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PLACES WHERE PERFORMING PRAYERS IS RECOMMENDED (MUSTAḤABB) →
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THE PLACE WHERE PRAYERS ARE PERFORMED
The place where prayers are performed must fulfil seven conditions.
The first condition: it must be permissible to use [i.e. it must not be usurped], based on obligatory precaution.
Ruling 853. If someone performs prayers on usurped property, even if it is a carpet, couch, or something similar, then based on obligatory precaution, his prayers are invalid. However, there is no problem in performing prayers under a usurped roof or in a usurped tent.
Ruling 854. Performing prayers on property whose benefit belongs to someone else without the consent of the one who benefits from the property is ruled to be the same as performing prayers on usurped property. For example, if in a rented house the landlord or someone else performs prayers without the tenant's consent, then based on obligatory precaution, his prayers are invalid.
Ruling 855. If someone is sitting in a mosque and another person takes his place and without his consent performs prayers there, his prayers are valid although he has sinned.
Ruling 856. If a person does not know or has forgotten that a certain place is usurped and performs prayers there, and after his prayers he realises or remembers it is usurped, his prayers are valid. However, if someone has usurped a place himself but forgets and performs prayers there, then based on obligatory precaution, his prayers are invalid.
Ruling 857. If someone knows that a certain place is usurped and that using it is unlawful, but he does not know that there is a problem in performing prayers in a usurped place and performs prayers there, then based on obligatory precaution, his prayers are invalid.
Ruling 858.* If someone is compelled to perform an obligatory prayer while he is on or in a mode of transport, or if he wishes to perform a recommended prayer while he is in such a position, then the seat he performs his prayers on, and the wheels of that mode of transportation, fall under the rules of this first condition, i.e. they must not be ruled to be usurped.
Ruling 859. If someone owns a property in partnership with someone else, and if his share is not separately defined, he cannot use that property without his partner's consent; and based on obligatory precaution, prayers performed there are invalid.
Ruling 860. If a person purchases property with money on which khums has not been paid and the purchase is a non-specified undertaking,[1] as most purchases are, then using it is lawful for him and he owes khums on the money he paid for the property. However, if a person purchases property with the actual money on which khums has not been paid,[2] then using that property without the authorisation of a fully qualified jurist is unlawful; and based on obligatory precaution, prayers performed there are invalid.
Ruling 861. If the owner of a property verbally gives his consent to perform prayers there but one knows that in reality he does not consent, then performing prayers on his property is not permitted. If he does not give his consent but one is certain that in reality he consents, performing prayers there is permitted.
Ruling 862. If a dead person owes money in alms tax (zakat) or to people, there is no problem in using his property with the consent of his heirs provided that the use does not conflict with the paying of his debt; for example, [there would be no problem in] performing prayers in his house. Similarly, if the heirs pay his debt, take it upon themselves to pay his debt, or keep aside the amount of his debt from his estate, there is no problem in using his property even if this causes it to be ruined.
Ruling 863. If some of the heirs of a dead person are minors (ṣaghīr), insane, or absent, then using the property without the consent of the guardian (walī) of those heirs is unlawful, and performing prayers there is not permitted. However, there is no problem in using it in a normal way to start preparations for the burial of the corpse.
Ruling 864. Performing prayers on someone else’s property is permitted only when the owner clearly gives his consent to do so, or he says something that indicates he has given permission – such as giving someone his consent to sit and sleep on his property, by which it can be understood that he has given permission for prayers to be performed there as well – or when one derives confidence by some other way that the owner consents.
Ruling 865. It is permitted to perform prayers on a vast expanse of land even if its owner is a minor or insane, or he does not consent to prayers being performed there. Similarly, it is permitted to perform prayers without the owner’s consent in gardens and on land that do not have gates or walls. However, in this case, if one knows that the owner does not consent, he must not use it. If the owner is a minor or insane, or if one supposes that he does not consent, the obligatory precaution is that he must not use it nor perform prayers there.
Ruling 866. The second condition: the place where obligatory prayers are performed must not move so vigorously that it would prevent the person from performing prayers from standing and performing rukūʿ and sujūd normally; in fact, based on obligatory precaution, the movement must not prevent his body from being steady. If one is compelled to perform prayers in such a place due to shortage of time or any other reason – for example, in certain types of cars or on a ship or train – he must remain still and face qibla as much as possible. If the vehicle moves away from the direction of qibla, he must turn and face the qibla again; and if it is not possible to face qibla precisely, he must try to ensure that the difference is less than ninety degrees; and if this is not possible, he must face qibla at least while performing takbīrat al‑iḥrām; and if even this is not possible, it is not necessary for him to face qibla.
