Miss Sunni Imam in Ruku in congregational Prayer

Question 270: assalam alaykum. when a shia is in a sunni jamaat prayer And lifts his hands for Qonoot in the second rakaat as they go for rokoo is it still considered as a jamaat prayer?

Answer 270: If you know that if you complete qunut, you will not be able to join the Imam in his Ruku, yet you purposely recite qunut, and miss the Imam in Ruku, your congregational prayer will be void, and should act accordingly to the rules of Furada prayers.

Otherwise, if you are sure that if you recite qunut you will not miss the Imam in Ruku, but when you recite qunut and miss the Imam in Ruku, your congregational prayer is in order.

As you know it is Mustahab that qunut be recited in all obligatory and Mustahab prayers before the Ruku of the second Rak’at. So, if you don’t recite it there would be no problem in it and your prayers would be in order.[1]

For further information in this regards, please refer to the following answer:

Index: Number of things which invalidate the prayer, answer 547.

Index: Qualification of an Imam of congregational prayers, answer 021.

Index: The differences and similarities between Shia and Sunni, answer 187.

Index: Offering prayer behind a Sunni Imam, answer 237.


[1] . The official website of the office of Sayyid Sistani (ha), obligatory acts relating to Namaz, issues 1452&1453;  Tawzih al-Masael of maraja’, Vol. 1, issues 1117-1121.


Going for Hajj or Ziyarat of Imam Hussain or Imam Reza

Question 124: Has anyone heard that you have to go for Hajj before you go for ziyarat? Someone advised me of this and I’ve never heard it before. So, tell me sholud I Going for Hajj or Ziyarat of Imam Hussain or Imam Reza?

Answer 124: If a wajib hajj become obligatory upon you, you would have to go for Hajj, first. If you are dubious whether to go for Hajj or visit the holy shrine of the Infallibles Imams (pbuth) you are supposed to act based on the few traditions, as follows:

There is a wonderful hadith narrated from Aisha. When the Holy Prophet (pbuh) was carrying Imam Hussain (as) on His shoulders, Aisha asked Him (pbuh): Do you love him? The Holy Prophet replied: Woe are you, how I don’t love and like him while he is the light of my eyes, however my Umma will kill him! Whomever visit him after his martyrdom Allah, the Almighty would grant him a reward of one of my Hajj. Aisha wandered and said: One of your Hajj? He (pbuh) said: even two Hajj of mine. Aisha wandered again. He (pbuh) said: even four Hajj. Aisha was continuously wandered until the Holy Prophet (pbuh) said: the reward of vising Imam Hussain (as) is equal to the reward of my nighty Hajj![1]

What the most important reason for Imam Hussain (as) that unfinished His Hajj in order to go to Kufa is to disgrace Yazid’s regime and to uphold and put into practice (Amer bil Maroof and Nahi anil munkir), to order the correct and right and to stop and refrain from the evils and to stand up against the brutality and cruelty. This was the mission Allah, the Almighty had entrusted him. That’s why He (as) is Thar Allah (possessor of the blood venerated by Allah). And if we visit His holy shrine with the pure intention and to remember this sacrifice of protecting the pure Islam of the Holy Prophet (pbuh), we would be granted the reward of many mustahab Hajj. In sha Allah.

Ziyarat of Imam Reza (as) is preferable to visit the holy Shrine of Imam Hussain (as):  Ali bin Mahziyar asked Imam Jawad (as): Which holy shrine is preferable to be visited, Ziyarat of Abi Abdellah (as) or Imam Reza (as)? The Imam said: Ziyarat of my Father (as).

Ali bin Mahziyar also asked: why? The Imam said: Because, all people visit the holy shrine of Imam Hussain (as), but only Shia Muslims visit my father’s holy shrine![2]

Therefore, visiting the holy shrine of our Infallible Imams (pbuth) especially Imam Reza (as) is preferable to go for mustahab Hajj.

For further information in this regards, please refer to the following answer:

Index: Ziyarat of Imam Hussain when you are far away from Karbala, answer 057.

Index: Importance of Marifat Imam / Definition of Marifat, answer 283.

[1] . Kamel al-Ziyarat, Pgs. 68 & 210.

[2] . Kuleini, Kafi, Vol. 9, Pg. 335, Daral-Hadith Publication; Lawame’ Saheb Qerani, Vol. 8, Pg. 548.


