or ecstatic expressions, it is not meant to imply a misunderstanding of the nature of God. In such cases, no judgment of disbelief can be made, as the meaning of their words is often metaphorical.

(20) If the concept of union and unity refers to a materialistic understanding, implying that God’s essence and bodily form are the same, such an interpretation is heretical and leads to disbelief. However, this ruling applies if the person is interpreting union in its common sense. If they are using it metaphorically, their views might not indicate a misunderstanding.

Unity of Existence (Wahdat al-Wujud)

(21) The true philosophical and mystical concept of the Unity of Existence (Wahdat al-Wujud) is one of the highest levels of understanding and spiritual attainment, which very few mystics genuinely experience. Misunderstandings of this concept, where it is interpreted as meaning that “all are God” or “all are like God,” are among the most misguided and harmful views, often expressed by those who are spiritually ignorant.

(22) If someone believes in the Unity of Existence as “all things are God” or “all things are like God,” they are grievously mistaken, and their beliefs are incompatible with Islamic teachings. Even though they might be ignorant or misled, they remain distant from the true meaning of this concept.

Alcohol, Medicines, and External Perfumes

Industrial and white alcohol used in industrial, medicinal, or sanitary applications is impure (najis) and consuming it is prohibited if it causes intoxication, even if it is mixed with water or other substances to make it consumable. However, if its intoxicating nature is not confirmed, or it is not known whether it was derived from an intoxicating liquid, it is considered pure and does not require investigation or scrutiny.
If the intoxicating and impure nature of foreign perfumes, colognes, or medicines is not known, these substances are considered pure and their usage is not problematic.

Boiling Grapes or Their Juice

If grapes or their juice boil due to exposure to sunlight, heat, or cooking, and it is known to cause intoxication, it is impure and consuming it is prohibited. If it is not intoxicating or its intoxicating nature is uncertain, it remains prohibited to consume, even if it is not impure.
If two-thirds of grape juice evaporates through heat, the remaining one-third is pure and its consumption is allowed.
If there is doubt about whether the grapes or their juice have boiled, it is considered pure and its consumption is allowed, even if it has been exposed to some heat.

Boiling Dates, Raisins, and Dried Grapes

The boiling of dates, raisins, or dried grapes or their juice, regardless of whether it is in isolation, mixed together, or as part of food, is pure and permissible for consumption.
If, after boiling, it is discovered that the substance is intoxicating, it is considered impure and its consumption is prohibited.

Beer (Fuqāʿ)

Beer, which is a water-based beverage made from barley in a specific manner, if intoxicating, is impure and its consumption is prohibited.
Barley water, known as “mā’ al-sha’ir,” is pure and permissible to consume as long as it is not intoxicating.

The Four Non-Impure Cases

Semen from an unlawful act

The semen produced from unlawful acts (such as sexual intercourse, masturbation, adultery, or bestiality) is not impure. Whether the person is a woman during her menstruation, postpartum period, in a state of Ihram, or fasting during Ramadan, the semen is not impure, and one can perform prayers with clothing or body that has been contaminated by it. However, performing prayers while contaminated by it is disliked.

If someone engages in a lawful act and then follows it by an unlawful act, the same ruling applies, and there is no objection to performing prayers while contaminated by it.

Sweat of impure animals

The sweat of impure animals—those accustomed to eating filth, such as a camel or any other animal—is not considered impure. However, it is recommended to avoid contact with it.

Mucus and thick sputum not mixed with blood

Mucus or thick sputum coming from the nose or throat, if not mixed with blood, is pure. If it is mixed with blood, only the part contaminated with blood is impure. If the sputum is thin and runs, and it contains blood, all of it becomes impure.

Contact with the inside of the human body

Any substance that leaves the body and is not contaminated by impurity is considered pure. Doubts about potential internal contact with impurity do not make the substance impure.

Other Rules on Purity and Impurity

Difference between ruling and subject in religious duty

If someone is unsure about the ruling of something, they should ask to become informed. However, if there is doubt about the subject or nature of something, there is no need to ask and no effect should be given to such doubt. For example, if someone does not know whether something is pure or impure, such as whether the sweat from unlawful actions is impure, they should consult a qualified scholar and not base any actions on their uncertainty. However, if, for instance, someone knows the ruling of something but is unsure whether the impurity was from the egg itself or from external sources, no investigation or inquiry is required.

Doubt about past rulings

In matters of doubt, the object retains its previous ruling. For example, if something was impure previously and there is doubt whether it has been purified, it remains impure and should be avoided. Likewise, if something was pure and there is doubt whether it has become impure, it remains pure and should be used without hesitation.

In cases of doubt

In situations of doubt concerning purity or impurity, if the doubtful matter is rare or isolated, it should be avoided. However, if it is common or frequently encountered, there is no need for avoidance.

If something impure touches something pure

If something impure touches something pure and moisture is transferred, the pure object becomes impure. However, if both are dry, or the moisture is too small to transfer, the pure object remains unaffected.

If a clean object touches something impure and there is doubt about moisture transfer, it does not become impure.

Eating impure substances

Eating or drinking impure substances, such as blood, semen, alcohol, or meat from pigs and dogs, is prohibited. Feeding them to a Muslim, whether a child or an adult, is also prohibited, whether the person is aware of its impurity or not. However, if the person does not know that the food or drink is impure, it is not considered sinful for them to consume it.

Selling or lending impure items

Selling or lending impure items in non-religious or non-consumable contexts is permissible, as long as the buyer is informed that the item is impure.

Types of Water

Water is of two kinds: absolute (Maqlûq) and mixed (Mudhâf). Absolute water is not mixed with anything, whereas mixed water is combined with another substance, whether it is not of the same kind, such as broth water (ab-goosht), or of the same kind, such as fruit juice or rose water.

In Islamic jurisprudence, the term Mudhâf (mixed) for water is different from its literary use. For example, water in a glass, water in milk, or water in a pool or sea are all considered absolute water, while water in broth or juice is considered mixed. The addition of the word “water” to a container, like a glass, is a grammatical addition and is not considered in the same category as mixed water in legal terms.

Characteristics and Rulings of Absolute Water

Absolute and mixed water are pure unless the mixed water comes into contact with impurity or the absolute water meets impurity under specific conditions, which will be explained.
Water from a well, rainwater, and running water is not only pure but also purifying.
A small amount of water is pure and purifying unless it is contaminated by impurity.
Mixed water is not purifying, and if impurity contacts it, it becomes impure.
It is essential to distinguish between impurity (najâsah) and filth (khabath). Something can be filthy but not impure (e.g., sweat or something like water that is less than the minimum amount and is touched by a small amount of impurity). On the other hand, something can be impure but not filthy (e.g., water that is less than the required amount and is lightly touched by impurity, without being considered filthy).
There may be cases where something is both filthy and impure, like the faeces of a forbidden animal, or it may be both pure and clean, such as water.

It is crucial to keep the terms purity and impurity distinct from cleanliness and filth, as determining purity and impurity is solely within the purview of Islamic law, while cleanliness and filth are matters that can be observed physically.

If impurity, such as blood or urine, comes into contact with running water or water from a well and alters its colour, smell, or taste, it becomes impure. However, if it does not physically mix with the impurity and only takes on its smell or taste, it remains pure, although it is considered contaminated and should be avoided.
If water from a well or running water that has absorbed an impurity, like blood or urine, is mixed with pure water or exposed to rain, it will purify, even if the two waters do not physically mix, as long as the impurity characteristics are removed.

Doubt about the Purity of Water

Water that is pure but uncertain whether it has become impure or not remains pure and purifying.
Water that is impure and uncertain whether it has been purified remains impure and does not purify anything.
When impurity is removed from something and running water or water from a well is poured over it so that it completely covers the surface, it becomes pure, irrespective of whether the impurity was urine or something else, and no additional steps like squeezing or rubbing are necessary.
A cloth or fabric is purified with just one application of running water or water from a tap; there is no need to pour water over it multiple times.
If water from a tap or well contacts impurity, and it halts shortly thereafter, it purifies, as once the water touches the impurity, it no longer counts as impure.
Something that is contaminated with impurity can be purified with a small amount of water, poured over it three times. After the first two applications, the contaminated water should be expelled. However, after the third application, expelling the contaminated water is not necessary, although it may need to be collected to dry the area.
If the urine of a nursing infant (who has not yet been fed food) touches something, it can be purified with a single application of water, whether the water is poured in a way that covers the whole area or with minimal force that ensures it reaches all the contaminated parts. There is no need to squeeze or rub the area for the contaminated water to be expelled, although it is better if the urine is still wet before water is applied.
If after purification a residue like tar, dirt, or dried food is found that prevents water from reaching the impurity, it is still considered impure. Otherwise, the area is considered pure.
A contaminated body or clothing can be purified by applying running water or water from a well once, as long as the impurity is removed, and there is no need for multiple submergences or reapplications.
If a body or fabric is purified with a small amount of water and the water reaches the areas where impurity had touched, the contaminated area is also purified. For example, when a finger is purified of impurity, the surrounding areas are also purified.

Types of Absolute Water

Absolute water comes in several types: kurr (large), qaleel (small), running water, rainwater, and well water. The rulings for each type are outlined below:

a. Kurr Water

Kurr is the amount of water defined by religious law. It does not become impure upon contact with impurity, and it can purify. The weight of kurr is 384 kg, approximately 384 litres, which is roughly the volume of a cubic container measuring 3 by 3 by 3 cubits. This measure can be applied to any container of the same volume.
The two measures provided (weight and volume) serve as a single criterion and are equivalent, meaning there is no difference between the two in determining the amount of kurr.
If impurity, such as urine or blood, comes into contact with kurr water and causes a change in its smell, taste, or colour, it becomes impure. However, if none of these characteristics change, it remains pure, even if scientifically it might be considered contaminated.
If part of kurr water comes into contact with impurity or something contaminated and one of the three characteristics changes, the entire water becomes impure.
If part of kurr water is contaminated and the other part is unaffected, the unaffected part remains pure, provided that the amount of unaffected water is still sufficient to meet the kurr measure.
If water that has been altered by impurity is mixed with kurr water, it becomes pure once again.
If pure water comes into contact with impurity but shows no signs of contamination, it remains pure.

Fountain Water

If a fountain connected to kurr water is exposed to impure water, it purifies it, provided the water flows continuously and does not trickle or drip slowly.
The purification of impure water by a fountain does not require mixing or agitation.
If the colour, taste, or smell of kurr water changes due to a non-impure substance, such as a chemical, it does not become impure.

Milk and Well Water

If impure water is washed with water from a milk tap connected to kurr, it becomes pure, and the water poured over it remains pure as long as the contamination does not alter the water’s colour, taste, or smell.

Freezing of Kurr Water

If part of the kurr water freezes and the remaining water falls below the kurr measure, it becomes impure once it comes into contact with impurity. Similarly, any amount of water that melts from the frozen part is also impure.

Determining Kurr Water

The certainty of whether the water is kurr is required, and if there is doubt about its impurity, it is still considered pure.
The kurr status of water can be determined through three means: personal certainty, a reliable person confirming it, or the owner of the water confirming it.

b. Small Amount of Water

Small amounts of water are those that are less than kurr, such as water from a small jug or pond.
Rainwater, running water from streams or wells, regardless of the quantity, is not considered small water.

Impurity of Small Amounts of Water

Small amounts of water become impure when they come into contact with impurity.
If water from a container like a jug or bowl touches impurity, the water that contacts it is impure, while the rest remains pure, even if the impure water is not physically separated.

c. Running Water

Running water is water that flows naturally from the earth, whether inside a building or outdoors. This includes water from springs, rivers, or melted snow from mountains.
The rulings for running water are mostly similar to those for kurr water, with the primary difference being the continuous flow from the earth.
If running water is less than kurr and comes into contact with impurity, it remains pure as long as there is no change in its taste, smell, or colour.

d. Rainwater

Rainwater is considered like running water in Islamic law. If it falls on something impure, it purifies it with just a single application, without requiring additional pressure or rubbing.
A vessel licked by a dog becomes pure after being cleaned under rainwater.

Trickle of Rainwater

If rainwater falls on impurity like blood and then trickles to another spot, as long as the impurity does not reach it, the area remains pure.

Rain and Impurities on Roofs

If impurity is on the roof or the upper surface, as long as it rains, the water that comes into contact with the impurity and flows from the roof or the gutter is considered clean. If, after the rain stops, there is uncertainty whether the water that flows has touched an impure object, it remains clean. However, if it is certain that the water has touched impurity, the water, the gutter, and the place where it drains are rendered impure.

Rain and Impure Ground

If rain falls on impure ground and no impurity remains on it, the ground becomes pure. Furthermore, if the rainwater flows over the ground and reaches an impure area beneath a roof, it purifies that area as well.

Rain and Impure Soil or Flour

If impure soil turns into mud due to rainfall, it becomes pure, whether this transformation occurs directly due to the rain or through another means.
If impure flour turns into dough due to rainfall, or if impure soil and similar substances mix with rain, they are considered pure after drying.
In all the aforementioned cases, the rain must be of sufficient quantity to mix easily with the soil or flour; merely a slight dampness is insufficient.

Accumulation of Rainwater

If an impure object is washed in a location where rainwater accumulates, that object becomes pure, and the accumulated water remains pure, provided that it does not take on any color, smell, or taste of impurity.
If rainwater falls on impure water that is less than the volume of a kurr (approximately 380 liters), it purifies it.

Rainwater Through an Intermediate

If rain falls on a clean surface, such as a carpet, which is positioned over impure ground or an impure object, the surface and the underlying ground become pure, without the carpet or other clean item becoming impure.

Rainwater Mixing with Small Quantities of Water

Water that is less than a kurr and mixes directly or indirectly with rainwater while it is raining takes the ruling of kurr water. Once the rain stops or the water separates from the rain, it reverts to the status of small quantity water (qaleel).

Well Water

Water from a well that is constantly flowing, even if it is less than the volume of a kurr, is purifying.
If an impure object is washed with well water, it becomes pure without the need to draw a specific amount of water from the well. Additionally, the well water does not become impure unless it absorbs the color, smell, or taste of the impurity.
If well water takes on the color, smell, or taste of impurity, it can be purified by drawing enough water from the well to remove these characteristics, even if the quantity of drawn water is less than that specified in Islamic jurisprudence books.
If enough water is drawn from the well according to the hadith sources but the impurity’s characteristics remain, more water must be drawn until these characteristics are removed. These rulings apply only as long as the well’s flow remains intact.
If the well loses its flow permanently or seasonally, the water left in the well, if it exceeds the volume of a kurr or is equivalent to it, is treated as kurr water. If it is less, it is treated as small quantity water.
The rulings for deep, semi-deep, or normal wells are the same; whether water is drawn with a pump or naturally.
If the well water is flowing, it is considered the ruling of running water. If the flow ceases but the water is more than a kurr, it is treated as kurr water. If it is less, it is treated as small quantity water.
If impurity enters a well and the water does not take on its color, smell, or taste, the water remains pure and purifying. If it does absorb these characteristics, it becomes impure. It can be purified by any method that removes the impurity, whether through the water’s own flow or through drawing water, even if the water remains mixed with fresh water.

Purification of Impure Objects with Water

Moved items or objects that have been touched by impurities, such as dishes or other containers, can be purified using either kurr or running water or through washing three times with small amounts of water. The details of purification methods vary depending on the item’s characteristics, such as whether it is made of clay, metal, or other materials.
In all cases, to purify an object, it is essential that water reaches all the impure parts, either through washing or by the water’s natural flow. If an impurity remains after cleaning, further cleaning is required.
1. Doubt in Conditions
If sunlight shines on a piece of impure land, and there is doubt regarding the purification of the land under certain conditions, for instance, if there is uncertainty whether the land was wet when the sunlight shone on it, or whether the impurity was removed before the sunlight reached it, the land remains impure.
2. Purification of Both Sides of a Wall
If sunlight only shines on one side of a wall that is impure, the other side, which was not exposed to sunlight, does not become purified unless the wall is thin enough, or the sunlight is intense enough that the other side also dries out as a result of the exposure.
3. Transformation (Istihala)
If an impure substance is altered in such a way that it becomes something pure, it is considered purified. This process is known as “istihala” (transformation). For example, if impure wood burns and becomes ash, or if a dog enters a salt marsh and transforms into salt over time, or if impure water evaporates, it becomes pure. However, if the form of the substance changes without altering its essence, it does not become pure. For instance, if impure wheat becomes flour or bread, it does not become pure.
4. Vapour and Smoke
Vapour, smoke, and flame rising from an impure or contaminated substance are pure. However, if the vapour condenses into liquid or the smoke becomes concentrated and accumulates as greasy or oily particles on the surface of containers, it is impure.
5. Pottery, Bricks, and Impure Charcoal
Pottery, bricks, or similar items made from impure clay, as well as charcoal produced from impure wood, are impure, even if people do not refer to them as wood.
6. Doubt in the Transformation of Impure Substances
If there is doubt about whether an impure substance has undergone a transformation, the substance remains impure, unless the doubt is based on something uncommon or unusual.
7. Transformation of Wine (Inqilab)
The process of “inqilab” refers to the transformation of wine into vinegar. If wine naturally transforms over time, either by itself or due to something mixed with it, such as vinegar or salt, and loses its intoxicating property or becomes vinegar, it becomes pure and permissible for consumption. However, if wine is mixed with a large quantity of vinegar or water (less than the amount required for purification) and loses its character as wine without undergoing a true transformation, it does not become pure and still imparts impurity to the added substances. Thus, the purification of wine comes from its transformation into vinegar, not from its dissolution into another substance without a fundamental change.
8. Vinegar Produced from Impure Grapes, Raisins, or Dates
Vinegar produced from impure grapes, raisins, or dates remains impure.
9. Wood Shavings and Grape or Date Stems
Wood shavings or grape and date stems that naturally remain in wine are purified when the wine transforms into vinegar.
10. If Pickles Are Added to Wine
If cucumbers, eggplants, or similar items are added to wine before it transforms into vinegar, once it undergoes the transformation, everything, including the added vegetables, becomes pure.
11. Raisins and Dates in Food
Raisins and dates that are added to food and cooked together are pure, and eating them is permissible.
12. Reduction of Two-Thirds of Grape Juice
Grape juice that either naturally or by heating reduces by two-thirds, and becomes non-intoxicating, is pure, and it becomes permissible to consume. However, if after reducing by two-thirds, the juice is still intoxicating, it remains impure and consuming it is prohibited. The juice only becomes pure and permissible once it transforms into vinegar.
13. If Uncertainty Exists About the Juiciness of Grape Juice
If grape juice is not known to have reached the boiling point, it is pure and permissible for consumption unless it is known to be intoxicating.
14. Distinction Between Grape Juice and Grape Must
If juice from unripe grapes is collected and contains a few ripe grapes but does not sweeten the juice or make it resemble grape juice, the juice is considered pure and permissible for consumption if it is boiled and evaporates.
15. Blood from Animals
If blood from an animal is transferred to another animal’s body, it is considered pure.

Nullifiers of Wudu (Ablution)

Seven things invalidate wudu (ablution):

Urine (بول).
- Any moisture whose origin is uncertain, whether it is urine or not, is considered as urine if the individual has not performed istibra (cleansing after urination).
Feces.
Wind from the stomach that comes from the anal passage.
Sleep that overtakes a person to the extent that they cannot see with their eyes or hear with their ears. If the eyes do not see but the ears still hear, or if the ears do not hear and the person is not truly asleep, like staring into space or deep contemplation, the wudu remains valid.
Loss of reason such as insanity, intoxication, or unconsciousness.
Istihada (irregular vaginal bleeding).
Acts that require a full ghusl (ritual washing), such as janabah (major ritual impurity), menstruation, childbirth, and touching a dead body.

Methods of Wudu

Wudu is performed in two ways: sequential (tartibi) and immersive (irtimasi). The sequential method is of greater importance. The rulings for each method are explained below.

Sequential Wudu

In sequential wudu, it is obligatory to wash the face and then the hands, followed by wiping the front of the head and the feet.

Washing the Face and Hands

To wash the face, water must be poured from the top of the forehead (where the hairline begins) downwards. The face should be washed from top to bottom.
The length of the face to be washed is from the forehead to the bottom of the chin. It is not necessary to wash the hair at the forehead unless it is very short, but the width should cover the area from the middle finger to the thumb. If this width is not washed, the wudu is invalid.
If the individual is unsure whether the face has been washed properly, they should wash a little extra around the edges to ensure thoroughness.
If someone’s face or hands are unusually small or large, they must follow the typical measurements for the majority.
After washing the face, the right hand should be washed from the elbow to the fingertips, and then the left hand in the same manner.
For assurance that the elbow has been thoroughly washed, it is recommended to wash slightly above the elbow as well.
If someone washed their hands up to the wrist before washing the face, they must wash from the elbow to the fingertips when performing wudu. If they wash only up to the wrist, the wudu is invalid.
Washing the face and hands once is obligatory, twice is recommended, and washing more than twice is prohibited.
If a handful of water is used to wash the member and the entire area is covered, it is considered a single washing, regardless of whether the person intended it as the first, second, or third washing.

Wiping the Head and Feet

After washing the hands, the front of the head should be wiped with the remaining wetness from the right hand, from top to bottom. If this is not possible with the right hand, the left hand should be used.
The area to be wiped is the front of the head, starting from the forehead. Any part of this area can be wiped.
It is not necessary to wipe the skin of the head itself; wiping the hair at the front of the head is sufficient. However, if the person’s hair is long enough that it falls onto the face when combed, they must part their hair and wipe the roots or the skin of the scalp.
After wiping the head, the feet should be wiped with the remaining moisture, beginning with the right foot from the toes to the arch, then the left foot in the same manner.
The width of the wiping on the feet can vary.
It is sufficient to wipe the entire foot with the hand, provided that it is done properly.
During the wiping of the head and feet, the hand must be moved over the area. If the hand is held still and the head or feet are moved, the wudu becomes invalid. However, if the head or feet shake slightly during the movement, it is permissible.
The area for wiping must be dry. If it is too wet and the moisture from the hand cannot be felt, the wudu is invalid. However, if the moisture is light and the wetness from the hand is apparent after wiping, it is acceptable.
If there is no remaining moisture on the hand, it is not permissible to moisten the hand with water from outside the wudu areas. Instead, the moisture must come from other parts of the wudu.
If only enough moisture remains on the hand to wipe the head, it is permissible to use the remaining moisture to wipe the feet.
Wiping over socks or shoes is not valid, unless there is a valid excuse, such as extreme cold, fear of danger, or similar circumstances, where removing the footwear is not feasible.
In cases of wudu al-jabira (due to a wound or injury), a clean covering must be used for wiping, and there is no need for tahammum (dry ablution).

