Chapter on What is Permissible to Pray in, from Clothing and Place, and What is Not Permissible to Pray in, from That

Ahmad ibn Muhammad ibn Isa from Muhammad ibn Abi Umayr from more than one person: Abu Abdillah عليه السلام, peace be upon him, (said) regarding the carcass (maytah). Imam عليه السلام said: "Do not pray in anything from it, not even a sandal strap."

Al-Husayn ibn Sa‘id from Hammad ibn Isa from Hariz from Muhammad ibn Muslim who said: I asked Him عليه السلام about the skin of a dead animal, can it be worn in prayer if it has been tanned? Imam عليه السلام said: "No, even if it is tanned seventy times."

And from him, from Fadalah, from Al-‘Ala’, from Muhammad: the same (narration).

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, from Abdullah ibn Ishaq al-‘Alawi, from al-Hasan ibn Ali, from Muhammad ibn Sulayman al-Daylami, from ‘Aytham ibn Aslam al-Najashi, from Abu Basir who said: I asked Abu Abdillah عليه السلام about praying in fur garments. Imam عليه السلام said: "(Imam) Ali ibn al-Husayn عليه السلام was a man sensitive to cold, and the furs of the Hijaz would not keep him warm because their tanning was done with qaraz (a plant extract). So He عليه السلام would send to Iraq and He عليه السلام would be brought fur from your region, and He عليه السلام would wear it. But when the time for prayer arrived, He عليه السلام would take it off, and also take off the shirt that was in contact with it. He عليه السلام was asked about that, and He (Imam Husayn عليه السلام) said: 'Indeed, the people of Iraq deem it permissible to wear the skins of dead animals, and they claim that tanning it is its purification (that tanning makes it lawful).’"

With this same chain of transmission, from Muhammad ibn Sulayman, from Ali ibn Abi Hamzah who said: I asked Abu Abdillah عليه السلام about wearing fur garments and praying in them. Imam عليه السلام said: "Do not pray in them except in what has been ritually slaughtered." I asked: "Isn’t dhakiyy what is slaughtered with iron (a blade)?" Imam عليه السلام said: "Yes, if it is from that which its meat is eaten." So I asked: "What about what is not eaten from animals other than sheep?" Imam عليه السلام said: "There is no problem with (wearing) squirrel (al-sinjab), for it is a creature that does not eat meat, and it is not from those things which the Messenger of Allah سبحانه وتعالى, peace be upon him and his family, prohibited when He صلى الله عليه وعلى آله وسلم prohibited all animals with fangs or talons."

And from him, from Ali ibn Muhammad, from Abdullah ibn Ishaq al-Alawi, from al-Hasan ibn Ali, from Muhammad ibn Abdullah ibn Hilal, from Abdur-Rahman ibn al-Hajjaj, who said: I said to Abu Abdillah عليه السلام, peace be upon him: "I enter the market of the Muslims, I mean this group who ‘claim’ Islam, and I buy fur garments from them for trade. So I say to the seller: 'Is it not from a properly slaughtered animal (dhakiyyah)?' And he (seller) replies: 'Yes.' So is it permissible for me to sell it on the basis that it is dhakiyyah?" Imam عليه السلام said: "No. But there is no harm in selling them if you say: ‘The one I bought them from claimed they were from a slaughtered animal.’” I asked: “What invalidates that? (makes it impermissible to sell as definitely pure)” Imam عليه السلام said: "The people of Iraq making carrion (maytah) lawful, and they claimed that the tanning of the skin of carrion renders it ritually pure (as its slaughter). Then they were not content with lying about that except by attributing it to the Messenger of Allah سبحانه وتعالى, peace be upon him and his family."

And from him, from Muhammad ibn Yahya and others, from Ahmad ibn Muhammad, from Ibn Mahbub, from Asim ibn Humaid, from Ali ibn al-Mughira, who said: I said to Abu Abdillah عليه السلام, peace be upon him: "May I be ransomed for you, can anything from a dead animal (maytah) be benefitted from?" Imam عليه السلام said: "No." I asked: "It has reached us that the Messenger of Allah سبحانه وتعالى (peace be upon him and his family) passed by a dead sheep and said: 'What would have been upon the people of this sheep if they could not benefit from its meat, to at least benefit from its hide?'" Imam عليه السلام said: "That was a sheep belonging to Sawdah bint Zam‘ah, the wife of the Prophet (peace be upon him and his family), and it was an emaciated sheep whose meat was of no benefit, so they left it until it died. Then the Messenger of Allah سبحانه وتعالى, peace be upon him and his family, said: 'What would have been upon its people, if they could not benefit from its meat, to benefit from its hide, that is, by making it ritually slaughtered (tudhakka)'."

Sa‘d narrated from Abu Ja‘far, from al-Husayn ibn Sa‘id, from ‘Uthman ibn ‘Isa, from Sama’ah who said: I asked Abu Abdillah عليه السلام, peace be upon him, about wearing a sword in prayer when it contains fur or ‘kaymukht’ (a type of soft leather). Imam عليه السلام said: "There is no problem with it as long as it is not known to be from a dead animal."

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Muhammad ibn Khalid, from Isma‘il ibn Sa‘d ibn al-Ahwas, who said: I asked Abu al-Hasan al-Ridha عليه السلام, peace be upon him, about praying in the skins of wild beasts. Imam عليه السلام said: "Do not pray in them." He (narrator) said: “And I asked Him عليه السلام: ‘Can a man pray in a garment made of silk?’" Imam عليه السلام said: "No."

Al-Husayn ibn Sa‘id, from al-Hasan, from Zur‘ah, from Sama‘ah, who said: I asked Him عليه السلام about the meat of wild beasts and their skins. Imam عليه السلام said: "As for the meat of wild beasts, from birds and animals, we dislike it. And as for the skins, ride upon them, but do not wear anything from them in which you pray."

And from him, from Hammad ibn Isa, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about the skins of foxes, can one pray in them? Imam عليه السلام said: "I do not like to pray in them."

And from him, from Muhammad ibn Ibrahim, who said: I wrote to Him عليه السلام asking about prayer in the skins of rabbits. Imam عليه السلام wrote in reply: "It is makrooh (disliked)."

