skills/sistani-guidance/references/books/worship/pages-037-048.md

# Summary of the Rules of Worship

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## PDF PAGE 37

```text
37 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
Therefore, it is appropriate to recite it without intending it as part
of the Adhān, after “Ashhadu anna Muḥammadan Rasūlullāh,”
with the intention of seeking nearness to Allah: “Ashhadu anna
ʿAlīyan Amīr al-Muʾminīn Walīyullāh.”
Issue 78: It is recommended to recite the Iqāmah (second call to
prayer) before the daily prayers. The Iqāmah is as follows:
Allāhu akbar (2 times)
Ashhadu an lā ilāha illallāh (2
times)
Ashhadu anna Muḥammadan
Rasūlullāh (2 times)
Ḥayya ʿalaṣ ṣalāh (2 times)
Ḥayya ʿalal falāḥ (2 times)
Qad qāmatiṣ salāh (2 times)
Allāhu akbar (2 times)
Lā ilāha illal lāh
ُللاّ هُ
ُأَکْبَره،ُللاّ هُ
ُأَکْبَرهُ
ُ ّأَشْهَدهُأَنُْالُإِلٰهَُإالّ ُللاّ ه،ُأَشْهَدهُأَنُْالُإِلٰهَُإال
ُللاّ هُ
َُّأَشْهَدهُأنَُّمهحَمَّداًُرَسهوْ لهُللاّ ِ،ُأَشْهَدهُأن
ُِ ّمهحَمَّداًُرَسهوْ لهُللاُ
َُّحَیُِعَلَیُالصَّالةِ،ُحَیَُّعَلَیُالصَّالةُ
ُِحَیَُّعَلیُالفَالٰ حِ،ُحَیَُّعَلیُالفَالٰ ح
ُ ِحَیَُّعَلیٰ ُخَیرِ ُالْعَمَلِ،ُحَیَُّعَلیٰ ُخَیر
ُِالْعَمَلُ
ُقَدُْقٰامَتُِالصَّالَةه،ُقَدُْقٰامَتُِالصَّالَةه
ُللاّ هُ
ُأَکْبَره،ُللاّ هُ
ُأَکْبَره
ُالُإِلٰهَُإالّ ُللاّ ه
Testifying to the guardianship and leadership of Amīr al-
Muʾminīn, ʿAlī (peace be upon him) is itself recommended and
complementaryُto the testimony of the Prophet's (peace be upon
him and his family) message but is not part of the Iqāmah.
Therefore, it is appropriate to say without intending it as part of
the Iqāmah, after “Ashhadu anna Muḥammadan Rasūlullāh,”
with the intention of seeking nearness to Allah: “Ashhadu anna
ʿAlīyan Amīr al-Muʾminīn walīyullāh.”
Components and Obligations of Prayer
The components of prayer are:
1. Intention (niyyat): This means that a person performs the
prayer with the intention of showing humility and servitude
before Almighty God. It is not necessary to verbalize the
intention, as intention is an action of the heart, not of the tongue.
2. Takbīrat al-Iḥrām: This involves saying "Allāhu Akbar" at
the beginning of each prayer. The worshipper must pronounce
these words correctly in Arabic. If any additional letter is added,
such as saying "Allahu wa Akbar," the prayer becomes invalid.
```

## PDF PAGE 38

```text
Issue 79: The worshipper must be fully standing and stable when
saying the Takbīrat al-Iḥrām, and as a necessary precaution,
should not lean on anything like a stick or wall.
Issue 80: If the worshipper is unable to pray standing, he should
pray sitting. If he cannot pray sitting, he should lie on his right
side or left side facing the Qibla. If lying on the right side is
possible, it should be preferred over the left side. If neither is
possible, he should lie on his back with his feet facing the Qibla.
3. Recitation (Qirāʾat): In the first and second units of the prayer,
the worshipper should recite Sūrah al-Fātiḥa and, as an obligatory
precaution, a complete second sūrah. However, in cases of
necessity such as illness, urgency, or time constraints, it is
permissible to recite only al-Fātiḥa and omit the second sūrah.
