Namaz (The Ritual Prayers)

Q1. How should one pray in a bus or a train, while on a journey when one cannot stop at a place and face the Qibla?

A. While travelling in a bus, train, or a plane, or any other vehicle one should always make an effort, as far as possible, to face the Qibla while offering Namaz. If he does not know on which side the Qibla is, then he should face that direction which according to his judgement, he feels is the direction of the Qibla. Also he should maintain facing the Qibla during the Namaz, that is if during the Namaz, the bus, train or other vehicle changes the direction of movement, then the person offering Namaz should also change the direction so as to face the Qibla at all times (of the Namaz). If he does not know, and is unable to have any idea at all about the direction of the Qibla, then he should face any direction for the Namaz. He may offer Namaz in 4 directions as a precaution (Ehtiyat).

Q2. A person while praying in congregation dozes-off for a moment which makes his Namaz void. Should he continue till the end and again offer the Namaz from the beginning or should he leave the congregation?

A. The person can leave the congregation (i.e. Jama’at) if he wishes to but if the person is praying in the first row; the person should leave without causing any disturbance.

Q3. A Muslim lady asks: Kindly tell me if I can wear such clothing in Namaz through which the body is visible from outside in the absence of any Na-mahram? Is it necessary to cover oneself for Namaz even if any Na-mahram is not present?

A. The body must not be visible through the covering, even if the woman is alone and without any onlooker. It is obligatory that she covers herself with a clothing such that her body is completely covered-except her face, her hands (i.e. the palms and fingers of it) and the feet from the ankles to the toes.

Q4. A person joins the congregational prayers in the first Rak’at of Namaz by saying Takbeeratul Ehram and directly goes into Sajdah. Is it valid to do so?

A. The person’s Namaz will be void because one cannot enter the Jama’at Namaz with Sajdah. One can enter with Qunoot or Ruku. Except in the last raka’t of Namaz, where the person who goes directly into Sajdah will stand up again and continue his Namaz without saying any Takbeer. This will be considered as his first Raka’t of Namaz.

Q5. Will a person’s Namaz be valid if he does not say the Tasbihaat-e-Arba’a in the third and fourth Raka’t of Jama’at Namaz?

A. If the person intentionally does not say it, his Namaz will be void but it will be valid if he forgets reciting the Tasbihaat-e-Arba’a.

Q6. Would Namaz become ‘baatil’ (i.e. void) if a person recites intentionally loudly what is supposed to be read quietly, such as 2 Surahs of Namaz-e-Zohrayn, while praying individually?

A. Yes, Namaz would become baatil (void) if the person recites loudly the 2 Surahs intentionally. Only the phrase ‘Bismillah’ can be read aloud at all times. But if it is done out of forgetfulness or ignorance, the prayer will be valid.

Q7. What are the virtues of offering prayers in congregation?

A. Offering Namaz-e-Jama’at carries great reward, especially morning and evening prayers. It has been narrated by Ahlul Bayt (a.s.) that if 10 people form a congregation, all the angels joined together cannot write the complete reward which Allah Ta’ala bestows on the congregation.

Q8. A person sleeps late in the night knowing fully that he will not be able to get up for morning prayers. Would it be permissible for him to sleep?

A. If the person intentionally remains awake, unnecessarily, for instance, by watching a TV programme or movie, it will not be permissible for him to go to sleep when it is certain that his sleeping will make him miss the morning prayers. Since it is haram to deliberately forego the Namaz. Even remaining awake till late in the night will not be permissible for such a person.

Q9. Would it be correct to pray for one’s wishes while crying for Imam Husain (a.s.)?

A. While crying, the heart is expressing one’s humaneness, thus, taking a person nearer to Allah, so it is appropriate to pray for wishes while crying. The best prayer would be praying for the earliest re-appearance of Imam-e-Zaman (a.s.) for avenging the blood of Imam Husain (a.s.) and that of the martyrs of Karbala.

Q10. Would Namaz be considered valid where the person’s long hair prevents the forehead from contacting the place of prostration?

A. In such a case, the sajdah is not correct and Namaz would be considered void. The forehead must touch the place of prostration. If hair or cap comes in between, the person should remove the hair or cap while prostrating. Hair which prevents correct prostration should be shortened.

Q11. A person joins the congregational prayers, when the congregation is standing for the 3rd or 4th Rak’at, and intentionally goes into Ruku’ with them without reciting Surah Al-Hamd. Will his Namaz be considered valid?

A. The Namaz will be baatil (void). If the person doesn’t recite Surah Al-Hamd unintentionally and completes his Namaz, it would be valid. Without completing the Surah Al-Hamd, the person should not join the congregation even if he were to lag behind.

Q12. Will Namaz be considered valid where a woman keeps her hands on her breast in the standing position?

A. Only the women are permitted to keep their hands on their breasts in the standing position of Namaz. Hands should not be crossed but placed separately. It is one of the recommended acts (Mustahabbat) of Namaz for women.

Q13. Is it correct to bend the toes of the feet during the prostration (Sajdah) of Namaz?

A. Bending the toes completely during prostration would make the Namaz void. The correct method is to touch the tips or the sides of the toes.

Q14. Can a person bypass a mosque at the time of Namaz to go to another mosque?

A. If it does not constitute an insult or disrespect, the person can go to another mosque. In case of congregation commencing Namaz, it is greatly recommended that he should not leave the place. Similarly, during congregational prayer, one should not offer Namaz separately (Furada).

Q15. During time of Namaz-e-Zohrayn (noon prayers), a person goes out of town on a journey. There is still time left for Namaz-e-Zohrayn. Will he offer Namaz-e-Qasr or complete Namaz?

A. The person should pray Qasr. In the event that the prayer time passes and his Namaz was missed during its time at home, even if he goes out of town, he shall offer complete Qaza Namaz. When the person returns from a journey, he will offer the Qaza Namaz of the journey as Qasr. People are not permitted to make their Namaz Qaza on any journey or otherwise.

Q16. Will it become incumbent upon a person to offer Namaz-e-Aayat when he receives the news of sun or moon eclipses observed at places sharing the same day and night with one’s village or city?

A. No the condition for Namaz-e-Aayat is that it should be offered at the place where the eclipse has been sighted.

Q17. During Namaz, the child picks up the ‘Muhr’ (the clay-tablet used for resting the forehead in prostration) and walks away. What should the person do?

A. If the place of prostration is made of pure stone or covered by a straw-mat, the person can do Sajadah on it. If there is a carpet made of wool, cotton or plastic, the person cannot do Sajdah on them. In the latter case, the person should search in his pocket for a piece of wood or paper. In case it is not available, the person can do Sajdah on a part of his sleeve or clothes that he is wearing. Ultimately if that too is not feasible, the person should do Sajdah on the back of his one hand or the thumb-nails of his hands.

Q18. Under what circumstances can a Muslim discontinue his Namaz?

A. The person can discontinue his Namaz if his life or another person’s life is in danger. Also if one realizes that Wuzu had not been done and when there is time, discontinuation can take place. In the case that a person realizes that his clothes are unclean (Najis), if one can remove it such that the necessary condition is observed, the person should remove it. However, if a woman recalls that her clothes are Najis and she cannot remove it, she should discontinue her Namaz.

Q19. Would Namaz be valid where a person intentionally does not recite the 3 takbeers at the end of Namaz?

A. Yes, even intentionally not reciting the 3 takbeers at the end of Namaz will not affect the Namaz. The Namaz will be considered valid since it is not part of Namaz. Namaz ends with Salam (salutations). The 3 takbeers are like ‘Ta’qeeb’ (the prayers recited after the Namaz).

Q20. Can you say a Dua in Qunoot other than in Arabic (i.e. in your own words) in a Wajib (obligatory) Namaz?

A. In a Wajib (obligatory) Namaz one can say Dua in Qunoot. He can ask Allah Ta’ala anything in his own language.

Q21. A Mu’min learns that the direction of Qibla which he is facing for offering the Namaz for the last three years was not the correct one. What should he do?

A. If the Mu’min investigated properly and later he learnt that it is incorrect his prayer would be valid. If the true Qibla is not more than 90 degrees away then his Namaz would be valid. Otherwise, he will have to offer the Qaza (Remedy) of it again.

Q22. Is it required for a woman to recite Fajr, Maghrib and Isha prayers loudly?

A. No, it is not compulsory like it is for men but she can, if she is sure no “Namahram” (one other than a close relative) is likely to hear her voice.

Q23. Can a woman offer Namaz standing ahead of men?

A. Namaz is not invalidated, but it is better if she offers behind the men.

Q24. Can one recite Salawat or Isteghfar in any part of Wajib (obligatory) Namaz?

A. Yes. One can recite and later continue with the Namaz.

Q25. Is it wrong to pray in the dark?

A. It is not wrong. It may help increase one’s concentration. Or one may not like to disturb others while performing night prayers. If it helps one to have greater attention and sincerity during Namaz, it may even be preferable. Yet, it is not Mustahab to pray in the dark.

Q26. Can a Mo’min, whose house is near the mosque, pray at home?

A. Except out of necessity and emergency, the Mo’min should offer all his Namaz at the mosque. If a thing is worth Rs. 50, would you sell it for Re. 1? At home, there is Sawaab of only one Namaz but the Namaz offered in the mosque carries 100 times more Sawaab. According to a Riwayat, there is no Namaz in the neighbourhood of a mosque but inside it.

Q27. How should a businessman offer his Namaz & fasting when he regularly makes trips outside where he cannot stay for 10 days?

A. If the businessman goes now & then, on a regular or irregular basis, he will offer complete (Tamaam) Namaz & observe his Wajib (obligatory) fasting.

Q28. Can one offer Namaz while travelling in a lorry?

A. One cannot offer Namaz while travelling in a lorry, train or any vehicle since it is necessary that the people of prostration should be static. Only when the situation is such that, throughout the journey there is no possibility of the vehicle stopping and the time of Namaz is bound to lapse before the vehicle stops at a place, one can offer the Namaz in the vehicle.

Q29. Is it permissible to play taped Azaan even though persons may be present who can give the prayer-call?

A. It is permissible provided it is played at the right time of prayer.

Q30. Will Namaz be considered valid where the person doing prostration has long toe-nails touching the floor?

A. Namaz will not be valid if only the toe-nails touch the floor in prostration and not the toes. A true Muslim should not be careless about personal hygiene such that his nails remain uncut for so long.

Q31. Is it permitted to place one’s forehead during Sajdah on written paper?

A. In the absence of proper material for Sajdah, one can use written or printed paper, provided, the paper is not painted or coloured, because that makes a layer on the paper.

Q32. Can a person wear a gold-plated watch during Namaz?

A. Men are not allowed to wear anything of gold or gold plated, not only during prayers, but at all times. This rule does not apply to women.

Q33. Can a person wear a belt or watchstrap made from snake-skin?

A. Namaz will be rendered invalid. Even one hair of an animal which is not edible, is not allowed to be carried during prayer.

Q34. How does one know that the time of Maghrib Namaz has arrived?

A. A redness appears on the eastern horizon after sunset and it is followed by darkness. When this redness disappears in the sky over one’s head, then it indicates the beginning time for the Maghrib Namaz.

Q35. What should one do in case of discovering seminal discharge in the morning and there being insufficient time for taking a bath for morning prayers?

A. When the time left for a prayer is so little that after having ghusl (bath), the whole prayer cannot be finished in time, the person should perform tayammum and then offer his prayers. And the person will offer his later prayers after having ghusl (bath).

Q36. Some people pray very fast. They don’t even get up after Ruku and go to Sajdah immediately. Is the Namaz right or not?

A. After “Ruku” it is “Wajib (obligatory) “to stand up before going to Sajdah. It is wrong to go to Sajdah before one stands up straight after Ruku. The Namaz will be considered as (baatil).

Five things are compulsory (wajib) for ruku:

(1) To bow upto the extent that your finger tips touch the knees.

(2) To recite “Subhana rabbial azeemay wa bay hamde” once or 3 times “subhaanallah” i.e. “zikr-e-ruku”. This can also be any other “zikr”.

(3) To remain steady, and stationary in the bowing position whilst reciting the “zikr-e-ruku”.

(4) Standing up completely from ruku.

(5) Standing steadily for a moment before going for sajdah.

Hence for those who do not stand before going to sajdah will miss two wajib (obligatory) no. 4 and no. 5.

Q37. Is it wajib (obligatory) to recite Salawaat when one hears the name of Mohammad (s.a.w.a.) during wajib (obligatory) or sunnat (recommended) Namaz?

A. It is “mustahab” (recommended) to recite Salawaat whenever you hear Mohammad (s.a.w.a.)’s name or whenever any one gives a call even during wajib (obligatory) Namaz. Hence one should recite Salawaat and then continue the Namaz from where he stopped.

Q38. If someone prays “furada” (separately) in a jamaat Namaz (congregation). What is the position of Namaz for those in the Jamaat?

A. There is no harm at all for those in the Jamaat Namaz. If two persons adjoining each other are praying “Furada” then they will separate two parts of the line of Jamaat. But if two people adjoining each other are in the first line of the Jamaat then those who are praying away from the Pesh Namaz (person leading the prayer) will be separated from the Imaam’s Jamaat. Those who pray in the second or third lines or further, their Namaz is not effected even if any number of people pray furada because their connection is not broken with the Jamaat. Travellers when praying “Qasr” Namaz generally leave after praying two rakats; it has no effect on the Jamaat Namaz of others in the congregation. If however you are sure that you have been separated from the Jamaat then you will recite Al-hamd & the next Surah.

Q39. Where should one be looking during the Namaz?

A. In qiyam (standing), look at the place of prostration; in ruku between the two feet, while prostrating, between the two palms and during tashahhud, between the two folded knees. Looking around would make Namaz void.

Q40. Would Namaz be valid where the clothes worn by the person has been bought from money who’s Khums has not been paid?

A. If clothes have been bought by money on which Khums is due and it is not paid, Namaz is void and unlawful. But if the clothes are bought before the date of paying Khums is due, one can perform Namaz with them.

Q41. Can a person on whom ghusl (bath) ‘Mass-e-Mayyat’ (for touching the corpse) is incumbent, offer his daily prayers with Wuzu alone?

A. He cannot offer Namaz before performing ghusl (bath) “Mass-e-Mayyat”. It is obligatory to perform ghusl (bath) when a person touches a corpse, after it has become cold and before it has been given the “Ghusl-e-Mayyat”.

Q42. When we say “Aameen” at the end of supplications (Dua), why can’t we say after Surah al-Hamd in congregational prayers?