Muhammad ibn Ali ibn Mahbub, from Bunan ibn Muhammad ibn Isa, from Ali ibn Mahziyar, from Ahmad ibn Ishaq al-Abhari, who said: I wrote to Him عليه السلام: "May I be ransomed for you, we have socks and padding that are made from rabbit fur. Is it permissible to pray in rabbit fur without necessity or taqiyyah?" Imam عليه السلام wrote in reply, peace be upon him: "Prayer in it is not permissible."

Ali ibn Mahziyar said Ibrahim ibn Uqbah wrote to Imam عليه السلام: "We have socks and padding that are made from rabbit fur. Is it permissible to pray in rabbit fur without necessity or taqiyyah?" Imam عليه السلام, peace be upon him, wrote in reply: "Prayer in it is not permissible."

Ahmad ibn Muhammad ibn Isa, from Ja‘far ibn Muhammad ibn Abi Zayd, who said: (Imam) Al-Ridha عليه السلام, peace be upon him, was asked about the tanned skins of foxes. Imam عليه السلام said: "Do not pray in them."

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Abdul-Jabbar, from Ali ibn Mahziyar, from a man: He asked (Imam) Al-Ridha عليه السلام, peace be upon him, about prayer in the skins of foxes. He عليه السلام forbade praying in them and in what is next to them. But I (narrator) did not know which of the two garments He عليه السلام meant, was it the one that is in contact with the fur or the one that is in contact with the skin? So Imam عليه السلام, peace be upon him, wrote in his own handwriting: "The one that is in contact with the skin." And Abu al-Hasan عليه السلام, peace be upon him, mentioned that He عليه السلام was asked about this matter, and Imam عليه السلام said: "Do not pray in what is above it, nor in what is beneath it."

And as for what was narrated by Al-Husayn ibn Sa‘id, from Jamil ibn Darraj, from Abu Abdillah عليه السلام, who said: I asked Him عليه السلام about prayer in the skins of foxes. Imam عليه السلام said: "If they are from a properly slaughtered animal (dhakiyyah), then there is no problem."

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Abdul-Jabbar, who said: I wrote to Abu Muhammad عليه السلام, peace be upon him, asking: "Is it permissible to pray in a cap that has upon it the fur of an animal whose meat is not permissible to eat, or in a waistband of silk, or in a waistband made from rabbit fur?" Imam عليه السلام wrote: "Prayer is not permissible in pure silk. And if the fur is from a properly slaughtered animal (dhakiyyah), then prayer in it is permissible, Allah سبحانه وتعالى willing."

Ahmad ibn Muhammad, from al-Walid ibn Aban, who said: I said to (Imam) Al-Ridha عليه السلام, peace be upon him: "May I pray in the fur of the fennec and the squirrel?" Imam عليه السلام said: "Yes." So I asked: "Is it permissible to pray in fox skins if they are from a properly slaughtered animal (dhakiyyah)?" Imam عليه السلام said: "Do not pray in them."

Muhammad ibn Ya‘qub, from Ahmad ibn Idris, from Muhammad ibn Abdul-Jabbar, who said: I wrote to Abu Muhammad عليه السلام, peace be upon him, asking Him عليه السلام: "Is it permissible to pray in a cap made of pure silk or a cap made of brocade (dibaj)?" Imam عليه السلام wrote in reply: "Prayer is not permissible in pure silk."

Ahmad ibn Muhammad ibn Isa, from Isma‘il ibn Sa‘d al-Ash‘ari, who said: I asked Him عليه السلام about a garment made of silk, can men pray in it? He said: "No."

Muhammad ibn Ahmad ibn Yahya narrated from Ya‘qub ibn Yazid, from a group of our companions, from Ali ibn Asbat, from Abu al-Harith, who said: I asked (Imam) Al-Ridha عليه السلام, peace be upon him: "Can a man pray in a garment made of silk?" Imam عليه السلام said: "No."

As for what was narrated by Sa‘d, from Ahmad ibn Muhammad, from Muhammad ibn Isma‘il ibn Bazi‘, who said: I asked Abu al-Hasan عليه السلام, peace be upon him ,about prayer in a garment of brocade (dibaj), and he said: "As long as it does not have images (tamathil), then there is no problem."

Sa‘d, from Muhammad ibn ‘Isa, from Sama‘ah ibn Mihran, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about wearing silk and brocade. Imam عليه السلام said: "As for during war, there is no problem, even if it contains images (tamathil)."

Al-Husayn ibn Sa‘id, from Safwan ibn Yahya, from Yusuf ibn Ibrahim: Abu Abdillah عليه السلام, peace be upon him, said: "There is no problem with a garment whose warp, buttons, and embroidery are of silk. What is disliked for men is pure silk (al-harir al-buhm)."

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Ibn Bukayr, who said: Zurarah asked Abu Abdillah عليه السلام, peace be upon him, about prayer in the skins of foxes, fennec, squirrels, and other types of fur. So He عليه السلام took out a book, which He عليه السلام claimed was dictated by the Messenger of Allah سبحانه وتعالى, peace be upon him and his family, (and it said): "Indeed, prayer in the fur of every animal whose meat is forbidden to eat, then prayer in its fur, hair, skin, urine, feces, and everything from it, is invalid. That prayer is not accepted until one prays in something other than it, from that which Allah سبحانه وتعالى has permitted its meat to be eaten." Then Imam عليه السلام said: "O Zurarah, this is from the Messenger of Allah سبحانه وتعالى, peace be upon him and his family, by Allah سبحانه وتعالى. So preserve it, O Zurarah. For if it is from that whose meat is permissible to eat, then prayer in its fur, urine, hair, feces, milk, and everything from it is permissible, if you know that it is from a properly slaughtered animal (dhakiyy), slaughtered by the proper method. But if it is other than that, from what you have been prohibited from eating or what is forbidden for you to eat, then prayer in anything from it is invalid, whether it was ritually slaughtered or not."

