There is no problem in shaking hands with non-Muslims of the same sex even if your hands or their hands are wet. If one rents a house from the ahl al-kitāb in their countries, there is no need for purification of the house. Utensils that have become impure with wine must be washed three times by Qalīl water and their interiors must be rubbed with hands. If an impure object is washed by Kurr or tap water and the Najis substance comes off during washing, it becomes pure. The blood spot in an egg must be removed and discarded, but the other parts are pure and allowed to eat. But if the blood spot is intentionally blended with the other parts of the egg, it is not permissible to eat it.

Eating saḥūr is considered recommended, but if during eating saḥūr the fajr time arrives, one must throw up whatever food there is in their mouth. If they intentionally swallow some of that food after that, their fast is void and the kaffārah is due on them. Of course, it is better to make sure about the exact time of fajr before. Now, if they check the fajr time and thus become certain that the time has not arrived yet and thus continue eating saḥūr, however, they realize later that the fajr had already set out while they were eating, their fasting will be valid. A fasting person had better brush their teeth after eating saḥūr and before the fajr time. If they are sure that the pieces of food that are stuck between their teeth will be swallowed during the day, the obligatory precaution demands that they remove them. Otherwise, if by accident they swallow pieces of food later in the day, they must complete their fasting on that day and then fast another day as compensation for that day's fast. But if the taste or the smell of that food remains in the mouth, it will not invalidate fasting. Brushing the teeth, flossing or entering objects in the mouth does not invalidate fasting by themselves, but care should be taken that if an object is taken out of the mouth and then entered in it again with the moist of the mouth on it, it is impermissible to swallow one's saliva after that unless the moist on that object is so insignificant that it will disappear in to the saliva. When brushing the teeth with toothpaste, one should be careful to rinse out all of the toothpaste afterwards. 

Eating and drinking the primary invalidator of fasting, which is the number one cause of the invalidation of fasting, is eating and drinking. Naturally, swallowing anything, whether edible, such as bread and water, or inedible, such as the leaves of trees, whether in large amounts or small, will invalidate fasting if it is done intentionally. But if eating or drinking is done inadvertently or due to forgetting, it will not invalidate one's fast. But swallowing the saliva does not invalidate fasting even if the amount of saliva is more than usual due to thinking of something sour, etc. Also it is permissible to swallow phlegm as long as it has not entered the mouth, but if it enters the mouth, one must spit it out based on the obligatory precaution. Therefore, if the phlegm enters one's mouth and one intentionally swallows it, one will have to pay the expiation, kaffārah, of an intentionally broken fast for it. Even if this occurs to one during prayer and one does not have any tissues to spit the phlegm in to, it is permissible to break the prayer. If you get nosebleeds a lot, you do not need to worry because nosebleeds do not invalidate fasting unless the blood enters the mouth and is swallowed intentionally or by keeping the head up to stop the bleeding or sniffing, you make some of the blood enter the throat. What is meant here by the mouth encompasses the area between one's lips and the throat where the letter kh is pronounced. Touching the lips with one's tongue will not create a problem for fasting as long as the lip has not been moist or covered in some substance like cosmetics. Things like trying to chew the food for children, tasting the food, rinsing the mouth with water or mouthwash will not invalidate fasting as long as these things are not swallowed, but even if some of it inadvertently reaches the throat, it will still not invalidate fasting. However, if one knows for sure that this would cause some of the substances to reach the throat, and they do that anyway, their fasting is void and the kaffārah must also be paid. Wearing makeup and using kohl will not invalidate fasting, but using kohl is considered abominable makrooh if the smell or the taste of kohl reaches the throat while one is fasting. But chewing gum invalidates fasting because as one chews the gum, small particles of it break off and are swallowed. 

There are certain days in the year on which fasting will entail greater rewards, but as long as a person has due obligatory fasts, such as qada fasts on them, they cannot observe recommended fasts. However, if one forgets that they have some obligatory fast to perform and fasts are recommended fast, then they remember this before noon they can change their Niyyah to that of an obligation obligatory fast. But if they remember that they have obligatory fast to perform in the afternoon, their fast will be invalid. As for Yawm al-shak, it has rules of its own. Yawm al-shak is a day about which one is doubtful whether it is the last day of Sha’ban or the first day of the month of Ramadan, so it is not obligatory to fast on it.
If one intends to fast on this day, they can do it with the Niyyah of a recommended fast or a due obligatory fast. Then, if later it is proven that it has been the first day of the month of Ramadan, their fast will be regarded as the fast of the month of Ramadan. However, if one becomes certain during that day that it is the first day of the month of Ramadan, they must immediately change their Niyyah in to the first day of Ramadan. A few necessary points. One, if an immature child becomes mature before the fajr time in the month of Ramadan, they must fast on that day.
However, if they become mature after the fajr time and they have not done any of the invalidators of the fast, they, as an obligatory precaution, must make their Niyyah for fasting and fast on that day, they must also perform later the qada of that fast as well. Likewise, if a sick person who has been exempt from fasting fully recovers before the noon and they have not done anything that would invalidate a fast, they must, as an obligatory precaution, make their Niyyah for fasting and fast on that day. They must also perform the qada of that fast later. But if they get well in the afternoon, fasting on that day will not be obligatory upon them, and they only have to perform the qada fast of that day. A disbeliever who converts to Islam before the noon adhān in the month of Ramadan who has not done anything that would invalidate the fast, must, according to obligatory precaution, continue fasting on that day.
However, they do not need to perform the qada fast later. 

