• The Traveller’s Prayer,

• Qadha’ Prayer,

• Congregational Prayer,

• Friday Prayer,

• The Prayer Of Signs,

• Recommended Prayers

The Traveller’s Prayer

One must offer two rak’as (Qasr prayer) in place of four rak’as (full [tamam] prayer) while traveling. This is on condition that the distance of travel is not to be less than eight farsakhs which are about 45 kilometers.

Some Rulings

A Traveller must offer Qasr prayers if he travels for four farsakhs at least from the place where he offers full prayers, such as his hometown, and four farsakhs back that the total is eight farsakhs.1

One, who is traveling, should begin offering Qasr prayers when he cannot see the walls of the city or hear the Adhan of the city. Before he reaches this point, he must offer full prayers.2

If one is traveling from a place where there are no houses or walls, he should offer Qasr prayers when he reaches a point that if the place had walls, he would not be able to see them3

If one travels to a place that has two roads, the first being less than eight farsakhs and the other being eight farsakhs or more, he should consider the road that he takes. If he takes the road that is eight farsakhs he should offer a Qasr prayer, but if he takes the road that is less than eight farsakhs he must offer the full (four rak’as) prayer.4

In the following cases the prayer is full:

• Before passing eight farsakhs, even if one has left his hometown or if he has decided to stay somewhere for ten days.

• When one has no intention of traveling for eight farsakhs but he passes this distance unintentionally as when looking for something lost.

• When one changes his mind in the middle of the way, before reaching four farsakhs.

• One whose work is to travel, such a train driver, taxi driver, pilot or captain (in the travel that is concerning his job). 5

• One who is on a forbidden travel, such as a travel that irritates his mother and father.6

The prayer is full in the following places:

• In one’s hometown

• In a place where one knows or plans to stay in for ten days (and more)

• If one stays in some place (without leaving it) for thirty days hesitatingly that he did not know whether he would stay there or leave, he should offer full prayer after the thirty days. 7

What Is The Hometown?

One’s hometown is the city or the village where one chooses to live. Sometimes it is the same city where he was born, and his mother and father live and sometimes it is another place that he chooses.8

When one does not have an intention to stay forever in a place other than his original hometown, that place would not be considered as his hometown.9

If one has an intention to stay in a certain place for a long time and then to go to another place, it would not be considered a hometown; for example, a university student who goes to another city for study.10

If one stays somewhere, without an intention of staying forever, for so long that the people of that city say he is from there, that place has the ruling of a hometown for him.11

One should not offer full prayers when returning to a place that was his hometown, but he has now changed his mind about it. This rule applies even if he has not chosen another hometown.12

A Traveller, who is returning to his hometown, must offer full prayers when he sees the walls of his hometown and hears the Adhan.13

The Intention Of Staying For Ten Days

It is not necessary to make a new ten-day-intention of staying in a place where one has already made the intention of staying for ten days, and he stays more than ten days without leaving that place. He is to keep on offering full prayers.14

If a Traveller changes his mind about staying for ten days:

If he changes his mind before offering a four-rak’a prayer, he must offer Qasr prayers.

If he changes his mind after offering a four-rak’a prayer, he must offer full prayers as long as he is there.15

A Traveller Who Has Offered Full Prayers

If a Traveller does not know that he has to offer Qasr prayers, his prayers are valid.16

If he knows the general rulings of travel but does not know all of the specific rulings or he does not know that he is considered as a Traveller, he must offer the prayers, which he has offered, again. 17

One Who Is Not A Traveller But Offers Qasr Prayers

In any case, if one offers Qasr prayers when he should offer full prayers, his prayers are void.18

Qadha’ Prayers

One must offer his prayers in their times. If one, without an excuse, does not offer one of the prayers in its time, he is a sinner and must repent and must offer the missed prayer later on as qadha’.

Offering qadha’ prayer is obligatory in two cases:
• When an obligatory prayer is not offered in its time

• When the time of the prayer is over, one realizes that his prayer was void.19

One, who has had missed prayers to be offered as qadha’, should not be indifferent to them, but it is not obligatory to offer them right away.20

Some Cases Regarding Qadha’ Prayer

• If one knows that he does not have missed prayers, nothing is obligatory on him.

• If one doubts whether he has missed prayers or not, nothing is obligatory on him.

• If one thinks that he might have had missed prayers to be offered, it is recommended, as a precaution, to offer those prayers (as qadha’).

• If one knows that he has had missed prayers but does not know how many prayers they are, the less number he offers will be enough.

