Alhassanain(p) Network for Heritage and Islamic Thought

BasesOf Kharijites Doctrine

The bases of Kharijism lay in a few matters:

1. To declare Ali, Osman, Mo'awiyah, the Camelists and the Arbitrationists, those who generally agreed to arbitration, as infidels, except those who having once agreed to arbitration subsequently expressed repentance;

2. To declare them as infidels who do not acknowledge Ali, Osman and the rest mentioned above as infidels;

3. Faith is not only a spiritualbelief, it must be translated into action by enjoining the virtue and by prohibiting the vice;

4. Absolute and obligatory revolt against a tyrannical Ruler and Imam.

They said enjoining 'virtue' and prohibiting 'vice' is not conditional to anything. This Divine rule must operate everywhere and without exception.

For such of their beliefs, it dawned on them that everyone else on globe was an infidel and liable to be condemned to death and to be perpe­tually lodged in Hell.

KHARIJITE'S DOCTRINE OF CALIPHATE

The only concept of Kharijites attracting the modem revisionists is their theory about the Caliphate. They had a democratic ideology. They said, "Caliphate should be achieved by election. The best qualified to it is the one who has the qualities of faith and reticence. May be he is a Qureishite or non-Qureishite. May be he is from a notable or an insignificant and backward tribe, or is an Arab or a non-Arab".

If after election or receiving the allegiance, he (the Caliph) acts contrary to the interests of Islamic society, he is to be dismissed from Caliphate, and if he refuses to do so, war must be waged against him till he is killed.

They stand in opposition to the Shiahs who say that Caliphate is pre-ordained by Allah and the Caliph is appointed by God alone. They stand in opposition to Sunnis as well who say that the Caliphate is only for the Qureishites and adhere to (the tradition that) "The Imams must be from the Qureish".

Obviously their idea about theCaliphate, is not contemporaneous with their origin. Rather it proceeds from their famous slogan," (Command is from none except Allah)". They were originally adherents of the view that the people and society do not stand in need of an Imam or a government they should ofthemselves follow the Book of Allah.

But subsequently they retraced and they themselves confided allegiance in Abdullah bin Wahb Raasbee.

THEIR BELIEF ABOUT THE CALIPHS

They uphold the Caliphates of Abu Bakar and Omar, because according to their view both of them were elected to the Caliphate through a fair franchise. They did not even deviate from pursuing the right goal and committed no transgression. They accepted the fairness of the elections of Osman and Ali. Ultimately, they said that Osman from the end of the sixth year of his Caliphate, deviated and ignored the interests of the Muslims, hence he was (automatically) dismissed from the Caliphate and as he continued in office hence a renegade and liable to be killed. And as Ali accepted the proposal to arbitration and subsequently did not repent, he "apostatized and became liable to death penalty. Thus they disown Osman from the seventh year of his Caliphate and Ali from the time of arbitration.

They expressed abhorrence against all of the other Caliphs and remained at war with them.

ELIMINATION OF KHARIJITES

This faction emerged towards the end of the fourth decade of the first Hijra Century as a consequence of the Formidable Fraud. They did not remain in field for more than one and a half centuries. Because of their recklessness and desperation they were victimised by the Caliphs, and this brought themselves and their religion to elimination and liquidation. They were totally eliminated in the initial period of the Abbasid rule.Their dry and lifeless logic, their aridity and harshness of manners, the divergence of •their ways from life and last of all their courage which shunned dissimu­lation even in its true logical sense, wrought their elimination. The Kharijitesschool was not a school which ought to have survived. However, it has left its imprints. Their thoughts and their ideas have influenced all Islamic denominations. Even now-a-days many 'Nahrwanis' are available. Exactly, as it was in days and time of Ali, they are the internal, and the most dange­rous, enemies of Islam. As the Mo'awiyahs and Amr bin 'Ases had been and are always present, they exploit, to their own benefit, the existence of the Nahrwanis though they are considered to be their enemies.

RITUAL ORSPIRIT ?

It is exercise in futility to dilate upon Kharijism or Kharijites as a religious issue, because today such a religion isexisting nowhere in the world. However, the present debate about Kharijites and the nature of their works will serve as a warning to our people and our society.Because inspite of extinction of Kharijites' religion, its spirit has not died away. The spirit of Kharijism has transmigrated into the souls of many of us.