When a person intends to fast, they must know the kind of the fast, whether it's a recommended fast, a fast in terms of a vow, nadir fast, or a qada fast. But in the month of Ramadan, it is clear that one fasts with the intention of the obligatory fast of the month of Ramadan. It is even not necessary for one to specify in their Niyyah which day of the month of Ramadan they are fasting. Even if they specify the day and later realize they made a mistake, their fast is still valid. Even if they do not know or have forgotten that it is the month of Ramadan and therefore fast with another intention, their fast is valid and it is counted as the fast of the month of Ramadan. But if one did not know or had forgotten that it was the month of Ramadan and so they did not fast, but then they realize it is Ramadan in the afternoon or they had broken their fast before noon, they must still abstain from the act that invalidate the fast until sunset out of respect for the month of Ramadan and they must also observe the qada of this fast later. But if in the month of Ramadan, one intentionally makes the Niyyah for a fast other than that of the month of Ramadan, even though they know that fasting with another intention in the month of Ramadan is not permissible, their fast will be invalid regardless of what their intention has been. They are also obligated to observe the qada of this fast. That is because the Niyyah is one of the obligatory components of fasting and must last throughout the day. This is why if one happens to be indecisive as to whether or not they should continue fasting in specific obligatory fasts, such as the fast of the month of Ramadan, their fast is invalid. Even if one decides not to fast anymore or makes an intention of doing something that invalidates the fast, their fast is invalid. For instance, when one decides to submerge their entire head underwater in the swimming pool, their fast becomes invalid, even if they do not get to do so except if they are unmindful of the fact that this action will invalidate their fast. If this occurs in unspecific obligatory fasts, such as a qada fast, on the condition that one has not committed any of the invalidators of fasting, they could make the intention anew by midday and continue the fast. In recommended fasts, though, one may renew their intention up to sunset, but of course on the condition that the fast has not been broken.

1 It is obligatory on Muslims to fast in the month of Ramadan. This means that to obey Allah's command, we must avoid acts that invalidate our fast from dawn until sunset. But to be on the safe side, it is obligatory to abstain from the acts that invalidate the fast from a little before Fajr- adhān until a little after the Maghrib adhān. One of the necessary conditions for fasting is Niyyah or intention. It is not necessary to verbally state the Niyyah or even think it out in our mind. The fact that we decide in order to obey Allah's command to abstain from the acts that invalidate the fast on this certain day suffices as Niyyah. If, God forbid, what intends to fast for pretension, the obligatory precaution demands that they complete the fast of that day and also observe the qada of that fast on another day. There is no specific time for Niyyah. With regards to the specified obligatory fasts such as fasting in the month of Ramadan, one can make their Niyyah at any time before the Fajr-Adhan. It is better that, on the first night of the month of Ramadan, one makes a Niyyah for the whole month in addition to making a Niyyah for every single day. But with regards to fasts with no set time, such as the qada fasts of the month of Ramadan or kaffārah fasts, one can make their Niyyah until the noon of that day on the condition that they have not done any of the acts that invalidate the fast. But one is free to make their Niyyah for recommended fasts until before sunset if they have not done any of the acts that invalidate the fast. 

Teaching the Rulings Regarding Prayer-the Mubtilāt of Prayers- Second Episode

In the previous episode, we referred to three instances of mubtilāt. Now we are going to mention the rest of them.

4-Eating and drinking: if while performing prayers one eats or drinks in a manner that breaks the form of prayer, then their prayer becomes invalid. If while performing prayers one swallows some pieces of food left in their mouth, their prayer does not become invalid; however, it is recommended that worshippers brush their teeth before prayer.

5-Not performing prayers in the direction of qibla: performing prayer with one's back facing qibla, or by turning completely toward the right or left side of qibla, whether intentionally or inadvertently, invalidates the prayer. Even if worshippers do not turn away from the direction of qibla very much, but this turning is to the extent that it cannot be said to be in the direction of qibla, the prayer will still be invalidated.

Furthermore, if worshippers turn their faces completely to the right or left, whether intentionally or inadvertently, based on obligatory precaution they must perform the prayer again. But there is no problem if their face does not turn away from qibla a lot.

6-Having doubts: if one has a doubt about the number of rak'ahs he has performed while performing a two-rak'ah or three-rak'ah prayer or while performing the first two rak'ahs of a four-rak'ah prayer, their prayer becomes invalid.

7-When one of the conditions of prayer is not fulfilled, such as tahārah

8-When wudu is invalidated

9-Sayning 'āmīn'

10-Laughing

11-Crying

12-Missing or adding a rukn of prayer, such as rukū' and sajdahs

This was a collection of the mubtilāt of prayers which worshippers must refrain from, but if they doubt after the prayer whether or not they have done one of the mubtilāt, their prayer is valid, and they should not pay attention to their doubt.

Teaching the Rulings Regarding Prayer- the Mubtilāt of prayers (things that invalidate prayers)- First Episode

There are 12 things that invalidate prayer, in which case it must be repeated within its prescribed time. These twelve things are as follows:

1-Placing one's hands on top of one another or on the chest with the intention of respect. However, if one does so due to forgetfulness, helplessness or itchiness, the prayer is valid.

2-Breaking up the form of prayer: things which disrupt the form of prayer such as clapping one's hands or jumping, whether intentionally or inadvertently, invalidate the prayer. However, pointing with one's hands does not break up the form of prayer.

3-Speaking: saying even one or two words intentionally or even one letter such as "ق", as long as it conveys a meaning, invalidates the prayer. But speaking inadvertently or due to forgetfulness does not invalidate prayer.

If one intends to make someone else aware of something in the middle of the prayer, they must not talk, yet they can only recite a dhikr aloud with the intention of the dhikr of Allah; for instance, they can recite takbir (Allahu akbar) by raising their voice to make someone aware of something, since there is no problem with reciting the dhikr of Allah in any part of the prayer.

There is no problem if one coughs or sneezes in prayers, but based on precaution one must not intentionally groan or sigh using interjections such as "ouch" or "Ah" as their prayer will be invalidated.

We will explain the rest of the mubtilāt of prayers in next episode.

Teaching the Rulings Regarding Prayer- Qunūt

It is recommended for worshippers to perform qunūt in all the obligatory and recommended prayers before the rukū' of the second rak'ah. However, except for the Shaf' prayer, in which the worshipper should leave out qunūt based on precaution, it is recommended to perform qunūt before the rukū' of the first rak'ah of the witr prayer- despite it being one rak'ah.