Muhammad ibn Ahmad ibn Yahya, from Umar ibn Ali ibn Umar ibn Yazid, from Ibrahim ibn Muhammad al-Hamadhani, who said: I wrote to Him عليه السلام: "Fur and hair from animals whose meat is not lawful to eat fall onto my garment, without any taqiyyah or necessity, what is the ruling?" He عليه السلام wrote in reply: "Prayer in it is not permissible."

And from him, from a man, from Ayyub ibn Nuh, from al-Hasan ibn Ali al-Washsha’, who said: Abu Abdillah عليه السلام, peace be upon him, used to dislike prayer in the fur of anything whose meat is not lawful to eat.

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, from Abdullah ibn Ishaq, from someone who mentioned it, from Muqatil ibn Muqatil, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about prayer in garments made from sable, squirrel, and fox. Imam عليه السلام said: "There is no good in any of that, except for the squirrel, for it is a creature that does not eat meat."

Ali ibn Mahziyar, from Abu Ali ibn Rashid, who said: I said to Abu Ja‘far عليه السلام, peace be upon him: "What do you say about fur garments, can one pray in them?" Imam عليه السلام said: "Which fur garments?" I said: "The fennec, the squirrel, and the sable." Imam عليه السلام said: "Then pray in the fennec and the squirrel. As for the sable, do not pray in it." I said: "Can one pray in fox furs?" Imam عليه السلام said: "No, but they may be worn after the prayer." I said: "Can I pray in the garment that touches it (worn underneath it)?" Imam عليه السلام said: "No."

Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn Muhammad, from Dawud al-Sarmi, who said Bashir ibn Bashshar narrated to me, saying: I asked Him عليه السلام about prayer in garments made from fennec, fur, squirrel, sable, and decorative collars (hawasil) that are hunted in the lands of polytheism or the lands of Islam, whether I may pray in them when not under taqiyyah. Imam عليه السلام said: "Pray in the squirrel and the Khwarazmian collars, and do not pray in foxes or sable."

Ahmad ibn Muhammad, from Ja‘far ibn Muhammad ibn Abi Zayd, who said: (Imam) Al-Ridha عليه السلام, peace be upon him, was asked about the tanned skins of foxes. Imam عليه السلام said: "Do not pray in them."

As for what was narrated by Muhammad ibn Ahmad ibn Yahya, from al-‘Abbas, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about garments made from furs, sable, squirrel, foxes, and similar things. Imam عليه السلام said: "There is no problem with praying in them."

Ahmad ibn Muhammad, from al-Hasan ibn Ali ibn Yaqtin, from his brother al-Husayn, from Ali ibn Yaqtin, who said: I asked Abu al-Hasan عليه السلام, peace be upon him, about wearing garments made from fur, sable, fennec, foxes, and all types of skins. Imam عليه السلام said: "There is no problem with that."

Ahmad ibn Muhammad, from al-Barqi, from Sa‘d ibn Sa‘d al-Ash‘ari, from (Imam) Al-Ridha عليه السلام, peace be upon him, who said: I asked Him عليه السلام about the skins of sable (sammur). Imam عليه السلام said: "What is that? The dark one?" I said: "It is the black one." Imam عليه السلام said: "Does it hunt?" I said: "Yes, it takes chickens and pigeons." Imam عليه السلام said: "No (do not pray in it)."

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, from Abdullah ibn Ishaq al-‘Alawi, from al-Hasan ibn Ali, from Muhammad ibn Sulayman al-Daylami, from Furayt, from Ibn Abi Ya‘fur, who said: I was with Abu Abdillah عليه السلام, peace be upon him, when a man from the dealers in khazz (a type of fine fabric) entered and said to Him عليه السلام: "May I be your ransom, what do you say about prayer in khazz?" Imam عليه السلام said: "There is no problem with praying in it." The man said to Him عليه السلام: "May I be your ransom, it is from a dead animal, and I prepare it myself, I know it." So Abu Abdillah عليه السلام, peace be upon him, said to him: "I know it better than you." The man said to Him عليه السلام: "It is my work, and no one knows it better than me." Abu Abdillah عليه السلام, peace be upon him, smiled and then said to him: "Do you say it is a creature that is brought out from the water, or is caught from the water, and when water is lost, it dies?" The man said: "You have spoken the truth, may I be your ransom, that is how it is." So Abu Abdillah عليه السلام, peace be upon him, said: "Then you are saying it is a creature that walks on four legs, and it is not considered among the category of fish so that its slaughter would be its exit from water?" The man said: "Yes, by Allah سبحانه وتعالى, that is what I say." So Abu Abdillah عليه السلام, peace be upon him, said to him: "Indeed Allah سبحانه وتعالى, the Exalted, has made it lawful and has made its death its slaughter, just as He سبحانه وتعالى has made fish lawful and made their death their slaughter."

Muhammad ibn Ahmad ibn Yahya, from Mu‘awiyah ibn Hakim, from Mu‘ammar ibn Khallad, who said: I asked Abu al-Hasan al-Ridha عليه السلام, peace be upon him, about prayer in khazz (a type of fine fabric). Imam عليه السلام said: "Pray in it."

Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Muhammad, who raised it to Abu Abdillah عليه السلام, peace be upon him: (Imam عليه السلام was asked) regarding prayer in pure khazz (a type of fine fabric). Imam عليه السلام said: "There is no problem with it. But as for that which is mixed with rabbit fur or anything similar to it, do not pray in it."

Ahmad ibn Muhammad, from Muhammad ibn ‘Isa, from Ayyub ibn Nuh, who raised it (to the Imam عليه السلام), who said: Abu Abdillah عليه السلام, peace be upon him, said: "Prayer in pure khazz is not a problem. But as for that which is mixed with rabbit fur or anything similar to it, do not pray in it."

Al-Husayn ibn Sa‘id, from Sulayman ibn Ja‘far al-Ja‘fari, who said: I saw Abu al-Hasan al-Ridha عليه السلام, peace be upon him, praying in a cloak made of khazz (a type of fine fabric).

As for what was narrated by Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn Muhammad, from Dawud al-Sarmi, who said: I asked him about prayer in khazz that is lined with rabbit fur. And he wrote in reply: "That is permissible."