• If one knew how many prayers he had to offer as qadha’, but now he has forgotten, the less number he offers will be sufficient.

• If one knows the number of the prayers he has to offer as qadha’, he must offer them all.21

It is not necessary to offer the qadha’ daily prayers in order. For example, if someone has missed the Afternoon Prayer of one day and the Noon Prayer of the next day, it is not necessary to offer the Afternoon Prayer first and then the Noon Prayer.22

It is permissible to offer qadha’ prayers in congregation. It does not matter whether the imam is offering an ada’ prayer (prayer that is offered in its time) or a qadha’ prayer. It is also not necessary that the imam and the ma’moom23 (follower) should offer the same prayer. For example, there is no problem in offering a qadha’ Morning Prayer behind an imam who is offering the Noon or Afternoon Prayer.24

When a Traveller, who must offer Qasr prayers, misses one of Noon, Afternoon or Night (Isha’) Prayers, he must perform it as a two-rak’a-prayer, even if he is not on travel when he wants to offer it as qadha’.25

One cannot fast or perform qadha’ fasting while traveling, but he can perform qadha’ prayers while traveling.26

If one wants to offer qadha’ prayers, which he has missed when being not in travel, while traveling, he must offer the Noon, Afternoon and Night Prayers as four rak’as. 27

One can offer a qadha’ prayer at any time. For example, one can offer a qadha’ Morning Prayer at noon or at night.28

The Father’s Missed Prayers

As long as one is alive, even if he is unable to offer the prayer, no one else can offer his missed prayers instead of him. 29

After the death of a father, it becomes obligatory on the eldest son to offer the missed prayers and fasting of his father.30

Different conditions of the eldest son concerning his father’s31 missed prayers:

• When he knows that his father has missed some prayers and when he knows how many prayers they are, he must offer those missed prayers.

• When he does not know how many prayers they are, it will be sufficient if he offers prayers less than the actual amount.

• When doubts whether his father has offered those missed prayers or not, as an obligatory precaution he must offer the missed prayers of his father.32

• When he doubts whether his father has missed prayers or not, there is nothing obligatory on him.33

One must do his own duty while offering his father or mother’s missed prayers. For example, the Morning, Sunset and Night (Isha’) Prayers must be recited loudly (even if the missed prayers are of his mother).34

Nothing is obligatory on the second son even if the eldest son dies before completing offering his parents’ missed prayers and fasting.35

Congregational Prayers

The unity of the Islamic nation is one of the matters that Islam has paid great attention to. To achieve and preserve this important goal, Islam has established different means, one of which is the congregational prayer.

In the congregational prayers, one of the believers, who has special qualities, stands in front of others while the others line up in orderly rows behind him following him in offering the prayer.

One, who stands in front of others to lead them in the prayer, is called “imam”, and one, who follows and submits to the imam in offering the prayer, is called “ma’moom”.

The Importance Of Congregational Prayers

Besides the great rewards that have been mentioned in many Prophetic traditions about offering congregational prayers, we find the great importance of this worship through studying some of the rulings. We refer to some of them here:

It is recommended for everyone to participate in the congregational prayers, especially for the neighbors of the mosque.36

It is recommended for one to wait for some time in order to offer the prayer congregationally.

The congregational prayer that is not offered at the beginning of its time is better than the prayer that is offered at the beginning of its time but singly.

A congregational prayer that is offered briefly is better than a lengthy prayer that is offered singly.37

It is not good for one not to participate in the congregational prayer without an excuse.

It is not permissible for one not to participate in the congregational prayers out of indifference.38

Conditions Of The Congregational Prayer

In offering congregational prayers, the following conditions have to be observed:

• The ma’moom (follower) is not to stand in front of the imam.

• As an obligatory precaution, the ma’moom has to stand a little at the back of the imam.

• The place of the imam is not to be higher than the place of the ma’moom.

• The space between the imam and the ma’mooms and between a row of ma’mooms and another is not to be too much.

• Nothing (such as a wall, a curtain or the like) is to be between the imam and the ma’mooms or between the rows of ma’mooms. Putting a curtain between the rows of men and the rows of women has no problem.39

• The imam must be of age, just, and able to offer the prayer correctly.40

Joining A Congregational Prayer

In every rak’a, one can join the congregational prayer only while the imam is reciting the suras or performing ruku’. If one cannot join the imam on time, he must wait for the next rak’a. Even if one can catch only the ruku’ of the imam, it is considered as one rak’a for him.