Immersive Wudu (Irtimasi)

Immersive wudu is performed by fully immersing the face and hands in water with the intention of wudu, and the person may keep repeating the process until the intended areas are sufficiently washed.
If a person performs the wudu without assistance, they should not rely on another person to perform the sequential method.

Prayers during Wudu

It is recommended for the person performing wudu to recite the following supplications at various stages:

Before starting wudu: “In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah who has made water pure and not impure.”
When washing hands before wudu: “O Allah, make me among those who repent and purify themselves.”
When performing mouth rinsing (Madhmadhah): “O Allah, teach me my arguments on the Day of Meeting You and make my tongue eloquent in Your remembrance.”
When rinsing the nose (Istinshaq): “O Allah, do not forbid me from the fragrance of Paradise.”
When washing the face: “O Allah, whiten my face on the Day when faces will be darkened.”
When washing the right hand: “O Allah, give me my book in my right hand and grant me eternal life in paradise.”
When washing the left hand: “O Allah, do not give me my book in my left hand or behind my back, and protect me from the punishments of hellfire.”
When wiping the head: “O Allah, cover me with Your mercy and blessings.”
When wiping the feet: “O Allah, keep me firm on the straight path on the Day when feet will slip.”

Conditions for Validity of Wudu

The water used for wudu must be pure, and it is recommended that it is not contaminated.
The water must be free from impurities.
The water must be permissible for use.
The container holding the water must be permissible.
The body parts washed during wudu must be clean.
There must be sufficient time for performing wudu and the prayer.
The person performing wudu must do so with the intention of drawing closer to Allah and fulfilling His command.
The proper order of washing the parts of the wudu must be followed.
The actions must be performed sequentially.
The person must perform wudu personally.
The use of water should not harm the individual.
There should be no obstacle preventing water from reaching the skin.

Fifth Condition: The Members of Wudu Must Be Pure While Washing and Wiping

(True) If, by performing Wudu, the limbs of Wudu (e.g., the face or hands) become pure on their own, the Wudu is correct.
(True) If, after finishing washing one limb and before completing the entire Wudu, the same limb becomes impure, the Wudu remains valid.
(True) If, aside from the limbs of Wudu, another part of the body becomes impure, this does not invalidate the Wudu, and there is no difference between any part of the body in this regard.
(True) If one of the limbs of Wudu is impure, and after performing Wudu one doubts whether it was washed properly before the Wudu, the Wudu is invalid, unless the impurity is of such a nature that it would be naturally purified during the process of Wudu.
(True) If there is a cut or wound on the face or hands, and blood does not stop flowing and water does not harm it, either the wounded area must be submerged in water from a running source or, alternatively, it should be washed under a tap with pressure to stop the bleeding. Afterward, the individual should perform the ritual Wudu with the intention of purification.
(True) If there is a wound on the face or hands, and water would harm it, the person should perform Wudu in the manner prescribed for the “Jabira” (the method of Wudu for those with a bandage), which will be discussed later.

Sixth Condition: There Must Be Sufficient Time for Wudu and Prayer

(True) If there is so little time that if one performs Wudu, the entire prayer will not be completed within the allotted time, it is obligatory to perform Tayammum. If one performs Wudu, the prayer will be invalid. However, if both Wudu and Tayammum take the same amount of time, one should perform Wudu.
(True) If a person performs Tayammum due to lack of time for a required prayer, and later performs Wudu for a voluntary act such as reciting the Qur’an or offering a voluntary prayer, their Wudu is correct, even though they have sinned by not performing all or part of their prayer within the proper time.

Seventh Condition: Intention for Seeking Closer Proximity to God

(True) It is necessary to perform Wudu with the intention of seeking closeness to God and in obedience to His commands.
(True) If one performs Wudu for showing off, for self-display, or for purposes like cooling off, the Wudu is invalid.
(True) If one performs Wudu with the intention of seeking closeness to God and knows that, for example, they will also cool down, there is no problem.
(True) It is not necessary to verbally pronounce the intention of Wudu or explicitly think of it; it is sufficient to be aware in one’s heart and mind that they are performing Wudu, so that if asked, they would respond by saying they are performing Wudu.
(True) If a woman performs Wudu in a place where she knows a non-mahram (an individual with whom marriage is permissible) can see her body, and her actions naturally attract their attention, she has committed a sin, although her Wudu is not invalid.

Eighth Condition: Wudu Must Be Performed in Order

(True) The order of the limbs to be washed and wiped during Wudu is as follows: first the face, then the right hand, followed by the left hand, after which the head is wiped, and lastly, the right foot followed by the left foot.
(True) If one forgets to wash a limb before washing the next (for instance, washing the left hand before the right), they must re-wash the limb they initially missed, with the intention of Wudu, in order to maintain the correct order.
(True) If the Wudu is performed in such a manner that it is evident to others that the order has been broken, such as by a significant delay or confusion, the Wudu must be performed again.

Ninth Condition: The Actions of Wudu Must Be Performed in Sequence

(True) The actions of Wudu must be performed such that it is evident to others that they are done consecutively and without interruption.
(True) If there is a gap between the actions of Wudu long enough that people would perceive it as breaking the sequence, the Wudu is invalid. However, if the gap is due to an excuse such as forgetfulness or running out of water, it does not invalidate the Wudu. It should be noted that if the moisture on a previously washed or wiped limb has dried, the Wudu is invalid, unless some moisture is still present on the limb at the time of the next washing or wiping.
(True) If the actions of Wudu are performed consecutively, but due to external factors such as heat, wind, or body temperature, the moisture on the previous limbs dries up, the Wudu is still valid. For example, if the face dries up due to heat while washing the hands, the Wudu remains valid.

Tenth Condition: The Actions of Wudu Must Be Performed by the Individual Themselves

(True) The individual must personally carry out the actions of Wudu, meaning they must wash their own face, hands, and wipe their own head and feet. If another person performs any part of the Wudu for them, or helps in bringing water to the face and hands or wiping the head and feet, the Wudu becomes invalid. However, helping in the preliminary actions of Wudu, such as pouring water into their hands to wash, does not invalidate the Wudu.
(True) If a person is unable to perform Wudu by themselves, they must seek assistance from another person. If they are unable to perform Wudu even with assistance, they must delegate the task to a representative (a “na’ib”) to perform the Wudu on their behalf.
(True) If the person performing Wudu must pay for the assistance of the representative, and they can afford the payment without significant harm, and the fee is not excessive, the representative must perform the Wudu with the intention of purification, and the individual must have the Wudu performed as required.

Eleventh Condition: There Should Be No Obstruction in Using Water for Wudu

This condition will be explained in the rulings regarding Tayammum.

(True) If a person believes that using water for Wudu will cause them to become thirsty or ill, even if the illness is not severe, they must perform Tayammum instead of Wudu.
(True) If performing Wudu causes them significant difficulty, to the extent that people would find it hard to bear, they may opt for Tayammum instead of Wudu. However, if they manage to perform Wudu despite the difficulty, their Wudu is valid.

Twelfth Condition: There Should Be No Obstacle Preventing Water from Reaching the Skin

(True) If there is a necessity or need to have something on the limbs during Wudu, they must perform Wudu according to the “Jabira” method or perform Tayammum instead.
(True) If someone is unsure whether something attached to the limb of their Wudu will prevent the water from reaching the skin, they must remove it or ensure that the water reaches beneath it.
(True) The criterion for doubt regarding whether something prevents the water from reaching the skin is based on how ordinary people would perceive it. If the public does not have doubt but an individual does, the doubt should be disregarded.

Touching the Qur’an

It is forbidden to touch the surface of the Qur’an without being in a state of ritual purity (wudu).
Touching the edges of the Qur’an’s pages or its cover without being in a state of ritual purity is permissible.
If someone has made a vow to touch a part of the Qur’an with their body, such as kissing it or placing their hand on the words, they must be in a state of ritual purity.
If someone is forced to touch the Qur’an with part of their body, such as when cleaning a Qur’an that has become impure or removing it from an inappropriate place, they must be in a state of ritual purity.
If delaying to perform wudu would be disrespectful to the Qur’an, they must perform tayammum (dry ablution) instead, and if delaying to the extent of needing tayammum would also be disrespectful, they should cleanse the Qur’an or remove it from the area without waiting for ablution.
The name of the Prophet Muhammad (peace be upon him), the Imams from his family (peace be upon them), and Fatimah al-Zahra (peace be upon her) are also treated in the same way as the Qur’an, and touching them without being in a state of ritual purity is forbidden.
It is prohibited to touch the text of the Qur’an with any part of the body for someone who is not in a state of ritual purity, but touching it with hair is not considered problematic.
The translation of the Qur’an into any language is treated the same as the original Arabic text, and thus the same rulings apply to touching it without ritual purity.
Arthmasi Ghusl
M ( ) Arthmasi ghusl is performed in such a manner that the entire body, including the soles of the feet, is submerged in water, with the intention that the water covers the whole body. Therefore, performing Arthmasi ghusl under a shower is not correct.
M ( ) If, with the intention of Arthmasi ghusl, one submerges the body in water all at once or gradually, ensuring that the whole body is submerged, the ghusl is correct.
Arthmasi Ghusl: Immediate and Gradual Methods
Arthmasi ghusl can be performed in two ways: immediate (direct) and gradual.
M ( ) The immediate method of Arthmasi ghusl involves water covering the entire body at once. There is no need for any part of the body to be out of the water before beginning the ghusl. It is sufficient if the body is in the water, and one moves it with the intention of ghusl.
M ( ) In the gradual method of Arthmasi ghusl, all parts of the body, with the intention of ghusl, are gradually and consecutively submerged in water. There is no need for any part of the body to be out of the water before beginning the ghusl.
M ( ) When performing the Arthmasi ghusl, if the whole body is submerged in water, it can be done by moving the body with the intention of ghusl. It does not matter whether the intention is made before submerging the body, when submerging, or when the water covers the body. It is only required that the intention not be made after the first movement in the water.
M ( ) If, immediately after performing the Arthmasi ghusl, one realizes that a part of the body was not covered with water, and it can be rectified immediately by submerging that part in water, the ghusl is valid. This applies regardless of whether the person knows which part of the body was not covered with water, as long as the issue is addressed in a way that removes any doubt or confusion. However, if some time passes before the realization, a new ghusl must be performed.
M ( ) If the time for performing the ghusl in a sequential manner is not available but there is sufficient time for performing it by the Arthmasi method, then the Arthmasi ghusl should be done.
M ( ) A person who is fasting (whether a compulsory fast or the fast of Ramadan), or who has made the intention for pilgrimage (Hajj or Umrah), cannot perform the Arthmasi ghusl. If they deliberately perform it, the ghusl is invalid. This ruling applies equally to men and women. However, if it is done out of forgetfulness, without neglecting to understand the ruling, or without knowing the issue and performing the Arthmasi ghusl, their ghusl remains valid, and it will not affect their fast or pilgrimage.
Supplementary Rules for Ghusl
Cleanliness of the Body
M ( ) Before performing the Arthmasi ghusl, the whole body must be clean, unless the body becomes clean when submerging it in the water, and then the intention of ghusl is made. However, for sequential ghusl, there is no need for the whole body to be clean beforehand. If the body is impure, each part must be washed before ghusl is performed.
M ( ) If the body becomes clean by being submerged in water or by pouring water on it with the intention of ghusl, the ghusl is valid, provided that the water’s purity is not compromised, such as when using water from a cistern.
M ( ) Sweat from sexual impurity is not considered impure. Therefore, if a person becomes impure due to a forbidden act and then washes with warm water that causes sweating, their ghusl is valid, and there is no need to use cold water for washing.
Washing the Entire Body
M ( ) If even the smallest part of the body is not washed, the ghusl is invalid. However, it is not required to wash parts of the body that are not visible, such as inside the ears or nose, or any internal body parts.
M ( ) If there is doubt about whether a certain part of the body is outside or inside the body, there is no need to wash that part.
M ( ) The hole for earrings or similar piercings is not considered part of the body’s external surface, so washing it is not required unless the hole is large or torn such that the inside becomes visible; in that case, it must be washed.
M ( ) Any object preventing water from reaching the body must be removed during ghusl. If the person performs the ghusl before being certain or assured that the obstacle has been removed, the ghusl will be invalid. However, if after completing the ghusl, they become sure that the obstacle was removed or was never present, the ghusl is valid.
M ( ) If a person has a reasonable suspicion that there is an obstacle during ghusl, they must investigate to be sure that no such obstacle exists. If they perform the ghusl without checking and later find that no obstacle was present, their ghusl is valid.
Ghusl and Hair
M ( ) In ghusl, short hair, which is considered part of the body, must be washed if the skin is visible through it. Washing long hair, such as long locks, is not obligatory.
M ( ) If water is poured on the skin in such a way that the hair does not become wet, the ghusl is valid. However, if it is impossible to reach the skin without wetting the hair, it is necessary to wash the hair to ensure the water reaches all parts of the body and skin.
Conditions for Ghusl
M ( ) All the conditions required for a valid wudu (ablution), such as the cleanliness and legitimacy of the water, also apply to ghusl. Thus, the body must be washed from top to bottom. However, in sequential ghusl, it is not necessary to immediately wash the next part of the body after washing one part. For example, there is no issue if there is a delay between washing the head and the neck or between washing the right and left sides.
M ( ) If a person cannot prevent the passage of urine or feces at all times, but can manage to maintain a condition in which they can perform ghusl and prayer, they must wash each part of the body in succession. In cases of extreme time constraints where they cannot perform wudu after ghusl due to the need to pass urine or feces, they should immediately perform the prayer after the ghusl.
Ghusl with Forbidden or Deferred Money
M ( ) A person who does not intend to pay for the ghusl or who intends to defer payment, without knowing whether the owner agrees to such deferred payment, can still perform ghusl correctly. However, they must pay for it later.
M ( ) If someone intends to perform ghusl using forbidden money or money from which the due khums (tax) has not been paid, either knowingly or unknowingly, their ghusl is still valid. However, paying for the ghusl with such money is obligatory.
M ( ) If the owner of the bathhouse agrees to allow deferred payment, or is unconcerned about it, but the person performing the ghusl intends to avoid paying, their ghusl is still valid, though paying for it remains their responsibility. Failure to do so is a sin.

The Ritual of Tayammum

Tayammum, performed as an alternative to ablution (wudu) or ritual washing (ghusl), has four obligatory actions:

Intention (Niyyah)
Striking both palms simultaneously on a surface suitable for tayammum: It is essential that both palms are struck together, not just placed on the surface, as placing them alone is not sufficient.
Wiping the entire forehead:
This includes wiping from the place where the hairline starts, covering both sides of the forehead, extending from the area where the hair grows to the eyebrows and above the nose.
Wiping the entire back of both hands:
This includes the back of the left hand wiped with the palm of the right, and vice versa.

It is important to follow the prescribed order of wiping the hands, from left to right.
The procedure for tayammum in the case of ghusl is the same as in the case of wudu.

If a small part of the forehead or back of the hands is missed, the tayammum is invalid, whether done intentionally, due to ignorance, or due to forgetfulness. However, excessive checking or anxiety over this is not necessary, as long as it is reasonably stated that the entire forehead and back of both hands have been wiped.

To ensure that the entire back of the hands has been wiped, it is recommended to also wipe slightly above the wrist and a little around the edges of the fingers. However, there is no need to wipe between the fingers.

The person performing tayammum must specify, at the time of the intention, whether it is in place of wudu or ghusl, although the method of performing tayammum is the same in both cases.

If someone mistakenly intends tayammum for ghusl instead of wudu, or vice versa, the tayammum is invalid unless the intention aligns with the actual situation.

If only one tayammum is required, but the person intends to perform their current obligation, their tayammum is valid even if they mistakenly determine the specific case.

It is necessary for the forehead and palms to be pure when performing tayammum. If the palms are impure and cannot be washed, the person should perform tayammum with them as they are. In the case of impurity transferring to another part of the body, it is permissible to perform tayammum with the back of the hands or elbows.

It is required to remove any rings from the hands while performing tayammum. If there is any obstruction on the forehead or back of the hands, such as something stuck to them, it should be removed before performing tayammum.

If there is a wound on the forehead or back of the hands, and the bandage cannot be removed or its removal would cause harm, the person should wipe over the bandage or wound in the same manner as they would have wiped the skin.

Similarly, if the palms are bandaged due to injury or plastered due to a fracture, and the bandage cannot be removed, the person can strike their hands on the tayammum surface with the bandage and wipe over the forehead and back of the hands.

If the hands are plastered in a manner preventing removal, others can assist in performing the tayammum. If this is not possible, the person should perform tayammum in any way they can.

If there is an excessive amount of hair on the forehead or back of the hands, the tayammum remains valid, but if the hair on the forehead is more than the usual amount, it should be moved aside.

If one doubts whether there is an obstruction on the forehead or palms, and the doubt is rational, they must check to ensure there is no obstruction.

If a person is required to perform tayammum and is unable to do so themselves, a representative should perform the tayammum on their behalf. The representative must strike the tayammum surface with their hands and wipe the forehead and hands of the individual. If the person cannot strike the surface, the representative should place their hands on the tayammum surface and perform the tayammum for them. If this is not possible, the representative should strike the tayammum surface with their own hands and wipe the forehead and back of the hands of the individual. Both the person performing and the person receiving tayammum must have the intention to perform it.

If, during the act of tayammum, one doubts whether a part of the procedure was missed, they should not pay attention to this doubt, and the tayammum is still valid.

If, after performing tayammum, there is a doubt about whether it was performed correctly, one should not dwell on this doubt, and the tayammum is valid. Similarly, if there is a doubt after completing the entire tayammum.

If, during tayammum, a doubt arises about whether a part was forgotten, one should repeat that part, along with the subsequent actions.

A person who must perform tayammum cannot do so before the time for prayer, unless they are certain they will not be able to do so during the prayer time.

A person who is required to perform tayammum may perform it for other necessary or recommended acts, such as praying a non-obligatory prayer (like the nightly prayers), and then use the same tayammum for the prayer.

If a person is certain that their excuse will remain until the end of the prayer time, or they are hopeless about it being resolved, they may perform tayammum before the time expires. If their excuse is resolved before the prayer time is over, they must perform wudu or ghusl and repeat the prayer. If they are certain that their excuse will be resolved before the prayer time ends, they should wait until the excuse is resolved before performing wudu or ghusl.

A person who is unable to perform wudu or ghusl, and is certain their excuse will not be resolved, may perform tayammum for their missed prayers. If they think their excuse will soon be resolved, they must wait until the prayer time expires, and then make up the prayer with tayammum.

A person who is unable to perform wudu or ghusl may perform recommended prayers (such as the night prayers) with tayammum.

A person who, for instance, has a wound on their back and performs both tayammum and a special ghusl (ghusl of necessity) as a precaution, if they then perform a prayer, and subsequently invalidate their wudu due to a minor event (such as passing wind), will not need to repeat tayammum for future prayers as long as their excuse remains. They will only need to perform wudu.

If a person performs tayammum due to lack of water or another valid excuse, their tayammum becomes invalid when the excuse is removed.

Anything that invalidates wudu also invalidates tayammum performed in place of wudu, and anything that invalidates ghusl also invalidates tayammum performed in place of ghusl.

If a person is unable to perform multiple ghusls, they may perform one tayammum for all of them. Similarly, if they intend to perform tayammum for ghusl al-janabah (major ritual impurity) and consider the other ghusls in the intention (even if only in a general manner), there is no need to perform additional tayammum for other ghusls.

If a person needs to perform tayammum for a specific task that requires wudu or ghusl, they must do so.

Whenever a person performs tayammum at the beginning of the prayer time due to an excuse, and their excuse is resolved before the prayer time ends, they must perform wudu or ghusl and repeat the prayer. Similarly, if the person knowingly delayed the prayer and performed tayammum, thinking they would not have access to water, it is better to repeat the prayer.

If, based on the assumption that their excuse will be resolved, a person performs tayammum at the beginning of the prayer time and their excuse continues until the end of the time, the prayer is valid.

If a person performs tayammum in place of ghusl for janabah (major ritual impurity) but later requires wudu for prayer, they should not perform wudu but may perform tayammum again for wudu if necessary.

If a person performs tayammum in place of ghusl for janabah and then does something that invalidates their wudu, and cannot perform ghusl for future prayers, they must perform wudu, and if unable to do so, must perform tayammum.

A person who must perform tayammum in place of both wudu and ghusl need only perform one tayammum for both, with no need for further tayammum.

A person who performs tayammum due to a valid excuse can perform any task requiring wudu or ghusl as long as the excuse remains, except if the excuse is the lack of time or, for example, they performed tayammum to pray at a specific time, they can only do what they performed tayammum for.

Expiation for Violations During Menstruation
If someone is unable to offer an expiation, it is recommended for them to give a small charity, even if it’s a modest amount, to a poor person, and to ask for forgiveness from Allah for the sin. If they cannot give charity, they should still ask for forgiveness and then offer the expiation as soon as they are able.

Expiation for Unintentional Acts
If, due to ignorance or forgetfulness, a person has intimate relations with their wife or with someone they mistakenly believe to be their wife during menstruation, no expiation is required.

Expiation When Error Is Discovered
If a man engages in intercourse believing that his wife is menstruating, and later it is revealed that she was not, no expiation is required.

Invalidity of Divorce During Menstruation
A divorce issued during menstruation is invalid.

Acceptance of a Woman’s Statement Regarding Menstruation
If a woman claims that she is menstruating or has completed her menstruation, her statement will be accepted provided she is truthful and there is no certainty of her lying.

Invalidity of Prayer for Menstruating Women
If a woman begins her prayer and then menstruates during it, her prayer becomes invalid, and continuing it will have no effect.

If Doubt Arises During Prayer
If a woman doubts whether she has menstruated during prayer, the prayer is valid. However, if she discovers after completing the prayer that she was menstruating during it, the prayer is invalid, and this applies equally to all prayers.

Ritual Bath After Menstruation
Once a woman is free from menstrual blood, she must perform a ritual bath (ghusl) before engaging in prayer, fasting, or any other act that requires ablution or a ritual bath. The procedure for this bath is the same as for the ghusl after sexual activity, and it requires ablution. If water is unavailable, she should perform tayammum.