Overall, if one forgets to perform qunūt, their prayer is not invalidated because qunūt is recommended, but if one forgets to perform it and then remembers it while in rukū', it is recommended for them to perform the qadā (make it up) after rukū', but in the event that they remember it later, it is recommended for them to perform the qadā of qunūt after salām. However, qunūt is obligatory in Eid al-Fitr and Eid al-Adha (Qurban) prayers.

It is not necessary for worshippers to raise their hands for qunūt or recite a particular dhikr or supplication, but it is recommended that they place their hands in front of their face such that they are j o i ned together and the palms of their hands are facing the sky, and say the dhikr of Allah, supplicate or recite whatever dhikr they wish while in qunūt.

Teaching the Rulings Regarding Prayer- Muwālāh (close succession)

A worshipper must perform the acts of prayer with close succession, i.e. he or she must not delay between the acts of prayer such as rukū', sajdah and tashahhud to the extent that it breaks up the form of the prayer.

This is called muwālāh, which is a non-rukn obligatory component of prayer. If the muwālāh of prayer is broken, it becomes invalid, whether intentionally of inadvertently.

However, muwālāh does not mean that prayer should not be prolonged. In fact, prolonging rukū', sajdahs, qunūt as well as reciting lengthy surahs in qirā'ah do not break muwālāh, but rather they would offer even more rewards.

Even repeating the verses of Surah al-Hamd and the other surah or the dhikrs of rukū', sajdahs and tasbihāt for the sake of obtaining rewards or precaution is permitted, but on the condition that it is not due to obsessiveness.

But making excessively long pauses between the letters and words of prayer is problematic, and if a delay occurs between the letters or words of qirā'ah inadvertently to the extent that it breaks up the form of the recitation of words but the form of the prayer has not still been broken up, the worshipper must recite that dhikr or verse correctly one more time. But if this occurs inadvertently and the worshipper has started performing the rukn after it, he or she does not need to return and the prayer is valid.

Teaching the Rulings Regarding Prayer- Tartīb (sequence)

A worshipper must perform the acts of prayer in sequence, that is he or she must perform rukū' before sajdah and tashahhud after sajdah. This is called tartib, which is among the obligatory non-rukns of prayer.

If one intentionally breaks the sequence of prayers, for instance if they say tashahhud and then go in to sajdah, their prayer becomes invalid.

But if tartib is broken inadvertently and the worshipper has not gone in to the next rukn, for example If they are in the middle of saying tashahhud without having gone in to sajdah, they must return and perform sajdah and then perform tashahhud.

But if the worshipper has gone in to the next rukn of prayer, i.e. for example he or she has performed only one sajdah and then has stood up and recalls not having performed sajdah, in that case his or her prayer is valid.

Except if the missed part is among the rukns of prayer, for example if they have forgotten both of the sajdahs and have gone in to the next rak'ah, in which case the payer becomes invalid.

Rulings Regarding Prayer- Salām

The last obligatory part of prayer which must be performed in the last rak'ah of all prayers after tashahhud is salām, which is considered as a non-rukn obligatory part of prayer.

Every prayer has three salāms:

1-"السلام علیک ایها النبی و رحمه الله و برکاته"

2-"السلام علینا و علی عباد الله الصالحین"

3-"السلام علیکم و رحمه الله و برکاته"

Only the third salām is obligatory and it suffices to recite it.

But if one forgets the salām and the form of the prayer has been broken up by something such as turning their face away from qibla, they do not need to recite salām anymore.

However, if the form of the prayer has not been broken up and they have not done anything that intentionally or even inadvertently invalidates the prayer, in that case they must recite salām. But if the form of the prayer has not been broken up but they have done something that if done intentionally or inadvertently would invalidate the prayer, they must reperform the prayer.

* The last obligatory part of prayer which must be performed in the last rak'ah of all prayers after tashahhud is salām, which is considered as a non-rukn obligatory part of prayer.

* Every prayer has three salāms

* But if one forgets the salām and the form of the prayer has been broken up by something such as turning their face away from qibla, they do not need to recite salām anymore.

However, if the form of the prayer has not been broken up and they have not done anything that intentionally or even inadvertently invalidates the prayer, in that case they must recite salām. But if the form of the prayer has not been broken up but they have done something that if done intentionally or inadvertently would invalidate the prayer, they must reperform the prayer.

Rulings Regarding Prayer- Tashahhud

Among the obligatory acts of prayer is tashahhud, which must be recited in the second and last rak'ahs of all prayers while sitting and when the body is completely still. The words of tashahhud must be recited in correct Arabic:

اشهد ان لا اله الا الله وحده لا شریک له، و اشهد ان محمدا عبده و رسوله، اللهم صل علی محمد و آل محمد

If one doubts whether or not they have recited tashahhud, provided that they have not yet gone in to the next rak'ah, they must recite it. But if one has already gone in to the next rak'ah, they should no longer pay attention to their doubt.

However, if one forgets to recite tashahhud, provided that they recall this prior to the rukū' of the next rak'ah, they must return and perform it, and they must stand up again and recite tasbihāt again. But if they recall not having performed tashahhud in the rukū' of the next rak'ah or after that, their prayer is valid and it is not necessary for them to return; however, they need to perform sajdah al-sahw twice. They’d better perform the Qadā of the tashahhud after the prayer as well.

When one forgets only the salawāt of tashahhud, if they recall this while standing for qiyām in congregational prayer, they must sit down and recite the salawāt and continue the prayer again in order to keep up with the congregational prayer. Then they must perform sajdah al-sahw twice for the extra qiyām once the prayer ends.

But if one is performing prayers by themselves while reciting the salām of the prayer, they must return and recite the salawāt and then recite the salām again, but if they recall after the prayer has ended, they have no obligation and their prayer is valid.

• Among the obligatory acts of prayer is tashahhud
• If one doubts whether or not they have recited tashahhud, provided that they have not yet gone in to the next rak'ah, they must recite it. But if one has already gone in to the next rak'ah, they should no longer pay attention to their doubt.

•  Have I recited tashahhud?