Issue 81: The recitation must be correct in pronunciation and
sounds. If a person cannot recite correctly, he must learn. If
learning is not possible due to age or other excuses, he may recite
incorrectly.
Issue 82: As a measure of obligatory precaution, men should
recite al-Fātiḥa and the second sūrah aloud in Fajr, Maghrib, and
ʿIshā prayers, and quietly in Ẓuhr and ʿAṣr prayers. Women are
not obligated to recite aloud in any prayer, but should recite
quietly in Ẓuhr and ʿAṣr as a precaution. Other parts of the prayer
can be recited aloud or quietly by both men and women, except
for the Tasbīḥāt Arbaʿah in the third and fourth units.
Issue 83: If the worshipper mistakenly recites aloud when it
should be quiet or vice versa, the prayer is valid if it was due to
forgetfulness or ignorance of the rule. If he realizes his mistake
during the recitation, he should correct it from that point onward.
Issue 84: In the third and fourth units, the worshipper can say the
Tasbīḥāt Arbaʿh or recite al-Fātiḥa. It is sufficient to say
"Subḥānallah, walḥamdulillāh, wa lā ilāha illallāh, wallāhu
akbar" once, but it is better to say it three times and seek
forgiveness afterward. Al-Fātiḥa or the Tasbīḥāt Arbaʿah should
be recited quietly as an obligatory precautionُُin the third and
fourth units of prayers. If he decides to recite Sūrah al-Ḥamd, he
can recite “Bismillāh al-Raḥmān al-Raḥīm” in a loud voice
except for when he is praying in a congregational prayer in which
case, he should not recite it loudly as an obligatory precaution.
```

## PDF PAGE 39

```text
39 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
Issue 85: The conditions mentioned for Takbīrat al-Iḥrām, such
as standing, stability, and independence, also apply to recitation
and the Tasbīḥāt Arbaʿh.
4. Rukūʿ (Bowing): The obligations in rukūʿ are:
First: Bowing until the hands can reach the knees, and bowing
this much is based on obligatory precaution.
Second: Standing before bowing, transitioning from a standing
position to bowing. If one is unable to stand, bowing from a
sitting position suffices.
Third: As for the recitation during rukūʿ, it would be sufficient
to say "Subḥānallāh" three times or "Subḥāna rabbiyal ʿaẓīmi wa
biḥamdih" once. The worshipper should pause long enough to
recite the obligatory part of the recital and, as an obligatory
precaution, he should remain motionless before lifting his head
from rukūʿ.
Fourth: Standing after rukūʿ, during which the worshipper
should stand upright and, as an obligatory precaution, ensure his
body is calm.
5. Sujūd (Prostration):  In each unit, the worshipper must
perform two sajdahs (prostrations), with the following
conditions:
First: Placing seven parts of the body on the ground: forehead,
palms, knees, and the big toes.
Issue 86: It is sufficient to place part of the forehead on anything
allowable and considered prostration in common view, even if
that thing less than one finger's width. For the hands, as an
obligatory precaution, the entire palms should be placed on the
ground if possible. For the knees, it suffices to place part of them
on the ground. The recommended precaution is to place the tips
of the big toes on the ground, although placing the back or the
front of the two big toes also suffices.
Second: The place of the forehead in sujūd should not be higher
or lower than four closed fingers from the position of the knees
and toes.
Third: Sajdah should be performed on earth, and on those things
which are not edible nor worn. It is permissible to do sajdah on
```

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```text
paper known to be made from wood, cotton, or linen1. Sajdah on
other types of paper is not valid if they are made from materials
which are not allowable.
Fourth: The place for the forehead in sujūd must be stable and
motionless. Therefore, placing the forehead on thin mud or soft,
loose soil where the forehead does not remain stable is not valid.
Fifth: The place for the forehead in prostration must be pure and
allowed for use (mubāḥ), as mentioned in Issue 71.
