The same rule applies if the garment has been washed with usurped water, or its dirt has been removed by a usurped soap, provided that its actual particles have not remained on the garment, or when the person washing the garment had been compelled to do it and has not been paid his remuneration.

Thirdly, that (if the garment has been made with the parts of body of an animal), It should belong to an animal which has been one whose meat is allowed for eating and which has been lawfully slaughtered. So it is not permissible to offer the prayer while wearing the garment made of the skin of an animal not lawfully slaughtered, nor the garment made of other parts of its body having life, and, according to the more cautious opinion, even if it is clean due to not being one having spurting blood, like a fish. It is permissible to offer prayers in case the garment is made of the parts of the body of the animal having no life like wool, hair or fur, or the like.

As regards the animal whose meat is not allowed for eating, it is not permissible to offer prayer wearing anything made of the parts of its body, even if it was lawfully slaughtered, regardless whether it had life or not. Rather, it is obligatory to remove the clean surplus things like moisture or the hair sticking to the garment of the person offering prayer. Of course, if a person doubts whether his garment or anything covering his body is made of (the parts of body of) an animal whose meat is allowed for eating or not, or it is made an animal or some other thing, his prayer shall be valid if offered while wearing it, contrary to the case when he doubts about the parts of the body of an animal having life whether it was lawfully slaughtered or dead, so that it is not lawful to offer prayer while wearing a garment made of its part of body unless it is ascertained that it was lawfully slaughtered.

Of course, what is obtained from a Muslim or a market of the Muslims without the knowledge that it was formerly in the possession of an infidel, or when it was in the possession of an infidel with the likelihood that the Muslim in whose possession it is now has investigated about its actual position of having made the transaction on the condition that it was lawfully slaughtered, then, according to the more cautious opinion, it shall be considered to have been lawfully slaughtered, and so offering prayer while wearing it shall be permissible.

Problem # 11 There is no objection in (the use of) a candle, honey or mixed silk or the part of body of the animal having no flesh like a mosquito, bug or a bee or the like, and so is the case of a mother-of-pearl.

Problem # 12 From among the animals whose meat is not permitted for eating mongoose is an exception, and so is a squirrel, according to the stronger opinion, but caution must not be given up in case of the latter. What is now called “Khaz” (in Arabic) and not known that it belongs to that animal, and its position is doubtful, there is no objection in it, though it is more cautious to abstain from it.

Problem # 13 There is no objection in the surplus things of a man like his hair, saliva or milk, whether it is originally of the person offering prayer or some one else. So there is no objection in hair tied with hair, regardless whether they are a woman’s or a man’s hair.

Fourthly, that while offering prayers, the cloth covering the private parts, rather the general garment of a man, should not contain anything made of gold, although meant for decoration, such as a ring or the like. Rather it is forbidden for men even when not offering prayer.

Problem # 14 There is no objection while offering prayer, rather generally, in strengthening the teeth with gold, rather even in making a cover of gold for them or making artificial teeth of gold. Of course, in case of the front teeth, which are apparent, if made for the purpose of decoration, it is not free from objection. So it is more cautious to abstain (from it). Likewise, there is no objection in making the frame of gold for a watch, and keep it with oneself (while offering prayers). Of course, if the chain of a watch is made of gold and a person hangs it on his neck or on his garment, there shall be objection in offering prayer with it, contrary to the case when it is not hanging, though it may be in his pocket, there is no objection in it.

Fifthly, that the garment of men, while offering prayers, should not be made of pure silk, rather it is not lawful for men even when they are not offering prayers, although, according to the more cautious opinion, it is something which alone is not sufficient for offering prayer, as a waistband or a cap or the like. Pure silk also includes what is made of raw silk, such as a waistband or a cap or the like. Pure silk also includes what is made of raw silk, though it is permitted for women, even when offering prayers, and for men in the event of necessity or war.