A. To say “aameen” (May He will it) at the end of yours or another person’s supplication is appropriate. But in a congregational prayer, if it is said intentionally as part of the Namaz, the Namaz will become void since it is an innovation (Bid’at). Imam Mohammad al Baqir (a.s.) said in a tradition: “Do not say after qira’at (Ameen). You may say if you want Alhamdo Lillah Rabbil Aalameen”. Another tradition from Imam Ja’far as-Sadiq (a.s.) is that when one mo’min asked him: “Shall I say after Al-Hamd (Ameen)?” Imam (a.s.) said: “No”. Both these Riwayats and others also are mentioned in the famous book Wasail al-Shia of al-Hur Al-Aameli. The reason of not allowing Ameen in Namaaaz is clear from other Riwayat in which Imam Sadiq (a.s.) said: “Indeed Christians used to say (Ameen)”. It has been recommended to say “Alhamdo-lillahe-Rabbil-Aalameen”. You may say “Aameen” at the end of ‘Qunoot’ (praying with raised hands in the second Rak’at) but not after Surah Al-Hamd.

Q43. What should a person do who does not know whether the Namaz he missed on a journey should be offered completely or halved (Qasr)?

A. If the person had stayed for 9, or less than 9 days, he will offer all the 4 ra’kat Namaz in half. And if the person has stayed for 10, or more than 10 days, he will offer complete Namaz for all the days plus 9 days of Qasr Namaz.

Q44. Is it necessary that there should be a curtain between a Namahram (one other than a close relative) male and female while performing Namaz?

A. It is not necessary. When people go for Hajj or to any of the shrines of Ahlul Bayt (a.s.), they do not see any strict segregation. It is done only to avoid the chances of sin which arises from inter-mingling. For the same reason, it is better that in an open room or hall, men should pray ahead and women behind.

Q45. Is it necessary that while saying Takbeeratul Ehram or wherever “Allaho Akbar” is said in the Namaz, one should raise both hands?

A. It is mustahab (recommended) to raise both hands while saying “Allaho Akbar” during Namaz. But it is not Wajib (obligatory). There are two ways of doing it. (1) By making the thumbs of both hands reach upto the ears, and (2) up to the neck.

Q46. Can a person suffering from “Burs” (leucoderma) lead a congregational prayer?

A. The person suffering from “Burs” can be Imaam-e-Jama’at (congregational leader). Only diseases which affect mobility of the body and cause recurrent urinary or stomach disorders can prevent a person from leading congregational prayers.

Q47. Can one offer Namaz behind a person who is praying a “Mustahab” (recommended) Namaz?

A. No. The Namaz of both the Imam (the leader) and Ma’mun (the follower) should be of obligatory nature.

Q48. In Namaz can a person change Niyyat? If he is praying Zohr Namaz and suddenly remembers in the First Rak’at or 2nd Rak’at that his Namaz-e-Subh was Qaza, so can he change his Niyyat from Zohr to Subh Namaz? If yes, then how is it possible? I think Niyyat is Rukn of Namaz and if one adds or subtracts Rukn knowingly or unknowingly, his Namaz is invalid, please elaborate the matter.

A. In this case his Niyyat of Namaz will not be disturbed, which means he is not actually cancelling his Niyyat of praying Namaz. The only change is the name of Namaz will change. The original niyyat of praying Namaz still holds good. The example you have mentioned is one of the examples in which you can change the Niyyat of Namaz. Since you know that Namaz-e-Subh was Qaza on you, you can change the Niyyat. Thereafter you can pray the Namaz of the time itself.

Q49. It is permissible to do Sajdah (prostration) on paper but not on glass, although both are not natural elements and tempered by fire. Why this difference?

A. Although both are manufactured items, Islam has permitted us to do Sajdah on paper, as well as pure sand, natural stone or wood, leaf but not on glass. We have a “nass” (clear verdict) regarding paper’s permissibility from Ahlul Bayt (a.s.), narrated from Holy Prophet (s.a.w.a.). One reason could be that paper to a large extent, retains the nature of its origin that is wood and leaves. Metals like silver, gold, copper etc. are also not permissible for sajdah.

Q50. Will the traveller offer complete or halved prayers in the course of the journey in which the person has intention of staying for 10 days upon reaching the destination?

A. The traveller will offer “Qasr” (halved) prayers in the course of the journey, and when he reaches the place where he intends to stay for 10 days or more, his Namaz will be complete.

Q51. What should be the correct distance between the two feet while standing for prayers?

A. It is recommended to have the gap between the two feet equivalent to one span of one’s hand. It is permissible if the gap is more or less.

Q52. Should a congregational Namaz or a person praying individually abandon Namaz if it starts raining?

A. The person or a congregation cannot abandon the Namaz. Rain is not fire such that it endangers life. The Namaz should be completed under the rainy conditions.

Q53. Can one offer one’s Namaz separately at the time of commencement of congregational prayers since the head of the congregation is not a just person?

A. The person cannot offer his Namaz separately during the congregational prayers. It can be performed after the congregational prayer concludes. The person in such a situation should perform his Namaz in the congregation with the intention of furada (individual) prayer.

Q54. What should a person do if he mistakenly completes Namaz-e-Maghrib by reciting salaam after the 2nd rak’at?

A. If the person remembers his mistake after reciting the salaam, he should get up and complete the Namaz. He should then do 2 Sajadah-e-Sahw.

Q55. Is it necessary to wear a cap while performing the Namaz?

A. There is increased sawab (reward) for the one praying. Although wearing an Ammama (turban) is better, there is nothing wrong if the person does not cover his head while praying. It is not obligatory.

Q56. Is it permissible to use a sajdagah for prostration, which has some inscription or verses of the Holy Qur’an or writing or the outline of a mosque on it?

A. Yes. It is permissible.

Q57. If a person either on expedition or on service resides in a region such as North or South Pole, where more than 24 hours is either day or night, how can one perform fasting or Namaz in such a region?

A. For one who lives in a Polar region, it is obligatory on the person to migrate to a place where one can easily observe fasting and offer prayers.

If possible, the person may follow the time-table of the nearest region having normal days and nights. Otherwise, on the basis of precaution, the person should offer daily prayers five times in every 24 hours and observe fast consecutively for twelve-hour durations every twenty-four hours, for 30 days in a year.

Q58. Is it permissible to join a congregational prayer being lead by an Imam-e-Jama’at of the Zaidiya sect?

A. Yes, provided your intention (niyyat) should be that you are reciting this prayer individually (furadah), and the recitation of Surah “Al-Fateha” followed by another Surah is obligatory (wajib (obligatory)).

Q59. After doing Ghusl-e-Jumah, is it necessary to offer Namaz-e-Jumah, before performing acts, which require Wuzu?

A. It is not necessary to offer Namaz-e-Jumah before performing acts, which require Wuzu. The person can for instance, offer Namaz before Namaz-e-Jumah after doing Ghusl-e-Jumah.

Q60. Can a person who has offered his Friday prayers also offer his Zohr Namaz in congregation?

A. The person can offer his Zohr Namaz in congregation with the intention of seeking Allah’s Pleasure (Qurbatan Elallaah).

Q61. It is not necessary to touch the toes on bare ground while prostrating in Namaz. So why can’t a person wear shoes in Namaz when he is permitted to wear socks and stand on a covered ground?

A. There are shoes whose front portions are not covered, allowing the big toes to touch the floor, which can be worn during Namaz. Other than this, it is not permissible to wear other types of shoes during Namaz. One probable reason could be that removing footwear is considered to be a sign of humility, which is one of the main parts of submission before one’s Creator, Nourisher and Sustainer.

Q62. Would Namaz be valid, where the person does not recite “Allaho Akbar’ other than the ‘Takbeeratul Ehraam’?

A. The Namaz is valid. Except ‘Takbeeratul Ehraam’, which is obligatory, all other ‘Takbeer’ (recitation of ‘Allaho Akbar’) are only recommendatory in nature.

Q63. Is it permissible to offer complete Namaz or qasr Namaz anywhere inside the cities of Makkah and Medina if one’s stay is for less than ten days?

A. It is permissible.

Q64. During Friday prayer’s sermons, can one recite supplications or Namaz?

A. It is not permissible to offer Namaz during the course of the sermons of Friday prayer. It is Ehtiyat to listen to the sermons with care.

Q65. If the Pesh Namaz (leader of a congregational prayer) becomes ill and cannot continue the Namaz, what should be done?

A. One believer from the congregation, who has all the qualifications of leading the congregational prayer, should step forward and continue the Namaz. If the life of the leader of the congregational prayer is in danger, Namaz can be left incomplete to take care of him. Depending on the need, if, however, one person can take care of him, it would be haram for others to abandon the Namaz.

Q66. How many people are necessary to offer Namaz in congregation (including the pesh Namaz) for: a) daily Namaz, b) Namaz during unusual natural events, c) Namaz for the dead and d) Friday prayers?

A. For Friday prayers if five persons (including the Pesh Namaz) are present congregation would be valid. For offering other congregational prayers, it would be sufficient if at least two persons (including the Pesh Namaz) are present.

Q67. Is it necessary to know all the rules about tackling doubts during Namaz for a person who offers his Namaz individually?

A. It is Wajib (obligatory) (necessary) for a person to know all the rules about Namaz if he offers it individually, especially those, which are absolutely necessary.

Q68. Would Namaz be valid if the person while prostrating does not bring all the seven parts of his body to rest on the ground?

A. If the person intentionally does not rest all the seven parts on the ground, his Namaz will be invalid. But if it is done out of physical compulsions, it would be okay.

Q69. Is it permissible to raise one’s voice while saying “Allaho Akbar” or make a sign with one’s hand during Namaz to draw somebody’s attention to something?

A. If making a sign with one’s hand does not change the form of prayers and if “Allaho Akbar” is uttered with the object of recitation, and simultaneously the voice is raised in order to draw another person’s attention to something, there is no harm in it. However, if a person utters a word, consisting of one or more letter like “Oh” intentionally, though it may carry no meaning, his prayers will become void. Although, there is no harm in coughing, belching or sighing during prayers.

Q70. Can one recite Surah Al-Hamd instead of Tasbihaat-e-Arba in the third and fourth units (Rak’ats) of Namaz?

A. It is permissible and on the basis of obligatory precaution, it’s “Bismillah” should be recited in a low voice.

Q71. Is Friday prayer obligatory for women and old men?

A. Friday prayer is not obligatory for old, sick and blind men, women, travellers and those staying more than 11 kms. away from the nearest place where Friday prayers are being held.

Q72. Is it permissible to offer Namaz on a sloping land?

A. If the place, where the forehead of the person offering Namaz is rested is higher than four joined fingers, from the place of his toes, his Namaz is void. On the basis of precaution, even if it is done by mistake, the person should offer the prayers again after completing it.

Q73. Can Eid prayers be offered individually?

A. Yes. During the present times, when the Holy Imam (a.s.) is in occultation, Eid prayers are recommended and can be offered individually.

Q74. How should a woman lead a congregation of women in prayers?

A. If the Imam (the congregational leader) and the followers are both women, the obligatory precaution is that all of them should stand in a row and the Imam should not stand ahead of others.

Q75. Can a woman be hired to offer lapsed prayers of a dead man?

A. A woman can be hired to offer lapsed prayers of a dead man and in the matter of offering prayers loudly or in low voice, she should act according to her own obligation.

Q76. Can a person recite Surah al-Hamd and Surah in a congregational prayer?

A. It is necessary for a follower in a congregational prayer to recite all the things of the prayers himself, except Surah al-Hamd and Surah. In the first and second unit of midday and afternoon prayers, it is recommended that the follower should utter some recital (e.g. Subhanallah) And if he does not hear the voice of the Imam in the first and second unit of the dawn, dusk and night prayers, it is recommended that he should recite Surah Hamd and Surah in a low voice. But if he recites them loudly by mistake there is no harm in it.

Q77. Offering congregational prayers is a highly recommended act but showing-off one’s piety is a major sin. So am I not justified in abstaining from congregational prayers because of fear of committing ‘Riya’ (simulation)?

A. If a person intends to attend a congregational prayer for the sake of Allah and does so, he need not suspect his own intention and deprive himself of the unlimited rewards of congregational prayers.

In the first place, the possibility of simulation does not invalidate prayer. Moreover, this kind of fear is one of the devices of Satan aimed at restraining a believer from virtuous deeds.

Q78. Is it true that a traveller cannot shorten his prayers if he undertakes the journey against the wishes of his parents?

A. If the travelling is obligatory (e.g. fulfilling a permissible promise or pilgrimage to Makkah) the objection of the parents is not relevant and the prayers should be shortened on the journey. But if the travelling is not obligatory and the person is performing an unlawful act, hence he/she should offer complete prayers on the journey.

Q79. How should a person, whose forehead is covered by a wound, offer prayers?

A. If there is a sore or something on the forehead of a person he should, if possible, offer prostration on the healthy part of his forehead. And if this is not possible he should dig the earth and place the sore in the cavity and as much of the healthy part of his forehead on the earth as is sufficient for prostration. If the sore or would has covered the entire forehead, he should on the basis of precaution perform prostration with one of the two sides of forehead and chin.

Q80. Non Shia Muslims assert that turning one’s back to the Qibla and speaking during Namaz (prayer) is allowed on the basis of narratives in “Sahih” of Bukhari and Muslim, wherein Abu Hurayra relates how Zolyadain (Adb-o-Amr ibn Nazlah) reminded the Holy Prophet (s.a.w.a.) when he forgot that it was a three or four rak’at (unit) prayer and moved away after completing two rak’at. Is this narrative authentic?

A. The Litmus-test of a narrative’s authenticity is that it should be in harmony with Qur’an’s directives. And Allah informs us that the Holy Prophet (s.a.w.a.) was safeguarded from forgetfulness: “We will make you recite so you shall not forget”.[1] When Allah affirms that the Holy Prophet (s.a.w.a.) is not forgetful, then we reject the works of all those who say to the contrary. Next, history informs us that Zolyadain was martyred in the second year of migration in the battle of Badr and Abu Hurayra came to Medina almost five years after Zolyadain’s death.

You may also judge the credibility of Abu Hurayra as well as the claims to authenticity of these “Sahih” books by what Bukhari quotes in his “Sahih”[2] and what Ahmad ibn Hanbal quotes in his “Musnad”.[3] Both have related that when Abu Hurayra was asked whether he heard what he just quoted from the Prophet (s.a.w.a.) himself, he said: “No, I didn’t hear it from the Prophet (s.a.w.a.), in truth it is from Abu Hurayra’s sack.”

Q81. What are the main differences between the doctrines of Mu’tazilites and Shi’ites?

