Q 525: A person is in the third rak 'ah of his prayers when he doubts whether he has performed the qunut or not. What is the ruling on this? Should he complete the prayers or should he break it when the doubt occurs?

A: The doubt should be ignored. His prayers is correct and there is no obligation upon him in this case.

Q 526:

Should a person pay heed to doubts that occur in a naftlah prayers (other than the doubt as to the number of rak 'ahs performed)? For example, he is unaware whether he has done one sajdah or two.

A: The rule of doubts in the words and deeds of a naftlah prayers is the same as in obligatory prayers, where the doubt is heeded if its pertinent place has not passed, and is ignored after that

Q527: One who doubts excessively {kathir al-shakk} is not to pay heed to his doubts, but just the same, what is he to do if

the doubts occurs during prayers?

A: He must posit the occurrence of that which he doubts, unless this would lead to the invalidation of his prayers, in which case he must hold the opposite to be true. There is no difference whether the doubt is in the number of rak 'ahs, or the words or acts of prayers.

Q 528:

What is the religious duty of a person who realizes that his worship was invalid after a number of years, or doubts as to its correctness?

A: Doubts after the deed are igu'uored in the case where he is certain of its liu validity, he must perform the qada' of as much as is possible.

Q 529:

Does the prayers of a person become void if he mistakenly performs some parts of his prayers in place of others, or looks at some point in the middle of his prayers, or speaks by mistake?

A: Unintentianal {sahwi} acts in prayers do not bring about its invalidatian. In some cases though they call for the performance of sajdat al-sahw. But, of couirse, the prayers will be invalid if extra rukns {pillars of prayers} are performed or if some are left out.

Q 530:

What is the duty of the person who forgets to perform a rak 'ah and then remembers it in the last rak 'ah? For example, thinking his first rak 'ah of prayers to be his second he performs a third and a fourth rak 'ah; then in this last rak 'ah he becomes aware that it is really only his third rak 'ah. What should he do?

A: Before reciting the final salam of the prayers, it is obligatory on him to perform the rak 'ahs that he has missed and then recite the salam. Then if he had misiakenly performed extra acts or left out some of those that are obligatory but Plot a rukil of prayers, he must perforni two sajdat al-sahws. If he had not done a obligatory tashahhud in its proper place, it will be obligatory on him, by way of precaution, to perform its qada 'as well

Q 531: How can a person know the number of rak 'ahs of ihtiyat prayers {performed by way of precaution} he is liable to perform? (That is whether it is one rak 'ah or two)

A: The number of rak 'ahs of ihtiy at prayers corresponds to the number of rak 'ahs that were most likely missed in the obligatory prayers. So when it is doubted whether two rak 'ahs were performed or four, then it becomes necessary to perform two rak 'ahs of ihtiyat prayers. Howe ver, if the uncertainty is between three and four then only a single rak 'ah of ihtiyat prayers must be done.

Q 532: Does sajdat al-sahw become obligatory if a word from the invocations of the prayers, or from the Qur'anic chapters, or from the supplication of qum4t is accidentally or mistakenly recited?

A: No, it does not become obligatory.

Anything concerning {the rule of} seminal emission, ghusl {ritual bath}, and the like. I had not even heard from anyone anything about these things. I did not understand the meaning ofjanabah or the necessity of ghusl. So if my prayers and fasts until this time are wrong, what will my duty be? What must I do now?

A: It is obligatory to repeat all the prayers that you did in the stale of janabah. Hawever, the fasts that you kept in this state are correct and sufficient, and there is no need to repeat them.

Q 534:

Unfortunately, due to my ignorance and a lack of will power I had got into the evil habit of masturbation, and so I did not perform prayers at times. But I do not know how long I forsake prayers, as it was not one continuous period (I would not pray when I was junub and had not done my ghzisl yet), but I think that I was in this state for six months. I have made up my mind to perform the qada' of my prayers for this period. Is the performance of the qada' of these prayers obligatory?

A: You must perform the qada' of all daily prayers that you know you did not perform or which you performed while you were in a state of ritual uncleanness {hadath}

Q 535:

Do the recommended or nafilah prayers of a person who does not know about performing the qada' prayers due on him count as qada' prayers? (Assuming that he really is responsible for some qada' prayers).

A: Naftlah and recommended prayers do not count as qada prayers and if any qada ' prayers are due upon one then one must perform them with the intent of qada 'prayers.

Q 536:

It has been about seven months since I reached the age of obligation {taklif}. Up until some weeks before my age of takhf I was under the impression that there was only one sign of maturity: the completion of fifteen lunar years. But then in this period I happened to read a book which spoke of the signs of maturity for boys. I read there of other signs of maturity than the ones I presently possessed but do not know the date of their occurrence. So, do I now have to perform the qada' of my prayers and fasts? Taking into consideration that I would sometimes perform prayers and that I fasted the whole of Ramadan of last year, what is the ruling in this case?

A: It is obligatory to perform the qada' of all the prayers and fasts that one is certain of having missed after having reached the age of legal responsibility.

Q 537:

If a person performs janabah bath three times in the month of Ramadan, say for example, on the twentieth, twenty-fifth, and twenty-seventh of the month, and afterwards becomes certain that one of these baths was incorrect, what is the ruling with respect to his prayers and his fast?

A: His fast is correct, but he must perform the qada' of his prayers by way of precaution.

Q 538:

What is the ruling on the prayers and fasts of a person who for some time, due to ignorance, did not observe the proper order in performing his ghusl?

A: If his lapse with respect to the order was such that it caused the ghusl to be invalid (for example in the case where he washed his right side before his head and neck, or his left side before his right) then he mustrepeat the prayers that he

prayed in the state of greater ritual in purity {al-hadath alakbar}. But as for his fasts, only those fasts are correct which he kept with belief in the correetluess of his ghusl.

Q 539: Row should one perform the qada' of the prayers of one year?

A: He must start with one of the prayers and perform it in the same way as he performs the ftv'e daily prayers.

Q 540:

If a person has a lot of qada' prayers due on him, is it permissible for him to perform them in the following manner:

to perform subh prayers, say twenty times;

zuhr and asr prayers, twenty times;

maghrib and isha' prayers, twenty times, continuing in this way for a year?

A: There is no problenu iiu performing the qada ' prayers in the manner described

Q 541:

Someone's head received injuries causing damage to a part of his brain, as a result of which his left hand and foot as well as his tongue were paralyzed. Consequently, he has forgotten how to pray and is not able to learn it either But he can make out the different parts of prayers by following a book or by listening to a tape. Presently, he is faced with two problems with respect to his prayers. First, he is not able to purify his urinary outlet nor can he perform wudu'. Second, he has a difficulty with recitation in prayers. What is the ruling in this case? And what about the prayers that he has performed over the last six months?

A: When he is able, though with the help of others, to perform wudu' or tayammum, then he must perform his prayers in any possible way; even if this entails taking assistance by listening to a tape or looking at a written text or using other similar means. He must perform the qada' of all the prayers that he failed to perform in the past, except for those that he missed due to being totally unconscious for the entire period of the prayer.

Q 542:

In my youth I performed the qada' of my zuhr and asr prayers more than that of my maghrib, isha' and subh prayers. But I do not know their number, order or sequence. Should I perform dawr prayers in this case? What is dawr prayers? Please clarify this matter for me.

A: Jt is not necessary' to observe the order, and It is enough to perform as nuany prayers as one is certain of having missed. Dawr and repetition is not obligatory upon you to ascertain their performance in order.

Q 543:

If a non-Muslim converts to Islam after a period of time, will it be obligatory on him to make up for the prayers and fasts which he has not performed?

A: it is not obligatory.

Q 544: After marriage, I occasionally experienced emissions of a liquid which I thought was najis, and therefore, performed janabah bath having its intent in mind and then offered prayers without performing wudu'. This licjuid is called mazy in the risalah, and now, I do not know the rule regarding the prayers which I performed with janabah bath while I was not in the state ofjanabah and without performing wudu'?'

A: Jt is obligatory to make up for all of the prayers which you offered without wudu' but with ja'uabah bath after experiencing the liquid's emission.

Q 545:

Due to distorted propaganda, some people did not perform their prayers and other obligatory duties for some years. But, after reading Imam Khomeini's risalah, they repented not being able to make up for their missed obligations. What is the rule regarding them?

A: It is obligatory on them to make up for as many of the missed obligatory' duties as possible.

Q 546:

A person died while he had to perform the qada' of some fasts of Ramadan and of some prayers. He also left behind a certain amount of wealth. If this wealth is spent for the performance of the qada' of his missed fasts, the qada' of his prayers will remain outstanding and vise versa. In this situation, which one of the two should be given priority over the other?

A: None of the fasts and the prayers have any priority. As long as the person is alive, it is obligatory on himself to perform the qada' of both missed fasts and prayers. If he fails to do so himself it will be obligatory on him to will, at the end of his lift, that someone is hired, out of the one third of his inheritance, to perform as much of his qada 'prayers and fasts as his inheritance can afford

Q 547: Most often I offered my prayers and performed the qada' of those which I missed either because I was asleep during their times or my body and clothes were najis and I failed to clean them due to laziness. Now, how could I calculate the number of the missed daily, ayat, and qasr {Traveler's}, prayers due on me?