Sa‘d ibn Abdullah, from Ahmad and Abdullah, the two sons of Muhammad ibn ‘Isa, from Dawud al-Sarmi, who said: A man asked Abu al-Hasan al-Thalith عليه السلام, peace be upon him, about prayer in khazz (a fine fabric) that is lined with rabbit fur. He wrote in reply: "That is permissible."

Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Muhammad, who raised it to Abu Abdillah عليه السلام, peace be upon him, who said: (Imam عليه السلام said) "Black is disliked except in three things; the shoes, the turban, and the cloak."

And from him, from Ali ibn Muhammad, from Sahl ibn Ziyad, from Muhassin ibn Ahmad, from someone who mentioned it, from Abu Abdillah عليه السلام, peace be upon him, who said: I said to Him عليه السلام: "Shall I pray in a black cap?" Imam عليه السلام said: "Do not pray in it, for it is the clothing of the people of the Fire."

Muhammad ibn Ahmad ibn Yahya, from al-Sayyari, from Ahmad ibn Hammad, who raised it to Abu Abdillah عليه السلام, peace be upon him, who said: (Imam عليه السلام said) "Do not pray in what is transparent or see-through" (meaning a garment that is thin and clings to the body)

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, who raised it (to the Imam عليه السلام), who said: Abu Abdillah عليه السلام, peace be upon him, said: "Do not pray in what is transparent or revealing" (meaning a garment that is thin and clings to the body).

Muhammad ibn Ahmad ibn Yahya, from Ya‘qub ibn Yazid, from Muhammad ibn Isma‘il, from some of our companions, from one of them (Imams عليه السلام), peace be upon them, who said: (Imam عليه السلام said) "Wearing a cloak (irtida’) over a wrapped garment (tawashshuh; piece of cloth over one's shoulder) in prayer is disliked, and wrapping a garment (tawashshuh) over a shirt is also disliked."

Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Hisham ibn Salim, from Abu Basir: Abu Abdillah عليه السلام, peace be upon him, said: "It is not appropriate to wrap yourself with an izar over the shirt when you pray, for that is from the dress of the Days of Ignorance."

And from him, from Ali ibn Ibrahim, from his father, from Hammad ibn Isa, from Hariz, from Zurarah: Abu Ja‘far عليه السلام, peace be upon him, said: "Beware wrapping yourself in ‘al-samma’." I asked: "What is the ‘al-samma’ wrap?" Imam عليه السلام said: "It is to insert the garment from beneath your arms and place it over one shoulder."

Narrated by Sa‘d ibn Abdullah, from Muhammad ibn al-Husayn, from Musa ibn ‘Umar ibn Bazi‘, who said: I said to Al-Ridha عليه السلام: "I tie the izar or the scarf over my shirt during prayer." Imam عليه السلام said: "There is no problem with it."

And from him, from Abu Ja‘far, from Musa ibn al-Qasim al-Bajali, who said: I saw Abu Ja‘far al-Thani عليه السلام, peace be upon him, praying in a shirt, and He عليه السلام had wrapped a cloth (mindil) over it as a waist-wrapper (izar) while he was praying.

And from him, from Ali ibn Isma‘il, from Hammad ibn Isa, who said: Al-Hasan ibn Ali ibn Yaqtin wrote to the Righteous Servant (al-Abd al-Salih عليه السلام) asking: "Can a man pray while wearing an izar wrapped over his shirt?" He عليه السلام wrote in reply: "Yes."

What was narrated by Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Uthman ibn ‘Isa, from Sama‘ah, who said: I asked Him عليه السلام about a man who wraps himself in a single garment during prayer. Imam عليه السلام said: "He should not wrap himself in a single garment completely. But if he wraps it across himself (tawashshaha) and covers his shoulders, then there is no problem."

Muhammad ibn Ya‘qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from someone who mentioned it: Abu Abdillah عليه السلام, peace be upon him, said: "Whoever wears a turban and does not wrap it under the chin (yatanahhak), and then suffers from an illness for which there is no cure, let him blame no one but himself."

And from him, from a group of our companions, from Sahl ibn Ziyad, from Musa ibn Ja‘far, from Amr ibn Sa‘id, from Isa ibn Hamzah: Abu Abdillah عليه السلام, peace be upon him, said: "Whoever wears a turban and does not wrap the turban under his chin (hanak), and then is afflicted with a pain for which there is no cure, let him blame no one but himself."

Al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Ubayd ibn Zurarah, from his father, who said: Abu Ja‘far عليه السلام led us in prayer wearing a single garment.

Muhammad ibn Ahmad ibn Yahya, from Ali ibn Isma‘il, from Safwan, from Rifa‘ah ibn Musa, who said: Someone who asked Abu Abdillah عليه السلام, peace be upon him, narrated to me (Rifa‘ah ibn Musa), about a man who prays in a single garment, wrapping it around his lower body. Imam عليه السلام said: "There is no problem with it if he raises it up to his chest."

And from him, from al-‘Abbas ibn Ma‘ruf, from al-Hasan ibn Mahbub, from Ali ibn Ri’ab, from Ziyad ibn Suqah: Abu Ja‘far عليه السلام, peace be upon him, said: "There is no problem if one of you prays in a single garment with its buttons undone. Indeed, the religion of Muhammad صلى الله عليه وعلى آله وسلم (peace be upon him and his family) is upright and simple (hanif)."

Muhammad ibn Ali ibn Mahbub, from Muhammad ibn Ahmad, from al-‘Amraki, from Ali ibn Ja‘far, from his brother (Imam) Musa ibn Ja‘far, peace be upon them both, who said: I asked Him عليه السلام about a man who prayed while his private part was exposed, and he did not know about it. Does he have to repeat the prayer, or what is his situation? Imam عليه السلام said: "There is no repetition upon him, and his prayer is complete."

Al-Husayn ibn Sa‘id, from Hammad ibn ‘Isa, from Hariz, from Muhammad ibn Muslim, by Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about a man who prays in a single shirt, or a narrow-sleeved robe (qabaʾ taq), or a padded robe, and he is not wearing an izar (waist wrap). Imam عليه السلام said: "If the shirt is thick, and the robe (qabaʾ) is not split wide open in the front, and the single garment if he wraps it across himself, and the trousers (sarawil) are of that same type, then there is no problem with all of that. But when he wears trousers, he should put something over his shoulders, even if it is just a rope."