Glossary 507: Qama Zani / How the Infallible Imams mourned for Imam Hussain

Glossary 507: Qama Zani / How the Infallible Imams (pbuth) mourned for Imam Hussain (as)

Related Code: 507

Categories: Islamic Laws / Azadari

Glossary 507: Karbala,[1] Imam Hussain (as),[2] Ashura,[3] Imam Sajjad,[4] Ummah,[5] Bakka’een,[6] Taqiyyah,[7] Imam Sadiq,[8] Imam Kazim,[9] Kumit Asadi,[10] Da’bal Khaza’ei,[11] Seyyed Humairi,[12] Qama zani,[13] Ulema,[14] Maraj’e,[15] Ahadith,[16] Mustahab,[17] Sha’air” Arabic: شعائر,[18] Hijamah,[19] Shi’ism,[20]

[1] . A city in Iraq, located about 100 km (62 mi) southwest of Baghdad.

[2] . Al-Ḥussain ibn ‘Alī ibn Abī Ṭālib (as), was the grandson of the Holy Prophet (pbuh), and the son of ‘Ali ibn Abi Talib and lady Fatimah al-Zahra (pbuth) the daughter of the Prophet.

[3] . The tenth day of Muharram in the Islamic calendar.

[4] . Ali ibn Hussain known as Zayn al-Abidin and Imam al-Sajjad (as), was the fourth Shia Imam, after his father Imam Hussain (as), his uncle Imam Hassan (as), and his grandfather Imam Ali (as). Ali ibn Hussain (as) survived the #Battle of #Karbala and was taken, to the caliph in Damascus (Yazīd ibn Mu‘āwiya (la)).

[5] . An Arabic word meaning Community.

[6] . Those who cried very much.

[7] . Literally means to avoid a harm or an injury. Technically, it means expressing peace and reconciliation even if one may internally act against it.

[8] . Imam Jaʿfar ibn Muḥammad al-Ṣādiq (as), commonly known as Jaʿfar al-Sadiq or simply al-Sadiq, is the sixth Shia Imam.

[9] . Imam Mūsá ibn Ja‘far al-Kāzim (as), also called Abūl-Hasan, Abū Abd Allah, Abū Ibrāhīm, and al-Kāzim, was the seventh Shiite Imam after his father Imam Ja’far al-Sadiq (pbuth).

[10] . One of the prominent poet contemporary with #Ahul #Bayt (pbuth) that meet the three following approbation: Imam Sajjad, Imam Muhammad Baqir and Imam Ja’afar Sadiq (pbuth).

[11] . Abu Ali, Da’bal bin Ali bin Razin bin Uthman bin Abd Allah bin Budayl bin Warqa Khaza’ei Kufi. His grave is in Daniyal City in Khuzistan Province in Iran.

[12] . One of the greatest poet. His parents were Nasibi. He became Shia later. He composed thousands of elegiacs and poems about the virtues of Ahlul Bayt (pbuth).

[13] . An act of mourning by some of Shia Muslims. It is also known as Talwar Zani.

[14] . Singular عالِم ʿĀlim, “scholar”, literally “the learned ones”, also spelled ulema; feminine: alimah (singular) and uluma (plural)), is defined as the “those recognized as scholars or authorities” in the “religious hierarchy” of the Islamic religious studies.

[15] . Known as a marjaʿ #taqlīdī or marjaʿ dīnī (Arabic: مرجع تقليدي / مرجع ديني‎‎), literally means “source to imitate/follow” or “religious reference”, is a label provided to the highest level Shia authority, a Grand Ayatollah with the authority to make legal decisions (Fatwa) within the confines of Islamic law (Ahkam) for followers and less-credentialed clerics. After the Holy Quran and the Holy Prophet and Infallible Imams (PBUTH), marājiʿ are the highest authority on religious laws in Usuli Shia Islam.

[16] . One of various reports describing the words, actions, or habits of the Holy Prophet Muhammad (PBUH). The term comes from Arabic meaning a “report”, “account” or “narrative”.

[17] . Referring to recommended, favored or virtuous actions. Mustahabb actions are those whose status of approval in Islamic Laws (ahkam) falls between Mubah (neither encouraged nor discouraged) and Wajib (compulsory, obligatory, mandatory). One definition is “duties recommended, but not essential; fulfilment of which is rewarded, though they may be neglected without punishment”

[18] . Sacraments, Way marks.