Problem # 15 What is for bidden for men is wearing garments made of silk, but there is no objection in making silken carpets or bed sheets and lie on them or blankets etc. and cover themselves with them when sleeping. So also there is no objection in stitching buttons of garments with silk, or decorate the garments with braids and laces made of silk, in the same way as it there is no objection in making the covers for wounds, abscesses and preventives for those suffering from incontinence of urine.

Rather, there is no objection even in patching garments with silk or making the borders of the garments with silk, provided that they are not to the extent that they may be called silken, and in case of borders for garments, it is more cautious that they should not exceed four fingers when joined together in width. Rather it is more cautious to observe this measurement even in case of the patches of silk on the garments.

Problem # 16 It is understood that it is forbidden o wear garments made of pure silk, that is pure silk which not mixed with anything else. So there is no objection in wearing garment made of mixed silk. The criterion for a garment made of mixed silk is that it should cease to be called one made of pure silk, although the mixture is only one-tenth. It is also a condition in the mixture that in respect of validity of the prayer, it should be of a material with which it is allowed to offer prayers, so that it is not sufficient to mix the silk with wool or fur of an animal whose meat is not allowed for eating, even if it is sufficient for removing the prohibition for wearing.

Of course, it is forbidden to wear a silken garment woven with golden threads, in the same way as it is forbidden to offer prayer while wearing such garment.

Problem # 17 Wearing garment for fame, though it is forbidden according to the more cautious opinion, and, likewise, according to the more cautious opinion, wearing what is specially meant for women by men and vice versa (is forbidden), but there is no harm in wearing them for offering prayers.

Problem # 18 If a person doubts whether a garment or ring is made of gold or any thing else, it shall be permissible to wear them, and offer prayers wearing them.

The same rule applies in case a person doubts whether a garment is made of silk or any other material.

To the same category belongs the case of any garment called 'made of hair', but whose factual position is not known.

Likewise, if a man doubts about a garment whether it is made of pure or mixed silk, (he is allowed to offer prayers while wearing that garment), though it is more cautious to abstain from it.

Problem # 19 There is no harm if a child wears garment made of silk. So it is not forbidden for a guardian to dress the child in the silken garment, and it is also not far from being likely that if the child offers prayers in silken clothes, it shall be valid.

Problem # 20 If a person offering prayer does not find anything including grass or leaves to cover his private parts, he may offer prayers stark naked in a standing posture, according to the stronger opinion, if he is safe from being seen by one who is forbidden to look at him.

If, however, he is not safe from being seen by one who is forbidden to look at him, he may offer prayers while sitting. In both cases, he must make signs for kneeling and prostrating, and make the sign of prostrations as low as possible.

In case he offers the prayer in a standing posture, he must cover his front private with his hand, and if he offers it while sitting, he must cover them with his thighs.

Problem # 21 According to the more cautious opinion, it is obligatory to delay offering prayers if a person has nothing to cover his private parts, and there is likelihood of getting something by the end of the due time. But its not being obligatory is not devoid of force.

Fourth Preliminary for Prayer: Its Place of Offering

Problem # 1 A prayer can be offered at any place except the usurped one, regardless whether it is the land itself, or its usufruct, or it falls under the category of one whose right belongs to someone else as a mortgaged place, or its title belongs to a deceased person who has left a will for one-third of his property and it has not yet been partitioned, rather if it comes under someone’s preferential right in a way that, for example, a man enters earlier in a part of the mosque etc. for offering prayers and, to be more cautious, has not left it.

The prayer in a usurped place shall be invalid if the person offering the prayer has knowledge about its being a usurped place, and the man has option, irrespective of the prayer being obligatory or supererogatory.

In case a person is ignorant of the place being a usurped one, or in case of emergency or one unlawfully confined in such circumstances, his prayers shall be valid.

The same rule shall apply to a person who has forgotten about the place being a usurped one, except when he himself is the usurper. It is more cautious to declare his prayer to be invalid.

As regards the prayer offered by a person in emergency, it shall be like one who is not in emergency in respect of standing, kneeling and prostration.

