WILAYAH NEWS VOICE OF THE GLOBAL AWAKENING
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The Twelver Doctrine in the Daily Prayer
Allah is greater than everything, or greater than being described.
Third:
Not reciting the basmalah before specifying the surah, for one who is not committed to a particular surah, nor accustomed to one, nor knows any other, nor for one whose tongue happens to utter it without intending a specific surah. As for one who intends a specific surah, he must return only to the one intended—if it is al-Jahd or al-Tawhid—except in the two Friday prayers, in which both are recited; and in prayers other than them, he returns to it or to another surah before or after specification, and he must repeat the basmalah in all cases.
Fourth:
Avoiding melodious chanting (tarji‘ mutrib) in recitation, for prayer is invalidated by it according to the more apparent opinion, and likewise in obligatory remembrances. As for recommended remembrances, there are two views regarding invalidation, the closer of which is invalidation.
Is it forbidden to raise the voice in audible prayers beyond what is customary, such as raising it like the call to prayer? This is debatable; if it were said to be forbidden, it would not be far-fetched. Some scholars have pointed this out, and there are narrations indicating its prohibition.
Fifth:
Refraining from saying “Āmīn” unless out of precaution (taqiyyah). Al-Muhaqqiq, in al-Muʿtabar, held that it is disliked, citing the authentic narration of Jamil. However, that narration does not indicate dislike, especially since precaution is apparent in its wording, as it is also apparent in the authentic narration of Muʿawiyah ibn Wahb. The sounder opinion is prohibition, as we have stated. As for whether prayer is invalidated by it, some have denied that, while others have affirmed it, including Shaykh [al-Tusi], claiming consensus on it.
Sixth:
Refraining from reciting a surah in the third and fourth rakʿahs; some have claimed consensus on this.
Seventh:
Refraining from reciting a surah whose recitation would cause the prayer time to lapse, even if one full rakʿah could still be performed at the beginning of the time; likewise with the second rakʿah in recitation, the final tashahhud, and even the taslīm.
Eighth:
Refraining from interrupting the recitation during al-ḥamd and the surah with something else in a way that disrupts the order, and likewise interrupting with something from within them if it disrupts the order, even if done to increase certainty of correctness.
Ninth:
Refraining from reciting a surah of obligatory prostration (ʿazīmah), according to the more apparent view, in line with the most widespread opinion and the agreement of the majority—indeed, it is nearly a consensus. The weakness of the narrations is remedied by this. The opposing view of Ibn al-Junayd is not given weight, especially since his words are not explicit in permitting it. The narrations allowing it are carried over to supererogatory prayers.
Tenth:
Refraining from supplicating with what is forbidden, for prayer is invalidated by it, due to the reported consensus mentioned in al-Tadhkirah. Were it not for that, there would be room to discuss whether it invalidates the prayer. Is one excused if ignorant of the prohibition? There are two views.
Eleventh:
Refraining absolutely from speaking two letters, or a single meaningful letter that is neither Qur’an, supplication, nor remembrance; prayer is invalidated if done deliberately. Some of our companions have made exceptions for certain utterances…
(Footnotes and marginal notes referenced in the original text are omitted here for readability, but their meanings have been incorporated where relevant.)
If you want, I can also:
simplify the translation into modern academic English, or
keep it strictly literal, or
summarize the rulings in a clear bullet-point format.