A: It suffices that you perform that number of the missed prayers you are certain about. Out of this number, perform that number of qasr and ayat prayers that you are certain about and offer the remaining as daily prayers. There is nothing else more than this on you to perform.

Qada' Prayers of His Father

A: It will be obligatory to perform his missed prayers if he is not so weak that he is considered insane and 's not unconscious during all of the times of prayers.

Q 549:

Who should give the kaffarah {a penalty for not performing an obligation} for missed fasts of a person after he dies. Is it obligatory on the sons and daughters of the deceased person to give the kaffarah or could somebody else give it as well?

A: With respect to the kaffarah that was due on the father, if he could have the choice between fasting or feeding {it 'am}, the kaffarah should be taken out of his inheritance if possible, and if not, the rule closer to precaution {ahwat} will be tile obligatoriness of fasting oiu the eldest son.

Q 550:

An elderly man left his family due to certain reasons and it was difficult for him to maintain contact with them being the eldest son of his parents. During that period, his father passed away and the son is unaware of the number of prayers and other duties his father might have missed. He does not have enough money to hire somebody to perform those missed duties for his father either. Nor does he have the ability to perform them himself due to his elderliness. What should he do?

A: It is obligatory to perform only those missed prayers for one 's father which are known. It is obligatory on the eldest son to perform his father 's missed prayers by any means possible. If he is unable to do so, he will be excused.

Q 551:

If the eldest child of a deceased person is female and his/her second child is male, will it be obligatory on this son also to perform the missed prayers and fasts of the mother and the father?

A: The criterion is the son 's being the eldest among the sons, if his father has any sons. As for the assumption in question, the performance of father 's missed prayers and fasts is obligatory on the son who is the father 's second child the obligatoriness of the perfomance of mother 's missed prayers and fasts is not certain, although it is closer to precaution to offer them for her as well.

Q 552:

If the eldest son - whether mature or not - dies before his father, will it become obligatory on any of the other sons to perform the missed prayers of his father?

A: The performance of father's missed prayers and fasts is obligatory on the eldest son who is alive when his father dies, even if he is not the father 'sfirst child or son.

Q 553:

I am the eldest son of the family. Is it obligatory on me to investigate and acquire information from my father about his missed duties so that I can perform them for him? Or should he inform me of the numbers outstanding and if he does not, what will my duty be?

A: It is not obligatory on you to investigate, but it is obligatory on the father to specify it in his will. In any case, it is a of the eldest son to perform those fasts and prayers of his father which he certainly knows to be missed.

Q 554:

If someone dies while owning only a house where his children live and he has some missed prayers and fasts to perform while his son cannot do so for him because of his daily occupations, will it be obligatory to sell this house and have his missed prayers and fasts performed?

A: The performance of the missed prayers and fasts, which were obligatory on the father, is the duty of his eldest son in all cases except if the deceased person wills that someone is hired by one third of his inheritance for that purpose and that amount is sufftcient for all of the prayers and fasts that are obligatory an him. In this case, it will be obligatory to spend one third of the property left by the deceased person.

Q 555:

If the eldest son who had the obligation to offer his father's missed prayers dies, will this obligation pass on to the eldest son's inheritor or to the grandfather's second eldest son?

A: The performance of the father's missed prayers and fasts, which was obligatory on his eldest son, is obligatory on none of the son or the brother of the eldest son.

Q 556: In case that a father never performed any prayers, will his prayers be considered as all missed and will it be obligatory on his eldest son to offer them for him?

A : it is more precaution in this case to perform them for him.

Q 557: If a father forsakes all of his worship duties intentionally,

will it be obligatory on his eldest son to perform all of the prayers and fasts that his father missed over 50 years?

A: In case of intentional forsaking, it is not unlikely that the performance of missed prayers and fasts is not obligatory on the eldest son. However, precaution ought not be forgone in such a case as well with respect to performing his missed prayers and fasts for him.

Q 558: If the eldest son already has the obligation to perform scme missed prayers and fasts of his own when the performance of his father's missed prayers and fasts is also added to his obligations, which one of the two will have priori ty?

A : He has the choice in this situation, therefore, it is correct

him to begin either of them.

Q 559: I have a father who has some qada' prayers due on him but he cannot offer them and I am the family's eldest son. Is it permissible - while he is still alive - that I perform his missed prayers or hire someone for performing them?

A : it is not correct to perform the missed prayers and fasts

of someone else when he is still alive.

What should a group prayers leader say in his niyyah? Should he perform it with the intention ofjama 'ah or furada {praying individually and independently from a group}?

A: If he wants to acquire the benefits of group prayers then he should have the intent to lead the prayers and the jama 'ah. If he enters the prayers without the intention of leading then his prayers is correct and there is no probleni for others to read their prayers behind him.

Q 561: Some of the people do not attend the group prayers which is held during working hours at the bases of the armed forces because of the work they have at hand. This is even after the fact that they can do that work later on or even the following day. Can this action of theirs be classified as behavior of a people who regard prayers as not being important?

A: Attending group prayers is not in itself essentially obligatory. However, to read prayers at the first moment and to acquire the preference shown for group prayers, a proper arrangement and organization of office hours should take place so that this Godly duity could be performed in the form of a group prayers in the shortest necessary period of time.

Q 562: What is you opinion regarding the recommended actions

such as nafilall, tawassul supplication and other supplications of such a nature which are performed in Governmental offices before, after and during prayers? These act usually takes longer time than the actual group prayers itself

A : Any recommended actlions which are performed with the group prayers would be considered objectionable if they become a cause for time wasting auud delay in the performance of official duties there.

Q 563: Is it permissible to start a second group prayers in an area where another group prayers consisting of several people already exists a mere 50 to 100 meters away and the sound of azan is quite clearly heard?

A: There is no probleni in starting a second group prayers in such a situation. However, the status of the believers is elevated when they come together and attend a single group prayers so that the greatness of the jama 'ah can be expressed.

Q 564: What is your rule regarding a person or people who come to a mosque just to read the prayers as furada just to demonstrate that they do not consider the prayers leader as adil or capable of leading a group prayers?

A: This is not correct and one is not allowed to weaken the

group prayers. Nor is anybody allowed to show disrespect and insult towards the group prayers leader who people consider adil.

Q 565:

There are many mosques in our area and group prayers takes place in all of them. There is a house between the two mosques. On one side between the house and the mosque there are ten other houses while in the direction of the other mosque, the distance is of only two houses. A group prayers takes place in this house. What is your ruling regarding this group prayers?

A : group prayers should take place to create unity and closeness not to cause disunity and division. The neighboring houses are permitted to start a group prayers as long as it does not become a cause of division and conflict.

Q 566:

Is an individual allowed to lead group prayers without the permission of the appointed {ratib} prayers leader who has been appointed by the organization of the mosque?

A: Holding group prayers is not dependent on the permission of permanent {ratib} prayers leader. However, if the Imam is present in the mosque at the time of the prayers then he should not be obstructed from leading it. if he is obstructed then that action could be defined as forbidden if it becomes a cause of division and ignites conflict.

Q 567: Does the adalah of a group prayers leader become void if he says something which is not good or makes a joke which is not appropriate for a scholar of Islam?

A: This is a thing which has to be identified at the hands of

the people who are following that imam. If that which he has said does not contradict Islamic law and it does not go against local standards, then it has no effect on the adalah.

Q 568:

Is one allowed to start one's prayers behind a group prayers leader about whom one has no information and does not know?

A: One is permitted to start one 's prayers behind a person when the ada/ah is established in front of one who is following, through what ever means available. The group prayers would be considered correct.

Q 569:

A person considers another person as adil and pious and at the same time considers him as an oppressor because on certain occasions he has oppressed people. So can this person consider the other as adil in the common sense of the word?

A: Until it is not clear about the person, whom he has considered an oppressor nor has this been established that he had done that intentionally without having any religious excuse for its perforrnance, then the person is not permitted to label the other person as an oppressor.

Q 570: Is one permitted to read one's prayers behind a person whose name one does not know and has not seen?

A : One is permitted to start one 's prayers behind a person once one has become certain about the individuial 's adalah, through what ever means possible.

Q 571:

Can one pray behind a person who has the ability to encourage others to do good and prevent them from doing bad

but he does not do that?

A: The mere abstention from encouraging people to do good, which in itself could be determined by acceptable reasons in front of the person who has this duty to perform, does not become a cause for invalidating the person 's adalah. Nor does it become an obstruction for others froperforming prayers behind that person.

Q 572:

What is the meaning of adalah in your opinion?

A : it is an innate condition which arises due to one 's piety. it prevents one from doing things which would be considered forbidden according to islamic law. It is sufficient in recognizing the state of adalah that one sees the goodness which provides an element of authenticity for the adalah.