Post-Menstruation Rules Regarding Divorce and Relations
Once a woman is free from menstruation, even if she has not performed the ritual bath, her husband may divorce her and engage in intercourse with her. However, it is better to wait until after the bath. Other prohibitions during menstruation, such as staying in a mosque, touching the Qur’an, or entering the sacred mosques, will not be lifted until she has performed the ritual bath.

Rules on Insufficient Water for Ablution and Ritual Bath
If there is insufficient water for either ablution or ritual bath, but enough to perform one of the two, she should opt for the ritual bath. If water is only sufficient for ablution, she should perform tayammum for the ritual bath and does not need to perform ablution. If there is insufficient water for both, she should perform tayammum as a substitute for the ritual bath, and no ablution is required.

Obligations Regarding Missed Prayers and Fasts During Menstruation
The daily prayers missed during menstruation do not require qada (compensation), but prayers that are obligatory on others, such as the prayer for eclipses, and the fasts missed during menstruation must be compensated. However, fasts that were made obligatory by a vow at a specific time and missed during menstruation do not require qada.

When a Woman Suspects She Will Menstruate During Prayer
If the time for prayer arrives and a woman knows or suspects that if she delays the prayer, she will menstruate, she must pray without delay.

Delaying the Prayer Until After Menstruation Begins
If the prayer is delayed at the beginning of its time for as long as necessary to prepare for it, such as by performing ablution, the ritual bath, or tayammum, and menstruation occurs, the prayer is obligatory to be compensated, provided she had sufficient time to pray earlier.

Travelers and the Obligation of Missed Prayer
For travelers, a delay in prayer of the time it takes to perform two rak’ahs (including preparation) is sufficient for the obligation of qada. If more time is available, the prayer must be compensated if menstruation begins.

Performing the Prayer if Cleaned Near the End of Time
If a woman is cleansed from menstruation just before the time for prayer ends, and there is enough time to perform at least one rak’ah (along with the necessary preparations), she must pray. If she is unable to pray, she must perform qada.

Making Up Missed Prayers Due to Menstruation
If a menstruating woman realizes she had enough time to perform the prayer, but did not prepare for it in time, she must make up the missed prayer. If she was unable to pray due to a lack of preparation, the prayer does not become obligatory, but it should still be made up.

Using Tayammum Instead of a Ritual Bath
If a woman is menstruating and after cleansing herself, there is not enough time for the ritual bath but she can perform tayammum and complete her prayer within the prayer time, she is not obliged to perform the prayer in this case.

Cleansing During Menstruation
It is recommended for a menstruating woman to cleanse herself, change sanitary pads, perform ablution, or if unable, perform tayammum, and sit facing the Qiblah while reciting dhikr, supplications, or sending blessings.

Reading or Handling the Qur’an During Menstruation
It is not appropriate for a menstruating woman to read or handle the Qur’an, even if it involves non-Qur’anic text like margins or between the lines. Likewise, using henna or similar dyes is not permissible for menstruating women.

First – Women with a Fixed Period (Habitual Menstruation)

( ) If a woman with a regular menstrual cycle experiences bleeding beyond ten days outside of her usual period and is unable to distinguish whether the bleeding is menstruation based on its characteristics, she should regard the number of days of her usual period as menstruation and treat the remaining days as istihada (non-menstrual bleeding).
( ) A woman with a regular menstrual cycle who uses the menstruation cycle of her relatives as a reference should regard the day in each month when her menstruation normally begins as the start of her menstrual period. For example, if a woman experiences bleeding on the first day of every month, sometimes stopping on the seventh day, sometimes on the eighth, and if, in one month, she experiences bleeding from the start until the twelfth day, and the menstruation of her relatives lasts for seven days, she should consider the first seven days as her menstruation and treat the remaining days as istihada.
( ) If, for example, a woman experiences bleeding on the first day of each month and sometimes ends on the fifth or seventh day, and in a particular month, she sees blood for twelve days but is unable to determine menstruation based on its characteristics, she should regard the last habitual number of days as menstruation from the start of the month and treat the remaining days as istihada.
( ) A woman who has a regular menstrual cycle and bases her menstruation on the cycle of her relatives, but has no relatives or whose relatives have different cycles, should regard the first seven days of bleeding in each month as menstruation, and the remaining days as istihada.
( ) If a woman knows the midpoint or end of her menstrual cycle, and her bleeding lasts for more than ten days, she should designate seven days as menstruation in such a way that the midpoint or end of these seven days aligns with the corresponding period.

Second – Women with a Numerical Cycle (Numerical Habit)

( ) Women with a numerical menstrual cycle can be classified into three categories:

a: A woman whose menstrual days are the same for two consecutive months but the timing of her bleeding differs. In this case, regardless of the days when she bleeds, the number of days of bleeding in each month should be considered her menstrual habit. For instance, if she bleeds from the first day to the fifth day in the first month and from the eleventh to the fifteenth in the second month, her habitual menstruation period is five days.
b: A woman who does not become completely clean after her menstrual cycle, but the blood she experiences on consecutive days in two months shows signs of menstruation, and on other days, the signs of istihada appear. If the number of days showing menstrual signs is consistent in both months, but the timing differs, the number of days showing menstrual signs in each month should be considered her menstruation period. For example, if she bleeds from the start of the month to the fifth day in one month and from the eleventh to the fifteenth day in the next month, both showing menstruation signs and other days showing signs of istihada, the menstruation period is five days.
c: A woman who experiences bleeding for three or more days in two consecutive months and experiences a day or more of cleanliness between the bleeding, where the timing of the bleeding differs between the two months. In this case, if the total days of bleeding, including the days of cleanliness, do not exceed ten days and the number of bleeding days is consistent, all of the bleeding days and the days of cleanliness in between should be considered menstruation. It is not necessary for the days of cleanliness between the two months to be identical.

( ) If a woman experiences bleeding for consecutive months and the total number of bleeding days in both months is consistent, without exceeding ten days, and menstruation signs are observed during all bleeding days, the bleeding from both months is considered part of her menstrual habit, regardless of whether the timing of bleeding differs.
( ) Women who have a numerical habit, with the same number of menstruation days in two consecutive months but different timings, should follow the menstruation rulings only for the corresponding number of days.
( ) If a woman with a numerical habit experiences more or fewer days of bleeding than her usual habit and the bleeding lasts for less than ten days, she should consider all of it as menstruation. If the bleeding exceeds her usual habit but lasts for more than ten days, she should regard herself as menstruating for the number of days corresponding to her usual cycle and treat the remaining days as istihada, provided the menstruation signs are consistent.
( ) If the blood experienced by a woman is not consistent in terms of signs (some days showing signs of menstruation and others signs of istihada), and the number of days showing signs of menstruation is equal to her usual cycle, those days should be considered menstruation, and the remaining days should be regarded as istihada.
( ) If the days with menstruation signs exceed the number of days in her usual cycle, she should only consider the number of days corresponding to her habit as menstruation and treat the rest as istihada.
( ) If the days with menstruation signs are fewer than the number of days in her usual cycle, she should consider those days as menstruation, along with additional days to make the total equal to the usual number of days for her menstruation. The remaining days should be treated as istihada.

Third – Irregular Women (Mufaddala)

A woman who has experienced bleeding for several months but has not established a fixed menstruation cycle, or has lost her previous cycle and has not established a new cycle in terms of timing or number of days, is called an “irregular” woman (Mufaddala).
( ) If an irregular woman bleeds for more than ten days and the bleeding is consistent in its signs, she should regard the first seven days as menstruation and treat the remaining days as istihada, based on the habit of her relatives.
( ) If an irregular woman experiences bleeding for ten days or less, she should consider all of it as menstruation. If the bleeding exceeds ten days, and some of it shows menstruation signs, lasting between three and ten days, she should regard the period of menstruation signs as menstruation and the remaining days as istihada.
( ) If an irregular woman experiences bleeding for more than ten days with some days showing menstruation signs and others showing istihada signs, and the period with menstruation signs lasts for fewer than three days or more than ten days, she should regard all of the bleeding as menstruation and the remaining days as istihada.
Regulations Regarding Istihada (Abnormal Vaginal Bleeding)
M (1) If the blood of istihada remains inside the body and does not exit, the woman’s wudu (ablution) and ghusl (ritual bath) remain valid. The internal movement or change of blood does not carry any legal obligation. However, if the blood exits, even if in small quantities, it invalidates the wudu and ghusl, and the woman experiencing istihada must act according to the duties mentioned previously.
M (2) If a woman experiencing istihada sees blood after performing wudu or ghusl, or during the course of either, and she checks herself before prayer and finds no blood, even if she knows that blood will likely return, she may pray with the same wudu and ghusl.
M (3) As long as the woman experiencing istihada is certain that no blood will come out, she may delay her prayer.
M (4) If a woman knows that she will be completely clean before the prayer time ends, or that the blood will cease before the time it takes to pray, she should wait until she is clean and then pray.
M (5) If, after performing wudu and ghusl, the blood appears to have stopped, and the woman knows that if she delays the prayer, she will have enough time to perform wudu, ghusl, and the prayer, she should delay the prayer until she is completely clean. Once she is completely clean, she should perform ghusl and wudu again and pray. However, if the blood has apparently stopped but the time for the prayer is limited, there is no need to repeat wudu and ghusl; she may pray with the wudu and ghusl she already performed.
M (6) A woman experiencing frequent or moderate istihada should perform ghusl once she is completely free of blood. However, if she knows that no blood has come out from within after the ghusl for prayer, there is no need to repeat the ghusl. Otherwise, she must perform another ghusl.
M (7) A woman with light istihada should pray immediately after performing wudu. Similarly, a woman with frequent or moderate istihada should perform the prayer immediately after wudu and ghusl, unless it is absolutely necessary to delay. However, it is not problematic to perform the azan, iqama, or recite recommended supplications before the prayer, and it is permissible to wait for congregation and perform other recommended acts like qunut or parts of the prayer’s supplications. She may then proceed to the next prayer in the usual manner.
M (8) If a woman experiencing istihada, whose blood has not completely stopped, waits for a long time between ghusl and prayer, or between wudu and prayer, she must perform ghusl again. However, if the blood has not entered the vaginal canal, there is no need to perform another ghusl.
The Condition of Flowing Istihada
M (9) If the blood of istihada flows continuously and does not stop, the woman must prevent the blood from exiting with cotton or other means before and after ghusl, unless it is not harmful to her. If the blood is not continuously flowing, she must prevent its exit only after performing wudu and ghusl. If she neglects to do so and blood exits, she must perform another ghusl, take wudu, and repeat the prayer if it was performed.
M (10) If, during the prayer, the blood stops, and the woman is unsure whether it stopped within her as well, if after the prayer, she finds that the blood has indeed stopped within, she must repeat the wudu, ghusl, and prayer.
M (11) If, before any prayer, the blood of a woman with frequent or moderate istihada stops and then starts flowing again, she must perform a ghusl for each prayer. However, if the blood stops after the ghusl but before the prayer, and if time is tight and she cannot perform another ghusl in time, she may pray the next prayer with the same ghusl. The same ruling applies to wudu.
M (12) If, during the ghusl, the blood does not stop, whether the ghusl is a partial or complete immersion ghusl, the ghusl is valid. However, if after the ghusl or during it, the istihada changes from moderate to frequent, she must repeat the ghusl from the beginning.
Change in the Nature of Istihada (From Light to Moderate or Frequent)
M (13) If the nature of the istihada changes from light to moderate or frequent before the prayer, the woman must follow the rulings for moderate or frequent istihada as previously outlined.
M (14) If the istihada changes from moderate to frequent, the woman must follow the rulings for frequent istihada. If she performed ghusl for moderate istihada, she must perform a separate ghusl for frequent istihada.
M (15) If, during the prayer, the istihada changes from light or moderate to frequent, the woman must interrupt the prayer, perform ghusl for frequent istihada, take wudu, and perform all the necessary actions, then repeat the prayer.
M (16) If the istihada changes from frequent to moderate, for the first prayer, she must follow the rulings for frequent istihada, and for future prayers, she must follow the rulings for moderate istihada. For example, if the istihada becomes moderate before the noon prayer, she must perform wudu and ghusl for the noon prayer but for the afternoon, sunset, and evening prayers, she only needs wudu.
M (17) If the istihada changes from frequent to light, for the first prayer, the woman must perform the actions required for frequent istihada, and for future prayers, she must perform the actions required for light istihada.
M (18) If the istihada changes from moderate to light, for the first prayer, the woman must follow the rulings for moderate istihada and for future prayers, she must follow the rulings for light istihada.
M (19) If the istihada becomes frequent after the morning prayer, she must perform ghusl for the noon and afternoon prayers, and another ghusl for the sunset and evening prayers. If it becomes frequent after the noon and afternoon prayers, she must perform ghusl for the sunset and evening prayers. If it becomes frequent before the afternoon prayer, she must perform ghusl for the afternoon prayer and another for the sunset and evening prayers. If the istihada becomes frequent after the sunset prayer but before the evening prayer, she must perform ghusl for the evening prayer. In all of these cases, she must also perform wudu for each prayer.
Tayammum in Case of Time Constraints
M (20) If a woman with istihada has no time for either ghusl or wudu, she must perform two tayammum: one in place of ghusl and the other in place of wudu. If she has time for only one of them, she should perform that and do tayammum for the other. If she has no time for tayammum, she may perform the prayer without it, and there is no need to repeat the prayer.
M (21) If the woman does not perform ghusl before the noon prayer but has time only for the afternoon prayer, she must perform ghusl for the afternoon prayer. If she does not perform ghusl for the afternoon prayer, she must perform ghusl for the sunset prayer. If she does not perform ghusl for the sunset prayer, she must perform ghusl for the evening prayer.
Additional Regulations for Women with Istihada
M (22) A woman with istihada who is fasting does not need to prevent the blood from exiting.
M (23) A woman with istihada must observe the fast during Ramadan, and her fast is valid as long as she performs the ghusls required for prayer.
M (24) If she does not perform ghusl for the sunset and evening prayers but performs ghusl before dawn for the night prayer and performs the ghusls required for daily prayers during the day, her fast remains valid.
M (25) If a woman becomes a muztahada (experiences istihada) after the noon and afternoon prayers while fasting, she does not need to perform ghusl for the fast of that day.
M (26) If a woman with istihada neglects one of the obligatory tasks, even if it is changing the cotton or sanitary pad, her prayer will be invalid.
M (27) If a woman with light or moderate istihada wishes to perform any activity that requires wudu, such as touching the Qur’an, she must perform wudu again after the prayer; she cannot use the wudu performed for prayer.
M (28) A woman with istihada may enter the holy mosques of Mecca and Medina or stay in other mosques, or recite a verse of the Qur’an that requires a prostration. However, it is recommended that she performs the ghusls required due to her condition.
M (29) If a woman with frequent or moderate istihada wishes to touch the Qur’an before the prayer time, or engage in sexual intercourse, she must perform both ghusl and wudu.
M (30)

Introduction

Prayer (Salat) is considered the best act of worship in religion and the most complete form of humility in the presence of the Almighty. It brings the believer closer to God and distances them from any form of deviation, imperfection, or impurity.

The best connection and bond between a person and their Creator is through prayer. It enhances the fervour of desire and love, nourishing the soul with the divine conversation with the Beloved.

Prayer involves bowing the forehead in submission at the threshold of the Beloved’s presence and speaking to the Divine, not tolerating negligence or haste.

The one who prays must seek repentance and forgiveness in order to maintain the best possible relationship with their Creator. They must avoid sins that hinder this connection, such as envy, arrogance, backbiting, eating unlawfully, and anything that disperses their focus. They should present themselves before their Beloved with complete purity and preserve their inner concentration during prayer.

The Basics and Conditions of Prayer

Obligatory Prayers

Obligatory prayers are divided into six types:

Daily prayers and those associated with them, such as Friday prayer (Jumu’ah), precautionary prayer, missed prayer (Qada), and any prayer that must be repeated.
Prayers for natural phenomena: Such as the prayers for an eclipse, earthquake, or similar events.
Funeral prayer (Salat al-Janazah).
The prayer of Tawaf (during pilgrimage to Mecca).
Prayer for the deceased parent.
A prayer that becomes obligatory due to a vow, oath, or a contractual agreement.

Recommended (Mustahabb) Prayers

There are many recommended prayers, the most important of which include:

Nafila prayers (additional voluntary prayers), such as the night prayers (Tahajjud), the prayer of Ghofila, and the voluntary prayers for specific times and places, among others. These are detailed in the prayer books.

The rulings for each of these prayers are covered in subsequent sections.

Individual and Congregational Prayers

The prayers prescribed in Islamic law are performed either individually or in congregation. All the prayers mentioned, except for Friday prayer, are considered individual prayers. However, performing them in congregation is recommended, except in the case of the Tawaf prayer or prayers that become obligatory due to a vow, oath, or contract. Islamic law emphasizes the unity of the community, and thus, special programs have been devised to preserve and promote this unity, with group prayers—especially Friday and congregational prayers—being a key part.

Each individual and congregational prayer has specific characteristics and shared aspects. While individual prayers are distinct from congregational prayers, many of their rulings are common. In this section and in the upcoming sections, the rulings and characteristics of each will be addressed.

Obligatory Daily Prayers

The obligatory daily prayers include: two Rak’ahs of the Fajr prayer, four Rak’ahs of the Dhuhr prayer, four Rak’ahs of the Asr prayer, three Rak’ahs of the Maghrib prayer, and four Rak’ahs of the Isha prayer.

For a traveler, the four Rak’ahs of the Dhuhr, Asr, and Isha prayers are reduced to two Rak’ahs.

Conditions for the One Who Prays

The one who prays must observe the following five conditions:

Purity—as detailed previously.
Time—the prayer must be performed within its prescribed time.
Direction (Qibla)—the person must face the Qibla during prayer.
Modesty (Dress)—the one praying must ensure their clothing is appropriate and covers the necessary parts of the body.
Place of Prayer—the place where one prays must meet the conditions for prayer, which will be explained further.

Time of Prayer

The Legal Time for Dhuhr Prayer

The legal time for Dhuhr prayer is determined by the shadow stick method. A stick or a similar object is placed on level ground, and its shadow is observed. At dawn, the shadow points westward. As the sun rises higher, the shadow shortens. At the time of Dhuhr, the shadow reaches its shortest point, and after that, it begins to grow again, pointing eastward. The time for Dhuhr has arrived when the shadow reaches its shortest point and then begins to lengthen. In some places, such as Mecca, the time of Dhuhr is determined when the shadow completely disappears and reappears.

Special and Shared Time for Dhuhr and Asr Prayers

Both Dhuhr and Asr prayers have a special time and a shared time:

The special time for Dhuhr begins from the point the sun reaches its zenith until the time it passes the duration required to perform the Dhuhr prayer.
The special time for Asr starts when there is enough time to perform the Asr prayer before sunset, and if Dhuhr prayer is not performed by this time, it becomes Qada (missed).

The time between the special times for Dhuhr and Asr is the shared time for both prayers.

If someone mistakenly performs Asr prayer before Dhuhr during the shared time, they must return to the intention of Dhuhr prayer. If they realize their mistake after completing the prayer, it is invalid.

Friday Prayer or Dhuhr Prayer

On Fridays, the Jumu’ah (Friday) prayer can be performed instead of the Dhuhr prayer. If Jumu’ah is performed, there is no need to perform the Dhuhr prayer. Jumu’ah prayer is considered optional but preferred. It should be performed when the conditions for it are met. The time for Jumu’ah is the period between the start of Dhuhr and the time the sun begins to set.

Maghrib and Isha Prayers

Maghrib prayer begins when the redness of the eastern sky, which appears after sunset, disappears.

The special time for Maghrib lasts until the time it takes to perform three Rak’ahs.
The special time for Isha is until midnight. If someone intentionally misses Maghrib prayer, they should first perform Isha and then perform Maghrib as a make-up prayer.

The Beginning of Fajr Prayer

The time for Fajr prayer begins when the first light (false dawn) appears in the east, known as Fajr al-Kadhab. When the light spreads across the sky, it marks the true dawn (Fajr al-Sadiq), signaling the beginning of the time for Fajr prayer. The time ends when the sun rises.

Rulings for the Time of Prayer

A person can only perform prayer when they are sure the time has entered, either by their own observation or by receiving trustworthy information, such as from a reliable call to prayer. If one has a strong belief that the time has arrived (e.g., through a watch or other reliable means), it is sufficient. If someone realizes they prayed outside of the time, the prayer is invalid.

Praying When Time Is Tight

If the time for prayer is very limited, and performing recommended actions (like the call to prayer or Qunut) might cause part of the prayer to be performed after the time, one should omit these recommendations to ensure that no obligatory part of the prayer is missed.

This section outlines the principles regarding prayer times and how to manage them, with a focus on ensuring that obligatory prayers are performed within their designated time windows. Further details on the actions required for specific prayers will follow in subsequent sections.

