Q 350:

What is the rule concerning a person who intentionally refrains from performing prayers or someone who belittles prayers?

A: The five daily obligatory prayers {farizahs} are among the very important obligations in Islamic law; rather, they constitute the pillar of the faith. According to Islamic law, forsaking their performance or belittling them are forbidden and entail deservingness for punishment.

Q 351:

Is performing prayers obligatory on a person who lacks bot I' of the purifiers {tahurs: water and soil}?

A: Ada '* is not obligatory, though it is closer to precaution. The more precautions rule is the obligatoriness of qaza'.

Q 352: In your esteemed opinion, what are the instances for udul

-------------------

Ada' means punctual accomplishment of a religious duty with

all of its requirements.

----------------------

{changing intent} during obligatory prayers?

A: Udul is obligatory in the following instances:

From asr {afteroon} to zuhr {noon} prayers, when one recognizes during the prayers that one has not performed the zuhr.

From isha' to maghrib, when one notices during the prayers, and before passing the point of udul, that one has not performed the maghrib.

When one is obliged to perform two qaza' prayers that are to be performed in order, but forgetfully begins with the latter before performing the former.

Udul is commendable {mustahabb} in the following cases:

*From ada' to obligatory qaza' provided that doing so does not lead to the expiration of ada's prime time {fazilah}.

From an obligatory prayers to a recommended {mustahabb} one for the purpose of joining group {jama 'ah} prayers.

From obligatory prayers to nafilah at Friday 's noon by a person who forgot to recite the Jumu 'ah chapter and is reading another chapter of which he has either recited half or more. Thus, it is recommended that he turn from obligatory prayers to nafilah so that he may repeat the obligatory prayers including the Jumu 'ah chapter.

Q353: Which one of the following should be done by a person who wants to perform both Friday {jumu 'ah} and zuhr prayers together on Friday: performs each of them only with the qurbah {nearness to God} intent {niyyah} without intending their wujub {obligatoriness}, offers the first with both qurbah and wujub intents and the second with qurbah intent only, or

performs both with qurbah as well as wujub intents?

A: Performing each of them with the qurbah intent suffices and it is not obligatory to intend wujub in any of them.

Q 354:

If the mouth or the nose keep bleeding from when the time of an obligatory prayers begins until it is about to end, what will be the prayers' rule?

A: If one is unable to clean one '5 body and fears the expiration of the tinie of the obligatory prayers, he can perform that prayers in that state.

Q 355:

Should the body stand still completely while reciting the recommended zikrs {recitals} of prayers?

A: There is no difference between obligatory and recommended zikrs as far as the obligatoriness of stillness and calmness during prayers is concerned

Q 356:

A catheter is put into the body of some patients in hospitals to take out the urine. When the catheter is in place the urine comes Out of patient's body unintentionally, whether the patient is asleep or awake or is performing prayers. In light of this, please answer the following question: Is it obligatory on him to repeat the prayers later, or does t he p rayer performed in such a condition suffice?

A: His prayers is valid in case that he performed his prayers in such a condition in accordance with his shar 'i duty, and it is not obligatory on him to repeat it or perform its qaza'.

Q357: Are the prayers that I performed with recommended baths {ghusts} and without wudu' valid?

A: If you performed them in a way that accords with the verdict of the marja' whom you believed to be obliged by Islamic law to follow, they are ruled to be valid.

What is the proof on which Shi'ah relies concerning the times of daily obligatory prayers? As you know, Sunnis consider the beginning of isha 's time as a proof that magh'.ib prayers is qaza' during that time; and so is the case with zuhr and asr prayers. Accordingly, they believe that when the time of isha' prayers begins and the imam stands up to perform it, the ma 'mum {the person who perform prayers behind the imam} may not perform maghrib prayers with him in order to perform both prayers side by side.

A: The proof is represented by the generality of Qur 'anic verses and the noble Sunnah in addition to the traditions which specifically indicate the permissibility of performing such prayers together, given that Sunnis atso have some traditions that prove the permissibility of performing the two prayers during the time of one of them.

Q359:

Keeping in mind that the time of asr prayers ends at sunset and the time of zuhr prayers ends a little before sunset when there is just enough time to perform asr prayers, I would like to ask what is meant by maghrib? Is it the setting of the sun or when the azan {call to prayers} of maghrib is said

(according to the local horizon)?

A: It does not mean the disappearance of the sun; rather, it signifies the time of the azan of maghrib, namely, when the redness on the eastern sky vanishes, which constitutes the end of the time of asr prayers attached to the beginning of the time for maghrib prayers.

Q 360: How many minutes is the time gap between sunset and the time for the azan of maghrib?

A: Apparently, it varies with the change of the seasons of the year.

Q 361: Since I work until late at night I cannot return home before 11 p.m. and it is not possible for me to perform maghrib and isha' prayers during my work due to the large number of clients. Is it correct to perform maghrib and isha' prayers after 11 p.m.?

A: There is no problem in it insofar as it does not entail their postponement beyond midnight But try to perform them no later than 11p.m., and moreover, to offer prayers as soon as its time begins.

Q362: How much of the prayers is it that if performed during its ada' time, the ada' intent {niyyah} will be realized conectly ? And what is the rule in the case of doubt as to whether that portion has been performed within the time or not?

A: Performing a single rak 'ah of the prayers at the end of its time is sufficient for considering it as ada,, and if you doubt whether the time is enough for performing at least a rak 'ah
or not, your duty will be to perform the prayers with the niyyah of carrying out your obligation {ma ft al-zimmah} and not to make either of ada' or qaza' intents.

Q 363: The embassies and consulates of the Islamic Republic of Iran based in non-Islamic countries have prepared a timetable for the designation of shar 'i times in major areas and cities. My question is first, to what extent are these timetables reliable? and second, what should be done in other cities of those countries?

A: The criterion is the certainty of the mukallaf andif he is not convinced about the correspondence of these timetables with reality, it will be obligatory on him to observe precaution and wait till he is sure that the shar 'i time has set in.

Q 364: What is your opinion on the issue of al-Fajr al-Sadiq {the true daybreak} and al-Fajr al-Kazib {the false daybreak}? What is the duty of the praying person in this regard?

A: The shar 'i criterion with respect to the time of praying and fasting is al-Fajr al-Sadiq, and its determination is the task of the mukallaf.

Q 365:

In a full-time secondary school, the authorities conduct zuhr and the asr prayers in jama 'ah {group} at 2 p.m., shortly before the start of the afternoon classes. The reason for the delay is that the morning session ends three quarters of an hour before the shar 'i noon and keeping students till the shar 'i noon is difficult. Having this in mind, what is your esteemed opinion, given the importance of performing prayers at the beginning of its time?

A: There is no problem in delaying group prayers so that those who want to perform prayers could gather assuming they are not present in the school when prayers' time begins.

Q 366:

Is it obligatory to perform zuhr prayers after the azan of zuhr and asr prayers when its time has arrived, and to do the same with respect to maghrib and isha' prayers?

A: After the time arrives, the mukallaf has the option to perform the two prayers either together or separately.

Q 367: Is it obligatory to wait for 15 to 20 minutes for performing subh prayers during moonlit nights? given that the time of prayers has arrived and it is possible, then, to obtain certainty concerning the occurrence of the daybreak?

A: There is no difference between nights, moonlit or otherwise, as regards daybreak, the time of subh obligatory prayers, and the time of the obligatoriness qf imsak {abstinence} for fasting, though it would be good to observe precaution in this regard.

Q368: Is the amount of difference of the shar 'i times of various provinces, which is caused by the difference of their horizons, the same with respect to the times of all three daily obligatory prayers? For example, suppose that the difference between the zuhr prayers' timings of two provinces is 25 minutes. Does this difference remain the same with respect to other timings and with the same amount? or does it vary for the timings of subh and isha' prayers?

A: The sole similarity of the amount of difference between them with respect to the occurrence of daybreak, or the descent {zawal} of the sun, or sunset does not necessarily imply similarity with regard to all the other timings. Rather, the amount of difference between various cities often differs in relation to the three praying times.

Q 369: Given that Sunnis perform maghrib prayers before the shar 'i sunset, is it permissible for us to perform prayers behind them during Hajj season and at other times and do these prayers suffice?