Q 573:

We are a group of youngsters who sit in a group in gatherings and when ever it is time for prayers, we appoint one among ourselves who is adil and perform prayers behind him. There are some who confront us and say that according to Imam Khomeini's ruling, our actions are forbidden because one should not perform prayers behind a person who is not a scholar of Islamic studies? What is obligatory for us?

A : My dear friends, whenever it is possible and easy to go and perform prayers behind a person whom you consider competent to petforni prayers behind, then you should initially go to that mosque in the area. Otherwise, one is permitted to read behind one who is not a scholar of Islamic studies. However, in some cases it would be wrong to consider not to start behind one who is not an Islamic scholar.

Q 574: Can a group prayers be conducted by two people?

A: If you mean that one is the imam and the other is the ma 'mum {follower}, then there is no problem in that.

Q 575:

A person recites the Hamd and the other chapter in zuhr and asr prayers while performing prayers in jama 'ah. He does this knowingly that the two prayers become void but only does it to save himself from drifting away from the prayers. What is the ruling regarding his prayers?

A: It is obligatory on the person who is in the prayers being recited silently, like the zuhr and the asr, to remain silent when the imam is reciting the Hamd and the other chapter. One is not permitted to recite anything even if it is to protect oneself from drifting away mentally in one 's prayers.

Q 576: What is your ruling regarding a group prayers leader who complies with all the regulations of driving and goes to lead the prayers by motorcycle?

A: This action does not have any effect on the person 's adalah nor does it determine the validity of prayers leadership. The only time it would be considered otherwise is when this action appears to be against the dignity specified in the eyes of the people in that area.

Q 577:

When we are unable to meet the group prayers to acquire the reward {thawab} of the jama 'ah, we join it by saying takbirat al-ihram and sitting down. We remain seated until the imam reads the tashahhud and salam. When he completes this, we get up and then do our first rak 'ah. The question is that can we follow this procedure in the second rak 'ah of a four rak 'ah prayers and join it in its tashahhud?

A: The above mentioned procedure is specific to the final rak 'ah of the group prayers so that one is able to acquire the reward of the jama 'ah.

Q 578: Is the group prayers leader permitted to take a salary for performing prayers?

A: He is not permitted.

Q 579:

Can a leader of id prayers, or rather, of any prayers perform two sets of prayers at one particular time?

A: The group prayers leader for the five daily prayers is permitted to perform the prayers in the filrm of a group prayers for another group of ma 'mums {those who perform prayers behind the prayers leader} in the ada 'form. In fact this is highly recommended. However, id prayers cannot be repeated with the intention of ada'.

Q 580:

Does a person have to read the Hamd chapter and another chapter when he is doing his second rak 'ah while the group prayers leader is in his third or fourth rak 'ah of isha' prayers?

A : It is obligatory on the person to read them silently.

Q 581:

After the completion of prayers, the verses which declares salawaat {salutations} on the Holy Prophet (s) is recited. After that, the praying persons send three salutations to the Holy Prophet (s) and his Household (a). After that they say three Allahu Akbar and then shout political slogans
(i.e. supplications are said with a high voice and are repeated by the believers). Is there any problem in this?

A: Not only is there no problem reading the verses which declares salutations on Prophet Muhammad (s) and his Household (a), but it is also required and is common practice and yields thm4'ab {rewards}. It is necessary that one shouts out islamic wud revolutionary slogans at the same time because it renlinds all of the message and aims of the Islamic revolution and fulfills the requirements.

Q 582:

An individual arrives at the mosque when the jama 'ah is in its second rak 'ah. Due to his ignorance about Islamic rules he does not perform the tashahhud and the qunut which were obligatory on him to do in the following rak 'ah. Is that prayers correct or not?

A: the prayers is correct but it is necessary for you to perform the outstanding tashahhuud which has to be performed by mean s of Sajdat al-Sahw.

Q 583: Does one need to acquire the permission to follow the person behind whom one wants to read one's prayers? Can one read or start one's prayers behind a person who is himself being lead in the prayers?

A: One does not need the permission from the prayers leader to follow him in the prayers. It is not correct to start one's prayers behind he who is himself being led in the prayers.

Q 584: There are two people and between them they select one as the imam and the other follows him in the prayers. A third

person enters and starts his prayers behind the one who was following thinking that he was the imam. After the prayers finished, the person realized that the person was not the imam but in fact one who was following the imam. What is the rule regarding the prayers of the third person?

A: To start one 's prayers behind someone who is himself following an imam is not correct. However, if one starts one's prayers behind such a person due to ignorance and in the ruku ' and sujud he fulfills all requirements without increasing anything intentionally or accidentally, then the prayers will be considered correct and valid

Q 585: Is it correct to perform one's maghrib prayers behind one who intends to perform isha' prayers?

A: There is no problem in that.

Q 586: Does prayers become void when the imam sits at a higher position than those who are following him and it is not taken into account?

A: If the place where the imam is standing is so high that it is not justufiable then this would become the cause for the invalidation of the prayers.

Q 587: One of the lines of the group prayers was made up completely of people who were travelers. Then after them was a line of people who perform their prayers complete. If the front line then finishes its prayers after two rak 'ahs then stands up to offer the next prayers then would the prayers of the line behind them be considered correct?

A: In the above situation, the group prayers of the line behind would be questionable when the line in front of them is completely reading the prayers as qasr. Accordinug to precaution, it would be necessany to change the statnus of prayers to furada onice the line in froint sits dowun to say the salam {the closing salutations in the prayers}.

Q 588:

Is it permissible for one who is joining the line at the end of it to enter the prayers prior to those between himself and the imam?

A: when the followers between that person and the imam show that they are getting ready to enter the prayers after imam has made his niyyah, then that person is permitted to enter the jama 'ah.

Q 589:

A person enters a jama 'ah in the third rak 'ah thinking that the imam is in the first and does not read anything. Does this person have to repeat the prayers?

A: If he realizes this before ruku' then it will be obligatony, on him to recite the chapter If he happens to realize it after ruku', then the prayers will be correct and there will be no need to do anything. Evein thonugh, according to precaution, it is preferable that the persoin performs two Sajadat al-Sahw for missing out the recitation

Q 590:

There is a great need for group prayers leaders so that jama 'ah can be performed in governmental offices, schools, etc. Fu, with the exception of me, there is nobody else in this area. That is why I perform one obligatory prayers several times at different places. all marja's have permitted that a group prayers leader can lead two group prayers. Can one lead anything more than that with the intention of performing qada' prayers according to precaution?

A: That which has been read in one group prayers can be performed again in another one. To repeat this more than once is a problem. And according to precaution, it is not correct to perform group prayers with the intention of qada' prayers.

Q 591:

A college arranges a group prayers for its staff in a building within the complex of the college. This is quite close to the town's mosque and they are flilly aware that at the same time there is a group prayers held in the mosque. What would the rule be regarding one's participation in the group prayers being conducted in the college? Can the rule change when the administration demands or forces people to participate in the prayers or not?

A: it would be no problem for the followers of a jama 'ah to participate in a group prayers which fulfil's all the conditioins necessary for one. to recite one's prayers behind anybody Even though this may be close to the mosque where a group prayers is taking place at the same time. However, there is no Islamic rule which allows for force to be used to compel somebody to take part in group prayers.

Q 592:

Is it permissible to read one's prayers behind a person who is a judge but has not reached the stage of ijtihad?

A: when his performance as an appointed judge is based on a correct and valid appointment then to perform prayers behind him is not a problem.

Q 593:

What is your rule about a follower of Imam Khomeini (q) performing prayers behind an imam who follows somebody else other than Imam? Particularly with regards to the performance of Friday prayers.

A: The difference in taqlid is no obstacle for one to correctly start behind someone. However, it is not correct to read behind an imam in a prayers which should be offered as qasr in front of the. verdict of the individual's marja' when it is being read as complete by the iman.

Q 594:

What show the follower do if the imam accidentally goes in to ruku' immediately after saying takbirat al-ihram?

A: If one who is followinng realizes this after entering the group prayers, them one should do the intention of offering the prayers in furada {individually} and them read Hamd and the other chapter oneself

Q 595:

What is the rule regarding group prayers when there are immature students standing in the third and fourth line and there adults stand after them?

A: There is no problem with regards to the above mentioned example.

Q 596:

A group prayers leader performs tayammum in place of janabah bath because he is unable to do otherwise. Is it sufficient for the purpose of prayers leadership?

A: If the inability justifiable by Islamic law, then he can perform prayers in jama 'ah after performing janabah bath. it would ako be permissible to start one 'sprayers behind such a

person.

Q 597: Is there any difference in the ruling regarding the pronunciation and recitation undertaken by the imam and those following him? Or do the rules apply to both in the same manner with regards to its correctness?