Problem # 2 It is not permissible to offer prayer in a usurped place whose owner is not known, and its case is referred to the ruler.

Likewise, it is also not permissible to offer prayer in jointly owned place, except with the permission of all its owners.

Problem # 3 If the place of offering prayers is lawful, the prayer offered under a usurped roof, usurped tent, top of a mountain or a house some of whose walls are usurped shall not invalid, though it is more cautious to abstain from all such places.

Problem # 4 If a person purchases a house from among the actual property on which the payment of Khums or Zakãt is due, the prayer offered in it shall be invalid, except when the person in a lawful manner transfers its liability for payment of Khums and Zakãt to himself through a negotiation with a Mujtahid.

Likewise, it is not permissible to make any changes in the property left by a deceased person on which the payment of Khums, Zakât or peoples rights are due like the Mazalim before the payment of their dues.

The same rule applies if the deceased person owes a debt which covers the entire property left by him. Rather, the same rule applies even if the debt does not cover the entire property, except with the consent of the creditors, or when the heirs of the deceased determined to pay the debt without negligence. It is more cautious also to obtain the consent of the guardian (or executor) of the deceased.

Problem # 5 The criterion for permissibility of the change and prayer in the property of another is obtaining his permission and willingness, even if he has not given his permission expressly, so that it is known by indications and circumstantial evidence and outward signs which indicate his consent, supported by satisfactory indications in which no heed is paid to likelihood to the contrary, and that is the open door guest houses, public baths, caravanserais and the like.

Problem # 6 It is permissible to offer prayer in extensive pieces of land like deserts, farmlands and gardens around which no walls have been built. Rather other ordinary utilization of such places according to the usual practice is also allowed as walking in them without any damage, or sitting or sleeping in them or the like. It is not obligatory to make investigations about their ownership, regardless of the owners being adults, minors or lunatics.

Of course, in case of expression of disapproval and ban on their use by their owners, though with placing some sign of stopping the entrance in them, there is difficulty in the permissibility of all that has been mentioned before as well as other similar actions in them, except in very extensive lands like deserts which are considered among the public utilities of villages and usually as their suburbs and the pastures for their cattle, so that such acts are not far from being permissible in such places even with the expression of disapproval and ban.

Problem # 7 A place where prayer is rendered invalid due to its usurpation means where a person offering prayer stands even with several intermediaries in which there is objection. Likewise, it also applies to the space which is occupied by him for standing, kneeling and prostrating and the like (in prayers), so that both these categories sometimes become combined, as in case of prayer in a usurped land, and sometimes they part with each other as a lawful balcony in an unlawful space or a usurped carpet strewn in a lawful piece of land.

Problem # 8 According to the stronger opinion if a man and woman offer prayer standing side by side, or the woman stands forward, their prayer shall be valid, but if both of them start their prayer at the same time, it would be disapproved for both, and if they do not start together, the prayer of the person started the prayer afterward shall be disapproved. It is more cautious to give it up. It makes no difference whether both of them are within the prohibited degrees (of marriage) or otherwise, or both of them adults or otherwise, or one of them is an adult and the other a minor. Rather the rule also applies to a husband and wife.

The disapprobation is removed if there is a curtain or a distance of ten cubits between the two parties. It is more cautious for the curtain to be such as nothing can be seen through it, as in case of the woman standing behind the man should be such that the place of the woman’s prostration should be equal to the place of the man’s feet, though it is sufficient even if the woman is standing a bit behind the man.

Problem # 9 Apparently it is permissible to offer prayer on the side of the grave of a Masum (i.e. any prophet, Fatimah or any of the twelve Imams), Peace be upon them; rather, even forward than it, but it amounts to committing a dishonorary act, and so it is more cautious to abstain from it. The effect is removed where there is a long distance in a way that it may not be treated as being on the side of or forward than the grave and the objection of being in the same place is also removed.