A: It is not certain that their performance of prayers before the outset of its time and joining them in their group prayers and performing prayers behind them do not involve any problem and is sufficient. Waiting until the specified time of prayers begins is necessary unless the time issue is also a case for taqiyyah {concealment}.

Q370:

The sun rises in Denmark and Norway at 7 a.m. and keeps shining in the sky till when corresponds to 12 p.m. in other nearby countries. What is my obligation with respect to performing prayers and fasting?

A: It is obligatory to observe the particular horizon of that area as far as the timing of daily prayers are concerned And if fasting causes harm, due to the extensive length of the day, it will cease to be obligatory as ada', and instead, it will be obligatory to perform it by way of qaza'

Q371:

The sunlight reaches the earth in about 7 minutes. Which one is the criterion for determining the end of the time of subh prayers: sunrise or when the sunlight reaches the earth?

A: The criterion is the rise of the sun and its visibility on the

local horizon of the praying person.

Q 372: Shar 'i timings are announced in communications media a day before each day. Is it permissible to rely on these announcements and consider the broadcast or the telecast of azan as the basis for the arrival of prayers' time?

A: The criterion is that the mukallaf becomes sure about the beginning of the time.

Q 373:

Does the time of prayers start as soon as azan begins to be recited, or is it obligatory to wait before starting the prayers till the azan is over? And is it permissible for a fasting person to do iftar {end his fast} as soon as azan begins or is it obligatory on him to wait till it ends?

A: If one is certain that the azan started when the time arrived, it will not be obligatory to wait till its end

Q 374:

Are the prayers of someone who has performed the second of two prayers before the first - such as the isha' before the maghrib - correct?

A: In case that he was doing so by mistake or unintentionally till he completed the prayers, then they are correct without any problem. But if he did so intentionally, then they are invalid

First, it is stated, based on some books of Islamic law, that the sun is exactly above the Ka'bah on two days: the 4th of Khordad {24 May} and the 26th of Tir {16th of July}. In such a condition, is it possible to determine the direction of qiblah by fixing a pole {shakhis} in the ground at the time of azan in Mecca? In case that the direction of qiblah in the prayer niches {mihrab} of mosques differs from the direction of the pole's shadow, which one is more correct?

Second, is it correct to rely on a qiblah finder {compass}?

A: It is correct to rely on the shakhis or qiblah finder pro vided that it makes the mukallaf certain with respect to the direction of qiblah; a certainty which must be acted upon. otherwise, there is no problem in relying on the niches of mosques or the graves of Muslims in determining the direction of qiblah

Q 376:

Is it correct to perform prayers in any direction in the course of a fierce battle when it is not possible to determine the direction of qiblah?

A: If there is time, one should perform prayers in four directions; otherwise one should repeat the prayers in as many directions as time allows.

Q 377: How should one face the qiblah at the point which is the

--------------------

· Qiblah is the point to which one should turn while performing prayers and is symbolized by the Ka'bah or the House of God located in Mecca.

------------------------

opposite of the Holy Ka'bah on the other side of the earth such that the line drawn from the Holy Ka'bah passing through the centre of the earth comes out of the other side of the earth at this point?

A: The basis in the obligatory facing towards the qiblah {istiqbal} is to turn towards the Holy House {al-Bayt al-A tiq} on the surface of the earth in such a manner that someone who stands on the surface of the earth faces the Holy Ka 'bah that is built upon the earth 's surface in the dignfied Mecca. Therefore, f one stands at a point on the earth where all the lines emanating from it and passing over the earth 's surface towards the Holy Ka 'bah are equal in distance, he can face the qiblah in any direction he wishes. But, if the distance is shorter in some directions by an amount in case of which the realization of facing varies according to the urf it will be obligatory to choose the shorter distance.

Q 378: What should we do in a place where we do not know the direction of qiblah having no device to find it and the qiblah may possibly be in any of the four directions?

A: If the probability of qiblah being in each of the four directions is equal with respect to all of them, it will be obligatory to perform the prayers in all four directions so that one becomes certain that he has performed prayers facing the qiblah

Q 379: How is the direction of qiblah determined? And how should prayers be performed in north and south poles?

A: The basis in determining the direction of qiblah in the two poles is to find the shortest line from the location of the

praying person to the Ka 'bah, and then,to face the qiblah along that line upon its designation.

A: Assuming certainty about usurpation, the rule of such places will be the very rule of a usurped entity in tern's of the impermissibility of utilization {tasarruf} and liability {zaman}.

Q 381: What is the rule with respect to performing prayers on a land which used to be an endowment {waqf} in the past and the government has taken it over and built a school on it?

A: If there is a considerable probability that the said use of the land has been diie to a shar 'i permission, there will be no problem in performing prayers on it.

Q 382: I hold group prayers in a number of schools some of the lands of which were taken from their owners without their consent. What is the rule regarding the prayers which the students and I have performed in such schools?

A: If the usurpation of the land from its shar 'i owner is not ascertained, there will not be any problem in the prayers.

Q 383: A person performed prayers, for a period of time, on a mat or in a dress out of which khums was to be paid. What is

the state of these prayers?

A: if he was unaware of the fact that khums was to he paid out of such properties, or of the rule of using them, then the prayers which he performed would be considered valid

Q384:

Is it true that men should be in front of women while performing prayers?

A: it is not obligatory, though it is better to observe precaution in this matter.

Q 385:

What is the rule with respect to fixing the photographs of Imam Khomeini (q) and the martyrs of the Islamic Revolution in the mosques, given that Imam Khomeini (q) expressed his desire in not having his photographs fixed in the mosques and there is also a view that considers such an act maki-uh {undesirable but not forbidden}?

A: There is no shar 'i obstacle to fixing their photographs in the mosques and if they are neither in the direction of qiblah nor in front of praying individuals, then there will be no karahah {undesirability} in it either.

Q 386:

A person has been living in a house owned by the government and after the term of his allotted residence is over, he is given a notice to vacate it. What is the rule pertaining to his prayers and fasting after the deadline fixed for its vacation expires?

A: If he is not allowed by the concerned authorities to reside in the house after the deadline, all of his operations in the house will be considered as acts of usurpation {ghasb}.

Q 387: Is it makruh to perform prayers on a rug which has pictures on it or on a turbah with engravings?

A: It is not prohibited in itself but if it provides an opportunity for those who always accuse Shi 'ah, it will be obligatory to refrain from manufacturing such products and performing prayers on them.

Q 388:

Would our prayers be correct when the place where we perform prayers is not clean but the place of sujud {prostration} is clean?

A: If the najasah {uncleanness} of the place is such that it does not make clothes or body najis {unclean} and the place of prostration is clean, there will be no problem in performing prayers there.

Q 389:

The present building of the office where we work used to be the site of a graveyard in the past. About forty years ago it was abandoned and thirty years ago this building was constructed. Now, all the lands around the office have been built on and there remains no sign of the graveyard. Please clarify whether it is correct for the employees to perform prayers in such an office from the viewpoint of Islamic law?

A: The use of such an office and performing prayers in it is allowed without any problem, unless it is proved through a shar 'i method that the ground upon which this office has been built is an endowment for the burial of the dead

Q390: Some faithful youths have decided to hold prayers in parks on one or two days of the week for amr bil-ma 'ruf {enjoining to good} purposes. Some respected and elderly
people object that the ownership of such places is not clear. What is the ruling with regard to performing prayers in such places?

A: There is no problem in using present recreational parks
for such activities as holding prayers, etc. The mere probability of usurpation should not be taken into consideration.

Q391: The land of one of the primary schools in this city used to be the private property of a person. According to the city map of 'Hadishahr' it was announced that this land must be altered to a garden. Then, due to dire need, it was decided, with the approval of the Municipality, to change it into a school. The owner of the land is not happy with its takeover by the government and has made it public that he is not content that anybody performs such activities as prayers there. Please explain your esteemed opinion on the issue of performing prayers in this place?

A: If the ownership of the land was taken over from its legal owner according to a law passed by the Islamic Consultative Assembly and approved by the Council of the Guardians of the Constitution*, there will be no problem in the activities carried out and the prayers performed in that place.