A. Some of the main differences between the doctrines of Mu’tazilites and Shi’ites are as follows:

a) Mu’tazilites upholds the absolute supremacy of reason while Shi’ites accept the authority of reason with the conditions that it should be guided by the dictates of revelation.

b) The Shi’ite believes in “Shafa’ah” (intercession) while the Mu’tazilites refutes it in the case of committers of major sins.

c) The Shi’ite believes that the Imams (a.s.) are divinely appointed by the Prophet (s.a.w.a.) to guide the community in both religious and secular matters. Mu’tazilites, on the other hand, regards the Imam as the head of the community in administrative, military and judicial matters, stripping him of his role of spiritual leadership.

d) Shi’ites believes in deriving judgements through rational interpretation of existing facts while Mu’tazilites uses ‘Qiyas’ (analogy) in deriving judgements.

Q82. Can a carpet or ‘Mohr’ (clay tablets for prostration) which has been endowed in a mosque be taken to a Husayniyah (religious place) adjacent to it for offering prayers?

A. The carpet or ‘Mohr’ which has been endowed in a mosque cannot be taken to the Husayniyah even though it may be near the mosque.

Q83. What is the position of my prayers wherein the private parts are accidentally exposed while offering prayers?

A. If a person realizes while offering prayers that his private parts are visible, what is more apparent is that his prayer is void.

Q84. Is it necessary to offer prayers facing all four directions if one cannot locate the Qibla?

A. If a person does not possess any means to locate the direction of Qibla, or in spite of his efforts he cannot form an idea about it, it is sufficient for him to offer his prayers facing any one direction. And the recommended precaution is that if he has sufficient time at his disposal, he should offer the same prayers four times, facing every one of the four directions once.

Q85. Should a person first place his hands on the ground or his knees while going into prostration?

A. While going into prostration it is recommended that a man should first place his hands (palms) on the ground and a woman should first place her knees on the ground.

Q86. Does moving hands and feet during prayers invalidate prayers?

A. When a person is reciting obligatory things in the prayers, his body should be still. And when he wishes to go a little backward or forward or to move a little towards right or left, he should not recite anything at that time.

Q87. What is the order regarding prayers which are offered before its time or after its prescribed time has passed?

A. If a person realizes that he has offered the prayers before its time set in, he should offer that prayer again when it is due. And if he offers it and later realizes that its prescribed time has passed before he could offer even one rak’at he should offer it’s Qaza (lapsed prayer) again. Except, of course, when a person does not offer Maghrib (dusk) or Isha (night) prayers till midnight he should on the basis of obligatory precaution, offer the prayers before the dawn prayers, without making an intention of offering the two prayers in time or as lapsed ones.

Q88. Can a person perform prostration on a carpet if there is danger to his life?

A. In case the person can perform prostration on a mat, marbled floor or any other thing on which it is lawful to perform prostration, he/she should perform prostration on it, if there is no hardship involved. In that event the person should not perform prostration on a carpet or any other similar thing. But if there is danger from an enemy and there is no alternative, the person can perform prostration on a carpet.

Q89. Is a traveller, who offers complete prayers and recollects after the time is over, required to offer qaza (remedy) of that prayer?

A. If a traveller offers a complete 4 rak’at prayers and recollects after the prescribed time is over, it is not obligatory for him to offer qaza of that prayer. If he recollects within the time prescribed for the prayer, he should offer shortened prayers.

Q90. Can one turn the intention from ‘Qaza’ (lapsed) prayers to ‘Ada’ (in time) prayers?

A. It is not permissible to turn one’s intention from Qaza to the prayers which are offered within the prescribed time.

Q91. Is the prayer, which was delayed intentionally and offered with tayammum, when its time was coming to an end, valid?

A. The prayer which was delayed intentionally and offered with tayammum when it’s time was coming to an end is valid but the person has committed a sin and it is better that the prayers be re-offered.

Q92. What should a person do, who has offered prayer with dress made impure by the wetness of an unbeliever, without being aware of the rule?

A. The prayers of a person offered with dress made impure by the wetness of an unbeliever on account of not knowing the rule is void and he should offer Qaza of the prayers if its time has lapsed.

Q93. Is it necessary to know to whom one is saluting while reciting the Salams at the end of the Namaz? (i.e. Assalamo Alaika ayyohan Nabiyyo wa rahmatullahe wa Barakaato, Assalamo Alainaa wa ala ebaadillahis Salehin, Assalamo Alaikum wa Rahmatullahe Wa Barakaato)

A. It is better to know the meaning of all the things one recites in the course of a Namaz, including Salam. But the person, who recites the Salams at the end of the Namaz, without knowing its meaning, has discharged his obligations and his Namaz is valid.

Q94. Is it necessary to offer prayers when one enters a mosque?

A. It is recommended that a person who enters a mosque should offer a two-unit prayer as a mark of reverence to the mosque and it also suffices if an obligatory or recommended prayer is offered.

Q95. What does Islam say about reciting Azaan in a musical style?

A. If Azaan and Iqamah are recited in a rhythmical way so that it becomes music i.e. if he pronounces Azaan and Iqamah like professional singers who sing in pleasure parties to amuse the people it is unlawful and if it does not become music it is abominable.

Q96. Should a person, whose profession requires him to travel for work, offer shortened or complete prayers when he travels for another purpose to the same place?

A. Persons who reside at one place and work at another (in connection with business, education, etc.) should offer complete prayers. However, if he travels for another purpose like visiting a relative, for instance, he should offer shortened prayers.

Q97. What are the prayer orders for a person who travels to take pilgrims to Makkah or other holy places?

A. If the profession of the person who takes pilgrims to Makkah or other holy places is travelling, he should offer complete prayers. And if his profession is not travelling and he travels only during Hajj days for the purpose of courier ship, the obligatory precaution is that he should offer shortened as well as complete prayers.

Q98. Does looking at the Holy Qur’an or a ring invalidate prayers?

A. Looking at the writing of the Holy Qur’an or a ring during prayers is undesirable but does not invalidate the prayers. In fact every such act which disturbs attention and humility is undesirable.

Q99. Is it wrong to offer prayers at a place where people are walking here and there?

A. It is not valid to offer prayers at a place where there is no surety of completing the prayers. However, if people are walking here or there it is recommended to place something such as a string or stick before his place of prostration.

Q100. Are we allowed to pray Namaz-e-Zohr, before the commencement of Friday sermon, confirming the due time of Namaz-e-Zohr which falls earlier during some seasons?

A. No. Friday prayer is offered in place of Namaz-e-Zohr. According to Ayatullah Seestani, Friday prayer consists of two Rak’at like Fajr prayers. The difference between these two prayers is that Namaz-e-Jumah has two sermons before it. Namaz-e-Jumah is Wajib-e-Takhiri which means that we have an option to offer Jumah prayers, if its necessary conditions are fulfilled, or to offer Zohr prayers. Hence if Namaz-e-Jumah is offered then it is not necessary to offer Zohr prayer.

The following conditions must be fulfilled for Jumah prayers to become obligatory:

1. The time for Jumah prayers should have set in. And that means that the midday time should have begun to decline. The time for Namaz-e-Jumah is the earliest part of Zohr. If it is very much delayed, then Namaz-e-Jumah time will be over, and Zohr Namaz will have to be prayed.

2. The number of persons joining Namaz-e-Jumah should be at least five including the Imam. If there are less than five people, Namaz-e-Jumah would not become obligatory.

3. The Imam should fulfil the necessary conditions for leading the prayers.

4. Namaz-e-Jumah should be offered in congregation. It cannot be prayed alone.

5. The distance between the two places where Namaz-e-Jumah are offered should not be less than one Farsakh (3 miles).

Q101. What are the qualifications of a peshnamaz (leader of congregational prayer)?

A. He must be (a) Isna Ashari, (b) Sane, (c) He must be ‘Adil’. It means that he does not commit big sins even unintentionally; & if he commits any small sin (not intentionally) he repents at once & does not repeat it, (e) He must have correct pronunciation of Arabic words, (f) He must be a man (if he is leading in a prayer attended by men), and (g) He must not be praying sitting (if the people behind him are praying standing); also (h) he must know the necessary ‘Masael’ of Taharat and prayers.

Q102. The views of the Ulema differ regarding the (direction of the) Qibla from New York and similar places in North America. Can you explain in some detail how we are to face the Qibla from there?

A. Facing the Qibla from distant places which have the curvature of the earth between them and the revered Ka’bah is determined by the parallel lines that commence from the front of the body of the person praying and the lines of curvature that arch around the surface of the earth in the direction of the revered Ka’bah, in such a manner that the lines end there (the Ka’bah), even if it is only by probability. The direction of the lines may be established on a globe by connecting the position of the person praying to the revered Ka’bah by a thread — ensuring that it remains on a direct course, rather than veering left or right. According to our tests, the direction of this thread from areas such as New York in North America is to the East, yielding to the North by the degree indicated by the aforementioned thread. As for those who say that Mecca lies beneath the 22nd parallel, New York falls above the 40th parallel, and this requires that the person in New York must face the direction of the honoured Ka’bah by bearing to the South rather than to the North, the answer to this is as follows: This holds true if one uses a flat map as opposed to a global one. The change in the direction of the abovementioned thread on a global model is a result of the portions lying between the two points, if it is viewed in relation to the North and South poles. The support for this is that, if we neglect and do not take into consideration the four cardinal points on the globe, and we turned around a global map putting Mecca in the summit, as if it were the North Pole, we would observe that the direction of the abovementioned thread (in a situation for a person in New York) would be exactly the same as that obtained by the earlier mentioned thread. The person in New York who wants to face the direction of the revered Ka’bah must take this direction and not veer towards the right. In short, in our opinion, what is more likely in the method of facing the direction is as explained in the foregoing. It is clearly the better position also with regard to the necessity of observing the imaginary line that passes through the earth directly between the position of the person praying and the Ka’bah. Since it is not possible to face the direction of this (imaginary) line during prayer, it is necessary to follow the direction of the line of curvature parallel to it, and which goes over the surface of the earth. The parallel line just mentioned is the same as that which we already pointed out, whose direction from New York is towards northeast. Even so, however, the prayer of a person facing southeast would be valid if he is acting on a firm shar’i proof in his possession to that effect. God knows best.

Q103. What if he were to travel three or four times a week during the year, not because his job demands travelling, but for other purposes like sight-seeing and tourism or for treating a patient, visiting the shrines of the Imams (a.s.), etc. What is the ruling on his prayers?

A. He should perform complete prayers and observe the fasts, since given his situation he is considered a frequent traveller according to convention. If he were to travel twice a week and stay five days in his hometown [then it is obligatory for him to offer both the short (qasr) and the complete (prayers); and, in the month of Ramazan, to combine observance of the fasts in it (Ramazan) and their qaza after it].

Q104. A man is wearing a watch whose strap is made of natural leather imported from a non-Muslim country and he does not know whether the leather is from the skin of an animal slaughtered in the Islamic manner or not. The belt on his pants is made from the same kind of leather. Does he have to remove them when he intends to offer prayer?

A. His prayer is valid with them as long as there is a strong probability that the strap or the belt is from the skin of an animal whose flesh is edible and that was slaughtered in the sharai manner.

Q105. What about a wallet placed inside the pocket during prayer if it is made of the same leather as the strap previously mentioned?

A. One is permitted to offer prayer with it.

Q106. Suppose that he is confident that the strap or the belt is made from the skin of an animal that was not slaughtered in the Islamic manner but he prays with it due to forgetfulness and then remembers while praying, and immediately removes his watch or belt.

A. His prayer is valid unless his forgetfulness is due to carelessness and not giving due importance to the matter [in which case he is obliged to repeat his prayer].

Q107. Sometimes I intend to pray and there are some white pieces of paper in my pocket. Is it permissible for me to perform prostration on them?

A. Yes, it is permissible for you to prostrate on them if they are ritually pure and made out of wood-pulp or similar material on which prostration is permissible. The same rule applies if they are made of cotton or linen.

Q108. A mukallaf (person who is to pray) offers Morning Prayer in his city and then travels in a westerly direction. He arrives in a city in which the dawn has not yet appeared and then emerges. Or, he offers noon prayer in his city and then travels by air, arriving in a city where the sun has not begun to go down (noon), and only later begins its descent. Or, he offers the evening prayer in it (city), and then travels to a city where the sun has not yet set, and then sets. Is he obliged to repeat the prayer in all these hypothetical situations?

A. There are two perspectives. It is a better precaution (to repeat the prayer), although apparently it is not (obligatory to repeat it).

Q109. There are extended cities with adjoining borders and sides which, in the past, were reckoned to be separate cities, but after prosperous growth, became one city. Do you regard them as one or several cities? A person travels from the farthest point in the East (of the city) with the intention of travelling to another place, and the time for prayer comes when he is at the farthest westerly point (of the city). He wishes to pray. Should he pray qasr or does he pray complete? And similarly, if he returns from a journey to the outskirts (of the city), and the time for prayer comes, does he pray qasr, or complete? What about the person who is fasting, and leaves (the city) or returns to it?

A. The hypothetical cities all count as one. The rulings of separate cities do not actually apply to this case. True, the rule with respect to computing the distance is from the point at which the term traveller (musafir) becomes applied to someone. Were this city truly one of the larger cities and the term (traveller) is applied upon the exit of a person from his zone or area of residence, even if it is deemed to be inside the city, then the ruling of traveller applies on him. And the distance would be computed from this point, which is considered hadd al-tarakhkhus (the prescribed distance) with respect to that person. If the term (traveller) does not apply to him unless he leaves the (larger) city, then the last region of the city is to be counted as the beginning for distance measurement with respect to him. God knows best.

Q110. Is one entitled to object to the holding of Friday prayer by claiming that the Marjas of the Muslims in Najaf and Qum do not establish it, while knowing that in the city in which the mukallaf resides, most of the residents perform Friday prayer on the basis of their fiqh?

A. One is not entitled to do that. As for non-holding of Friday (prayer) by the Marjas, who are of the opinion that it (Friday prayer) is superior to zohr (prayer) and the former replacing it (zohr), may be due to personal excuses or the like. This does not prevent others from establishing it (Friday prayer). God knows best.

Q111. I was praying behind one of the brothers, and I noticed that he had recited another Surah after Al-Fatihah in the 3rd and 4th rak’at. I told him that he is not supposed to do that. The question is whether all his prayers are void or not, and whether my prayer, behind him, is void as well. Please answer according to Ayatullah Seestani.

A. In the 3rd and the 4th Rakaat, we are allowed to recite Tasbeehat-e-Arba’ or Surah Alhamd. If the person did it (recited another Surah) purposely, his Namaz is void. If he did not know the Mas’ala nor did it forgetfully, then the Namaz is not void.