Similarly, a curtain also removes the act from being dishonorary, but apparently the net, holy box or the cloth strewn upon it is not considered as the curtain.

Problem # 10 It is not a condition that the place of offering the prayer must be clean, except that the uncleanness which cannot be forgiven should not pervade to the garment or body of the person offering prayer.

Of course, as mentioned before, the place of prostration must be clean, as it is also a condition in its being land, grass, or paper, the most preferable being the earth of Imam Husayn’s grave which splits the seven barriers and illuminates the seven layers of the earth, according to what has been narrated in the Tradition.

It is not permissible to prostrate on what the word land is not applicable as minerals, such as gold, silver, glass, tar or the like.

Likewise, (it is not permissible to prostrate) on what the word vegetation (Nabat) is not applicable as ashes. According to the stronger opinion, it is permissible (to offer prayer) on pottery, brick, lime, gypsum even after being soaked.

Same is the case with (prostrating on) charcoal.

Also it is permissible (to offer prayer) on Armenian clay, the millstone and all kinds of marble, except the artificial one about which it is not known whether its material is one on which prostration is allowed.

It is a condition for the permissibility of prostration on vegetation that it should not be used for eating or clothing, so that it is not permissible (to prostrate) on what is used by the people for food or clothing, as something baked or cooked or the grains which are usually used as food like wheat, barley or the like, or fruits or edible vegetables and the edible fruits even they are ready (or ripe) for eating, though there is no objection in prostrating on their skins, peelings and shells separated from them except what are attached with them like the peels of apples or cucumbers which are either generally or sometimes eaten or eaten by a section of the people.

Similarly, there are the skins or husks of grains that are generally eaten with the grains, on which, according to the more cautious opinion, (it is not permissible to prostrate).

There is, however, no objection in prostrating on the shells of the stones of the fruits when they are separated from the pulps. In case the pulps of the stone are not used for eating, even for treatment, there is no objection in on them generally, as there is no objection in prostrating on things which are not used for eating like colocynth, carob beet or the like.

There is also no objection in prostrating on straw and chaff and stalks of grain. The smoking of tobacco does not make it unlawful for prostrating on it.

It is more cautious to give up prostrating on the bran of wheat and barley, and, similarly, on the skin of melon and the like.

It is not far from being permissible to prostrate on the husk of rice and pomegranate after sifting.

The case of things used for wearing is identical with that of things used for eating. So it is not permissible to prostrate on cotton and flax even before they are ready for spinning. Of course, there is no objection in prostrating on their wood etc. like their leaves and palm leaves or the like which are usually not used in preparation of wearing material.

Likewise, there is no objection in prostrating on wooden clogs and the cloth made of, for example, palm leaves, not to speak of the mats made of palm leaves, straw mats and fans made of palm leaves, and the like.

It is more cautious to avoid prostrating on hemp, in the same way as, according to the more cautious opinion, it is better to avoid prostrating on the paper made of non-vegetation material, as made of silk, though, according to the stronger opinion, it is permissible generally.

Problem # 11 In case of ability, it is a condition for the thing on which prostration is performed that it should be a thing on which the forehead may be easily placed. So it is not permissible to prostrate on mud that is not stable, rather on the earth on which the forehead cannot be placed. But in case it is possible to place the forehead, there is no objection on prostrating on clay, even if it sticks to the forehead, but it is obligatory to remove it for the second prostration, if it is a hindrance (in the second prostration).

If a person has nothing but infirm clay, he shall prostrate on it by placing the forehead on it without its being intent on it.

Problem #12 If the land and mud is such that if the person offering prayer sits on it for prostration and Tashahhud, it would be smear his body and clothes, and he has no other place to offer prayers, he shall offer prayers in a standing posture and shall make signs for prostrations and Tashahhud, as according to the stronger opinion, it is more cautious.

Problem # 13 If a person has nothing which is lawful to prostrate on, or has it but cannot prostrate on it due to Taqiyyah or the like, he may prostrate on cloth made of cotton or flax, and if it is not available, he may prostrate on his cloth made of material other than cotton or flax, and in its absence, he may prostrate on the back of his palm. If this also not possible, he may prostrate on minerals.