Q 392: There were in our city two adjacent mosques separated by a wall between them. Some time ago some believer8 removed a large part of that wall with the purpose of connecting the two mosques. This became the cause of doubt

----------------------

Islamic Consultative assembly and the Council of the Guardians of constitution &e two parliamentary organs of the Islamic Republic of Iran.

---------------------

for some with respect to performing prayers in both mosques. They still continue to be in this state. Please advise what is to be done in this case?

A: The destruction of the wall separating the two mosques does not cause any problem in performing prayers in them.

Q 393:

There are some restaurants in public streets next to which there exist places for performing prayers. If one does not eat in those restaurants, will he be allowed to perform prayers in those places or does he have to seek permission from the owners of the restaurants?

A: If there is a probability that the place for performing prayers belongs to the awner of the restaurant and that the right to take advantage of it is exclusive to those who eat in that restaurant, it will be obligatory On him to ask for permission.

Q394:

Will the prayers of a person be valid if he performs it on a usurped land while standing on a rug or a wooden board or something similar?

A: The prayers performed on a usurped land is invalid even if one stands on a rug or something else put on the land.

Q 395:

In some companies and institutions being presently run under the supervision of government, there are some people who do not attend in group prayers held in them on the excuse that such places were taken over from their owners upon the orders of shar 'i court. Please state your honored opinion on this matter?

A: Attending group prayers is not basically obligatory Rather, everyone has the right to abstain from it for any reason whatsoever. As for the shar 'i ruling with respect to the place is concerned, if the authority who issued the confiscation order probably enjoyed legal competence and did so according to religious and legal criteria, then his act will be considered legally valid, and therefore, it will be permissible to carry out every kind of activity in that place and the rules of usurpation do not apply to such a case.

Q396:

If there is a mosque next to a Husayniyyah, will it be correct to perform group prayers in the Husayniyyah and are the rewards of such prayers equal in both?

A: There is no doubt that the merit of performing prayers in the mosque is more than other places. But, there is no shar 'i obstacle to performing group prayers in a Husayniyyah or in any other places.

Q 397:

Is it correct to perform prayers in a place where forbidden music is being played?

A: If it entails listening to forbidden music, stopping there will not be permissible. However, performing prayers is considered valid and if the sound of the music distracts one's attention and , performing prayers there will be makruh.

Q398:

What is the rule concerning the prayers of those who are sent on a mission in a boat when the time of prayers begins in such a way that if they do not pray then they will not be able to perform it thereafter by way of ada within the specified time?

A: in the mentioned condition it is obligatory on them to perform prayers inside the boat and in any possible way.

Given that performing prayers in one's local mosque is recommended, is there any problem in leaving the local mosque and going to the jami' {major or central} mosque of the city to perform group prayers?

A: There is no problem if one abstains from going to the local mosque in order to attend the group prayers of another mosque, particularly the jami ' mosque of the city.

Q 400:

What is the rule with regard to performing prayers in a mosque where some people who participated in its construction claim that they built it for themselves and their tribe?

A: After being built, a mosque does Juot belong to a specific nationality, family, tribe, or group of individuals but it is permissible for all Muslims to benefit from it.

Q 401:

Is it more preferable for women to perform prayers in mosque or at home?

A: the advantage of performing prayers in mosque is not restricted to men.

Q 402:

At present, there is a short wall between Masjid alharam and the area designated for sa y' {running} between Safa and Marwa. This wall measures half a meter high and one meter wide and is shared by both the Masjid and the sa'y area. Could women sit on this wall during their period when it is not permissible for them to enter Masjid al-Haram?

A: There will be no problem in doing so unless one. becomes certain that the wall is a part of the Mosque.

Q 403:

Is one permitted to exercise or sleep in a local mosque? What is the rule of doing so in other mosques?

A: Mosque is not a place of exercise and sleeping there is makruh.

Q 404:

Is it permissible to use the yard of the mosque for providing youngsters with intellectual, cultural, ideological and military (through military lessons) awareness? And what is the shar 'i rule of practicing these actions in the balcony of a mosque which is out of use? (taking into account the shortage of places designated for such purposes)

A: It depends on the conditions of the waqf {endowment} of the yard and balcony of the mosque and it is obligatory on you to seek the advise of the respected imam and supervisory board of the mosque in this regard, bearing in mind that the presence of the youth in mosques and setting up religious classes upon the permission of their Imams and boards is a desirable and recommended matter.

Q 405:

In some areas, particularly in villages, people hold wedding ceremonies in mosques. That is, they perform all celebrations involving dance and music at home, but serve lunch or dinner in the mosque. Is this permitted by Islamic law?

A: There is no problem, in itself in serving food to guests in mosque. However, holding marriage ceremonies in mosque is not appropriate to the status of the mosque in Islam, therefore, is not permissible. Committing such forbidden acts as listening to ghina ' and corrupt, exhilarating music is absolutely prohibited.

Q 406: National cooperatives build residential areas and it is initially agreed upon that those areas include public places such as mosques. Now that residential units are prepared and submitted to company's shareholders, could some of them breach their agreement by saying that they are not content with building the mosque?

A: If the company builds the mosque upon obtaining the agreement of all of its members aid after the mosque 's construction and endowment is completed, some members withdrawal of their previous agreement will have no effect. If, however, their change of mind occurs prior to the realization of the mosque's endowment, construction of the mosque using members ' money on the land which belongs to all members without their consent will be impermissible, unless it is stated as a condition in the form of an irrevocable contract {aqd lazim} that a part of the land is allocated for the
construction of the mosque and the members are committed to this condition - a case in which they will not be able to change their nuinas and their withdrawal will have no effect.

Q 407:

A: Confronting the cultural invasion and enjoining to good and forbidding from evil do not require making use of musical instruments, particularly in the mosque. Therefore, it is obligatory to show appropriate respect for the status of the mosque and that acts of worship and propagation of religious teachings and enlightening revolutionary ideas are conducted there.

Q 408:

Is it allowed, according to Islamic law, to show the movies distributed by the Ministry of Islamic Guidance (in Iran) in the mosque for the people who come to Qur'anic programs?

A: It is not permissible to convert the mosque to a place for showing movies, but there is no problem in showing films occasionally when the need arises and pursuant to the opinion of the imam of the mosque.

Q 409:

Is there any problem, according to Islamic law, to play exhilarating music from the mosque on the occasion of the birthdays of the infallible Imams (a)?

A: The mosque has obviously a distinguished status according to Islamic law. Therefore, if playing music is not
appropriate to its status; it will be forbidden even if the music being played is not exhilarating.

Q 410: When is it permissible to use the loudspeakers that exist in mosques and the sound of which can be heard outside the mosques? And what is the ruling with respect to the relay of Qur 'an and revolutionary songs prior to azan {call for prayers}?

A: There is no problem in relaying the recitation of the Holy Qur 'an for a few minutes prior to azan when it does not cause discomfort and disturbance for neighbors and the residents of the area.

Q411: How do you define the jami' mosque?

A: It is a mosque built in the city for the gathering of most of the residents of that city with no specificity to a particular fribe or people of a bazaar.

Q 412:

A roofed mosque has been left vacant and no prayers has been performed there for the last thirty years. Now, it is transformed to a ruin and a part of it is used as storage. Recently, some repairs have been done in this mosque by the Basij {mobilization} forces which have been headquartered in its covered section since approximately 15 years ago The reason for these repairs was the inappropriate condition of the building, especially that the roof was about to fall. Since the brothers in the Basij forces were unaware of the rules of mosque, and those who knew the rules did not guide them, those brothers built a number of rooms in a part of this section of the mosque spending large amounts of money on the project. Now that construction operations are near completion,

we would be grateful if you clarify the shar 'i rule concerning the following matters:

Assuming that those in charge of this project and the members of the supervisory board were unaware of the rule, are they considered responsible, according to shar', with respect to expenditures out of bayt al-mal {Muslims ' treasury}? And are they sinners or not?

Given that the expenditures were out of bayt al-mal, would you allow - as long as the mosque does not need this part and no prayers is performed there - that these rooms are used, in complete compliance wshar 'i rules and restrictions concerning a mosque, for educational purposes like teaching the Holy Qur 'an and ahkam, and also in the affairs of the mosque? Or is it obligatory to destroy those rooms?

