text books in English for introduction into Madresas.

This booklet is based mostly on the lessons of Maulana Sayyid Sa’eed Akhtar Rizvi, though at the time of editing he has added some lessons from the 'Book of Salat' (Majlis-ul-Muslimeen, Karachi), and 'Diniyat' (Rah al-Najat Office, Karachi), with necessary adaptations.

Agha Syed Muhammad Mahdi has helped a great deal in its preparation. I pray to Allah for their reward here and in the life hereafter.

Mohamedali Meghji, President.

The Supreme Council of The Federation of the Khoja Shia

Ithna-asheri Jamats of Africa.

P.O. Box 1085,

Mombasa,

Kenya.

Sa’eed Akhtar Rizvi,

Dar Es Salaam.

28th Safar, 1391 (25th April, 1971)

254 A.H.

11. Hasan al-Askari 232 - 260 A.H.

12. Muhammad al Mahdi: 15 Sha'aban 255, the Imam of our time.

These are the only rightful Imams. There are no more than 12 Imams. The Twelfth Imam is alive till this day, but is hidden, and will reappear at a time appointed by Allah. He is the awaited one and the Mahdi who will revive and spread Islam throughout the world.

NOTE: Whenever we utter or hear the name of our Prophet, we should recite Salawat. We should say, 'Alayhis-salaam' (Peace of Allah be on him) whenever we utter or hear names of Ma’sumeen. Similarly we should stand up, as a mark of reverence, whenever we utter or hear the name of the Imam of our time, (twelfth Imam).

only authentic and true book which is to be followed by all men.

positive and negative.

The positive attributes which are befitting Allah are called Sifat al-Thubutiyah. They are many in number, but eight of them are usually listed. They are:

1. Qadeem. This means that Allah is Eternal, i.e. He has neither a beginning nor an end.

2. Qaadir. It means that Allah is Omnipotent, i.e. He has power over everything, and every affair.

3. ‘Aalim. It means that Allah is Omniscient i.e. He knows everything. Nothing ever remains a secret from Him.

4. Hayy. It means that Allah is alive and will remain alive for ever.

5. Mureed. This means that Allah has His own discretion in all affairs. He does not do anything under compulsion.

6. Mudrik. It means that He is All-Perceiving, as Sami’ (All-Hearing), Baseer (All-Seeing), Haazir (Omnipresent). Allah sees and hears everything though He has neither eyes nor ears.

7. Mutakallim. It means that Allah is the Master of the word, i.e. He can create speech in anything as He did in a tree for Prophet Musa (A.S.) and in the "Curtain of Light" for the Holy Prophet (S.A.W.)

8. Sadiq. This means that Allah is true in His words and promises.

It is impossible to fix any limits to His attributes. This list is not exhaustive but is essential to understand the Glory of Allah. The attributes are not acquired but inherent in the conception of Divinity.

are many, but like Sifat al-Thubutiyah only eight are listed generally. They are:

1. Shareek. The word "Shareek'" means a colleague or a partner. Allah has neither a colleague nor a partner in His Divinity.

2. Murakkab. This word means "compound" or "mixed". Allah is neither made, nor composed, of any material. He cannot be divided even in the imagination.

3. Makaan. It means "place". Allah is not confined to a place for He has no jism (body).

4. Hulool. It means "entering". Nothing enters Allah nor does He enter anything or anybody. Therefore, the belief of Incarnation in any form is abhorrent to the conception of Divinity.

5. Mahall al-hawadith. This means "subject to changes". Allah cannot change.

6. Mar’i. It means "visible". Allah is not visible. He has not been seen, is not seen and will never be seen, because He is not a body.

7. Ihtiyaj. It means "dependence" or "need". Allah is not deficient in any virtue, so he does not need anything.

8. Al-sifat al-zaa’id. This means "added attributes". The attributes of Allah are not separate from His Being. For example, we say that Allah is ‘Alim, but it does not mean that His Knowledge is something separate from His Existence. In fact, there has never been a time when he is less ‘Alim and then acquired more knowledge. His Knowledge, His Mercy, His Justice and all His virtues and attributes are His Own Being.

It will thus be seen that according to Islam, Allah

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is the name of God as perceived in the light of the above Positive and Negative Attributes. In other words, Allah is the Creator of the universe, Self-Existent, the source of all perfection and free from all defects.

the heavens and the earth and the alternation of night and day, are signs for the men of understanding heart, who standing and sitting and reclining bear Allah in mind and ponder on the creation of the heavens and Earth. “O our Lord!" say they, "Thou hast not created this in vain." (3:190-191)

And further the specific purpose of creation is:

“'I have not created the jinn and the human beings but for submission to me”. (51:56)

Now to explain this Divine will came the Divine Messengers known as the Prophets:

“Verily! Allah hath chosen Adam and Noah, the progeny of Abraham and the progeny of Imran above the worlds, the descendants one of the other. Allah is One Who hears and knows”. (2:33-34)

The Prophets never disagreed in fundamentals. Generally the Prophets were deputed for specified communities, regions or periods. Muhammad, the last of the Divine Messengers, was sent to express the will of Allah for the entire humanity, and for all times to come.

To quote, the Quran says:

“We have not sent thee but as a mercy unto all the worlds”. (21:107)

“And We did not send you except as a bearer of good news and warner to all mankind, but most people do not know”. (34:28)

“Say (unto them): ‘O mankind! I am Allah’s messenger to you all; Whose is the kingdom of the heavens and the earth! There is no God but He! He gives life and brings death! Therefore believe in Allah and His Messenger - the Makkan Prophet

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– who has faith in Allah and His words; and follow him so that you may be guided”. (7:158)

Islam therefore, is a perfect code of life for the entire humanity without distinction of classes, climes and countries. It lays first emphasis on the purification of the 'self’ of an individual based on the fundamental principles - belief in Oneness of Allah and in the life hereafter. This ultimately would lead to international brotherhood and creation of a peaceful society.

authority) have We vested in the clarifying Imam”. (36:12)

“(And remember) the day (the Day of Judgment) We shall call together all human beings with their respective Imams”. (17:71)

Referring to Imams, the Prophet (S) has further emphasized:

“One who dies but does not recognize the Imam of his time dies the death of a pagan.

