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Allocated time for offering Obligatory Prayers

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Question 534: If I work during Dhuhr waqt and only finish work after 4pm when Asr’s waqt is in already. Do I pray Dhuhr at the first chance I get or do I first perform Asr and then Dhuhr or when should I make Dhuhr? I want to know about the Allocated time for offering Obligatory Prayers?

Answer 534: If a stick, a pole, or anything similar to it, which acts as an indicator (shakhis) is made to stand on a level ground, its shadow will fall westwards when the sun rises in the morning, and as the sun continues to rise the shadow cast by the indicator will reduce in size. And in our cities it becomes smallest at the time of the commencement of Zuhr. And as Zuhr passes the shadow cast by the indicator turns eastwards, and as the sun moves towards west the shadow gets longer. Based on this, when the shadow is the shortest, and it begins getting longer again, it is known that Zuhr has taken place. However, in other cities like in Mecca, the shadow disappears totally, so, when it reappears it indicates Zuhr. Read More

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Qadha prayers of a father is obligatory on the eldest son

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Question 410: Salaam. My Question is that Can son performed prayers of his late father? If possible tell me about all point of views.

Answer 410: According to most of maraja’ (ha), it is obligatory upon an eldest son to compensate all prayers have been missed by his father.

Ayatollah Sistani (ha) says: If a person did not offer some of his obligatory prayers, and did not care to give qadha, in spite of being able to do so, after his death, it is upon his eldest son, as an obligatory precaution to perform those qadha, provided that the father did not leave them as a deliberate act of transgression. If the son cannot do so, he may hire someone to perform them. The qadha prayers of his mother is not obligatory upon him, though it is better if he performs them. But, if the eldest son doubts whether or not his father had any qadha on him, he is under no obligation.

If a dying person makes a will that someone should be hired to offer his qadha prayers, and if the hired person performs them correctly, the eldest son will be free from his obligation.

As is the case with other types of worships, it is permissible to hire someone to offer prayers owed by the deceased with the intention of offering them on behalf of the deceased in the same way as it is permissible to offer the prayers owed by others voluntarily.

The person offering the prayer on behalf of another, whether against payment or voluntarily, shall do so with the intention of doing it on behalf of the other person and in place of the act of the other in order to absolve him of its liability, seeking closeness to Allah and a reward to be bestowed on the other person.

It is also a condition that the person offering the prayer on behalf of another should have the intention (Niyyat) of seeking closeness of the other person to Allah and not his own closeness to Allãh. He shall not obtain closeness to Allah (by offering prayer on behalf of an other), except when he intends by seeking closeness of the deceased to Allah to have done a noble deed and thereby obtain closeness to Allah, the Exalted (as a reward for his noble deed). So also a person may obtain closeness to Allah, as one offering prayer on behalf of another voluntarily, if his intention were such. As regards the receipt of reward by a person hired to offer prayer on behalf of another, as mentioned in some Traditions, it is merely with the beneficence of Allah. It is also obligatory to specify in his intention (Niyyat) the deceased on behalf of whom a person is offering the prayer, even if specified briefly, as saying: “on behalf of the owner of the remuneration paid”, or the like.[1]

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

Index: How to make up for Qada (missed) prayers, answer 009.

[1] . Tawzih al-Masael (with annotation of Imam Khomeini), Vol. 1, Pg. 764, Issue 1397; Ibid, Pg. 766, Q 544;  The Official Website of Sayyid Sistani (ha), rules concerning “Qadha prayers of a father is obligatory on the eldest son”;  Tahrir al-Wasilah of Imam Khomeini (ra), chapter of prayer, Rules Concerning Hiring for Offering Prayers, Pg. 258 (English version);  Wasael al-Shia, Vol. 5, Pg. 368, chapter 12;  Mostamsik Urwa-Tul-Wusqa, Vol. 7, Pg. 137; Bihar al-Anwar, Vol. 88, Pgs. 133-134.

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studying in the month of Ramadhan is not a valid excuse to escape fasting

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Question 572: Is it permissible for a student who has to attend his classes in the month of Ramadhan and also has important exams in this month, not to fast in order to better concentrate on his studies and during the exams?

Answer 572: Attending your classes and studying in the month of Ramadhan is not a valid excuse to escape fasting. Of course, if one is left with one of the two options i.e. he should attend his class or observe fast and that not attending his classes will put him into such difficulty that is not bearable normally, he should make niyyah of fasting at dawn and should abstain from eating and drinking until it becomes extremely difficult to fast in which case it is permissible to eat or drink at the time of extreme hunger and thirst sufficing to the necessary amount (of food or water). He should observe the qadha of that day after the month of Ramadhan and he will not be liable to any kaffara.

If a person has the means and can go out of the city with the intention to travel as far as 44 kilometers, he can go on a short journey and break his fast during the journey and come back to his hometown to attend his classes or exams.