The Direction of the Qibla (Prayer Direction)

If someone is praying while seated and is unable to sit in the usual manner, and places the soles of their feet on the ground when sitting, it is necessary for their face, chest, and abdomen to face the Qibla during the prayer. It must be to such an extent that it is said that they are seated facing the Qibla, and their face should not deviate excessively from the Qibla. However, their shins do not need to be directed towards the Qibla.
If a person cannot pray while seated, they must lie on their right side, ensuring that the front of their body faces the Qibla. If they cannot lie on their right side, they should lie on their left side, with the front of their body facing the Qibla. If it is possible to lie on their right side but they cannot on their left, they must pray while lying on their back with the soles of their feet facing the Qibla.
The additional prayers (such as the ones to compensate for forgotten prostrations or to correct errors) and the prostration for forgetfulness (Sujood as-Sahw) must be performed facing the Qibla.
It is permissible to perform non-obligatory (Nafl) prayers while walking, or when traveling by car, train, airplane, or boat. In such cases, it is not required to face the Qibla, not even during the Takbir al-Ihram (the initial prayer declaration).
When there is an unavoidable need and necessity that prevents a person from disembarking from a vehicle, they may perform the obligatory prayer while seated in the vehicle. However, if they know that they can perform the prayer at a fixed location before the time expires and without significant difficulty, they are obliged to delay the prayer until that moment.
To determine the Qibla, one must exert effort to reach something that provides confidence, such as the testimony of two or more trustworthy witnesses. If this is based on sensory knowledge or similar, and it leads to assurance, it is acceptable to follow the guidance of someone who knows the Qibla based on scientific principles. If the Qibla cannot be determined in such a manner, it is necessary to follow an estimated direction based on clues, such as the direction of prayer niches in mosques, the location of the graves of believers, or other sources. If the information comes from someone who is a disbeliever or untrustworthy, but it leads to a reliable assumption of the Qibla, it is still acceptable.
A standard Qibla compass, if in good working condition, is a reliable tool for determining the Qibla and can be considered at least as reliable as any other method of estimating the Qibla.
If one can form a more accurate assumption about the direction of the Qibla, they should not rely solely on less certain information. For example, if a guest forms a reasonable assumption about the Qibla based on the testimony of a host, but can gain more certainty from another source, such as a Qibla compass, they must follow the more accurate source.
It is permissible to rely on the testimony of the host or the manager of a guesthouse, provided they are not careless or negligent.
If someone has no means of determining the Qibla, or after exerting effort, they are unable to form a reliable assumption, they may pray facing any direction they suspect is the Qibla. Even if they have ample time to pray, they are not required to pray in all four directions.
If one is certain or reasonably confident that the Qibla is in one of two directions, praying in either direction is acceptable, and there is no need to pray in both directions.
If someone is uncertain about the Qibla and needs to perform an action that requires facing the Qibla (e.g., slaughtering an animal), they should delay the action until they are confident or can reasonably assume the correct direction. If they cannot delay the action and it is urgent, they should act based on their best estimate of the direction. If no such estimation is possible, they should proceed in the direction they suspect to be the Qibla.
Similarly, when burying a Muslim, they should be buried facing the Qibla in accordance with the same guidelines.
If, during the prayer, one realizes that they are no longer facing the Qibla, they should adjust their posture towards the Qibla if the deviation is not too significant (i.e., not exceeding the left or right side and does not place the Qibla behind them). However, if they have completely turned away from the Qibla, they must discontinue the prayer and start over, facing the Qibla.
If someone begins their prayer without confirming the Qibla, out of negligence or forgetfulness, and later discovers that their direction was correct (and they had confidence in it during the prayer), their prayer remains valid. However, if they later learn that their direction was incorrect, the prayer is invalid.
If a vehicle deviates from the Qibla direction, the person praying must adjust their position towards the Qibla. If they cannot maintain full alignment with the Qibla, they should aim to minimize the deviation. If this is also not possible, they must at least say the Takbir al-Ihram facing the Qibla. If it is impossible to align with the Qibla at all, they do not need to worry about maintaining the direction.

Conditions for the Place of Prayer

A place where one can pray must meet the following seven conditions:

It must not be stolen or unlawfully occupied.
The place must be peaceful and free from distractions.
It must be a place where the prayer can be completed without interruption.
The place must not be one where staying is prohibited.
The place must allow the prayer’s obligations to be performed with ease.
The place of prostration must be clean and free from impurity.
The surface where one stands must be level with the place of prostration.

First Condition: It Must Not Be Stolen

Praying in a stolen or unlawfully occupied space, even on a rug or mattress, invalidates the prayer. The place where the prayer is performed (specifically where the prostration occurs) must not be unlawfully occupied. However, praying under a stolen roof or in a place with a stolen wall does not invalidate the prayer. Nonetheless, if the prayer is associated with an action that is deemed to be unlawful due to the nature of the space, the prayer is invalid.
It is not permissible to pray in a space owned by someone else without their permission. For instance, if a homeowner allows someone to pray in their house but the tenant has not consented, the prayer would be invalid.
One cannot pray in a place where others have a right, such as a property where part of the inheritance has been designated for another person’s use, unless that portion is separated first.
It is not permissible to pray in a relative’s house without their permission, such as a parent’s, child’s, sibling’s, grandparent’s, or aunt’s or uncle’s house. The rules regarding permission are the same for both close and distant relatives.
A person in distress, such as a prisoner in an unlawfully occupied place, must delay their prayer if they can exit and remove their distress before the time for prayer expires. If this is not possible, the prayer is valid in that place.
One cannot occupy a space during prayer that belongs to someone else if it has been specifically designated for another’s use unless they have received explicit permission. This applies even if they are praying in a mosque or non-mosque setting.

Chapter: Conditions Regarding Cleanliness of Body and Clothing During Prayer

If the time for prayer is long and the person’s body or clothing becomes impure during the prayer, to the extent that praying with it is not valid, and before the individual recites any part of the prayer with the impurity, they discover that their body or clothing has become impure, if washing the body or clothing or changing or removing it does not invalidate the prayer, the individual must wash the body or clothing during the prayer or replace it.
If the modesty area is covered with pure clothing, and during the prayer, other clothing becomes impure, the individual must remove the impure clothing and continue the prayer. If washing the body or clothing, or changing or removing it would invalidate the prayer or result in nudity, the individual must repeat the prayer with clean body and clothing. In cases where the time for prayer is limited, the individual should perform the prayer with the impure clothing. The same ruling applies if, during the prayer, a person realizes their body or clothing had already been impure before the prayer and they were unaware of it.
If the individual is praying within a limited time and realizes that their body has become impure, and before reciting anything of the prayer with impurity, they find out their body is impure and they are unsure whether the impurity occurred just then or before, if washing the body does not invalidate the prayer, they should wash their body. If washing invalidates the prayer and there is not enough time to purify the body and perform one rak’ah of prayer, the individual should complete the prayer in the impure state, and the prayer remains valid without the need for a subsequent qada (make-up prayer).
If the individual doubts the purity of their body or clothing and upon inspection, they find nothing or, if they knew beforehand their clothing was pure and did not inspect it, they unknowingly prayed and later realized their body or clothing was impure, if there is still time for the prayer, they must repeat the prayer; if the time has passed, they must make up the prayer.
If the clothing or body is impure and after washing, the individual is certain it is clean, but then after prayer, they discover it was not clean, the prayer is invalid. If there is still time for prayer, they must repeat it; if the time has passed, they must perform qada.
If the person finds blood on their body or clothing and is certain it is from non-impure blood—such as mosquito blood—and after the prayer realizes it was from impure blood, their prayer is invalid.
If blood is found on the clothing and it is less than the size of a small palm or a 250 rial coin, or from a wound or abscess, the prayer is valid. However, if the blood exceeds this amount or is from non-wound blood, the prayer is invalid.
If the person forgets about the impurity of something and their body or clothing becomes wet, and they touch it while forgetting and pray with it, the prayer is invalid when they remember it after the prayer.
If the body is wet and the person touches something whose impurity they forgot about, and without washing themselves, they perform the ghusl and prayer, both are invalid.
If part of the ablution is wet and the person touches something whose impurity they forgot about and performs ablution and prayer without washing it, both the ablution and prayer are invalid.
If a person has only one piece of clothing and their body or clothing becomes impure, and they have enough water for just one of them, they should wash their body and then, if their clothing becomes impure with something other than semen or cannot be removed due to cold or other reasons, they should pray in the impure clothing. If it is semen, and they can remove it, they should act according to the rules for nudity.
If two parts of the clothing or body become impure and the individual has enough water for only one part, they should purify the greater impurity. For example, if one part is contaminated with urine that requires multiple washings, and the other is with blood that requires only one washing, they should wash the part with urine.
If the person cannot completely remove the impurity from their clothing or body, but can remove part of it, they should wash that part.
If both the body and clothing are impure, and the person can purify one of them, they should wash the clothing and pray with the impure body. If the impurity is more on the body, they can wash whichever they prefer.
If the person has no other clothing and the time is limited, and they cannot remove their impure clothing due to cold or other reasons, they must pray in the impure clothing, and the prayer is valid. If they can remove it, they should pray according to the rulings for nudity.

Preferred Clothing for the Prayer Leader

It is recommended (Mustahabb) for the prayer leader to wear the following items in their attire:

Wearing a turban with a neckcloth.
Wearing a cloak (Abba), especially for the one leading the congregation.
Wearing white clothing, preferably the cleanest of clothes.
Using pleasant fragrances.
Wearing a ring with an agate stone.

Unrecommended (Makruh) Clothing for the Prayer Leader

Several things are considered disliked (Makruh) in the clothing of the prayer leader, such as:

Wearing black clothing.
Wearing dirty clothing.
Wearing tight or thin clothing, even if it covers the private parts.
Wearing the clothing of one who drinks alcohol.
Wearing the clothing of someone who does not maintain cleanliness from impurity.
Wearing clothing with the depiction of faces.
Leaving buttons on clothing undone.
Wearing a ring with an image of a face or animal carved on it.

Adhan and Iqama

It is recommended (Mustahabb) for the person praying to recite the Adhan and Iqama before the obligatory daily prayers. However, reciting them for other prayers, whether obligatory or non-obligatory, is not prescribed in the Sharia. It is highly encouraged for someone who does not pray in congregation to not abandon the recitation of the Iqama, particularly for the Fajr and Maghrib prayers. Men are more strongly advised in this regard.
It is recommended to recite three repetitions of “As-Salat” before the Eid al-Fitr and Eid al-Adha prayers, as well as before other obligatory prayers, such as the prayer of the natural phenomena (Ayat prayer), if these prayers are performed in congregation.
To announce the arrival of the prayer time to others, it is recommended to recite the Adhan. Reciting the Adhan and Iqama for any purpose other than to announce the beginning of the prayer time or for congregation prayers is impermissible unless in special circumstances, such as when one is a victim of oppression.
It is recommended as an act of blessing and seeking reward to recite the Adhan in the right ear and the Iqama in the left ear of a newborn child, either on the first day of their birth or before their umbilical cord falls off.

Translation of the Adhan and Iqama

The Adhan consists of eighteen sentences:

“Allahu Akbar” (Allah is the Greatest) – repeated four times.
“Ashhadu alla ilaha illallah” (I bear witness that there is no god but Allah).
“Ashhadu anna Muhammadan abduhoo wa rasooloh” (I bear witness that Muhammad is His servant and messenger).
“Hayya ‘ala-s-salah” (Hasten to prayer).
“Hayya ‘ala-l-falah” (Hasten to success).
“Hayya ‘ala khayr il-‘amal” (Hasten to the best of deeds, which is prayer).
“Allahu Akbar” (Allah is the Greatest) – repeated two times.
“La ilaha illallah” (There is no god but Allah) – repeated two times.

The Iqama consists of seventeen sentences:

The two “Allahu Akbar” sentences at the beginning of the Adhan are said twice.
The “La ilaha illallah” sentence is omitted from the end of the Iqama.
After the phrase “Hayya ‘ala khayr il-‘amal,” the phrase “Qad qāmati-s-salah” (The prayer has been established) is added twice.

The Wilayah (Authority) of the Commander of the Believers and the Infallible Imams

Belief in the Wilayah of the Commander of the Believers (Imam Ali) and the Infallible Imams is a fundamental part of faith. Islam without this is merely an outward shell lacking its essence. It is recommended to testify to the authority and leadership of Imam Ali and the other Infallible Imams after “Ashhadu anna Muhammadan abduhoo wa rasooloh.” Acknowledging the Wilayah, even outside of the Adhan and Iqama, is a commendable act and does not require any special evidence.

Translation of the Adhan and Iqama

“Allahu Akbar” (Allah is the Greatest): Allah is far greater than anything that can be expressed. “Ashhadu alla ilaha illallah” (I bear witness that there is no god but Allah): I testify that there is no god other than Allah, the unique and supreme being deserving of worship. “Ashhadu anna Muhammadan abduhoo wa rasooloh” (I bear witness that Muhammad is the servant and messenger of Allah): I testify that Muhammad bin Abdullah (peace be upon him) is the messenger and envoy of Allah. “Ashhadu anna Aliyyan amir al-mu’minin waliyullah” (I bear witness that Ali is the commander of the faithful and the representative of Allah): I testify that Imam Ali (peace be upon him) is the appointed guide of all beings. “Hayya ‘ala-s-salah” (Hasten to prayer): Hurry to prayer. “Hayya ‘ala-l-falah” (Hasten to success): Hurry to success. “Hayya ‘ala khayr il-‘amal” (Hasten to the best of deeds, which is prayer): Hurry to the most virtuous of actions, which is prayer. “Qad qāmati-s-salah” (The prayer has been established): The prayer has been established. “La ilaha illallah” (There is no god but Allah): There is no god other than Allah, the unique and supreme being.

Recommended Practices for the Adhan and Iqama

It is recommended to stand facing the Qibla (the direction of the Kaaba in Mecca) while reciting the Adhan and Iqama.
The one who calls the Adhan should stand in a high place and raise their hands to their ears, reciting the Adhan in a loud voice with proper articulation and pauses between phrases.
It is recommended to recite the Adhan in the early part of the day, such as before the Fajr prayer, or in the mosque. If this is not possible, then the prayer can be performed in the home.
Recitation

M ( ) In the first and second units of obligatory daily prayers, after the Takbir al-Ihram, the recitation of Surah Al-Fatiha followed by a complete Surah is required. If the Surah “Adh-Dhuha” is recited, the Surah “Al-Inshirah” must also follow it. If the Surah “Al-Fil” is recited, the Surah “Quraish” must also be recited afterward.

M ( ) If there is insufficient time for prayer or the person is in a situation of necessity, they may refrain from reciting a Surah. For example, if they fear harm from a thief, wild animal, or other dangers by reciting the Surah, or if they have other urgent tasks. In case of time constraints or situations where there is fear, the Surah should not be recited.

M ( ) It is required to recite Surah Al-Fatiha before the other Surah, and if it is intentionally delayed, the prayer is invalid, even if the Surah is recited after Al-Fatiha.

Forgetting the Recitation

M ( ) If, by mistake or forgetfulness, Surah Al-Fatiha is recited after the other Surah and remembered before bowing, the person must return and first recite Al-Fatiha, followed by the Surah. If they remember after reaching the position of bowing, the prayer is valid.

M ( ) If one forgets to recite either Al-Fatiha or the Surah (or both) and realizes it after reaching the bowing position, the prayer is valid.

M ( ) If before bowing, the person realizes that they have not recited Al-Fatiha and the Surah, they must perform the recitation. If they find they have only missed the Surah, they must recite the Surah alone. However, if only Al-Fatiha was missed, they must recite Al-Fatiha first, followed by the Surah. If they bow and realize that either Al-Fatiha, the Surah, or both were not recited, they must stand and follow the same rule.

M ( ) If one intentionally recites any of the four Surahs that have a verse of prostration, the prayer becomes invalid. However, it is permissible to recite them in non-obligatory prayers. After reciting a verse of prostration, they must perform the prostration, and if they do not, they can continue the prayer, though they have committed a sin by omitting the prostration.

M ( ) If, by mistake, a Surah with a required prostration is recited, and the person becomes aware of it before reaching the verse of prostration, they must stop the recitation and choose another Surah. If they realize it after reciting the prostration verse, they must perform a symbolic prostration in place of the required one, complete the Surah, and then recite another Surah before bowing and concluding the prayer.

M ( ) If during the prayer, the person hears or listens to a verse of prostration, they must perform a symbolic prostration, even if they did not hear the verse themselves, provided that the Imam has recited it. The Imam and the congregational followers must perform the symbolic prostration in this case.

Surah in Non-Obligatory Prayers

M ( ) It is not required to recite a Surah in non-obligatory prayers, even if that prayer has become obligatory through a vow or similar circumstance. However, in certain non-obligatory prayers like the “Wahshat” prayer, which has a specific Surah, it is necessary to recite the designated Surah if one wishes to follow the rule of that prayer.

M ( ) In the Friday prayer and the Dhuhr prayer on Friday, it is recommended to recite Surah “Al-Jumu’ah” after Al-Fatiha in the first unit, and Surah “Al-Munafiqun” in the second unit, without neglecting this. If one recites one of these Surahs, they cannot abandon it and recite the other instead.

Switching Surahs

M ( ) It is not permissible to switch from Surah “Qul Huwa Allahu Ahad” or “Qul Ya Ayyuha Al-Kafirun” to another Surah in any prayer, except in the Friday prayer. If, due to forgetfulness, one recites either of these two Surahs instead of Surah Al-Jumu’ah or Surah Al-Munafiqun, they may abandon the Surah before reaching its middle and then recite Surah Al-Jumu’ah and Surah Al-Munafiqun.

M ( ) If, intentionally, one recites Surah “Qul Huwa Allahu Ahad” or “Qul Ya Ayyuha Al-Kafirun” during the Friday prayer or Dhuhr prayer on Friday, even if they have not reached the middle of the Surah, they cannot abandon it and recite Surah “Al-Jumu’ah” and Surah “Al-Munafiqun.”

M ( ) If a person recites a Surah other than “Qul Huwa Allahu Ahad” or “Qul Ya Ayyuha Al-Kafirun” and has not yet reached the middle of it, they may abandon it and recite another Surah. However, once they reach the middle of the Surah, it is not permissible to abandon it and return to another Surah.

M ( ) If one forgets part of a Surah or cannot finish reciting it due to a reason such as time constraints, they may abandon it and recite another Surah, even if they have passed the middle. It is also recommended to return to Surah “Qul Huwa Allahu Ahad” or “Qul Ya Ayyuha Al-Kafirun,” and if there are no obstacles, to return to Surah Al-Jumu’ah and Surah Al-Munafiqun during the Friday Dhuhr prayer.

Loud and Soft Recitation in Prayer

M ( ) It is obligatory for men to recite the opening Surah and the second Surah loudly in the morning, Maghrib, and Isha prayers, and for both men and women to recite these softly in the Dhuhr and Asr prayers, except during the Friday Dhuhr prayer, where it is recommended for men to recite the first two units loudly. Women may also recite aloud in this case.

M ( ) A man must recite all words of Al-Fatiha and the Surah in the morning, Maghrib, and Isha prayers loudly, and must not raise his voice even by a single word during Dhuhr and Asr prayers.

M ( ) Women may recite Al-Fatiha and the Surah in the morning, Maghrib, and Isha prayers either softly or loudly, even if non-mahram men hear her voice. If she recites loudly intentionally, the prayer is still valid.

M ( ) If, while reciting Al-Fatiha and the Surah, a person mistakenly recites any part of them either loudly or softly, they do not need to repeat the recitation.

M ( ) If, in cases where reciting loudly is required, a person intentionally recites softly, or in cases where reciting softly is required, intentionally recites loudly, the prayer becomes invalid. However, if this occurs due to forgetfulness or ignorance of the ruling, the prayer is valid. If the person failed to learn the ruling properly, the prayer is still valid, but they have sinned due to negligence in learning.

M ( ) If a person raises their voice so much that it is considered “shouting” while reciting Al-Fatiha, the Surah, or any other words of the prayer, the prayer becomes invalid.

Proper Pronunciation and Movements

M ( ) One must learn the proper recitation of the prayer to avoid mistakes. If someone cannot learn the correct form of recitation, they should recite it to the best of their ability, and if it is not difficult for them, they should pray in congregation.

M ( ) If a person does not know how to properly recite Al-Fatiha, the Surah, or other parts of the prayer, and is unable to recite them correctly in congregation, they must learn the proper recitation. If they cannot learn it, they should recite it as best as they can, and their prayer is valid in this case.

M ( ) It is permissible to receive compensation for teaching the obligatory and recommended acts of prayer.

M ( ) If a person does not know a word of Al-Fatiha or the Surah, or doubts its accuracy, or replaces one letter with another (e.g., saying “Z” instead of “Dh”), such that the word does not conform to the seven readings of the Qur’an and is linguistically incorrect, or adds vowels where they are not needed, the prayer becomes invalid if the meaning of the word changes. Otherwise, if the meaning remains unchanged or if the person intends to maintain the correct meaning, there is no issue.

M ( ) If someone believes they are reciting a word correctly and later realizes they were wrong, if the mistake changes the meaning, or if they did not intend the correct meaning, they must repeat the prayer. If the time for the prayer has passed, they should make up the prayer. However, in other cases, if the meaning was not changed, the prayer is valid.

M ( ) If a person does not know the correct pronunciation or movement of a word, such as whether it is pronounced with “S” or “S”, they must learn it. However, if they

Prostration (Sujood)

The location of the forehead in prostration must not be higher or lower than the area of the feet by more than the width of four fingers when seen by others, regardless of whether the ground is sloped or not.
If the location of the forehead is slightly higher or lower than the area of the feet by more than the width of four fingers, there is no issue.
If the forehead is accidentally placed on something higher than the area of the feet by more than the width of four fingers, the person should gently and slowly move their forehead to something that is no higher than four fingers above the feet, and it is not necessary to repeat the prayer.
If the height of the place of prostration is such that it is no longer considered a valid prostration, the person should move their forehead to something that is no higher than four fingers above the feet after completing the obligatory part of the prostration. If this is not possible, the prostration should still be completed in the best way possible without needing to repeat the prayer.
Between the forehead and the object of prostration, nothing should intervene; for instance, if the surface of the prayer mat is so dirty that the forehead does not touch the mat, the prostration is invalid. However, if only the colour of the mat has changed or the dirt does not prevent contact, the prostration is valid.
In prostration, both palms must be placed on the ground. If it is not possible to place the entire palm, at least the fingers should touch the ground. If this is not possible, the back of the hands should be placed on the ground. If that too is impossible, the wrists should be placed, and if this is also unfeasible, then the forearms should be placed. If none of these are possible, placing the arms is sufficient.
In prostration, the tips of the big toes should touch the ground. If the toenail or the back of the big toe touches the ground instead, it is still valid. If, however, only the other toes are touching without the big toe, or if the nail prevents the big toe from touching the ground, the prostration is not valid, and the prayer needs to be repeated if performed in this manner due to ignorance.
If part of the big toe is cut off, the remaining part should be placed on the ground. If there is no remaining part or it cannot be placed on the ground, the other toes should be used. If no toes remain, then the remaining part of the foot should be placed on the ground, and the obligatory prostration should be done.
If someone performs prostration in an abnormal manner, such as lying down with the seven body parts touching the ground, or placing the chest and abdomen on the ground, or extending the legs unusually, the prostration is invalid. However, if the seven body parts touch the ground and the position still qualifies as prostration, then the prostration is valid.
The surface of the mat or object used for prostration should be at least the size of the palm or less than the tip of the finger. However, if, for example, the mat is placed on a contaminated carpet or only the back of the mat is impure, there is no issue as long as it does not cause the forehead to become impure, as this would invalidate the prayer.
If someone forgets or does not know that the place of prostration is impure, and they realise after the prayer or prostration, the prayer remains valid. If they realise during the prayer and are still in the prostration, they should move their forehead from the impure place to a clean one. If a clean place is not available, it is not necessary to purify the place, and performing the prostration on a clean garment is preferable.
If there is a wound or boil on the forehead preventing it from touching the mat or similar items, the person can place the mat on the side of the forehead or on a higher position, such that the forehead remains untouched by the wound. If this is not possible, they can dig into the ground or find another method to ensure their forehead touches the earth sufficiently for prostration.
If the entire forehead is affected by a boil or wound, the person should prostrate on one side of the forehead or, if this is not possible, on their chin or other parts of the face. The hair on the chin or face does not invalidate the prostration. If none of these methods are possible, the person should bend as much as they can to perform the prostration or indicate it with their head.

