Jurisprudence

Fatwās of the Grand Ayatollah Khamenei (d.)

standing
1- If one thinks they may be able to say their prayer in standing position by the end of adā’ time, they can say their prayer at the beginning of time; although it is a caution to delay it.

standing
1- If one doubts whether they will be able to say their prayer in standing position by the end of adā’ time, it is a caution to wait until that time. But if they said it in sitting position due to an excuse which continued to the end of the time, the prayer is correct and there is no need for repetition. If they cannot say their prayer in standing position at the beginning and they prayed sitting while being sure that this inability will continue up to the end of the time, then it appeared otherwise, they should repeat their prayer standing.

2- A person, who cannot say the prayer in sitting position, should lie down for prayer on their right side — if not possible on their left side — so that the front part of the body faces qiblah. If it is not possible, they should lie down on their back so that the soles of the feet face qiblah.

2- A person, who cannot say the prayer even in sitting position, should pray lying down. As per obligatory caution, they should lie on their right side so that the face and the body face qiblah if possible; otherwise, on their left side and if not possible, on their back so that the soles of their feet face qiblah.

Recitation [of al-Fātiḥah and other chapter]
3- In the first and the second rak‘ah of obligatory daily prayers, one should recite chapter al-Fātiḥah at first, and then another complete chapter.

Recitation [of al-Fātiḥah and other chapter]
3- In the first and the second rak‘ah of obligatory daily prayers, one should recite chapter al-Fātiḥah at first, and then, by obligatory caution, another complete chapter.

4- Someone starts reciting a chapter with obligatory prostration by mistake. If they come to understand it before reciting the verse of obligatory prostration, they give the chapter up and recite another chapter. If they recognize their mistake after the verse is recited, they should prostrate by gesturing during the prayer. In this case, the recited chapter is sufficient.

4- It is not permissible to recite a chapter of obligatory prostration in an obligatory prayer. If someone recites it – whether on purpose or by mistake – including the verse of prostration; as per obligatory caution they should prostrate for the verse recited, stand up to finish the chapter (if it is not yet finished), say the prayer up to the end and repeat the prayer. However, if they recognize their mistake before reciting the verse; it is obligatory caution to give up the chapter, recite another chapter, finish the prayer and say it again.

5- At the time of reciting bismillāh-e-rraḥmān-e-rraḥīm for a chapter, one should determine the chapter and say bismillāh… for that chapter. If one determines a chapter but gives it up later, they should say bismillāh… again intended for the second chapter.

5 – Question: A person wants at the beginning to recite al-Fātiḥah and Ikhlāṣ chapters or they are always in the habit of reciting these two chapters. They say bismillāh-e-rraḥmān-e-rraḥīm without paying attention and determining a certain chapter. Are they required to say it again after determining the chapter?
Answer: It is not obligatory to repeat bismillāh… Rather they can suffice with the first one and recite any chapter they want without repetition of bismillāh….

6- If in the third or forth rak‘ah one wants to recite al-Fātiḥah but they mistakenly recite tasbīḥāt or vice versa, they should give up saying that and change to al-Fātiḥah or tasbīḥāt. However, if one has the habit of reciting something and they recite the same and it was really intended in the bottom of their heart, they can complete and suffice with it.

6- If a person, who used to read tasbīḥāt al-arba‘ah in the third and forth rak‘ahs, decides to read al-Fātiḥah but he/she absent-mindedly recites tasbīḥāt as usual, his/her prayer is correct. The case is also the same if one usually recites al-Fātiḥah and he/she decides to read tasbīḥāt.

7- A woman may recite al-Fātiḥah and the other chapter of morning, maghrib and ‘ishā’ prayers aloud or silently. However, when a non-maḥram hears, she should say them silently as per obligatory caution.

7- A woman may recite al-Fātiḥah and the other chapter of morning, maghrib and ‘ishā’ prayers aloud or silently. However, when a non-maḥram hears, she had better say them silently.

8- Reciting al-Fātiḥah in the third and forth rak‘ahs, one should, by obligatory caution, say its bismillāh-e-rraḥmān-e-rraḥīm silently as well.

8- Upon men and women, it is obligatory to say al-Fātiḥah or tasbīḥāt in the third and forth rak‘ahs silently. However, if they recite al-Fātiḥah, they may say its bismillāh… aloud when praying individually. Although it is a caution to say it silently as well. In a congregational prayer, this is an obligatory caution.

9- In prayer, it is a mustaḥabb caution not to stop on a letter while pronouncing its diacritical mark (ḥarakah) nor continue to recite the next word while dropping the previous word’s last ḥarakah (i.e, waṣl bis-sukūn). Stopping on a letter while pronouncing its diacritical mark occurs, say, if one says 'ar-raḥmān ir-rahīmi'— i.e. pronouncing the diacritic (kasrah) under the last 'm' of ar-raḥīm, but waits a moment before saying 'māliki yawm id-dīn'. To continue to recite the next word while dropping the previous word’s last ḥarakah (i.e, waṣl bis-sukūn)occurs, say, if one says 'ar-raḥmān ir-raḥīm' — i.e. without pronouncing the diacritic under the last 'm' and follows it immediately with 'māliki yawm id-dīn.'