Different Cases In Joining The Congregational Prayer

The First Rak’a

While the imam is reciting the suras, the ma’moom should not recite them, but he should perform the other parts of the prayer with or after (but not before) the imam.

While the imam is in ruku’, the ma’moom should perform the ruku’ and the other acts of the prayer after the imam.41

The Second Rak’a

While the imam is reciting the suras, the ma’moom should not recite them, but he should perform the qunut, ruku’ and sujud after the imam.

When the imam recites the tashahhud, as an obligatory precaution, the ma’moom must be in a position between standing and sitting.

If it is a two-rak’a-prayer, the ma’moom must then stand up and perform one rak’a by himself.

If it is a three or four-rak’a-prayer, when the imam is in the third rak’a, the ma’moom should recite the two suras (even if the imam is reciting the four tasbeehats).

When the imam finishes the third rak’a and stands for the fourth rak’a, the ma’moom must recite the tashahhud and then stand to perform the third rak’a.

In the last rak’a when the imam recites the tashahhud and tasleem to finish the prayer, the ma’moom must stand up and perform his last rak’a.42

While the imam is in ruku’, the ma’moom should perform the ruku’ with the imam and continue the prayer as mentioned above.

The Third Rak’a

If the ma’moom knows that there is enough time to recite the sura of al-Hamd and the other sura or there is time for the sura of al- Hamd only, he can join the imam and must recite the two suras or the sura of al-Hamd only.

If the ma’moom knows that there is no enough time to recite even one sura, as an obligatory precaution, he must wait until the imam goes into the ruku’ and then join him.

When the ma’moom joins the imam while the imam is in ruku’, the ma’moom should perform the ruku’ with the imam and the two suras are not required from him then, but he should continue the prayer as mentioned before.43

The Fourth Rak’a

It has the same ruling of the third rak’a. When the imam sits to recites the tashahhud and tasleem of the last rak’a, the ma’moom can either stand up and complete his prayer alone or stay in a position between standing and sitting until the imam completes the tashahhud and tasleem, and then he (the ma’moom) stands up and completes the prayer.

The ma’moom should perform the ruku’ and sujud with the imam (though the last rak’a of the imam is the first rak’a of the ma’moom) and perform the rest of the prayer in the same way as mentioned above.44

Rulings Of Congregational Prayer

The ma’moom can offer any daily prayer behind the imam who is offering one of the daily prayers too.

For example, if the imam is offering the Afternoon Prayer, the ma’moom can offer the Noon Prayer (as congregational) behind him. Also, if the ma’moom has offered the Noon Prayer before the congregation prayer begins, he can offer the Afternoon Prayer (as congregational) behind the imam who offers the Noon Prayer.45

The ma’moom can offer his qadha’ (missed) prayers behind the imam who offers ada’ prayers, even if the qadha’ prayer is different from the imam’s prayer. For example, the imam offers the Noon Prayer but the ma’moom offers a qadha’ Morning Prayer behind the imam.46

A congregational prayer can be offered with the minimum of two persons; one is the imam and the other would be the ma’moom. This is not true for the Friday Prayer, Eid al-Fitr and Eid al-Adha prayers 47

Recommended prayers cannot be offered congregationally, except in the prayer of asking (Allah) for rain.48

The Ma’moom’s Duty In The Congregational Prayer

The ma’moom must not recite the takbeerat ul-Ihram before the imam. It is an obligatory precaution that the ma’moom is not to recite the takbeerat ul-Ihram until the imam finishes reciting his.49

The ma’moom must recite everything in the prayer except the sura of al-Hamd and the other sura after it, but if the first or the second rak’a of the ma’moom is the third or the fourth rak’a of the imam, in this case the ma’moom must recite the sura of al- Hamd and the other sura after it.50

How The Ma’moom Follows The Imam

There is no problem if the ma’moom recites the suras, the dhikr and the tashahhud before or after the imam, except the takbeerat ul-Ihram which must be not recited before the imam.

It is not permissible for the ma’moom to perform the acts of the prayer, such as ruku’, raising from ruku’ or sujud, before the imam does. The ma’moom cannot perform the ruku’ or raise his head from ruku’ or sujud before the imam does. There is no problem in performing the acts of prayer after the imam, and it does not pose a problem if it is not too late after him.51

A Ruling

If one joins the congregational prayer while the imam is in ruku’, one of the following cases is possible:

• When one joins the congregational prayer at the ruku’ before the imam finishes reciting the dhikr of ruku’, his congregational prayer will be correct.