Q112. Will the prayer of a person be valid if one offers it on a property: a) purchased with the money on which Khums was not taken out, b) Or one is living in a house on rent but not paying the rent to the owner of the house, c) Or one is offering Namaz in a house for which the owner of the house has asked him to vacate the house but he does not vacate it.

A. (a) If the property was purchased with money on which khums was wajib (obligatory) and still not paid, then the person on whom khums was wajib (obligatory) and did not pay, will be responsible. Only his prayer in that property will be doubtful. Some of ulema say it is invalid. (b) It is Haraam (unlawful) to rent a house and not pay the rent. This place will be then Ghazbi and then the prayer of the person responsible (Ghaasib) at this place will be invalid. (c) If the owner has the right to ask the tenant to vacate according to valid agreement or common practice then the tenant has to vacate, otherwise he will become a Ghaasib, whose prayer at that place is not valid.

Q113. Is it obligatory for the eldest son to offer Qaza prayers of his father and mother both and if so how it should be offered?

A. Yes it is obligatory for the eldest son to perform the Qaza Namaz and fasting of his father and mother. It can be performed gradually. He also can make somebody else to perform it either by paying him some money (Ijaaraa) or voluntarily. If another son or daughter performed the Qaza of their parents, it will suffice and they will get the reward of it besides releasing their parents from the punishment.

Q114. Is there a time limit in which Maghrib Namaz has to be completed? E.g. within 10 to 15 minutes from sunset or start of Maghrib? If this time has elapsed then does are have to pray Qaza Namaz or upto what time it will be Adaa?

A. Maghrib Namaz time starts from 10 to 15 minutes after sunset depending on geographical situation, which is called (Maghrib time) and continues till few minutes before midnight. These few minutes before midnight are for Isha Namaz. This is in the usual cases, while the Maghrib and Isha Namaz time goes further till before Fajr in unusual cases e.g. a person who was unconscious, or a woman who became Paak after midnight etc. they have to pray Maghrib and Isha Namaz as Adaa not Qaza, till Fajr time.

Q115. What is the exact timing of offering Namaz-e-Shab? How can we calculate the time of midnight, is it 12.00 at night?

A. Namaz-e-Shab time starts after Midnight which is the moment which falls at the middle of the period between sunset and sunrise. Some Ulema say that it is the mid between sunset and Fajr. It is not always 12.00. It can be before or after depending on the length of night and the time of sunset.

Namaz-e-Shab time ends just before Fajr. It can be prayed before its time for those who find it difficult to get up during its time. It can also be prayed as Qaza in the daytime or any time if it had not been prayed during its time.

Those who cannot pray 11 Rakats may pray 3 Rakats (2 of Shaf’a and 1 of Watr) and even one of Watr alone will be good, at least, Namaz-e-Shab is not missed.

Q116. Is it permissible to offer recommended prayers (Nawafel or Mustahab Namaz) while walking on the road or travelling in a bus? Is it necessary to make signs with fingers? (Irrespective of whether he can offer the same at home or not).

A. Yes it is permissible, irrespective, of the possibility of offering the recommended Namaz at home or not. Any kinds of sign-say for instance, made by the head or hands are valid. In this case, facing the Qibla is not a necessary condition.

Q117. A person offers a Salat (Namaz) after doing Tayammum instead of Ghusl-e-Janabat, due to lack of water or shortage of time. If water becomes available for the next prayer, will it be necessary to have ghusl (bath) or the person can offer his Salat (Namaz) with Wuzu only?

A. Yes, the person will have to immediately take ghusl (bath) when the water becomes available and the person cannot offer his Salat (Namaz) by Wuzu alone in this particular case.

Q118. If a person has never offered ‘Namaz-e-Aayaat’ in his life, is it necessary to offer the ‘Qaza’ for it? How many should be offered for every year?

A. It is necessary to offer the ‘Qaza for it. The person should offer Namaz-e-Aayaat twice for every year as Qaza.

Q119. Can a person perform Namaz-e-Shab after Namaz-e-Isha if he is certain that he will not be able to get up in the night or before dawn?

A. The person in such a situation can perform his Namaz-e-Shab before going to sleep.

Q120. Is it permissible to recite ‘Tasbihat-e-Arba’ only once in obligatory prayers?

A. It is permissible. Reciting Tasbihat-e-Arba’ thrice is Mustahab.

Q121. How should the eldest son offer the lapsed (Qaza) prayers of his dead mother?

A. He should act in the matter of offering prayers according to his own obligation. Hence, he should offer the lapsed prayers of his mother in respect of dawn, dusk and night prayers in a loud voice.

Q122. Is it necessary to recite Surah Ikhlas in every Salah?

A. It is Mustahab (recommended) to recite Surah Ikhlas at least once in the whole day in one of the obligatory prayers.

Q123. Can Namaz-e-Mayyat be performed wearing shoes?

A. It is not necessary to remove shoes in Namaz-e-Mayyat. One does not require any formal purification such as Wuzu, ghusl (bath) or tayammum. Those who are junub and in condition of Haiz can also offer it because in truth, it is only a dua. It is called a Namaz yet there is no Ruku or Sujood in it.

Q124. A person joins the congregational prayers when they are standing for the 3rd or 4th Rak’at and intentionally goes into Ruku’ with them without reciting Surah Al-Hamd. Will his Namaz be considered valid?

A. The Namaz will be baatil (void). However, if the person doesn’t recite Surah Al-Hamd unintentionally, and completes his Namaz, it would be valid. Unless one completes the Surah Al-Hamd, one should not join the congregation even if he were to lag behind.

Q125. Will it become incumbent upon a person to offer Namaz-e-Aayat when he receives the news of sun or moon eclipses observed at places sharing the same day and night with one’s village or city?

A. No the condition for Namaz-e-Aayat is that it should be offered at the place where the eclipse has been sighted.

Q126. Can a sister and brother offer prayers in congregation (jama’at) by one of them standing as the imam?

A. Yes they can offer prayers in congregation provided that the brother is the imam jama’at (congregation leader), if he fulfills the conditions to lead congregation prayer like adalat (justice), piety and avoidance of sins, and having a proper recitation (qira’at). The sister cannot be imam jama’at for her brother or any male, but she can be imam-e-jama’at for females without standing ahead of them, but in the same line.

Q127. What should a person, who does not know the number of lapsed Namaz he must offer, do?

A. The person should offer the lesser number of Qaza (lapsed) Namaz since that is near certainty.

Q128. How long does the prime time of Namaz last?

A. The prime time for the morning (Fajr) Namaz is from Azan till the time when the reddishness starts in the East. The usual time for this Namaz is upto sunrise.

The prime time for the noon (Zohr) Namaz is from Azan till the time when the length of the shadow of a thing becomes equal to its real length.

The prime time for the afternoon (Asr) Namaz is till the time when the length of the shadow of a thing becomes double the size of its real length.

The usual time for both Zohr and Asr Namaz goes on till before sunset.

The prime time for the evening (Maghrib) Namaz is from Azan till the time of the vanishing of the reddishness after the setting of the sun (Western reddishness).

The prime time for the night (Isha) Namaz is up to one-third of the night.

The usual time for both Maghrib and Isha Namaz goes on till midnight.

It is always highly recommended to perform Namaz at the beginning of it’s time. That is the time when the Imam-e-Zaman (a.s.) performs Namaz.

Q129. Is it permissible to recite “Azaan” (call for prayers) for Sunnat (recommended) (optional) and Qaza (lapsed) Namaz?

A. It is not lawful to say Azaan or Eqamah before optional prayers or prayers other than daily ones. It is strongly recommended to say Azaan and Eqamah for Qaza Namaz.

Q130. Should the recitations of Namaz-e-Ehtiyat be read loudly or silently?

A. Namaz-e-Ehtiyat should always be performed silently.

Q131. In the 3rd Rakat or 4th Rakat if one has inadvertently started praying Surah al-Hamd in Qiyaam and the person then remembers that he is in the 3rd Rakat or 4th Rakat, should he complete Surah al-Hamd or resort back to Tasbeeh Arbah?

A. He can complete Surah Al-Hamd; there is no harm at all, because in 3rd or 4th Rakat either “Tasbeeh Arbah” or Surah Al-Hamd has to be recited.

Q132. Please tell me how to recite Namaz Istikhaara and Namaz Istighfaar?

A. Namaz Istikhara is two Rakats like morning Namaz, but it is not obligatory (not wajib (obligatory)). You can recite any Surah after Surah al-Hamd, and after you complete this Namaz, pray to Allah (s.w.t.) to guide you to the best option when you are not sure about it. Namaz Istighfaar is the same way, but you pray after completing the Namaz for forgiveness for you, your parents and momineen.

Q133. Is it required for a woman to recite Fajr, Maghrib and Isha prayers in a loud voice?

A. No, it is not compulsory like it is for men, but she can if she is sure no “Na-mahram” is likely to hear her voice.

Q134. What are the Nawaafil of the daily prayers?

A. Nawaafil of daily prayers are as follows:

1. 2 rak’ats before Fajr prayer

2. 8 rak’ats before Zohr prayer. These 8 rak’ats are performed in the form of 2+2+2+2

3. 8 ra’kats before Asr prayer which are performed also as 2+2+2+2

4. 4 rak’ats (2+2) after Maghrib prayer

5. 2 rak’ats sitting or 1 rak’at standing after Isha prayer

Beside these nawaafil there is the night nafila which is also called salat al-layl or Namaz-e-shab, which is one of the greatest of the recommended prayers to be prayed between midnight and dawn and consists of 11 rakats (2+2+2+2+2+1). It can be minimized to just 3 (2 rakats of Shaf’a and 1 rak’at of Witr). It also can be more minimized to just one rak’at of Witr. If somebody cannot wake up during that period of time then he can perform it before going to bed any time in the night and if somebody misses praying it he or she can perform it in daytime as Qaza. The benefits of praying this night prayer are far greater than can be included in a book or books.

Q135. Why don’t Shias perform the Namaz (Salat) at all five times when it is clearly mentioned in the Holy Qur’an? Why so much hypocrisy?

A. The Shias follow the Holy Prophet Mohammad (s.a.w.a.) in each and every part of the religion. They pray Zohr and Asr together sometimes and separately at other times, as they pray Maghrib and Isha prayers, either together or separately. This is exactly what the Holy Prophet Mohammad (s.a.w.a.) used to do without any exceptional situation like travel or rain or so.[4]

The Holy Qur’an too states the times for the daily five prayers as three times only: “Establish prayers on midday, till the darkness of night, and Fajr.”[5] Also in Surah Hood, Chapter 11, Verse 114.

Q136. Why are the Shia and Sunni Salaat (prayers) different in some respects? Who is praying correctly and why this variance in the basic duty of a Muslim?

A. The Shia pray as the Holy Prophet (s.a.w.a.) and the Ahlul Bayt (a.s.) used to pray. The Holy Prophet (s.a.w.a.) ordered all Muslims to pray like Him. (Pray as you saw me praying).

The Shia do not fold hands during their Salaat (prayers) as it is a bid’at (innovation) started long after the Holy Prophet (s.a.w.a.). Folding hands during Salaat is a bid’at added to Salaat by Umar bin al-Khattab. When Persian prisoners of war were brought to Madina and they folded their hands before him, he asked them, why they had done so. They said that it is our habit to fold hands before great people. He liked it and ordered his people to do it in their Salaat before Allah. Those who took that order from Umar are following him, while those who take their religion from the Holy Prophet (s.a.w.a.) remained praying as the Holy Prophet (s.a.w.a.) used to pray, i.e. without folding hands. All the Imams of the Ahlul Bayt (a.s.) had stopped people from folding hands during their Salaat and used to tell them not to follow this Zoarastrian and non-Islamic habit.[6]

Folding hands has no evidence even in the Sunnite books; hence no Sunni sect holds it as wajib (obligatory). Shafi’ee and Abu Hanifa and Bin Hanbal and Sufyan al-Sawri said it is not wajib (obligatory).[7]

A famous Sunni scholar, Allays Bin Sa’d, said that it is mustahab (recommended) to keep hands open during Salaat and not to fold them.[8]

Ibn Abi Shayba said that Hasan Al-Basri, Mugheera, Ibn Al-Zobair, Ibn Seereen, Ibn Al-Musayyab, Saeed Bin Jubair and Al-Nakh’ee used to pray open handed and some of them were against folding hands during Salaat.[9]

The Maliki Sunni sect holds that it is makrooh (disliked) to fold hands during obligatory Salaat.[10]

Q137. Is it ok to pray in a Sunni mosque? What is the Shia method of offering wajib (obligatory) prayers behind a Sunni imam in a jamat?

A. Yes, it is highly recommended and very good to pray in any mosque whether managed by Shia or Sunni people, as all mosques belong to Allah (s.w.t.) and every mosque is a house of Allah. If you pray behind a Sunni Imam Jamaat, you must read (silently) Surah Al-hamd and a short Surah after it in the first and second Rak’ats. Qonoot is not Wajib (obligatory), so, you can pray with Sunnis without Qonoot or you may recite it very briefly.

Q138. In our city, Namaz-e-Jumah is held in masjid A regularly for last more than fifty years. However, there is an exception to this regularity. Whenever Id-ul-Fitr or Id-uz-Zuha falls on a Friday, no Namaz-e-Jumah is held. Is this correct?

There is another Bait-us-Salaat B located within a radius of less than 5.5 kms from Masjid A. The management of B wants to start Namaz-e-Jumah in B but not able to do it because it is located at a distance of 3 kms. from A. This year, Id-ul-Fitr is likely to fall on a Friday and as per the practice prevailing in A, no Namaz-e-Jumah will be performed in A. If Namaz-e-Jumah is performed in B on the day of Id-ul-Fitr, will they be able to continue it for ever?

A. 1. There is no point in not praying Namaz Jumah in the usual place of Namaz Jumah when Eid falls on Jumah.

2. There is no objection on praying Namaz Jumah in B Bait-us-Salaat when Namaz Jumah is not prayed in A Masjid, but that should not create a dispute in the future between Momineen in these two places on the matter of Namaz Jumah.

You do not do something which can result in dispute among Mo’mineen.

Real worship unites the believers and does not disunite them.

Q139. Is it wajib (obligatory) to raise hand in the 2nd rak’at for Dua-e-Qunoot?

A. Raising hands for Qonoot is recommended (Mustahab) and not obligatory (Wajib (obligatory)). Qonoot itself is Mustahab and not Wajib (obligatory). Doing any Mustahab act is a cause of great reward, and leaving it without reason deprives us of that reward.

Q140. I am student of Class 8th who usually does not pray Salat (Namaz). What is the sin for not praying? Also I want some small Dua to recite so that my heart should bend towards Salat and my studies too so that I can accomplish and become what I want to be in my life and also that I should remember whatever I learn, so that I can be successful in both this life and in the Hereafter.