• However, if one forgets to recite tashahhud, provided that they recall this prior to the rukū' of the next rak'ah, they must return and perform it, and they must stand up again and recite tasbihāt again. But if they recall not having performed tashahhud in the rukū' of the next rak'ah or after that, their prayer is valid and it is not necessary for them to return; however, they need to perform sajdah al-sahw twice. They’d better perform the Qadā of the tashahhud after the prayer as well.

•  I have not recited tashahhud

• When one forgets only the salawāt of tashahhud, if they recall this while standing for qiyām in congregational prayer, they must sit down and recite the salawāt and continue the prayer again in order to keep up with the congregational prayer. Then they must perform sajdah al-sahw twice for the extra qiyām once the prayer ends. But if one is performing prayers by themselves while reciting the salām of the prayer, they must return and recite the salawāt and then recite the salām again, but if they recall after the prayer has ended, they have no obligation and their prayer is valid.

Rulings Regarding Prayer- Sajdah- Part 6

In the previous episode, we explained the things on which it is permissible to perform sajdah; however, if one cannot find anything on which performing sajdah is permitted, they must perform their prayer anyway. In this regard, the following rules must be observed:

1-one must place their forehead on their clothes or on the carpet, but if their clothes are made of cotton, they must put their forehead only on their clothes 2- if it is not possible to do so, they must perform sajdah on metals and minerals 3-and if they cannot find anything at all on which performing sajdah is permitted, they must perform sajdah by placing their forehead on the back of their hand; therefore, the back of one's hand is the last thing on which one is permitted to perform sajdah.

If one happened to lose the turbah during prayer, say, a child picked up their turbah, they must act as follows: if the time of prayer is not short, and they have nothing with them on which performing sajdah is correct, they must conclude the prayer and based on precaution perform it again.

But if time is short, they must perform sajdah as it was prescribed earlier and continue the prayer, and they do not need to perform the Qadā prayer later.

If the color of turbah changes, it does not cause a problem for prayer, but one must be careful to place their forehead on the soil, and if any dirt has covered the surface of the turbah to such an extent that it prevents the forehead from coming in direct contact with the soil, then prostrating on this turbah is not valid.

Furthermore, if men's hair or women's headscarf prevents their forehead from coming in direct contact with the turbah, without raising their heads from the turbah they must pull their hair or headscarf out so that the forehead come in contact with the turbah, and they must recite the dhikr of sajdah after their body becomes still.

If in the above condition a part of one's forehead still touches the turbah it is sufficient and it is not necessary to pull aside their hair or headscarf.

• In the previous episode, we explained the things on which it is permissible to perform sajdah; however, if one cannot find anything on which performing sajdah is permitted, they must perform their prayer anyway.
• One must place their forehead on their clothes or on the carpet, but if their clothes are made of cotton, they must put their forehead only on their clothes.
• If it is not possible to do so, they must perform sajdah on metals and minerals.
• If they cannot find anything at all on which performing sajdah is permitted, they must perform sajdah by placing their forehead on the back of their hand.
• If one happened to lose the turbah during prayer, say, a child picked up their turbah, they must act as follows: if the time of prayer is not short, and they have nothing with them on which performing sajdah is correct, they must conclude the prayer and based on precaution perform it again.
• But if time is short, they must perform sajdah as it was prescribed earlier and continue the prayer, and they do not need to perform the Qadā prayer later.
• Furthermore, if men's hair or women's headscarf prevents their forehead from coming in direct contact with the turbah, without raising their heads from the turbah they must pull their hair or headscarf out so that the forehead come in contact with the turbah, and they must recite the dhikr of sajdah after their body becomes still.
• However, it is sufficient for one to make part of one's forehead touch the turbah and it is not necessary to pull aside their hair or headscarf.

Rulings Regarding Prayer- Sajdah- Part 5

Forehead is one of the seven body parts that must be placed on the ground when performing sajdah. The forehead must be placed on earth and on those things that grow from the earth, such as wood and the leaves of trees.

However, the best thing upon which one should perform sajdah is soil, especially the soil of Abaʿabdillah al-Husayn(ʿa), upon which performing sajdah would bring about an abundance of rewards. That.

It is permissible for one, however, to perform sajdah on other things as well, including: 1-Ores such as marble, white and black stones and even agate 2-limestone and gypsum both before and after they are heated 3-brick, pottery and cement 4-pure writing paper 5-grass, straw and the like which grow from the ground and are consumed as food for animals 6-flowers that are not edible for human beings.

Overall, it is not permissible to perform sajdah on edible things as well as things that are worn, even if they grow from the ground. Based on obligatory precaution, even performing sajdah on flowers and plants that are considered to be edible medicinal herbs, such as borage, is not valid. Moreover, performing sajdah on tiles, ceramics, asphalt as well as metals such as gold and silver is not valid although they originate from earth.

We will explain the last remaining issues pertaining to sajdah in the next episode.

• Forehead is one of the seven body parts that must be placed on the ground when performing sajdah. The forehead must be placed on earth and on those things that grow from the earth, such as wood and the leaves of trees.
• Items On which performing sajdah is permissible

1-Ores such as marble, white and black stones and even agate 2-limestone and gypsum both before and after they are heated 3-brick, pottery and cement 4-pure writing paper 5-grass, straw and the like which grow from the ground and are consumed as food for animals 6-flowers that are not edible for human beings.

Rulings Regarding Prayer- Sajdah- Part 4

Sometimes, when performing Sajdah, one might raise their head involuntarily, and place it back on the turbah again; if this occurs inadvertently, it is considered to be one correct sajdah, so only one other sajdah must be performed.

But if one raises their head intentionally and immediately puts it back on the turbah, their prayer becomes invalid, even if it occurs after the dhikr of sajdah has been recited.

Because after performing sajdah, one must sit until their body becomes still and then they go in to sajdah again; even after the second sajdah, if tashahhud is not required to be performed, it is advisable that they sit for a moment and then rise for the next rak'ah.

Furthermore, if the turbah sticks to one’s forehead in the first sajdah, and they sit and go in to sajdah again in the same position, the prayer will be invalidated as they must remove the turbah from their forehead for the second sajdah.

We will explain the rest of issues pertaining to sajdah in the next episode.