• when one joins the congregational prayer at the ruku’ and the imam has finished reciting the dhikr of ruku’ but is still in the state of ruku’, his congregational prayer will be correct.

• when one goes into ruku’ but he cannot catch up with the ruku’ of the imam, his prayer will be correct as single (not congregational) and he must complete this prayer.

If the ma’moom forgetfully (does the following) before the imam:

• Performs the ruku’ (before the imam does), it is obligatory on him to stand up and perform the ruku’ with the imam.

• Stands up from the ruku’, he must go back into ruku’ and stand up with the imam. In this case, the additional ruku’, which is a rukn, does not annul the prayer.

• Performs sujud, it is obligatory on him to raise his head from sujud and go into sujud again with the imam.

• Sits up from sujud, he must go back into the sujud.52

• There is no problem if the place of the ma’moom is higher than the place of the imam as when the imam is in the courtyard of the mosque and the ma’moom is on the roof. However, there is a problem in the congregational prayer offered in the buildings of nowadays that have many stories.53

Some Recommended And Makruh Acts In Congregational Prayer

It is recommended that the imam stands in the middle of the row and scholars and pious people stand in the first row.

It is recommended that the rows of ma’mooms should be organized without leaving space between them.

If there is a room in the rows of congregational prayer, it is Makruh for one to stand alone in a row.

It is Makruh for the ma’moom to recite the dhikr so loud that the imam hears him.54

Friday Prayer

One of the weekly meetings of Muslims is the Friday Prayer. One can offer the Friday Prayer on Fridays in place of the Noon Prayer.55

The Importance Of Friday Prayer

Imam Khomeini has said about the importance of Friday Prayer:

“The Friday Prayer, with its two speeches, is like the hajj and the prayers of Eid al-Fitr and Eid al-Adha for Muslims. It is one of the great rituals of Muslims, but, unfortunately, the Muslims are ignorant and unaware of the important political tasks of this worship. When one studies a little or pays a little attention to the administrative, political, social and economic rulings of Islam, he will realize that Islam is a religion of politics. Whoever considers religion separated from politics is ignorant who neither knows Islam nor does he know politics.”56

How The Friday Prayer Is Offered

Obligatory acts: the Friday Prayer is a two-rak’a-prayer. It is performed like the Morning Prayer except that it has two speeches that the imam makes before the prayer.

Recommended Acts

• Reciting the sura of al-Hamd and the other sura after it loudly (by the imam of Friday Prayer)

• Reciting the sura of al-Jum’ah after the sura of al-Hamd in the first rak’a.

• Reciting the sura of al-Munafiqun after the sura of al-Hamd in the second rak’a.

• Reciting two qunuts; one in the first rak’a before the ruku’ and the other in the second rak’a after the ruku’.57

Conditions Of The Friday Prayer

• Every condition that has to be observed in the congregational prayer must also be observed in the Friday Prayer.

• The Friday Prayer must be offered congregationally; offering it singly is not correct.

• There must be at least five persons in order to offer the Friday Prayer; one is the imam and four persons as ma’mooms.

• There must be a distance of one farsakh at least between the two places where Friday Prayers are offered.58

The Imams Duty While Making The Speeches

• Praising Allah

• Invoking Allah to have blessings on the Prophet (S) and his household (‘a)

• Preaching piety and being away from sins to people

• Reciting a short chapter of the Qur’an

• Giving good tidings to the believing men and believing women

It is also good to speak about the following subjects as well:
• What Muslims need in this world and the other world

• Informing people of what is happening in the world and whether it benefits or harms the Muslims

• Discussing different political and economic questions that have relation with people’s freedom and independency and how they should deal with other nations

• Explaining to Muslims the interference of the tyrant governments in the Muslims’ political and economic affairs and how they are trying to extort their rights and wealth59

The Duty Of The Ma’mooms In The Friday Prayer

As an obligatory precaution, one must listen to the two speeches.
As a recommended precaution, one should not talk during the two speeches, but it is obligatory to stop talking if one’s talking will affect the benefits of the speeches or cause others to be unable to listen to the speeches.

It is a recommended precaution for the listeners to face the imam while making the speeches and not to turn to other sides that are more than sides permitted in the prayer.60

The Prayer Of Signs

One of the obligatory prayers is the prayer of signs (aayat). This prayer is obligatory after the occurrence of different heavenly and earthly events, such as: (1) earthquake, (2) lunar eclipse, (3) solar eclipse, (4) thunder, lightning, yellow and red winds or the like that cause most of the people to be scared.

