907. Prayer in certain places is makrÙh; amongst them are:
1. In a bath;
2. On a salt marsh;
3. Facing a person;
4. Facing a door that is open;
5. On a highway, street or alleyway if it is not a cause of inconvenience for others. If it is, then inconveniencing others is forbidden;
6. Facing a fire or a lantern;
7. In the kitchen or any place where there is a furnace.
8. Facing a well or a hole in the ground that is used for urination;
9. Facing a photo or a statue of a body that possesses a spirit, unless a curtain is drawn over it;
10. In a room where a junub (a person in the state of janÁbah) is present;
11. In a place where the face of a living creature is present, even if it is not facing the person offering prayer.
12. Facing a grave;
13. On top of a grave;
14. Between two graves;
15. In a graveyard;

1513. If while engaged in the prayer for signs, a person realizes that the time for his daily prayer is constricted, he should leave the prayer for signs, and offer the daily prayer. Upon completing the daily prayer, prior to performing an act that would invalidate prayer, he should continue the remaining portion of the prayer for signs, from the place that he had left it.

908. It is recommended for a person to place an object in front of himself if he is praying in a passageway or facing somebody. In this case it will be sufficient to place a rope or a stick in front oneself.

1514. If there is a solar or lunar eclipse, and a woman is in the state of Îayà or nifÁs, the prayer for signs will not be obligatory on her, and she will not be obligated to offer its qaÃÁ. However in the case of those signs prayer adÁ time of which is not ristricted, such as an earthquake, or an instance of lightening or thunder, obligatory precaution dictates that she should offer it without stipulating the intention of qaÃÁ or adÁ after being purified.

909. It is forbidden to make the floor, ceiling, roof or inner walls of a mosque najis. If a person realizes that any of the aforementioned has been rendered najis, he should immediately make them ÔÁhir. Obligatory precaution dictates that the outer walls of the mosque should similarly not be rendered najis. If they are, the najÁsah should be removed and it should be made ÔÁhir.

910. If a person is unable to make a mosque ÔÁhir or requires help for the task, but is unable to obtain it, it is not obligatory on him to make it ÔÁhir. However, he should inform a person who is able to, and entertains the possibility that such a person will in fact make it ÔÁhir.

911. If an area of the mosque is rendered najis in a manner that it is not possible to make it ÔÁhir without digging or demolishing the area, one should dig it or break it. If it is not a complete demolition, and does not harm that which is dedicated (waqf) to the mosque, it is not obligatory to fill the area that was dug, or rebuild the area that was demolished. However, if an object like a brick becomes najis, it should be washed and returned to its original place if possible.

1515. The prayer for signs consists of two rak‘ah, and each rak‘ah consists of five rukÙ. After one has made his intention, he should pronounce the takbÐrat al-iÎrÁm, recite sÙrat al-FÁtiÎah and a second sÙrah completely, and proceed to rukÙ. He should then raise his head from rukÙ and recite sÙrat al-FÁtiÎah and a second sÙrah, then proceed to rukÙ again. He should repeat this five times. After raising his head from the fifth rukÙ, he should proceed to perform two sujÙd, stand up, and repeat the aforementioned instructions in the second rak‘ah. He should then complete the second rak‘ah with tashahhud and salÁm.

912. If somebody usurps the property of a mosque and builds a house or a similar construction on it, obligatory precaution dictates that it is forbidden to render it najis, though it is not obligatory to make it ÔÁhir. However, it is not permissible to render a demolished mosque najis and is obligatory to make it ÔÁhir even if it is not utilized for prayers.