• Sometimes, when performing Sajdah, one might raise their head involuntarily, and place it back on the turbah again; if this occurs inadvertently, it is considered to be one correct sajdah, so only one other sajdah must be performed.
• But if one raises their head intentionally and immediately puts it back on the turbah, their prayer becomes invalid, even if it occurs after the dhikr of sajdah has been recited.
• Because after performing sajdah, one must sit until their body becomes still and then they go in to sajdah again; even after the second sajdah, if tashahhud is not required to be performed, it is advisable that they sit for a moment and then rise for the next rak'ah.

• Furthermore, if the turbah sticks to one’s forehead in the first sajdah, and they sit and go in to sajdah again in the same position, the prayer will be invalidated as they must remove the turbah from their forehead for the second sajdah.

Regarding Prayer- Sajdah- Part 3

Based on obligatory precaution, in sajdah, the difference in height between the place where one places their forehead and where they place their toes must not be more than the height of four closed fingers. The obligatory precaution even demands that this must be observed in the height between the place of their forehead and the place of their knees, irrespective of whether it is on a sloping ground or on a high place.

However, if one cannot perform sajdah normally, but they can perform sajdah on a desk, then they must put the turbah on the desk and perform sajdah on it by putting the palms of their hands on the desk. In this position it is not necessary for them to fulfill other conditions of sajdah, such as placing the tip of their toes on the ground. It is even permissible for them to perform prayers with their shoes on; however, it is advisable to take them off.

But if they cannot even perform their prayer on the desk, they must hold the turbah up and place their forehead on it.

In case one cannot put the palms of their hands on the ground for sajdah, they must do as follows: 1-they must put the back of their hands on the ground 2-if they are unable to do so, then they must place their wrists on the ground 3- if this is not possible either, based on obligatory precaution they must place any part of their forearm up to their elbows on the ground 4-if they still find it impossible to do, then placing the upper arm on the ground is sufficient.

The rest of issues pertaining to sajdah will be explained in the next episode.

• Four closed fingers
• If they cannot even perform their prayer on the desk, they must hold the turbah up and place their forehead on it.
• In the event that one cannot put the palms of their hands on the ground for sajdah, they must do as follows: 1-they must put the back of their hands on the ground 2-if they are unable to do so, then they must place their wrists on the ground 3- if this is not possible either, based on obligatory precaution they must place any part of their forearm up to their elbows on the ground 4-if they still find it impossible to do, then placing the upper arm on the ground is sufficient.

Rulings Regarding Prayer- Sajdah- Part 2

One of the obligatory acts of sajdah is the dhikr of sajdah, which must be recited. Based on obligatory precaution, the dhikr of sajdah is as follows: "سبحان الله",which must be recited at least three times or   "سبحان ربی الاعلی و بحمده",which must be recited once. However, the more this dhikr is recited the better (three times, five times, seven times, nine times or eleven times)

In sajdah, it is permissible for one to add other du'ās or dhikrs with the intention of Istihbāb (desirability), but reciting the Quran in sajdah is abominable.

While reciting the obligatory dhikr as well as the recommended dhikrs that are recited with the intention of dhikr of sajdah, the body must stay still in the same way when the dhikr of rukū' is being recited.

That is why if one starts reciting the dhikr intentionally before going in to sajdah, or if one raises their forehead from sajdah before the dhikr is completed, their prayer is invalidated. But reciting the dhikr while moving, if done inadvertently, does not invalidate the prayer; however, if the forehead has not been still raised from the ground, the dhikr must be recited again.

That is why performing sajdah on a soft mattress which is moving and therefore prevents the body from remaining still is problematic. But provided that the body becomes still, sajdah is correct.

It should be noted that the stillness of the body is necessary for obligatory and recommended dhikrs recited in different parts of prayer, however general dhikrs that may be recited in any part of the prayer does not require the body to be at rest.

In next episodes, we will go on to explain the rest of issues pertaining to sajdah and how to perform it.

• Dhikr of sajdah
• "سبحان الله" recited three times
•   "سبحان ربی الاعلی و بحمده", recited once
• three times, five times, seven times, nine times or eleven times
• In sajdah, it is permissible for one to add other du'ās or dhikrs with the intention of Istihbāb (desirability), but reciting the Quran in sajdah is abominable.
• If one starts reciting the dhikr intentionally before going in to sajdah, or if one raises their forehead from sajdah before the dhikr is completed, their prayer is invalidated.
• But reciting the dhikr while moving, if done inadvertently, does not invalidate the prayer; however, if the forehead has not been still raised from the ground, the dhikr must be recited again.
• Performing sajdah on a soft mattress which is moving and therefore prevents the body from remaining still is problematic. But provided that the body becomes still, sajdah is correct.

• It should be noted that the stillness of the body is necessary for obligatory and recommended dhikrs recited in different parts of prayer, however general dhikrs that may be recited in any part of the prayer does not require the body to be at rest.

Rulings Regarding Prayer- Sajdah Part 1

Sajdah is the most beautiful manifestation of devotion to Allah (swt), and it is one of the obligatory rukns of prayer, which must be performed two times in each rak'ah after rukū' in all recommended and obligatory prayers.

However, one sajdah alone is not considered a rukn, but rather two sajdahs together comprise one rukn. Therefore, leaving out or adding one sajdah, if done inadvertently, will not invalidate the prayer. But if neither of the sajdahs is performed, whether intentionally or inadvertently, prayer becomes invalid as one of the rukns of prayer has been omitted.

Sajdah is performed in such a manner that 7 parts of the body are placed on the ground: 1-forehead 2-palms of hands 3-both of the knees 4-Top of  the big toes

Furthermore, the big toes must be placed on the ground and based on an obligatory precaution, it is not sufficient to place only the other toes on the ground.

If one of these 7 parts are not placed on the ground intentionally, sajdah becomes invalid. But except for the forehead, if some of these six parts are not placed on the ground inadvertently, sajdah is correct. But if the forehead does not touch the ground, sajdah becomes invalid anyway.