How The Prayer Of Signs Is Offered

The prayer of signs is a two-rak’a-prayer and in each rak’a there are five ruku’s (bowings).

In the prayer of signs, before each ruku’ the sura of al-Hamd and another sura are recited. Thus, the sura of al-Hamd and the other sura61 are recited ten times in these two rak’as. One can divide one sura into five parts and recite one part before each ruku’. In this case, two suras of al-Hamd and two other suras are recited throughout these two rak’as.

We shall now use the sura of al-Ikhlas as an example:

The First Rak’a

One recites the sura of al-Hamd and then “bismillah ir-rahman ir-raheem” (from the sura of al-Ikhlas) and then makes ruku’.

• “qul huwallahu ahad” and then ruku’

• “Allahus-samad” and then ruku’

• “lam yalid wa lam uolad” and then ruku’

• “wa lam ukul lahu kufwan ahad” and then ruku’

The Second Rak’a

This rak’a is performed in the same way as the first rak’a and then the tashahud and tasleem are recited to end the prayer.62

Rulings Of The Prayer Of Signs

When a heavenly or earthly sign, that requires a prayer of signs, occurs in a town, only the people of that town have to offer the prayer of signs. This prayer is not obligatory on the people of other places.63

The prayer is correct if one recites the sura of al-Hamd and the other sura five times in the first rak’a of the prayer of signs and recites, in the other rak’a, the sura of al-Hamd one time and divides the other sura into five parts each to be recited after each ruku’.64

It is recommended to recite the qunut before the second, fourth, sixth, eighth and tenth ruku’. It is also enough to recite only one qunut before the tenth ruku’.65

Every one of the ruku’s of the prayer of signs is a rukn, which means if one intentionally or forgetfully is increased or decreased, the prayer will be invalid.66

The prayer of signs can be offered congregationally where in this case only the imam is to recite the two suras.67

Recommended Prayers

A recommended prayer is called nafila.

There are too many recommended prayers. We cannot mention them all in this book, but some of the most important ones shall be mentioned.68

The Eid Prayer

The Eid Prayer is obligatory when the infallible Imam (‘a) is present at the Eid al-Fitr and the Eid al-Adha and it must be offered congregationally. In our time where the Imam (‘a) is in occultation, this prayer is recommended.

The Time Of The Eid Prayer

The time of the Eid Prayer is from the sunrise to the noon.69

It is recommended to offer the Eid al-Adha Prayer after the sun rises in the sky.

It is recommended, in the Eid al-Fitr, after the sun rises, that Muslims break their fasting, pay the zakat of al-fitra and then offer the prayer of the Eid.70

How The Eid Prayer Is Offered

The Eid al-Fitr and Eid al-Adha Prayers are of two rak’as with nine qunuts. It is offered in the following manner:

In the first rak’a, after reciting the sura of al-Hamd and the other sura, five takbeers (Allahu Akbar) must be recited. After each takbeer there should be a qunut and after the fifth qunut there is another takbeer. After that, there is a ruku’ and two sajdas.

In the second rak’a, after reciting the sura of al-Hamd and the other sura, four takbeers must be recited. After each takbeer there is a qunut and after the fourth qunut another takbeer is recited, and then ruku’, two sajdas, tashahhud and tasleem.

It is sufficient to recite any supplication or dhikr in the qunut, but with the hope of more rewards, the following supplication is better to recite:

اللَّهُمَ أَهْلَ الْكِبْرِيَاءِ وَالْعَظَمة، وأهْلَ الْجُودِ وَالْجَبَرُوتِ، وَأَهْلِ الْعَفْو وَالرَّحْمَةِ، وَأَهْلَ التَّقْوَى وَالْمَغْفِرَة، أسألك بحق هذا الْيَوْمِ الَّذِي جَعَلْتَهُ لِلْمُسْلِمِينَ عِيدًا، وَلِمُحَمّدٍ صَلَّى اللهُ عَلَيْهِ وآلِهِ ذُخْرًا وَمَزيدًا أنْ تُصلّي عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تُدْخِلْنِي فِي كُل خَيْر أَدْخَلْتَ فِيهِ مُحَمَّدًا وَآل مُحمدٍ، وَأَنْ تُخْرِجْنِي مِنْ كُلِّ سُوءٍ أَخْرَجْتَ مِنْهُ مُحَمَّدًا وَآل مُحمّدٍ صَلَواتُكَ عَلَيْهِ وَعَلَيْهِمْ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ ما سَأَلَكَ عِبَادُكَ الصَّالِحُونَ، وَأَعُوذُ بِكَ مِمَّا اسْتَعَادَ مِنْهُ عِبَادُكَ الصَّالِحُونَ.