A: when one 's pronunciations are not correct and does not have the ability to improve on them, then the prayers performed is considered correct. However, it is not 'correct for others to follow behind such a person in their prayers

Q 598: Some group prayers leaders are unable to pronounce some letters properly. Is it therefore correct to perform prayers behind such a person? Some people say that it is obligatory to recite one's prayers in group. Then it is necessary to repeat the prayers which was performed in the congregation on one's own. However, I do not have the time to repeat these prayers. What is my duty in this situation. Do I have the permission to recite the Hamd and the other chapter silently while participating in the prayers?

A: If the opinion of the person following the imam is that the imam is not pronouncing properly, then to perform prayers behind would not be valid and would cause the group prayers to be void for him. If the person does not have the ability to repeat the prayers then he should not join the group prayers. There is no problem is no problem in not joining up with the prayers. To read silently while giving the impression that one is in the group prayers is not correct and uuor is it permissible.

Q 599: Some people suggest that the pronunciation of some

Friday prayers leaders is not correct or they are unable to pronounce the letters in the manner by which one would be able to count them as a word. Or they change the signs and give it one which does not count as its. Is it correct to read one's prayers behind such a person without repeating those which have ready been performed behind him?

A: In recitation, the stanudard is that the words should be pronounce from their appropriate places in the throat in such a mamer that those who understand the language are able to recognize the word and not confuse it for another. This is determined by the standards identified by ihe scholars of Arabic. Consequently if tile follower finds that the leader's pronunciations do not meet the specified standards them this is not correct and it is not right for them to perform prayers behind him. If they perform prayers behind him know ingly, then their prayers is not correct and it would be obligatory on them to repeat it.

Q 600:

What is the rule regarding the prayers of one following a group prayers leader and during it one doubts about a pronunciation after the time had passed and completed the prayers? Later one realizes that there was in fact an error in the pronunciation.

A: The prayers is correct.

Q 601: What is the religious duty of an individual regarding a Qur 'ani teacher who is a group prayers leader but reads his
prayers wrongly according to the rules of Qur'anic recitation? At times when he does not come he is subjected to much insult?

A: If the followers consider the recitation to be incorrect, then the conclusion would be that his prayers is also incorrect in the opinion of those following him. They would not be able to perform prayers behind him in that situation. However, there would be no problem in taking part in the prayers to fulfil a requirennent based on that which would be most logically and intellectually acceptable.

Q 602:

What is the rule about performing prayers behind an imam who may possess the following defect:

He has not had any parts of his body amputated but because of the fact that his legs are crippled he is unable to stand up without the help of the wall;

His injuries include the amputation of a part or whole of his finger of the hand or feet;

His injuries involve the absence of all the fingers from the hands or feet or both;

His injuries relate to a part of the hand or feet or both being absent; and

His injuries involve the absence of a part of the body which causes the person to ask for assistance when performing wudu'?

A: Generally speaking there is no problem in starting prayers behind one who can maintain a standing position,

keeps it during the recitation and action of the prayers, has the ability to perform a complete ruku 'and a complete sajdah on the seven parts of the body and is able to perform a correct wudu'. This has to comply with all the other conditioins appropriate for a group prayers leader If this is not possible then it is not correct nor is it permissible.

Q 603: I am a student of Islamic studies. My right hand had to be removed due to an operation. After a while I came to realize that Imam Khomeini (q) did not consider it correct that a person who has part or parts of his body amputated leading prayers for people who are complete. I would be grateful if you would advice me about the rule regarding the prayers of those who read their prayers behind me during this period?

A: The previous prayers of those who followed you correct because they did their prayers behind you not knowing the shar 'i command They would not have to repeat it nor consider them as qada'.

Q 604: I am a student of Islamic studies and during the defense in the war against the Islamic Republic of Iran fingers of my feet were injured. The big toe is not injured at all. At present I am leading prayers at one of the Husayniyyahs {a type of religious centers}. Is there any religious problem in this or not? I am hopeful that you will give me an explanation for my problem.

A: With in the information available there is no problem for you to perform prayers in jama 'ah when you are able to keep the big toe on the ground while performing the sajdah.

Q 605: Has the Faith encouraged women to take part in

congregational and Friday prayers in mosques in the same way as it has done in the case of men? Or is it considered more preferable for the women to perform prayers at home.

A: If women go there to attend group prayers, then there is no problem in that. They would acquire the rewards for performing prayers in jama 'ah.

Q 606: When can a woman be regarded as a group prayers leader?

A: A woman can be considered as a group prayers leader for women.

Q 607:

If women are permitted to be present at group prayers, then what are the rules regarding the recommendedness {istihbab} and undesirability {karahah} state of this action?What are the rules if women stand behind men?

Do women need to have something separating them from the men when they are standing behind them?

Is there any need for something to hind the women when they are reading prayers along side the men?

It must be noted that by separating women from men, even when they are behind the men, while they are participating in the prayers and listening the speech, one is attacking the respectability and dignity of women.

A: There is no problem in women's attendance at group prayers. There is no need for anything to separate the women from the men if they are stand at the back of the men.

However, if women are performing prayers along side men then there is a need for something no separate them to eradicate the karahah arising due to the association of men with women. it is wrong to assume that the separation which is requires is to reduce the status and dignity of women. This is merely and assumption and not something which is big. Furthermore, it is incorrect to enter one 's own opinion in matters of fiqh.

Q 608:

How should the lines between the men and women meet when there is no curtain between?

A: Women can stand behind men without any separation between them.

Is it permissible to do one 's prayers in a Sunni group prayers?

A: It is permitted to perform one 's prayers in jama 'ah behind then to create greater harmony with them.

Q 610:

I work in an area which is predominately Kurdish. Most Friday and group prayers leaders in that area are Sunni. What is the rule with respect to performing prayers in jama 'ah behind them? Is one permitted to do their ghibah {backbiting}?

A: There is no problem in attending the prayers with them in their Friday and group prayers. As far as ghibah is concerned one should refrain from it.

Q 611:

I live and meet with people who are Sunni and perform the daily prayers with them. On certain occasions I practice according to them e.g. cross my arms, perform prayers at their times and do sajdah on that which they do their sajdah on?

A: If harmony demands of you to perform the prayers in that manner, then it is correct and permissible. This would even to the extent of performing sajdah at the place where they do their sajdah, etc.

If it does not, then it would not he permissible to perform prayers with them with your arms crossed. This would only be permitted if the conditions necessitate such actions

Q 612:

In Mecca and Medina we perform prayers in jama 'ah with the Sunni brethren relying on the verdict of Imam Khomeini (q). On certain occasions to acquire greater rewards {thawab} of performing prayers in a mosque, we perform our asr and isha' after zuhr and maghrib prayers. We perform prayers in Sunnis' mosques without earth and perform our sajdah on the prayers mats. What is the ruling for such a prayers?

A: The prayers would be considered correct within the situation explained above.

Q 613: Can we the Shi'is attend Sunnis' prayers in other cities when they perform their prayers with their arms crossed? Would it be necessary for us to follow them in our prayers by keeping our arms crossed or should we perform prayers with our arms open?

A: It is permissible to perform one 's prayers with Sunnis

when it is required for greater harmony. The prayers which are performed with them are correct and permissible but one is not permitted to close or cross one 's arms This is only permissible if conditions necessitate such actions

Q 614:

It is necessary in Sunnis' group prayers that the participants touch each their toes with the toes of the next person while standing in jama 'ah. What is the rule regarding this when they consider this a necessity?

A: This is not obligatory but doing this does not invalidate the prayers

Q 615: The Sunni brethren do their maghrib prayers prior to maghrib call for prayers. Is it correct during the occasion of Hajj or on other occasions to perform our prayers with them and consider that prayers sufficient?

A: It is not certain whether they actually do their prayers prior to the time. However, if the person is not certain that it is time for prayers then it is not correct for the person to join

it.

However, if one intends to uphold greater harmony, then one would be permitted to join in the prayers at that time and he would be allowed to consider that prayers sufficient and there is no problem in that.

Q 616: What is your opinion regarding one's participation in

Friday prayers? During this period of time when the Twelfth Imam is in occultation, is it obligatory or not on some to attend Friday prayers when they do not believe the Friday prayers leader to be adil?

A: Today, even though Friday prayers is considered a takhyiri {selective} obligation {an obligatory duty which is fulfilled by the performance of one of two specified duties} during this period of time and it is not considered obligatory on people to participate in it, one should not deprive oneself of the blessings of the prayers solely due to doubt in the adalah of the imam or due to irrelevant excuses

Q 617: What is meant by takhyiri {selective} obligation in the case of the issue concerning Friday prayers?

A: The performance of this prayers as a takhyiri obligation means that one has a choice to perform either Friday prayers or zuhr prayers.

Q 618:

What is your opinion regarding someone who does not participate in Friday prayers and does not show any interest and concern to it?

A: One is religiously denounced when one does not attend or participate in this religious and political duty of Friday prayers due to lack of interest or concern to it.

Q 619:

There are some people who do not take part in Friday prayers because they do not consider it important or have their own baseless opinions about it. What is your opinion about this?