1516. One may also offer the prayer for signs in the following manner: After one has made his intention, he should pronounce takbÐrat al-iÎrÁm, and recite sÙrat al-FÁtiÎah. He may then divide the verses of a second sÙrah into five parts, reciting one verse, more than one verse or less than it, and then proceed to rukÙ. He should then raise his head from rukÙ and without reciting sÙrat al-FÁtiÎah again, recite the second part of the same sÙrah and then proceed to rukÙ again. He should repeat this until he has completed five rukÙ. He should complete the second sÙrah before proceeding to the fifth rukÙ. For example, if he intends to recite sÙrat al-tawÎÐd, he should recite (بِسْمِ اللهُ الرَّحْمَٰنِ الرَّحِيمِ) (Bismillahir Rahmanir Raheem), and then proceed to rukÙ. He should then raise his head from rukÙ, recite (قُلْ هُوَ اللهُ أَحَدٌ) (Qul hu'Allahu ahad), and then proceed to rukÙ again. He should then rise again, and recite: اللَّهُ الصَّمَد (Allahus samad) and proceed to ruku once again. Therafter he should rise from ruku and recite: لَمْ يَلِدْ وَ لَمْ يُولَد (Lam yalid wa lam yulad) and then bow again for ruku. He shouldthen rise from ruku and recite: وَ لَمْ يَكُن لَّهُ كُفُوًا أَحَد (Wa lam yakul lahu kufuwan ahad) and proceed to his fifth ruku after raising his head from it, he should perform two sujÙd. He should then perform the second rak‘ah like the first one, and after the two sujud he should recite the tashahhud and then the salam of prayers.
He may also divide the surah into less than five parts. However, each time he completes the second surah, before next ruku he must recite surat al-FÁtiÎah and then recite a complete surah or a part of it.

913. To render the shrines of the Imams (Peace be upon them all) najis is forbidden. If it is rendered najis, it is obligatory to make it ÔÁhir if it is a cause of its desecration. In fact, recommended precaution dictates that it should be made ÔÁhir even if it is not the cause of its desecration.

1517. There is no problem if a person recites sÙrat al-FÁtiÎah and the second sÙrah five times in one rak‘ah, and sÙrat al-FÁtiÎah once, and divides the second sÙrah into five parts in the other rak‘ah.

914. It is forbidden to make a mat of the mosque najis, and precaution dictates that the one who rendered it najis should make it ÔÁhir. Recommended precaution dictates that one should make it ÔÁhir even if he was not the one to render it najis. However, if the najÁsah is a cause of its desecration, it must be made ÔÁhir.

1518. The things which are obligatory or recommended in the five daily prayers are also obligatory or recommended in the prayer for signs. However, if the prayer for signs is offerred in congregation, one should pronounce الصلاة (As-Salaat) three times with the intention of rajÁ instead of adhÁn and the iqÁmah.

915. It is forbidden to take an item that is essentially najis or mutanajjis to the mosque, if it will cause its desecration. In fact, the recommended precaution is that one should not take an item that is essentially najis to a mosque even if it will not cause its desecration.

1519. It is recommended to recite سمع الله لمن حمده (Same' Allahu Liman Hamidah) after the fifth and tenth rukÙ of the prayer. It is similarly recommended to recite takbÐr before and after every rukÙ. However, reciting takbÐr after the fifth and tenth rukÙ is not recommended.

1520. It is recommended to recite qunÙt before the second, fourth, sixth, eighth, and tenth rukÙ. It is also sufficient to recite it after the tenth rukÙ.

1521. If a person doubts how many rak‘ah he has performed in the prayer for signs, and he is unable to resolve his doubt, his prayer will be deemed invalid.

1522. If a person doubts whether he is in the final rukÙ of the first rak‘ah, or the first rukÙ of the second rak‘ah, and he is unable to resolve his doubt, his prayer will be invalid. If doubts regarding the number of rukÙ he has performed, he should assume the smaller number, except if he doubts whether he has performed four or five rukÙ. In this case he should perform the rukÙ regarding which he has doubted, if he entertained the doubt prior to bowing down for sujÙd. If he entertained the doubt after bowing to proceed for sujÙd, but before reaching sujÙd itself, obligatory precaution dictates that he should return and perform the rukÙ, complete his prayer and repeat it. However, if he entertained the doubt after reaching sujÙd, he should dismiss his doubt.

1523. Each of the rukÙ in the prayer for signs is a rukn. Therefore, if a person deliberately or inadvertently omits or adds to them, his prayer will be invalid.