It is essential to say a few introductory words:

May be some religions are dead 'Ritual-wise' but they are not so 'Spirit-wise'. Likewise, the contrary is also possible, i.e., may be a religion is alive 'Ritual-wise', but it is dead Spirit-wise. Therefore, this is also possible that a man or men may be Ritual-wise followers of and adherents to one religion, but in reality may not be the followers of that faith. Its contrary is also possible, i.e., some may be actually followers of one religion but their practice may give no evidence of their faith.

For instance, as we all know after the demise of the Prophet, for two reasons Muslims were divided into two sects, viz. Sunni and Shiah. The Sunnis are within the four-corners of one belief and practice, and Shiahs are within the four-corners of the other.

A Shiah asserts that Ali is immediate successor of the Prophet. He had appointed Ali to his succession and Caliphate per Divine command, and after the Prophet he had exclusive right to this office. The Sunnis say that Islam in its legislation has not specifically anticipated the question of Immamate and Caliphate and that it has in fact left the resolution of this important issue to the discretion of the people themselves, the maximum restriction being that election must be made from amongst the Qureish.

Shiahs make Propeht's many companions, who are considered to be men of status, stature and renown, susceptible to criticism and the Sunnis hold just the opposite of Shiahs' view. Everyone who is said to be a com­panion (Sahabi) is viewed with strange credulity. They say, "All the companions of the Prophet are just and righteous". Shiaism is based on critical appreciation, investigation, incredulity and hair splitting. Sunnism is based on credulity andexcuse "God willing, it might have been a cat".

In this age, where we happen to be, whosoever says, "Ali is the immediate successor of our Prophet", we readily declare him to be a Shiah expecting nothing more from him. Let him belong to any denomination or to any way of thinking.

But if we go to the period of advent of Islam, we come across a distinct spirit that happens to be the soul of Shiaism. They were the minds capable of faithfully, accepting the behest of the Prophet about Ali and did not suffer from any disbelief or distrust. The opposite of this spirit and this way of thinking has been another mentality and school of thought who with all the completeness of faith, which they had in the Prophet, accepted the behests with a sort of reservation and with such interpretation and construction as were never intended.

In fact schisms and divisions in Islam originated from here. One schism was in majority. They were shallow and looked only to the surface. Their vision was neither sharp nor deep so as to discern the implica­tions and the consequences of every event. They looked to the surface and attached presumption of correctness to it. They used to say, "A number of elderly companions (of Prophet), the veterans and the seniors in Islam have followed this course; therefore, it cannot be said that they have erred." But the other group who were in minority would at the same time say, "Personalities are held in esteem by us only when they themselves show respect to the truth. However, if we find that Islamic principles are being violated by the veterans, they cease to enjoy respect (with us). We uphold principles and not the personalities". Shiaism emerged with this spirit.

When we go through Islamic history in search of Salman-i-Farsi, Abu Zar Ghifari, Miqdad Kindi, Ammar-i-Yasir and the likes, we wish to know what were the factors which persuaded them to take Ali's side and to ignore themajority? We will find them to be men of principles, and the men aware of principles. They were Faithful and knew whatwas the Faith . They would say, "We should not hand our intellect and wisdom over to other because there is apprehension of our erring when he errs".

In fact,their's was a mind ruled by facts and principles and not by persons and personalities.

One of the Amir-ul-Momineen's (Ali's) companions, during the battle of Jamal, fell in serious doubt. He looked to both the sides. On the one side he saw Ali and stalwarts of Islam wielding their swords under Ali's Command! On the other side was Aisha a harem (wife) of the Prophet, and about Prophet's wives the Quran laying down: "His wives are mothers of the Ummah", and under her command was Talha, a senior in Islam, of happy antecedents, a sharp shooter and a veteran strategists of Islam who had a rich record of services for the cause of Islam; moreover there was Zubair with nobler antecedents than Talha's, who even on the day of Saqeefa had been among those who took shelter in Ali's house. He was awfully confused, "What is this all? After all Ali, Talha and Zobair are amongst the veterans of Islam and have been volunteers of Islam in the worst of odds. Now they have arrayed themselves against each other? Which of them is nearer to truth? What to be done in this confusing conflict?" Beware! He is not to blame much; perhaps even if we would have been in those very circumstances, where he happened to be, the personalities and antecedents of Talha and Zobair might have blurred our vision too.