“O Allah, the One of pride and greatness, the One of generosity and might, the One of pardon and mercy, the One of piety and forgiveness, I ask You by this day that You have made Eid for the Muslims, and provision, honor, dignity and more for Muhammad (may Allah have blessing on him and his progeny) to have blessing on Muhammad and the progeny of Muhammad, and take me into every good You have taken Muhammad and the progeny of Muhammad into, and take me out of every evil You have taken Muhammad and the progeny of Muhammad out of, Your blessings be on him and them. O Allah, I ask You for the best of that which Your good slaves have asked You for, and I seek Your protection from that which Your sincere slaves have sought protection from.”

The Nafila Of Daily Prayers

There are 17 rak’as in the obligatory daily prayers (except in travel or on Friday). There are 23 rak’as of nafila prayers and 11 rak’as of the midnight prayer that make 34 rak’as which are as two times as the number of the obligatory rak’as.

The rak’as and times of daily nafilas are as follows:

The Morning Prayer; two rak’as are offered before the obligatory prayer and as a precaution they should not be offered before the first dawn.

The Noon Prayer; four prayers of two rak’as for each (eight rak’as) are offered before the obligatory prayer, from the noon until the shadow of an erect object becomes 2/7.

The Afternoon Prayer; four prayers of two rak’as for each (eight rak’as) are offered before the obligatory prayer until the shadow of an erect object becomes 4/7.

The Sunset Prayer; two prayers of two rak’as for each are offered after the obligatory prayer until the redness of the sky, which appears towards the west at the sunset, disappears.

The Night Prayer (Isha’); two rak’as while sitting are offered after the obligatory prayer until midnight.71

The Midnight Prayer

The Midnight72 Prayer consists of eleven rak’as that are performed in the following manner:

• Two rak’as with the intention of the nafila of midnight

• Two rak’as with the intention of the nafila of midnight

• Two rak’as with the intention of the nafila of midnight

• Two rak’as with the intention of the nafila of midnight

• Two rak’as with the intention of the nafila of shaf’

• One rak’a with the intention of the nafila of Witr73

The Time Of The Midnight Prayer

The time of offering the Midnight Prayer is from midnight until the Adhan of the Morning Prayer. It is better to offer it near the Adhan of Morning Prayer.74

A Traveller or one, who cannot easily offer the Midnight Prayer after midnight, can offer it at the beginning of night.75

Ghufayla Prayer

Another one of the recommended prayers is the Ghufayla Prayer. This prayer is offered after the Sunset Prayer.

How The Ghufayla Prayer Is Offered

The Ghufayla Prayer is a two-rak’a-prayer. In the first rak’a, after reciting the sura of al-Hamd, the following verse should be recited in place of the other sura:

وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ

“And (mention) Dhu'n-Nun (Yunus), when he went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: There is no Allah save Thee. Be Thou Glorified! Lo! I have been a wrong-doer”. (21:87).

فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ

“Then we heard his prayer and saved him from the anguish. Thus, we save believers”. (21:88).

In the second rak’a, after reciting the sura of al-Hamd, the following verse should be recited in place of the other sura:

وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ

“And with Him are the keys of the unseen treasures-- none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book”. (6:59).

In the qunut the following supplication is recited:

أللهم إني أسألك بمفاتح الغيب التي لا يعلمها إلا أنت أن تصلي على محمد وآل محمد وأن تغفر لي ذنوبي أللهم أنت ولي نعمتي والقادر على طلبتي, تعلم حاجتي فأسألك بحق محمد وآل محمد عليه وعليهم السلام لما قضيتها لي.

“O Allah, I ask You by the keys of the unseen that no one knows but You to have blessing on Muhammad and the progeny of Muhammad and to forgive me my sins. O Allah, You are the guardian of the blessings (gifted to me) and able to satisfy my request. You know my need, so I ask You by the right of Muhammad and the progeny of Muhammad, on him and them peace be, so that You satisfy it to me.”

Questions

(1) Someone goes to a village that is 23 kilometers to the east of his hometown, and then he comes back to another village in the west. The distance between the two villages is 50 kilometers. Then, he goes back to his hometown. Does he offer Qasr (shortened) prayers in the two villages and on his way to and from or full (tamam) prayer?