Al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from ‘Umar ibn Udhaynah, from Zurarah, who said: I asked Abu Ja‘far عليه السلام about the minimum clothing in which a woman may pray. Imam عليه السلام said: "A long shirt (dir‘) and an large wrap (milhafah), which she spreads over her head and covers herself with."

And from him, from Safwan, from Abdur-Rahman ibn al-Hajjaj: Abu al-Hasan عليه السلام, peace be upon him, said: "It is not obligatory for slave women to cover their heads in prayer, and it is not appropriate for a woman to pray except in two garments."

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from al-‘Ala’ ibn Razin, from Muhammad ibn Muslim, who said: I saw Abu Ja‘far عليه السلام praying in a single izar (waist wrap) that was not wide, and He عليه السلام had tied it around His عليه السلام neck. I said to Him عليه السلام: "What do you say about a man who prays in a single shirt?" Imam عليه السلام said: "If it is thick, then there is no problem with it. And a woman prays in a long shirt (dir‘) and a head covering (miqna‘ah), if the shirt is thick, meaning if it is concealing." I asked: "May Allah سبحانه وتعالى have mercy on you, does a slave woman cover her head when she prays?" Imam عليه السلام said: "A slave woman is not required to wear a head covering."

And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from Uthman ibn ‘Isa, from Ibn Muskan, from Ibn Abi Ya‘fur, who said: Abu Abdillah عليه السلام, peace be upon him, said: "A woman prays in three garments: an izar (waist wrap), a dir‘ (long shirt), and a khimar (head covering). It does not harm her to wrap herself with the khimar. But if she does not find (all three), then two garments: she wraps the lower part of her body with one and covers her head with the other." I asked: "And if it is a dir‘ and a milhafah (outer wrap) and she does not have a miqna‘ah (headscarf)?" Imam عليه السلام said: "There is no problem if she covers her head with the milhafah. If it does not suffice her, then she should wear it lengthwise."

As for what was narrated by Sa‘d ibn Abdullah, from Ahmad ibn Muhammad, from Muhammad ibn Abdullah al-Ansari, from Safwan ibn Yahya, from Abdullah ibn Bukayr: Abu Abdillah عليه السلام, peace be upon him, said: "There is no problem for a free Muslim woman to pray with her head uncovered."

And from him, from Abu Ali ibn Muhammad ibn Abdullah ibn Abi Ayyub al-Makki, from Ali ibn Asbat, from Abdullah ibn Bukayr: Abu Abdillah عليه السلام, peace be upon him, said: "There is no problem if a Muslim woman prays and there is no head covering (qina‘) on her head."

What was narrated by Sa‘d, from Ahmad and Abdullah, the two sons of Muhammad ibn ‘Isa, from al-Hasan ibn Mahbub, from al-‘Ala’, from Muhammad ibn Muslim, from Abu Abdillah عليه السلام, peace be upon him, who said: I (narrator) said to Him عليه السلام: "Does the slave woman (amah) cover her head?" Imam عليه السلام said: "No. And it is not obligatory for umm al-walad (a slave woman who has borne a child) to cover her head, if she has not borne a child."

And what was narrated by Al-Husayn ibn Sa‘id, from Ibn Abi Umayr, from Jamil ibn Darraj, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about a woman praying in a dir‘ (long shirt) and a khimar (head covering). Imam عليه السلام said: "There should be over her a milhafah (outer wrap) that she gathers around herself."

Muhammad ibn Ya‘qub, by Ali ibn Ibrahim, by his father, from Ibn Abi Umayr, from Hammad, from al-Halabi: Abu Abdillah عليه السلام, peace be upon him, said: "It is not proper for a Muslim woman to wear of head coverings (khumur) and long shirts (duru‘) that do not conceal anything."

Ahmad ibn Muhammad ibn Sa‘id ibn ‘Uqda, from Ahmad ibn Muhammad ibn al-Hasan, who said: My father narrated to me, from Abdullah ibn Jamil ibn ‘Ayyash Abu Ali al-Bazzaz, who said: My father informed me, saying: I asked (Imam) Ja‘far ibn Muhammad عليه السلام, peace be upon him, about a garment made by the People of the Book, may I pray in it before it is washed? Imam عليه السلام said: "There is no problem, though it is more beloved to me that it be washed."

Muhammad ibn Ya‘qub, from Ali ibn Muhammad ibn Abdullah, from Ibn al-Barqi, from his father, from Abdullah ibn al-Fadl, from someone who narrated to him: Abu Abdillah عليه السلام, peace be upon him, said: "There are ten places in which prayer is not to be performed: mud, water, bathhouses, graves, the resting places along roads, ant colonies, camel resting spots, water channels, salty barren land (al-sabkha), and snow."

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali, from Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar al-Sabati: Abu Abdillah عليه السلام said: "Do not pray in a house in which there is wine or an intoxicant."

And from him, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about prayer in sheep enclosures. Imam عليه السلام said: "Pray in them. But do not pray in camel enclosures unless you fear for the loss of your belongings, then sweep it and sprinkle it with water, and pray." And I asked him about prayer on the side of the road. He said: "There is no problem with praying on the edges between the main pathways. But as for on the main roads themselves, do not pray on them."

And from him, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Muhammad ibn al-Fudayl, who said: (Imam عليه السلام) Al-Ridha عليه السلام said: "Every pathway that is walked upon or passed through, whether it has a main road (jadah) or not, it is not appropriate to pray in it." I asked: "Then where should I pray?" Imam عليه السلام said: "To the right or to the left (off the path)."

Al-Husayn ibn Sa‘id, from al-Hasan, from Zur‘ah, from Sama‘ah, who said: I asked Him عليه السلام about praying in camel enclosures, and in the pens of cows and sheep. Imam عليه السلام said: "If you sprinkle them with water and they are dry, then there is no problem in praying there. But as for the stables of horses and mules, no."

Al-Husayn ibn Sa‘id, from Hammad, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about prayer in camel enclosures. Imam عليه السلام said: "If you fear the loss of your belongings, then sweep it, sprinkle it with water, and pray. And there is no problem with praying in sheep enclosures."

