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3. Prayer (Ṣalāh)

Prayer is the best act of worship; if it is accepted by the Lord of the worlds, then all other ritual acts of worship (ʿibādāt are accepted; and if it is not accepted, then all other acts of worship are not accepted. In the same way that no dirt would remain on one’s body if he were to wash himself in a stream five times in a day, performing the five daily prayers cleanses a person of sins. It is befitting for one to perform prayers at the start of their prescribed time (awwal al‐waqt, and one who considers prayers lowly and unimportant is like one who does not perform prayers. The most noble Messenger (Ṣ) said: ‘One who does not give importance to prayers and considers them unimportant deserves chastisement in the Hereafter.’ Once, when His Eminence (Ṣ) was in the mosque, a man entered and began performing prayers but did not perform the bowing (rukūʿ) and prostration (sajdah) properly. His Eminence (Ṣ) said: ‘If this man dies while his prayers are like this, he will not leave this world adhering to my religion.’

Therefore, one must be careful not to perform prayers in a hurry; and while performing prayers, one should remember Allah, be humble, submissive, dignified, and mindful of whom he is communicating with; and he should consider himself extremely low and insignificant in relation to the greatness and grandeur of the Lord of the worlds. If a person is completely mindful of this matter while performing prayers, he will become oblivious to his own self, just as the Commander of the Faithful, ʿAlī (ʿA), was when an arrow was pulled out from his blessed foot while he was performing prayers. Furthermore, one must repent and seek forgiveness and not commit sins that are obstacles to prayers being accepted; sins such as jealousy, pride, backbiting, eating unlawful (ḥarām) things, drinking intoxicating beverages, and not paying the one-fifth tax (khums or the alms-tax (zakat). In fact, one must refrain from all sins. Similarly, it is befitting that one does not do anything that diminishes the reward of prayers; for example, one should not perform prayers while sleepy or needing to go to the toilet, nor should one look at the sky while performing prayers. Instead, one should do things that increase the reward of prayers; for example, one should wear a ring with an agate (ʿaqīq) stone, wear clean clothes, comb his hair, brush his teeth, and apply perfume.

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  • Ruling 916

    The adhān and iqāmah of congregational prayers must be said by a man. However, in congregational prayers of women, if a woman says adhān and iqāmah, it is sufficient. Sufficing with the adhān and iqāmah said by a woman in a congregational prayer …

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  • Ruling 917

    Iqāmah must be said after adhān, and it is a requirement that iqāmah be said while one is standing and is in the state of ritual purity, i.e. while one has wuḍūʾ, ghusl, or tayammum.

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  • Ruling 918

    If a person says the sentences of adhān and iqāmah in the wrong order – for example, he says ‘ḥayya ʿalal falāḥ’ before ‘ḥayya ʿalaṣ ṣalāh’ – he must repeat them from the place where the order was disturbed.

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  • Ruling 919

    There must not be an interval between adhān and iqāmah, and if an interval occurs to the extent that the adhān that was said cannot be regarded as being the adhān of that iqāmah, then the adhān is invalid. Also, if there …

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  • Ruling 920

    Adhān and iqāmah must be said in correct Arabic; therefore, if they are said in incorrect Arabic, or, if instead of one of the letters another letter is said, or, for example, the English translation is said, then it …

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  • Ruling 921

    Adhān and iqāmah must be said after the time for prayer has set in. If a person says them before time – whether intentionally or forgetfully – they are invalid, except in the case when the time of prayer …

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  • Ruling 922

    If before saying iqāmah one doubts whether he said adhān or not, he must say adhān; but if while saying iqāmah he doubts whether he said adhān or not, then saying adhān is not necessary.

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  • Ruling 923

    If a person has started adhān or iqāmah and before saying some part of it he doubts whether he said the previous part or not, he must say the part about which he doubts; but if while saying some part …

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  • Ruling 924

    It is recommended that while saying adhān, one stands facing qibla, has wuḍūʾ or ghusl, places his hands on his ears, raises and extends his voice, briefly pauses between the sentences, and does not talk in between them.

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  • Ruling 925

    It is recommended that at the time of saying iqāmah, one’s body should be still and he should say it quieter than adhān and he should not join the sentences together. However, the pauses in between the sentences of …

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