Prostration for the Sick or Disabled

If a person can sit but cannot place their forehead on the ground, they should bend as much as they can and place the mat or something suitable for prostration in a higher position so that their forehead can touch it. If possible, they should place other parts of their body on the ground. If they cannot find something to place the mat on, they should raise it with their hand and perform the prostration on it.
If a person is completely unable to prostrate or bend, they should perform the prostration by bowing their head with the intention of prostration. To rise from the prostration, they should lift their head. If they are unable to do this, they should close their eyes with the intention of prostration and open them with the intention of rising. In this case, it is not necessary for the other parts of the body to touch the ground, but the movement should be done without causing hardship.
If a person cannot sit, in a standing position they should make an intention of prostration with their head, and if they cannot do this, they should close their eyes with the intention of prostration. If they are unable to do this, they should make the intention in their heart and indicate the prostration with their hand or in another manner.
After the forehead touches the ground and the body is at rest, if the forehead is involuntarily moved, it still counts as one prostration even if the obligatory words were not spoken. If the person is able to prevent their forehead from touching the place again, they should avoid it, but if they deliberately raise their head and return to the prostration, the prayer is invalid.
In cases of Taqiyyah (dissimulation), a person may prostrate on a mat or similar object, and it is not required to change the place of prostration unless it is easy to perform the prostration on something permissible.
If someone performs prostration on a pillow or an object that does not provide a stable surface, the prostration is invalid. However, if after placing the forehead, the body becomes steady, the prostration is valid.
If forced to pray in mud or dirty ground, where the contamination does not cause excessive hardship or is not unnatural, the prostration and the rest of the prayer should be performed normally. If this is difficult, the prostration can be done in a standing position with a head nod.
In the first and third rak’ahs of prayers such as Dhuhr, Asr, and Isha, one should sit briefly after the second prostration and then rise. Not performing this does not invalidate the prayer, though it is recommended.

The Place of Prostration

The prostration should be performed on the earth or something that grows from it but is neither food nor clothing, such as wood or leaves from trees.
Prostration on food or clothing, such as wheat, barley, or cotton, is not permissible. Likewise, prostration on things not originating from the earth, such as gold, silver, tar, or oil, is not valid. However, in times of necessity, prostration on tar or oil is preferred over other non-permissible substances.
Food refers to items that can be eaten in their raw or cooked form. Therefore, prostration on wheat, barley, or their waste, which is consumed with other food, is not valid. However, prostration on rice husks, melons, watermelon, or pomegranates is valid.
Prostration on medicinal herbs used only for the sick, not for healthy people, is allowed.
Prostration on tobacco or similar items, which are not edible, is permissible, unlike coffee, tea, and similar items.
Clothing refers to items that are regularly worn, such as cotton, linen, or hemp. However, prostration on items such as tree leaves, wood, mats, fans, etc., is permitted.
Prostration on mineral items, such as gold, silver, agate, or turquoise, is invalid. However, prostration on stones such as marble or black stone is allowed.
Prostration on unripe fruits is invalid, even if they are not meant for consumption.
Prostration on limestone, gypsum, brick, clay pots, or similar materials is valid.
Prostration on paper made from cotton, straw, wood, or similar materials is permissible, unless it is certain that the paper was made from something non-permissible, such as silk. As most paper today is made from wood, prostration on it is valid.
The best surfaces for prostration are dirt and the soil of the
Qunoot (The Supplication)
A:
“There is no god but Allah, the Most Forbearing, the Most Generous.”
There is no god but Allah, the One who is most forbearing and most generous.
“There is no god but Allah, the Most High, the Most Great.”
There is no god but Allah, the One who is exalted and magnificent.
“Glory is to Allah, the Lord of the seven heavens, and the Lord of the seven earths.”
Glory is to Allah, the One who is free from all imperfection, the Lord of the seven heavens and the seven earths.
“And everything in them, and everything between them, and everything beneath them, and above them, and the Lord of the Mighty Throne.”
He is the Lord of all that is within them, between them, beneath them, and above them, and the Lord of the glorious Throne.
“All praise is due to Allah, Lord of all the worlds.”
All praise belongs to Allah, the Lord and Nurturer of all that exists.
B:
“Our Lord, grant us good in this world, and good in the Hereafter, and save us from the punishment of the Fire.”
Our Lord, grant us goodness in this world and in the Hereafter, and protect us from the torment of the Fire.
C:
“O Allah, forgive us, have mercy on us, grant us well-being, and pardon us in this world and the Hereafter. Indeed, You are capable of all things.”
O Allah, forgive us, have mercy on us, grant us health, and forgive us in both this world and the Hereafter. Indeed, You are capable of everything.
The Four Glorifications
“Glory is to Allah, and praise is to Allah, and there is no god but Allah, and Allah is the Greatest.”
Allah is free from all imperfection, and all praise belongs to Him. There is no god but Allah, and He is the greatest.
Testification and Salutation
“All praise is due to Allah. I bear witness that there is no god but Allah, the One, without any partner.”
All praise is for Allah. I testify that there is no god but Allah, the One, with no partners.
“And I bear witness that Muhammad is His servant and Messenger.”
And I testify that Muhammad is His servant and messenger.
“O Allah, send Your blessings upon Muhammad and the family of Muhammad.”
O Allah, send Your blessings upon Muhammad and his family.
“Accept his intercession and raise his rank.”
O Allah, accept the intercession of Your Messenger and elevate his status.
“Peace be upon you, O Prophet, and the mercy of Allah and His blessings.”
Peace be upon you, O Prophet, along with Allah’s mercy and blessings.
“Peace be upon us and upon the righteous servants of Allah.”
Peace be upon us and upon the righteous servants of Allah.
“Peace be upon you, and the mercy of Allah and His blessings.”
Peace be upon you, and Allah’s mercy and blessings.

Seventh – Intentional Laughter and Loud Laughter

M: Intentional laughter with sound or loud laughter, even if it is involuntary or has no prior intention, invalidates the prayer.
M: Smiling and grinning do not invalidate the prayer, even if intentional, nor does unintentional laughter with the belief that one is not in prayer, unless the form of the prayer is disrupted.
M: If, due to trying to suppress the sound of laughter, the person’s condition changes to such an extent that they no longer appear to be in the state of prayer — for example, if their face turns excessively red or their body moves abnormally — the prayer must be repeated.

Eighth – Crying for Worldly Matters

M: If one cries for worldly reasons silently, there is no issue.
M: If one cries in prayer out of fear of God or for the Hereafter, it is permissible, even if the crying is loud; in fact, it is considered one of the best actions of the saints of God.

Ninth – Actions that Disrupt the Form of Prayer

M: If during the prayer, the individual performs an action such as clapping hands or jumping, it invalidates the prayer, whether the action is small or large, intentional or out of forgetfulness.
M: Actions that do not disrupt the form of the prayer, such as gesturing with the hand, are permissible.
M: If, during the prayer, the person remains silent for such a length of time that it no longer appears as if they are performing the prayer, the prayer is invalid.
M: If, during the prayer, they perform an action or remain silent for a while and then doubt whether the form of the prayer was disrupted, the prayer is valid. However, if they remained silent due to ignorance of the ruling, they should complete the prayer with the hope that they have fulfilled their duty, and then seek clarification and act according to the ruling.

Tenth – Eating and Drinking

M: If, during prayer, a person eats or drinks in a manner that disrupts the form of the prayer, the prayer is invalid.
M: A person intending to fast, who performs a recommended prayer before dawn and is thirsty, may drink water during the prayer if it is nearby, provided they do not engage in other actions that would invalidate the prayer, such as turning away from the Qibla.
M: One should not eat or drink during prayer, whether or not the sequence of acts in the prayer is broken.
M: If, during prayer, a person swallows any food particles left in the mouth or stuck between the teeth, the prayer is not invalidated.
M: If food particles such as sugar or similar items remain in the mouth and gradually dissolve or are swallowed during the prayer, it is permissible, as long as it does not disrupt the form of the prayer.

Eleventh – Doubt in the Number of Rak’ahs in Two-Rak’ah or Three-Rak’ah Prayers

M: If a person doubts the number of rak’ahs in two-rak’ah or three-rak’ah prayers, or in the first two rak’ahs of a four-rak’ah prayer, and remains in doubt or performs part of the prayer with that doubt, the prayer is invalid. However, if, after the doubt arises, the person becomes sure of the number of rak’ahs, there is no issue.

Twelfth – Intentional or Unintentional Addition or Omission

M: If the person intentionally or unintentionally reduces or adds any part of the prayer, or intentionally omits something that is not a core component but is obligatory, the prayer is invalid.
M: If, after the prayer, the person doubts whether they performed an action that invalidates the prayer, the prayer remains valid.
M: If any obligatory part of the prayer is intentionally added or omitted — even if just a word, whether it is a core component or not — the prayer is invalid. If this happens due to ignorance and the omitted part is essential, the prayer is invalid; if it is non-essential, the prayer is valid as long as the person is excused due to ignorance and could not have learned the correct ruling.
M: If, due to ignorance of the ruling, a person recites the supplications in the morning, Maghrib, or Isha prayers quietly, or recites them loudly in the Dhuhr and Asr prayers, or if a traveler prays the Dhuhr, Asr, and Isha prayers as four rak’ahs, or a person intending to stay in a place for ten days performs the prayer as a traveler’s prayer, the prayer is valid in all these cases.
M: If, after entering into the bowing position, the person remembers they forgot to perform two prostrations from the previous rak’ah, the prayer is invalid. However, if they remember before bowing, they should return, perform the two prostrations, rise, recite the obligatory supplications, and complete the prayer. Afterward, they should perform two prostrations of forgetfulness for the extra standing position.
M: If, before saying “As-Salamu Alaikum wa Rahmatullah”, the person remembers that they missed two prostrations in the final rak’ah, they must perform the prostrations, recite the testimony again, and then say the final salam. After the prayer, two prostrations of forgetfulness should be performed.
M: If, before concluding the prayer, the person remembers that they missed a rak’ah or more, they should complete the missing portion and finish the prayer.
M: If, after concluding the prayer, the person realizes they missed a rak’ah or more from the final part of the prayer, if they did something that invalidates the prayer, such as turning away from the Qibla, the prayer is invalid. However, if no invalidating action was performed, they should immediately make up the missing rak’ahs after the prayer and perform two prostrations of forgetfulness for the extra salutation.
M: If, after the prayer, the person does something that invalidates it, such as turning away from the Qibla, and later remembers they missed the final two prostrations, the prayer is invalid. However, if they realize this before performing the action that invalidates the prayer, they should return to perform the forgotten prostrations, repeat the testimony, and then conclude the prayer with the final salutation. Additionally, they should perform two prostrations of forgetfulness for the earlier extra salutation.

Unpleasant Actions in Prayer

M: It is disliked (makruh) to slightly turn the face to the right or left in prayer, such that it would not be considered as turning away from the Qibla. If it is turned further, the prayer is invalid.
M: It is disliked (makruh) to close the eyes, turn the gaze to the right or left, play with the beard or hands, interlock the fingers, spit, or look at written text, such as the lines of the Qur’an or books, while in prayer.
M: It is disliked to become silent during the recitation of supplications or to stop to listen to someone else, as any act that nullifies the humility and attentiveness of the one praying is inappropriate.
M: It is disliked to pray when feeling drowsy, or when one is holding back from relieving oneself, whether from urine or feces.
M: It is disliked to wear tight clothing that constricts the body during prayer.

Cases Where the Obligatory Prayer May Be Interrupted

M: It is forbidden to interrupt the obligatory prayer without a valid reason. However, for the preservation of life, wealth, or any legitimate concern — whether religious or worldly — the prayer may be interrupted. Similarly, breaking a non-obligatory prayer for a valid reason is permissible.
M: If a person is in a situation where they cannot preserve their life or the life of someone for whom their life is obligatory, or cannot protect their wealth without interrupting the prayer, they must interrupt the prayer. However, interrupting the prayer to protect insignificant wealth is discouraged.
M: If, while praying, a person is asked to settle a debt and can do so without breaking the prayer and maintaining its form, they should do so. If they cannot settle the debt without breaking the prayer, they should wait until the prayer is finished, as delaying payment is not in conflict with the obligation of paying it immediately, unless there is an urgent necessity (e.g., the creditor is separated from them or faces hardship).
M: If, during prayer, the mosque becomes impure and there is insufficient time to purify it before the prayer is over, the person should complete the prayer.
M: If there is sufficient time, and purifying the mosque does not disrupt the form of the prayer, the person should purify the mosque during prayer, and then complete the prayer. If the form of the prayer would be disrupted, and the mosque can only be purified after the prayer, the prayer should be interrupted and the mosque purified before the prayer is resumed.

Post-Prayer Supplications

M: It is recommended to dedicate part of one’s time after the prayer to engage in supplications and recite prayers or the Qur’an. It is preferred to do this before leaving the place of prayer or

The time for the Nafila (optional prayer) of the Isha prayer is from the completion of the Isha prayer until midnight. It is preferable to perform it immediately after the Isha prayer.

The time for the Nafila of the Fajr prayer is before the Fajr prayer. Its virtuous time is from the first dawn until the reddish light appears in the east. However, if it is performed as part of the night prayers, it can also be prayed before the first dawn, though it is preferable to pray it during its allotted time.

The time for the Nafila of the night prayers is from midnight until the time of dawn. However, it can also be performed until the sun appears. It is ideal to pray it close to dawn, and if four or more rak’ahs of the night prayers are performed and the time for the Fajr prayer arrives, one can complete the night prayer and perform the Fajr prayer, then later make up the remaining part of the night prayer.

If a person has not performed any of the night prayer or has performed less than four rak’ahs, it is better to perform the Nafila and the Fard (obligatory) prayer of Fajr rather than making up the night prayer.

A traveler or someone for whom it is difficult to pray the night Nafila after midnight or fears they will not wake up at that time, can perform it at the beginning of the night.

It is permissible to perform Nafila before the obligatory prayer, provided it does not cause the obligatory prayer to be missed.

Performing Nafila for someone who has a missed prayer or another obligatory prayer, such as an entrusted prayer, is permissible.

Types of Doubts that Arise in Prayer

In general, the doubts that arise in prayer can be classified into twenty-four types:

Doubts that invalidate the prayer, which are further divided into nine types.
Doubts that do not invalidate the prayer and should not be paid attention to, which are six types.
Valid doubts, for which specific actions should be taken. For each type, the procedure is detailed, and each is divided into nine types.

Invalidating Doubts

The following are the doubts that invalidate the prayer:

Doubt regarding the number of rak’ahs in a two rak’ah obligatory prayer, such as the Fajr prayer or the traveler’s prayer, as well as doubt in the Sahw (compensation) prayer, though doubt in the number of rak’ahs of an optional prayer does not invalidate the prayer.
Doubt regarding the number of rak’ahs in a three rak’ah prayer.
Doubt in a four rak’ah prayer whether one has prayed one rak’ah or more.
Doubt before completing the second prostration in a four rak’ah prayer, whether two rak’ahs have been performed or more.
Doubt between two rak’ahs and five or between two rak’ahs and more than five, and doubt between three rak’ahs and five, after the bowing and before the completion of the two prostrations.
Doubt between three rak’ahs and six or three rak’ahs and more than six.
Doubt in the number of rak’ahs, such that one does not know how many rak’ahs have been prayed, and doubt between four and five after the bowing and before the completion of the two prostrations.
Doubt between four rak’ahs and six or more than six, whether before or after the second prostration.

If a person has doubt between four rak’ahs and six or more than six after the second prostration, they should consider it as four rak’ahs, complete the prayer, and perform two prostrations of Sahw afterward. There is no need to repeat the prayer.

Doubt that involves more than three possibilities, except for the doubt between two, three, and four after the two prostrations have been completed.

If one experiences a doubt between three, four, and five before bowing, they should sit down, which in turn leads to the doubt between two, three, and four after the two prostrations.

If one experiences one of the invalidating doubts during their prayer, they cannot abandon the prayer immediately, but if they think about it enough to maintain the doubt, discontinuing the prayer is permissible.

Doubts That Do Not Require Attention

There are six types of doubts that do not require attention:

Doubt concerning something that has passed its time, such as doubting whether one has recited the Hamd (opening surah) while in the bowing position.
Doubt after the Tasleem (salutation).
Doubt after the time for the prayer has passed.
Doubt of a person who frequently doubts (known as Kathir al-Shakk), such as when a person doubts three times in one prayer or at least once in three consecutive prayers.
Doubt of the Imam about the number of rak’ahs in a prayer while the follower knows the number of rak’ahs.
Doubt in an optional prayer or the compensation prayer.

Each of these doubts is further elaborated upon.

Doubt About What Has Passed Its Place

If, during the prayer, a person doubts whether they have performed one of the obligatory actions (e.g., whether they recited the Hamd or not), and they have not yet moved to the next action, they should perform the action they doubt. However, if they have already moved on to the next action, such as doubting whether they have recited Hamd while reading the surah, they should not pay attention to the doubt.

If they are in the middle of reciting an Ayah and doubt whether they have recited the previous Ayah or if they doubt while finishing the Ayah whether they had started it, they should not pay attention to the doubt.

If after bowing or prostration, one doubts whether they have performed the necessary actions, such as the dhikr (remembrance) or the proper stillness of the body, they should not pay attention to the doubt.

If, after bowing or prostrating, one knows they have performed the required dhikr but are unsure whether they did so correctly, they should not pay attention to the doubt.

If they doubt whether they have performed the bowing or the prostration, they should not pay attention to the doubt.

If they doubt whether they performed the prostration or the sitting (Tashahhud), they should not pay attention to the doubt, and similarly, if they doubt after standing whether they have done so, they should not pay attention to it.

If a person praying while sitting or lying down doubts whether they have performed the prostration or the sitting (Tashahhud) or not, they should not pay attention to the doubt, but if they have not started preparing to recite, they should perform whichever action they doubt.

If one doubts whether they have performed one of the pillars of the prayer and are preparing to perform the next action, they should perform the action they doubt. For example, if before reciting the Tashahhud, or preparing to do so, they doubt whether they performed two prostrations, they should do them, but after preparing for the next action, they do not need to do it again.

If they doubt whether they performed one of the necessary actions of the prayer, they should do it, provided they have not already passed the location for performing that action. If they have already passed the location, the prayer is valid unless the missing action is one of the pillars of the prayer, in which case, the prayer is invalid.

For example, if one remembers during the Qunoot that they did not recite Hamd, they should recite it, and if they remember this while bowing, the prayer remains valid.

If one realizes after completing the final Tashahhud that they have missed the final prostration of the prayer, they should complete the prayer and then, after the Tasleem, perform the missed prostration.

If one doubts whether they have said the Tasleem or not, or whether they said it correctly, and has not yet begun any subsequent actions or prayers, they should perform the Tasleem and if, after this, they doubt and have already ended the prayer, they should not pay attention to the doubt.

If someone doubts whether they intended to pray the Dhuhr or Asr prayer while still in the time for Dhuhr or in its overlapping time, they should consider that they intended Dhuhr, and if they know they have already prayed Dhuhr, they should intend to pray Asr and complete the prayer.

Doubt After the Salutation

If, after the Salutation, one doubts whether the prayer was performed correctly, whether they performed the correct number of rak’ahs, or performed the necessary actions, such as whether they bowed or not, they should not pay attention to the doubt.

If, after the Salutation, they have two invalid doubts, for example, if they doubt after a four rak’ah prayer whether they have prayed three or five rak’ahs, the prayer is invalid.

If they doubt after completing the prayer whether it was the Dhuhr or Asr prayer, and they are sure that they have already prayed Dhuhr, they should consider it as Asr. However, if they are unsure, they should pray four rak’ahs with the intention of fulfilling the obligation that is upon them.

Doubt

M ( ) If, before entering the Tashahhud or in the rak’ahs that do not include Tashahhud, one doubts whether they have performed one or two prostrations, and at the same time, one of the doubts that is only valid after the completion of the two prostrations arises, the prayer is invalid.

M ( ) If the doubt resolves and another doubt arises, for instance, initially doubting whether two rak’ahs or three rak’ahs have been prayed, and then doubting whether three rak’ahs or four rak’ahs have been prayed, one should follow the ruling according to the new doubt.

M ( ) If after the prayer, one doubts whether the doubt was between two and four or between three and four, they should repeat the prayer.

M ( ) If the doubt has more than two possibilities, such as knowing that the doubt is a valid one but not knowing which type it is, one should follow the ruling for each type of doubt or repeat the prayer.

M ( ) If after the prayer, one knows that they experienced a doubt during the prayer but does not know whether the doubt was invalid or valid, and if it was valid, does not know which type it was, they should follow the ruling for valid doubts that they were likely to have had or repeat the prayer.

M ( ) If a person praying while sitting doubts whether they should perform one rak’ah of compensatory prayer while standing or two rak’ahs sitting, performing one rak’ah while sitting instead of standing is sufficient, and likewise, performing two rak’ahs sitting instead of standing is sufficient.

M ( ) If a person praying while sitting doubts between two or three rak’ahs, they should perform one rak’ah of compensatory prayer while sitting, and if they doubt between three and four, they should perform two rak’ahs while sitting. In the case of doubt between two, three, and four, they should perform a two rak’ah prayer sitting, and if they doubt between two and four, they should perform two rak’ahs sitting.

M ( ) If a person who is praying sitting can only stand during the compensatory prayer, they should act like someone praying standing.

M ( ) If a person praying standing becomes unable to stand during the compensatory prayer, they should perform the compensatory prayer like someone who is praying sitting, unless they are not incapable of standing for the entire prayer. If they later regain the ability to stand during the compensatory prayer, they should repeat the compensatory prayer while standing.