Al-Husayn ibn Sa‘id, from Hammad, from Hariz, from Muhammad ibn Muslim, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about prayer during travel. Imam عليه السلام said: "Do not pray on the main road (jadah); rather, move to its sides."

Ahmad ibn Muhammad ibn ‘Isa, from al-Hasan ibn Ali ibn Faddal, from al-Hasan ibn al-Jahm: Abu al-Hasan al-Ridha عليه السلام, peace be upon him, said: "Every path that is walked upon, do not pray on it." I asked: "It has been narrated from your grandfather that 'there is no problem with praying on the edges (zawahir) of the roads.'" Imam عليه السلام said: "That might be when a man accompanied me on it." I asked: "And if a man fears the loss of his belongings?" Imam عليه السلام said: "If he fears loss, then let him pray."

Muhammad ibn Ya‘qub, from Ali ibn Muhammad, from Sahl ibn Ziyad, from Ahmad ibn Muhammad ibn Abi Nasr, from someone who asked Abu Abdillah عليه السلام, peace be upon him: (Imam عليه السلام was asked) about a mosque whose wall in the direction of the qiblah is leaking from a drainage hole (balu‘ah) into which people urinate. He said: "If the leakage is from the drainage hole (balu‘ah), then do not pray in it. But if it is from something else, then there is no problem."

As for what was narrated by Al-Husayn ibn Sa‘id, from al-Hasan, from Zur‘ah, from Sama‘ah, who said: I asked Him عليه السلام about prayer on salty barren land (al-sibakh). Imam عليه السلام said: "There is no problem."

Al-Husayn ibn Sa‘id, from Hammad ibn ‘Isa, from Shu‘ayb ibn Ya‘qub, from Abu Basir, from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about prayer on salty barren land (al-sabkha), why is it disliked? Imam عليه السلام said: "Because the forehead does not rest evenly." So I said: "And if there is flat ground within it?" Imam عليه السلام said: "Then there is no problem."

Al-Husayn ibn Sa‘id, from Safwan ibn Yahya, from al-‘Ayyas ibn al-Qasim, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about churches (biya’) and synagogues (kanaʾis), can one pray in them? Imam عليه السلام said: "Yes." And I asked Him عليه السلام: "Is it permissible to tear them down and build a mosque in their place?" Imam عليه السلام said: "Yes."

And from him, from al-Nadr, from Abdullah ibn Sinan, from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about praying in churches (biya’), synagogues (kanaʾis), and Zoroastrian fire temples (buyut al-majus). Imam عليه السلام said: "Sprinkle (them with water), and then pray."

And from him, from Fadalah, from Hammad al-Nab, from al-Hakam ibn al-Hakam, who said: I heard Abu Abdillah عليه السلام being asked about prayer in churches (biya’) and synagogues (kanaʾis). Imam عليه السلام said: "Pray in them, I have seen how clean they are!" I asked: "Is it permissible to pray in them even though they (non-Muslims) pray in them?" Imam عليه السلام said: "Yes. Do you not read the Qur’an: 'Say, each works according to his own way, but your Lord عز وجل is most knowing of who is best guided in path'? (Surah Isra 17:84) Pray facing the Qiblah, and let them go their way."

And from him, from Hammad ibn ‘Isa, from Shu‘ayb ibn Ya‘qub, from Abu Basir, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about prayer in the houses of the Magians (Zoroastrians). Imam عليه السلام said: "Sprinkle (them with water), and then pray."

Al-Husayn ibn Sa‘id, from Fadalah, from al-‘Ala’, from Muhammad, from one of the two Imams, peace be upon them, who said: I asked Him عليه السلام about madhi (pre-ejaculatory fluid) that gets on a garment. Imam عليه السلام said: "Sprinkle it with water if you wish." And regarding mani (semen) that gets on a garment. Imam عليه السلام said: "If you know its location, then wash it. And if it is not clear to you, then wash the entire garment."

And from him, from ‘Uthman, from Sama‘ah, who said: I asked Him عليه السلام about semen (mani) getting on a garment. Imam عليه السلام said: "Wash the entire garment if the location is unknown to you, whether it is a small amount or a large amount."

And from him, from Hammad, from Hariz, from Muhammad ibn Muslim, from Abu Abdillah عليه السلام, peace be upon him, who said: Imam عليه السلام mentioned semen (mani) and emphasized its impurity, considering it more severe than urine. Then Imam عليه السلام said: "If you see semen before or after entering the prayer, you must repeat the prayer. But if you looked at your garment and did not see it, and then prayed in it, and later saw it, then there is no need for you to repeat the prayer. And the same applies to urine."

What was narrated by Muhammad ibn Ya‘qub, from a group (of our companions), from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from his brother al-Hasan, from Zur‘ah, from Sama‘ah, who said: I asked Him عليه السلام about a man who is in a deserted land and has only one garment, and he becomes in a state of major ritual impurity (junub) in it, and he does not have water, what should he do? Imam عليه السلام said: "He performs tayammum and prays naked, seated, and gestures (for bowing and prostration)."

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Abd al-Hamid, from Sayf ibn Umayrah, from Mansur ibn Hazim, who said Muhammad ibn Ali al-Halabi narrated to me: Abu Abdillah عليه السلام, peace be upon him, (was asked) regarding a man who becomes junub (in a state of major ritual impurity) while in the open desert and has only one garment, and semen (mani) has gotten on that garment. Imam عليه السلام said: "He should perform tayammum, remove his garment, sit with his body gathered (to cover his private parts), and pray, gesturing with motions (imaʾ)."

As for what was narrated by Al-Husayn ibn Sa‘id, from al-Qasim ibn Muhammad, from Aban ibn ‘Uthman, from Muhammad al-Halabi, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about a man who becomes junub in his garment or it is soiled with urine, and he has no other garment besides it. Imam عليه السلام said: "He should pray in it if he is forced to do so."

Ali ibn Ja‘far narrated from his brother (Imam al Kadhim عليه السلام), peace be upon him, who said: I asked Him عليه السلام about a man who is naked and the time for prayer arrives, and he finds a garment, but half of it or all of it is stained with blood, should he pray in it, or should he pray naked? Imam عليه السلام said: "If he finds water, he should wash it. If he does not find water, then he should pray in it and not pray while naked."