[19] . An Arabic term for wet cupping, where blood is drawn by vacuum from a small skin incision for therapeutic purposes. The practice has Greek and Persian origin and is mentioned by #Hippocrates. It is reported that the Holy Prophet #Muhammad (pbuh) has said, “Indeed the best of remedies you have is hijama, and if there was something excellent to be used as a remedy then it is hijama. (#Bihar al-#Anwar, Vol. 62, Pg. 300, chapter 89;  #Kafi, Vol. 6, Pg. 484.)

[20] . The true and righteous religion. #Islam is the last and the most complete of the revealed religions.  Indeed, it is only the teachings of the Shia religion that can depict the pure Muhammad Islam.


Greeting with Salam is mustahab responding to it is wajib

Question 062: Why shouldn’t we greet fellow Muslims with Salam on Ashura day? Is it a cultural tradition or there’s an Islamic justification to this?

Answer 062: There is a tradition narrated from Ali bin Ibrahim from his father from al-Nawfeli from al-Sakooni, from Imam Sadiq (as) that the Holy Prophet (pbuh) says: Greeting with Salam (peace) is recommended and voluntary, but responding to it is obligatory.[1] The Prophet (s) also says: Do not give answer to one who doesn’t initiate saying Salaam before his speech.[2]

Arabic version of this hadith is as follows:

السَّلَامُ تَطَوُّعٌ وَ الرَّدُّ فَرِيضَةٌ.

  1. Greeting is one of the desirable acts that have been recommended. It is not makrooh (abominable) to greet someone from this perspective. However, according to some religious authorities (maraje’), if not doing an action such as shaking hands is considered in common view as a way of mourning and expressing grief, it is better not to do it.[3]
  2. Imam Baqir (as) was asked about how we should console each other on the Day of Ashura? The Imam answered: Say: May God increase our rewards as a result of what has befallen us through Hussein’s sufferings. May God make both you and us men who seek vengeance for him together with his great successor (wali), the Imam, the Mahdi from the family of Muhammad (a).[4]

The Arabic version of this recommendation:

“أعظَمَ اللهُ اجورَنابمُصابِنابِالحُسَینِ،وَجَعَلَناوایّاکُم مِنَ الطّالِبینَ بِثارِهِ مَع وَلیّهِ الامامِ المَهدیِّ مِن آلِ مُحَمَّدٍ”

  1. The word ‘Salaam’ has been mentioned 22 times and the word ‘Assalam’ 7 times in the holy Quran. Some of the verses in which the word has been mentioned are as follows:

– When they entered into his presence, they said,” Peace!”” Peace!” He answered,”[5]

– Certainly Our messengers came to Abraham with the good news, and said,” Peace!”” Peace!” He replied.[6]

– Peace is to me the day I was born, and the day I die, and the day I am raised alive.”[7]

For further information in this regards, please refer to the following answer:

Index: Ways to Greet in Islam with Muslims and Non-Mahram, answer 369.

Index:  Lamentation: Normal mourning for Imam Hussain (as), answer 049.

[1] . Kulainy, Muhammad bin Yaqoub, al-Kafi, Vol. 2, Pg. 644, H. 1.

[2] . Ibid, H. 2.

[3] . Tabrizi, Jawad, New Isteftaat, vol.1, p. 454, Qom, first edition (date and place of publication not known).

[4] . Tusi, Muhammad bin al-Hasan, Mesbah al-Mujtahid wa Selah al-Muta’abbed, p. 772, Fiqh al-Shi’ah, Beirut, first edition, 1411 A.H.

[5] . Surah adh-dhariyat, verse 25.

[6] . Surah Hood, verse 69.

[7] . Surah Mariam, verse 33.


Fasting on Arafat Day / Mustahab Fast

Question 455: Salam alaikom. Is it compulsory to fast on the day of Arafah? Can you please tell us those days on which we have been strongly recommended to fast?