Ruling 867. Performing prayers in a car, ship, train etc. is permitted while it is standing still. The same applies when it is moving, provided that it does not move to such an extent that it prevents the person’s body from being steady.
Ruling 868. Prayers performed on a pile of wheat, barley, and similar things on which one cannot remain still are invalid.
The third condition: one must perform prayers in a place where he deems it probable that he will complete them. However, if one is confident that he will not be able to complete his prayers in a place on account of wind, rain, or there being a lot of people around and suchlike, he must perform prayers with the intention of rajāʾ; and if he happens to complete his prayer, it will be valid.
Ruling 869. If a person performs prayers at a place where it is unlawful to stay – for example, under a roof that is close to collapsing – his prayers are valid although he will have sinned.
Ruling 870. Performing prayers on something that is unlawful to stand or sit on – such as a place on a mat that has the name of Allah the Exalted written on it – is not correct in the event that it prevents one from establishing an intention to attain proximity to Allah (qaṣd al‑qurbah).
The fourth condition: the ceiling of the place where one performs prayers must not be so low that he cannot stand up straight; and the place must not be so small that there is no room to perform rukūʿ and sujūd.
Ruling 871. If a person is compelled to perform prayers in a place where it is not at all possible to stand up straight, it is necessary that he perform prayers in a sitting position; and if performing rukūʿ and sujūd is not possible either, he must perform them by indications of the head.
Ruling 872. In prayers and other situations, it is unlawful to turn one’s back to the grave of the Prophet (Ṣ) or the Infallible Imams (ʿA) if it amounts to disrespecting them. However, if it would not amount to disrespecting them due to there being a large distance or an obstacle like a wall between the person and the grave, then there is no problem. Of course, on its own, the distance between the person and the sacred coffin, or the cloth that is placed over it, or the sacred lattice enclosure of the tomb (ḍarīḥ), would not be sufficient for discounting any disrespectful behaviour towards them; but in either case, if the person establishes an intention to attain proximity to Allah, his prayer will be valid.
The fifth condition: If the place where a person performs prayers is impure, it must not be so wet that its moisture reaches his body or clothing in case the impurity is of the type that invalidates prayers. However, if the place where one places his forehead is impure, the prayers are invalid even if the place is dry. And the recommended precaution is that the place where one performs prayers should not be impure at all.
The sixth condition: Based on obligatory precaution, a woman must stand behind a man at least to the extent that the place of her sajdah is level with the place of his knees when he performs sajdah.
Ruling 873. If a woman stands level with or in front of a man and they both start prayers together, then based on obligatory precaution, they must perform the prayer again. If one of them starts prayers before the other, then based on obligatory precaution, the prayer of the one who performed takbīrat al‑iḥrām second is invalid, and the prayer of the one who performed takbīrat al‑iḥrām first is valid provided that what is mentioned in the next ruling is observed; if it is not observed, the prayer of the first person who performed takbīrat al‑iḥrām will also be invalid. However, if observing what is mentioned in the next ruling is not possible, then the person should continue with the prayer and it will be valid.
Ruling 874. If a man and a woman stand level with each other or a woman stands in front and they perform prayers, and if there is a wall, curtain, or something else between them so that they cannot see one another, or the distance between them is more than ten cubits (dhirāʿs) (equivalent to approximately four and a half metres), then in these cases, the prayers of both of them are valid.
The seventh condition: The place of one’s forehead must not be higher or lower than the height of four fingers closed together in relation to the place of his knees and big toes. The details of this ruling will be mentioned in the section on sajdah.
Ruling 875. It is unlawful for a man and a woman who are not maḥram[3] to be in a secluded place together if there is a probability of a sin taking place. And the recommended precaution is that [in such a situation] they should not perform prayers there.
Ruling 876. It is not unlawful to perform prayers in a place where there is singing and unlawful music, even though listening to it and playing it is sinful.
Ruling 877. The obligatory precaution is that obligatory prayers must not be wilfully performed inside the Kaʿbah or on its roof. There is no problem, however, if one is compelled.
Ruling 878. There is no problem in performing recommended prayers inside the Kaʿbah or on its roof. In fact, it is recommended to perform a two rakʿah recommended prayer inside the Kaʿbah in front of each corner.
The first condition: it must be permissible to use [i.e. it must not be usurped], based on obligatory precaution.