Sixth: It is obligatory to recite a dhikr during sujūd. It is sufficient
to say "Subḥānallāh" three times or "Subḥāna rabbiya al-aʿla wa
biḥamdih" once. The worshipper must pause briefly while
reciting the obligatory dhikr, similar to what was mentioned
regarding rukūʿ.
Seventh: Sitting between the two sajdahs is obligatory, and
sitting after the second sajdah is obligatory as a precaution.
6. Tashahhud: It is obligatory in the second unit of all prayers,
as well as in the third unit of Maghrib prayer and the fourth unit
of Ẓuhr, ʿAṣr, and ʿIshā prayers. It is sufficient to say, "Ashhadu
an lā ilāha illallāh, waḥdahu la sharīka lah, wa ashhadu anna
Muḥammadan ʿabduhu wa rasūluh, Allāhumma ṣallī ʿala
Muḥammad wa ʿala Ᾱl-i Muḥammad."
Issue 87: The dhikr for Tashahhud must be recited correctly, and
if possible, it must be performed while sitting with the body calm
and stable.
7. Salām: Saying salām at the end of each prayer is obligatory.
The worshipper must say it correctly while sitting and being
stable and motionless. It is sufficient to say, "As-salāmu
ʿalaykum," but it is better and recommended to say, "As-salāmu
ʿalayka ayyuhan-nabiyu wa raḥmatullāhi wa barakātuh, as-
salāmu 'alayna wa ʿala ʿibādillahiṣ-ṣāliḥīn, as-salāmu ʿalaykum
wa raḥmatullāhi wa barakātuh."
8. Sequence and Continuity: The worshipper must perform the
obligatory parts of the prayer in the order mentioned and maintain
continuity between the parts without a long gap, such that it is
still considered a prayer. Lengthening rukūʿ and sujūd, reciting
1 Linen is paper made from the fibers of the flax plant.
```

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41 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
additional recommended dhikr, or reciting long sūrahs do not
affect the continuity.
9. Qunūt: It is recommended to perform qunūt once in all daily
prayers, which is done before rukūʿ in the second unit. There is
no specific dhikr for qunūt, and one can pray in English language,
such as making ṣalawāt (sending blessings upon the Prophet and
his family, peace be upon them). It is better to include praise of
Almighty God, ṣalawāt on the Prophet Muḥammad and his
family, and prayers for oneself and all believers.
Things Which Invalidate Prayers
Issue 88: Things which invalidate prayer include:
1. Missing any of the obligatory parts or conditions, as mentioned
in previous issues.
2. Anything that nullifies wuḍū occurring during the prayer.
3. Folding the hands intentionally as a gesture of humility, which,
as an obligatory precaution, invalidates the prayer unless
necessary.
4. Turning away from the Qibla without a valid reason. If it is
because of an excuse, like if he is forced by wind or forgetfulness
to deviate from the direction of Qibla, the prayer remains valid if
the deviation to the right or left is less than 90 degrees. If more,
the prayer must be repeated.
5. If a worshipper speaks intentionally during prayer, using a
meaningful word, his prayer is invalidated, even if the word is
made of just one meaningful letter, like "Qi" which in Arabic
means “protect it”. Uttering meaningless sounds formed by two
or more letters, as an obligatory precaution, also invalidates the
prayer.  Of course, there is an exception to the mentioned ruling
in one case, and that is when a person greets another who is
praying, in which case it is obligatory to respond to him. Thus, he
should use the same words in reply without adding anything to it.
For example, if someone says Salāmun ʿalaykum, he should also
say Salāmun ʿalaykum in reply.
```

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```text
6. Intentional loud laugh, which includes stretching the sound and
rolling it around in the throat.1
7. Crying loudly for worldly reasons invalidates the prayer. Silent
crying also invalidates the prayer as an obligatory precaution.
Crying for spiritual reasons like fear of Almighty God or humility
to Him or longing for paradise does not invalidate it.