A: It is not religiously acceptable to make oneself

permanently absent from Friday prayers even though it may be a takhyiri obligation.

Q 620: Is it permissible to perform zuhr prayers in group at the same time as Friday prayers, at another place near the place where Friday prayers is being held.

A: In itself there is no problem in doing this and the followers would have fulfilled their duties because the Friday prayers in considered a takhyiri obligation during our present time.

However, performing the zuhr in group on Friday close to where Friday prayers is proceeding becomes a cause of division for the believers. Often such a group prayers shows signs of insult and disrespect for Friday' prayers leader and through this a neglect for Friday prayers is expressed. That is why it is not recommended that the believers should initiate zuhr prayers in group. in fact if due to this, there are corrupt and forbidden conclusions, it would be necto abtain from it

Q 621: Can the Friday prayers leader read his zuhr in the time between Friday and asr prayers? Furthermore, is one allowed to recite one's asr prayers behind another person rather than the Friday prayers leader?

A: Friday prayers discharges one from the obligation to perform zuhr prayers. There is no problem in performing zuhr prayers according to precaution. when one wants to recite the asr prayers in jama 'ah. then the absolute caution is that one reads it behind ad individual who has read the zuhr after Friday prayers according to precaution.

Q 622:

Are the followers allowed to read their zuhr prayers when the prayers leader does not perform it after finishing Friday prayers?

A: He is permitted to read his zuhr prayers.

Q 623:

Is it obligatory on Friday prayers leader to acquire permission from Hakim al-Shar? Does the rule apply to other places which are far away?

A: The leadership of Friday prayers does not depend on permission. However, if it is a necessity that the leadership be by appointment of the Leader of Muslims. This rule applies to all countries and towns where the command of the Leader applies and people are obedient to his rule.

Q 624:

Can an appointed Friday prayers leader lead a Friday prayers in a place where he has not been appointed? Particularly when there is no reason for him to move from the

place where he has been appointed.

A: For him to lead a Friday prayers in another place is permissible. However, the commands and rules relating to an appointment from the Jurist Leader {walifaqih} would not be applicable.

Q625: Does a temporary Friday prayers leader need to be appointed by the Jurist Leader? Or does the permanent Friday prayers leader have the right himself to appoint people as temporary Friday prayers leader?

A: The Friday prayers leader has the right to appoint anybody as temporary Friday prayers leader. However, that

leadership does not carry the commands and rules applicable to an appointment from the Jurist Leader.

Q 626: If the follower does not consider the appointed Friday prayers leader as adil or has doubt in his adalah, then is the person allowed to perform his prayers behind him just to maintain the unity of the Muslims? Furthermore, can a person who does not attend the Friday prayers discourage others from attending it?

A: It is not correct for a person to perform prayers behind another person who he does not consider adil or has doubt about his adalah. Nor would his group prayers be considered correct. However, for the sake of Islamic unity, there is no problem in joining the group prayers The other person who does not take part in the Friday prayers is not allowed, under any circumstances, to discourage others from joining the prayers. Nor are others allowed to make people against him.

Q 627:

What is the rule regarding participation in Friday prayers when it is established that the Friday prayers leader is a liar?

A: Solely the contradiction in the speech of the Friday prayers leader is no evidence. It is possible that he may have made a mistake, an error of judgment or even taken the side of tawriyah {justified lie} A supposition does not invalidate the adalah {decency} of an Friday prayers leader. One should not deprive oneseIf of the blessings of Friday prayers.

Q 628:

Is it necessary for the followers to check about or establish the adalah of the Friday prayers leader who has been appointed by Imam Khomeini (q) or an adil Jurist Leader? Or just the fact that he is appointed for the leadership of Friday

prayers is sufficient to determine the adalah?

A: if the appointment for the leadership of Friday prayers establishes trustworthiness and adalah for those following, then it is permissible for them to perform prayers behind him.

Q 629: Should the group prayers leader of a mosque be selected by the trusted scholars? Or being appointed as the imam of Friday prayers by the Jurist Leader, determine that he is adil. Or is it necessary that the individual's adalah should be investigated?

A: if the appointment makes those following the Friday or group prayers leader certain about the adalah, then it is permissible for them to follow the person based on that appointment.

Q 630:

Is it necessary to repeat the performed prayers which one read after a doubt about the adalah of the Friday prayers leader, or God forbid, establishing certainty about the imam not being adil

A: if the doubt about the imam 's adalah or the certainty about the lack of adaiah is acquired after completing the prayers, then it is not obligatory to repeat the prayers.

Q 631:

What is the rule regarding one's participation in Friday prayers performed in Europe and other places conducted by university students who are predominantly from Islamic countries? Those participating in it and the Friday prayers leaders are usually Sunni brothers?

A: There is no problem in it when it is to safeguard unity

and Muslim solidarity.

Q632:

In one of the cities of Pakistan there has been a Friday prayers for nearly 40 years. Now a person has started another one without taking into consideration the necessary shar 'i distance {masafah} between the two Congregations. This has created a conflict between the people who come for prayers. What are the shar 'i rulings regarding this situation?

A: It is not permissible for one to create such a situation, thereby causing a conflict and separation between those performing prayers. Specially when it is related to the Friday prayers which is a sigil of Islam and the strength of the unity of Muslims.

Q 633:

It was announced by the speaker {khatibj of Ja'fariyyah jami' mosque in Rawalpindi that Friday prayers will not take place there due to construction work, Now that the work is finished, we have come face to face with a problem. At a distance of more than 4 Kilometers a Friday prayers has been started in another mosque. Taking the distance into consideration, would be correct to do the Friday prayers in the mentioned mosque?

A: when the distance between the two Friday prayers does not fulfill the one parasang shar 'i rule, it would be considered wrong to start a prayers after or together with it.

Q 634:

Could one perform Friday prayers which is held in jama 'ah, individually {furada} by performing it next to those who are performing it in jama 'ah?

Q 635:

When a mukallaf whose duty is to make qasr, wants to perform prayers in group behind an imam leading Friday prayers, will this action of his be valid?

A: Friday prayers said by a traveler will be valid if he performs it as a ma 'mum, and discharge his obligation to perform zuhr prayers.

Q 636: Is it obligatory to mention Razrat Zahra's (a) name as an Imam of Muslims in the second sermon, or is it obligatory to mention her name with the intent of istihbab?

A: The concept of Imams of Muslims does not apply to alZahra al-Marziyyah (a), and it is not obligatory to mention her blessed name in the Friday sermon, but there is no problem in seeking blessing through mentioning her noble name (a).

Q 637: Could a ma 'mum perform an obligatory prayers other than Friday prayers behind a prayers leader who is performing Friday prayers?

A: The validity of such a prayers is problematic.

Q 638: Is it correct to make the two sermons of Friday prayers before the time of shar 'i noon?

A: It is permissible to make them before the zawal (that is, the time when the sun crosses the meridian) of the sun in such a way that they are over by the time of the zawaL

Q 639:

If a ma 'mum who has not been present during any of the two sermons joins the prayers, joins the prayers behind the imam after it is started, will his prayers be valid and discharge him of his obligation?

A: His prayers will be valid and sufficient if he joins the imam

even in one rak 'ah, by joining during the ruku' of the last
rak 'ah of the Friday prayers.

Q 640:

In our city, Friday prayers is held one and a half hour after the call {azan} for zuhr prayers. Do these prayers discharge us of our obligation to perform zuhr prayers, or is it neto perform zuhr prayers too?

A: The time of Friday prayers begins when the sun begins to descend {zawal}, and it is more accordant with precaution not to delay it until the lapse of the normal {urfi} beginnings of the zawal. It is not improbable that the time of Friday prayers extends until the length of the shade resulting after the noon reaches two sevenths of a person's height. if Friday prayers is not performed until this time, the more precautions option will be to perform zuhr prayers instead of it.

Q 641:

It was not possible for an individual to go to Friday prayers. May be perform zuhr and asr prayers at the time's beginning, or is it obligatory for him to wait until the end of Friday prayers and then perform his prayers?

A: Waiting is not obligatory, and he may perform the zuhrayn {zuhr and asr prayers} at the time's beginning.

Q 642:

If the appointed Friday prayers leader is well and present on the cite, may he order the temporary Friday prayers leader
to perform Friday prayers? May the appointed Friday prayers leader perform prayers behind the temporary one?

A: There is no problem either in performing Friday prayers under the imamah of the deputy of the appointed imam, nor in the appointed imam 's iqtida' of his deputy during it.

A: The two id prayers are not obligatory but recommended in the present period. As for Friday prayers, they are obligatory by the way of takhyir {choice}.

Q 644:

Does any increase or decrease in the qunut of id prayers make them invalid?

A: Prayers are not invalidated by this.

Q 645:

In the past, every prayers leader used to perform Id alFitr prayers in his mosque. Is it permissible for prayers leaders in the current period to hold the two id prayers?