A. Salat (Namaz) is the pillar of religion which means that without Salat there is no religion. No good deed can be accepted without Salat. The Holy Prophet (s.a.w.a.) used to say that Salat distinguishes us (Muslims) from non-Muslims. So, whosoever leaves Salat deliberately will be like a non-Muslim. The punishment of not praying Salat is severe because nobody ignores Salat if he/she respects Allah (s.w.t.)’s orders. Disrespecting Allah’s orders would make the person like one who is outside Islam, and such a person will end up in the fire of hell even if he or she was a Muslim by name. Quranic verses have emphasized the supreme importance of Salat and have stated clearly that Muslims who do not offer Salat will go to Saqar, which a part of the hellfire.[11]

If a person wants proximity to the Holy Prophet (s.a.w.a.) and the Ahlul-Bayt (a.s.) he/she must pray Salat, and if he/she does not, he/she shall be gathered with their enemies in the hell fire.

As regards the Dua requested by you, it is very good to repeatedly recite “Astaghferullaaha Rabbi Wa Atoobo Elayhe” and also “Allahumma Salle Alaa Mohammad Wa Aale Mohammad” and “La Hawla Wa La Quwwata Illaa Billah Al-A’liyy Al-A’zeem” 100 times each daily, at whatever time you can. This will help you in getting your heart cleansed, and your wishes fulfilled.

May Allah (s.w.t.) bless you and help you to overcome your worst enemy (Shaitan) who wants to destroy you here and in the hereafter, while Allah (s.w.t.) wants to save you. So, it is for you to decide whom to follow.

Q141. I understand that it is wajib (obligatory) on the eldest son to perform the Qaza wajib (obligatory) Salaat (lapsed obligatory prayers) that were not performed by his deceased father during his lifetime. Can these prayers be performed by the other sons of the deceased too? Are they allowed to do so if they so wish?

A. Though it is obligatory on the eldest son to perform those Qaza prayers, it will be sufficient if they are performed by anybody else. Any son or daughter can also perform the Qaza Salaat on behalf of their deceased father. Alternatively, any other person can perform the Qaza prayers too, either voluntarily or by taking money from the family of the deceased. The eldest son or any other son or daughter or relative or friend can pay money to any person who can pray the Qaza Salaat on behalf of their deceased father. Such Salaat will suffice to release the dead person from the responsibility of his obligatory Qaza Salaat.

Q142. We are told that there is no Namaz-e-Janaaza (funeral prayer) for an unborn child or foetus that dies during pregnancy, possibly on the grounds that there is no soul. If this is so, why is there so much hue and cry about abortion? Please explain.

A. Abortion is always not allowed (prohibited) except when it is necessary to save the life of the mother. No matter what is the duration of the pregnancy - even if it is one day or one hour after the formation of the zygote - it is haraam (unlawful and forbidden) to abort the foetus, simply because it is a beginning of the creation of a human being and no one has the right to terminate it.

The duration of the pregnancy is considered in calculating the penalty of the crime of abortion as it goes up with the period till the period is four months when the penalty is the maximum.

There is no link between Salaat al-Janaza (funeral prayer) and abortion. Salaat al-Janaaza is obligatory to be prayed on every Muslim who understands the meaning of Salaat even if he/she was not abiding. Children under the age of six are excluded from Salaat al-Janaaza if they die. There is no funeral prayer for children under the age of six.

Q143. Is it necessary to pray Salat al-Layl every night, or just a couple of times a week/month?

A. Salat al-Layl (Night Prayer) is highly recommended every night. It is a great, sincere and tasteful relationship between you and Allah (s.w.t.), the Merciful. Leaving Salat al-Layl at any night with out a serious reason, such as illness etc, means that the person has committed a sin which had a bad effect on his/her heart and spirituality, preventing himself/herself from the bounty of Salat al-Layl.

Q144. Can we pray in front of a na-mahram? My friend tells me it’s permissible as we pray in Makkah and Madina. Please clarify.

A. According to the fatwa (verdict) of Ayatullah Seestani, it is precautionally not allowed for a woman to pray side by side a man, even if he was a Mahram. A woman, according to Ayatullah Seestani, is supposed to pray behind the man. According to the fatwa of Ayatullah Khoei, it is allowed to pray side by side or even ahead. Praying in front of na-mahram is allowed as far as woman is wearing her full Hijaab. As Muslim women pray in Makkah and Madina and other holy places in the presence of men, it is allowed elsewhere as far as Hijaab is observed.

Q145. Why a person is denied the right to lead a jama’at (congregational prayers) in case he is born of an illegitimate union, even though it is his parents who are to be blamed for the sin and not him?

A. If an illegitimately born person was to lead the congregational prayers, the severity of the sin of adultery would diminish in the eyes of the people and the forbidden act will gain respectability and acceptability. Just as women are not permitted to lead a male congregational prayer, it is merely a condition that illegitimately born persons should not lead congregational prayers. There is no question of injustice or insult involved here.

Q146. I live in a region that is earthquake-prone. Although a number of earthquakes occur each year, in most cases we do not feel them and come to know of it only in the media the next day. In this situation is it wajib (obligatory) to recite Namaz-e-Aayat?

A. Namaz-e-Ayaat is not Wajib (obligatory) on you if you did not feel the earthquake. In the event of eclipse, if the eclipse was full, then it will be Wajib (obligatory) on you even if you were not aware of it when it happened. If the eclipse was not full, then it will be Wajib (obligatory) only on those who knew about it when it happened.

Q147. Can a person say ‘Bismillah’ before the ‘Tasbeehat-e-Arba’ in the third and the fourth rak’ats (units) of the Salaat (prayer)?

A. It is not wrong to say ‘Bismillah’ before the ‘Tasbeehat-e-Arba’. In fact it is Mustahab (recommended) to say ‘Bismillah’ before starting anything.

Q148. If we say our niyyat (statement of intention) wrong, e.g. instead of saying ‘Zohr’ if we say ‘Asr ki 4 rak’at’, and we correct it by saying ‘Zohr’, is our Salaat correct or is it wrong? Please clarify.

A. The Salaat is correct because your intention was to pray Zohr. It is not necessary to say the niyyat. So long as your intention was to pray Zohr for the sake of Allah it is OK.

Q149. How are the imsak, fajr, zohr and Maghrib times defined?

A. Imsak is the time when it is good to stop eating and drinking. It is a precaution to do so a few minutes before dawn (Fajr). Fajr is the time when light of day start spreading horizontally in the sky. It is the time of the Morning Prayer. Zohr is the time of mid-day when sun is in the middle of the sky. Zohr is defined as the time when the shadow begins to increase after its maximum decrease. Maghrib is the time of the real sunset. It is defined as the time when the reddish light disappears from the east side of the horizon.

Q150. I live in a town where my main base for work purposes is also located. On various occasions, I do have to travel to different places for work, which means 1 sometimes go straight from home, and sometimes go to the local base, then travel on to another place for work. I always return home the same day, and always leave home before noon. Can you please advise if my fast is valid for those days that I travel for my work, bearing in mind my main base is in the town of my residence?

A. If your travelling for work is just sometimes and not regular, you are then a ‘traveller’ and your fasting is not valid if you start travelling before noon. But if your work is travelling or in travelling, you must keep fasting during such frequent travelling.

Q151. A Muslim becomes a Shia after having been in another sect. He owes some prayer [salaat] and fasts due to his not having observed them at the time these were due. Is it wajib (obligatory) on him to observe those lapsed prayers and fasts?

A. Yes.

Q152. A Shia Muslim was not conscious of the importance of prayers and fasting. Is it obligatory (wajib (obligatory)) on him to observe those prayers and fasting once he becomes conscious about it?

A. Yes.

Q153. Please explain on what did our Holy Prophet Mohammed (s.a.w.a.) perform sajdah (prostration) when there was no paper or earth available. Also, when we are in a Masjid where the floor is covered with carpets and no paper available what should we use to perform sajdah? We shall appreciate your reply in the context that the sajdagah (mohr) or khake-shefa was only introduced after the event of Karbala.

A. 1. The Prophetic ahadees mention that sujood (prostrations) must be on earth or anything from the earth except metals, edibles and things that can be worn. Paper is mentioned in the ahadees as an item for sujood.

If any of the above is not available, then sujood can be done on a part of your own cloth. If this is also not possible, then on the back of your hand which is the last stage of necessity. In usual cases doing sujood on the back of the hand is not allowed.

2. In the Masjids of the Ahl-Sunnat (recommended) where there are only carpets, you can perform sujood on a small piece of paper. If this is difficult, then you can adopt taqiyyah by doing sajdah on the carpet to avoid harm.

3. Sajdagah (Mohr) or (Torbah) was not introduced after Karbala, but from the time of the Holy Prophet (s.a.w.a.). Sayyedah Fatema (s.a.) made a sajdagah or a mohr from the soil of the grave of her uncle Hamza to perform sajdah on. Many of the Companions used to use sajdagah from soil or a small piece of mat. This is mentioned in famous Sunni books like Tareekh Ahmadi. It was known by the name of Khumrah.

4. Doing sajdah on carpet or on textile willingly is haraam and Bid’at. The Holy Prophet (s.a.w.a.) never did sajdah on any carpet or textile. He used to say: ‘Earth was made (by Allah) for me as a place for sujood and a source of cleanliness (Tahoora) (like Tayammum).

Fasting (Sawm)

Q227. If a Muslim who is fasting on the 30th of Ramzan comes to know that today is Eid after Zohr, what should he do?

A. As soon as he comes to know about Eid whether before Zohr or even before Maghrib, he should immediately break his fast. The time of Namaz-e-Eid is from sunrise up to noon-time. Eid Namaz cannot be prayed after Zohr. If he comes to know after Zohr, there is no Namaz-e-Eid for him. Moreover it is not Wajib (obligatory) in the Ghaybat of Imam-e-Zaman (a.t.f.s.). Performing Namaz-e-Eid on the next day is haraam. It is like praying Namaz-e-Jumah on Saturday.

Q228. Some people say that one should not keep a fast on the day of Aashura while others say that it is the Sunnat (recommended) (tradition) of the Holy Prophet (s.a.w.a.) what is the true Islamic view?

A. It is ‘Makruh’ (undesirable) to keep a fast on the day of Aashura. It is the legacy of the Bani Umayyad rulers who fabricated many traditions proclaiming the day of Aashura as a very auspicious day. The Holy Imams (a.s.) have repudiated this view as inauthentic and forged.

Q229. Will it be necessary to give Kaffara (expiation) for breaking a Mustahab (desirable) fast?

A. No. A person is not liable to give any Kaffara for breaking a Mustahab fast, intentionally or unintentionally. Kaffara is due on month of Ramazan’s fast and the Qaza of it when broken after midday.

Q230. Can one swim during the fasting of month of Ramazan wearing a plastic cap?

A. Yes. Fasting will not be invalidated.

Q231. Would seminal discharge in sleep (Ehtelam) render a Wajib (obligatory) and Mustahab fast void?

A. Ramazan fast does not become void due to Ehtelam. Only Qaza & Mustahab fast becomes void. If seminal discharge occurs in a dream during the day in the month of Ramazan, it is not necessary for him to rush for the Ghusl (bath); he is allowed to urinate, even though semen left in the urinary tract may come out. If he performs ghusl (bath) before urinating, it is Ehtiyat for him not to urinate until after Maghrib.

Q232. Can a Muslim forgo fasting in the month of Ramazan if the nature of work entails hardship?

A. The Muslim who cannot work if he observes fasting should abstain from working. He may take a loan, if need arises, but he is not permitted to forego fasting in the month of Ramazan.

Q233. I cannot concentrate in my studies if I were to fast in the month of Ramazan. My final exams are near. Can I keep Qaza for the Ramazan fasts later on?

A. The fasts of the month of Ramazan are wajib (obligatory) and the reason you have mentioned cannot justify your not fasting. Your fears are baseless. If you obey Allah Ta’ala, He will help you in your studies.

Q234. Can Mo’min break his Mustahab (recommended) fast by accepting ‘Paak’ (clean) eatables offered by a non-Muslim?

A. No, he cannot break his fast. One can break a Mustahab fast only by accepting the invitation from another Mo’min.

Q235. Can a person returning from a journey observe wajib (obligatory) fast?

A. If he returns before noon, his fasting will be valid.

Q236. Is a recommended fast invalidated due to unintentional intake of food or water?

A. A recommended fast and even obligatory ones are not invalidated by unintentional eating or drinking water. When the person remembers, he should spit out that which is in his mouth. If after remembering, he were to eat too little and throw the rest out, his fasting will be void.

Q237. A person having vowed to do fast on three consecutive days is unable to fast on the third day. Will he have to fast for three days once again?

A. If continuity was not a condition and the person had merely vowed to fast for three days, he should observe fast for one more day. But if continuity was part of the “Nazr”, he should fast for three consecutive days once again.

Q238. Can a person fasting for Kaffara-e-Yameen break his fast after noon-time?

A. The person fasting for Kaffara-e-Yameen can break his fast before noon but he cannot break his fast after noon-time.

Q239. What should a person do who had deliberately not kept fast for 3 months of Ramazan?

A. The person will have to give Kaffara (expiation) for every day of the month of Ramazan fasting which he has deliberately not observed. The expiation for one day is either to set free a slave, feed sixty poor people or fast for 60 days, of which 31 days must be fasted consecutively. The person will also have to keep one day’s fast as Qaza for each day of the Ramazan fast.

As a precaution, the Qaza of the fasting of Ramazan should not be delayed upto the next Ramazan. If one has to fast the Qaza for two or more complete Ramazan, a fidyah (ransom) will be incumbent on him for each day of the Ramazan month of the year or years before the last Ramazan. The fidyah is three quarters of a kilogram of food or a kilogram & a half for each day.

Q240. Is it Wajib (obligatory) for a person, to pay for the Kaffara of the fasting before embarking for the Hajj?

A. If the person has sincere intentions of keeping fasts as Kaffara for the Ramazan & other fasting, he can proceed for Hajj. But if he has intention of feeding the poor as Kaffara, it will be Wajib (obligatory) for him to fulfill the Kaffara first, which is similar to a debt on the person, before embarking for the Hajj.

Q241. Can one break fast which has been kept due to fulfilment of a vow?

A. The fast due for a fulfilment of a vow are of two types: (1) Which has no time limit which can be suspended before noon time, and (2) One which is specifically time bound say for example, the vow to keep a fast on 15th Shaaban, such a fast cannot be suspended, neither before nor after noon time.