On the Day of Resurrection every nation will be called along with the Imam of its time, the Book of Allah and Sunnat (tradition of its Prophet).

detailed elsewhere are all obligatory and should be performed on their occasions in fulfillment of prescribed conditions.

The prayers are obligatory on adults (baligh). For purpose of fulfilling religious obligations a boy is deemed to be adult on completion of his fifteenth year, and a girl on completion of her ninth year.

The Qur’an has repeatedly enjoined upon every Muslim the offering of prayers (Iqam as-Salat):

“Verily! I am Allah; there is no god but I, therefore submit to Me and maintain the prayer for My remembrance”. (20:14)

“Recite what has been revealed to you of the Book, and maintain the prayer! Indeed the prayer prevents indecencies and wrongs… and Allah knows what you do”. (29:45)

“O my son! Maintain the prayer and enjoin the good and forbid the evil, and be patient in whatever befalls thee: for this is firmness in the conduct of affairs”. (31 17)

for pilgrimage which becomes obligatory when a man has funds enough for his return journey as well as maintenance of his family and is able to fulfill other conditions laid down for Hajj. This is performed on the 9th of the last month of the Islamic (lunar) month Dhi’l Hajj. .

“Proclaim the Hajj among people so that they come to you on foot and on camels of any kind from deep and distant places”. (22:27)

“The Hajj of the House of Allah (Ka'ba) is obligatory on every one who has the means for the journey to it”. (3:97)

handed over to the Mujtahid.

The Quranic command for this is as follows:

“And know that out of all wealth that you may acquire, one-fifth of it is for Allah, and for the Messenger and for his kinsmen, and the orphans, the poor and the wayfarer”. (8:41)

Laws, we must obey the rulings of the experts of that Law. Those experts are called Mujtahids; and the act of obeying their rulings is called taqlid.

Here are some of the conditions which govern our choice of the Mujtahid:

(a) He must be baligh (i.e. adult), (b) Aaqil (i.e. sane), (c) Man, (d) Alive at the time of beginning the Taqlid, (e) Ithna ‘Ashari, (f) Aadil, (g) Mujtahid, (h) A’lam, (i) Of legitimate birth. (j) Having good memory, (k) Not involved in worldly affairs so as to hinder his scholarly pursuits.

Aadil means a person who does not commit major sins even unintentionally; and if he commits minor sins (not intentionally) he repents at once. Only an aadil person can lead the prayers, can be accepted as a reliable witness and be appointed as qadhi (judge).

A’lam means one who is the most learned of all.

neglecting them, are called Mubah. Mubah is also termed as "ja’iz”.

Those things which require wudhu for being clean, like sleep etc.

6. Khabath: Those impurities (najasat) which do not require niyyah for cleaning like all the najasah described in Lesson 19.

Note: The difference between hadath and khabath may be described thus: Khabath is external impurity (najasah) and therefore there is no need of niyyah for cleaning it, while hadath is not an external but a spiritual uncleanliness, and therefore it requires the attention and Intention of spirit to clean it.

Note no 2. To make the above point more clear it is advisable to mention that, for example, when a person goes to the the toilet, he acquires both kinds of najasah i.e. the khabath and hadath - khabath is the external najasah which he cleanses without any niyyah, and thus his body becomes tahir. But still, he cannot pray; because the spiritual najasah i.e. hadath has not been removed. It will be removed when he will perform wudhu (with niyyah) and then he will be qualified spiritually to converse with Allah.

7. Muwalat: To perform any act, e.g. wudhu, without interruption; to perform all parts of the act one after another without a gap.

8. Tartib: To perform every act in the same order that has been approved in the Shari’ah.

blood comes out with a gush, other than birds. For example the urine of sheep is not najis, because its meat is not haraam though its blood comes out with a gush. Likewise, the stool of snake is not najis because its blood does not come out with a gush, though its meat is haraam.

Note: Urine and stool of those animals are najis which eat refuse of the human beings or have drunk milk of pig.

3 and 4. Blood and semen of those living things whose blood comes out with a gush, whether they be halal or haraam. So all these things of human beings are najis, and also those of cow are najis.

5. Dead body of those living things whose blood comes out with a gush. But there are some details: Those parts which have no life in them during life-time, like hair, nail, bone, teeth etc. are not najis. The corpse of a Muslim is najis after being cold and before being washed. Before being cold it is tahir; after being washed it is tahir. The limbs which are cut from a living body (as in operation) are treated as corpse. (Ivory is taken out from dead elephant; still it is not najis, because it is a part which has no life in the life-time of the elephant (You may think of other examples yourself).

6. The dog.

7. The pig.

8. Kafir.

9. Liquor (liquid intoxicant).

10. Fuqqa (mild beer).

Note: The sweat that comes out during or after becoming unlawfully 'junub', and the sweat

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of the animal which eats refuse of human beings are not najis; but prayer with such sweat on body or clothes is not allowed.

just a kur or more than a kur, also makes things clean in the same way.

These waters cannot be unclean by mere contact with najasah. They will be unclean if either their taste, color or smell is changed by that contact.

Kur means water which takes 27 cubic span space (3x3x3). It is better to make it 42 7/8 cubic span (3 1/2 x 3 1/2 x 31/2). 1 span = 9 in.