Answer 455: There are no restrictions limiting the times of fasting to a particular day, unless it is considered as haram on the day of Eid ul-Fitr and Qurban. It is recommended to fast on the Day of Arafa. But, if it is not possible for one to recite the Duas of ‘Arafa due to weakness caused by fasting, it is considered as Makruh to fast on that day. [1]

In this regards, Imam Sadiq (as) says: Fasting on the Day of Arafat is regarded as Kaffarah of sins committed during two years.[2]

According to Sayyid Siatani (ha), fasting is Mustahab on every day of a year except those on which it is haraam or Makruh to observe a fast. Some of them which have been strongly recommended, are mentioned here:

The first and last Thursday of every month and the first Wednesday after the 10th of a month. If a person does not observe these fasts it is Mustahab that he gives their qadha. And if he is incapable of fasting, it is Mustahab for him to give one mudd of food or prescribed coined silver to poor. 13th, 14th and 15th day of every month. On all days of Rajab and Shaban or on as many days as it is possible to fast, even though it may be one day only. The day of Eid Nawroz. From the 4th up to the 9th of the month of Shawwal. The 25th and 29th day of the month of Zi qa’da. From the 1st day to the 9th day (i.e. ‘Arafa day) of the month of Zil hajj. But if, it is not possible for one to recite the Duas of ‘Arafa due to weakness caused by fasting, it is Makrooh to fast on that day. The auspicious day of Ghadir (18th Zil hajj). The auspicious day of Mubahila (24th Zil hajj). The 1st, 3rd and 7th day of Muharram. The birthday of the Holy Prophet (17th Rabi’ul awwal). 15th day of Jumadi’ul oola.

Fasting is also recommended on 27th of Rajab – the day the Prophet (s.a.w.a.) declared his Prophethood. If a person observes a Mustahab fast, it is not obligatory on him to complete it. In fact, if one of his brethren-in-faith invites him to a meal, it is Mustahab that he accepts the invitation and breaks the fast during the day time even if it may be after Zuhr.[3]

For further information in this regards, please refer to the following answers:

Index: The Virtues of the Day of Arafat, answer 155.

Index:  Fasting in the holy month of Dhilhijjah and Muharram, answer 137.

Related Link: Facebook

[1] . The official website of the office of Sayyid Sistani, rules concerning Fasting, issue #1757.

[2] . Man La Yahdhuruhul Faqih, Vol. 2, Pg. 87.

[3] . The official website of the office of Sayyid Sistani, Fasting.


Ziyarat Ghusl: Performing Ghusl for the Ziyarat of Masoomin (as)

Question 596: In terms of ablution, is it then mandatory to do Ziyarat Ghusl or tayammum before entering sacred places or doing salat?

Answer 596: The Fuqaha have mentioned many more Mustahab Ghusls, one of which is Ghusl for the Ziyarat of the Masoomen (A.S.)

The followings are some fatawa of our maraja regarding visiting the holy Shrines of our Infallible Imams (pbuth).

Imam Khomeini (ra): You are supposed to perform Ghusl for the Ziyarat of the holy Shrines of the Imams (as) with the Niyyat of ‘Raja’.

Sayyid Sistani (ha): Performing Ghusl for the Ziyarat of Masoomin (as) has not proved as a Mustahab act, but if one wants to do it, he/she should, as a precaution, perform it with the Niyyat of ‘Raja’, (i.e. with a hope that it might be a desirable act).

Makarem Shirazi (ha), Safi Golpayegani (ha) and the late Bahjat (ra): It is mustahab to perform Ghusl for Ziyarat of Masoomin (as).[1]

Note: If you want to offer the five daily obligatory prayers you have to perform Wudu first. And if there is a barrier preventing water from reaching it you would be allowed to perform Tayammum instead of Wudu or Ghusl.

For further information in this regards, please read the following answers:

Index:  Impermissibility of making Wudu after Ghusl, answer 035.

Index: The validity of Ghusl even a barrier finds out after a week, answer 031.

Index: Number of things which invalidate Wudu (ablution), answer 556.

[1] . Adopted from answer 4530 IQ.


Take Husbands surname on Marriage

Question 545: What is the Islamic ruling on the wife changing her last name after marriage? Is it recommended or wajib to take Husbands surname on Marriage?

Answer 545: As for a family name is typically a part of a person’s personal name it follows the law or custom obtained in each country. It is passed or given to children from father’s family name or from both of their parents’ family names. The laws vary around the world.

Traditionally in some countries for the past few hundred years, it was the custom or law that a woman would on marriage use the surname of her husband and that children of a man would have the father’s surname. But, Islam has neither suggested us to change our last name after marriage nor mentioned any records in which a woman has ever taken her husband’s surname on marriage.

However, we can see in some countries that when a man from a lower-status family married an only daughter from a higher-status family, he would often adopt the wife’s family name.