However, none of these 7 parts must be raised from the ground and placed back on it while reciting the dhikr of sajdah, but the moment the dhikr is not being recited, one can raise or move some of the seven body parts from the ground except for the forehead.

Further issues pertaining to sajdah will be explained in the next episode.

• Sajdah is the most beautiful manifestation of devotion to Allah (swt), and it is one of the obligatory rukns of prayer, which must be performed two times in each rak'ah after rukū' in all recommended and obligatory prayers.

• However, one sajdah alone is not considered a rukn, but rather two sajdahs together comprise one rukn. Therefore, leaving out or adding one sajdah, if done inadvertently, will not invalidate the prayer. But if neither of the sajdahs is performed, whether intentionally or inadvertently, prayer becomes invalid as one of the rukns of prayer has been omitted.
• However, none of these 7 parts must be raised from the ground and placed back on it while reciting the dhikr of sajdah, but the moment the dhikr is not being recited, one can raise or move some of the seven body parts from the ground except for the forehead.

Rulings Regarding Prayer- Rukū'- Part 2

We said that rukū' is one of the rukns of prayer, and one of the obligatory components of rukū' is the dhikr of rukū' which must be recited during rukū'. When performing ruku', based on obligatory precaution one must recite "سبحان الله" three times or "سبحان ربی العظیم و بحمده" one time in correct Arabic, and it is recommended for one to repeat this dhikr up to three, five or seven times.

While reciting the obligatory dhikr, one must be careful to keep their body at rest, and they must not recite the dhikr while moving. Even when they recite the recommended dhikr with the intention of reciting the dhikr of rukū', their body must be still. And if they rise intentionally before the obligatory dhikr of rukū' is completed, their prayer will become invalid.

But if they rise inadvertently and notice this issue after coming out of rukū', their prayer is valid and they do not need to repeat it. But if they notice this issue before coming out of rukū', they should repeat the dhikr when the body becomes still.

If someone bumps in to the worshipper or if his or her body starts moving inadvertently, the dhikr must be repeated after the body becomes still; however, small movements when reciting the dhikr do not invalidate the prayer.

Finally, one should stand straight after they have performed rukū' and they should wait a little until their body becomes completely still. This is what is called Qiyām after rukū', which is obligatory, and if worshippers do not perform it intentionally, their prayer is invalid. But if they do not perform it inadvertently, their prayer is valid.

• Rukū' is one of the rukns of prayer
• Dhikr of rukū'
• When performing ruku', based on obligatory precaution one must recite "سبحان الله" three times or "سبحان ربی العظیم و بحمده" up to three, five or seven times
• Worshippers should stand straight after they have performed rukū' and they should wait a little until their body becomes completely still. This is what is called Qiyām after rukū', which is obligatory, and if worshippers do not perform it intentionally, their prayer is invalid. But if they do not perform it inadvertently, their prayer is valid.

Rulings Regarding Prayer- Rukū'  Part 1

One of the obligatory parts of prayer which is performed in every rak'ah after qirā'ah is rukū'.

Rukū' is one of the rukns of prayer; therefore, if one forgets to perform it or they perform it more than once in one rak'ah, whether intentionally or inadvertently, their prayer will become invalid and they must perform it again.

But if they remember that they have not performed rukū' before placing their heads on turbah for the second sajdah, in that case they should stand up and perform rukū' and then proceed with the rest of the prayer.

Bending forward for rukū' must be performed by making the intention of rukū', and if worshippers bend forward with another intention, their rukū' is invalid.

Worshippers should bend forward for ruku' to the extent that they can put the palms of their hands on their knees, and obligatory precaution even demands that the palms are placed on their knees during rukū'.

And if worshippers perform their prayers in sitting position, they should bend forward for performing rukū' to the extent that it is conventionally considered to be rukū'.

Rukū' must be performed in all prayers and if one finds it difficult to perform, they should observe the following rules:

1-if possible, they should lean on something and then perform rukū' 2-if they cannot do so, they should bend forward as much as they can 3-if they cannot bend forward at all, they should perform rukū' in sitting position 4-if they still find it impossible to do, they should indicate it with the head while standing 5-but if they cannot even indicate with the head, then they should close their eyes by making the intention of performing rukū' and recite the dhikr and then open their eyes by making the intention of rising from rukū'.

The rest of issues pertaining to rukū' will be explained in the next episode.

• One of the obligatory parts of prayer which is performed in every rak'ah after qirā'ah is rukū'.
• Bending forward for rukū' must be performed by making the intention of rukū', and if worshippers bend forward with another intention, their rukū' is invalid.
• Worshippers should bend forward for ruku' to the extent that they can put the palms of their hands on their knees, and obligatory precaution even demands that the palms are placed on their knees during rukū'.
• If worshippers perform their prayers in sitting position, they should bend forward for performing rukū' to the extent that it is conventionally considered to be rukū'.
• If possible, they should lean on something and then perform rukū'
• If they cannot do so, they should bend forward as much as they can
• If they cannot bend forward at all, they should perform rukū' in sitting position
• If they still find it impossible to do, they should indicate it with the head while standing
• But if they cannot even indicate with the head, then they should close their eyes by making the intention of performing rukū' and recite the dhikr and then open their eyes by making the intention of rising from rukū'.

Rulings Regarding Prayer- Qirā'ah Part 3

We said earlier that Surah al-Fatiha and one other surah must be recited in the first and second rak'ahs of the prayer. But in the third and fourth rak'ahs, either Surah al-Fatiha or the dhikr of tasbihāt al-arba'ah must be recited.

To be more precise, worshippers can recite either al-Fatihah once or the dhikr of tasbihāt al-arba'ah meaning,"سبحان الله والحمد لله ولا اله الا الله و الله اکبر", three times in the third and fourth rak'ahs.

Reciting these tasbihāt has more rewards than that of Surah al-Fatiha.

As for the recitation of tasbihāt, it would even be sufficient for worshippers to recite them just once.

If one makes the intention of reciting Surah al-Fatiha, but they mistakenly utter tasbihāt or they make the intention of reciting tasbihāt and yet they mistakenly recite Surah al-Fatiha, their recitation is not valid and they must go back and recite al-Fatiha or the tasbihāt one more time. But if one had made the intention of reciting either of them, then reciting either of them would be sufficient.