9- In recitation of prayer and when one wants to recite two verses without pause, it is not necessary to pronounce the diacritical mark on or under the last letter of the first verse. For example, if one says 'māliki yawm id-dīn but does not pronounce the vowel on the last 'n' (rather, recites it with sukūn) and immediately says `iyyāka na‘budu wa iyyāka nasta‘īn' after that, it is not problematic. This is called 'continuation on a consonant letter, (waṣl bis-sukūn). The same ruling applies on the words of the same verse although it is a caution not to continue on a consonant letter in the last instance.

10- While bowing for rukū‘ or in rukū‘ of the third/forth rak‘ah, if someone doubts whether they have recited al-Fātiḥah/tasbīḥāt or not, they should ignore the doubt.

10- In the rukū‘ of the third/forth rak‘ah, if someone doubts whether or not they have recited al-Fātiḥah/tasbīḥāt, they should ignore the doubt. However, if it occurs while bowing for rukū‘ and before reaching rukū‘ position, they should, by obligatory caution, stand up to recite either al-Fātiḥah or tasbīḥāt.

11- Before engaging in the next one, if someone doubts whether they have recited a verse/word correctly, they should say it correctly again. However, when they are engaged in the following part of prayer, there exist two cases: a) the following is a rukn, e.g. in rukū‘ one doubts whether they have recited a word of the chapter correctly, here they should ignore their doubt; b) the following is not a rukn — e.g. at the time of reciting Allāh uṣ-ṣamad they doubt whether they have said qul huwallāh-u-aḥad correctly, here they also can ignore the doubt. However, they are allowed to recite it correctly as caution. Even on doubting several times, they can say it again and again. However, if it reaches the level of obsession and they still repeat it, they should pray again according to an obligatory caution.

11- After reciting a verse, if someone doubts whether they have recited it correctly or not, they should not pay attention to the doubt. The same applies on a sentence of a verse. For example, after saying iyyāka na‘budu, one doubts whether or not it was correct. However, in all these cases there is no problem in repeating the doubted part as caution.

Rukū‘
12- In each rak‘ah after reciting al-Fātiḥah and the other chapter, one should bow to the extent that permits hands to be put on the knees. This is called rukū‘

13- If one bows to the level of rukū‘, but does not put the hands on the knees, it is not problematic.

13- It is a caution to put hands on the knees in rukū‘.

14- It suffices to say any dhikr in rukū‘. However, it is an obligatory caution that it is at least as long as three subḥānallāh or one subḥāna rabbiyal-‘aẓīmi wa biḥamdih.

14- The obligatory dhikr of rukū‘ is to say subḥāna rabbiyal-‘aẓīmi wa biḥamdih once or to say subḥānallāh three times. It also suffices to say another dhikr like al-ḥamdu lillāh, allāh-u-akbar, etc. with the same length as the obligatory dhikrs.

15- If during saying the obligatory dhikr of rukū‘, one involuntarily moves to the extent that disturbs the stability of the body, one must, by obligatory caution, repeat the dhikr after recovering the stability. But, if the movement is so slight that it does not affect the stability or if one moves his/her fingers, it is not problematic.

15- If during saying the obligatory dhikr of rukū‘, one's body moves so that it does disturb the stability required for rukū‘, one must repeat the obligatory dhikr after recovering stability. However, slight body movement, like movement of the fingers is no problem.

16- If one cannot stay in rukū‘ for a time enough to say its dhikr, then in case they can finish dhikr before leaving rukū‘ level, they should complete it in this level; otherwise, they may say dhikr while rising hoping to be desired by shar‘.
If one cannot stay stable in rukū‘ due to an illness or the like, the prayer is correct but one should say the obligatory dhikr of rukū‘, i.e. one subḥāna rabbiyal-‘aẓīmi wa biḥamdih or three subḥānallāh before leaving rukū‘ level.

16- If due to an illness or the like one cannot stay in rukū‘ for a time enough to say subḥānallāh three times, it suffices that he/she just says it once if possible. If one can just stay a moment in the rukū‘, it is an obligatory caution to start saying dhikr at this very moment and complete it while getting up.

17- Those who remember that they have not performed rukū‘ after putting their foreheads on the ground; as per obligatory caution, they should stand up, perform rukū‘, complete their prayer and say it again.

17- Before entering the second prostration — whether in the first one or after it — those who remember that they have not performed rukū‘, should stand up, bow for rukū‘, perform two prostrations, complete their prayers and then perform two prostrations of inadvertence for extra prostration as per caution.

Prostration
18- In prostration, it is enough to say any dhikr. However, by obligatory caution it should not be less than three subḥānallah or one subḥāna rabbiyal-a‘lā wa biḥamdih in length.

Prostration
18- The obligatory dhikr of prostration is to say subḥāna rabiyīal a‘lā wa biḥamdih once or subḥānallāh three times. It suffices to say another dhikr e.g., al-ḥamdu lillāh, allāh-u-akbar, etc. not less than the obligatory dhikr in length.