In a few countries like the US, upon marriage, men can easily change their surname to that of their wife’s or a combination of their two names with the federal government, through the Social Security Administration, but may face difficulty on the state level in some states. In some places, civil rights lawsuits or constitutional amendments changed the law so that men could also easily change their married names (e.g., in British Columbia and California). Though other countries laws permits neither spouse to change surnames.

When we refer to the names of the Infallibles’ (pbuth) wives we see that they never changed their own families after marriage. They always get called by their own first or family names. E.g. Khadijah bint Khuwaylid, Fatima bint Muhammad, Ja’da bint al-Ash’at and etc.

In regards to calling a step-son, in the Holy Quran Allah (SWT) says: “Call them by the name of his Father; That is more just with Allah.”[1]

As a result, having an independent name can be considered as one of the symbols of Self Independence and autonomy which always follow the laws and custom obtained in each country. This is a personal issue that everyone is, according to the law and custom obtained in his/her country, allowed to do it. It is not something related to Fiqhi or other Islamic issue that Islam should have a rule about. Therefore, this is not recommended nor wajib. It is only considered as Mubah (i.e. is it ja’iz).

For further information in this regards, please refer to the following answer:

Index: Ahkam al-Khamsa / Wajib, Haram, Mustahab, Makru and Mubah, answer 341.

[1] . Surah Ahzab, verse 5.


Impermissibility of making Wudu after Ghusl

Question 035: Is it obligatory to make wudu after ghusl in order to offer prayers?

Answer 035: Grand Ayatollahs Imam Khomeini, Bahjat, Khamenei and Saafi: One who has performed jinabat ghusl mustn’t perform wudu in order to offer his prayers, but one must perform wudu after he has performed another obligatory or mustahab ghusl.
Ayatollah Fazel: One who has performed jinabat ghusl mustn’t perform wudu if he wants to offer his prayers. If one has performed other obligatory ghusl, except medium Istihadah ghusl, then one would be able to offer his\her prayers without wudu, although it is better to perform wudu as well.

Grand Ayatollahs Khoei, Tabrizi, Sistani, Noori, Zanjani and Vahid: One who has performed jinabat ghusl mustn’t perform wudu in order to offer prayers. If one has performed other mustahab and obligatory ghusl except medium Istihadah ghusl, one would be able to offer his\her prayers without wudu, although one is supposed to perform wudu as well, according to a recommended (mustahab) precaution.

Ayatollah Makarem: One is allowed to offer his prayer by any obligatory and mustahab ghusl such as jinabat or other one, but, according to a recommended precaution, one should perform wudu if he has performed other ghusl but jinabat.

In Conclusion: One has to perform wudu if he\she wants to offer his\her prayers, however he has performed a mustahab ghusl, according to the fatwa of grand Ayatollahs Imam Khomeini, Bahjat, Khamenei, Safi Golpayegani and Fazel Lankarani.

However, according to the fatwa of grand Ayatollahs Khoei, Tabrizi, Sistani, Makarem, Noori, Zanjani and Vahid, one is allowed to offer his prayer by mustahab ghusl, however, according to a recommended precaution, one is supposed to perform wudu if he has performed mustahab ghusl.

Sayyid Sistani (ha) says: A person who does Ghusl of Janabat should not do Wudhu for the prayers. In fact one can offer prayers without performing Wudhu after all Wajib Ghusls (except the bath for medium istihaza) as well as after Mustahab Ghusls. In the case of Mustahab Ghusls, however, it is better to do Wudhu as a recommended precaution.[1]

[1] . Tawzih al-Masael of maraja’, issues 391 & 646; Tawzih al-Masael, Ayatollah Wahid, rule 397; Ayatollah Noori, rules 392 & 647.


Al-Ahkam Al-Khamsah / Wajib, Haram, Mustahab, Makru and Mubah

Question 341:  As Salam O Ale Kum. What is meaning of Mubah? What action of shariah is Mubah in Islam? Does following any Mubah is haram upon Ahlulbait AS? Does Mutah comes under category of Mubah?

 Answer 341: When it comes to the practical laws of Islam or what is known as “Ahkaam al-Khamsah” in Arabic terminology, we must say that every act that a duty-bound (mukallaf) does is either wajib (obligatory), haram (prohibited), mustahab (recommended) makrooh (abominable) or mubah (allowable).