A: it is obligatory on them to restore the covered part of the mosque to its original condition by demolishing the rooms which were built in it. With regards to the expenditures, it is not certain whether anyone is responsible for them as long as there was no extravagance and wasteflilness, and wantonness and negligence.

There is no problem in using the roofed section of the mosque for holding classes of the Holy Quir 'an, ahkam, and islamic ideology and engaging in other religious ceremonies as long as such activities do not disturb those who are performing prayers and are held under the supervision of the imam of the mosque. The imam, the Basij forces, and other persons in charge of the mosque should cooperate to preserve the existence of Basij forces in the mosque as well as to prevent any disorder in the way the mosque should fulfill its worship related duties such as prayers, etc.

Q 413:

Several mosques are located inside the area covered by a road widening project insofar as it has become necessary to
demolish some of these mosques completely and some others partially in order to facilitate the traffic of motor vehicles. Please clarify your esteemed opinion in this regard.

A: It is not permissible to demolish a mosque or apart of if except when there is a specific exigency {maslahat} which cannot be neglected and ignored

Q 414: Is it permissible for people to make personal use of asmall quantity of a mosque's water, which is specifically there for performing wudu' For example, could shopkeepers use it for drinking cold water or making tea or for their cars, given that the mosque has no single creator of endowment {waqif} who can obstruct people from doing so?

A: If it is not kwown that the mosque's water is specifically endowed to be used for wudu' by those who want to perform prayers, and the prevalent understanding in the mosque's area is that the neighbors of the mosque and passers may use such a water, there will be no problem in it, although it is recoimmeded to observe precaution in this regard

Q 415:

There is a mosque near a graveyard. When some believers come to pay a visit to the graves of their dead, they take water from the mosque to pour over the gravestones. We do not know whether this water was endowed for the mosque or it may be subject to general use. Assuming that we know that the water was not endowed for the mosque but allocated for use in wuzni ' and in toilet, will it be permissible to use the water in the said way?

A: There will be no problem in taking water from the mosque for pouring over the gravestones if it is commonly practiced, and is not detested by the people and there is no evidence suggesting that the endowment was specifically for wudu ' or for wudu ' and cleaning {tathir} only.

Q 416:

Is the permission of the Hakim al-Shar '* or his deputy required when a mosque needs to be repaired?

A: For the voluntary repair of a mosque - spending one 's own money or the money of charitable contributors -- there is no need to acquire any permission froim the Hakini al-Shar'.

Q 417:

Is it permissible for me to determine by will {wasiyyah} that I should be buried in the local mosque to which I have had some contributions? That is because I would like to be buried in that mosque, whether inside it or in its yard.

A: If the burial of a dead is not excepted at the time of pronouncing the formula {sighah} of the endowment, it will not be permissible to bury him there, and therefore, your will in this regard will have no validity.

Q 418:

A mosque was constructed about 20 years ago and decorated with the lovely name of 'Sahib al-Zaman, ' may Allah hasten his reappearance. Given that it is not known whether this name was mentioned in the endowment formula of the mosque, what is the rule of changing the mosque's name from 'Sahib al-Zaman' to jami' mosque?

A: There is no problem in the mere change of the mosque's name.

-------------------

· Hakim al-Shar ' is the supreme authority of a Muslim community in issuing Islamic legal rulings.

--------------------

Q 419: It has been conventional in local mosques since the old times that people give them donations {nuzurat} so that they could be used for meeting the needs of the mosques during the months of Muharram, Safar, and Ramazan and other Days of God, the Exalted. Recently, the mosques have been equipped with electricity and air conditioners. Whenever one of the area's residents dies, a Fatihah service is held for him in the mosque and the mosque's electricity and air conditioner are used during the service but the organizers do not pay anything towards the expenses of such usage. Is this permissible according to Islamic law?

A: The permissibility of using the facilities of the mosque for special mourning events and the like is dependent on the conditions of the endowment or donation vow {nazr} of those facilities for the mosque.

Q 420:

There is a newly built mosque in a village (on a land where the old mosque stood). Due to the lack of knowledge, a room was constructed for making tea at the comer of this mosque, the land of which was a part of the old mosque. Furthermore, a library was built on the rooftop of the terrace which exists inside the mosque. Please express Your Honor's opinion on this matter and also the completion of, and how to use, the interior half of the building?

A: Building a tea room on the land of the old mosque is not correct and it is obligatory to restore that place to the status of being a mosque. The same rule applies to both the rooftop of the mosque and the mosque itself and all rules and legal effects pertaining to the mosque also apply to its rooftop. H6wever, there will be no problem in setting up book cases there and being there for the purpose of reading books if such things do not disturb praying persons.

Q 421:

In a village, there is a mosque in a ruination state. Since this mosque is not an obstruction to any path or route, there is no justification for demolishing it. Is it permissible to demolish this mosque completely? Besides, this mosque has a certain amount of property along with some money. Whom these things should be given to?

A: It is not permissible to demolish and desfroy a mosque. Generally speaking, a mosque does not cease to be a mosque merely due to ruination. As for the assets of the mosque, if there is no need for using them there, there will be no problem in transferring them to other mosques so that they are used

Q 422:

Is it permissible, according to Islamic law, to build a museum in a corner of the yard of a mosque without interfering with the mosque's building itself, just like a library that constitutes a part of the mosque's construction at the time being?

A: It will not be permissible to build a museum or a library in a corner of the mosque 'syard if it is against the specifics of the endowment of the mosque's hall or results in a change of the mosque's building. It is preferred that you build another place adjacent to the mosque for the said purpose.

Q 423:

There is an endowed place where a mosque, a school for Islamic studies, and a library are built and all of them are currently operational. This place is a part of the map of the places which are to be demolished by the municipality. How could we cooperate with the municipality for the destruction of these places and obtain facilitates from them for building better places?

A: If the municipality demolishes the said places and pays their value {iwaz}, there will be no problem in receiving the payment. However, demolishing an endowed mosque or school is not permissible unless there is a significant exigency.

Q 424: In order to improve the jami' mosque here, it has become necessary to cut down some of the trees which exist in its yard. Given that the mosque's yard is quite big and it has numerous trees, is it permissible to do so?

A: There will be no problem in it if there is a need to expand the mosque and appending the yard to the mosque itself and cutting thtrees are not considered an alteration in the endowment.

Q 425:

What is the ruling with regards to the land which was originally a part of the roofed section of a mosque but was altered to a street after the mosque was included in the municipality's development program and a part of it was demolished due to necessity?

A: The realization of the legal effects and consequences of being a mosque will not be certain if the probability of the restoration of the land to its origiiual form of a mosque is slim.

Q 426:

I have been conducting group prayers at a mosque for a while having no information about the details of the mosque's endowment. Given that this mosque is presently facing numerous financial difficulties, is it permissible to rent out its basement to a business which fits the mosque's status?

A: There will be no problem in it if neither the 'mosque' title applies to the basement nor the basement is considered a part of the facilities which the mosque needs.

Q 427:

The mosque does not have any properties through which it can run its affairs. The supervisory board has proposed digging a basement under the roofed section of the mosque in order to build a factory and facilities for public utilities for the service of the mosque. Is this permissible?

A: It is not permissible to dig a basement under the roofed section in order to set up a factory or the like.

Q 428: Is it absolutely permissible that kafirs {non-Muslims} enter Muslims' mosques although by way of visiting ancient monuments?

A: There is no problem, in itself in their entrance to mosques other than Masjid al-Haram and Masjid al-Nabi (s) except if it results in making the mosque najis or dishonoring it or a junub 's stop there.

Q 429: Is it permissible to perform prayers in a mosque built by kafirs?

A: There is no problem in performing prayers in it

Q 430:

Is it permissible to accept the money or other kinds of donations offered by a kafir for building a mosque?

A: There is no problem in it.

Q431: What is the duty of someone who enters a mosque and

sleeps there and becomes muhtalim {has seminal emission} but cannot leave the mosque after he wakes up?

A: If there is no way that he can leave the mosque and go to somewhere else, it will be obligatory on him to perform tayammum at once so that it will become permissible for him to remain in the mosque.