Still water which is less than a kur becomes unclean by just coming into contact with a najasah. To cleanse with clean still water, it is necessary to wash twice after removing the najasah, and it is better to wash thrice.

The water running from the pipes in the houses is treated as river water so long as it is running.

Pots must be cleansed three times with the water which is less than a kur, and once if it is washed in kur or running water.

If a pig licks the pot, then it should be washed seven times whether the water is running or kur or less than that.

The same is the rule if a rat dies in a pot.

If a dog licks the pot, it should be rubbed with wet clean earth thoroughly; then, after washing away the earth, it should be washed twice with the water which is less than a kur, or once in kur or running water.

If a pot becomes najis by liquor, it must be washed three times,

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whatever the kind of water.

the remaining one-third will become halal.

just removed from them. Eyelids, lips and dentures are not included in this rule.

organs of body which are haraam (like spleen, bladder etc.) must be avoided.

had reached the part of the body concerned, then the only way of cleaning it is with water. Paper etc. cannot make it tahir.

7. It is better to use water after relieving bowels even when using paper etc. is allowed.

8. It is haraam to use sacred things in cleaning the body after relieving bowels: for example, khak al-shifa or a paper having the names of Allah or Ma’sumeen on it.

9. It is now allowed to use bone or dung in cleaning the body after relieving bowels.

of fingers. Then wash the left hand in the same way.

3. Masah (wiping). After washing the face and the hands, masah of the head should be performed by drawing the wet fingers of the right hand from the middle of the head up to the edge of the hair. Finally masah of the feet should be performed by drawing the wet fingers of the right hand over the upper part of the right foot from the tips of the fingers to its junction with the ankles and then the wet fingers of the left hand over the left foot in the same way.

two was earlier and which was later, it will be assumed that his wudhu was broken. He will have to perform wudhu for ‘ibadat as mentioned in No.1.

Note 3. There is no need of wudhu after Ghusl al-Janabat.

fingers, then the left hand accordingly, then you must do masah of a portion of your head. then the masah of feet. It is better to do the masah of the right foot, then of the left; though masah of both feet may be done together;

8. Muwalat. It means that you must do all the above mentioned works in wudhu without interruption;

9. You must do all the acts of wudhu yourself. It means that if you tell another person to wash your face and hands etc. or to put water upon your face or hands etc. the wudhu will be batil (invalid); but if you are unable to do wudhu yourself (for. reason of illness), you may seek help from others in wudhu.

10. There must not be any difficulty or danger in the use of water

11. There must not be anything on the organs of wudhu which may prevent the water from reaching the organs e.g. ring or oil or nail polish etc.

12. Washing must be done in the proper way. It means that face must be washed beginning from the forehead up to the chin (not in opposite direction), hands must be washed beginning from the elbow and ending up to the tips of fingers (not vice versa).

13. Masah (wiping) must be done from the remaining wetness of the water upon the hands. No other water should be mixed. Remember that if your head or feet are already wet, the masah will be

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batil, and accordingly wudhu will be wrong. Therefore, your head and feet must be dry before masah.

Some people put some drops of water on head before starting masah. This is absolutely wrong, because their head or hair becomes wet before masah. Likewise, you should remember that while doing masah of head, your hand should not touch your forehead. Otherwise the water of forehead will mix with the water of hand. In that case the masah of foot will become wrong. Some people, after washing the left hand, wipe their right hand again by the left hand in the manner of washing. It is wrong for two reasons:

1. It disturbs the tartib;

2. It puts extra water on the left hand, putting the validity of the masah of the left foot in question.

the parents himself, he may ask some other person to pray on behalf of the dead person. It is called prayer of ijarah.

(c) Three prayers made obligatory by one's own accord:

7. Prayer of nadhr;

8. Prayer of qasam (oath); and

9. Prayer of ‘ahd (promise to God).

(d) Three other prayers:

10. Prayer of Eidayn (Eid-ul-Fitr and Eid-ul-Adha).

N.B. It is not obligatory during the ghaybah of the Imam.

11. Prayer after wajib Tawaf of Ka’ba; and

12. Prayer of Ayaat (for earthquake, eclipse etc.)

Zuhr up to the time when the shadow of a given thing becomes double of its length;

(d) Maghrib: After sunset up to the time when the red color on the western horizon vanishes;

(e) ‘Isha: After the time of fadhilah of Maghrib.

is qibla for the whole all world. The whole space above the Ka’ba up to the sky, is the qibla.

3. If anybody does not know the exact direction of qibla, he may ascertain it from the graves of Muslims, or Masjids, or may ask those who know the direction.

4. If a man does not know the direction and there is no way to ascertain qibla, but has a strong feeling that it must be in a certain direction, he should pray facing that direction.

5. If he has no inclination at all, he is required to pray facing anyone side; though it is better to pray four times, facing four directions if there is enough time. If the time is not enough, then he may pray as many times as possible.

6. If he thinks that the qibla must be in either of two directions, he must pray twice, facing both the directions.

7. If a man prays facing a certain-direction, and after the prayer he comes to know that the difference was of 90 degrees or more, i.e. qibla was on his right or left or back side, he will have to repeat the prayer, if the time of that prayer has not lapsed. And it is "ahwat" to recite its qadha if the time of the prayer has lapsed.

8. If, in the above case, he comes to know that the difference was less than 90 degrees on either side, the prayer is not to be

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repeated.

9. It is unlawful to face qibla, or to keep the qibla on the back-side, when sitting in the toilet.

from gold, whether it is pure gold or mixed. But there is no harm in keeping gold in pocket.

8. Likewise men are not allowed to wear pure silk.

Note: Wearing gold and pure silk are haraam for men even at other times.

The blood which comes out of wound or tumor provided it is difficult to clean it or, at least change the bandage once a day. But if that blood reaches another part of the body which is far from that tumor or wound it is not excused; it must be cleansed.