A: It is permissible for the representatives of the Jurist Leader who are allowed by him to hold id prayers, and also for the Friday prayers leaders who have been appointed by him, to hold id prayers in jama 'ah during the current period Asfor any other individual, it is close to precaution for him to perform them in furada, and it does not matter if he performs

them in jama 'ah on the intent of raja', not wurud. If it is deemed exigent that only one id prayers be held in a city, preferably it should not be performed by anyone other than the imam of Friday prayers appointed by the Jurist Leader.

Q 646: Is there any qada' for the Id al-Fitr prayers?

A: It does not have any qada

Q 647: Does Id al-Fitr prayers have any iqamah?

A: It does not have any iqamah.

Q 648:

If a prayers leader recites iqamah for Id al-Fitr prayers, what will be the rule of his prayers and that of others?

A: It harms neither id prayers of the imam nor that of the ma 'mums.

Does the obligatoriness of qasr by the traveler apply to all obligatory prayers or is it limited to some of them?

A: The obligatoriness of qasr specifically applies to the daily four rak 'ah prayers, i.e., zuhrayn and isha'. As for the subh and the maghrib, qasr does not apply to them.

Q 650:

What are the conditions for the obligatoriness of qasr of the four rak 'ah prayers on the traveler?

A: It has eight conditions:

First, the traveled distance should be at least eight continuous shar 'i parasangs, either going or returning, or together, provided that the distance while going is not less than four parasangs.

Second the intent to travel the distance should exist from the time of departure. Hence if one does not intend to cover the distance, or intends a shorter one and intends to travel to another place after reaching his destination, whose distance from the first destination is less than the shar 'i distance, but more than the shar 'i distance from his home, one will not make qasr.

Third the continuation of intent until the distance is covered Thus if one changes his intention before covering four parasangs, or hesitates, the rule of travel will not apply to him after that, but the prayers which he performed in qasr before changing his intention will be valid

Fourth, that there be no intention to interrupt one's journey while covering the distance by passing through one's hometown, or by intending to stay ten days or more.

fifth, that the journey be a lawful one according to Islamic law. Thus if the journey is a sinful or unlawful one, whether it is such in itself like fleeing from battle, or its purpose is haram, such as traveling to commit highway robbery, for example, the rule of the traveler will not apply to it.

Sixth, that the traveler be not one of those who live a migrant life, like some Bedouins who do not have a fixed location and wander through deserts and disembark near water, grass and pastures.

Seventh, that traveling should not be one 'sjob, such as a hirer of animals of burden, driver, sailor, and so on. One whose job is done in traveling is also treated like the oforementioned

Eighth, reaching the tarakhkhus limit, namely the point from where one cannot hear the town 's azan or see its walls.

Q 651:

Should a person for whom traveling is a preliminary part of his job perform his prayers in full while traveling, or is this rule only for someone whose job is traveling? What do marja 's such as Imam Khomeini (q) mean by the phrase " one whose job is traveling." Is there anyone for whom traveling itself is his job? Because the jobs of a shepherd, a driver, a sailor, etc. are to look after the sheep, or to drive, or to sail, respectively. Basically, there is no one whose job is traveling as such.

A: Whoever has to travel as a preliminary part of his job and at least once during every ten days, has to go back and forth between his home and place of work; he should perform his prayers in full and his fasting will be valid The phrase "one whose job is traveling, " in the statements of Islamic jurists, may God be pleased with them, means someone whose job itself involves traveilng, like the jobs mentioned in the question.

Q 652:

What rule applies to the prayers and fasting of a person whose job is to travel, like the driver, sailor, and one who rents animals of burden, etc.?

A: His prayers are without qasr, and his fasts kept while traveling are valid

Q 653:

What rule applies to the prayers and fasting of someone whose job is done in traveling, such as an employee who travels to his office, a worker who travels to his work place, and the like?

A: If he travel to the place of his job and work, for work's sake, at least once in every ten days, his rule will be that of one whose job is to travel, in terms of the validity of his fasting and the obligatoriness of performing the prayers in full

Q 654:

There are people who take residence in a certain city for a period exceeding a year, such as soldiers who have to reside in a city for one or two years in order to complete their military service. Is it obligatory on them to make the niyyah of iqamah after each travel so that they can perform their prayers in full and fast? What rule will apply to their prayers and fasting if they intend to stay for less than ten days?

A: According to the assumption in the question, their rule is the rule of other travelers, namely qasr in prayers and invalidity of fasting as long as they do not intend to stay for ten days.

Q 655: What rule will apply to prayers and fasting in the case of fighter pilots who, on most days, fly from their air bases and travel a distance much exceeding the shar 'i distance and return again?

A: Their rule in this regard is the rule of car drivers, sailors, and pilots: during their travels their prayers shall be full-length and their fasting valid

Q 656: For the tribes which move from their settlements for one or two months and live in summer or winter resorts for the rest of the year, are these two places (summer and winter resorts) considered their watans?

A: If they intend to continue going back and forth, permanently, between the summer and the winter resorts, to spend some days of the year in one and other days in the other one, and choose both places as their pernanent settlements, each of the two wbe regarded as a watan for them, and the watan's rule will apply to them with respect to each of the two settlements. If the distance between the two watans equals or exceeds the shar 'i distance, while traveling from one watan to another, their rule will be that of other travelers.

Q 657:

I am an employee at a government office in the city, and the distance between my work place and residence is about 35 km. Everyday I travel this distance to reach my work place How am I to perform my prayers when I have a special assignment and intend to stay in the city for several nights? Is it obligatory to perform my prayers in full-length? It, for example, I travel to the city of Semnan on Friday to visit my relatives, is it obligatory to perform full prayers?

A: If the journey is not for the sake of your job for which you travel daily, the rule of traveling for work will not apply to it. But if the journey is for the sake of the job itself and during it you do other things in the place of your work, such as visiting relatives and friends, and sometimes you stay there for one or more nights, the rule of traveling for work will not change because of it, and you will perform your prayers in full and fast.

Q 658:

If I do certain personal work at my place of work after
the time of my official assignment for which I have traveled (for example, I do my office work from 7 a.m. till 2 p.m. and do personal work after 2 p.m.), what will be the rule of my prayers and fasting?

A: Doing personal work during travel for official assignment, after completing the office work, does not change the rule of travel for official assignment

Q 659:

What rule applies to the prayers and fasting of the soldiers who know they will stay in a certain location for more than ten days, but have no control over their own affairs and situation? Please clarify Imam Khomeini's (q) verdict too.

A: As on the basis of the assumption in the question they are sure that they will stay for ten days or more, it is obligatory on them to perform their prayers in full and fast. This is also the Imam 's verdict.

Q 660:

What rule will apply to prayers and fasting in the case of the personnel of the army, or the Islamic Revolution's Guards Corps, who stay for more than ten days in garrisons. and in border areas? Please explain the Imam's (q) verdict also.

A: If they decide to stay more than ten days. in a location, or know that they will be doing so, it will be obligatory on them to perform their prayers in full and to fast. This is the Imam 's verdict also.

Q 661:

During the blessed month of Ramadan, I resided in a certain place from where we had to travel for inspection to other places at a distance equal to the tarakhkhus limit. Are prayers full in such a situation, and is it obligatory on me to fast?

A: If you toured by visiting the places you had to inspect in the course of your work, or your visit to those places, at less than the shar 'i distance from your residence, occurred after the rule of full prayers applied to you in the place of residence, although by performing a single four- rak 'ah prayers there, or if the total time of traveling to those places during the ten days was equal to or less than one-third of a day or night, you should perform prayers in full and fast in the place of residence as well as those places. Othewise, you should perform prayers in qasr and it will not be correct for you to fast there.

Q 662:

It is stated in the Imam's (q) risalah (section on traveler's prayers, rule no. 1306, the 7th condition): "It is obligatory on the driver, except on his first journey, to perform prayers in full. As for his first journey, his prayers are qasr even if it takes long."

Does the first journey mean the beginning of travel from the watan. till returning to it, even if it takes a month or more, and even if during this period, for ten times or more, he carries goods between cities which are not his original watan?

A: His first journey ends on his arrival at the destination for which he left his watan or residence to carry passengers or goods. His return to the starting point is not a part of the journey, unless the purpase of his journey is to carry passengers or goods to the destination and back to the original location.

Q 663:

Does the traveler's rule apply to persons whose permanent job is not driving, but driving has become their duty for a short term, such as soldiers who are charged with driving cars in garrisons etc., or is it obligatory on them to perform full prayers and fast?

A: If driving during the temporary period is ordinarily considered as their job, their rule while doing this job will be that of other drivers.

Q 664: If a driver's car breaks down and he travels to another city to buy spare parts to repair his car, should he perform prayers in flill or in qasr during such a trip, considering that he does not take his car with him?

A: If his job during this trip is not driving, his rule will be that of other travelers.