Q 432: Is it permissible to register a husayniyyah under the names of specific persons? And what is the rule when those who participated in accomplishing such a charitable project are not content with such an action?

A: With respect to a husayniyyah which is endowed for holding religious ceremonies, there is no need to register it under the names of specific persons. Anyway, registering it under the names of some of the participants in its construction must be done upon obtaining the permission of all of them.

Q 433:

It is stated in Pisalahs that it is not permissible for a junub and a menstruous woman to enter the harams {shrines} of the Imams (a). Please explain whether haram means only the area beneath the dome or also any building linked to that area?

A: haram means the area under the blessed dome and that which is commonly recognized as haram and the holy spot where the Imam (a) is buried As far as the attached building
and porches are concerned, they are not subject to haram's rule, therefore, there is no problem in the entrance of a junub or a menstruous woman in them except those sections which are considered parts of the mosque itself

Q 434:

A Husayniyyah was built next to an old mosque. At present, this mosque does not have enough space to accommodate all of the people who want to perform prayers. Is it permissible to annex the said husayniyyah to this mosque and use it as a part of the mosque?

A: There is no problem in performing prayers in the husayniyyah. however, if the husayniyyah has been endowed correctly, according to Islamic law, as a husayniyyah, it will not be permissible to transform it to a mosque or annex it to the adjacent mosque while considering it a part of that mosque.

Q 435: Could the carpets and properties donated to the shrine of one of the descendants of the Imams (a) be used in the jami ' mosque of an area?

A: There is no problem in it provided that they are in excess of the needs of the shrine and its pilgrims.

Q 436: Do the rules of mosque also apply to the takiy'ahs which are founded under the name of Abul-Fazi (a), etc.? Please, clarify the rules of such centers.

A: The rules of mosque do not apply to takiyyahs and husayniyyahs.

Will my prayers be invalid if I perform them in a clothing which I doubt whether it has become najis?

A: A clothing which one doubts that it has become najis is considered clean and it is correct to perform prayers in it.

Q 438: I purchased a leather belt from Germany. Is there any shar 'i problem in performing prayers with it? What is the rule if I doubt whether it is made of genuine or manufactured leather and whether the leather belongs to an animal which is slaughtered in Islamic way? And what is the ruling with respect to the prayers which I performed while having the belt on?

A: if you doubt whether it is made of genuine leather, there will be no problem in performing prayers with the belt on. But, if you know that it is made of genuine leather but your doubt whether it belongs to an animal that was slaughtered in Islamic way. it will have the same rule as a corpse {maytah}. however, the prayers performed inn the past is considered valid.

Q 439:

If someone knows that there is no najis substance on his clothes or body and perform his prayers but realizes afterwards that his body or clothes were najis, will the prayers he informed be invalid? What will the rule be if he realizes this matter during his prayers?

A: If he is not aware at all that his body or clothes are najis and come to know it only after the end of the prayers, his prayers will be valid amid it will not be obligatory on him to repeat , or perform the qaza' of that prayers. But, if he notices the matter during the prayers, it will be obligatory on him to remove the najasah - provided that he can do so without committing anything that contradicts the prayers -and complete his prayers. If he is unable to remove the najasah while preserving the appearance of prayers and there is enough time, it will be obligatory on him to break the prayers and resume it after the removal of the najasah.

Q 440:

A person follows a certain marja ' He used to perform his prayers for a period of time while wearing clothes which is made of the leather of an animal that was doubted to be slaughtered in Islamic way while it was not actually correct to perform prayers in such clothes. According to the verdict of
his marja', if he was carrying something from an animal the meat of which was not edible, the obligatory precaution would be to repeat the prayers. Is the rule pertaining to an animal which is doubted to be slaughtered in Islamic way similar to that the meat of which is not edible?

A: The rule of an animal which is doubted to be slaughtered in Islamic way is similar to that of the corpse {maytah}; it is najis and it is not permissible to eat it and perform prayers in it.

Q 441:

A woman realizes during her prayers that her hair was unveiled and immediately covers it. Is it obligatory on her to repeat that prayers?

A: It is not obligatory to repeat that prayers as long as unveiling the hair is not intentional.

Q 442: Due to necessity, a person is compelled to clean his urinary outlet using a piece of wood or stone or something else. Then he washes that part with water after returning home. Is it obligatory on him to change or clean his underwear in order to perform prayers?

A: It will not be obligatory on him to clean his clothes if they have not been made najis by the wetness of the urine on the organ.

Q 443:

Some imported industrial machines are installed with the assistance of foreign experts who are considered, according to Islamic law, kafirs and najis The activation of these machines is accomplished through their lubrication or otheactions done by hand. Therefore, these machines cannot possibly be clean. Given that workers' clothings and bodies always touch these machines during the work, and they do not have enough time throughout working hours to clean their clothings and bodies completely, what is the duty with respect to performing prayers?

A: Due to the probability that the kafir who has activated the machines is from AhI al-Kitab, who are considered clean, or that he wears gloves while working, no certainty emerges concerning the unucleanness of the place and machines merely as a resuli of their activation by kafirs. If it can be assumed that there is certainty about that workers ' bodies and clothings are made najis during the work, it will be obligatory to clean their bodies, and clean or change their clothings.

Q 444:

If a praying person carries a handkerchief or something similar which are made najis by blood or has such things in his pocket, will his prayers be void?

A: If the handkerchief is so small that it cannot be used to hide one 'sprivate parts, there will be no problem in it.

Q 445:

Is it correct to perform prayers in a clothes which is scented with modern perfumes containing alcohol?

A: There is no problem in performing prayers in it as long as the uncleanness of the perfume in question is not known.

Q 446: How much of the body is obligatory on a woman to cover in prayers? Is there any problem with short-sleeved clothes and in not wearing socks?

A: The standard is that the dress covers the whole body except the face, which must be washed during wudu ', the hands up to the wrists, and the feet up to the ankles even if the dress is something like Chador {the long garment worn by Iranian women over their clothes}.

Q 447: Is it obligatory on women to cover their feet during prayers?

A: Covering the feet up to the ankles is not obligatory.

Q 448:

Is it obligatory to cover one's chin completely when wearing a veil {hijab} and performing prayers or is it suficient to cover the lower part of it or is it obligatory to cover the chin because it is a preliminary stage {muqadimah} of the obligatory covering of the face?

A: It is obligatory to cover the lower part of the chin not the
chin itself, because it is apart of the face.

Q 449:

Does the rule relating to najis clothing in which one cannot perform prayers apply only to the cases of praying absent-mindedly or while one is unaware of the rule or the subject, or does it cover cases of ambiguity, {shubhah} with respect to the subject or to the rule?

A: The rule is not specific to the cases of forgetfulness or ignorance. Rather, it is permissible to perform prayers in a najis clothing if it is made of a material in which one may not perform prayers, even when one is aware and attentive.

Q 450: Does the existence of the hair or saliva of a cat on a person's clothes causes his prayers to be invalid?

A: Yes, it causes the prayers to be invalid.

Q 451: what is the rule of wearing gold rings by men?

(particularly during prayers)

A: A man is not allowed to wear a gold ring and the prayers he performs while wearing it is void.

Q 452: What is the rule of wearing rings made of white gold by

men?

A: If the so called white gold' is composed of a substance other than yellow gold, it will not be forbidden to wear a ring made of it.

Q 453:

Is there any problem, according to the shar', in wearing gold when it is not for beautification purposes and the gold is not visible for others?

A: It is absolutely forbidden for men to wear gold even though it is not for beautification purposes or the gold is hidden from the views of others.

Q 454:

What is the ruling with respect to wearing gold by men? We ask this question because there are some people who claim that there is no problem in wearing gold for a short period such as the time of marriage.

A: Wearing gold is forbidden for men, whether it is done for a short period or a long one.

Q455:

Taking into consideration the rules regarding the clothes of a praying person and that decorating with gold is forbidden for men, please answer the following two questions:

Does decoration with gold mean the use of gold by men in a general sense even in such operations as bone surgery and dentistry?

Given that, according to a tradition in our area, newly wed youths wear engagement rings made of yellow gold, and this action is by no means considered by ordinary people as a decoration for men, but as a sign of the beginning of the individual's marital life, what is Your Honor's opinion in this regard?