If one doubts during rukū' or after that whether or not they have recited the tasbihāt or al-Fatiha, they should ignore their doubt. But if they have not yet bent forward to the extent of rukū', obligatory precaution demands that they stand again and recite the tasbihāt or al-Fatiha.

It is obligatory for worshippers to recite Surah al-Fatiha and the tasbihāt in the third and fourth rak'ahs in a whisper. And if they intend to recite Surah al-Fatatiha, based on obligatory precaution they should recite "بسم الله الرحمن الرحیم" also in a whisper.

• Surah al-Fatiha and one other surah must be recited in the first and second rak'ahs of the prayer. But in the third and fourth rak'ahs, either Surah al-Fatiha or the dhikr of tasbihāt al-arba'ah must be recited.
• To be more precise, worshippers can recite either al-Fatihah once or the dhikr of tasbihāt al-arba'ah meaning,"سبحان الله والحمد لله ولا اله الا الله و الله اکبر", three times in the third and fourth rak'ahs.
• Reciting these tasbihāt has more rewards than that of Surah al-Fatiha. As for the recitation of tasbihāt, it would even be sufficient for worshippers to recite them just once.
• If one makes the intention of reciting Surah al-Fatiha, but they mistakenly utter tasbihāt or they make the intention of reciting tasbihāt and yet they mistakenly recite Surah al-Fatiha
• If one doubts during rukū' or after that whether or not they have recited the tasbihāt or al-Fatiha, they should ignore their doubt. It is obligatory for worshippers to recite Surah al-Fatiha and the tasbihāt in the third and fourth rak'ahs in a whisper. And if they intend to recite Surah al-Fatatiha, based on obligatory precaution they should recite "بسم الله الرحمن الرحیم" also in a whisper.

Rulings Regarding Prayer- Qirā'ah- Part 2

Performing prayers is obligatory for all Muslims, but no one can say prayers in his or her own language. For example, Iranians must not say prayers in Persian, otherwise their prayers will be invalidated.

Qirā'ah of the prayer must be performed in correct Arabic, that is the makharij ul-Hurouff (Emission points of the letters) must be articulated accurately; however, it is not necessary to observe the rules mentioned for a better recitation of the Quran such as compulsory Madd or Ghunnah and it would suffice to recite the prayer in correct Arabic. It is advisable, however, that the rules of tajwīd are observed.

But if one does not even know this much of Arabic pronunciation, they should try to learn it, and if they are negligent and therefore their qirā'ah is incorrect, their prayer is invalid.

Even if the time is short prior to the prayer and they do not have enough time to learn, based on obligatory precaution they should perform the prayer in congregation. But if they do not have access to congregational prayer, in that case their prayer is valid due to the shortness of time.

However, those who cannot learn Arabic, must try their best to perform the Arabic recitation in whatever way they can, but it is still advisable that such people perform their prayers in congregation so that the congregational prayer Imam would recite Surah al-Fatiha and the other surah for them.

But if one has learned Arabic, but they still doubt whether or not they have uttered a certain word correctly during qirā'ah, they should repeat that word on the condition that they do not become obsessive about it, in which case they should not repeat the word, and if they do so, the obligatory precaution demands that they repeat their prayer.

We will explain the rest of issues pertaining to qirā'ah in the next episode.

* Qirā'ah of the prayer must be performed in correct Arabic, that is the makharij ul-Hurouff (Emission points of the letters) must be articulated accurately; however, it is not necessary to observe the rules mentioned for a better recitation of the Quran such as compulsory Madd or Ghunnah. But having said that, it is advisable to follow the rules of tajwīd (correct recitation of the Qur'ān), yet it would suffice to recite the prayer in correct Arabic.

* But if one does not even know this much of Arabic pronunciation, they should try to learn it, and if they are negligent in learning how to recite the prayer and their qirā'ah is incorrect, their prayer becomes invalid.

* However, those who cannot learn Arabic and are therefore unable to read it correctly, must try their best to perform the Arabic recitation in whatever way they can, but it is still advisable that such people perform their prayers in congregation so that the congregational prayer Imam would recite Surah al-Hamd and the other surah for them.

* But if one has learned Arabic, but they still doubt whether or not they have uttered a certain word correctly during qirā'ah, they should repeat that word on the condition that they do not become obsessive about it, in which case they should not repeat the word, and if they do so, the obligatory precaution demands that they repeat their prayer.

Rulings Regarding Prayer- Qirā'ah (Recitation)- part 1

One of the other obligatory parts of prayer is qirā'ah, which means the recitation of Surah al-Fatiha and the other surah, obligatory dhikrs, tashahhud, and salāms of the prayer.

Surah al-Fatiha must be recited after takbiratul- ihrām in the first and second rak'ats of all prayers, except for the funeral prayer, and based on precaution it should be followed by the recitation of a complete surah from the Holy Qur'ān.

However, in recommended prayers, for which no particular surah has been mentioned, it would suffice to recite surah al- Fatiha without having to recite the other surah.

Nonetheless in all prayers one can generally choose all the surahs of the Qur'ān for the recitation of the other surah, except for the four surahs that contain obligatory sajdahs. Furthermore, surah al-Fīl, and 'surah Quraysh, and similarly 'surah al-Duhā' and 'surah al-Inshirāh, are counted as one surah.

When reciting Surah al-Fatiha and the other surah, the following rules must be observed: it is obligatory for men to recite Surah al-Fatiha and the other surah aloud in Fajr, maghrib and ishā prayers. And it is also obligatory for men to recite them in Ẓuhr and ʿAsr prayers in a low voice. Similarly, it is obligatory for a woman to recite Surah al-Fatiha and the other surah in Ẓuhr and ʿAsr prayers in a low voice, but concerning Fajr, maghrib and ishā prayers she has a choice to recite them loudly or in a low voice unless there is a non-mahram around who can hear her voice, in which case based on a recommended precaution the woman should recite the two Surahs in a low voice.