(b) The blood, (other than the blood of haiz, Nifas, or istihaza, or of a dead body, or kafir, or an animal whose meat is not halal) on the clothes or body of the person praying, which is less than 'dirham baghalli' in the area.

Note: dirham baghalli is equivalent to the tip of the fore-finger.

(c) Those small wearing apparels which cannot be used to hide the ‘auratayn (private organs of a human being) owing to their smallness, like small handkerchief, button, ring, etc. provided they are not made from najasah like dead body, dog, etc. It is not allowed to keep these things in prayer even without wearing them.

(d) The clothes of the woman, who rears up an infant boy, provided that:

1. The clothes have become najis with his urine;

2. And she has no other clothes to change into. In this case, she is allowed to clean the clothes once a day and then ignore the najasah of his urine afterwards. This rule cannot be extended from urine to other najasah, or from the woman to man, nor from that woman who does not have another set of clothes to that one who has got

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other clothes to change into.

Note: The above mentioned exceptions are for najis clothes. It does not mean that other rules relating to clothes made from dead body or from a part of an animal whose meat is not halal are also relaxed.

5. The rules about clothes concerning the prayer, also apply in wajib tawaf.

6. When there is no other clothes except ghasbi, or golden, or silk, and he is obliged to wear it, owing to cold or because there are other persons, he may pray in it; but if he may take it out, he should pray in a closed room, without clothes.

The same is the rule if there are no clothes other than ghasbi or made from a dead animal or from a haraam animal. If there are no clothes except a najis one and it is not possible to cleanse it, he should pray wearing that same clothes. After finishing the prayer it is better to close the room, take out that najis clothes and repeat the prayer without the clothes.

whereabouts are not known, then the property comes under the category 'mal majhul al-malik' (a thing the owner of which is not known). Such things become the property of the Imam (A.S.), and in his ghaybah, the Mujtahid has authority upon such things.

Therefore, such cases should be referred to the Mujtahid for his decision.

2. The place of sajdah must be tahir. Standing and sitting places may be non-tahir, provided there is no possibility of the najasah extending to the body or the clothes of the prayer.

3. It is not allowed to pray in a place where the prayer cannot be finished properly, or where there is danger to the life, for example on a busy road during rush hour.

4. The place of prayer should not be unstable, like a spring mattress, etc.

5. There should be space sufficient enough to stand properly and to do ruku’ and sajdah properly.

6. If a man and a woman are praying in the same place, woman must stand at least one span (better, 15 feet) behind the man, or there should be a curtain or wall between them.

7. The place where forehead is put in sajdah should not be more than four fingers (about 2 ½ inches) lower or higher than the place where the toes and knees are put.

- one Prayer there = 10,000 prayers.

(c) Masjid al-Kufa and Bayt al-Maqdis - one prayer there = 1,000 prayers.

(d) Masjid al-Jami’ - one prayer there = 100 prayers elsewhere.

(e) Masjid of the market- one prayer there = 12 prayers elsewhere.

For women, their home is better than the Masjid.

The Prophet has said: Three things will complain before Allah:

1. The Masjid which is neglected and nobody comes to pray there;

2. An ‘Alim, among the people who do not know the religion; and - .

3. A Qur’an put in a place, from which nobody recites ever, and which remains covered with dust. Also, the Prophet has said: "There is no prayer for a neighbour of the Masjid, but in a Masjid."

the Greatest).

Ash-hadu an la ilaaha illal Laah (twice) (I bear witness that there is no God but Allah).

Ash-hadu anna Muham-madan Rasoolul-Laah (twice) (I bear witness that Muhammad is

the Apostle of Allah) .

*Ash-hadu anna Ameeral Mu’mineen Ali-yan hujjatul-Lah (twice) (I bear witness that the

Commander of the Faithful, Ali is the hujjat of Allah).

* These words should be said not as a part of adhan but for barakat only.

Hayya ‘alas-Salaah (twice) (Hasten to prayer).

Hayya ‘alal falaah (twice) (Hasten to success).

Hayya ‘ala khayril ‘amal (twice) (Hasten to the best deed).

Al-lahu Akbar (twice) (Allah is the Greatest}.

Laa ilaaha illal-Lah (twice)

(There is no god but Allah).

or gap.

without any addition or change and without joining it with other wordings.

(b) It must be in correct Arabic.

(c) It must be said while standing (details will come afterwards).

(d) Body must be in 'tama’ninat' (not moving, but still).

(e) Muwalaat: The letters and words should be recited one after another without gap.

that time, and then should sit down.

This rule applies to the alternatives also.

body, a woman should keep them joined to her body;

(d) A man should keep the knees stretched backwards, a woman should keep them not so tight;

(e) A man should keep his back in such a horizontal level that even if a drop of water is dropped on the back it does not move down; a woman should keep her back in an arch fashion.

clothes.

Sajdah on paper is allowed.

Highest preference has been given for performing sajdah on the earth from a specified area in Karbala. That earth is called 'khak al-shifa', readymade tablets of which are available and are called 'muhr, or 'turbat' or 'sajdah-gah: in different languages.

The muhr must be clean. Dirty tablets are not allowed in prayers. Also, the size of muhr should not be less than your own thumb.

Bibi Fatimah al-Zahra’ had made 'tasbih' from the earth taken from the grave of Hazrat Hamza (A.S..)

I am sorry to note that in many mosques very few 'tasbihs' contain correct number of beads. Before using a tasbih you should count the beads to make sure that it is correct.

The arrangement of the beads should be: 33 round beads + one marker + 32 round beads + one marker + 33 round beads.