Q242. Would fasting of a person be valid if in the month of Ramazan he leaves his home town after dawn and returns before noon?

A. Yes.

Q243. A traveller decides to stay at a place for 10 days during Ramazan but after a few days fasting, he leaves that place for another village. Would he be obliged to keep Qaza of the few days’ fasting later?

A. No, his early fast is valid.

Q244. Can a person, who has touched a dead body, observe fast without taking the obligatory bath?

A. Yes, the person can observe fast without taking the bath for touching a dead body and his fast does not become void even if he touches the dead body in the state of fast.

Q245. Should a wife pay atonement if her husband forces her to have sexual intercourse while she is observing an obligatory fast?

A. It is the obligation of the husband, who forces his wife to have sexual intercourse while she I observing an obligatory fast, to make atonement for his own fast as well as for his wife’s. If the wife was agreeable to the sexual intercourse one atonement becomes obligatory for each of them.

Q246. Can a person observe fasting without taking a bath for touching a dead body?

A. Yes. A person can observe fasting without taking a bath for touching a dead body and even if he touches a dead body in the state of fasting, his fast does not become void.

Q247. Does the food which remains between the teeth and is swallowed during the day invalidate the fast?

A. If the person knows that some particles of food remains in between his teeth which will go down into his stomach during the day, it is necessary for him to use a toothpick or dental floss. In case he does not use a toothpick or dental floss and something goes down into his stomach, his fast becomes void.

Q248. Does a recommended fast become void if a person vomits involuntarily?

A. If a person vomits by mistake or involuntarily, his fast does not become void. The rule applies equally to obligatory as well as to recommended fasts.

Q249. What is the position of the fast of a person who breaks it upon the saying of an unreliable person that the sun has set and learns later that the sun had not set?

A. If a person, who is not reliable says that the sun has set, and a person who is observing fast, breaks his fast on the basis of the statement of the former and learns later that the sun had not set or doubts whether or not the sun has set, it becomes obligatory on him to observe qaza of the fast and also to make atonement for it.

Q250. Can a person observe fast while journeying on a day which he had vowed to do so?

A. If a person makes a vow that he will observe fast on a particular day whether he is journeying on that day or not, he should observe the fast on that day although he may be journeying.

Q251. A traveller intends to stay at a place for ten days, observes fasting and after Namaz-e-Zohrayn learns that he cannot stay for more than a week at that place. Is he obliged to offer complete prayers and observe Ramazan fasts on the following six days?

A. Yes. If he prays one four rak’at prayer (with intention of staying for ten days) and then changes his plan, he will continue to offer complete prayers and to observe fasting. There is no difference among the Mujtahedeen about this rule.

Q252. May a person observing a Mustahab fast, break it during the day if a Momin offers him/her something to eat?

A. If a person observes a Mustahab fast, it is not obligatory on him to complete it. In fact, if one of his brethren-in-faith invites him to a meal, it is Mustahab that he accepts the invitation and breaks the fast during the day time even if it may be after Zohr.

Q253. How should a person make the niyyat (intention) of a fast?

A. A person can make niyyat every night of the Holy month of Ramazan that he would be fasting on the following day, and it is better to make niyyat on the first night of the month of Ramazan that he would be fasting throughout the month. The last time for making niyyat to observe a fast is moments before Azan of Fajr prayers.

As for ‘Mustahab’ fast one can make its niyyat at any time in the day, even moments before Maghrib provided he has not committed any such act which invalidate the fast.

If a person sleeps before Azan for Fajr prayers in Ramazan or any other day fixed for an obligatory fast without making a niyyat, and wakes up before Zohr to make a niyyat of fast, his fast will be in order. But if he wakes up after Zohr, as a precaution (Ehtiyaat), he should continue with the abstinence with the niyyat of Qurbat and then observe its ‘qaza’ also.

Q254. What should one do if he is not certain whether it is the last day of Shabaan or the first day of the month of Ramazan?

A. In such case the fast on that day is not obligatory. If, however, somebody wants to observe fast on that day he cannot do so with the intention of observing the month of Ramazan fast, but if he makes an intention that if it is month of Ramazan then it is the month of Ramazan fast and if it is not the month of Ramazan then it is Qaza fast, his fast will be valid. But it is better to observe the fast with the intention of Qaza fast or some other fast, and if it is known later that it was month of Ramazan then it will automatically be considered as month of Ramazan fast.

Q255. Which things make a fast void (batil)?

A. There are nine acts which invalidate fast:

(i) Eating or drinking.

(ii) Sexual intercourse.

(iii) Masturbation or any sexual activity resulting in ejaculation.

(iv) Ascribing false things to Allah (s.w.t.) Holy Prophet (s.a.w.a.) and Ahlul Bayt (a.s.)

(v) Swallowing heavy dust or thick smoke.

(vi) Submerging one’s entire head in water.

(vii) Remaining in need of Ghusl-e-Janabat, Ghusl-e-Haiz or Ghusl-e-Nifas up to the time of morning Azan;

(viii) Taking a liquid enema and

(ix) Intentional vomiting.

Q256. Will the fast of a person be valid if he/she eats or drinks something unintentionally?

A. If while eating and drinking, a person realises that it is Fajr, he should throw the food out of his mouth, and if he swallows it intentionally, his fast is void. But if a person eats or drinks something forgetfully during the day time his fast is in order.

Q257. If someone, who needs Ghusl-e-Janabat in the nights of month of Ramazan sleeps and does not wake up before the time of morning Azan, will his fast be in order?

A. If a person in Janabat, does not perform Ghusl (bath) intentionally till the time of Fajr prayers his/her fast becomes void and if the time left before Azan is short he/she should perform tayammum and observe the fast. However as a precaution (Ehteyat) its qaza should be observed.

Q258. Will a woman’s fast be valid if she gets paak from Haiz or Nifas just near the Fajr Prayers, in the month of Ramazan and has no time left for ghusl (bath) or tayammum.

A. Yes, her fast will be in order.

Q259. What is the Kaffarah (atonement) of intentionally not observing fast of the month of Ramazan?

A. In case of intentionally not observing or breaking a fast (of the month of Ramazan), in addition to making up the Qaza (defaulted) fast he may atone for the same by any of the 3 methods given hereunder:

(a) Free a slave, or

(b) Observe fast for 60 days. The first 31 days of this fast must be consecutive but if he/she fails to fast on any day in this period without any just excuse, he should commence fasting all over again. However it would not matter if he did not maintain continuity (after 31 days) for completion of the remaining 29 fasts, or

(c) Feed 60 poor Muslims to their fill. However if it is not possible for him to fulfill any of these he should give Sadaqah (charity) according to his/her status and seek Divine forgiveness.

Q260. A person fasts in the month of Ramazan for several years and he does not know, due to ignorance, that the ghusl (bath) of janabah is obligatory, so he does not perform ghusl (bath).

A. His fast is correct and no expiation (kaffarah) is obligatory for him.

Q261. Is it permissible to offer meals to those who are not fasting, that is those with and without an excuse for not fasting in the month of Ramazan, whether in restaurants or in homes, if this offering is not considered disrespectful to the sanctity of the noble month?

A. It is permissible (to offer meals) to those who have an excuse (for not fasting) [but not to the others].

Q262. What is the ruling for a person who travels after noon (zohr) during the month of Ramazan while fasting?

A. He should complete his fast and there is no qaza on him.

Q263. And if he travels before noon, having intended to do so and decided on the trip the night before?

A. There is no fasting for him on this day. He will break his fast after reaching the hadd al-tarakhkhus and he is obligated to offer its qaza after that.

Q264. Some allergy sufferers use an apparatus which we call an ‘inhalator’ to assist them in easy breathing. After its placement in the mouth and pressing it, this apparatus emits what is like pressurized gas. Can this apparatus be used at the time of fasting?

A. Yes. One who uses this (apparatus) remains on his fast and his fast is valid.

Q265. If I attain personal confidence that the astronomical calculations on the birth of the crescent (hilal) announced by the experts are correct, can I, relying on my confidence, confirm the first of the month and fast or for the Eid and break my fast?

A. Confidence in the birth of the crescent and its visibility is of no consequence; rather, the actual sighting has to be confirmed by yourself or someone else. Yes, it is enough to confirm the actual sighting in another city if it shares the horizon of your city, such that a sighting in that city would necessitate a sighting in your city, if there were no barriers such as clouds, dust, mountains, etc.

Q266. Can you tell me whether it is permitted to fast on behalf of parents who are still alive, in order to make up for fasts they have missed (i.e. qaza fasts).

A. This cannot be done for the onus is theirs as long as they are alive. Should they not be able to fast for reasons of disability or handicap, then fast is not wajib (obligatory) on them. Prayers are wajib at all times, albeit could be performed in different positions. If standing is not possible, then sitting; if sitting is not possible, then lying down; and the worst scenario is a person praying with movements of eyelids to show positions of ruku and sajda. Should anyone be unconscious as in coma, then prayers are not wajib (obligatory). Mas’ala of Ayatullah Seestani (From ‘Islamic Laws’): As long as a person is alive, no other person can offer his qaza on his behalf, even if he himself is unable to offer them.

Q267. Can a person swallow his own saliva while fasting? Can a person taste the salt of a cooked dish?

A. It is not an offence to swallow the saliva, even if it is intentionally collected or by thinking of juicy things. It is permissible to taste the salt provided, it should not enter the throat. The person must spit out the substance completely.

Q268. Can married couples perform sexual intercourse in the month of Ramazan?

A. During the daytime sexual intercourse is not permitted in the month of Ramazan. It is makruh for a person fasting to kiss or play with his wife unless he is sure that there will be no discharge.

Q269. Will it be necessary to give Kaffara for breaking a Mustahab fast?

A. No. A person is not liable to give any Kaffara for breaking a Mustahab fast, intentionally or unintentionally. Kaffara is due on fast for the month of Ramazan and the Qaza (lapsed) of it when broken after midday.

Q270. Before beginning a fast of Ramazan, how much earlier should one stop eating before morning prayers?

A. Even one second before dawn is sufficient. If one does not know when the dawn breaks, the person should stop eating a few minutes earlier.

Q271. Is eating before dawn (i.e. Sehri) Wajib (obligatory)?

A. Sehri is not Wajib (obligatory). It is Mustahab (i.e. recommended) even if it is only water or a piece of date. As far as possible, one should not ignore the importance of Sehri.

Q272. When we observe that the new moon sighted on the last day of the month of Shabaan is big, what should be one’s intention for next day’s fast - first or second of Ramazan?

A. If it is the end of the month of Shabaan and the new moon appears to be of the second day, one should keep a Qaza after the end of Ramazan. And it is not necessary to specify whether one is fasting for the second or third or fourth day.

Q273. I would like to know what is the reason that the Shia Muslims break their fast after the Maghrib Prayers, while most of the Sunni Muslims break their fast before the Maghrib Prayers, i.e. as soon as the sun sets. Are there any Hadees or Tradition of the Ahlul Bayt (a.s.) in this regard?

A. The followers of the Ahlul-Bayt (a.s.) break their fast when the real Maghrib takes place. The real Maghrib is not just what some people see as sunset, which is in fact a superficial one, but when it really sets, and that is known by the vanishing of the reflection of sunlight on the opposite side of the sun (Eastern Reddish), which confirms that the sun has set. This happens many minutes after the superficial sunset.

Even in the Holy Qur’an, you find the verse: “And complete fasting till night” which means beginning of the night and is not just the superficial sunset when nobody can claim that night has started. This shows that the real time of breaking fast according to the Holy Qur’an and the authentic Sunnah is when the night starts, and that is exactly what the Shia practise.

Q274. Do I have to give fitra in respect of the guest who comes to my house before Id-ul-fitr night although he himself gives his own fitra? Please clarify.

A. If the guest stayed over the night of Id-ul-fitr at your house, then his fitra will be due on you, but if he had stayed part of night and left, then his fitra is not on you.

Q275. During fasting, is it allowed to brush teeth to avoid bad smell? Also, can I trim, cut or shave small hair around my beard or any other part of my body or cut my nails during fasting?

A. Brushing one’s teeth, or shaving, cutting or trimming one’s hair from any part of the body, or cutting one’s nails during fasting is allowed and it does not affect one’s fast.

Q276. Is a recommended fast invalidated due to unintentional intake of food or water?

A. A recommended fast and even obligatory ones are not invalidated by unintentional eating or drinking water. When the person remembers, he should spit out that which is in his mouth. If after remembering, he were to eat a little and throw the rest out, his fasting will be void.

Q277. What are the consequences in case a person cannot fast due to ill-health? What happens if one deliberately breaks his fast or does not keep fasts when he is obliged to do so?

A. If an ill person cannot fast he/she has to keep a Qaza fast afterwards, but if he/she cannot keep Qaza fast either in the future due to continuous ill health, then he/she has to give Fidya which is feeding one poor person for every day of missing fast. The poor person should be a Mo’min besides being poor.

Kaffara is a penalty for deliberately breaking fast or not fasting. Kaffara for each day is either freeing a slave or feeding 60 poor persons for each day of not fasting (deliberately) or fasting for two months for each day. Kaffara is just a penalty and the person still needs to keep Qaza fast for the day he missed fasting.

Q278. Can one accept the tea or eatable offered by one’s mother or wife and break a recommended fast?

A. It is recommended to accept an invitation extended by a mo’min or mo’mina to consume lawful and clean food or drink. The person will be recompensed for the fast as well as for accepting the invitation. The recommended fast can be suspended at any time of the day but the qaza (lapsed) fast or one kept for a vow which is not time bound can be broken only before noon time.

Hajj and Umrah

Q279. Can a person who has not performed his own Hajj go on behalf of another?

A. If the person cannot do it any time, then he can go on behalf of another. A person who can afford to go or earlier delayed going to Hajj cannot go for Niyabat.

Q280. Can a person do Niyabat for 3 or more persons in performing Mustahab Hajj at one time?

A. A person can do Niyabat on behalf of more than 1 person in the case of Mustahab Hajj. But Wajib (obligatory) Hajj can be performed by a person as Niyabat for 1 person only at a time.

Q281. Can a person in the state of Ehram stand under the shade of a tree or a building’s shadow?

A. After Ehram, there is no objection to take shelter under a shade or shadow for the purpose of taking rest or while residing at a place. But it is not allowed while travelling.

One cannot travel in a vehicle with a cover over it. There should not be any shadow nor can a person cover his head with any material while travelling.

Q282. Under what circumstances does Hajj become Wajib (obligatory) on a Housewife who does not have any income of her own?

A. Hajj does not become Wajib (obligatory) on her in this case. Also it is not incumbent upon the husband, however rich he may be, to send or take her along with him to Hajj. But it would be better if the husband sends or takes her along with him for Hajj.