Ruling 853. If someone performs prayers on usurped property, even if it is a carpet, couch, or something similar, then based on obligatory precaution, his prayers are invalid. However, there is no problem in performing prayers under a usurped roof or in a usurped tent.
Ruling 854. Performing prayers on property whose benefit belongs to someone else without the consent of the one who benefits from the property is ruled to be the same as performing prayers on usurped property. For example, if in a rented house the landlord or someone else performs prayers without the tenant's consent, then based on obligatory precaution, his prayers are invalid.
Ruling 855. If someone is sitting in a mosque and another person takes his place and without his consent performs prayers there, his prayers are valid although he has sinned.
Ruling 856. If a person does not know or has forgotten that a certain place is usurped and performs prayers there, and after his prayers he realises or remembers it is usurped, his prayers are valid. However, if someone has usurped a place himself but forgets and performs prayers there, then based on obligatory precaution, his prayers are invalid.
Ruling 857. If someone knows that a certain place is usurped and that using it is unlawful, but he does not know that there is a problem in performing prayers in a usurped place and performs prayers there, then based on obligatory precaution, his prayers are invalid.
Ruling 858.* If someone is compelled to perform an obligatory prayer while he is on or in a mode of transport, or if he wishes to perform a recommended prayer while he is in such a position, then the seat he performs his prayers on, and the wheels of that mode of transportation, fall under the rules of this first condition, i.e. they must not be ruled to be usurped.
Ruling 859. If someone owns a property in partnership with someone else, and if his share is not separately defined, he cannot use that property without his partner's consent; and based on obligatory precaution, prayers performed there are invalid.
Ruling 860. If a person purchases property with money on which khums has not been paid and the purchase is a non-specified undertaking,[1] as most purchases are, then using it is lawful for him and he owes khums on the money he paid for the property. However, if a person purchases property with the actual money on which khums has not been paid,[2] then using that property without the authorisation of a fully qualified jurist is unlawful; and based on obligatory precaution, prayers performed there are invalid.
Ruling 861. If the owner of a property verbally gives his consent to perform prayers there but one knows that in reality he does not consent, then performing prayers on his property is not permitted. If he does not give his consent but one is certain that in reality he consents, performing prayers there is permitted.
Ruling 862. If a dead person owes money in alms tax (zakat) or to people, there is no problem in using his property with the consent of his heirs provided that the use does not conflict with the paying of his debt; for example, [there would be no problem in] performing prayers in his house. Similarly, if the heirs pay his debt, take it upon themselves to pay his debt, or keep aside the amount of his debt from his estate, there is no problem in using his property even if this causes it to be ruined.
Ruling 863. If some of the heirs of a dead person are minors (ṣaghīr), insane, or absent, then using the property without the consent of the guardian (walī) of those heirs is unlawful, and performing prayers there is not permitted. However, there is no problem in using it in a normal way to start preparations for the burial of the corpse.
Ruling 864. Performing prayers on someone else’s property is permitted only when the owner clearly gives his consent to do so, or he says something that indicates he has given permission – such as giving someone his consent to sit and sleep on his property, by which it can be understood that he has given permission for prayers to be performed there as well – or when one derives confidence by some other way that the owner consents.
Ruling 865. It is permitted to perform prayers on a vast expanse of land even if its owner is a minor or insane, or he does not consent to prayers being performed there. Similarly, it is permitted to perform prayers without the owner’s consent in gardens and on land that do not have gates or walls. However, in this case, if one knows that the owner does not consent, he must not use it. If the owner is a minor or insane, or if one supposes that he does not consent, the obligatory precaution is that he must not use it nor perform prayers there.
Ruling 866. The second condition: the place where obligatory prayers are performed must not move so vigorously that it would prevent the person from performing prayers from standing and performing rukūʿ and sujūd normally; in fact, based on obligatory precaution, the movement must not prevent his body from being steady. If one is compelled to perform prayers in such a place due to shortage of time or any other reason – for example, in certain types of cars or on a ship or train – he must remain still and face qibla as much as possible. If the vehicle moves away from the direction of qibla, he must turn and face the qibla again; and if it is not possible to face qibla precisely, he must try to ensure that the difference is less than ninety degrees; and if this is not possible, he must face qibla at least while performing takbīrat al‑iḥrām; and if even this is not possible, it is not necessary for him to face qibla.