If there is nothing upon which sajdah is allowed, or there is so much cold or heat that a person cannot put his forehead upon the earth, then, he may perform sajdah upon his clothes. If there are no clothes then, as a last resort, it is allowed to perform sajdah upon the back of his hand. Normally, this condition is not common, and the person praying should not do sajdah upon his clothes or the back of his palm. Sometimes it is seen that people do their sajdah upon their hands or nails, even while praying in the Masjid.

Their prayer is invalid (batil), without

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any doubt. Remember that the mats are made from a fiber which is neither eaten nor worn and it is quite in order to do sajdah on them, especially if your forehead rests upon an uncolored portion. Likewise, you may do sajdah on any stone (not precious stones); so you can do sajdah on real (but not on artificial) marble. Cement and lime are made from burnt stones; therefore a cemented floor or floor covered with lime cannot be used for sajdah. Likewise, sajdah is not allowed on earthenware, after it has been treated by fire.

4. To recite dhikr of sajdah, i.e. Subhanallah (three times) or Subhana Rabbiyal A’ala wa bihamdih (Glory and Praise be to my Lord Cherisher, the High) (once).

5. To remain motionless-during Dhikr of sajdah.

6. Not to raise any of the seven parts (mentioned in No.2) till the recitation of dhikr is over.

7. To raise the head first and sit down after first (and even second) sajdah.

see towards the nose.

4. Recitation of dhikr more than once, as already explained in case of Ruku’.

5. Recitation of salawat after dhikr.

6. After rising from the first sajdah, to say, first takbir and then Astaghfirullah Rabbi wa atubu ilayh. (I seek pardon from Allah, my Lord and I turn towards Him).Then saying takbir again before the 2nd sajdah.

7. To say takbir after rising from second sajdah while sitting.

8. Hands should rest, after rising from every sajdah, on the thighs.

9. Recitation of Bi hawlillahi wa quwatihi aqumu wa aq'ud, during the process of rising for the next rak'at. Remember that it is the only place in the prayer when recitation of a dhikr is prescribed during the motion of the body. All the other Surahs and dhikr must be recited when your body is motionless. (Meaning of this dhikr: Due to the power given by Allah, and because of the strength given from Him, I stand and sit).

ground.

3. While rising for the next rak'at, a man should keep first his hands on the ground, then rising the legs (before the hands) should stand. A woman should keep her hands on her knees while sitting and should stand up straight from that position.

4. A man, while in sajdah, should keep his arms apart from his body. A woman should keep her arms close to her body.

These five wajib acts (Niyyah, Takbiratul-Ihram, Qiyam, Ruku’ and Sajdah) were rukn. It means that if anyone of them is left out or added in prayer, though by mistake or unintentionally, the prayer is batil (void).

laka ya Rabbi ta’abbudan wa riqqan; La mustankifan wa la Mustakbiran; bal ana ‘abdun dhalilun da’ifun kha’ifun mustajir.

It is not necessary to do wudhu etc., or to face towards qibla in this sajdah.

be recited in obligatory Salat. But it is allowed in mustahab prayer. If he recited that Surah in a mustahab prayer, he must do sajdah, just after reciting the verse of sajdah, then stand up and finish the Surah and prayer as usual. If he recited that Surah in wajib prayer by mistake, or if he heard someone else reciting the verse of sajdah (when the hearer is praying wajib prayer), he should do the sajdah after prayer. It is better to do sajdah, by gesture of head only during prayer itself, and then to do sajdah after finishing the prayer.

6. Reciting the Surahs and Tasbihat al-‘Arba’ah with tama’ninat.

7. A man should recite al-Hamd and Surah loudly in the first two rak'ats of Subh, Maghrib and ‘Isha; and in a whisper in the first two rak'ats of Zuhr and ‘Asr. 'Loudly' does not mean shouting, which many people resort to behind the prayer leader. If someone prays so loudly that it may be said that he is 'shouting' his prayer is batil (invalid). The whisper should be audible to the person himself. The qir'at in the 3rd and 4th rak'ats of every prayer should be in a whisper.

A woman should recite her prayers in a whisper, though she is allowed to pray loudly (where a man should pray loudly) when there is no danger that any ghayr mahram is nearby who may hear her voice. If someone intentionally prays loudly in place of "whispering", or vice-versa, his

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prayer is batil (invalid).

8. Reciting the Surah al-Hamd and Surah with tartib (in the sequence which is prescribed).

9. Muwalaat in the qir'at.

10. Surah al-Duha' and Surah Alam Nashrah are one Surah.

Likewise, Surah al-Fil and Surah al-Qur’aysh are one Surah. If one of the Surahs is recited, the other one also should be recited.

11. A man who has started reciting any Surah after al-Hamd, may change to another Surah so long as he has not reached to the exact middle of that Surah. If he has, on the other hand, recited half that Surah, he is not allowed to change it. But he cannot leave Surah al-Ikhlas or Surah al-Kafirun even if he has just recited Bismillahir Rahmanir-Rahim with the intention of these Surahs.

If he forgets any word or verse from the Surah which he is reciting, he may leave the Surah and start another one, even if he has already recited more than half, or even if it is Surah al-Ikhlas or Surah al-Kafirun.

12. It is allowed to recite the Surah by looking into the Qur’an in Prayer; but it is not good and one should not resort to it except in emergency when there is no time to learn by heart, nor is there any Salat al-jama’ah (congregational prayer) to join.

of Judgment.

Iyyaka na'budu wa Iyyaka nasta’in :

Thee (alone) do we worship, of Thee only do we seek help.

Ihdinas-Siraatal-Mustaqim:

Guide us on the Right Path.

Siraatal-ladhina an'amta ‘alayhim ghayr’il maghdubi ‘alayhim waladhdhalliin

The Path of those upon whom Thou hast bestowed (Thy) bounties; not (the path of) those on whom fell (Thy) wrath nor (of) those gone astray,

our sins.