A: I) The basis in the prohibition of wearing gold by men is not that decoration title applies. but it includes all forms and purposes of wearing gold Therefore, it is forbidden even if it happens to be an ordinary or wedding ring, chain, etc.

however, there is no problem in the use of gold for men in surgical operations and dentistry.

Wearing engagement rings made of yellow gold is forbidden for men in any case.

Q 456: What is the rule of selling and making golden jewelry which is specifically used by men and not worn by women?

A: Making golden jewelry to be specifically used by men is forbidden. Similarly, it is not permissible to buy and sell them for that purpose.

Q 457: We see in some parties that sweets are served in silver containers. Is this action considered an example of eating from a silver container? And what is its rule?

A: It will be forbidden to take food or the like from a silver container if it is done for the purpose of eating.

Q 458: Is it permitted for men to have their teeth covered with gold or have actual golden teeth put in?

A: There is no problem in these matters except in the case of the front teeth which may not be covered with gold if it is done for the purpose of beautification.

Q 459: Is there any problem in having one's tooth covered with gold? What is the rule of having it covered with platinum?

A: There is no problem in having one's teeth covered with

gold or platinum. however, the problem arises in the case of covering teeth, particularly the front ones, with gold for the purpoSe of beautification.

A: If raising the azan does not lead to people 's confusion is not intended as an announcement of the sunrise, there will be no problem in it.

Q 461: Some individuals have started, by way of enjoining to ma' ruf and forbidding from munkar, to raise the call to prayers in groups in public streets. All praise be to Allah! this activity has had a great effect in preventing overt corruption in the environment of the area and encouraging people, especially the youth, towards the timely performance of prayers. However, someone has stated that this action is not specifically mentioned in the sources of Islamic law, and therefore is a bid'ah {prohibited innovation}. This statement has caused some doubt. What is your esteemed opinion?

A: The decalarational call to prayers at the beginning of the times of daily obligatory prayers, its repetition by the listeners, and raising oiie 's voice while reciting it are among the most highly recommended actions in the viewpoint of islamic law. There is no problem in raising the azan in a group form around public streets as long as it does not lead to any insult, obstruction of the way, and harassment of others.

Q 462: Since raising the call to prayers is a religio-political act
which involves a great reward, the believers decided to do so from the roofs of their houses without using a loudspeaker when the time of obligatory prayers, particularly the subh prayers, begins. What is the rule of such an action in case of objection by some neighbors?

A: There is no problem in raising the azan in a proper form from the roofs of houses as long as it does not entail annoying others and looking into neighbor 's houses.

Q 463:

What is the rule with respect to relaying the special programs of the dawns of the holy month of Ramad(except the call to subh prayers) through the mosque's loudspeakers so that everyone hears it?

A: There is no problem in doing so in areas where most people are awake during the nights of the holy month of Ramadan for reciting the holy Qur 'an and supplications and attending religious ceremonies and so on. But if it ainnoys the mosque 's neighbors, it will be impermissible.

Q 464: Is it allowed in mosques and centers to broadcast Qur'anic verses before the call to subh prayers and supplications in such a very loud voice that is heard from a distance of several kilometers, given that this occasionally continues for more than half an hour?

Q 465:

Is it permissible for a man to be sufficed, for his prayers, with the azan of a woman?

A: It is not unlikely that it is permissible for him to be sufficed with her azan provided that he hears all parts of it from her.

Q 466:

What is your esteemed opinion on the third testimony {shahadah} for the master of God's friends, Imam Ali (a), as being the commander {amir} and the leader {wali}, in the azan and iqamah of obligatory prayers?

A: It is not a part of the azan or iqamah according to Islamic law, but there will be no problem in it if it is not included with the intention of putting it into, and making it a part of the azan and iqamah Rather, this testimony will be preferable if it is' included solely for expressing and stressing one's belief regarding the Caliph {successor} of the holy Prophet, may God's blessings be upon him and his infallible inheritors.

What is the rule regarding the prayers in which our qira 'ah {recitation of the hamd and the Surah in the first two rak 'ahs} was not loud {jahri}?

A: it is obligatory on men to recite the hamd and the Surah loudly in subh, maghrib, aid isha ' prayers.

Q 468: While performing the qaza ' of subh prayers, should the qira 'ah be done loudly {jahr} or quietly {ikhfat}?

A: ft is obligatory to recite the Hamd and the Surah loudly in subh, maghrib, and isha ' prayers whether the prayers is performed by way of ada' or qaza' and at all times even if the qaza' of the prayers is being performed during the day.

Q 469: We know that each rak 'ah of prayers consists of niyyah {intent}, takbirat al-ihram, the Hamd, the Surah, ruku' {bowing}, and sujud {prostration}. On the other hand, it is obligatory to recite the Hamd and the Surah quietly {ikhfat} in zuhr and asr prayers, the third rak 'ah of the maghrib, and the last two rak 'ahs of isha ' prayers. However, in the Radio and the TV, the zikrs of the ruku ' and sujud of the third rak 'ah are read loudly. Given that these ruku ' and sujud are parts of a rak 'ah in which ikhfat is obligatory, what is the rule regarding this matter?

A: The obligatoriness of loud recitation in maghrib, isha ' and subh prayers and of quiet recitation in zuhr and asr prayers are limited to the recitation of the Hamd and the Suirah, just as the obligatoriness of quiet recitation in the
rak 'ahv other than the first two rak 'ahs of maghrib and isha ' prayers applies only to the recitation of the Hamd and the tasbihat {ritual glorifications} of those rak 'ahs. As for the zikrs of ruku ' and sujud and also tashahhud and taslim and other obligatory zikrs of the five prayers, the mukallaf has the choice to recite in either way, loudly or quietly.

Q 470: If someone wants to perform, in addition to the seventeen daily rak 'ahs, other seventeen rak 'ahs of qaza ' prayers by way of precaution, will it be obligatory on him to recite loudly or quietly in the first two rak 'ahs of subh, maghrib, and isha ' prayers?

A: With respect to the obligatoriness of loud or quiet recitation in daily prayers, there is no difference between ada' or qada ' prayers although they are performed by way of precaution.

Q 471:

We know that the word salat {prayers} ends with 't' but in azan it is said: "hayya ala al-salah" {hurry up for prayers} (ending with 'h'). Is this correct?

A: There is no problem in ending the word 'salat ' with 'h' while practicing waof {stopping at the end of the word. Rather, it is obligatory.

Q 472: Given that, in his commentary on the blessed hanid chapter, Imam Khomeini (q) prefers the word 'malik' over 'maalik,' is it correct to pronounce the word in either way while reciting this holy chapter in obligatory and non-obligatory prayers?

A: There is no problem in observing precaution in this respect.

Q 473:

Is it correct to stop, without immediate transfer to the rest of the sentence, after reciting "ghayr al-maghzubi alayhim... ', and then start reading "Wa ha al-zallin"? And is it correct, while reciting "Allahumma salli ala Muhammad Wa ali Muhammad" in tashahhud, to stop after the word "Muhammad" (s) and then to continue by reciting "wa ali Muhammad"?

A: It does not harni as long as it does not reach the poilit of disturbing the integrity of the sentence.

Q 474:

The following question was directed to Imam {Khomeini}'s Eminence (q): "Considering that there are several opinions on the pronunciation of letter 'Zad' in Taji4id {the art of correct and pleasant recitation of the Qur 'an}, according to which opinion do you act?" Imam replied: "It is not obligatory to know the pronunciations of letters according to the opinions of Tajwid experts but to pronounce every letter in a way that convinces Arabs' understanding {wf} that he is uttering that letter correctly." I am wondering:

What is meant by "convinces Arabs' understanding that he is uttering that letter correctly"?

Have not the rules of Tajwid been derived - as the rules of Sarf and Nahw {Arabic Grammar} have - from Arabs' usage and language? If so, how could it be possibly claimed that they are separated from each other?

If someone is made sure - by a legitimate method -that he does not pronounce letters in a correct way during the recitation of Qur 'all while he has a good learning chance from all aspects - that is, he has a good talent and sufficient time to learn that skill, etc. - will it be obligatory on him - within the limits of his capabilities - to try to learn the correct way of reading or a way that is close to it?