Q283. Can a person take bath in the state of Ehram?

A. It is permissible but the person should not use a soap which is fragrant and should not look into the mirror.

Q284. Can a person in Ehraam change into some other clothes while resting?

A. The person while resting can change provided it is unstitched.

Q285. What is the Kaffara for a person in Ehram who walked under a shade deliberately?

A. One animal, whether goat or sheep, should be slaughtered as Kaffara. And one cannot distribute among friends, relatives and neighbours. It has to be served to poor Mu’mineen.

Q286. Is it necessary to offer Tawaf-un-Nisa? Can one perform it in stitched clothes?

A. It is not Wajib (obligatory) but the person who does not perform Tawaf-un-Nisa at the end of his Hajj rites will not be able to return to conjugal relations with his wife. Similarly, a bachelor will not be able to marry.

Tawaf-un-Nisa can be performed with stitched clothes.

Q287. With due respect, I have to state that last year we had been fortunate to perform Hajj. A group of other Mo’mina were with us, we have been staying in one big room at Mecca Sharif. The Masala (question) is that somebody’s dupatta of Ehram has been brought back by us due to oversight, which we discovered after coming back to our place. Now what should we do? We have tried our best to find out its owner, but we did not succeed. The same is lying with us. Could we give it to a poor lady? Or could we put it in a Masjid for use by other ladies to perform Namaz?

A. If you cannot find the rightful owner, you can give away the clothes in charity to any poor lady or leave it in the mosque where ladies use such apparel to perform their Namaz.

Q288. Will a person in Ehraam who travelled under the shade give one Kaffara or one Kaffara for each time the person came out of shade and entered it again?

A. Kaffara (i.e. expiation) will be due only once for one lap of journey. If a breach of prohibition takes place many times, for instance, during the journey from Mecca to Arafat, one Kaffara will be due.

Q289. Can a person delegate another person to perform the Hajj rites?

A. A physically able and healthy person cannot delegate this religious obligation to anybody else. If he believes walking will be strenuous for him, there are arrangements for wheel-chairs and palanquins. Only if the person is completely sick and unable to perform Hajj, even with any help and assistance, then he can delegate another person for Hajj.

Q290. Can one perform one Umrah Mufradah for more than one person at a time?

A. Yes, you may even perform one Umrah Mufrida on behalf of 100 people or more. After all, it is a Mustahab (recommended) act.

Q291. Can a lady go with Na-mahram for Hajj?

A. If the Na-mahram accompanying the lady sees her without hijab and there are chances of committing sin, the lady cannot go for Hajj with a Na-Mahram person. In the likelihood of such an event a woman cannot even go to the market or anywhere else.

Yet, it is not Wajib (obligatory) for a lady to go with a Mahram. She may go with other women.

Q292. Can a person perform Umrah Mufradah between Umrah Tamatto and Hajje Tamatto?

A. The person cannot do Umrah Mufradah between Umrah Tamatto and Hajj-e-Tamatto. He should wait and complete the rites of Hajj-e-Tamatto.

Q293. A person can either give Kaffara or go for Hajj. Can he proceed for Hajj if the time for Hajj (i.e. from Shawwal onward) has neared, without paying the Kaffara?

A. The person should pay the Kaffara, irrespective of the fact that the months for the Hajj rites have arrived. It will not be proper to proceed for Hajj without giving the Kaffara.

Q294. Is Tawaf-un-Nisa obligatory for a person doing hajj on behalf of dead Muslim?

A. It is wajib (obligatory)

Q295. What should a person do, when in the course of Namaz-e-Tawaaf behind Maqam-e-Ibrahim, he gets pushed?

A. The person should return to his position and complete his Namaz. However, if he was in Ruku and then pushed away, he should not return to do Ruku even if he had not said the recitations but instead, continue with sajdah since it is not allowed to increase Wajib-e-Rukni acts.

Q296. A person has been sponsored by another to go for Umrah and Kaffarah (penalty) becomes due on him. Who is liable to pay the Kaffarah the sponsor or the doer?

A. The person who had gone for Umrah is liable to pay the Kaffarah.

Q297. A person performing Hajj on behalf of another fails to perform Tawafun Nisa. Does the wife of the person who hires become unlawful for him?

A. If a person who has been hired by another person to perform Hajj fails to perform Tawafun Nisa, his wife (i.e. the wife of the hired person) becomes unlawful for him.

Q298. If some one cannot go to Hajj, and he knows that he does not have the ability or means to go, what should he do?

A. Grand Ayatullah Sayyed al-Khoei states that this person should send someone on his/her behalf who has not gone on the Hajj before, in his/her place. However, Grand Ayatullah Sayyed Ali Seestani disagrees and states that in order for someone in this situation to complete their Hajj they can send anybody, although it would be better to send somebody who has not been on the Hajj before.

Q299. If someone is certain that he cannot perform the Hajj and he knows that he will die, how can he complete his Hajj?

A. In order to complete his Hajj, the person must write a wasiyya, or will, requesting someone to go on his behalf. This person can be a relative or somebody else.

Q300. If someone dies without performing the Hajj, and at the same time he did not leave a wasiyya requesting someone to go on his behalf, how is it possible for him to go on the Hajj?

A. This person’s Hajj will only be complete if someone, be it a relative on other wise, performs the Hajj on his behalf using the deceased person’s wealth.

Q301. If someone dies in debt and has not performed the Hajj but has left a small amount of money should it be used for the Hajj or to pay back the debt?

A. According to Sayyed al-Khoei, the debt to Allah is greater and the Hajj takes preference, so the money should be used to send someone on behalf of the Hajj. Sayyed Seestani, says that the money should be given in order to may off the debt.

Q302. Is it permissible to go for Umrah or Ziyarat during the month of Ramazan?

A. One is allowed to travel during the month of Ramazan even if it is to avoid fasting. It is Makruh (i.e. undesirable) unless it is for Umrah or Ziyarat or to serve in the army of an Islamic government or to save a life or if it is after the twenty third day of the month of Ramazan.

Q303. When someone comes to Makkah to perform the rites of Hajj on behalf of another (i.e. as a naib), himself lacking the capacity to perform Hajj, and thus acquires the capacity to perform Umrah Mufradah, is it obligatory for him to perform the umrah?

A. Apparently, umrah mufradah does not become obligatory for the naib, whose duty is to perform umrah tamatto. However, it is better for the naib who thus becomes capable to perform the umrah mufradah for the sake of caution (ehteyaat).

Q304. Is the wearing of Ehraam necessary for women?

A. Women may assume Ehraam in any dress, with the exception of clothes made of pure silk.

Q305. Is it permissible for women who cannot enter the halt in a mosque, on account of menses, to assume Ehraam outside the Shajarah Mosque? What about assuming Ehraam from a parallel point for those women who have no disability?

A. For those who travel to Makkah by this route, it is not sufficient to assume Ehraam outside the Shajarah Mosque. However, women having an excuse must become mohrim while passing through the mosque, if possible. If they cannot do so, due to the crowd or a similar reason, and they cannot also postpone Ehraam until their disability is over, it is obligatory that they assume Ehraam at Johfah or a parallel point. Also, they can assume ehram from their place of stay in Medina by taking a vow (nazr).

Q306. Is it valid for women to take a vow to assume ehram before the miqat without her husband’s permission? In general, what is the rule about a woman’s vow taken without her husband’s permission?

A. A woman can take a vow without her husband’s permission in his absence. But caution lies in her abstaining from taking a vow without his permission when he is present, and if she takes such a vow it would not be valid.

Q307. What is the rule concerning the use of oil during the state of ehram? Does it entail a Kaffarah, and if it does, what is it?

A. It is not permissible to apply oil on the body or the head’s hair for the purpose of adornment or relaxation of bodily members and the like, but there is no kaffarah for it unless the oil has been perfumed, as some creams are. In such a case that which is in accord with caution is to sacrifice a sheep, although it’s not being obligatory is not improbable even in this case.

Q308. What is the rule concerning wearing ornaments during ehram and what is the related kaffarah?

A. The use of any kind of ornaments by women, as well as applying kohl, wearing finger rings, and applying henna for the purpose of adornment are forbidden for both men and women, but no kaffarah is required. If the use of such things is considered adornment, it is better as an obligatory caution to avoid them even if there is no intent of adornment. It is not improbable that it is obligatory in the state of ehram to abstain from everything that is considered adornment, even if there is no intent to adorn oneself. Thus caution is not to be neglected in this regard. Wearing finger rings for the sake of istehbaab (reward) and the wearing of ornaments by women that they usually wear at home are accepted, provided they are concealed from the sight of even their husbands.

Q309. Is it permissible for the mohrim to pass through the tunnel on his way from Makkah to Mina, though there is another route which is longer?

A. There is nothing objectionable in it.

Q310. Where should one slaughter the sacrificial animal relating to the kaffarahs that become obligatory on a mohrim, and how is it to be used?

A. The kaffarah may be given to the poor, and the place of sacrifice, in the case of expiation for hunting during umrah, is Makkah, and during Hajj it is Mina. As a matter of caution, one should act in the same manner in relation to other kaffarahs.

Q311. Is it permissible to interrupt an obligatory or a mustahab tawaf?

A. It is permissible, although it is more in accord with caution not to break off during an obligatory tawaf in a way that is usually considered a violation of the continuity of sequence (mawalaat).

Q312. What is the rule applicable to a person who after returning to his hometown comes to know that his tawaf had been defective?

A. It is obligatory for him to rectify his tawaf, either in person or, when he cannot do it himself by appointing a naib. After performing a complete tawaf with the intention of fulfilling his obligation, the prayer of tawaf should be offered again.

Q313. Is it permissible to leave a gap of time between tawaf and the prayer of tawaf?

A. It is obligatory to perform the prayer of tawaf without leaving a time gap, and the criterion of whether there is a gap or not is common judgement. Accordingly, it is not improbable that a gap of few minutes for the performance of a daily prayer would be considered a harmless gap.

Q314. Is it correct for a woman and a man to pray by the side of one another behind the Maqam (of Ibrahim)?

A. There is no problem so far as there is a distance of at least a wajab (about 20 centimetres) or the man stands a little ahead of the woman.

Q315. What is the duty of the one who omits the prayer of tawaf either intentionally or by mistake or due to his ignorance of the rule?

A. Voluntary omission of the prayer of tawaf invalidates the Hajj. But in case it occurs due to ignorance of the rule or due to a lapse, one should return to the Masjid al-Haram and offer the prayer if one is not far away and can offer the prayer in its place without hardship. But if one has gone far away from Makkah, one should perform it wherever one is reminded.

Q316. What is the duty of one who remembers while performing the saie that he did not perform the prayer of tawaf?

A. He should break off the saie as soon as he remembers it and perform the two rak’ats of the prayer at its proper place and then return to complete the saie.

Q317. What is the duty of someone performing umrah who omits taqsir, intentionally, unknowingly or by mistake and goes on to assume the ehram for hajj?

A. If the omission was intentional or due to ignorance of the rule of taqsir, and he assumes the ehram of hajj, his umrah is most probably invalid and his hajj changes into Hajj al-ifraad. As a caution it is obligatory upon him to return to perform the Hajj next year. That which is nearer to caution (ahwat) is to perform an Umrah Mufradah this year after the completion of Hajj al-Ifrad. But if the omission of taqsir was on account of a lapse, his Hajj is valid and as a supererogatory caution he should sacrifice a sheep.

Q318. Should one assume the ehram of Hajj from a point within the old city of Makkah, or can one assume it from any point within the present city?

A. It is permissible to assume ehram from any point within the present Makkah. But as a manner of caution it should not be outside the limits of the old Makkah, and it is best to assume ehram in the Masjid al-Haram.

Q319. Is the time of the halt in Arafat from the beginning of noon or later?

A. The caution in regard to the halt in Arafat lies in making it from the beginning of noontime to sunset, although it is not improbable that a delay amounting to the time that is usually required for making the prayers of Zohr and Asr and going through their preliminaries is permissible.

Q320. If someone forgets making the rami (throwing of stones) and leaves Mina, should he return to perform it in person or can he appoint a naeb, or should he perform its qaza the next year?

A. He should return and perform the rami, and he cannot appoint a naeb to do it. And if the Days of Tashriq are over, as a matter of obligatory caution he should return to perform it or appoint a naeb to do it, and he or his naeb should perform its qaza the year after as well.

Q321. Please explain the rule pertaining to making the sacrifice at the new sacrificial grounds?

A. To offer the sacrifice in the new sacrificial grounds is valid and permissible.

Q322. If one delays performing the sacrifice beyond the Day of Id due to incapacity, should he also put off doing halq or taqsir (shaving of head or cutting the hair)?

A. Yes. As a matter of caution he should delay it until the sacrifice is offered.

Q323. Is it permissible to perform the halq at night? What is to be done if one were to forget making halq during the day?

A. From the viewpoint of caution, it is better not to put off halq until the night, and if the delay is due to having forgotten, one can perform it any time after the day of Id al-Azha.

Q324. What is the obligatory period for spending the night in Mina? Is it sufficient to spend the first half of the night from sunset to midnight? How about spending the second half?

A. The obligatory period of spending the night in Mina is half of night and the mukallaf has the option between the first half and the second, though spending the first half of the night there is closer to caution.

Q325. If one does not make the nightly halt at Mina from sunset to midnight, what is his duty? Is there any difference in this regard between having some excuse, or having acted out of ignorance or forgetfulness?

A. In such a case he should make the halt during the second half of the night if one fails to make the obligatory night halt, he should sacrifice a sheep for every night omitted and, to be on the side of caution, there is no difference in this regard between one who has a valid excuse and someone who acts out of ignorance or forgetfulness.

Q326. Does the rule that allows the traveller the option to offer the (four rak’at) prayer either fully or with qasr in the Masjid al-Haram and the Prophet’s Mosque apply to the entire city of Makkah and of Medina? Is there any difference in this regard between the new and the old localities?

A. The rule allowing the option between offering the daily (four rak’at) prayers either completely or with qasr applies to the entire cites of Makkah and Medina and these cities as such are the subject of the rule, without their being a difference between the old and the new localities. However, caution in this matter requires one to confine the option to the old city limits of Makkah and Medina, or, rather, to the two holy mosques.

Q327. A man who is financially able in a particular year is prevented from travelling because he could not obtain a visa to perform the hajj in that year. Then, he is forced to spend the money, which was set aside for hajj, after the season, to fulfill his living needs. Thereafter, he is not able to obtain the money needed to perform the hajj.

A. If he acquires the ability in later years, then hajj is obligatory for him, and if he does not acquire the ability, then it is not obligatory for him.