One should travel 44 kilometers to break his fast. If the outward and return distances make 44 km, he should break his fast. Remember, the beginning of 8 farsakh (44 km) should be calculated from a point beyond which he will be deemed a traveler, and this point is represented by the last boundary of a city. In certain very big cities, it would be probably reckoned from the end of locality.[1]

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

Index: Things from which a person keeping fast must abstain & Kaffarah (Expiation), answer 372.

Index: Number of things which are disapproved (Makruh) for a person observing fast, answer 566.

[1] . The official website of the office of Sayyid Sistani (ha), Q&A: Fasting and Education; Majma’ al-Masael (by Golpayegani), Vol. 1, Pg. 274; New Istiftaat (Makarem), Vol. 2, Pg. 151.

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Fixed Times of Daily Prayers / when they become Qaza

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Question 297: Assalam o alaikum, How do I know when exactly does prescribed time for maghrib prayer passes away? I.e. the moment after which maghrib should be prayed qadha. What are the Fixed Times of Daily Prayers?

Answer 297: There are three time periods allocated to every one of the five daily prayers that are as follows:
1- The specific period: the period in which no other prayer can be performed.
2- The common period: the period in which you can perform Dhuhr and Asr or Maghrib and Isha prayers. It must be noted that their order must be observed (at noon, the Dhuhr prayer must be done before Asr, and at night, the Maghrib prayer must be done before Isha).
3- The time of merit: The period which praying in has more thawab or reward.[1]

The time of the significance of Maghrib is from sunset till the disappearance of the redness which usually appears in the West after the sunset. The time of the significance of Isha prayers is from the time when the said redness disappears till completion of one-third of the night.

The due time for the Maghrib and Ishã’ prayers in ordinary circumstances is from Maghrib (evening) till midnight, out of which the time for Maghrib prayer is reserved from its beginning to the extent it is required for offering it, and the Ishã’ prayer for the last according to the circumstances of the person offering the prayer, and the time between them is common to both.

If a person does not offer both the (Maghrib and Ishã’) prayers until midnight in case of emergency due to sleep, forgetfulness, menstruation, etc., or deliberately, it is more cautious for him to offer both the prayers upto the beginning of the morning with the intention of what he owes.

In case the time left for beginning of the morning is not sufficient for offering both the prayers, he should, by way of precaution, offer the Ishã’ prayers. It is more cautious to offer both the compensatory prayers in succession after the due time.[2]

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

Index: Allocated time for offering Obligatory Prayers, answer 534.

Index: Three time periods allocated to each of the five daily prayers, answer 199.

[1] . Adopted from answer 199 (Index: Three time periods allocated to each of the five daily prayers).

[2] . Tahrir al-Wasilah of Imam Khomeini, Vol. 1, Chapter on Preliminaries of Prayer, Pg. 138, Q 6.

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How to make up for missed prayers

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Question 009: I am 15 years old and when I was younger I recall missing two isha prayers deliberately as I wasn’t bothered about praying all five prayers. I also missed prayers (all fajr prayers apart from Shahr al Ramadan). How do I make these up and is it permissible for me to make them up? I follow the Shafi method. JazakAllah Khair

Answer 009: Imam Baqir (as) says: Prayer is one of the Pillar of Islam.[1] One who is abandoning his prayer deliberately and without any reason is considered as an unbeliever who defies Allah, according to Imam Sadiq (as).[2]

Prayer cannot be skipped under any circumstances and it is one of the rights of Allah (SWT). If one doesn’t pray he/she has committed a capital sin. Regarding Haqqullah repentance would be to make up for the past and saying Istiqfar. If one repents to Allah (SWT) with sincere repentance! Maybe his Lord will absolve him of his misdeeds.[3]

In the Holy Quran Allah, the Almighty says: “Say [that Allah declares,]” O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed Allah will forgive all sins. Indeed He is the All-forgiving, the All-merciful.”[4]

The Arabic version of this verse of the holy Quran:

قُلْ يا عِبادِيَ الَّذينَ أَسْرَفُوا عَلى‏ أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَميعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحيم‏

In view of the fact that you did not say Subh prayer for a year and the two Isha prayers, it becomes compulsory on you to perform Subh qada’ for a year and the two Isha prayers.

It is not incumbent on you to immediately make up for the prayers you missed out, as delaying compensatory prayer can be tolerated, provided it is not done out of indifference.[5]

Considering the above mentioned issues, from now on try to offer your prayers on time and then make up for the prayers you missed, gradually. So, if you repent from that sin and make all your missed prayers up as soon as you can, then Allah (swt) will forgive you. Insha’Allah.

[1] . Barqi, Ahmad bin Muhammad bin Khalid, al-Mahasin, Vol. 1, Pg. 44, Qom, Dar al-Kutub al-Islamiyyah, 1371 A.H.

[2] Sheikh Kuleini, Kafi, Vol. 2, Pg. 279, Tehran, Dar al-Kutub al-Islamiyyah, 1407 A.H.

[3] . Surah al-Tahrim, verse 8.

[4] . Surah al-Zumar, verse 53.

[5] . For further information, please refer to the official Website of the office of Sayyid Sistani (ha), Dialogue on prayer.