A: The criterion for the correctness of reading is compilance with the way native readers, from whom the rules of Tajwid have been taken, read. Therefore, if the differeiwe among the opinions of the scholars of Tajwid regarding the pronunciation of a certain letter originates from difference in their understanding of the way native readers recite, the practice of native readers will be the basis and reference. But if the difference in opinions arises from difference among native readers regarding pronunciation, the mukallaf will have the choice in selection of either of those opinions.

Q 475: Someone had the intention of reciting Fatihah {Hamd} and Jkhlas chapters at the beginning or is accustomed to reciting them. However, he happened to recite the Bismillah forgetting to specify the chapter. Is it obligatory on him to return back and specify the chapter and then recite the Bismillah?

A: It is not obligatory on him to repeat the Bismillah. he can consider the Bismillah that he already recited sufficient for every chapter he wants to recite afterwards.

Q 476:

Is it necessary to pronounce all the words properly in Arabic in obligatory prayers? Can a prayers be considered correct when all words are not properly pronounced correctly in Arabic?

A: It is obligatory to pronounce all the zikrs of prayers including the hamd. the Surah, and other parts correctly. If a praying person is not fully aware of the pronunciation of the words in their correct forms then it will be obligatory on him to learn it. however, if he is unable to learn, he will excused for it.

Q 477:

Does the title 'reading' also applies to the recitation of words in one's heart without expressing them?

A: 'Reading' does not include such a recitation and nothing short of expressing the words in a way that can be called 'reading ' is adequate in prayers.

Q 478: According to the opinion of some commentators of the holy Qur 'an a number of its chapters, such as 'Fil' and 'Quraysh,' and 'Inshirah' and 'Zuha,' are not considered complete chapters. They believe that whoever reads one of these chapters, like 'Fil,' he should certainly read the other chapter, like 'Quraysh,' too and the same also applies to chapters 'iuushirah' and 'Zuiha' that should be read together. If someone reads 'Fil' or 'i'ushirah' chapters alone in prayers and does not know this rule, what will his duty be?

A: The previous prayers in which he read only one of chapters 'fil' ' and 'llaf ' or 'Zuha ' and 'A-Lam Nashrah, ' are correct jf he was unaw'are of the rule.

Q 479: If, due to negligence in prayers, someone reads 'hamd' and 'Chapter' in the third rak 'ah of zuhr prayers, for example, and notices his mistake after finishing the prayers, will it be obligatory on him to repeat that prayers? and if he does not ever notice his mistake, will his prayers be correct?

A: The recitation of 'Hamd' suffices in other parts of prayers than the first two rak 'ahs even if it was done by negligence and there will be no problem in adding the 'Chapter ' due to negligence or ignorance.

Q 480: According to Imam {Khomeini}'s (q) Eminence, the criterion for ikhfat in zuhr and asr prayers is avoidance of jahr. Given that all letters except ten of them cannot be read but through being uttered clearly, if we have to pray the zuhr and the asr without clear utterance, then what will happen to the eighteen letters that are naturally expressed cle&ly? Please explain the rule.

A: The criterion in ikhfat is not to forsake voice 's substance but to avoid uttering it; in contrast to jahr which means expression of voice 's substance.

Q.481:

How could non-Muslims, whether men or women, who embrace Islam and are not familiar with Arabic language perform their religious duties, including prayers, etc.? and basically, is there any need to learn Arabic in this case or not?

A: It is obligatory to learn takbir, hamd, Surah, tashahhud, and taslim, for prayers, and also whatever in which Arabic recitation is obligatory.

Q 482: Is there any proof for the opinion that nightly nafilahs {recommended prayers} or the nafilahs of Jahri prayers should be recited loudly? What about low recitation of the nafilahs of ikhfati prayers? If yes, suppose that a nafilah which is subordinate to a jahri prayers, for instance, is recited quietly. Will such a nafilah be correct? What about the reverse case situation? We would appreciate your kind reply.

A: It is commendable to recite the nafilahs of jahri, obligatory prayers loudly and those of ikhfati ones quietly. If they are recited otherwise they will also be correct.

Q 483: Is it obligatory in prayers to recite a whole chapter after the Hamd or does it suffice to read a part of the Holy Qur 'an? And in the fonner case, is it permissible to recite some Qur'anic verses after the Surab?

A: In daily obligatory prayers, recitation of some verses of the Holy Qur 'an does not substitute for the recitation of a whole chapter. However, reading some verses of the Qur 'an after the recitation of a whole chapter has no problem.

Q 484: If someone makes a mistake - due to his negligence or accent - in the recitation of the Hamd and the Suirah, or in i 'rab and harakahs {the vowels in the middle, or the form of the end} of the words, by reading the word 'yulad', for example, as 'yulid,' what will be the rule of such a prayers?

A: If he is making this mistake iiutentioiially or is a negligent, ignorant person {Jahil muqassir} - namely, someone who does not kiiow a rule and nor he tries to learn it while he has the ability to do so - his prayers will be void, otherwise it will be correct.

Q 485:

Someone is 35 or 40 years old. His parents did not teach him how to perform prayers. Although he is illiterate, he tried to learn how to say prayers in a correct way. The problem is that he cannot express prayers' words and zikrs in a correct manner, and even, he does not recite some of its words at all. Is his prayers correct?

A: His prayers will be correct uf he does his best in reciting any part of it he can.

Q486:

I used to pronounce the words of prayers in the way I had learned from my parents and in secondary school. After a while, I found out that I had been pronouncing those words in a wrong manner. Is it obligatory on me - according to the verdict of Imam {Khomeini} (q) - to repeat the prayers? or are all prayers that I performed in that way correct?

A: Based on your assumption, all your previous prayers are correct and you do not have to repeat, or make up for {qada'}, them.

Q 487:

Are the prayers performed in gesture by a dumb person, whose senses function properly despite his inability to speak, correct?

A: His prayers is correct and discharging in the mentioned assumption.

Does intentionally interchanging the zikrs of nuku' and sujud pose any problem?

A: If they are recited as a general zikr of Allah then there will be 110 problem and the ruku', sujud, and prayers will all be correct.

Q 489: If a person mistakenly recites the zikrs of sujud while in ruku', or conversely says the zikr of nuku' in sujud, and realizes his mistake and corrects himself immediately, will his prayers be void?

A: No, there is no problem and his prayers is correct.

Q 490: What is the ruling in the case of a person who realizes

----------------

-----------------

after his prayers, or during it, that his zikr was incorrect?

A If he has passed the point of the zikr (i.e., he has conupleted that particuilar ruku' or sa}dah) then there is no problem.

Q 491:

Does it suffice to recite the fourfold tasbihat just once in the third and fourth rak 'ah of prayers?

A: Yes, eveu though it is more precaultious {ahwat} to repeat thenu three times.

Q 492:

The fourfold tasbihat are recited three times in prayers, but if a person by mistake recites them four times, will his prayers be acceptable to Allah?

A: {here is no problem in it.

Q 493:

What is the ruling in the case of a person who does not know whether he has recited the fourfold tasbihat three times or more or less in the third and fourth rak 'ahs of prayers?

A: Just once is sufficient, and he is not accountable. And if he has not yet gone into ruuku' then he nuay assunue the lesser number has been recited.

Q 494;

Is it allowed to recite the "Bihawlillah Ta 'ala ... in prayers while the body is in motion? And is it correct to say it while getting up?

A: there is no problem in it. Indeed, the above-mentioned zikr is essentially recited while rising for the next rak 'ah of prayers.

Q 495: What is meant by the term 'zikr'? And does it include the salawat {greetings} upon the Prophet (s) and his household (a)?

A: All expression containing the zikr {remembrance} of Allah

are counted as zikr; and the salawat upon Muhammad (s) and the household of Muhammad (a) is one of the best

zikrs.

Q 496:

In watr prayers {the one-rak 'ah prayers included in night prayers} when we raise our hands for qunut and ask Allah for our needs, is it wrong if we ask for them in Persian?

A: No, there is nothing wrong in supplicating in qunut in Persian. Moreover, there is no restriction on supplicating in qunut in a language other than Arabic.

A: There is no problem in doing sujud upon them, but performing tayammum on them is problematic and it is more precautions to abstain.