Problem # 14 If during the performance of prayer a person loses the thing which it is lawful to prostrate on, he shall discontinue prayer if there is ample time (for offering prayer again), and if not he shall prostrate in order mentioned above.

Problem #15 It is a condition for the place for offering the obligatory prayers that it should be stable and not restless. In case of ability, if a person offers prayers in a ship, or on a beadstead or a (wheat or barley) threshing floor, then if there is no required stability there, his prayer shall be void. If the place becomes such that it may be said that it is satisfactorily firm, the prayer shall be valid, even if it is in a moving ship or something identical like an aeroplanes, train or the like, but it is obligatory to observe the remaining conditions required to be observed in prayer like facing Qiblah, etc.

This is all when the person has a choice. Otherwise, in case of emergency, a person may offer prayers in a state of walking or while riding an animal or an infirm ship or the like, observing as far as possible the condition of facing the Qiblah and, if possible, turning towards the Qiblah whenever the thing on which he is riding turns against the Qiblah. If it is not possible to face the Qiblah except when reciting the Takbirat al-Ihràm, he may be content with it, and if it is not possible at all, the condition shall drop, but it is obligatory to try one’s best to be closest to the direction of the Qiblah.

The same is the case with the observation of other conditions in prayers, so that he should observe whatever is possible from them or in their place, or to drop what he was compelled to drop due to necessity.

Problem # 16 It is recommended to offer prayers in the mosque; rather, it is disapproved not to be present there without any due excuse like rain, particularly for one who lives in the neighborhood of a mosque, as it has been said in the Tradition: “No prayer is lawful for a neighbor of a mosque except in the mosque”. The most preferred is the Masjid al Harãm (in Mecca), then the Masjid al-Nabi (in Madinah), Blessings of Allah be on him and his Progeny, then the Kufã and al-Aqsa Mosques, then the Jàmi Mosque, then the tribal mosque, and then the mosque of the market.

It is most preferable for women to offer their prayers in their own houses, and there too the most preferable is a small room inside the bigger one.

Like wise, it is recommended to offer prayers in the shrines of the Imams, Peace be upon them, particularly in the tomb of Amir al-Mu’minin (Ali), Peace be upon him, and the Haram (enclosure of the mausoleum) of Abu Abdillâh al-Husayn, Peace be upon him.

Problem # 17 It is disapproved to desert the mosques. It has been said (in the Tradition) that the mosques shall be one of the three things which will place their complaint before Allah, the Exalted and Glorious, on the Day of Judgement, the two others being a learned person among the ignorant and the Mushaf (i.e. the holy Quran) which is left hanging, covered with dust which is not read (by those having it with them). It has been related in the Tradition that “Whosoever goes to one of the mosques of Allah shall receive ten goods as reward for every step he takes until he returns to his house, ten of his evil deeds shall be waived off, and his rank shall be raised by ten degrees.”

Problem # 18 Construction of mosques is among the emphatically recommended acts, and it has a great recompense and immense reward. It has been related that the Messenger of Allah, Allah's Blessings be on him and his Progeny, has said: “Whosoever builds a mosque in the world, Allah shall bestow upon him for every foot”, or he said, “for every cubit an area equal to the walking distance of forty thousand years a city of gold, silver, pearls, rubies, emeralds, chrysolite, pearls.” (Tradition).

Problem #19 It has been related by well-known learned persons that it is a condition that at the time of endowing a piece of land for a mosque the formula for endowment should be recited by saying. “I have endowed this (piece of land) for a mosque for obtaining closeness to Allah, the Exalted”, but, according to the stronger opinion, it shall be sufficient to build the mosque with the intention of obtaining closeness to Allah, and the prayer of a single person in it, with the permission of the person building it, shall turn it into a mosque.