Fid-dunya wal-aakhirah :

In this world and the hereafter.

Innaka ’ala kulli shay’in Qadeer :

Verily Thou hast power upon everything.

sitting while reciting salaam.

3. Correct pronunciation.

4. Tama’ninat.

be, whether intentionally or by mistake.

8. Folding the hands intentionally as some non-Shi’ah sects do in the prayer.

9. Saying ‘Amin' intentionally (with exception in certain cases) after Surah al-Hamd.

10. If any of the conditions of prayer is violated. For instance, he realizes during prayer that his clothes are ghasbi.

11. Doubt in first two rak’ats of a 4 rak’at prayer; or anywhere in a 2 rak’at or 3 rak’at prayer.

12. Adding or leaving out any rukn of prayer.

of Maghrib whether the ‘Asr prayer was offered or not.

4. People having doubtful natures. Such persons doubt about everything. So they can be doubtful about prayer also. They must ignore their doubts.

5. Doubt either by an Imam (one who leads the prayer) or a ma’mum (the follower of the Imam in prayer). In this case the Imam may be sure of his performance but the ma’mum is doubtful or vice versa. In such case whoever is in doubt will follow the one who is sure.

6. Doubt during a sunnat (non-obligatory) prayer, or in Salat al-ihtiyat.

In such a case, prayer is to be be finished by considering it as the fourth rak’at and Salat al-ihtiyat of two rak’ats by standing and then another two rak’ats by sitting is to be offered.

4. Doubt after two sajdahs whether it was the fourth or the fifth rak’at. In a such case, the prayer should be completed then and there and two sajdahs of sahw should be offered immediately.

Note: "After the two sajdahs", in above 4 cases, means after completing the dhikr of 2nd sajdah.

5. Doubt whether it was the third or the fourth rak’at. In such a case the prayer should be finished by considering it as the fourth rak’at and Salat al-ihtiyat of one rak’at by standing or two rak’at by sitting is to be offered.

6. Doubt while in qiyam (standing posture) whether it is fourth or fifth rak’at. In such a case, sit down at once and finish the prayer. Thereafter Salat al-ihtiyat of one rak’at by standing or two rak’ats by sitting is to be offered.

7. Doubt while in qiyam, i.e. before ruku’ whether it was the third or the fifth rak’at. In such a case, at once sit down and after finishing Prayer, offer two rak’ats of Salat al-ihtiyat by standing.

8. Doubt while in qiyam whether it was the third, fourth or the fifth rak’at. In such a case, at once sit down and after finishing the prayer offer two rak’ats of Salat al-ihtiyat by standing and two rak’ats by sitting.

9. Doubt while in

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qiyam, whether it was the fifth or the sixth rak’at. In such a case, prayer should be finished at once and two sajdahs of sahw will have to be done.

Note: In last the mentioned four cases, two sajdah of sahw should be done for the unwanted qiyam.

(in which the doubt had occurred and which requires Salat al-ihtiyat for its completion and validation) without looking away from qibla or doing anything which makes a prayer invalid, you are to stand up and make the niyyah. (if the Salat al-ihtiyat is to be performed sitting, then remain sitting after the first prayer and make the niyyah). Niyyah is to be done in the following way: "I pray Salat al-ihtiyat one (or two) rak’at(s) wajib qurbatan ilal- Laah." Then say Takbiratul-Ihram. Recite only Surah al-Hamd in whisper. Go to ruku’ then do sajdah; recite tashahhud and salaam. Your Salat al-ihtiyat is finished.

If you have to recite two rakats of Salat al-ihtiyat, then you should stand up for the second rak’at just after the second sajdah of the first rak’at in the usual way. Recite the second rak’at also with just Surah al-Hamd, without even qunut, and then finish the prayer in usual way.

etc.. as the case may be) wajib qurbatan ilal-Laah." Then sajdah should be done. In Sajdah you have to say once "Bismillahi wa billahi Assalaamu alayka ayyuhan-Nabiyyu wa rahrnatullahi wa barakatuh." Then raise your head; sit properly; go to sajdah for the second time; recite the above-mentioned dhikr once; sit down properly; read tashahhud and salaam.

If you have forgotten tashahhud or one sajdah in the prayer, it is wajib to do its qada at once after the prayer; then the sajdah al-sahw is to be done just after the qada tashahhud or sajdah.

If after the prayer, but before the qada of the sajdah or the tashahhud, if any of such actions are done which invalidate the prayer (like turning away from qibla}, it is necessary to do the qada and the sajdah al-sahw as required, and then to repeat the prayer.

can be used other than the tartibi ghusl.

junub).

years of age is not "haidh", It is called 'istihadha', rules of which will be explained later on.

2. Duration of "haidh" is not less than 3 and not more than 10 days. Blood which comes for less than 3 days, or which comes after 10 days, is called 'istihadha'.

3. There are detailed rules concerning woman which are based on whether in condition of haidh she has regular date and/or number of days or not; and whether she is having her period for the first time, or whether she has forgotten her date and number of days.

But it is not possible to give all the details in this small booklet.

is exempted from prayers, and every such 'ibadat' which requires ghusl, wudhu or tayammum. But she may recite du’a etc, (without touching the writings of the Qur’an or the names of Allah, the Prophets or the Imams, which is haram for her as mentioned earlier). She is not required to pray qadha of the prayers left during the period of haidh and nifas.

5. A woman in haidh or nifas cannot fast; but she must fast its qadha after that period.

should do 3 ghusls daily: One for morning prayer, one for Zuhr and Asr and one for Maghrib and Isha. She should pray Zuhr and Asr together and Maghrib and Isha together.

Note: In all cases it is emphasized that she should change the cotton-pad before every wudhu.