(2) How does a place become one’s hometown?

(3) What ruling does the prayer of a farmer, who goes every day to his farm that is three farsakhs (about 45 kilometers) from his house, have?

(4) Someone has moved from a village to a city for work. Does he offer Qasr or full prayers when he goes back to the village?

(5) Some Traveller, out of forgetfulness, offers full prayers during his travel. Are his prayers valid or not?

(6) What is the difference between an ada’ prayer and a qadha’ prayer?

(7) What is the duty of one who knows that some of his prayers have been qadha’ but he does not know how many ones they are?

(8) If someone wants to a qadha’ Morning Prayer after offering Noon and Afternoon Prayers (at noon), should he recite the two suras silently or loudly?

(9) What is the duty of a son who does not know whether his father had missed some prayers or not and the father had not told him about that?

(10) Explain this statement: “Not participating in congregational prayers out of indifference is not permissible”

(11) When is it possible for one to recite the tashahhud four times in a four-rak’a-prayer?

(12) If someone joins a congregational prayer when the imam is in the ruku’ of the second rak’a of the Sunset Prayer, would you explain how this one should offer the rest of his prayer?

(13) What should one do if he raises his head from sujud and sees that the imam is still in the state of sujud?

(14) What should a ma’moom do if he forgetfully goes into ruku’ before reciting the qunut in the first rak’a of the Friday Prayer?

(15) What recommended prayer can be offered congregationally?

(16) What are the differences between the Friday Prayer and the Noon Prayer?

(17) What is the minimum number of ma’mooms permissible to offer the Friday Prayer?

(18) In Imam Khomeini’s opinion, what kind of person is one who thinks that religion should be separated from politics?

(19) Could you explain why the prayer that is offered after an earthquake and the like is called the prayer of signs?

(20) How many ruku’s and qunuts does the prayer of signs have?

(21) How many rukns does the prayer of signs have?

(22) How many takbeers and qunuts does the Eid Prayer have?

(23) How many rak’as does the daily nafilas with the Midnight Prayers altogether have? What relation is there between the number of rak’as in these recommended prayers and the number of rak’as in the obligatory daily prayers?

