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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 1106

    It is recommended that one says the dhikr in qunūt aloud. However, with regard to someone who is performing prayers in congregation, if the imam would be able to hear him, then saying it aloud is not recommended.

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  • Ruling 1107

    If a person intentionally does not perform qunūt, it cannot be made up. If he forgets to perform it and remembers it before bending forward to the extent required for rukūʿ, it is recommended that he stands up …

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  • Ruling 1108

    It is recommended that after prayers one engages himself in taʿqībāt, i.e. saying dhikr, reciting duʿāʾs, and reciting the Qur’an. It is better that he recites taʿqībāt facing qibla before he moves from his place and before his wuḍūʾ, …

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  • Ruling 1109

    It is recommended that one performs the prostration for offering thanks (sajdat al‐shukr) after prayers, and it is sufficient if he places his forehead on the ground with the intention of offering thanks. However, it is better that …

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  • Ruling 1110

    Whenever one says or hears the blessed name of His Eminence the Messenger of Allah (Ṣ) – such as ‘Muḥammad’ and ‘Aḥmad’ – or an epithet (laqab) or kunyah37 of his – such as ‘Muṣṭafā’ and ‘Abū al-Qāsim’ …

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  • Ruling 1111

    When writing the blessed name of His Eminence the Messenger of Allah (Ṣ), it is recommended that one also writes ṣalawāt. Similarly, it is better that one recites ṣalawāt whenever he remembers His Eminence.

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  • Ruling 1112

    Twelve things invalidate prayers. These twelve things are called the ‘mubṭilāt’ of prayers.

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  • Ruling 1113

    If someone falls asleep involuntarily and does not know whether he fell asleep during prayers or after them, it is not necessary for him to repeat his prayers on condition that he knows that the extent to which …

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  • Ruling 1114

    If a person knows that he slept voluntarily but doubts whether he slept after prayers or he slept during prayers having forgotten that he was performing prayers, then his prayer is valid subject to the same condition that …

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  • Ruling 1115

    If a person wakes up from the act of performing sajdah and doubts whether he is in the last sajdah of the prayer or in sajdat al‐shukr, then, whether he knows he fell asleep intentionally or unintentionally, his prayer is …

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