8. Performing actions that disrupt the prayer’s form, such as
eating or drinking. Even as an obligatory precaution, one should
avoid any eating or drinking, even if it does not disrupt the prayer.
Swallowing food in the mouth or food particles left between teeth
does not invalidate it, nor does melting small bits of sugar or
similar items.
9. Saying "Ᾱmeen" after al-Fātiḥa in congregational prayer
invalidates the prayer for the follower if done intentionally when
he is not practicing taqiya (dissimulation). If someone is not
attending
a
congregational
prayer
and
says
"Ᾱmeen"
intentionally, he should, as an obligatory precaution, repeat the
prayer.
10. Doubts about the number of units (rakʿahs) in certain cases,
as per the details provided in future issues.
11. Intentionally adding or omitting anything from the prayer,
whether actions or words. However, there is no problem in
reciting dhikrs (recitals), prayers, or Quran during prayer.
Doubts in Prayer
Issue 89: If someone doubts whether he performed a prayer after
its time has passed, he should ignore the doubt. Similarly, if
someone doubts the correctness of a prayer after completing it,
he should also ignore the doubt.
Issue 90: If a worshipper doubts the number of rakʿahs in his
prayer, it is permissible to interrupt the prayer and start over,
although it is recommended to correct the doubt, if possible,
without interrupting the prayer. Details on how to correct such
doubts will be provided in subsequent issues.
Issue 91: There are two types of doubts in prayer:
1 In case, however, one laughs loudly unintentionally, or if he purposely
laughs without emitting any voice, there is no harm.
```

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43 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
First Type: Doubts that invalidate the prayer include doubts
about the number of rakʿahs in Fajr or Maghrib prayers and
doubts in the first two rakʿahs of Ẓuhr, ʿAṣr, or ʿIshā prayers. If
the worshipper’s doubt persists and he has no stronger inclination
towards either possibility, the prayer becomes invalid.
Second Type: Doubts that can be corrected and thus the prayer
becomes valid.
Examples include doubts in the number of rakʿahs in a four-unit
prayer without leaning towards any possibility. The main cases
include:
1. If a worshipper doubts after entering the second sujūd and
placing his forehead (on the turba) whether he has prayed two or
three rakʿahs, he should assume that he has prayed three,
complete the prayer, and then perform one rakʿah of
precautionary prayer (Ṣalāt al-Iḥtiyāṭ), standing.
  2. If a worshipper doubts between three and four rakʿahs at any
point in the prayer, he should decide that he has performed four
rakʿahs, complete the prayer, and then perform either one rakʿah
of precautionary prayer, standing, or two rakʿahs of
precautionary prayer, sitting.
3. If a worshipper doubts after entering the second sajdah
whether he has prayed two or four rakʿahs, he should assume that
has prayed four rakʿahs, complete the prayer, and then perform
two rakʿahs of precautionary prayer, standing.
4. If a worshipper doubts after entering the second sajdah
whether he has prayed two, three, or four rakʿahs, he should
decide that he has performed four rakʿahs, complete the prayer,
and then perform two rakʿahs of precautionary prayer, standing,
followed by two rakʿahs of precautionary prayer in the sitting
position.
5. If a worshipper doubts after entering the second sajdah
whether he has performed four or five rakʿahs, he should assume
that he has performed four rakʿahs, complete the prayer, and then
perform two Sajdah Sahw (prostration of forgetfulness).
Issue 92: Precautionary prayer should be performed immediately
after the main prayer and before doing anything that invalidates
the prayer. This prayer consists only of Sūrah al-Ḥamd without
any other sūrah, and without qunūt. The worshipper should recite
```

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```text
al-Ḥamd quietly as an obligatory precaution, even if he was
required to recite aloud in the main prayer.
Issue 93: If a worshipper forgets a sajdah due to distraction and
it cannot be rectified within the prayer, he must perform the
missed sajdah immediately after the prayer. If someone forgets
the tashahhud due to distraction and forgetfulness, he must
perform two Sajdah Sahw.