Sa‘d ibn Abdullah, from Abu Ja‘far, from Ali ibn al-Hakam, from Aban, from Abdur-Rahman ibn Abi Abdullah, from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about a man who becomes junub in a garment and has no other garment, nor is he able to wash it. Imam عليه السلام said: "He should pray in it."

Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from ‘Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar al-Sabati, from Abu Abdillah عليه السلام, peace be upon him: Imam عليه السلام was asked about a man who has only one garment, and it is not permissible to pray in it, and he does not find water to wash it, what should he do? Imam عليه السلام said: "He performs tayammum and prays. Then when he obtains water, he washes the garment and repeats the prayer."

Sa’d, from Ali ibn Isma’il, from Safwan ibn Yahya, from Abu al-Hasan عليه السلام, peace be upon him, who said: I wrote to Him عليه السلام asking about a man who had two garments, and one of them was contaminated with urine, but he did not know which one. The time for prayer arrived, and he feared missing it, and he had no water, what should he do? Imam عليه السلام said: "He should pray in both of them together."

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from ‘Imran ibn Musa and Muhammad ibn Ahmad, from Ahmad ibn al-Hasan ibn Ali, from ‘Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar al-Sabati: Abu Abdillah عليه السلام, peace be upon him, (was asked) regarding a man who prays while there is an open Qur'an (mushaf) in front of him in the direction of the Qiblah. Imam عليه السلام said: "No." I asked: "What if it is in a cover?" Imam عليه السلام said: "Yes." And Imam عليه السلام said: "A man should not pray while there is fire or iron in his (direction of) Qiblah." I asked: "Can he pray while there is a brass incense burner (mijmarah shabah) in front of him?" Imam عليه السلام said: "Yes, but if it contains fire, then he should not pray until he moves it away from his (direction of) Qiblah." And (Imam عليه السلام said) about a man who prays while there is a hanging lamp (qindil) in front of him with fire in it, but it is level with him. Imam عليه السلام said: "If it is raised high, it is worse, he should not pray directly in line with it."

And from him, from Muhammad, from al-‘Amraki, from Ali ibn Ja‘far, from Abu al-Hasan عليه السلام, peace be upon him, who said: I asked Him عليه السلام about a man praying while a lamp (siraj) is placed in front of him in the direction of the Qiblah. Imam عليه السلام said: "It is not proper for him to face the fire."

This was narrated by Muhammad ibn Ahmad ibn Yahya, from al-Hasan, from al-Husayn ibn ‘Amr, from his father ‘Amr ibn Ibrahim al-Hamdani. He (al Hamdani) raised the narration, saying that Abu Abdillah عليه السلام, peace be upon him, said: "There is no harm if a man prays while there is fire, a lamp, or an image in front of him, indeed, the One عز وجل to whom he is praying is nearer to him than that which is in front of him."

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn al-Husayn, from Ibn Mahbub, from al-‘Ala’, from Muhammad ibn Muslim, who said: I said to Abu Ja‘far عليه السلام, peace be upon him: "Shall I pray while statues (tamathil) are in front of me and I am looking at them?" Imam عليه السلام said: "No, throw a cloth over them. There is no problem if they are to your right, or your left, or behind you, or beneath your feet, or above your head. But if they are in the direction of the Qiblah, then cover them with a cloth and pray."

Al-Husayn ibn Sa‘id, from Fadalah, from Husayn, from Ibn Muskan, from al-Halabi, who said: Abu Abdillah عليه السلام, peace be upon him, said: "Sometimes I would stand to pray and in front of me would be a cushion with images of birds on it, so I would place a cloth over it."

Muhammad ibn Ya‘qub, from Muhammad ibn al-Hasan and Ali ibn Muhammad, from Sahl ibn Ziyad, from Ibn Mahbub, from Ali ibn Ri'ab, from Jamil ibn Salih, from al-Fudayl ibn Yasar, who said: I said to Abu Abdillah عليه السلام, peace be upon him: "I stand for prayer and I see excrement (al-’adhirah) in front of me in the direction of the Qiblah." Imam عليه السلام said: "Move away from it as much as you can, and do not pray on the main roads (al-jawadd)."

Muhammad ibn Ahmad ibn Yahya, from a man, from al-Hasan ibn Ali, from his father, from Ali ibn Uqbah, from Musa ibn Ukayl al-Numayri: Abu Abdillah عليه السلام, peace be upon him, said: "As for iron, it is the adornment of the people of Hell, and gold is the adornment of the people of Paradise. Allah سبحانه وتعالى has made gold in this world the adornment of women, so He عز وجل prohibited it for men to wear and to pray while wearing it. And Allah سبحانه وتعالى has made iron in this world the adornment of the jinn and the devils, so He عز وجل prohibited the Muslim man from wearing it during prayer, except if he is facing an enemy, in which case there is no harm in it." He (narrator) said: “I asked Him عليه السلام: ‘What about a man while traveling who has with him a knife in his boot, which he cannot do without, or it is tied in his trousers, or a key, fearing that if he sets it down, it will be lost, or he wears a belt with iron in it, what then?" Imam عليه السلام said: "There is no harm in the knife and the belt for the traveler or in times of necessity. Likewise, there is no harm in the key if he fears loss or forgetting it. And there is no harm in the sword and every kind of weapon during war. But outside of that, it is not permissible to pray in anything made of iron, for it is impure (najis) and accursed (mamsukh)."

Ali, from his father, from al-Nawfali, from al-Sakuni, from Abu Abdillah عليه السلام, who said: The Messenger of Allah سبحانه وتعالى, peace be upon him and his family, said: "A man should not pray while there is an iron ring on his hand."

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali, from ‘Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar al-Sabati, from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Him عليه السلام about a man who prays among the graves. Imam عليه السلام said: "That is not permissible unless he places between himself and the graves, when he prays, a distance of ten cubits in front of him, ten cubits behind him, ten cubits to his right, and ten cubits to his left. Then he may pray if he wishes."