Compensatory Prayer

M ( ) A person who must perform the compensatory prayer should immediately intend the prayer after the Tasleem, say the Takbir, recite Al-Fatiha, perform bowing and two prostrations consecutively. If one rak’ah of compensatory prayer is required, after two prostrations, they should recite the Tashahhud and then perform Tasleem. If two rak’ahs are required, after two prostrations, they should perform another rak’ah similar to the first, and after the Tashahhud, they should perform Tasleem.

M ( ) The compensatory prayer has no Sura or Qunut, and the intention for it should not be voiced. The recitation of Al-Fatiha and Bismillah should be done quietly.

M ( ) During the prayer and the compensatory prayer, one should not do anything that invalidates the prayer.

M ( ) If before performing the compensatory prayer or during it, one becomes certain that the prayer they performed was correct, they are not required to perform or complete the compensatory prayer. It may be abandoned or continued like a voluntary prayer.

Knowing the Shortcoming of the Prayer Before the Compensatory Prayer

M ( ) If before performing the compensatory prayer, one realizes that the rak’ahs of the prayer were short, for example, if they prayed three rak’ahs instead of four, and has not yet done anything that invalidates the prayer, they should make up for the missed rak’ahs and complete the prayer with two prostrations of Sahw. If they have done something that invalidates the prayer, such as turning away from the Qibla, they must repeat the prayer.

Knowing the Shortcoming of the Prayer After the Compensatory Prayer

M ( ) If after the compensatory prayer, one realizes that the shortcoming in their prayer corresponds to the compensatory prayer, for example, if during doubt between three and four, they performed one rak’ah of compensatory prayer standing or two rak’ahs sitting and then realize that they prayed three rak’ahs, the prayer is correct.

M ( ) If after performing the compensatory prayer, one realizes that the shortcoming in their prayer was less than the compensatory prayer, they should immediately make up for the shortcoming. For example, if they performed two rak’ahs of compensatory prayer standing but later realize they prayed three rak’ahs and did not do anything to invalidate the prayer, they should add the remaining part to their prayer, and there is no need to repeat the prayer.

M ( ) If after the compensatory prayer, one realizes that the shortcoming in their prayer was greater than the compensatory prayer and has not done anything that invalidates the prayer, they should make up for the shortcoming, and there is no need to repeat the prayer. For example, if they performed one rak’ah of compensatory prayer standing and later realize they prayed only two rak’ahs, they should add the missing rak’ah to the prayer and there is no need to repeat it. However, if they performed an act that invalidates the prayer, they must make up the missing rak’ahs and repeat the prayer.

M ( ) If during the compensatory prayer, one realizes that the shortcoming in their prayer corresponds to more or fewer rak’ahs, they should complete the compensatory prayer according to the shortcoming. For example, if in doubt between two and three, and while performing one rak’ah of compensatory prayer standing, they realize they prayed only two rak’ahs, they should treat the first rak’ah of compensatory prayer as the third and complete the prayer with the fourth rak’ah.

M ( ) If one cannot perform the compensatory prayer according to the shortcoming in rak’ahs, they should abandon it. In such cases, if they can make up for the shortcoming, they should do so, and if they cannot, they must repeat the prayer. For example, in the case of doubt between three and four, if while performing two rak’ahs of compensatory prayer sitting, they realize they prayed only two rak’ahs, they should abandon the sitting compensatory prayer and complete it with two rak’ahs standing.

M ( ) If in doubt between two and four, while performing the first rak’ah of compensatory prayer standing, they realize they prayed three rak’ahs, they should treat it as the fourth rak’ah and complete the prayer. If they realize this in the second rak’ah before bowing, they should abandon that rak’ah, sit down, recite the Tashahhud and Tasleem, and finish the prayer. However, if they realize this after bowing, the prayer is invalid.

Final Remarks in Cases of Doubt in Prayer (Sahw)

If the prayer is concluded, the person must perform two prostrations of forgetfulness (Sajdah Sahw) due to the addition of the salutation.

Doubt Regarding the Performance of the Optional Prostrations (Sahw)

If a person doubts whether they have performed the optional prostrations of forgetfulness or not, and the time for prayer has passed, they should not pay attention to their doubt. However, if the time for prayer is still available or the performance of the optional prostration after the time expires (similar to a person who has missed more than one unit of prayer), in case the individual has not engaged in other actions that invalidate the prayer after the main prayer, they must perform the optional prostration. They are not required to repeat the main prayer. If, however, they have engaged in invalidating actions or there is a considerable time gap between their prayer and their doubt, they must repeat the prayer.
The optional prostration of forgetfulness is similar to the components of the main prayer. Thus, if, for example, a person adds a bowing (Ruku) in it or instead of one unit of prayer, performs two, the optional prostration becomes invalid and they must repeat the original prayer. The ruling on the optional prostration, in terms of the addition or omission of a pillar, non-pillar parts, and doubts about performing components, follows the same rules as other obligatory prayers.
When performing the optional prostration, if there is doubt regarding one of its actions and the place for it has not passed, the person should perform it. If the place for it has passed, they should ignore their doubt. For instance, if they doubt whether they have recited Al-Fatiha or not and have not yet gone into bowing, they should recite it. If they have already gone into bowing, they should disregard their doubt.
If a person doubts the number of units of the optional prostration, they should take the larger number. However, if the larger number in doubt invalidates the prayer, they should take the smaller number. For example, when engaged in two units of the optional prostration, if they doubt whether they have completed two or three, since the larger number in doubt invalidates the prayer, they should consider it as two units. If they doubt whether they have performed one or two units, since the larger number in doubt does not invalidate the prayer, they should consider it as two units.
If something that is not a pillar in the optional prostration is either omitted or added due to forgetfulness, no Sajdah Sahw is required.
If after the salutation of the optional prostration, the person doubts whether they have performed one of its components or conditions, they should not pay attention to their doubt.
If the person forgets a Tashahhud or a prostration in the optional prostration and is unable to make up for it in its proper place, there is no need to make it up after the prayer.
If the person is required to perform the optional prostration and also owes a missed prostration, missed Tashahhud, or two prostrations of forgetfulness, they should first perform the optional prostration, and afterward, make up any missed prostrations or Tashahhuds as much as they can, followed by performing the prostrations of forgetfulness.

Rules Regarding Doubt and Forgetfulness

Regarding doubts, conjecture concerning the number of units of prayer and its components, whether they are pillars or non-pillars, and whether they result in the correctness or invalidity of the prayer—whether such conjecture arises from a doubt or spontaneously appears—is treated like certainty. One must follow the conjecture and continue the prayer accordingly. For instance, if someone in a four-unit prayer is certain they have performed four units, they should not perform the optional prostration. Similarly, if they believe they did not recite Al-Fatiha, they should recite it again in its proper time. If they have an impression they have performed an action that would invalidate the prayer, they must repeat the prayer.
The rulings on doubt, forgetfulness, and conjecture in the obligatory daily prayers are no different from those in other obligatory prayers. For example, if someone in the prayer of Ayat doubts whether they performed one or two units, since their doubt is in a two-unit prayer, the prayer is invalid. However, if they have a conjecture they performed two or one unit, they should complete the prayer according to their conjecture.

Sajdah Sahw

It is necessary to perform two prostrations of forgetfulness (Sajdah Sahw) after the salutation in the following eight cases:
- Firstly, if someone speaks unintentionally during the prayer.
- Secondly, if they forget one prostration.
- Thirdly, if they mistakenly sit where they should stand, such as when reciting Al-Fatiha and the Surah, or if they mistakenly stand where they should sit, such as during Tashahhud. This includes any case where something is mistakenly added or omitted in the prayer.
- Fourthly, if in a four-unit prayer, after going into the second prostration and completing the remembrance, they doubt whether they performed four or five units, or whether they performed four or six units. However, if they doubt before completing the second prostration, they should follow the duty outlined in the rules of doubt and perform two prostrations of forgetfulness.
- Fifthly, if they mistakenly say the salutation in a place where they should not, such as during the first unit of prayer.
- Sixthly, if they forget the Tashahhud.
- Seventhly, if they add or omit something non-essential to the prayer.
- Eighthly, if after the prayer, they realize that they mistakenly added or omitted something, but the prayer still fulfills the requirements of a correct prayer.
If a person mistakenly speaks or, believing the prayer is over, speaks, they must perform two prostrations of forgetfulness.
No prostration of forgetfulness is required for sounds such as sighing or coughing. However, if, for example, they unintentionally utter a groan or say “ah” or “oh,” they must perform Sajdah Sahw.
If someone repeats a phrase mistakenly or recites something incorrectly and then corrects it during the prayer, no Sajdah Sahw is required. Similarly, if something occurs in the optional prostration of forgetfulness that would require Sajdah Sahw, no such prostration is required.
If someone says a few words mistakenly during the prayer, and all are considered one instance, performing two prostrations of forgetfulness after the salutation suffices for all instances.
If someone forgets or recites incorrectly any part of the Tasbeeh (praise), such as failing to say the complete formula or saying it incorrectly, they must perform two prostrations of forgetfulness.
If someone mistakenly recites the salutation “As-salamu ‘alaykum wa rahmatullahi wa barakatuh” in a place where they should not, they must perform two prostrations of forgetfulness.
If they mistakenly recite the salutation “As-salamu ‘alaykum ayyuhal-nabi wa rahmatullahi wa barakatuh,” no Sajdah Sahw is required. However, if they mistakenly recite any part of the other two salutations, they must perform Sajdah Sahw.
If someone mistakenly recites all three salutations as intended in a place where it is not required, they must perform two prostrations of forgetfulness.
If a person forgets one prostration or Tashahhud and recalls it before going into bowing in the next unit, they should return and perform it. Afterward, they must perform two prostrations of forgetfulness for standing unnecessarily and for any excess recitation or Tasbeeh, if applicable.
If the person remembers after the bowing or after it that they forgot one prostration or Tashahhud from the previous unit, they must make up for it after the salutation of the prayer, followed by performing the appropriate prostrations of forgetfulness.

I hope the translation helps! Let me know if you need further clarifications or adjustments.

Condition One: The Journey Must Be for a Permissible Purpose

If after traveling a distance equivalent to eight farsakh (approximately 44.4 km), a person decides to turn back and return, they must shorten their prayer, even if their stay at the destination is less than ten days.
If someone sets out on an eight farsakh journey and, after traveling part of the way, wishes to change direction to another place and the distance from their starting point to the new destination, or the combined distance including the return journey, totals eight farsakh, they must shorten their prayer.
If before reaching the distance of eight farsakh, a person is uncertain about continuing their journey, and while in doubt, they stop and do not proceed, but later decide to complete the journey, they must shorten their prayer for the remainder of the trip.
If before reaching eight farsakh, someone is unsure whether to continue their journey or not, and while uncertain, they travel part of the way, and then decide to proceed, if the remaining distance totals eight farsakh or four farsakh, or if they intend to return, they must shorten their prayer. However, if the total distance before and after the uncertainty adds up to eight farsakh, they must offer their prayer in full.
If during the journey, after crossing the boundary of “tarakhkhus” (the distance from the place of residence), an obstacle arises, they must shorten their prayer, provided their decision to continue the journey still stands and the journey depends on nothing else. However, if they decide not to continue or plan to stay in the same place for ten days, they must pray in full.

Condition Two: Not Passing Through One’s Hometown

The shortened prayer applies if a person will not pass through their hometown before reaching eight farsakh, nor stay there, or remain for ten days or more.
If they enter their hometown or reach their place of residence, they are no longer considered a traveler.
A person who is unsure whether they will pass through their hometown or stay for ten days somewhere else, must pray in full.
A person who intends to pass through their hometown or stay for ten days at some point in their journey, or is uncertain whether they will pass through their hometown or stay for ten days, if they later change their mind and abandon their intention, must pray in full. However, if their remaining journey, either alone or including the return, covers eight farsakh, they must shorten their prayer.

Condition Three: The Journey Must Not Be for an Unlawful Purpose

If someone travels for a forbidden purpose, such as theft, or if the journey itself is unlawful, such as when it causes harm to oneself or is done without a husband’s consent for an unnecessary trip, they must pray in full. However, if it is an obligatory journey, such as for Hajj, the prayer must be shortened.
A journey that causes harm to one’s parents is unlawful, and the person must pray in full and fast during the month of Ramadan.
A person who does not travel for a forbidden purpose but commits sins during the journey, such as gossip or oppression, must shorten their prayer. If the journey includes both good and sinful intentions, they must pray in full if the primary intention is good. If the good is the primary intention, and the sin is secondary, the prayer should be shortened.
If someone travels to avoid performing an obligatory act, such as paying a debt, they must pray in full if they do not pay the debt during the trip. However, if they travel with the purpose of avoiding an obligation, even if the journey leads them to miss it, they must shorten their prayer.
Traveling for avoiding fasting is not unlawful.
If someone travels for a lawful reason but uses unlawful means, such as traveling with a vehicle that was stolen or on someone else’s land, they must pray in full.
If a person is traveling with an oppressor, and it is not out of necessity or for a righteous cause, they must pray in full. But if the travel is for a legitimate cause, such as saving someone from death, they must shorten their prayer.
If someone travels for leisure or recreation, they must shorten their prayer.
A person who travels to hunt for necessities or to earn more income is on a lawful journey, and their prayer should be shortened. However, someone traveling for excessive enjoyment or frivolous reasons is committing a forbidden act and must pray in full.
If someone travels for a sin but repents on the way back, and if they still have eight farsakh or more to go, or have not repented, they must shorten their prayer. If they repent and are no longer sinning, they must pray in full.
If a person who traveled for sin decides to return, and if the remaining distance (either alone or including the return) is eight farsakh or more, they must shorten their prayer. If the remaining distance is less than eight farsakh, but the total distance covered before and after repentance adds up to the required distance, they must pray in full.
If part of the journey was for a forbidden purpose and part of it was for a permissible purpose, the prayer is shortened for the permissible part if the other conditions apply.
A person who did not intend to sin but decides midway through their journey to engage in a sinful act must pray in full for the remainder of the journey, though their previously shortened prayers are valid.

Condition Four: The Traveler Must Not Be a Nomad or Homeless

A person who has no fixed place of residence and is considered a nomad, such as those living in the desert who move with their livestock in search of food and water, must pray in full like regular residents and must fast during Ramadan.
If a nomad travels for the purpose of finding a proper dwelling place or pasture and takes along their tent and belongings, they must pray in full. However, if they travel without these things, just to find a suitable location for their livestock, their prayer is shortened.
When a nomad travels for purposes other than their livelihood, such as for pilgrimage or trade, their prayer is shortened.

Condition Five: The Journey Should Not Be a Profession

A person whose job involves traveling, such as a driver, sailor, or pilot, must pray in full, even if the journey is for personal reasons, like taking belongings to a new location.
If a person who works as a traveler is going on a pilgrimage or another form of journey that involves both personal and professional elements, they must shorten their prayer for the journey.
A driver who travels occasionally must still pray in full, as they are considered a frequent traveler and their profession involves travel. If the driver’s rest periods are longer than usual, they must also pray in full.

Condition Six: The Journey Must Not Be a Regular, Frequent One

If a person’s profession involves traveling regularly for work purposes, they are considered a frequent traveler, such as someone who regularly travels to work or for business. They must pray in full during their journey.
If a person travels frequently as part of their profession and stays in one place for ten days or more, even if the travel is part of their regular work, they must pray in full.
Rule M(1): If a traveler is unaware of the exact day of arrival at their destination, or how many days remain in the month, and intends to stay until the end of the month, they must shorten their prayers if there are ten days or more remaining in the month.
Rule M(2): If a traveler plans to stay in one location for a certain period and is unaware of the number of days they will stay, they must shorten their prayers. Even if they later find out that they would have stayed for ten days, the prayer must still be shortened.
Rule M(3): If a traveler intends to stay for ten days and regrets or doubts their decision before performing a four-unit prayer, they must shorten the prayer.
Rule M(4): If a traveler performs a four-unit prayer and later regrets their decision or becomes uncertain about staying, they must continue performing the full prayer until they leave the location. The mere passing of time is insufficient to change this requirement.
Rule M(5): If a traveler who intends to stay for ten days fasts and later regrets their decision after performing a four-unit prayer, they must continue the full prayer and keep their fast. If they haven’t performed the prayer yet, their fast is valid, but their prayers must be shortened.
Rule M(6): If a traveler who intends to stay for ten days regrets or becomes uncertain about their stay, and is unsure whether they have already performed a four-unit prayer, they must shorten their subsequent prayers.
Rule M(7): If a traveler enters prayer intending to shorten it but later decides to stay for ten or more days, they must perform the full prayer. If they change their mind after completing the four-unit prayer, their decision is not valid, and future prayers should be performed in full.
Rule M(8): If a traveler intends to stay for ten days and changes their mind before performing the third unit of prayer, they must shorten the prayer. If they have performed the third unit, the prayer is invalid and should be restarted as a shortened prayer.
Rule M(9): If a traveler stays longer than ten days in one place, they should perform full prayers for the remaining duration of their stay, even if they did not initially plan to extend their stay.
Rule M(10): A traveler intending to stay for ten days is required to fast on mandatory days such as Ramadan, and may also perform voluntary fasts.
Rule M(11): If, after staying for ten days or performing a four-unit prayer, a traveler decides to go to a place less than four miles away from their current location, they must perform full prayers even if they haven’t completed a full four-unit prayer.
Rule M(12): If a traveler leaves the location with an intention to travel less than four miles away and is uncertain about staying, they must perform shortened prayers until they return.
Rule M(13): Those who travel for religious purposes, like scholars, must perform full prayers if they change their destination during their intended stay.
Rule M(14): If a traveler’s destination is not their final destination (for example, if they are unsure whether they will return home immediately or stay further along their journey), their prayer should be shortened.
Rule M(15): A traveler who remains for less than 30 days should perform shortened prayers throughout their stay, but after 30 days, they must perform full prayers.
Rule M(16): A traveler who remains for 9 days or fewer and then intends to stay another 9 days should perform full prayers on the 31st day of their stay.
Rule M(17): If a traveler is unsure about the length of their stay, they must perform shortened prayers unless they stay for 30 consecutive days in one place, at which point they should perform full prayers.
Rule M(18): If a traveler performs a full prayer by mistake, unaware that they should have shortened it, their prayer is still valid.
Rule M(19): If someone forgets they are a traveler and prays fully out of habit, they must repeat the prayer if they remember during the allotted time, or make up the prayer after the time has passed.
Rule M(20): If a traveler is mistaken about their journey’s length and prays in full, assuming they are not traveling a distance that requires shortened prayers, they should make up the prayer as shortened if they find out they were traveling a sufficient distance.
Rule M(21): A traveler who must shorten their prayers but mistakenly prays fully should make up the prayer as shortened if time allows. If they miss the time, they should perform the shortened prayer later.
Rule M(22): If a traveler enters prayer intending to shorten it but realizes mid-prayer that their journey requires them to pray fully, they must finish the prayer as full.
Rule M(23): If a traveler’s prayer is invalid due to an error and they are aware of it, they must redo it as shortened or full depending on the circumstances.
Rule M(24): If a prayer is mistakenly offered fully while the person is a traveler, and they remember later within the allotted time, they must perform the prayer again correctly.
Rule M(25): In cases where a traveler must shorten their prayers but is unsure about the circumstances, they should perform the prayer according to the conditions that apply, such as whether the journey involves traveling more than 4 miles.
Group Prayer Rulings:
Rule M(26): Congregational prayer is one of the most significant acts in Islamic worship, highly encouraged in religious texts. It is especially recommended for the five daily obligatory prayers, and particularly for the Fajr, Maghrib, and Isha prayers.
Rule M(27): Congregational prayers are highly rewarded, with reports stating that each prayer performed with the congregation multiplies the reward significantly. For example, a single rak’ah (unit of prayer) in congregation may carry a reward equivalent to 150 individual prayers.
Rule M(28): A person who neglects congregational prayers out of disregard for their importance is considered at fault.
Rule M(29): Praying in congregation is encouraged even if it means slightly delaying the prayer, as long as the delay does not become a habit that leads to neglecting the timeliness of the prayer.
Rule M(30): When congregational prayers are held, it is recommended to perform the prayer again in congregation if one has prayed individually earlier, especially if the initial prayer was invalid.

First Condition — No Obstacle Between the Imam and the Worshippers

It is necessary that there is no barrier between the Imam and the worshippers. A barrier refers to anything that obstructs the view, such as a curtain or a wall. Therefore, if there is a barrier between the Imam and the worshipper, or between one worshipper and another who forms a link to the Imam, whether in the entire prayer or in part of it, the congregational prayer is invalid, even if the barrier is made of glass. However, this rule does not apply to women; a barrier between them and men is not problematic.

If the Imam is in the prayer niche (mihrab) and no one is praying behind him, those standing at the sides of the niche who cannot see the Imam due to the wall or another barrier cannot join the prayer. However, the prayer of those behind them is valid.
If those standing at the sides of the rows cannot see the Imam or the row in front of them due to the height of the first row, they may still join the prayer.
If the rows of the congregation extend to the mosque door, the prayer of those standing in line with the door and behind the rows is valid, as is the prayer of those who follow them or those standing on either side of them and form a link to the Imam, even if they cannot see the front row.
A person standing behind a column cannot join the prayer unless they are linked to the Imam through another worshipper standing to their right or left. However, if they are linked in this manner, there is no issue with joining the prayer.