2. If she is unable for any reason (described in lesson 48) to do ghusl or wudhu, she should do tayammum in place of that ghusl or wudhu.

3. If a woman observes the rules mentioned above, she should not think herself as najis; she will be clean.

the clothes by water and then will do tayammum;

6. When there is no water except ghasbi or mudhaf; or there is no pot of water except a pot which is made of silver or gold or which is ghasbi;

7. When the time of prayer is so short that if he starts wudhu or ghusl his prayer will be qadha and he expects that by doing tayammum the prayer will be finished in time.

In these seven conditions a person should do tayammum; not wudhu or ghusl.

must be tahir;

(c) And mubah - not ghasbi;

(d) The place where these things are kept, must be mubah;

(e) The place where you are standing while doing tayammum, must be mubah.

taharat, after using the water in the taharat for which it was sufficient.

The hands and forehead must be tahir before tayammum; there should not be anything like ring or nail-polish etc. which may be a cover against the earth etc.

purpose count all ten ruku’ together, Thus you will recite qunut before the 2nd and 4th (in the first rak’at), and before the 6th, the 8th and the 10th ruku’ (in the 2nd rak’at).

to choose between two obligatory acts, but he cannot leave both. For example, in the 3rd and 4th rak’at of the daily prayers, a man has to recite either Tasbihat Arba’ah or Surah al-Hamd. He has to choose anyone of these two alternatives, but cannot leave both. Thus these two things are "wajib al-takhyiri" in these two rak’ats. Likewise, on Fridays, Zuhr and Friday prayer are wajib al-takhyiri. It means that a man has the option to choose between these two prayers. But he cannot neglect both.

There are certain conditions for Friday prayer:-

1. Friday prayer must be prayed in Jama’ah (congregation).

2. There must be at least 5 (better 7) persons including the Imam.

3. Only one Friday prayer may be prayed in a radius of 3 miles 720 yards. If two prayers are held within this distance, the later will be null and void.

According to the fatwa of Ayatullah al-Khu’i, if Friday prayer of even the Sunnis or other sects is held within the said radius of 3 miles 720 yards, and begins before the Friday prayer of the Shi’as, then those Shi’as who are followers of Ayatullah al-Khu’i cannot do niyyah of wajib for their Friday prayer. In such cases, they may pray Friday prayer with niyyah of qurbatan ilal-Laah (in the hope that may be the Shari’ah likes them to pray such Friday prayer) .

4. There must be two sermons delivered by the Imam before the prayer and attentively listened to by at least 4 (or 6) persons.

5. As

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explained earlier, it is not obligatory to hold Friday prayers specially. Instead, Zuhr may be prayed. But if Friday prayer is held by an ‘adil (just) lrnarn, then it is obligatory (ihtiyat wujubi) to participate In that prayer; and there will be no need to pray Zuhr afterwards. .

6. Friday prayer is two rak’ats: In the first rak’at it is sunnat for the Imam to recite Surah al-Jumu’ah and in the 2nd rak’at Surah al-Munafiqun, after Surah al-Hamd. .

7. Two qunut are mustahab in this prayer: In the 1st rak’at before ruku’; in the 2nd rak’at after rising from ruku’. There is a special qunut for Friday.

"Allahumma Inna ‘abidam min ‘ibadikas saleheena qamu bikitabika wa sunnati Nabiyyika fajzihim ‘anna khayr al-jaza". (O Allah, verily, some servants from among thy pious servants stood firm with Thy book and the traditions of Thy Prophet; Thou reward them with the best reward from us.)

which accrue to us in the holy month of Ramadan.

The Muslims offer sacrifice on the day of Eid-ul-Adha. Thus they pledge to give away their lives in the way of Allah and that of lslam. This is a great month for the believer. This is the motto of a Muslim's life. In happiness of this pledge, we offer prayer of Eid-ul-Adha. The prayer of Eid is not obligatory (wajib) but recommended (mustahab) nowadays when our present Imam is hidden from our eyes. The niyyah (intention) of Salat al-Eid should be done as follows:-

"I pray two rak’at prayer of Eid-ul-Fitr or Eid-ul-Adha sunnat qurbatan ilal-Laah.”

In the first rak’at, after Surah al-Hamd, Surah al-A'la is recited then the hands are raised for qunut.

has directed man to keep his self pure and to protect himself from sins. After the recitation of this Surah, the qunut is again recited but now only four times. Thereafter ruku’, sajdah, tashahhud and Salaam are done in the usual way.

the enemies greatly.

necessary; also ghusl, wudhu or tayammum is not obligatory. But the intention of the prayer (niyyah) and facing qibla is essential. The dead body should be placed in such a way that the head of the deceased remains on the right of those who offer the prayer. In the case of the dead body of a male, the Imam should stand near his waist; and in the case of a female, near the chest.

Prayer of deceased has 5 takbirs (including Takbiratul-Ihram).

After the first takbir (i.e., takbiratul-ihram) the Kalima al-shahadatayn is recited. After 2nd the takbir, salawat is recited. After the 3rd takbir, prayer is offered for all the believers and Muslims. After the 4th takbir, prayer is offered especially for the deceased one. Then the 5th takbir is said And the prayer comes to end.

The shortest method of offering this prayer is as follows:

Niyyah: I pray Salat al-mayyit of this corpse Wajib, qurbatan ilal-Laah. Allahu Akbar;

Ashhadu an-la ilaha illallahu wahdahu la sharika lah; Wa Ashhadu Anna Muhammadan

Abduhu wa Rasuluh;

Allahu Akbar;

Allahumma salli ‘ala Muhammadin wa Aali Muhammad; Allahu Akbar;

Allahummaghfir li’l Mu’minina wa’l Mu’minaat; Allahu Akbar;

Allahummaghfir li haadha’l mayyit (In case the deceased is a female, say Allahummaghfir li haadhihi’l mayyit);

Allahu Akbar;

After the completion of the prayer recite "Rabbana aatina fid-dunya hasanatan wa fi’l aakhera hasanatan waqina adhaban-naar."