• 1. Tawdih al-Masa’il, rule 1272-1273.
• 2. Tawdih al-Masa’il, traveler’s prayer, 8th condition.
• 3. Ayatollah Khamene’i: As a precaution one should consider both conditions [the walls and the azan], even though it is not unlikely that one can consider the condition of not hearing the azan only. [It means that one can offer qasr prayers if he is far enough from the city that he cannot hear the azan but he can still see the walls] (Ajwibat al-Istifta’at, vol. 1 p. 203, question 69) Tawdih al-Masa’il, rule 1321.
• 4. Tawdih al-Masa’il, rule 1279.
• 5. Ayatollah Khamene’i: One whose work is carried out through travel has the same ruling as one whose work is travel. (Ajwibat al-Istifta’at, vol. 1 p. 185, question 651) If someone travels as a precondition to his work and thinks that he would have to travel every ten days or so to his workplace, his prayers are full and is permitted to fast in his travel. (p. 189, question 652) Traveling to study is not traveling to work. (Ajwibat al-Istifta’at, vol. 1 p. 196, question 669)
• 6. Tawdih al-Masa’il, traveler’s prayer.
• 7. Tawdih al-Masa’il, rule 1328, 1335, 1353.
• 8. Tawdih al-Masa’il, rule 1329. Ayatollah Khamene’i: With regards to the rulings of travel, the intention to stay for ten days in a certain place or the intention of taking some place as one’s homeland there is no difference in big or small cities. (Ajwibat al-Istifta’at, vol. 1 p. 215, question 723)
• 9. Tawdih al-Masa’il, rule 1331.
• 10. Tawdih al-Masa’il, rule 1330.
• 11. Tawdih al-Masa’il, rule 1331.
• 12. Tawdih al-Masa’il, rule 1334.
• 13. Tawdih al-Masa’il, rule 1319.
• 14. Tawdih al-Masa’il, rule 1347.
• 15. Tawdih al-Masa’il, rule 1342.
• 16. Tawdih al-Masa’il, rule 1359.
• 17. Tawdih al-Masa’il, rule 1360-1362.
• 18. Tawdih al-Masa’il, 1363.
• 19. Tawdih al-Masa’il, rule 1370-1371.
• 20. Tawdih al-Masa’il, rule 1372.
• 21. Tawdih al-Masa’il, rule 1374, 1383.
• 22. Tawdih al-Masa’il, rule 1375.
• 23. One who offers a congregational prayer behind an imam.
• 24. Tawdih al-Masa’il, rule 1388.
• 25. Tawdih al-Masa’il, rule 1368.
• 26. Tahrir al-Wasila, vol. 1 p. 224, rule 5, Al-Urwat ul-Wuthqa, vol. 1 p.734, rule 10.
• 27. Tawdih al-Masa’il, rule 1368.
• 28. Tahrir al-Wasila, vol. 1 p. 293, rule 1, Al-Urwat ul-Wuthqa, vol. 1 p.734, rule 10.
• 29. Tawdih al-Masa’il, rule 1387.
• 30. Tawdih al-Masa’il, rule 1390. Ayatollah Khamene’i: or mother.
• 31. Ayatollah Khamene’i: or mother’s.
• 32. Tawdih al-Masa’il, rule 1390-1392.
• 33. Tawdih al-Masa’il, rule 1391.
• 34. Tawdih al-Masa’il, rule 1395.
• 35. Tawdih al-Masa’il, rule 1398.
• 36. Tawdih al-Masa’il, rule 1399.
• 37. Tawdih al-Masa’il, rule 1402.
• 38. Tawdih al-Masa’il, rule 1401.
• 39. Al-Urwat ul-Wuthqa, vol. 1 p. 7.
• 40. Tawdih al-Masa’il, rule 1453.
• 41. Tawdih al-Masa’il, rule 1427.
• 42. Tawdih al-Masa’il, rule 1439-1440.
• 43. Tawdih al-Masa’il, rule 1442-1443, Tahrir al-Wasa’il vol. 1 p. 271-272, rule 5-6, 8.
• 44. Tawdih al-Masa’il, rule 1442-1443, Tahrir al-Wasa’il, vol. 1 p. 271-272, rule 5-6, 8.
• 45. Tawdih al-Masa’il, rule 1408.
• 46. Tahrir al-Wasa’il, vol. 1 p. 265, rule 1, Al-Urwat ul-Wuthqa, vol. 1 p.765, rule 3.
• 47. Al-Urwat ul-Wuthqa, p. 766, rule 8.
• 48. Tawdih al-Masa’il, rule 1467.
• 49. Tawdih al-Masa’il, rule 1467.
• 50. Tawdih al-Masa’il, rule 1461.
• 51. Tawdih al-Masa’il, rule 1467-1469, 1470, Al-Urwat ul-Wuthqa, vol. 1 p.785.
• 52. Al-Urwat ul-Wuthqa, vol. 1 p. 786, rule 12, Tawdih al-Masa’il, rule 1428.
• 53. Tawdih al-Masa’il, 1416.
• 54. Tawdih al-Masa’il, p. 197-198.
• 55. Tahrir al-Wasa’il, p. 231, rule 1.
• 56. Tahrir al-Wasa’il, vol. 1, p. 234, rule 9.
• 57. Tawdih al-Masa’il, vol. 1, p. 232, no. 2.
• 58. Tahrir al-Wasa’il, vol. 1 p. 231.
• 59. Tawdih al-Masa’il, vol. 1 p. 233-234, rule 7-9.
• 60. Tahrir al-Wasa’il, vol. 1 p. 235, rule 14.
• 61. One can recite, after the sura of al-Hamd, a different sura each time and not the same sura ten times.
• 62. Tawdih al-Masa’il, rule 1508.
• 63. Tawdih al-Masa’il, rule 1494.
• 64. Tawdih al-Masa’il, rule 1509.
• 65. Tawdih al-Masa’il, rule 1512.
• 66. Tawdih al-Masa’il, rule 1515.
• 67. Al-Urwat ul-Wuthqavol. 1 p. 730, rule 13.
• 68. Tawdih al-Masa’il, rule 764.
• 69. Tawdih al-Masa’il, rule 1517.
• 70. Tawdih al-Masa’il, rule 1518.
• 71. Tawdih al-Masa’il, rule 764, 768-772.
• 72. The obligatory Night Prayer is called “Isha’ Prayer” and the recommended Midnight Prayer (as mentioned here) is called “Night Prayer”.
• 73. Tawdih al-Masa’il, rule 765.
• 74. Tawdih al-Masa’il, rule 773.
• 75. Tawdih al-Masa’il, rule 774.