Second Condition — The Imam’s Position Should Not Be Higher Than That of the Worshippers

The Imam’s position should not be higher than that of the worshippers. However, if the Imam’s position is less than one “wajib” (a traditional measure) higher than the worshippers, it is not problematic.
If the ground is sloped and the Imam stands at the higher point, as long as the slope is not so steep that the ground would no longer be considered level, the congregational prayer remains valid.
If the worshipper’s position is higher than that of the Imam, as long as the elevation is of a standard, everyday nature and does not disrupt the perception of the congregation as a whole, the congregational prayer remains valid. For example, in modern buildings, the distance between floors, even if considerable, does not invalidate congregational prayer as long as the congregation is seen as gathering together. Thus, even in multi-story buildings, as long as a congregation forms, the prayer remains valid. However, if the elevation is such that it disrupts the perception of a congregation, the prayer is invalid.
If the worshipper’s position is higher than that of the Imam but all other conditions for prayer are met, the congregational prayer is valid. For example, if the Imam stands in the mosque courtyard while a group of worshippers stands in the arcade or on the roof behind him, and they form a congregation, the prayer remains valid.
Condition Three — Maintaining Distance Between Imam and Worshippers, and Among Worshippers
(1) If a child who has reached the age of discernment stands in a row, and a gap appears between them, and the worshippers are unaware that their prayer is invalid, they may still join the congregation, even if they doubt the validity of the prayer. If the gap is minimal, such that the child forms a continuation of the row towards the Imam, it is not considered a hindrance, even if the child’s prayer is invalid.
(2) If someone with an invalid prayer is among the worshippers in a row, others may still follow the congregation. However, if multiple people have invalid prayers and there is a significant gap from those whose prayers are valid, they cannot join the congregation.
(3) If the distance between the worshipper and the Imam, or between one worshipper and another who links the row to the Imam, is less than the length of a person’s body in prostration (approximately one meter), there is no issue. However, if the distance exceeds this, the congregation is invalid.
(4) If, during prayer, a gap equivalent to the length of a person’s body in prostration appears, the worshipper must intend to pray alone and complete the prayer.
Condition Four — The Worshipper Should Not Stand Ahead of the Imam
(1) The worshipper must not stand ahead of the Imam, and if they stand at the same level, it is problematic; they must stand slightly behind. However, if the worshipper is taller than the Imam, such that their head extends ahead of the Imam during bowing or prostration, there is no issue. If there are two or more people, they may stand behind the Imam, and if they stand on either side of the Imam, this is also permissible. If possible, it is better for the worshipper to stand on the Imam’s right side.
(2) If a worshipper stands ahead of the Imam at the beginning or during the prayer, the congregation is invalid. This condition must be observed at all times during the prayer, including during bowing and prostration.
The Duties of Worshippers in Congregation
(1) If the front row is ready for prayer and their Takbir is about to be said, a worshipper standing in the next row may say Takbir, but it is better to wait and follow the Takbir of the front row.
(2) If a worshipper knows that the prayer of a front row is invalid, they cannot join the congregation in subsequent rows. However, if they are unsure whether the prayers of the front row are valid, they may join.
(3) If a worshipper knows that the Imam’s prayer is invalid, such as knowing that the Imam does not have ablution, they cannot follow the Imam, even if the Imam is unaware of this. However, if the Imam’s prayer only lacks some necessary conditions or contains some non-debilitating mistakes (such as mistakenly facing a direction other than the Qibla but not deviating significantly), they may follow the Imam.
(4) If the Imam omits certain parts of the prayer that cannot be compensated by the worshippers, the congregation is still valid. For example, if the Imam forgets to say the Tasbihat (praise) in the third and fourth units, the worshippers can follow them. However, if the Imam forgets to recite the Al-Fatiha or a part of it in one of the units, the congregation is invalid, even if the worshippers followed the Imam during bowing.
(5) If the worshipper learns after the prayer that the Imam was not just or that their prayer was invalid (e.g., they prayed without ablution), the worshipper’s prayer remains valid. Similarly, if the worshipper becomes aware during the prayer of the Imam’s failure to meet the conditions (such as the Imam being unjust), the worshipper should switch their intention to pray alone and finish the prayer. In this case, the worshipper’s prayer remains valid.
(6) If the worshipper mistakenly raises their head from bowing before the Imam, and the extra bowing was due to following the Imam, their prayer is not invalid. However, if such an extra bowing occurs in individual prayer, it invalidates the prayer.
(7) If the worshipper doubts whether they have followed the Imam or not during the prayer, and they are sure they have joined the congregation, they must complete the prayer in congregation. If they are unsure, they should finish the prayer individually.
(8) If during the prayer the worshipper doubts whether they have said Takbira al-Ihram (the opening Takbir), they should assume they have said it. If they are sure they said it but are unsure whether they intended to join the congregation, they should finish the prayer individually, even if they had initially intended to join the congregation.
Intention of Individual and Congregational Prayer
(1) If a worshipper is forced to switch to individual prayer during the congregational prayer, they may do so.
(2) The worshipper cannot switch to individual prayer without a valid reason, whether they had originally planned to pray alone or decided to do so during the prayer.
(3) If the worshipper must switch to individual prayer after the Imam’s recitation of Al-Fatiha and Surah, they do not need to recite Al-Fatiha and Surah again.
(4) If the worshipper is forced to switch to individual prayer during the congregational prayer, they should not switch back to congregational prayer after the issue has been resolved. However, if they are unsure whether to switch or not and later decide to finish the prayer with the congregation, this is correct.
(5) If the worshipper doubts whether they switched to individual prayer, they should assume they did not.
(6) If a worshipper joins the Imam during bowing but has doubts as to whether they have reached the Imam’s bowing, their prayer remains valid. However, if they are unsure, they must continue individually.
(7) If a worshipper joins the Imam while the Imam is in the bowing position but is unsure whether they joined the bowing before the Imam raised their head, their prayer is valid even though it will count as an individual prayer.
(8) If the Imam raises their head from bowing and the worshipper is unsure whether they reached the bowing, they may stand and wait for the Imam to rise for the next unit. Once the Imam rises, the worshipper may join and assume this is the first unit of their prayer. However, if the Imam takes too long to rise, the worshipper should switch to individual prayer.

Conditions of the Imam (continued)

(M) A person who prays sitting or lying down may follow another person who is also praying sitting. However, if the Imam is standing, the one praying sitting cannot follow him, as this would invalidate the congregational prayer.
(M) If the Imam experiences a deficiency during the prayer, such as losing the ability to stand or encountering physical issues that prevent them from continuing their leadership, the follower (Māʾmūm) may continue their prayer independently. If there are multiple Māʾmūms, another individual may take over the leadership and lead the prayer.
(M) In cases where the Māʾmūm doubts the Imam’s justice (ʿAdālah) or moral integrity, they may choose to follow another Imam in whom they have confidence regarding their justice.
(M) If a follower mistakenly prays behind an Imam whose justice is in question and later doubts the Imam’s integrity, the Māʾmūm should reinitiate their prayer and join another congregation with an Imam who is deemed to be just.
(M) The Māʾmūm must be physically and spatially in a condition where their prayer is in harmony with that of the Imam. For instance, if the Imam prays while standing, the Māʾmūm must also be standing. If this condition is not met, the congregational prayer is invalid.
(M) If the Māʾmūm goes into Rukū (bowing) or performs any other actions of prayer before the Imam, or if they rise before the Imam, the congregational prayer is invalid, and the Māʾmūm must continue their prayer individually.
A ( ) The follower (ma’mum) must perform all actions in prayer, such as bowing (ruku) and prostration (sujood), after the imam, or shortly after him, and should not precede the imam in performing these actions. The follower should not lag behind the imam to the extent that, for example, the imam has already risen from the bowing position while the follower has not yet gone into bowing. However, if the follower has uttered the opening takbeer (takbira al-ihram) after the imam and the congregation has been established, the prayer in congregation is valid, and if the failure to follow this is due to forgetfulness or error, the follower has not committed a sin, though it is not recommended.
A ( ) If, due to forgetfulness, error, or some other excuse, the follower rises from bowing before the imam, and if the imam is still in the bowing position and the follower is certain that the imam will not rise soon, the follower must return to the bowing position and perform the bowing again with the imam. In this case, the addition of bowing, which is an essential part (rukn), does not invalidate the prayer. If the follower returns to bowing but the imam rises before the follower reaches the bowing position, the prayer is still valid.
A ( ) If the follower raises his forehead from prostration by mistake and sees that the imam is still in prostration, and if the follower is certain that by returning to prostration he will join the imam, he must return to prostration. If this happens during both prostrations of one unit (rak’ah), the prayer is not invalidated. If the follower does not reach the imam in prostration, repeating the prostration does not invalidate the prayer.
A ( ) If, due to forgetfulness, the follower raises his head from the bowing or prostration position and, assuming that he will not reach the imam, does not return to bowing or prostration, the prayer is valid. Even if it later becomes clear that the follower would have reached the imam had he returned.
A ( ) If the follower raises his head from prostration and sees that the imam is in prostration, and thinking it is the first prostration of the imam, the follower returns to prostration in order to join the imam, and then realizes that it was the imam’s second prostration, the second prostration of the follower is counted, and the prayer is valid.
A ( ) If the follower, due to forgetfulness, goes into bowing before the imam, and it happens that if the follower raises his head, he will catch part of the imam’s recitation, he must return and catch the imam’s recitation and go into bowing with him. If the follower knows that he will not catch any of the imam’s recitation, he may wait until he completes the prayer with the imam, and in this case, the prayer is valid. If the follower raises his head in order to pray with the imam, and goes into bowing with him, the prayer is still valid.
A ( ) If the follower, due to forgetfulness, goes into prostration before the imam, the follower must raise his head and join the imam in prostration, and the prayer remains valid. If the follower does not raise his head, the prayer remains valid.
A ( ) If the imam, due to error, recites qunut (supplication) or tashahhud (testification) in a prayer that does not require these actions, the follower should not recite the qunut or tashahhud. However, the follower cannot go into bowing before the imam or stand up before the imam stands up. Instead, the follower should make a sign or gesture to indicate this and, if the imam does not notice it, the follower should wait until the imam finishes reciting the qunut or tashahhud and then continue the prayer with him.
A ( ) To establish a congregation prayer, it is sufficient for the follower to intend to follow (i.e., to make the intention of being a follower), and the imam does not need to make the intention of leading the prayer. Even without the imam’s intention, the congregational prayer is valid and the rulings regarding following the imam and doubts about the prayer apply. However, if the imam desires to receive the reward of non-coercive congregational prayer, the imam must intend to lead the prayer.
A ( ) The owner of the mosque, the appointed imam (the imam assigned to lead the prayers at that mosque), the homeowner, or the tenant (if they are capable) are preferred in leading the congregational prayer over others.
A ( ) It is recommended that the person who has superior qualities, such as better recitation, greater knowledge, or older age, should be chosen to lead the congregational prayer.
A ( ) It is necessary for there to be one imam in the congregation prayer. However, if an incident occurs during the prayer, such as the imam dying, fainting, becoming mentally ill, experiencing ritual impurity, illness, or bleeding from the nose, the imam or the followers can appoint another person as imam. This new imam can either be from the original congregation or someone who was not initially part of the prayer.
Preferable Aspects of Congregational Prayer
A ( ) It is recommended that if the follower is a man, he should stand slightly behind the imam and it is preferable for him to be on the right side of the imam. If there is one or more women, they should stand slightly behind the imam, so that the place of their prostration aligns with the imam’s feet, or directly behind the imam.
A ( ) If there is one man and one woman, or one man and several women, the man should stand to the right of the imam, and the women should stand behind the imam. If there are multiple men and one or more women, the men should stand behind the imam, and the women should stand behind the men.
A ( ) If both the imam and the followers are women, the imam should stand slightly in front of the others. This rule also applies in the case of a funeral prayer.
A ( ) The rows of the congregation should be aligned and close together, with no significant gaps between the people in the same row, and their shoulders should be aligned.
A ( ) The imam should be positioned in the middle of the row, and those with knowledge, piety, and righteousness should stand in the first row.
A ( ) The followers should rise when they hear the announcement “The prayer has been established” (qamat).
A ( ) The imam should consider the condition of any follower who is weaker than the others and should not prolong the qunut, bowing, or prostration. The imam should also not hurry, allowing the weakest follower to catch up. If there is an appropriate time for haste or if all the followers are focused on completing the prayer quickly, it is appropriate for the imam to act according to the situation.
A ( ) The imam should raise his voice when reciting aloud, such that the other followers can hear, but should not raise it excessively.
A ( ) If the imam knows that someone is entering the congregation during the bowing position and wants to join, the imam should extend the bowing position slightly before rising, unless there are other individuals arriving for the congregation, in which case, the imam should not extend the bowing excessively.
Improvements in Congregational Prayer
A ( ) It is inappropriate for followers to occupy places in the rows of the congregation that are not suitable, such as placing mentally incapable individuals, like children or mentally ill people, in the front rows, especially near the imam or in positions where others’ prayers may be invalidated.
A ( ) It is inappropriate for the follower to utter prayers in such a way that the imam can hear them.
A ( ) It is not recommended for a traveler who prays shortened prayers (two rak’ahs for Dhuhr, Asr, and Isha) to lead the prayer for a non-traveler, nor for a non-traveler to lead a traveler. However, in all cases, congregational prayer is preferable, and the only downside is the reduced reward, not the complete lack of reward.

Conditions for Performing Friday Prayer

The Friday Prayer has several conditions:

The timing: The beginning of the time for the Friday prayer is when the sun has passed its zenith.
- (M) If the Friday prayer is performed before this time, it is invalid, and its time ends when the shadow of an object is equal to its length. If the Friday prayer is delayed beyond this point, the time has passed, and the person must perform the noon (Dhuhr) prayer instead.
The Friday prayer must be performed in congregation; it cannot be performed alone.
- (M) If a person is exempt from attending the Friday prayer, they can perform the Dhuhr prayer at the beginning of its time.
- (M) If Friday prayer is held in a city, it is permissible to travel before the prayer is completed, and there is no need to refrain from travelling after midday.
- (M) If the conditions for performing the Friday prayer are in place, it is recommended to rush to the prayer before it begins, make ablution, and ensure that one’s body and clothes are clean.
There must be a distance of at least one farsakh (approx. 6 kilometers) between two Friday prayers.
- (M) If two Friday prayers are performed within a distance of one farsakh, both are valid, and the measure for this distance is based on the place of the prayer, not the city. Thus, in large cities several Friday prayers can be held.
- (M) If the distance between two Friday prayers is less than one farsakh, the later prayer is invalid, regardless of whether the participants are aware of each other’s prayers or not. If both prayers commence at the same time, both are invalid. If the barrier is removed and there is still time, each group can perform another Friday prayer, but if the time for Friday prayer has passed, they must perform the Dhuhr prayer instead.
The area for holding a Friday prayer must not overlap with that of another Friday prayer in less than the prescribed distance.
- (M) There is no need to confirm before performing the Friday prayer whether another prayer has already been conducted in the vicinity, but if this is discovered afterward, the second prayer is invalid.
If a Friday prayer is conducted but the congregation disperses before the prayer is completed, making the number of attendees less than what is required, the prayer becomes invalid.
- (M) However, if some members of the congregation leave during the later parts of the second rak‘ah or after the second prostration and they say the tashahhud and salutation and then disperse, the Friday prayer is still valid, and there is no need to perform the Dhuhr prayer afterward.
If a Friday prayer is held with the full required number of participants but then some of them leave, reducing the number to less than what is required, the prayer is invalid, even if the takbir (opening declaration) was uttered. This applies whether the Imam remains and the congregation disperses or vice versa.
If the number of participants exceeds what is required for the Friday prayer, the dispersal of a group of them does not harm the validity of the prayer, provided that the remaining participants, excluding the Imam, are no fewer than four.
If five or more people gather for the Friday prayer but then disperse during the sermon or before the prayer, leaving fewer than five people, those remaining must perform the Dhuhr prayer.
If participants disperse during the sermon, and fewer than five remain, but then return and the number reaches the required number, provided the sermon has already been delivered, it is not obligatory to repeat the sermon, even if the break was prolonged. If the sermon has not been delivered, and the dispersal was due to regret, the Imam must deliver the sermon again when they return, even if the break was short. If the cause of the dispersal was something like rain, which delayed the return for a long enough period to harm the sermon’s continuity, the Imam must repeat the sermon. Otherwise, the sermon can continue, and the prayer remains valid.

Requirements for the Validity of Friday Prayer

The Friday prayer has several conditions:

The arrival of the time, which begins with the zenith of the sun.
- (M) If the Friday prayer is performed before this time, it is invalid. The end of its time is when the shadow of an object is equal to the length of the object itself. If the Friday prayer is delayed beyond this time, the person must perform the Dhuhr prayer.
The Friday prayer must be in congregation and cannot be performed individually.
- (M) If someone is exempted from attending the Friday prayer, they can pray Dhuhr at the start of its time.
The distance between two Friday prayers must not be less than one farsakh.
- (M) If two Friday prayers are held within a one-farsakh distance, both are valid. The relevant measure here is the location of the prayer, not the city.

Intention of Substitution

It is necessary for the substitute (na’ib) to make the intention of substitution at the time of performing the action, and to specify the person on whose behalf the action is being performed, even if only in general terms. However, it is not required for the substitute to know the name of the individual, as long as they have made some indication or sign in their intention. Thus, if the substitute intends to perform the prayer on behalf of someone for whom they have been hired, this suffices.

The substitute must perform the action with the intention of fulfilling the obligation on behalf of the deceased. If the substitute performs the action and dedicates the reward to the deceased, it is not sufficient. However, if they were hired specifically for the purpose of dedicating the reward to the deceased, then the act of performing the prayer and dedicating the reward is sufficient.

The person hiring the substitute should ensure that the individual they hire is reliable and capable of performing the task correctly. However, if after performing the prayer, the substitute has doubts about whether it was performed correctly, there is no issue.

Rules of Substitution

If the person who has hired a substitute knows that the substitute did not perform the task or performed it incorrectly, they must hire another substitute.

If the person hiring the substitute has doubts about whether the substitute performed the task, and if they trust the substitute’s statement that the task has been completed, then this is sufficient. Likewise, if they have doubts about whether the task was performed correctly, they may assume that it was done correctly.

A person who has a valid excuse (for example, performing the prayer while sitting, or with dry ablution) cannot be hired to perform a prayer for the deceased, even if the deceased’s prayer was performed in this manner. Similarly, hiring a person who performs the prayer with a valid ablution or dry ablution (ghusl al-jabira) is problematic.

A man may act as a substitute for a woman and vice versa, and in performing loud or silent prayers, the substitute must adhere to the appropriate practice for the individual.

It is permissible to hire a child who understands good from bad and can perform the actions required for prayer.

It is not necessary to perform the prayers of the deceased in a specific order, as long as the person knows the order.

If there is a condition attached to the hiring, for example, that the prayer must be performed in a mosque or at a particular time, the substitute must adhere to this condition. If no such condition is set, the prayer must be performed in the usual manner, and only what is customary and required must be observed, unless the condition explicitly specifies otherwise.

The one performing a religious duty on behalf of another should not engage in actions that their religious authority deems forbidden. This applies whether the act is on behalf of a living person (such as prayer or circumambulation) or a deceased person, and whether there was a will or not, and regardless of whether the act is with or without payment.

If a condition is not set by the person hiring the substitute concerning the recitation of additional acts (mustahabbat) in the prayer, then the substitute is free to perform any or none of them.

When someone is hired to perform the prayer of the deceased over a period, such as a year, and they die before completing all the prayers, a new substitute must be hired for the prayers that have not been performed. If there is doubt or uncertainty whether they have performed them, it is not necessary to hire another substitute.

If the hired person dies before completing all the prayers for the deceased, even though they have been paid in full, and it was not specified that another substitute may perform the prayers, the remaining payment for the prayers not performed must be returned from the deceased’s estate to the guardian of the deceased. For example, if half of the prayers were not performed, half of the payment should be returned to the estate’s guardian.

If the hired person dies before completing the prayers and they themselves had unpaid prayers for the deceased, another substitute must be hired from their estate to perform the prayers on their behalf. However, if the substitute explicitly stated that only they could perform the prayer, then the estate cannot be used to hire another substitute unless the heir consents, or if the deceased had specified in their will that a portion of their estate should cover the payment for such prayers.

Obligation of Prayers for Signs (Ayat)

The prayer of Ayat becomes obligatory for the following four reasons:

Solar eclipse (Khusuf),
Lunar eclipse (Kisuf), even if only a small portion of it occurs or if no one is frightened by it;
Earthquake, even if no one is frightened by it;
Thunder, lightning, and other such phenomena which cause fear and are considered signs from the heavens and earth.

In the case of other earthly phenomena, such as the sinking of the sea, mountain landslides, or earthquakes that cause widespread fear, it is recommended to perform the prayer of Ayat, even if it is not obligatory.

If multiple phenomena for which the prayer of Ayat is obligatory occur simultaneously, it is necessary to perform a separate prayer of Ayat for each. For example, if there are multiple earthquakes or if an eclipse coincides with an earthquake, a separate prayer must be performed for each. However, if these events occur during the prayer of Ayat, one prayer is sufficient.

If someone has missed several prayers of Ayat, whether for one event (for example, three solar eclipses) or multiple events (for example, a solar eclipse, lunar eclipse, and earthquake), when they make up the missed prayers, they do not need to specify which event each prayer corresponds to.

Time for the Prayer of Ayat

From the moment the eclipse of the sun or moon begins, it is necessary to perform the prayer of Ayat, and the time for it extends until the entire eclipse has passed.

If the person delays performing the prayer of Ayat until the eclipse has fully passed, they must perform the prayer as a missed prayer (qada).

If the duration of the eclipse is longer than the time it takes to perform one unit of prayer, but the prayer is not performed, they must intend to make up the prayer (qada) if the eclipse ends before they have had time to complete it. If the eclipse lasts only slightly longer than one unit of prayer, the prayer they perform is considered to be a valid performance, but if the eclipse lasts for less than one unit of prayer, they must intend to make up the prayer.

When an earthquake, thunder, or lightning occurs, the prayer of Ayat must be performed immediately, without delay, so that others do not perceive a delay. If it is delayed without a valid excuse, it is considered sinful.

If the person was unaware of the eclipse of the sun or moon, and after it has ended, they learn that the eclipse took place, they must perform the missed prayer of Ayat, even if they know that only part of the eclipse occurred.

If a group of people claims that the sun or moon was eclipsed, but their statement does not provide certainty, and the person does not perform the prayer of Ayat, and later it is confirmed that their claim was true, they must perform the prayer of Ayat.

If the person becomes certain through astronomers or those who have knowledge of such phenomena that one of the causes for the prayer of Ayat has occurred, they must perform the prayer of Ayat. Similarly, if they are told when the eclipse will occur and how long it will last, and they trust the information, they must perform the prayer within the prescribed time.

If the person realizes that the prayer of Ayat they performed was invalid, they must repeat it. If the time for performing it has passed, they must make up for it (qada).

If both the daily prayer (yawmiyyah) and the prayer of Ayat are obligatory for someone at the same time, and they have time to perform both without one taking precedence over the other, they can perform either one first. However, if one must be performed before the other (such as the prayer of Ayat due to an earthquake), the prayer of Ayat must be performed first. If there is not enough time for both, the daily prayer must be performed first.