Problem # 20 Following places are disapproved for offering prayers: Public baths, including their place of taking off clothes, dunghills, a slaughter-house, a place reserved for public lavatory, or a place on the roof-top turned into a urinal, a tavern, resting place of camels, stables of horses, mules and donkeys and sheep pens, folds of cows, public highways if not disturbing f6r the passers-by, otherwise it would be prohibited (to offer prayers there), abodes of ants (or ant-hills), waterways even if presently no water is expected to flow in it, a salt marshy land, any land afflicted with divine wrath, snow, fire-worshipping place, rather every house prepared for kindling fire in it, on or towards and between graves, the disapproval in the latter two being removed by placing a curtain or a distance of ten cubits.

There is no objection in offering prayer behind the graves of the Imams, Peace be upon them, or on their right or left sides, though it would be better if the prayer is offered beside the upper end in a way that the person offering prayers may not be on equal footing with that of the Imam’s, Peace be upon him.

Likewise, it is disapproved to offer prayer while fire is burning in front of the person offering the prayer, or a lamp or the picture of a living being (is placed before him). The disapproval in such things is removed if these things are concealed.

Similarly, it is disapproved if there is Mushaf (i.e. the Quran) or an open book in front of the person offering prayers, or an open gate or a wall from which a sewer (water) is leaking in which people urinate, and the disapproval of it can be removed by concealing such wall. The disapproval in some of the above cases is such that there is hesitation in accepting it. The matter is not very important.

Fifth Preliminary to Prayer: Adhan & Iqamat

Problem # 1 There is no difficulty in declaring Adhan (Call to Prayers) and Iqamat (Call to Stand for Prayer) as emphatically recommended for the five times (obligatory) prayers, (regardless whether offered) on their due time or as compensatory, in one's own place or while on journey, in healthy condition or in sickness, individually or in Jama'at, by men or women, to the extent that some jurists have called it obligatory, but, according to the stronger opinion, it is recommended absolutely, and giving them up amounts to deprivation from enormous reward.

Problem # 2 The Adhan for Asr and Isha' prayers is dropped when they are offered in combination with Zuhr and Maghrib prayers respectively, without there being any difference in cases where combination is recommended as the Asr prayer on Friday and Asr prayer on the day of Arafah (during Hajj) and Isha' prayer on the night of Eid (al-Adha) in Muzdalifah (in Mash’ar al- Haram), where in these three cases combination of two prayers is recommended and the other (where it is not). The separation as opposed to combination is materialised by the creation of long distance between two prayers and, according to the stronger opinion, by offering the daily supererogatory (Nafilah) prayers between them. So by offering the supererogatory prayers of Asr between the Zuhr and Asr and that of Maghrib between Maghrib and Isha the separation leading to absence of dropping Adhan is materialised, and, according to the stronger opinion, the dropping of Adhan in combining the Asr prayer in Arafah and the Isha prayer on the night of Eid (al-Adha) in Muzdalifah (in Mash’ar al-Haram) is “Azimat” in the sense that it is unlawful to exercise Adhan (on these occasions). So Adhan with the intention that it is lawful (on these occasions) is forbidden, and, therefore, it is more cautious to drop it in all cases when (two prayers) are combined.

Problem # 3 In the following cases Adhan and Iqamat are dropped:

When a person joins the Jama'at for prayers for which Adhan and Iqamat have already been over, though he did not listen to them as he was not present at that time.

If a person is offering prayers in a mosque where prayers by Jama'at has already been offered, but the Jama'at has not yet dispersed, regardless whether the person has come to join the Jama'at or not, and whether he has offered the prayer in as the leader or the follower, or individually.

If the Jama’at has dispersed, or those offering prayers have finished the prayers and their subsequent formalities, though they are still in the mosque, the Adhan and Iqamat shall not drop for him, in the same way as they shall not drop if the previous Jama’at has offered the prayers without Adhan and Iqamat, if their dropping Adhan and Iqamat had been due to considering it sufficient to listening them from another.