Q328. From which direction should one throw pebbles at jamratul aqabah (in Mina)?

A. Stone it from the front [because it is not permissible to stone it from the back].

Q329. What is the ruling on one who enters the state of Ehraam from Jeddah, instead of Johfah, because of ignorance?

A. If he made a nazr for the Ehraam in Jeddah, then his Ehraam is valid.

Q330. Is one permitted after tawaf and saei, to cut the hair (taqsir) of someone else who has requested him to do so, before cutting his own?

A. It is not permissible for one to attend to the taqsir of others before his own.

Q331. Can a person do niyabat for 3 or more persons in performing Mustahab Hajj at one time?

A. A person can do niyabat on behalf of more than 1 person in the case of Mustahab Hajj. But Wajib (obligatory) Hajj can be performed by a person as Niyabat for 1 person only at a time.

Q332. If a person on whom Hajj was wajib (obligatory), dies before having performed it, is it wajib (obligatory) to first spend, out of the inheritance, on sending someone to Hajj on behalf of the deceased?

A. If Hajj was wajib (obligatory) on a person, and he dies before performing it, then it becomes wajib (obligatory) on his heirs to set aside an appropriate amount of money from the money or properties he left behind before these are distributed, and to send a person for hajj on behalf of the departed. This Hajj must be performed without delay.

Q333. It is said that if a person performs Umrah during the month of Ramazan he will get more sawab than if he performs it in any other month. But if one goes for Umrah during Ramazan then one’s fasting which is obligatory (wajib (obligatory)) would become Qasr. So what should one do?

A. The best month for Umrah Mufrada is Rajab, although Umrah Mufrada is recommended (Mustahab) every month in the year. If you go for Umrah during the month of Ramazan, then you may stay in Makkah for 10 days or more so that you can observe fasting. If you stay for less than ten days in Makkah itself, you cannot observe fast, and you should observe your Qaza fasts later on.

Q334. Which is the time for performing Umra-e-Mufrada? I am told that if we perform after the 1st of Shawwal then Hajj is Wajib (obligatory) for that year. Please clarify this.

A. If you have already performed Hajj, then it will not be Wajib (obligatory) again on you to perform Hajj. But if you have never performed Hajj, and you performed Umrah in Shawwal, then this means that you can perform Hajj also. This makes Hajj Wajib (obligatory) on those who did not perform Hajj before.

Khums

Q335. Can Sahme Saadaat (50% share of saadaat) be given in a form other than money? Is it necessary to inform the person that we’re giving him khums money?

A. Sahme Saadaat can be given in the form of gifts and lawful articles. According to Ayatullah Khoei (M.D.A.) it should be given to poor, pious and deserving Sayyeds. And it is not necessary to inform the recipient that he or she is receiving khums money just as one gives in charities without saying anything.

Q336. Would khums be applicable on the jewellery, which has been given by parents to their married daughter?

A. If one knows that the parents have not paid the khums when it was due, it will have to be extracted from the value of the jewellery. Now if the parents have paid the khums but the jewellery is kept by their daughter in safe deposit after one year’s period, khums will have to be paid. Only if khums had been paid previously and the jewellery is put to use by wearing it, khums would not have to be paid.

Q337. Is Khums payable on the amount outstanding in a Provident Fund Account?

A. No, it is yet not 100% in your ownership. At the time when it’s in your ownership only, then Khums is applicable.

Q338. Would Khums be applicable on eatables like rice, oil, etc. which remains at the end of the year?

A. Yes. The 20 percent value of the remaining eatables should be calculated for each item at the year end and paid as Khums.

Q339. A person living at his parent’s house saves money over a period of five years and buys a house where he later lives with his wife. Would he have to pay the Khums on the price of the house?

A. Every person should have a date for accounting purposes. At the end of one year, whatever savings have been made after making all lawful expenses, 20% of it should be given as Khums. Of this, 50% be paid to poor and pious Saadaat (descendants of Hazrat Muhammad (s.a.w.a.) and Aale Muhammad (a.s.)) and 50% be given to Naeb-e-Imam or those who have his permission to collect Sahme-Imam.

If the person did not pay them at the end of every year, he will have to pay the Khums on the total amount saved at the end of 5 years. The amount, which remains after deducting the Khums, will not attract Khums in the next year unless there is an increase. Then, Khums would be deducted from the increased amount only.

Q340. A person has $2000 after paying Khums. In the New Year $ 1000/- is spent on necessities. Now at the end of the New Year, there is a total saving of $ 3000/- would the person be liable to pay Khums on $ 3000/- or $ 2000/-?

A. The Khums should be removed from $ 2000/- since that is the savings from the income of the second year.

Q341. A person wishes to pay Khums on the amount spent for purchasing a television set, years ago. Should he pay according to its original price or the new price?

A. The person should consider the original price and the price it would fetch on selling it presently. And pay Khums on the amount, which is more.

Q342. What should a person do, who, at the end of the year finds that if he paid Khums, he won’t be able to buy a house ever in his life?

A. The person should pay for buying a house in advance as part payment or buy a room before the due date of Khums. But he should use it before the Khums date.

Q343. A person gets his superannuation dues from his company after retirement and invests the same in a business venture before his date for accounting Khums is due. Will the person have to pay Khums on this investment?

A. lf the person has no other source of income, then only the savings made from the profit of the business will not attract Khums. Otherwise, the person having another source of income will have to pay Khums on the total amount received as superannuation dues.

Q344. Will the VCR and Car bought from this year’s profit attract Khums?

A. lf the VCR and Car are used as necessities and not for show-off or pastime then it will not attract Khums. If they are used for any un-Islamic purpose, Khums will have to be paid on the amount spent on buying them.

Q345. WilI a lady has to pay Khums from her full income since what she spends on household expenses is her husband’s responsibility?

A. Yes, she will have to pay Khums on her full income. In case her husband’s income is insufficient, she can spend on household expenditure before the year-end for accounting Khums.

Q346. Can a married lady give gifts and Sadaqa (charity) from her income without paying Khums?

A. A married lady can give gifts and charity from her income before the end of the year and if the year is complete, she should first pay Khums from her savings.

Q347. Can a person re-invest the profit of his business in the same business without paying Khums?

A. It is not permissible to re-invest the savings without paying Khums when the due-date has arrived. The person should first remove Khums & re-invest the rest.

Q348. If a person pays Khums and give it away to some person who has proved his authority of doing so, but later finds that what he has done is not right and that the person was not a right one. In this condition what should the Khums payer do? Should he pay the Khums again?

A. If the person has not done full enquiry before paying then he has to pay his Khums again. If he has done his best in enquiry then he has to ask for his money back to give it to a proper place.

Q349. What should a person do who has never paid Khums in his life?

A. The person should sincerely repent, seek Allah’s forgiveness and after calculating the savings made from the time of maturity should pay 1/5th of it as Khums.

Q350. Is it obligatory for the son to pay Khums from the amount received from his father who never paid Khums?

A. It is obligatory.

Q351. A person pays kaffara for his fasts before his khums date. Will khums be due on that amount?

A. Khums will not be due on kaffara because it is a necessary expense.

Q352. How does one remove khums of a carpet?

A. Since actual division is not possible one fifth its value should be calculated and given as khums.

Q353. What should one reply to the accusation of Non-Shias that if Khums was such an important issue, it would’ve been mentioned many times, whereas it has been spoken of in the Qur’an only once?

A. It is true that Khums has been clearly mentioned only once in the Holy Qur’an namely verse no 42 in Surah Anfaal. Firstly, there are many verses which refer to Khums without mentioning it by name. Secondly, there are very few verses which refer to Allah’s Oneness and the Prophet’s Last Messenger ship. Does that mean that this truth is of less significance? It is the way of Bani Israel to insist on unnecessary clarifications which only made life difficult for them. Muslims should consider it sufficient that when a command comes from Allah and His Messenger, they obey it unhesitatingly.

Q354. Some Muslims believe that Khums is not applicable today because the word “Ghanemtum” refers to “spoils of war?”

A. This misconception is due to the wrong translation of the word ‘Ghanemtum” as “spoils of war”. The word has been invariably used to mean cattles, spoils of war, treasure, mineral and anything which one gains or of value. It has been reliably mentioned in many books of Sunni scholars including Bukhari and Muslim that Khums is due on pearls removed from the sea when the ordinance of Khums was decreed, every Muslim was paying it. In fact, all sects of Islam consider Khums to be applicable on treasure.

Who understands the Holy Qur’an better than the Ahlul Bayt (a.s.) who lived with the Holy Prophet (s.a.w.a.) or those so-called scholars who never met him? Understanding Qur’an by its external meaning alone is not sufficient. The existence of so many sects of Islam is a direct consequence of personal perceptions of Islam. The Holy Prophet (s.a.w.a.)’s famous narrative is well-known, in which he said: “I have fought for the “Tanzeel” (revelation) and Ali (a.s.) will fight for its “Ta’veel” (interpretation) “. That is why we accept the meaning and interpretation of Allah’s commandments only from the Holy Prophet (s.a.w.a.) and his Ahlul Bayt (a.s.).

Q355. A person receives a costly gift, which is not used, and after a month his date for removing khums arrives. Will he have to pay Khums on it? What if the gift was given from money whose Khums had been paid?

A. When a person receives a gift, irrespective of the fact that it had been given from Khums-free money, it becomes part of the receiver’s account. When it is not used or its value is in excess of the receiver’s annual expenses, he will have to remove Khums from it.

Q356. A person buys jewellery for his wife who wears it occasionally. Then for one complete year it is not used and she has no intention of wearing it. Is Khums applicable on it?”

A. In this case, Khums is applicable on it. As far as a thing is in use, Khums does not become applicable on it.

Q357. Is Khums due on what a person sets aside every year as dowry for his daughter?

A. If the person purchases dowry out of the profit made in a year in that year itself and it is not beyond his status, it is not necessary for him to pay Khums on it.

Q358. A person’s year ends on Eid-ul-Az’ha. Will Khums be applicable on the money he spends for Hajj and Ziyarats (pilgrimages) in that journey?

A. Yes. Khums is due on the money which the person spends after Eid-ul-Az’ha because he will be spending the savings of the year in the second year.

Q359. A person owes Khums as well as Kaffarah (atonement) of the Ramazan fasts. Is he free to pay anyone of them first?

A. If Khums is due on a person and it is also obligatory for him to make atonement and he cannot make both the payments, and if the property on which Khums has become obligatory has not perished, he should first give Khums. And if it has perished, it is optional for him either to pay Khums or to make payment of atonement first.

Q360. Is it obligatory for a person who gets some property from a person who does not believe in paying khums, to pay khums for it?

A. It is not obligatory for the receiver to pay the khums. Similarly, it is the not the responsibility of the person who receives a gift or purchases something on which khums has not been paid, to do so.

Q361. Can a person give the share of the Sayyeds from his Khums to his wife who is a Sayyedah?

A. On the basis of obligatory precaution, he should not give khums to her so that she may meet her own expenses with it. It would be permissible for the husband to give khums to her so that she may use it on her non-obligatory expenses.

Q362. Is Khums [religious tax] waajib [compulsory] on a person who has a qarz [dues payable]?

A. If you are under debt and during your khums year, you have paid out a part of your debt then this payment can be considered as your expense, other wise qarz does not effect khums payment. It still becomes applicable.

Q363. Is khums applicable on ‘Nazr’ (vow) and Kaffara (atonement)?

A. Whatever a person spends on vow and atonement is a part of his annual expenditure and khums is not applicable on it.

Q364. Is it obligatory to pay khums on what is given as gift or prizes?

A. Giving a gift or a prize is included in annual expenditure and it is not necessary to pay khums on it, provided it is not beyond his (i.e. the giver’s) status.

Q365. Can a son take Khums out of the property of his father who does not want to pay Khums due on his property, without his knowledge?

A. The person cannot take khums out of his father’s property without the permission of the religious head.

Q366. Do housewives need to have a date for themselves for calculating khums, considering the fact that they don’t have any income of their own?

A. In Islam, women are entitled to own property, conduct business, and receive inheritance and gifts besides saving money from the household expenses. So she is liable to account for her personal possessions and assets. Hence even housewives, or for that matter, all mature and sane men and women should have a date for themselves for calculating khums.

Q367. Can one take the khums to another town for payment even though deserving persons are present in his hometown?

A. Even if a deserving person is available in the hometown of a person, he can carry khums to another town and give it to a deserving person. However, he himself should bear the expenses of taking khums to the other town and in case khums is lost, he is responsible for it although he may not have been negligent in looking after it.

Q368. Can a person give the share of the Holy Imam (a.s.) from his khums to a representative of a mujtahid whom he does not follow?

A. The person should, on the basis of obligatory precaution, obtain permission from the mujtahid whom he follows or his representative before giving the Sahme Imam (a.s.) to a representative of a mujtahid whom he does not follow.

Q369. Is the bath of a person in order who pays the water-bill out of money whose khums has not been paid?

A. If a person pays the water-bill out of money whose khums has not been paid by him, he commits an illegal act but apparently his bath is in order and he remains responsible to pay khums to those persons who are entitled to it.

Q370. Can a person deduct his losses from the profit made before calculating khums in the same year?

A. The person can deduct an equivalent amount of losses incurred from the profit made before he sustained the said loss and not from the profit made after he sustained the said loss, be it in the same year.

Q371. Can a person pool his income from two sources before calculating Khums?

A. If you have two different professions, you cannot, on the basis of obligatory precaution, make up the loss from one side from the profit made from the other. But, for example, if you receive rent from a property and are also engaged in trade, you should pay Khums at the end of the year on what exceeds your expenses. And if you make profit in one and sustain loss in the other, on the basis of recommended precautions, you should pay khums on the profit made by you.

Q372. Would unlawful property become lawful to a person once khums is paid from it?

A. If the real owner of the unlawful property is known. The person should make a compromise with the owner and if the owner is not agreeable to a compromise, the person should give him the complete property. If the owner is not known the person should give it as alms on behalf of its owner and the obligatory precaution is that he should also obtain permission from the Religious Head. Payment of Khums from an unlawful property cannot make it lawful.

Q373. A person buys a shop by taking a loan which he repays from his earlier business. Will khums be due on it?

A. Yes. The person will have to pay Khums on the amount re-paid by the year’s end for the purchase of the shop.

Q374

Questions and Answers on faith and practice .

Hujjat-ul-Islam Sayed Mohammad Al-Musavi

Foreword

Namaz (The Ritual Prayers)

(B) Mustahab Prayer

(C) Doubts in Prayer

Supplications

Wuzu/Tayammum/Ghusl (bath)

Fasting (Sawm)

Hajj and Umrah

Khums