If during the performance of the daily prayer, the person realizes that the time for the prayer of Ayat is running out, or that the prayer of Ayat must be performed immediately, and there is not enough time for both, the person must complete the daily prayer first and then perform the prayer of Ayat. If this is not possible, they must interrupt the daily prayer and perform the prayer of Ayat first, then complete the daily prayer afterward.

If during the prayer of Ayat, the person realizes that there is not enough time for the daily prayer, they must stop the prayer of Ayat and perform the daily prayer first, then complete the prayer of Ayat afterward.

If a woman is menstruating or in the post-natal period (nifas) and an eclipse or thunderstorm occurs, and she remains in this state until the eclipse has ended, the prayer of Ayat is not obligatory for her, nor does she need to make it up afterward.

How to Perform the Prayer of Ayat

The prayer of Ayat consists of two units (rak‘ah). In each rak‘ah, there are five bowings (ruku), as follows: after the intention (niyyah) and saying “takbir,” the person recites one complete Surah, then bows (ruku), rises from the bowing, recites another Surah, bows again, and repeats this process until there have been five bowings in the first rak‘ah. After rising from the fifth bowing, two prostrations (sujood) are performed, then the second rak

Introduction

Acts of worship can be divided into two categories: permanent and seasonal. Permanent acts of worship, such as prayer, are obligatory under all circumstances; however, seasonal acts of worship are only obligatory when certain conditions are met. The most significant of these acts include fasting, pilgrimage, and seclusion (i’tikaf), the rulings for each of which will be discussed in this section.

Fasting is mentioned in all monotheistic religions, particularly in Islam, where it holds a superior status and is associated with a great reward. The Holy Qur’an states: “Fasting has been prescribed for you as it was prescribed for those before you” (2:183). A sacred Hadith also mentions: “Fasting is for Me, and I will reward it.” The fasting of the holy month of Ramadan, which is specific to the Islamic faith, holds the highest status among all forms of fasting.

Fasting

Definition and Types of Fasting

Fasting is the act of abstaining from things that break the fast from dawn until sunset, in obedience to the command of God.

Fasting can be classified into five categories: obligatory, recommended, permissible, disliked, and forbidden. The rulings and characteristics of each type will be addressed separately.

Intention (Niyyah)

Fasting is an act of worship and requires intention (niyyah), but it is not necessary to articulate or verbally express it, such as by saying “I will fast tomorrow for the sake of God.” It suffices that one intends to refrain from anything that invalidates the fast from dawn until sunset. To be certain of the entire fast, it is recommended to avoid actions that break the fast slightly before dawn and slightly after sunset.
It is permissible to make the intention for fasting on each night of the holy month of Ramadan for the next day’s fast. Additionally, it is allowed to make the intention for the whole month on the first night of Ramadan, and there is no need to renew the intention nightly.
One may make the intention for fasting for the following day anytime from the start of the night until dawn during Ramadan. If they are unaware or forget that it is Ramadan, and then realize before midday, they can still fast, provided they have not done anything to invalidate the fast. If they do something invalidating or realize after midday, the fast is invalid, but they must refrain from actions that break the fast until sunset and make up the fast after Ramadan.
The time for intention for a recommended fast is from the start of the night until just before sunset, provided they have not done anything that breaks the fast.
If someone sleeps before dawn without making the intention for an obligatory fast, such as the fast of Ramadan or a vow, and wakes up before midday, their fast is valid if they make the intention. If they wake up after midday or knowingly fail to make the intention before dawn, their fast is invalid, but they must refrain from actions that invalidate the fast for the remainder of the day and make up the fast later.

Invalidators of the Fast

The following actions invalidate the fast:

Eating and drinking
Sexual intercourse
Masturbation (intentional release of semen, even without the actual emission)
Lying about God, the Prophet, or the infallible successors of the Prophet
Inhaling a significant amount of dust or inserting the head into water
Remaining in a state of major ritual impurity (janabah) until dawn
Menstruation or postpartum bleeding before dawn
Inducing vomiting intentionally

If someone intentionally performs any of these actions, their fast is invalid. However, if the action is done out of forgetfulness or force, the fast remains valid.

Section Six — Submerging the Head in Water

(1) If a fasting person deliberately submerges their entire head in water, even though the rest of the body is out of the water, their fast becomes invalid, and they are required to make up the fast. This is also the case if something like plastic or a swimming cap covers the head or if the head is coated with something that prevents water from reaching it.
(2) If the water covers the entire body but part of the head remains above the water, the fast is not invalidated.
(3) If half of the head is submerged at one time and the other half at a different time, so that the entire head is never submerged at once, the fast remains valid.
(4) If there is doubt whether the entire head has been submerged, the fast remains valid. However, if the person intends to submerge their head and doubts whether the whole head has gone underwater, their fast becomes invalid.
(5) If the entire head is submerged, even if part of the hair remains above the water, the fast becomes invalid.
(6) If the entire head is submerged in a liquid other than water, such as milk or diluted water, the fast is not invalidated, but if the head is submerged in rose water, the fast is invalidated.
(7) If a fasting person unintentionally falls into water or is thrown into it, and their head goes underwater, or if they forget that they are fasting and submerge their head in water, the fast is not invalidated. However, if they remember they are fasting, they must immediately remove their head from the water.
(8) If a person falls into water and their head goes underwater, and they intentionally submerge themselves in the water, causing their head to go underwater, their fast becomes invalid. However, if they are certain that falling into the water will not submerge their head and they intentionally throw themselves into the water, their fast remains valid.
(9) If a person forgets they are fasting and submerges their head in water, they must immediately remove their head from the water once they remember. If they do not, their fast becomes invalid.
(10) If someone forcefully submerges another person’s head in water, the fast remains valid. However, once the force is removed, the individual must immediately remove their head from the water. If they do not, their fast becomes invalid.
(11) If a person forgets that they are fasting and submerges their head in water with the intention of performing a ritual bath (ghusl), both their fast and the ghusl are valid.
(12) If someone is fasting during a mandatory fast and deliberately submerges their head in water for ghusl (ritual bath), if it is an obligatory fast not associated with a specific time (such as a fast for expiation), the ghusl is valid, but the fast is invalidated. If the fast is a Ramadan fast, both the fast and the ghusl are invalid.
(13) If a person submerges their head in water to save someone from drowning, their fast becomes invalid, even though rescuing the drowning person is obligatory, and they must make up the fast later.
(14) The fast of divers who wear a helmet and go underwater with it is invalid.

Section Seven — Remaining in a State of Janabah, Menstruation, or Postpartum Bleeding Until Fajr

(1) If a person in a state of janabah (ritual impurity due to sexual activity) deliberately does not perform ghusl (ritual bath) before Fajr, their fast becomes invalid. However, if they are unable to perform ghusl or if the time is too short, they must perform tayammum (dry ablution).
(2) A person who intends to make up a fast for Ramadan and remains in a state of janabah until Fajr, whether deliberately or not, cannot fast on that day and must make up the fast on another day.
(3) A person who intends to make up a fast for Ramadan and remains in a state of janabah until Fajr, but the delay is unintentional and there is insufficient time for ghusl, may fast that day with tayammum.
(4) A person in a state of janabah who intends to perform a required fast and deliberately does not perform ghusl until the time runs out has committed a sin. However, they must perform tayammum and their fast remains valid.
(5) If a person in a state of janabah during Ramadan forgets to perform ghusl and later remembers, either after a day or after the entire month of Ramadan has passed, they must make up the fasts for those days. If they are unsure how many days they forgot to perform ghusl, they should make up the fast for the days they are certain about. For example, if they are unsure whether it was three or four days, they must make up the fast for three days.
(6) If a person in a state of janabah during Ramadan does not have time to perform ghusl or tayammum and deliberately makes themselves in a state of janabah, they must make up the fast and perform the kaffarah (expiation). However, if they mistakenly believed that making themselves in a state of janabah was not forbidden, they must make up the fast but are not required to pay kaffarah.
(7) If a person only has time for tayammum and makes themselves in a state of janabah, they should not make themselves in a state of janabah. If they do, they must perform tayammum and make up the fast.
(8) If someone in Ramadan mistakenly believes that they have enough time to perform ghusl and intentionally makes themselves in a state of janabah, then discovers that there was no time left, they must fast the day with tayammum. Their fast remains valid, but if they had not checked the time, they must make up the fast for that day.
(9) If someone who is in a state of janabah during the night of Ramadan or another mandatory fast intends to sleep and knows they will not wake up until Fajr, they must not sleep without performing ghusl. If they sleep and remain asleep until Fajr, their fast is invalid, and they must make up the fast and pay kaffarah unless staying awake would be too difficult for them or they were unaware that remaining in a state of janabah is forbidden.
(10) If someone in a state of janabah during the night of Ramadan or another mandatory fast has the habit of waking up before Fajr and intends to sleep, they may do so. Upon waking up, they must perform ghusl. If they sleep until Fajr, their fast remains valid.
(11) If a person in a state of janabah during the night of Ramadan or another mandatory fast knows or believes that they will wake up before Fajr after sleeping, they may sleep, and their fast will remain valid. However, if they sleep and do not wake up, they must make up the fast for that day.
(12) If someone who is in a state of janabah during the night of Ramadan or another mandatory fast is certain that they will wake up before Fajr after sleeping, but then they do not wake up, they must make up the fast for that day. If this happens again, they must do the same, but there is no kaffarah involved.
(13) A dream of ejaculation (wet dream) does not count as the first sleep. Therefore, if a person wakes up, then sleeps again, their first sleep is considered to be the one after they wake up.
(14) If someone who is fasting experiences a wet dream, they do not need to perform ghusl during the day, and their fast remains valid. However, it is recommended to maintain ritual purity.
(15) If someone is in a state of janabah after Fajr during Ramadan and forgets to perform ghusl, and later remembers after a day or more, they must make up the fast for that day. If they forget about this for several days, they must make up the fasts of those days.
(16) If a woman is menstruating or postpartum and does not perform ghusl or tayammum before Fajr, her fast is invalid. If she does not perform ghusl or tayammum for a required fast, she must make up the fast.
(17) If a woman in Ramadan, before Fajr, becomes pure from menstruation or postpartum bleeding and does not deliberately perform ghusl, or does not perform tayammum when required, her fast is invalid, and she must make up the fast.
(18) If a woman in Ramadan becomes pure before Fajr and deliberately delays ghusl until Fajr, or fails to perform tayammum within the allotted time, she is committing a sin, but her fast is valid.
(19) If a woman is in a state of istihada (irregular bleeding), performs the required ghusls, and fasts, her fast is valid, though she must perform the ghusls as required by the rules for istihada. If she fails to perform the ghusls, she sins, but her fast remains valid and there is no need to make up the fast.
(M) If a person, relying on the statement of someone who lacks knowledge of the laws of justice and claims that the Maghrib prayer time has arrived, breaks their fast and later discovers that Maghrib had not yet occurred, they are required to both make up the fast and pay the expiation.
(M) If a person, while uncertain whether Maghrib has occurred, breaks their fast, they are obliged to both make up the fast and pay the expiation.
(M) If someone deliberately invalidates their fast, they cannot avoid the expiation by travelling, even if it is before noon. The expiation is not removed by travelling.
(M) If a person deliberately invalidates their fast and later experiences an excuse, such as menstruation, post-natal bleeding, or illness, the expiation is still obligatory.
(M) If someone is certain that the first day of Ramadan has arrived and deliberately invalidates their fast, only to later discover that it was still the end of Sha’ban, the expiation is not obligatory.
(M) If a person doubts whether it is the end of Ramadan or the beginning of Shawwal and deliberately invalidates their fast, but later discovers that it was the beginning of Shawwal, the expiation is not obligatory.
(M) If during Ramadan, a man forces his fasting wife, who is observing the fast, to have sexual intercourse, both he and his wife must pay the expiation for their fasts. However, if the wife consents, the man must pay two expiations and the wife one.
(M) If a woman forces her husband to have sexual intercourse while he is fasting, only one expiation is required from her, and there is no expiation required from the husband.
(M) If a man has sexual intercourse with his wife who is asleep during Ramadan, one expiation is required from him, and the wife’s fast remains valid, with no expiation required from her.
(M) If a man forces his wife to engage in any activity other than intercourse which invalidates the fast, there is no expiation required from the wife or from the husband.
(M) If a person does not fast due to travel or illness, they cannot force their fasting wife to have sexual intercourse. However, if they do, they must pay her expiation.
(M) If someone is required to pay an expiation, it is not necessary to do so immediately, but they must not delay it to the extent that it could be considered neglectful of the divine obligation.
(M) If someone delays the expiation for several years, no additional penalty is imposed.
(M) Someone required to provide food for sixty poor people as expiation for one day of fasting must not give more than one “mod” (a traditional measure of food) to each, nor should they feed the same person multiple times. If the poor person has a family and it is certain that they will feed their family, the expiation can be given in the form of food for each child, even if they are young, and this can be given at once.

Obligations Regarding Hajj and Related Rules

(M) (1): If someone becomes capable (mustati’) to perform Hajj but does not do so, and later becomes poor, even if it is difficult for them, they must perform the Hajj. If they are unable to go for Hajj in any way, and someone hires them for the purpose of performing Hajj, they may go to Mecca and perform the Hajj on behalf of the person who hired them. If there are no legal restrictions and they are able, they must remain in Mecca until the following year to perform their own Hajj. However, if they are able to hire themselves out and receive payment in advance, and the person who hired them agrees to have the Hajj performed the next year, they should perform their own Hajj in the first year and the hired one’s Hajj in the following year.
(M) (2): If in the first year, after becoming capable of performing Hajj, the person travels to Mecca but does not reach Arafat or Muzdalifah at the specified times as per the ruling, and later in subsequent years they become unable to perform Hajj, it is not obligatory on them to perform Hajj. However, if they had been capable in previous years but did not perform Hajj, even if it is difficult, they must perform it.
(M) (3): If in the first year, they are unable to perform Hajj and then become poor, elderly, ill, or face other excuses that prevent them from doing so, and they lose hope of being able to perform Hajj in the future, they must appoint someone (a proxy) to perform it on their behalf. This is also required if, in the same year, they were incapable of going to Hajj and lost hope of doing so in the future.
(M) (4): If the days of the Hajj trip coincide with their working days, to the extent that they would not be able to repay debts on time or cover living expenses for the rest of the year by going on Hajj, Hajj is not obligatory on them.
(M) (5): If a person has the financial means to perform Hajj but is unable to do so due to a debt, they are not considered capable (mustati’) unless the creditor is not pressing for immediate repayment and they are confident they can pay the debt in the future.
(M) (6): If the person gives the necessary funds for Hajj to someone with the condition that they serve them on the way to Mecca, Hajj does not become obligatory on them. However, if they accept and the service does not interfere with the Hajj rites, then performing Hajj becomes obligatory.
(M) (7): A person may hire someone to perform Hajj on their behalf, provided that the hired person is knowledgeable about the rites of Hajj, whether they have performed Hajj before or not. However, if the person who hired them is unable to perform the Hajj themselves, they cannot delegate it to someone else unless they have the consent of the person who hired them.
(M) (8): Hiring someone for Hajj on behalf of the deceased does not absolve the deceased from the obligation, unless it is confirmed that the hired person has performed the Hajj.
(M) (9): Those who receive zakat or Imam’s share, if they become capable of performing Hajj, it becomes obligatory for them, and they may use this money to perform the Hajj.
(M) (10): A person who only has enough money for marriage and no surplus for Hajj is not considered capable (mustati’) of performing Hajj, and it is not obligatory for them.
(M) (11): After having performed the obligatory Hajj, it is recommended to perform another one voluntarily. However, if the crowding of pilgrims creates significant difficulties for those who have not yet performed their obligatory Hajj, it is better to temporarily refrain from performing a voluntary Hajj and allow others to perform their obligatory Hajj.
(M) (12): A person who is hired to perform Hajj on behalf of another must also perform the Tawaf al-Nisa (the women’s circumambulation) on behalf of the person they are representing. If they do not perform it correctly, their spouse becomes prohibited to them.
(M) (13): If they fail to perform the Tawaf al-Nisa properly or forget it, and remember during the journey or after returning home, they must return to Mecca and perform it, provided they can. If it is difficult, they should appoint a proxy to perform it on their behalf to make their spouse lawful again.
(M) (14): If someone has the necessary funds for Hajj and the living expenses of those for whom they are responsible, but requires additional funds for maintaining their dignity by going to Hajj, and the journey to Hajj would cause hardship (as in usr and harj), it is not obligatory for them to perform Hajj.

2. Proxy for Hajj

(M) (1): If a person for whom Hajj becomes obligatory is near death, they must appoint someone to perform Hajj on their behalf. If they die, the expenses for Hajj, up to the cost of Hajj from their locality, are deducted from their estate. If appointing a proxy from the Miqat is not possible, the expenses for Hajj from their city are deducted. However, if they specified that one-third of their estate should be allocated for Hajj, then that amount is used.

3. Conditions for Proxy

(M) (2): Several conditions are required for someone to act as a proxy for Hajj:
1. They must be of legal age.
2. They must be mentally competent.
3. They must be a Shi’a Muslim of the Twelver sect.
4. They must be trustworthy and capable of correctly performing the rites of Hajj.
5. They must have knowledge of the laws and practices of Hajj.
6. They must not have any obligatory Hajj duties for themselves in that year.
7. They must not be exempt from performing Hajj themselves.
(M) (3): It is permissible for men and women to act as proxies for each other. Additionally, someone who has never performed Hajj may act as a proxy, and someone who has been hired to perform Hajj on behalf of another must also perform the Tawaf al-Nisa on their behalf. If they fail to do so, the spouse (whether male or female) becomes prohibited to them.

4. Types of Hajj

(M) (1): There are three types of Hajj: Tamattu, Ifrad, and Qiran.
- Hajj Tamattu is obligatory for someone whose home is more than 16 farsakh (approximately 96 kilometers) away from Mecca.
- Hajj Ifrad and Hajj Qiran are for those whose homes are within 16 farsakh of Mecca.

Certain exemptions apply for individuals who cannot perform Hajj Tamattu due to illness or other valid reasons, and they may perform Hajj Ifrad instead.

5. Hajj Tamattu

**1. Umrah Tamattu

(M) (1): There are six obligatory actions in Umrah Tamattu:
1. Intention (Niyyah).
2. Ihram from the designated Miqat.
3. Tawaf of the Kaaba.
4. Prayer of Tawaf.
5. Safa and Marwah (Saa’i).
6. Taqseer (shortening the hair or nails).

2. Hajj Tamattu

(M) (2): The obligations of Hajj Tamattu include:
1. Niyyah.
2. Ihram for Hajj Tamattu.
3. Standing at Arafat (Wuquf) on the 9th of Dhul-Hijjah.
4. Standing at Muzdalifah (Wuquf).
5. Performing the rites of Mina (stoning the Jamarat, sacrificing, and shaving or trimming hair).
6. Tawaf and Sa’i in Mecca.
(M) If someone is making up a fast from Ramadan and has time to do so, they can break their fast before noon and make up the fast at a later time.

The beginning of the month (M) is determined through five methods:

First — One personally sees the moon or gains certainty regarding it from some direction.
Second — A reliable group, whose testimony provides certainty, claims to have seen the moon. The same applies to any other means through which certainty can be gained. For example, if the new crescent moon is seen with a halo around it, and besides the illuminated half of the crescent, the other dark half is also faintly visible with a glow, this is a sign that the day before was the beginning of the month, and that night is the second night of the month.
Third — Two just individuals claim to have seen the moon.
Fourth — Thirty days have passed since the beginning of Sha’ban.
Fifth — The Islamic judge or a just mujtahid (scholar) gives a ruling regarding the beginning of the month.

First Method

If one personally sees the moon or gains certainty through some other reliable means, the beginning of the month is confirmed.

Second Method

If a trustworthy group of people (whose testimony provides certainty) claims to have seen the moon, the beginning of the month is confirmed. This applies also to other sources of certainty, such as seeing the moon with a halo or certain signs. For instance, if a new crescent moon is observed and its faintly visible dark side also has a glow, this signifies that the previous day was the beginning of the month, and the current night is the second night.

Third Method

If two just and reliable individuals testify to having seen the moon, their testimony is accepted, provided that there is no discrepancy in their descriptions or in the conditions under which they saw the moon.

If two just men claim to have seen the moon but their descriptions differ — for example, if one says the moon was high in the sky and the other disagrees — their testimony is still valid for determining the beginning of the month.

Fourth Method

If thirty days have passed since the beginning of Sha’ban, it is known that the beginning of Ramadan has occurred. Similarly, if thirty days have passed since the beginning of Ramadan, the beginning of Shawwal is determined. This applies when the beginning of the previous month is known according to the same rule.

Fifth Method

If an Islamic judge or a just mujtahid rules that the month has begun, and this is based on their knowledge or recognition, the beginning of the month is confirmed, and it is required for others to follow that judgment. If the judge or mujtahid rules based on incorrect understanding, others who are aware of this error should not follow the ruling, even if they ordinarily follow that particular scholar.

Testimony of Two Just Men

If two just men testify that they have seen the moon and their statements are consistent and verifiable, this testimony is accepted. However, if their descriptions are inconsistent or the moon is obscured due to cloudy weather, and others do not report seeing the moon, their testimony alone is not sufficient to determine the beginning of the month.

Role of the Islamic Judge or Mujtahid

The Islamic judge or mujtahid’s ruling is binding. If a just mujtahid rules the beginning of the month, even those who do not follow that mujtahid must adhere to the judgment. However, if the individual is certain that the mujtahid’s judgment is incorrect, they may not follow it.

Moon Visibility and Astronomical Predictions

The beginning of the month cannot be determined merely by astronomical predictions or what is written in calendars. However, if certainty is gained from these predictions, then they should be followed. Similarly, if the moon is visible before noon on the first day of the month, that day is considered the beginning of the month.

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Nullifiers of Wudu (Ablution)

Methods of Wudu

Sequential Wudu

Washing the Face and Hands

Wiping the Head and Feet

Immersive Wudu (Irtimasi)

Prayers during Wudu

Conditions for Validity of Wudu

Compensatory Prayer

Knowing the Shortcoming of the Prayer Before the Compensatory Prayer

Knowing the Shortcoming of the Prayer After the Compensatory Prayer

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