If any action that has no specific ruling (i.e. it is not wajib, haram, mustahab or makruh) is considered as Mubah (allowable, permissible), so doing or avoiding it is equal and it has no Divine Reward and Punishment.[1]

In hadiths and sources, mubah also is used in a more general meaning of “ja’iz” (unprohibited) and “halal” (allowed). But, there is difference between Mubah and Halal. Halal is the opposite of haram and includes everything that is not haram. Based on this, halal is more general than mubah, meaning that every mubah is halal, but not every halal is mubah, like makruh which is halal but not mubah.

According to some ahadith, mutah is mubah and halal but not mustahab. In this regards, Imam Kadhim (as) said: Mutah is Halal, Mubah and Ja’iz for one whose wife is away. [2]

Arabic version of this hadith:

هي حلال مباح مطلق لمن لم يغنه الله بالتزويج فليستعفف بالمتعة فإن استغنى عنها بالتزويج فهي مباح له إذا غاب عنها

According to others, it is considered as a mustahab act.[3]

Imam Sadiq (as) said: It is mustahab for men to do mutah.[4]

Arabic version:

أَبِي عَبْدِ اللَّهِ ع قَال‏: يُسْتَحَبُ‏ لِلرَّجُلِ‏ أَنْ‏ يَتَزَوَّجَ‏ الْمُتْعَةَ وَ مَا أُحِبُّ لِلرَّجُلِ مِنْكُمْ أَنْ يَخْرُجَ مِنَ الدُّنْيَا حَتَّى يَتَزَوَّجَ الْمُتْعَةَ وَ لَوْ مَرَّة

For further information in this regards, please read the following answer:

Index:  Rules of Mutah (temporary marriage), answer 079.

[1] . Adopted from answer 223

[2] . Sheikh Hurr Ameli, Wasael al-Shia, Beirut, Dar Ihya al-Turath al-Arabi, 1104 A.H. Vol. 14, Pgs. 449-450.

[3] . Jawahir al-Kalam, Vol. 30, Pgs. 139 & 151; Wasael al-Shia, Vol. 21, Pg. 13;  The official website of Ayatollah Bahjat (ra), rules of temporary marriage, Q 527.

[4] . Wasael al-Shia, Vol. 21, Pg. 15; Biharul Anwar, Vol. 100, Pg. 305.


Answer to your mothers call while you are praying

Question 011: Is it permissible to answer to your mothers call while you are praying your Salah?

Answer 011: It is permissible to break your obligatory prayer when you become compelled or if there is any religious or mundane purposes which is really important for you. Therefore, if you make sure your mother has some really important things to tell you there would be no problem to break your prayer and answer her call.

Otherwise, if you think she wants to say ‘Salam’ and something which is not really important you are not allowed to break your prayer.

It is noteworthy to say that breaking mustahab (recommended) prayers are permissible whenever you want.[1]

[1] . Tawzih al-masa’il (al-mohasha (connotation)), Vol. 1. Pg. 631.


Tarawih and Row in congregational Prayer

Question 008: I am deeply concerned about some Muslimahs not forming a complete row in congregational prayers. They always stand isolated in 3 or 4 family groups. They do not come forward, however, we tell them every night during Taraweeh. Even if some come forward out of compulsion they quietly split the rows, thus they are invalidating our prayers. Can you please tell me if my prayers are valid if they do not form complete rows?

Answer 008: Tarawih prayer is a recommended (mustahab) prayer. Performing mustahab prayers with a congregation (jama’ah) is not valid, according to some Shia scholars. It should be offered individually (i.e. Furada).

Therefore, if you are a Shia Muslim, you shouldn’t perform it with jama’ah. Otherwise, if performed in congregations, whether or not the rows are connected to each other, your prayer is not valid.
It should be noted that if the distance between the follower and the Imam or between him and another follower, who maintains connection with the Imam, is less than the size one person (one dhera) in the state of prostration, there would be no objection. However, if the gap is more than that, the jurists have different fatwas. Some scholars of the view that others’ prayers turn into individual prayers (furada).

According to the author of Urwatul Wuthqa, if those individuals, who are standing in the first row and have finished their prayers, stand up immediately and offer another prayer, others’ congregational prayers would be in order.[i]

[i]. Tawzih al-Masail of Imam Khomeini (with connotation), vol.1, Pg.774, issue No.1417;  Al-Yazdi, al-Sayyid Muhammad Kazem, al-Urwatul Wuthqa (with annotation), vol.3, pg.148, issue No.15, Islamic Publications Institute, Qom, 1419 A.H.

– Related Link: Tarawih Prayer, answer 013.