Issue 94: Instances requiring two Sajdah Sahw are the following:
1. Speaking unintentionally during prayer (as an obligatory
precaution).
2. Saying the salām when it is not supposed to be said (as an
obligatory precaution).
3. Doubts between four and five rakʿahs, as stated in Issue 91.
4. General knowledge, after the prayer, of mistakenly adding or
omitting something in the prayer that does not invalidate it. As an
obligatory precaution, one should perform two Sajdah Sahw.
Additionally, if a worshipper stands where he should sit or sits
where he should stand unintentionally, he should perform two
Sajdah Sahw as a recommended precaution. In fact, it is better to
perform these prostrations for any mistake of addition or
omission in the prayer.
Issue 95: Intention (niyyat) is necessary for the two prostrations
that are performed on account inadvertence and forgetfulness. It
is sufficient to say during the prostration "Bismil lāhi wa billāhi,
assalāmu ʿalayka ayyuhan nabiyyu wa raḥmatul lāhi wa
barakātuh." Then, raise the head, sit, and perform the second
prostration, repeating the same phrase. After raising the head and
sitting, recite the tashahhud and conclude with "Assalāmu
ʿalaykum wa raḥmatul lāhi wa barakātuh."
Issue 96: For the two Sajdah Sahw, the worshipper must, as an
obligatory precaution, prostrate on something valid for
prostration and place the seven parts of his body on the ground.
However, other conditions of prostration, like purification and
facing the qibla, are not necessary.
Congregational Prayer
Issue 97: It is recommended to perform daily prayers in
congregation. In some cases, congregational prayer might
```

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45 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
become obligatory, such as when a duty-bound person makes
mistakes in his recitation, which he can correct but he neglects
his duty to do so, in which case, it is necessary for him to follow
another person if possible.
Issue 98: As an obligatory precaution, congregational prayer is
not valid for any recommended prayer except Ṣalāt al-Istisqā
(prayer for rain).
Issue 99: The conditions for the Imam of congregational prayer
are the following:
1. Must be an adult.
2. Must be sane.
3. Must be a muʾmin, meaning an Ithnā ʿAsharī Shīʿa.
4. Must be just (ʿādil).
5. Must be of legitimate birth.
6. Must have correct recitation.
7. As an obligatory precaution, must not have undergone a legal
punishment (ḥadd) for committing a sin.
8. If the follower prays standing, the Imam must also pray
standing.
9. If the follower is male, the Imam must also be male.
10. The Imam's prayer must be valid in the follower’s opinion.
Therefore, one cannot follow someone whose prayer is invalid in
their opinion, such as if the Imam believes tayammum is
obligatory upon him in a certain scenario while the follower
believes wuḍū or ghusl is obligatory.
Issue 100: In order for a congregational prayer to be valid, the
following conditions must be met:
1. The follower (maʾmūm) must intend to follow the prayer leader
(imām).
2. The imām must be known to the follower, though general
knowledge suffices (e.g., intending to follow the present imām
even if the follower does not know him personally).
3. The imām must be independent in his prayer, so it is not
permissible to follow an imām who is himself following another
imām.
```

## PDF PAGE 46

```text
4. The follower must start his prayer with the intention to follow;
a person who begins praying individually cannot switch to
congregational prayer while in the middle of his prayer.
5. The follower must not intend to pray individually without a
valid reason during the congregational prayer; if he does so, his
congregational prayer would be problematic.
6. There must be no barrier between the imām and the male
follower that separates them, whether it prevents seeing the imām
or not. Similarly, there should be no barrier between the follower
and another follower who connects them to the imām. For
instance, in the first row, the connecting follower must be in the
same row between the follower and the imām, and if there is no
direct connection in that row, it should be through someone in the
row ahead.
7. The imām’s position should not be higher than the follower’s
position to the extent that it appears, customarily, that the imām
is at a higher place. However, if the follower's place is higher than
the imām’s, it is not a problem, even if significantly higher, unless
it reaches the point where they are no longer considered part of
the same congregation.
