Issue No.867- A person should be aware of his intention, from the beginning of the prayer until its end. Hence, if, during the prayer he becomes so inattentive that he does not know any more what he is doing, his prayer is void.
Issue No.868- Whoever performs prayer or any other acts of worship in order to show off to people, his worship is not only void, rather he has also committed a major sin. Even if he has in mind both Allah (swt) and people, again his act is void and it is a major sin.
Issue No.873- It is necessary that when a person pronounces the takbīrat-ul-iḥrām, his body be still and for instance, if he, while taking a step, pronounces takbīrat-ul-iḥrām , it will not be valid. However, if he utters it in this situation inadvertently, he should, as an obligatory precaution, do something that makes the prayer void (for example, he should turn his face away from the direction of qiblah) and then recite the takbīr once again.
Issue No.875- If a person is dumb or there is some defect in his tongue on account of which he cannot pronounce Allahu Akbar, he should pronounce it in whatever manner he can pronounce it, and if he cannot say it at all, he should, as an obligatory precaution, make an indication and say it with the deaf and dumb language and also pass it through his mind.
Issue No.876- It is recommended that after the takbīrat-ul-iḥrām, one should recite this with the intention of rajā’ (seeking the pleasure of Allah (swt)):يا مُحْسِنُ قَدْ اَتاکَ الْمُسىءُ وَ قَدْ أَمَرْتَ الْمـُحْسِنَ اَنْ يَتَجاوَزَ عَنِ الْمُسيئِ اَنتَ الْمـُحْسِنُ وَ أَنَا الْمُسيئُ بِحَقِّ مُحَمَّد وَ آلِ مُحَمَّد صَلِّ عَلَى مُحَمَّد وَ آلِ مُحَمَّد وَ تَجاوَزْ عَنْ قَبِيحِ ما تَعْلَمُ مِنّى(O Beneficent Lord! This sinful servant of Yours has come before You and You have ordered the righteous and the beneficent ones to pardon the sinners. You are the Beneficent, and I am a sinner. Bestow Your blessings on Muhammad and his progeny, and pardon my evil acts of which You are aware).
Issue No.878- If a person doubts whether he has pronounced takbīrat-ul-iḥrām or not, if he has started reciting al-fātiḥa, he should ignore his doubt, and in case he has not yet read anything, he should pronounce takbīr. However, if he knows that he has pronounced takbīrat-ul-iḥrām, but he doubts whether he has pronounced it correctly or not, he should ignore it if this doubt is after takbīr.
Issue No.879- Qiyam means to stand erect, and in two instances in prayers it is obligatory and considered to be a Rukn (basic element): one before saying Takbiratul Ehram, and the other before the Ruku' which is called Qiyam muttasil be Ruku’. But standing while reciting Surah Al-Hamd and the other Surah, and also standing after Ruku’ is obligatory but it is not Rukn.
Issue No.880- If a person forgets to perform rukū‘, and sits down after reciting al-fātiḥa and sūrah, and then remembers that he has not performed rukū‘, he should first stand up and then go to rukū‘. If he returns to rukū‘ immediately (without having stood up first), his prayer will be void because he has not performed the qīyām connected to rukū‘
Issue No.881- When a person stands for takbīrat-ul-iḥrām or qarā’ah (recitation), he should not move his body and feet, nor should he incline towards one side or lean on anything. However, if it is inevitable to do so, there is no harm in it.
Issue No.883- At the time of standing, if a person stands on one foot, his prayer will be void as an obligatory precaution, but it is not necessary that the weight of his body should be on both the feet equally.
Issue No.885- When a person in prayer wishes to go a little backward or forward or to move his body a little towards the right side or the left side, he should not recite anything at that time. However, this phrase"بِحَوْلِاللهِوَقُوَّتِهِاَقُومُوَاَقْعُدُ" should be recited while rising from prostration.
Issue No.890- A person who is not able to offer prayer in a standing posture, should sit down, but if he is able to stand and lean on a stick or against a wall, etc., or keep his feet away from each other, he should offer his prayer in a standing posture, unless it causes an extraordinary hardship for him. Also as long as a person can offer prayer in a sitting posture, even if he may have to lean against something, he should not offer his prayer in a lying posture. And if he cannot sit at all, he should lie on his right side, so that the front part of his body faces the qiblah. If he cannot lie on that side, he should lie on the left side. And if this is not possible either, he should lie on his back, with the soles of his feet facing qiblah.