19- If one deliberately says the dhikr of prostration before his/her head reaches the ground and his/her body becomes stable or lifts his/her head from the ground before completing the dhikr on purpose, the prayer is deemed void.

19- If one, who knows that being stable while reciting the dhikr of prostration is obligatory, deliberately says the dhikr before his head reaches the ground and his body becomes stable or lifts his/her head from the ground before completing the dhikr on purpose, his/her prayer is deemed void.

20- In case one’s forehead involuntarily rises from the place of prostration, then, if possible, one must not let it touch the prostration place again. This is considered as one prostration no matter whether its dhikr is recited or not. But, if one could not keep his/her head above and it falls down on the place of prostration against one’s will, they are collectively considered as one prostration and if dhikr has not been said yet, it has to be said, then.

20- While prostrating, if one’s forehead hits the ground and bounces back involuntarily, he/she should put the forehead on the ground again and say its dhikr. In this case the whole process will be considered as one prostration.

21- In places where one should adopt taqiyyah, one can prostrate on a carpet or the like and it is not necessary to go to another place for praying.

21- In places where one should adopt taqiyyah, one can prostrate on a carpet or the like and it is not necessary to go to another place for praying. But, if one can, without bothering himself/herself, pray on a straw mat or a stone in the very place, he/she should, by obligatory caution, pray on such things.

22- If one is compelled to pray on a muddy earth, they should, by obligatory caution, point with their head for prostration while standing and say tashahhud standing, as well.

22- When a person is to pray on a muddy earth and it is hard for them that their body or clothes become/s muddy, they can prostrate pointing with their head while standing and say tashahhud in the same position.

23- It is wrong to prostrate on minerals like gold, silver, agate and turquoise but prostrating on mine stones like marble and black stones is not problematic.

23- Prostration on marble and other kinds of rocks used in constructing and decorating buildings is correct. So is the case with agate, turquoise, pearls, etc. although it is a caution not to prostrate on the last group.

24- To prostrate on the leaves of a tea or a coffee tree is impermissible.

24- Prostration on the leaves of a tea tree is, by obligatory caution, incorrect but prostration on the leaves of a coffee tree is correct because its leaves are non-edible.

25- It is correct to prostrate on non-edible flowers but prostration on flowers that are grown and used as oral medicines — like violet and borage — is not correct.

25- Prostration on non-edible flowers and herbs which are used only in treating disease — like violet flowers, etc. — is correct but it is not correct to prostrate on those plants that in addition to their therapeutic uses are consumed for the medical properties they have like London rocket-seeds.

26- It is allowed to prostrate on paper which is made from a thing on which prostration is correct like straw. Also, prostrating on paper made from cotton or the like is not problematic.

26- To prostrate on paper made from wood or plants — apart from linen and cotton — is correct.

27- If a person does not have a thing allowed to prostrate on or if they have some but, due to an excessively cold or hot whether or the like, they cannot prostrate on it, they should prostrate on their clothes if they are made of cotton or linen and if they are made of other materials, they can prostrate on them as well. If these things are not found either, one may do prostration on the back of one’s hand. If this is also impossible, they may prostrate on a minerals like an agate ring.

27- If a person does not have a thing allowed to prostrate on or if they have some but due to an excessively cold or hot whether or the like they cannot prostrate on it, they should prostrate on their clothes made of cotton/linen or anything else made of these materials. It is a caution that as long as prostration on cotton or linen clothes is possible, one should not prostrate on other things (i.e. other than cotton or linen cloth) and if such clothes are not found, one must, by obligatory caution, prostrate on the back of his/her hand.

28- If upon raising head from the first prostration the turbah (mohr) stuck on the forehead and one does the second prostration without removing it, it is a problem, or rather, the prayer is void and should be repeated.

28- If in the first prostration the turbah (mohr) sticks on one’s forehead, one should remove it before making the second prostration. If he/she goes to the second prostration before doing so, it is a problem.

29- If one hears a verse of prostration from somebody who does not have the intention of reading Qur’an, from a record player, or the like, it is not necessary to prostrate.
But, if the verse is heard from an instrument that just transmits the voice of the very reciter, it is obligatory to prostrate.

29- If one listens to a verse of prostration on radio, TV, tape recorder or the like, one should prostrate.

Tashahhud
30- If a person forgets saying tashahhud, stands up and remembers it before rukū‘ [of the third rak‘ah], he/she has to sit down, say tashahhud, stand up another time, say what they must say in this very rak‘ah and complete prayer. But, if the missed tashahhud is remembered in rukū‘ or after it, one completes the prayer, says tashahhud in qaḍā’ after saying salām and, by obligatory caution, performs the two prostration of inadvertence for the missed tashahhud.

Tashahhud
30- If a person forgets saying tashahhud and remembers it in the rukū‘ of the third rak‘ah or after it, he/she must complete the prayer and, after saying salām, perform the two prostrations of inadvertence for the missed tashahhud. Anyhow, it is a caution to say the missed tashahhud in qaḍā’ before the two prostrations of inadvertence.