1152. If a person incorrectly greets a person praying with salÁm, in such a manner that it is still deemed salÁm, it is obligatory to reply to him. Obligatory precaution dictates that one should reply him correctly. However, if the greeting is in such a manner that it would not be deemed salÁm, it is not permissible to reply.
1153. It is not obligatory to reply someone who greets with salÁm jokingly or in order to ridicule. Obligatory precaution dictates that it is obligatory to reply the salÁm of a man or woman who is not a Muslim. While replying one should suffice himself with the word (سَلام), or the word (عَلَيْك), though the more precautious response is to reply with the word (عَلَيْك).
1154. If a person greets a group of people with salÁm, it is obligatory on all of them to reply. However, if one of them replies, it will suffice.
1155. If a person greets a group of people with salÁm, and another person, who the person did not intend to greet, replies him, the others are not exempt from the obligation to reply.
1156. If a person greets a group of people, and a person amongst them who is praying, doubts whether he intended to greet him as well or not, he should not reply. The same will apply if the person knows that the person intended to greet him as well, but someone else replies him. However, if he knows he intended to greet him as well, and he does not receive a reply from anybody else, he should reply to his greeting.
1157. It is recommended to greet with salÁm. It has also been recommended in the narrations that a rider should greet the one on foot, and the one standing should greet the one who is sitting, and one who is young should greet the one who is older.
1158. If two people simultaneously greet each other with salÁm, obligatory precaution dictates that they both should reply each other.
1159. It is recommended to offer a better reply to the salÁm, except during prayer. For example, if one is greeted with (سَلامٌ عَلَيْكُم), he should reply with (سَلامٌ عَلَيْكُم وَ رَحْمَةُ اللّه).
Seventh: If a person deliberately laughs aloud, his prayer will be deemed invalid, unless he is an exculpatory ignorant. There is no problem it a person deliberately laughs without vocalizing it, or laughs aloud inadvertently.
1160. If a person’s condition changes in order to suppress his laughter, such as his face turning red, it is not necessary to repeat the prayer, unless he encounters another obstacle, such as losing the form of the prayer.
1160. If a person’s condition changes in order to suppress his laughter, such as his face turning red, it is not necessary to repeat the prayer, unless he encounters another obstacle, such as losing the form of the prayer.
Eight: Obligatory precaution dictates that crying out of concern for worldly affairs, shall invalidate the prayer, unless the person is an exculpatory ignorant. However, crying in fear of God, or for the here-after, is amongst the best of deeds.
1161. If a person remains silent during prayer to the extent that one could no longer say that he is praying, his prayer is invalid.
1162. If a person performs an act, or remains silent for some time, and owing to his behavior, falls into doubt whether he has broken the form of his prayer or not, he should repeat his prayer. Recommended precaution however dictates that he should complete his prayer and then repeat it.
Ninth: If a person performs an act that would break the form of prayer in such a manner, that it would no longer be deemed prayer in the common understanding, such as jumping in the air or something similar to it, be it deliberately or out of forgetfulness, his prayer will be invalidated. However, there is no problem in doing something that would not break the form of prayer, such as signaling with the hand.
1163. If a person swallows the food which remains between the teeth, during prayer, his prayer will not be invalid. Similarly, there is no problem if there is sugar or its like remaining in the mouth that gradually dissolves and is swallowed.
Tenth: If a person eats or drinks during prayer, be it deliberately or out of forgetfulness, in such a manner that one would not say that he is praying, his prayer will be invalid.
However, if one would still consider him to be praying, then if he does so deliberately, his prayer would still be invalid as dictated by obligatory precaution. However if he is an exculpatory ignorant or if it is due to forgetfulness, there is no problem in it.
If a person is engaged in the witr prayer before fajr, and becomes thirsty, while he intends to fast that day, and he fears that fajr will arise upon finishing his prayer, and there is water two to three steps in front of him, he may drink from it during prayer, so long as he does not perform an action that would invalidate the prayer, such as turning away from the qiblah.
Eleventh: The doubt regarding the number of rak‘ahs that arises in a two rak‘ah prayer, such as the fajr prayer or a traveler’s prayer, or a three rak‘ah prayer, or in the first two rak‘ah of a four rak‘ah prayer, will invalidate the prayer, provided that the person remains in the state of doubt.
1164. If after completing his prayer, a person doubts whether he performed an action whilst praying that would invalidate his prayer or not, his prayer will be valid.
15. Water is either muÔlaq or muÃÁf. MuÃÁf water is water which has been extracted from something, like watermelon juice or rose water, or water which is mixed with something else, such as water which has been mixed with mud or something similar, to an extent that it cannot be termed water anymore.
Any water other than mixed water is called muÔlaq water, and it is of five types:
a. kurr water
b. qalÐl water
c. flowing water
d. rain water
e. water of a well
37. If rain falls once upon a najis object which does not contain any ayn al-najÁsah, the areas which come in contact with the rain will become ÔÁhir. It is also not necessary to wring carpets, clothes or other similar items. However, if only a few droplets of rain fall, it will be of no (canonical) benefit. Rather it should rain in such a manner that one should be able to say, “it is raining.” In fact, based on obligatory precaution, it should rain in such a quantity that if it falls on a hard surface, the water starts to flow on it.
38. If rain water falls on an ayn al-najÁsah and splashes elsewhere, and if the ayn al-najÁsah is not found in the water, nor does it acquire the smell, colour or taste of the najÁsah, then that water is ÔÁhir. So, if it rains on blood and then splashes, and particles of blood are seen in the water, or it acquires the smell, colour or taste of blood, it is najis.
39. If there is ayn al-najÁsah on the roof of a building, the water that flows down from the roof or the drain spout after contacting the najis object will be deemed ÔÁhir as long as the rain continues to fall on the roof. After the rain stops falling, if it is known that the water that is flowing down has contacted a najis item, it will be najis.
40. A najis earth or ground on which rain falls becomes ÔÁhir, and if it begins flowing on the ground, and reaches a najis area under the roof while it is still raining, it makes that area ÔÁhir as well.
41. If rain water falls on najis dust and – before becoming mudhaf - soaks it, it becomes ÔÁhir even though it may have turned into mud due to the rain.
42. If rain water gathers in a place, even if its quantity is less than kurr, and a najis thing is washed in it while it is raining, it becomes ÔÁhir provided its smell, colour or taste does not change due to the najÁsah.
43. If it rains on a ÔÁhir carpet which is spread over a najis ground, and if the water seeps onto the najis ground, the carpet does not become najis. In fact, the ground also will become ÔÁhir.
44. If rain water gathers in a hole and its quantity is less than kurr, it will become najis if a najis object contacts it after it has stopped raining.
45. The water of a well which springs forth from the earth, even though its quantity may be less than kurr, does not become najis owing to something najis falling in it, unless its colour, smell, or taste changes. However, it is recommended that in the event of certain najÁsah falling in it, a quantity of water should be drawn from the well. Details about this quantity have been elucidated in more detailed texts.
46. If najÁsah falls into a well and changes the smell, colour or taste of its water, it will become ÔÁhir as soon as the change vanishes. The recommended precaution is to wait till it is mixed with the fresh water springing from the earth.