It is necessary to mention that even if this prayer is offered by jama’ah, everyone has to recite the whole prayer. It is not correct just to say 'Allahu

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Akbar' and remain silent between the takbirs. Such a prayer is invalid (batil).

his disease will become more difficult, he must break his fast. If he does keep fast, it would be null and void, and he, in addition, would be committing a sin. Being baligh is not a condition of validity of fast; if a child keeps fast, it would be all right. But fast is not obligatory on a 'minor' (ghayr-baligh).

have to fast in qadha after delivery or after weaning the child, as the case may be.

4. The thirsty person will have to fast in qadha, if he is able to do so afterwards.

5. Old people are not required (though recommended) to fast in qadha they regains their strength.

its qadha only. Other fasts are not affected by it.

Note 3. Not doing ghusl (or tayammum. if allowed) of haiz, or nifas before subh al-sadiq (true dawn) makes the fast void in the month of Ramadan only. Other fasts (including the qadha of Ramadan) are not affected by it.

Note 4. When a fast is broken by any of the above-mentioned muftirat, or when a person does not keep fast (without any excuse. i.e. illness or travel), he has to pay kaffarah. in addition to its qadha.

to a poor man. It is obligatory to give him the grain or clothes.

Note 3. When a fast is broken by any haram thing, like wine etc. all 3 kaffarahs are to be paid (emancipation of slave, 60 days fast, feeding 60 poor Mu’mins), as a punishment.

Note 4. In two-months-fast, at least 31 days should be fasted consecutively. The remaining 29 days may be fasted with gaps.

or one who is prevented by Shari’ah to deal in his property or wealth does any Nadhr involving money or wealth it is not valid.

(4) If a husband asks his wife not to keep Nadhr and whilst performing Nadhr the rights of the husband are likely to be encroached upon, then the wife cannot possibly keep such a Nadhr. However, if the husband has granted his permission then he cannot stop his wife from performing the Nadhr.

(5) Whilst doing niyyah of a Nadhr, one should be capable of performing the said Nadhr. Otherwise the Nadhr is void. For example, if one does a Nadhr that he will go to Karbala on foot, and it is out of his bounds, then such a Nadhr is void.

(6) A Nadhr cannot be kept to give up any obligatory or recommended act or to carry out any

makruh or haraam act because such a Nadhr is void.

(7) A Nadhr should always be performed according to the original Intention. For instance, if one keeps a Nadhr to give charity or recite prayers on a particular day, then it should be performed on that very particular day and should not be postponed to any other day.

(8) If a person keeps a Nadhr to fast on a particular day and he intentionally does not fast on that day, then he shall have to keep qadha and at the same time pay kaffarah. However, if he is prevented from fasting on that particular day because of a genuine reason,

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e.g. if he falls sick, or travels for Hajj, then he shall have to keep qadha only; there is no kaffarah on him.

(9) If one keeps a Nadhr to give some money for the shrine of an Imam or a martyr or any other pious person, then it is ihtiyat wajib to use it in its construction, light, etc.

(10) If the Nadhr is kept for an Imam or martyr or any Imam zada, (e.g., if my patient becomes well, then I will give as Nadhr, for the sake of Allah, shs. 100/-, to Imam Husain A.S.), then if he had a niyyah to use that money in a particular purpose (e.g. construction of an Imambargah}, then it must be used for that purpose.

And if at the time of doing niyyah of that Nadhr he did not specify a particular use, then it is called "Nadhr al--mutlaq" (unspecified Nadhr); and in this case the money should be used in a purpose which has some connection with that Imam or martyr. For example, for the needy pilgrims to his shrine, or the construction of his tomb, etc.

(11) The money of Nadhr al--mutlaq may also be used for the purpose of spreading and/or strengthening the religion, and for the help of poor Shi’ah.

(12) When one wants to spend the money of Nadhr (mentioned in Nos. 10 and 11), it is better to do niyyah that one is using it on behalf of the Imam or martyr concerned and that its reward is for

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that Imam or martyr.

muwalat and tartib? Explain giving examples.

effect of the following actions:-

1. A man performed wudhu at a place where a sign board says "No admission without permission"

2. A man performed wudhu at a public park.

3. You helped your friend in performing wudhu by pouring water on his hand.

4. A silver pot is used for performing wudhu.

5. You completed wudhu but did not cleanse the sole of your foot which was najis.

6. A girl performs wudhu while her nails are covered with nail polish.

7. A girl performs wudhu while having hina color on her palms.

8. You poured water on hand starting from fingers going towards the elbow.

is on the clothes of a person praying.

(c) A belt made from a lawfully slaughtered cow is worn during prayer.

(d) A woman is wearing a golden ring during her prayers.

(e) A man has a handkerchief of pure silk in a pocket during the prayers.

(f) A man while praying is wearing clothes which have a few drops of blood of a Kafir on it.

(g) A man prays in a dry najis place but the place of sajdah is tahir.

2. Under what circumstances can a person pray without having clothes on?

supposed to do in the following?

1. Doubt occurred in ruku’ as to whether you had recited Surah-al-Hamd.

2. In Maghrib prayer a doubt occurred whether it was the 2nd or the 3rd rak’at.

3. You became doubtful in a four rak’at prayer, at the time of tashahhud, whether you had prayed the 1st rak’at.

4. At the time of Maghrib you became doubtful whether you had prayed your Asr prayer properly.

5. You became doubtful in a four rak’at prayer before the second sajdah whether it was the 2nd or the 3rd rak’at.

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