Muhammad ibn Ahmad ibn Yahya, from Mu‘awiyah ibn Hakim, from Mu‘ammar ibn Khallad: (Imam) al-Ridha عليه السلام, peace be upon him, said: "There is no harm in praying among the graves as long as one does not take the grave as a Qiblah."

Muhammad ibn Ahmad ibn Dawud, from his father, who said: Muhammad ibn Abdullah al-Himyari narrated to us, saying: I (al-Himyari) wrote to the Jurist (peace be upon him), asking him about a man who visits the graves of the Imams, peace be upon them; ‘Is it permissible for him to prostrate upon the grave or not? And is it permissible for someone who prays near their graves to stand behind the grave and make the grave his Qiblah? And to stand by its head or feet? And is it permissible to stand in front of the grave and pray with the grave behind him, or not? So He (the Jurist عليه السلام), peace be upon him, replied and I read the tawqi’ (written response), and from it I (al-Himyari) copied; "As for prostration on the grave, it is not permissible in an obligatory or supererogatory prayer, nor during a visitation. Rather, he should place his right cheek on the grave (of Imam عليه السلام). As for prayer, it should be behind the grave, making it (the grave of Imam عليه السلام) as his Imam (leader of prayer), and it is not permissible to pray in front of it, because the Imam (of prayer) is not preceded. He may pray to its right or left."

Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ali ibn al-Nu’man, from the one who narrated it: Abu Abdillah عليه السلام (was asked) regarding a man who prays while gesturing on his mount (dabbah) while wearing a turban. Imam عليه السلام said: "He must uncover the spot of prostration."

Muhammad ibn Ya‘qub from Muhammad ibn Isma‘il from Al-Fadl ibn Shadhan from Hammad ibn Isa from Rib‘i from Muhammad ibn Muslim from Abu Ja‘far عليه السلام, peace be upon him, who said: I said to Him عليه السلام: “Can a man pray while he is veiled (covering his face with a cloth)?” Imam عليه السلام said: “As for on the ground, then no; but as for on a riding animal, then there is no harm.”

As for what was narrated by Al-Husayn ibn Sa‘id from Uthman ibn Isa from Sama‘ah, who said: I asked Abu Abdillah عليه السلام about a man who prays and recites the Qur’an while he is veiled (covering his face with a cloth). Imam عليه السلام said: “There is no harm.”

Sa‘d ibn Abdillah from Abu Ja‘far from Abu Abdillah from Al-‘Abbas ibn Ma‘ruf from Ali ibn Mahziyar from Al-Hasan ibn Ali from someone he mentioned among our companions from one of the two (Imams عليه السلام): Imam عليه السلام said: “There is no harm if a man recites (the Qur’an) in prayer while his garment is over his mouth.”

Narrated by Sa‘d from Ahmad ibn Muhammad from Al-Hasan ibn Mahbub from Ali ibn Ri’ab from Al-Halabi: I asked Abu Abdillah عليه السلام: “Can a man recite in his prayer while his garment is over his mouth?” Imam عليه السلام said: “There is no harm in that if he can hear the murmuring (of his own recitation).”

Al-Husayn ibn Sa‘id from Al-Hasan from Zur‘ah from Sama‘ah, who said: I asked Him عليه السلام about a man who prays and recites the Qur’an while he is veiled (covering his face). Imam عليه السلام said: “There is no harm in it, but if he uncovers his mouth, that is better.” He (Sama’ah) said: “And I asked Him عليه السلام about a woman who prays while wearing a niqab”. Imam عليه السلام said: “If she uncovers the place of prostration, then there is no harm in it, and if she unveils (her face), that is better.”

Al-Husayn ibn Sa‘id from Safwan from Al-‘Ala’ from Muhammad ibn Muslim from one of the two (Imams عليه السلام), peace be upon them, who said: I asked Him عليه السلام about a man who prays in one corner of the room and his wife or daughter prays beside him in the other corner. Imam عليه السلام said: “That is not appropriate. But if there is a span (shibr) of distance between them, it is sufficient” (meaning if the man is ahead of the woman by a span).

And from him, from Fadalah from Husayn ibn Uthman from Al-Hasan Al-Sayqal from Ibn Muskan from Abu Basir, who said: I asked Him عليه السلام about a man and a woman who pray in the same house, with the woman at the man's right side, aligned with him. Imam عليه السلام said: “No, unless there is between them a span (shibr) or an arm’s length (dhira‘).” Then Imam عليه السلام said: “The length of the mount of the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, was an arm’s length, and He صلى الله عليه وعلى آله وسلم used to place it in front of him when He صلى الله عليه وعلى آله وسلم prayed to screen himself from those who might pass in front of him.”

And from him, from Safwan and Fadalah from Al-‘Ala’ from Muhammad from one of the two (Imams عليه السلام), peace be upon them, who said: I asked Him عليه السلام about a woman who shares a howdah (a carriage on a riding animal) with a man, and they both pray together. Imam عليه السلام said: “No, rather the man should pray, and when he finishes, the woman should pray.”

And from him, from Muhammad ibn Sinan from Abdullah ibn Muskan from Abu Basir from Abu Abdillah عليه السلام, who said: I asked Him عليه السلام about a man and a woman who pray together in a house, with the woman at the man's right side, aligned with him. Imam عليه السلام said: “No, not unless there is between them a span (shibr), or an arm’s length (dhira‘), or something like that.”

Sa‘d from Sindi ibn Muhammad Al-Bazzaz from Aban ibn Uthman from Abdullah ibn Abi Ya‘fur, who said: I said to Abu Abdillah عليه السلام: “I pray and a woman is beside me, and she is also praying.” Imam عليه السلام said: “No, unless she moves forward or you do. But there is no harm if she is beside you while sitting or standing (and not praying).”

And from him, from Muhammad ibn Al-Husayn from Ja‘far ibn Bashir from Hammad ibn Uthman from Idris ibn Abdullah Al-Qummi, who said: I asked Abu Abdillah عليه السلام about a man who is praying while directly in line with him is a woman standing, in a state of janabah, on her bed. Imam عليه السلام said: “If she is sitting, she does not harm you; but if she is praying, then no (it is not permissible).”