A: It is obligatory on them to perform their prayers in qasr, and the in fasting will not be valid while they are traveling for studies' sake, whether their trip is weekly or daily. As for a person who travels for his job, whether official or private, if

he iravek back and forth between his watan or residence and his workplace at least once in every tell days, be ginning from the second irip he should perform his prayers in full and his fasting will also be valid. And if he stays for ten days in the watan, or in another place, between two trips to work, during the first work trip after the ten days he will perform prayers in qasr and will not fast.

Q 666: If a student of religious studies intends to do tabligh {propagation of Islam} as his job, may he perform his prayers in full and fast while traveling? If someone travels for a purpose other than tabligh and guidance or enjoining to ma 'ruf and forbidding from munkar, what will be the rule concerning his prayers and fasting?

A: if tabligh, guidance and enjoining to ma 'ruf and forbidding from munkar are generally {in urf} considered to be his job, while traveling for that work his rule will be similar to that of others who travel for their jobs. If he occasionally travels for a purpose other than guidance and tabligh, during such a journey his rule will be similar to that of other travelers, namely qasr in prayers and invalidity of fasting.

Q 667: What is the rule of the prayers and fasting of those who travel for an indefinite period, such as the students of religious studies who go to the Hawzah Ilmiyyah, or government employees who are transferred to a certain city for an indefinite period?

A: Their rule, in the place of study or duty, is similar to that of other travelers, namely, qasr of prayers and invalidity of fasting, as long as they do not intend to stay for ten days.

Q 668:

A student studies outside his watan and returns weekly to his watan, and there is a shar 'i distance between the two locations. Are his prayers in the place of study qasr or full-length?

A: Traveling for studies is not covered by the rule of traveling for job or work A student who travek for studies has the same rule as other travelers.

Q 669:

A student of religious studies lives in a city which is not his watan, and before making the intent of iqamah he knows in advance, or decides himself that he would go every week to a mosque near the city. Can he make the intent of iqamah?

A: if at the time of deciding to stay a person intends to leave his staying place for another location at less than the shar 'i distance for an hour or more, up to one-third of a day or night, it will not harm the validity of his intent to stay. Determining whether the place hintends to visit is located within his place of residence depends on urf

Q670: I work in a place which is at less than the shar 'i distance from the nearby city. Since none of the two places is my watan, I make the intent to stay ten days in my place of work in order to perform full prayers and fast there. Whenever I decide to stay in my place of work for ten days, I do not intend to leave for the neighboring city during those ten days nor afterwards. What is the shar'i rule in the following situations:

If I leave for the city in an emergency or on a business before the end of the ten days, and stop there for about two hours before returning to my place of work?

If I leave for the city after the end of the ten days, visiting one of its localities not farther than the shar 'i distance, and stay there for a night before returning to my residence?

If I leave for the city after ten complete days, intending while going there to visit a certain locality, but I change my mind after reaching it and decide to go to another point which is at more than the shar 'i distance from my residence?

A: 1) and 2) After that the rule of full-length prayers applies to a person in the place of residence, though it be by perform ing at least a single four-rak 'ah prayers, leaving it for a place less for than the shar 'i distance, even for a time longer than one or two hours in one or more days, will not harm it, whether he leaves it before or after completing ten days. Therefore, you should perform full prayers and fast until you start a new journey.

The previous rule of iqamah will cease to be apply after deciding to travel a shar 'i distance from the point where the intent changed, followed by return to one 's residence after traveling that distance, and it will be necessary after returning to the place of residence to renew the intent of iqamah.

Q 671:

If after he has left his watan a traveler passes by a way from where he hears the sound of the azan of his original watan or sees the walls of its houses, will it affect the distance covered?

A: This does not harm the distance covered as long as he does not pass through his watan, and his journey is not
discontinued by it. But the traveler 's rule does not apply to him as long as he is there.

Q 672:

The place where I live presently is not my original watan, and its distance from my original watan exceeds the shar 'i limit. I did not adopt this place of my work as watan, and I might stay there only for some years. Sometimes I leave it for two or three days in a month to make a job-related trip. Is it obligatory on me to make the niyyah to stay for ten days whenever I return after leaving this city where I live to travel beyond the shar 'i limit? If so, how long is the distance which I may go in the city's outskirts.

A: Whenever you travel from the city where you live to the shar 'i distance, after returning from your trip you will again need to make the niyyah to stay for ten days. If your niyyah to stay for ten days is made validly and the rule of full prayers applies, even by your performing at least a single four-rak 'ah prayers, leaving the place of stay for a point within the shar 'i distance will not harm the iqamah rule afterwards. Similarly, the intent to visit the city's orchards and farms during the ten days will not harm the niyyah of iqamah.

Q 673:

A person lives four kilometers from his watan for several years, visiting home weekly. What is the rule of his prayers if he travels a distance of 25 km. from his watan and 22 km. from where he had studied for several years?

A: if he intends to cover the distance to the destination

from the place of study which is within the shar 'i distance, the traveler's rule would not apply to the journey But if he intends to make the journey to the destination from the watan, the traveler's rule would apply to it

Q 674: A traveler intends to travel three parasangs, but his
intention at the beginning is to travel a parasang along a side road to accomplish some business and then return to the main road to continue his journey. What rule applies to the prayers and fasting of this traveler?

A: The traveler's rule does not apply to him. It is not sufficient, in order to complete the distance covered, to add his departure from the main road and returil to it.

Q 675: In view of the Imam's verdict concerning the obligatoriness of qasr of prayers and the obligatoriness of breaking the fast when one travels a distance of eight parasangs, if the distance while going is less than four parasangs, but while returning one is forced to cover a distance of six parasangs (due to unavailability of a car or difficulties of the road), should one make qasr in the prayers and break the fast?

A: if the distance while going is less than four parasangs, and the return way alone is not equal to the shar 'i distance, he should say fill prayers and fast.

Q 676: What is the duty of a person who travels from his
residence to another place within the shar 'i distance, and several times a week goes from that place to other places, so that the total distance exceeds eight parasangs?

A: If he does not intend to cover that distance when leaving his residence, and the distance between his first destination and his destinations in those places is not equal to the shar 'i distance, the traveler's rule would not apply to him.

Q 677: If one leaves one's town heading towards a certain place,

and on getting there goes around from one place to another, would his going around be added to the distance which he has traveled from his residence?

A: Going about in the place of destination is not counted as part of the distance covered

Q 678:

Is it permissible to include the intention of leaving the place of iqamah, during the period of iqamah, for another place which is less than four parasangs from the place of iqamah?

A: The intention to leaye during the tell days for a place at less than the shar 'i distance while making the niyyah of iqamah, will harm the correctness of the intent of iqamah only if the journey is normally {based on urf} considered to violate the ten-day residence in the place of iqamah, such as leaving for a whole day, let alone leaving the place of iqamah every day. But if it is not harmed, such as when leaving once for some hours during day or night, up to one third of a day or night, or several times for a cumulative period Plot exceeding one -third of the day or night, his intention will not harm the correctness of the niyyah of iqamah.

Q 679: One who travels to and fro between his place of residence and work, at a distance of more than 24 km from each other, must perform prayers in full. Will his prayers remain full-length if he travels beyond the limits of the city where he works, or to another city, within the shar 'i distance and then returns to his place of work before or after noontime?

A: The rule of one's prayers and fasting in the place of work

does not change simply on leaving it for a place within the shar 'i distance, even if it is unrelated to the daily work, regardless of whether one returns to the place of work before or after the noon.

Q 680: I am a resident of Esfahan and since some time I have

been working in a university at the satellite town of Shahinshahr. The distance between the tarakhkhus limit of Esfahan and Shahinshahr's entrance is less than the masafah (about 20 km), but the distance to the university, which is located on the city's outskirts, is more than the masafah (about 25 km). Taking into account that the university is located in Shahinshar and my real destination is the university, though my route is through the middle of the city, am I considered a traveler?

A: If the distance between the two cities is less than the shar 'I four parasangs, the travelers rule will not apply.

Q 681:

I travel every week to the city of Qom on pilgrimage to Razrat Ma' sumah's (a) shrine and also in order to perform the rites of the Jamkaran Mosque. Should I say full prayers or do qasr during these journeys?

A: Your rule during such a journey is similar to that of other travelers concerning the obligatorineof qasr.

Q 682: I was born in Kashmar and lived in Tehran from 1966 to

1990. Three years ago I came with my family to Bandar Abbas on an official job, and within a year I will return to my watan, Tehran. During the period that I am in Bandar Abbas, I might have to go any time for an assignment to the towns around Bandar Abbas and stay there for a while, without being able to predict the time the official assignment will take.

Please, firstly clarify the rule which applies to me concerning prayers and fasting.

Secondly, taking into consideration that most of the times, or in certain months of the year, I leave on assignments lasting several days, am I considered kathir al-safar {frequent traveler}?

Thirdly, what is the shar 'i rule concerning the prayers and fasting of my wife who is a housewife born in Tehran and who came to Bandar Abbas and is residing here with me?