Q 498:

In prayers, is it incorrect to place one's hands on floor tiles perforated by small holes?

A: No, there is no problem in the issue as stated.

Q 499: Is there any problem in using, for sujud, a tuirbah that has become blackened and dirty in such a way thatthe stain covering it obstructs the forehead from making contact with the turbah?

A: If the stain on it is so nuuch as tofornu a barrier between the forehead and the turbah, the sujud is void and so is the prayers.

Q 500:

A woman would do sujud on a turbah while her forehead (in particular the place of swud) would be covered by her hijab; is it obligatory on her to repeat these prayers?

A: If she was not aware of the obstacle during her sujud, then it is not necessary to repeat the prayers.

Q 501: A woman after putting her head on the turbah realizes that her forehead is not in complete contact with the turbah due to her scarf or 'chador' being in the way. So she raises her head and places it again after having removed the hindrance. What is the ruling on this issue? Moreover if this last action of hers is counted as sajdah in itself, then what becomes of the prayers that she has done (in this manner)?

A: It is obligatory to reposition the forehead until contact is made with the turbah without raising the head froni the ground. Now if this action of raising the forehead from the ground to perfornu the sajdah on the turbah, was doiue out of ignorance or by nuistake and she did this in only one of the two sajdahs of a single rak 'ah then her prayers is correct and there is no need to repeat it. But if the action was done on purpose or it was done in both sajdahs of a rak 'ah then her prayers is void and it is obligatory for her to repeat it.

Q 502: While performing sujud it is obligatory to place 'the seven parts of sujud {al-masajid al-sab 'ah}' on the ground. But we are not able to do this due to our particular health condition (being handicapped as veterans who use wheelchairs). So for the purposes of prayers we either raise the turbah to our forehead or we place the turbah on the arm of our chair and perform sajdah on it. Is this practice of ours correct?

A: If it is possible for you to place the turbah on the arm of the chair and do sujud upon it then do so; your prayers will be correct. If this is not possible then do it by any mea'us possible for you, even through signs and gestures for ruku' and sujud

Q 503: What is the rule of performing sujud on marble (pavement in the sacred shrines)?

A: There is no problem in performing sujud on marble.

Q 504:

What is 'the ruling on placing toes on the ground in addition to the big toe while doing sujud?

A: There is no problem in it.

Q 505:

Recently a turbah for prayers has been manufactured called 'Mohr-e Amin.' Its use is that it counts the rak 'ahs and sajdahs for the person praying and it removes doubt to some degree. The manufacturer claims that maria 's have permitted to perform sujud upon it. Please clear the matter for us with your opinion, considering that when the forehead is placed on it, it moves down a little due to the presence of a metal spring beneath it. Is it correct to do sujud on it?

A: If it is of a material that is correct to do sujud upon and after putting the forehead on it and pressing down on it, it conues to a stable position, there is no problem in performing sujud on it.

Q 506: Which foot should we place upon the other while sitting down after having performed sujud?

A: It is recommended to place the right foot on the sole of the left foot.

Q 507: What is the best zikr to recite after the obligatory zikrs of sujud and rnku'?

A: Yhe repetition of the same obligatory zikr is bes4 provided that it ends in an odd number (of repetitions). In addition it is recommended in sujud to supplicate concerning the needs of this world and that of the Hereafter.

Q 508: What is the shar 'i duty upon listening to a Sajdah chapter when the reciter is not present, as from a radio or recording instrument?

A: Hearing an audio-taped recording of a Sajdah chapter does not make sujud obligatory, but if it is heard during a live broadcast on the radio or over a loudspeaker then a sajdah is obligatory per precaution.

A: It is obligatory to reply the greeting of distinguishing chilaren (male and female) in the same way as it is obligatory to do so with men and women.

Q 510:

If a person is given a greeting and fails to reply due to inattention or some other reason so that a short span of time passes, is it still obligatory upon him to reply to the greeting?

A: If the delay is of such a length that a reply after it would not be considered a reply (to the greeting), then it is not obligatory.

Q 511:

A person enters upon a group of people and salutes them with the words "al-salamu alaykum jami 'an." One of the people in the group is praying. Is it obligatory upon him to answer the salutation even though someone else in the group has already replied to the greeting?

A: It is closer to precaution for him not to reply if someone has already done so.

Q 512:

What is your opinion with regards to answering a greeting that is not in the form of "al-salam ..."?

A: It is not permissible to reply to it during prayers, but if he is not in prayers then it is closer to precaution to return the greeting when it is oral and is normally {in urf} considered to be a greeting.

Q 513:

If someone is repeatedly given many salutations at a time by a person or is greeted by many people at the same time, is it sufficient for him to reply once for all these greetings?

A: In the first instaiwe a single reply is sufficient. In the second, one reply in the plural form (with the intention to answer all their greetings) would suffice.

Q 514:

Is it obligatory to answer the person who greets another with the word "salam" instead of "salamun alaykum"? Is it obligatory to return the greeting of an immature person if he says "salamun alaykum"?

A: If it is commonly considered to be a greeting, its rep/y' will be obligatory. The reply to the greeting offered by a distinguishing child is also obligatory.

Does testimony concerning the wilayah of the Commander of the Faithful, Ali (a), in the tashahhud invalidate the prayers?

A: Reciting things other than those prescribed in the tashahhud of the obligatory prayers with the intention that they are canonically prescribed by the Islamic law or is a part of the tashahhud, voids the prayers, even though the extraneous phrase be true wid correct in itself

Q 516:

A person is afflicted with dissimulation {nyal in his worships and he is now struggling with his self to overcome this riy a'. is this also counted as a form of riya'? How can he keep away from riy a'?'

A: It is obligatory to perform acts of worship with the intention of nearness {qurbah} to God. Now for getting rid of riva he must think of the greatness of Allah, mighty are His bounties; the weakness of his own self and his and others dependence on Allah, and his and their subserv'ience to Him.

Q 517:

Is it obligatory on women to place one hand upon the other during prayers?

A: It is not obligatory Moreover if it is done in the maimer of 'takattuf' {the folding and clasping of hai'ds during prayers as prescribed by Sunni ftqh} it is not permissible.

Q 518:

When attending group prayers with the Sunni brothers, the word 'ammin' is pronounced loudly after the imam finishes reciting the Fatihah chapter. What is the ruling on this?

A: If taba 'iyyah {conformity} requires the saying of 'ammin' in the said situation, there will be no problem in it; otherwise it will not be permissible.

Q 519: In our obligatory prayers is it allowed to say some of the words of Hamd chapter, or of another chapter or the invocations, in a loud voice in order to warn a child that may be getting into danger or to make the occupants of the house aware of the situation so that they may remove the danger? In addition, what is the status of the person's prayers during which he, through gestures of the hand or raising of the eyebrows, informs another person of something or answers his question?

A: If the raising of the voice when reciting a verse or invocations (for the purpose of warning others) does not cause one to break the form {hay 'ah} of the prayers, then there is no objection to doing so, on condition that the recitation and the are done with the intent {niyy ah} of recitation and invocation. Of course, speaking with others diiring prayers or making movements that ruin the necessary composure and stillness or ruin the prescribed form of the prayers leads to its invalidation.

Q 520: Does it invalidate the prayers if a person laughs in the middle of his prayers upon recalling a joke or due to an humorous event?

A: Yes, the prayers will be invalid if the laughter is out loud (guffaw or chuckle).

Q 521:

Does the passing of hands over the face {wiping} after the supplication of qunut invalidate the prayers? And in case of its being void is it also considered to be a sin?

A: There is no problem in it and it does not invalidate the prayers.

Q 522:

Is it allowed to close one's eyes during prayers? (As keeping them open is a distraction from the prayers.)

A: There is no shar 'i problem in shutting eyes during prayers.

Q 523:

During my prayers I sometimes recall the spiritual heights and elevations that I experienced in my days of confrontation with the infidel Ba'thist army and this helps me to increase my humility in prayers; does doing this invalidate the prayers?

A: It does not harm the validity of the prayer.

Q 524: Is the prayers invalid during the three days in which two persons have quarreled, and broken ties? Does the same hold for fasting?

A: No, disagreements and rifts between two people do not invalidate the prayers nor the fasting.