8. The distance between the follower and the imām, or the
follower connecting them to the imām, should not be too great.
As a necessary precaution, the distance between the follower’s
place of prostration and the place of standing of the imām or the
connecting follower in the front row should not exceed the length
of an ordinary large step (approximately 1.2 meters).
9. The follower should not stand ahead of the imām or, as an
obligatory precaution, in line the imām but slightly behind them;
however, if the follower is only one person, there is no problem
if he stands in line with the imām. If the follower is a woman, she
must observe her position relative to the imām or the male
follower as described in Issue 72.
Issue 101: In the first and second rakʿahs of Ẓuhr and ʿAṣr
prayers, the follower, as an obligatory precaution, should not
recite Sūrah al-Ḥamd and another Sūrah. However, in Fajr,
Maghrib, and ʿIshā prayers, the follower may recite them quietly
if he cannot hear the imām’s voice, even if it is in the form of
unintelligible words.
```

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47 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
The imām does not bear the responsibility for any of the
follower’s actions and recitations in the prayer, except for the
recitation of the first and second rakʿahs. Therefore, the follower
must perform all other obligatory acts of prayer as he would when
praying individually, with the difference that he should follow the
imām in performing acts like bowing (rukūʿ) and prostration
(sujūd) after the imām performs them. However, following the
imām in reciting the prayer’s phrases, like those of rukūʿ and
sujūd, is not obligatory, except for the opening takbīr (Takbīrat
al-Iḥrām), which should not be said before the imām. If the
follower has a valid excuse, he may choose not to follow the
imām in the final tashahhud and recite it before the imām.
Following the imām in saying the salām at the end of the prayer
is never obligatory, so the follower may say the salām before the
imām.
Issue 102: A follower can join the imām’s prayer at any point,
which can be done in two ways:
1. If the imām is in the first rakʿah reciting al-Ḥamd and another
Sūrah or in rukūʿ, the follower must say the opening takbīr and
follow the imām, performing the prayer just like other followers.
If he is standing, the follower stands, and if he is in rukūʿ, the
follower does rukūʿ and completes the prayer as if he had joined
from the beginning.
2. If the imām is not in the first rakʿah, the follower has time to
join until the imām completes the rukūʿ. If the imām raises his
head from rukūʿ, he cannot join the congregational prayer in that
rakʿah. If the follower joins before or during the imām’s rukūʿ, he
must act in harmony with the imām. For example:
If the follower joins when the imām is in the second rakʿah of
Ẓuhr, for the follower, it is his first rakʿah. When the imām sits
for tashahhud, as an obligatory precaution, the follower should
adopt the “tajāfī” position (placing the fingers and tips of the feet
on the ground while lifting the knees slightly) and wait for the
imām to finish the tashahhud and then stand up with the imām for
the next rakʿah, which will be the follower’s second and the
imām’s third. The follower should recite al-Ḥamd and another
Sūrah quietly. If there is not enough time for both, he should
complete al-Ḥamd and join the imām in rukūʿ, then follow the
imām for sujūd. Here, the follower must recite tashahhud since it
is the end of his second rakʿah, while the imām stands up for the
```

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```text
fourth rakʿah. After reciting the tashahhud, the follower stands
and continues the prayer in congregation, reciting the tasbīḥāt al-
arbaʿah and following the imām in rukūʿ and the rest of the
prayer.
If the follower wants to join during the imām’s third or fourth
rakʿah, he should join during the imām’s rukūʿ. If he joins while
the imām is standing, he must recite al-Ḥamd and another Sūrah
himself, provided the imām gives him enough time. If the imām
proceeds to rukūʿ without giving enough time, the follower may
suffice with just al-Ḥamd and join the imām in rukūʿ. And if the
imām does not give the follower (maʾmūm) enough time so that
the follower cannot finish Sūrah al-Ḥamd and join the imām in
bowing (rukūʿ), then it is permissible for the follower to stop
reciting Sūrah al-Ḥamd and join the imām in rukūʿ.
```