It should be noted that reciting aloud means letting out the vocal essence and tone of voice, but not raising one's voice higher than normal, as if they are shouting, in which case the prayer will be invalidated.

Likewise, reciting in a low voice means that the voice must not reveal its essence, as if one is whispering, but not merely making the words pass through the heart.

But if, out of forgetfulness, one recites Surah al-Fatiha and the other surah in a low voice in, say, ishā prayer, or recite them aloud in Ẓuhr prayer, the prayer will not be invalidated. However, as soon as they remember, they must perform the rest of the prayer correctly.

We will explain the rest of issues pertaining to qirā'ah in next episodes.

• One of the other obligatory parts of prayer is qirā'ah, which means the recitation of Surah al-Fatiha and the other surah, obligatory dhikrs, tashahhud, and salāms of the prayer.
• However, in recommended prayers, for which no particular surah has been mentioned, it would suffice to recite surah al- Fatiha without having to recite the other surah.

• Nonetheless in all prayers one can generally choose all the surahs of the Qur'ān for the recitation of the other surah, except for the four surahs that contain obligatory sajdahs. Furthermore, surah al-Fīl, and 'surah Quraysh, and similarly 'surah al-Duhā' and 'surah al-Inshirāh, are counted as one surah.

It is obligatory for men to recite Surah al-Fatiha and the other surah aloud in Fajr, maghrib and ishā prayers and to recite them in Ẓuhr and ʿAsr prayers in a low voice. Similarly a woman recite Surah al-Fatiha and the other surah in Ẓuhr and ʿAsr prayers in a low voice, but concerning Fajr, maghrib and ishā prayers she has a choice to recite them loudly or in a low voice unless there is a non-mahram around who can hear her voice.

It should be noted that reciting aloud means letting out the vocal essence and tone of voice, but not raising one's voice higher than normal.

Likewise, reciting in a low voice means that the voice must not reveal its essence, as if one is whispering, but not merely making the words pass through the heart.

Rulings Regarding Prayer- Qiyām- part 4

 If one falls sick and is unable to perform prayer while standing, but they think they will probably be able to perform their prayer standing by the end of prayer time, based on obligatory precaution they must wait until they manage to perform their prayer in standing position.

However, if one cannot finally perform the entire prayer while standing, they should perform it in standing position as much as they can even by leaning on something like a crutch, but if they cannot keep on standing through the prayer, they should perform the rest of the prayer sitting and if they could not keep on praying while sitting either, they perform the rest of the prayer in lying position.

However, whenever they become able to sit up again or even stand up they must do so, but they must not recite the dhikrs of prayer while moving.

Sometimes, worshippers might be able to perform prayers in standing position, but based on rational probability they consider it likely that standing be detrimental to their body or that it prolongs their illness. In that case they should not perform prayers standing, but rather they can sit down. 

• Sometimes, worshippers might be able to perform prayers in standing position, but based on rational probability they consider it likely that standing be detrimental to their body or that it prolongs their illness. In that case they should not perform prayers standing, but rather they can sit down.

Rulings Regarding Prayer- Qiyām- part 3

In previous episodes, we talked about Qiyām, which is one of the obligatory parts of prayer.

However, being obligatory does not mean that one's prayer will become invalid if they are unable to stand for Qiyām.

If one can stand only by leaning on a crutch, against a wall or the like, or if they can stand by keeping their legs apart, then they must perform their prayers in standing position.

Even if one can perform part of the prayer in standing position, it is obligatory for them to stand for performing that part, but they can perform the rest of the prayer in sitting position. However, if standing becomes extremely arduous for them anyway, they can perform the entire prayer while sitting.

Those who are disabled due to spinal cord injury and cannot perform their prayers even while sitting, they must do so in lying position. They must, however, face Qibla even in lying position in the following manner:

1. If they can, they must lie on the right side of the body in such a way that the front of the body faces Qibla.
2. If one cannot lie on the right side, they must do so on the left side of the body.
3. But if they cannot even lie on the left side of the body, they must lie on the back in such a way that the soles of their feet face Qibla.

In the next episode, I will explain the rest of issues pertaining to performing prayers in sitting and lying positions. (to be continued)

Qiyām- Second Episode

We said that qiyām is one of the obligatory parts of prayer. One of the obligatory acts when standing for qiyām is keeping the body at rest. Therefore, if the body starts moving while reciting takbiratul ihrām or during the qiyām connected to rukū', regardless of whether it is done intentionally or inadvertently, one must complete the prayer and perform it again.

But if one stands for qiyām to recite Surah al-Fatiha and the other surah or Tasbihāt, and inadvertently move their body or legs or bend, their prayer is not invalidated.

However, in such a case, the obligatory precaution demands that one recite the dhikr he has already recited in motion one more time once the body stands still.

The same ruling applies when someone collides with an individual who is performing prayer and causes their body to move, meaning as an obligatory precaution they must repeat the dhikr they have already recited in motion once their boy stands still.

The rest of the rulings pertaining to qiyām will be explained in the next episode.

Rulings Rgarding Prayer

Qiyām-

Part 1

Qiyām, or standing, is one of the obligatory acts of prayer which is better to be performed with humility, stooped shoulders, hands put on the thighs, fingers stretched while touching each other, and an upright posture. While standing, one should look at the place of sajdah. Furthermore, the weight of the body must be in equilibrium, women's legs should be touching each other, and men's legs should be slightly apart.

Qiyām is obligatory in four parts of prayer, two of which are Rukn and the other two are non-Rukn.

Rukn qiyāms are as follows: 1. Qiyām while saying takbiratul ihrām 2. Qiyām prior to Ruku'- which is called "the Qiyām connected to Ruku.

If these two types of qiyām are not performed, whether intentionally or inadvertently, prayer becomes invalid.

Non-Rukn Qiyāms are as follows: 1. Qiyām while reciting Surah al-Fatiha and the other surah 2. Qiyām after Ruku' and before Sajdah.

If these two kinds of Qiyām are not performed intentionally, prayer is invalidated. We will go on to explain the rest of rulings pertaining to Qiyām in next episode.