Ruling 867. Performing prayers in a car, ship, train etc. is permitted while it is standing still. The same applies when it is moving, provided that it does not move to such an extent that it prevents the person’s body from being steady.
Ruling 868. Prayers performed on a pile of wheat, barley, and similar things on which one cannot remain still are invalid.
The third condition: one must perform prayers in a place where he deems it probable that he will complete them. However, if one is confident that he will not be able to complete his prayers in a place on account of wind, rain, or there being a lot of people around and suchlike, he must perform prayers with the intention of rajāʾ; and if he happens to complete his prayer, it will be valid.
Ruling 869. If a person performs prayers at a place where it is unlawful to stay – for example, under a roof that is close to collapsing – his prayers are valid although he will have sinned.
Ruling 870. Performing prayers on something that is unlawful to stand or sit on – such as a place on a mat that has the name of Allah the Exalted written on it – is not correct in the event that it prevents one from establishing an intention to attain proximity to Allah (qaṣd al‑qurbah).
The fourth condition: the ceiling of the place where one performs prayers must not be so low that he cannot stand up straight; and the place must not be so small that there is no room to perform rukūʿ and sujūd.
Ruling 871. If a person is compelled to perform prayers in a place where it is not at all possible to stand up straight, it is necessary that he perform prayers in a sitting position; and if performing rukūʿ and sujūd is not possible either, he must perform them by indications of the head.
Ruling 872. In prayers and other situations, it is unlawful to turn one’s back to the grave of the Prophet (Ṣ) or the Infallible Imams (ʿA) if it amounts to disrespecting them. However, if it would not amount to disrespecting them due to there being a large distance or an obstacle like a wall between the person and the grave, then there is no problem. Of course, on its own, the distance between the person and the sacred coffin, or the cloth that is placed over it, or the sacred lattice enclosure of the tomb (ḍarīḥ), would not be sufficient for discounting any disrespectful behaviour towards them; but in either case, if the person establishes an intention to attain proximity to Allah, his prayer will be valid.
The fifth condition: If the place where a person performs prayers is impure, it must not be so wet that its moisture reaches his body or clothing in case the impurity is of the type that invalidates prayers. However, if the place where one places his forehead is impure, the prayers are invalid even if the place is dry. And the recommended precaution is that the place where one performs prayers should not be impure at all.
The sixth condition: Based on obligatory precaution, a woman must stand behind a man at least to the extent that the place of her sajdah is level with the place of his knees when he performs sajdah.
Ruling 873. If a woman stands level with or in front of a man and they both start prayers together, then based on obligatory precaution, they must perform the prayer again. If one of them starts prayers before the other, then based on obligatory precaution, the prayer of the one who performed takbīrat al‑iḥrām second is invalid, and the prayer of the one who performed takbīrat al‑iḥrām first is valid provided that what is mentioned in the next ruling is observed; if it is not observed, the prayer of the first person who performed takbīrat al‑iḥrām will also be invalid. However, if observing what is mentioned in the next ruling is not possible, then the person should continue with the prayer and it will be valid.
Ruling 874. If a man and a woman stand level with each other or a woman stands in front and they perform prayers, and if there is a wall, curtain, or something else between them so that they cannot see one another, or the distance between them is more than ten cubits (dhirāʿs) (equivalent to approximately four and a half metres), then in these cases, the prayers of both of them are valid.
The seventh condition: The place of one’s forehead must not be higher or lower than the height of four fingers closed together in relation to the place of his knees and big toes. The details of this ruling will be mentioned in the section on sajdah.
Ruling 875. It is unlawful for a man and a woman who are not maḥram[3] to be in a secluded place together if there is a probability of a sin taking place. And the recommended precaution is that [in such a situation] they should not perform prayers there.
Ruling 876. It is not unlawful to perform prayers in a place where there is singing and unlawful music, even though listening to it and playing it is sinful.
Ruling 877. The obligatory precaution is that obligatory prayers must not be wilfully performed inside the Kaʿbah or on its roof. There is no problem, however, if one is compelled.
Ruling 878. There is no problem in performing recommended prayers inside the Kaʿbah or on its roof. In fact, it is recommended to perform a two rakʿah recommended prayer inside the Kaʿbah in front of each corner.
[1] See the first footnote pertaining to Ruling 807 for an explanation of this term.
[2] This is known as a ‘specified’ (shakhṣī) purchase. See the second footnote pertaining to Ruling 807 for an explanation of this term.
[3] A maḥram is a person one is never permitted to marry on account of being related to them in a particular way, such as being their parent or sibling.