A: The rule of your prayers and fasting in your current place of work, which is not your watan, is that of the prayers and fasting of a traveler, namely, qasr of prayers and invalidity of fasting, unless you make the niyyah to, stay there for ten days, or if you travel frequently on job-related business at least once in every ten days, a shar 'i distance from your place of work. As for your wife who accompanies you in your place of work, if she makes the niyyah to stay there for ten days, she will have to say fill prayers and fast; otherwise she should make qasr and it will be invalid for her to fast there.

Q 683: Someone makes niyyah to stay for ten days, either because he knows that he would stay for ten days or decides to do so. Then, after the rule of full prayers applies to him through performing a four-rak 'ah prayers, he decides to travel. May he do so, if this travel is not a necessary one?

A: There is no problem in his traveling, even if it is not necessary.

Q684: What rule will apply to someone who travels on pilgrimage to the shrine of Imam Riza (d) knowing that he will

stay there for less than ten days, but makes niyyah to stay for ten days in order to perform his prayers in full?

A: If he knows that he will not stay for teii days, there will be no sense in his making niyyah to stay for ten days, and (his niyyah will have no effect, and he should say prayers there in qasr.

Q 685: What is the duty, with respect to prayers being qasr or full, of the employees who are not the city's residents and never stop there for ten days, but whose journey is less than the shar 'i distance?

A: If the distance between their watan and their place of work is equal to the shar 'i distance, even by adding the to and fro journey, the rule of the traveler will not apply to them As for one whose place of work is at shar 'i distance from his watan, if he travels even once between them during ten days, it will be obligatory on him to say full prayers;
otherwise his rule during the first travel after the ten days will he that oft the traveler.

Q 686: How should someone who travels to some place without knowing how long he is going to stop there, whether for ten days or less, say his prayers?

A: He should say prayeurs in qasr.

Q 687: What rule applies to the prayers and fasting of someone who performs tabligh in two locations and intends to stay in that area for ten days?

A: If they are commonly considered as two locations, it will

not be correct for him to make the niyyrah of iqamah in both of them, or in one of them as long as he intends to go back and forth between the two during the ten days.

A: Assuming that two cities are connected to each other in the way mentioned in the question, the rule of such cities is similar to that of two localities of a city, ii, the sense that leaving one for the other is not regarded as traveling so as to consider a tarqkhkhus limit.

Q 689:

The criterion of the tarakhkhus limit is the visibility of the city's walls and audibility of its azan. Are both of them together necessary or only one is sufficient?

A: It is closer to precaution {ahwat} to observe both the sig'is, though it is not improbable that the inaudibility of the azan is adequate for determining the tarakhkhus limit.

Q 690:

What is the criterion of the tarakhkhus limit, the audibility of the azan from the houses of the area in which the traveler first arrives or from the centre of the city?

A: The criterion is the audibility of the azan at the city 's end in the direction in which the traveler leaves the city or enters it.

Q 691: There is a difference of opinion among the residents of an area concerning the shar 'i distance. Some believe that the criterion is the walls of the area's last houses connected to each other. Some others believe that the distance should be calculated from the factories and companies which are located in a scattered manner beyond the city's houses. The question is, where does a city end?

A: the determination of a city 's end depends on the commonly, held view {urf}.

Q 692: We are university students and our college is located in one of the villages of the town of Tabas. Our watan is at 100 km from the village, which is 5 km. from Tabas. Due to the absence of any boundary between the village and the city, its walls are visible from inside Tabas, but the sound of its azan cannot be heard. If we make niyyah to stay ten days in the village and then go to Tabas for more than two hours, does this disturb our niyyah?

A: the criterion in the invisibility of the walls is the disappearance of the walls themselves and their features. therefore, visibility of the distant shadows of tile walls has no significance. Assuming the invisibility of the village 's walls from tabas city, if the village is considered a part of the city, or as belonging to the orchards and farms connected to the city and its suburbs, the intention to make visits to the city while making the niyyah of iqamah in the village will not harm that niyyah, and it will he the mukallaf's duty to figure out the

rule 's applicability to a case {mawzu '}

conduct during the journey he is about to make, will his prayers be full or qasr?

A: If his journey is not for the sake of omitting a wajib or committing a haram, his rule will be that of travelers, namely, qasr in the prayers.

Q 694: If someone travels without the intent to commit a sinful act, but on the way he intends to make his journey for a sinful purpose, will it be obligatory on him to say prayers in qasr or in full? Will the qasr prayers he performs on the way be correct?

A: It will be obligatory an him to perform prayers in full from the time he intends to continue his travel for the sake of a sinful act, and to repeat in full the prayers performed in qasr after continuing the journey for a sinful purpose.

Q 695:

What is the rule that applies to a journey made for pleasure, or for purchasing necessities of life, supposing that one will have no access during the journey to a place for praying or carrying out its preliminaries?

A: If he knows that he will have to forsake an obligation relating to his prayers during the journey, the more precautions measure will be to refrain from such a trip, unless that results in a loss or harm.

Q 696:

My birthplace is Tehran but my parents are originally from the city of Mahdishahr. Accordingly, they go to Mahdishahr several times a year, and as a dependent I also go along with them. As I do not intend to return to my parents' town to live there, and am determined to stay in Tehran, what rule will apply to my prayers and fasting?

A: Based on the above assumption, your prayers auud fasting in the original watan of your parents w ill be iuu accordance with the traveler 's rule.

Q 697:

I live six months in one city during the year,and six months in another which is my birthplace as well as my place of residence and that of my family. But my stay in the first city is not continuous, but intermittent. For example, I stay there for two weeks, or ten days or less, then return to my birthplace where my family resides. My question is: Does the traveler's rule apply to me if I intend to stay in the first city for less than ten days?

A: If that city is not your watan and you do not intend to make it your watan, the traveler's rule will apply whenever you stay there for less than ten days.

Q 698:

I have been living for about 12 years in a city without deciding to make it as my permanent watan. Does this city become my watan? What time is necessary for this city to become my watan? How could I figure out whether the urf considers it to be my watan?

A: A new place of residence does not become watan without the intention to stay there continuously and living there with this intention for some time, or residing there without the intention of continuous stay for so long a period as to be considered one of that area 's residents by the area 's residents.

Q 699: A person's watan is Tehran. Recently he decided to take residence in one of the towns near Tehran and make it his watan. But, since his daily business and work is in Tehran, he cannot stay in this city for ten days, let alone six months, so that it may become a watan for him. He goes to his work every day and returns at night to this town. What is the rule of his prayers and fasting in this town?

A: After one has decided to make a place one 's new watan and taken up residence there, it is not necessary for one to reside there continuously for a period of six months. It is sufficient, after one 's family has settled there, to return to them and spend the night with them after accomplishing one's daily job, until one comes to be commonly considered as one of its residents.

Q 700: My wife and I were born in the city of Kashmar. After my employment in a government office, I moved to Neyshabur, while our parents still live in our birthplace. At the beginning of our shifting to Neyshabur we had abandoned our original watan (Kashmar), but fifteen years later we changed our mind.

Please answer the following questions:

What is our (my wife's and mine) duty with respect to our

prayers whenever we visit our parents and stay with them for several days?

2) What is the duty of our children who were born in our current place of residence (Neyshabur) and reach the age of taklif during our visit to our parents' town (Kashmar) and in the course of our several days' stay in Kashmar?

A: After your abandoned on your original watan (Kashmar), the rule of watan does not apply to you with respect to it, unless you return to live there again and stay there for a period after making such a niyyah The rule of watan does not apply to this city for your children also, and the traveler's ride applies to all of you in that city.

Q 701: Someone has two watanus (and so he says full prayers in both places and fasts). Please answer this question: Do the wife and children whom he maintains have to follow their guardian in this matter, or if they may act independently according to their own situation?

A: It is permissible for the wife not to adopt he new watan of her husband as her own, but as for the children, if they are minors, dependent ill deciding things and in living, or are subject to their father's decision with respect to this matter, the new watan of their father will be considered their watan as well.

Q 702: If a mother, to deliver her baby, has to travel to a maternity hospital located outside the watan of the baby's father, and then she returns after the delivery, where will be the baby's watan?

A: If the hospital is located in the parents' watan where they live, the same city will be the baby's original watan. Otherwise, simply being born in a city is not suifficient to make it his watan; his watan will be the parents' watan where he is brought after birth and lives with his parents.

Q 703: Someone has been living in Ahvaz for several years, but he has not taken it as a second watan. What will be the rule of his prayers and fasting in this city when he returns to it after traveling Out of it a distance more or less than the shar 'i one?

A: After he makes the intent of iqamah in Ahvaz and the rule of full prayers applies to him through performing a single four-rak 'ah prayers, he should make full prayers and fast there as long as he does not travel a shar 'i distance out of this city; otherwise, if he travels a distance equal to or more than the masafah, the traveler's rule will apply to him.

Q 704:

I am an Iraqi and would like to change my watan from Iraq. Should I take Iran as a whole as my watan, or one of its areas, and do I have to buy a house so that I might take a watan?

A: For taking a new watan, it is necessary to make the niyyah of adopting a specific particular city as watan and to resid