Now when we visualize Ali, Ammar,Awais Qarni and others confront­ing Aisha, Zubair and Talha, we feel no hesitation to hold that the latter were a group of men of vicious countenance, i.e., impressions of vice and dishonesty were writ large on their faces. Their eyes, their appearances and their faces betrayed their ambitions. But if we would have been there and would have seen their antecedents from close quarters, haply we too could not have helped falling in doubt.

Today, when we hold the first group to have been on the right and the second in the wrong, it is because of history's verdict, and the facts having become clearer. We, having identified the nature of Ali and Ammar on one side and the nature of Zubair, Talha and 'Aisha on the other, can make a better judgment between them, or at least even if we were not students of or experts in history we have been taught so from our childhood. However, on that day none of these factors was available.

Anyhow, this gentleman appeared before Ali and said: "Is it possible that Talha, Zubair and 'Aisha may concur on untruth. How could personali­ties like them, from among the old companions of the Prophet, err and take to wrong course? Is it possible?"

Ali replied in such a conclusive and authoritative phrase, which according to Dr. Taaha Husain, the Egyptian writer and the Philosopher, "had never been heard elsewhere-since the cessation of Divine Voice and discontinuance of revelation".

"You suffer from illusion and you have fallen in confusion. Right and wrong are not measured in scales of personalities and statures of individuals. It is incorrect to first hold personality to be a yard-stick, thereafter to measure Right and Wrong on those standards and then to hold that this thing is Right because such and such persons have acquiesced in it and that thing is wrong because such and such persons are opposed to it". Nay!personalities should not be made the measure sticks for Right and Wrong. It is Right andWrong which should be the criterion of individuals and their personalities.

That means, "you should be cognizant of Right and Wrong. You should not go after persons and personalities.Individuals, whether personality-wise great or small, must be compared with truth. If they are found conformable to it, accept them, otherwise do not. The question is not as to whether Talha, Zobair and Aisha can or cannot beWrong ?"

Here Ali has held Truth itself to be the touchstone of Truth. The spirit of Shiaism is nothing other than this. In fact, Shiaism is schism sequel to a specific view, which gives importance to the Principles of Islam. Necessarily, Shiahs have emerged as critics and iconoclasts.

Ali, a Youth of thirty three years, after the Prophet, led a minority of less than thenumber of his fingers against him were men of sixty years with majority and multitude. The logic of the majority was, "This is the course of the veterans and seniors, and the veterans never err. Hence we follow their course". The logic of the minority was, "It is Truth that never errs. The seniors must make themselves conformable to Truth".

From here it becomes obvious that how numerous are the men whose practice may be shi'ite but their precept is not.

The goal of Shiaism, like its spirit, is to recognise the Truth and to follow it, and of its greatest effects are "attraction" and "repulsion"; but not every attraction and repulsion. We have earlier said some times attrac­tion is attraction of fallacy, sin and the sinner; and repulsion is repulsion of Truth and human merits. The repulsion and attraction must be of the kind of Ali's attraction and repulsion, because a Shiah must be a copy of Ali's life-style. A Shiah must also, like Ali, be a personality with two faculties.

This introduction was intended to realize that it is possible that a religion may be dead but its spirit may survive amongst such a people who may not only prima-facie be not its followers, but may also be takingthem­selves to be its opponents. The Kharijites' religion is today dead, i.e., no significant group exists on globewho under the same title may be following it. But has the spirit of Kharijites died out? Has this spirit not transmigrated into other religions? Has, God forbid, this spirit not been breathed into us, particularly in our 'clerics' claiming piety?

These are the subjects to be separately dealt with. If we correctly identify the spirit of Kharijism, we may be in a position to answer this question. The discussion about Kharijites may also be useful only from this angle. We must know whydid Ali repel them, i.e why did Ali's attraction not attract them and, to the contrary, why did his repulsion repelled them.

Admittedly, as we will subsequently see, all those idealistic elements, which influenced the formation of the personality and spirit of Kharijites, were such as they could not withstand the thrust and impact of Ali's repulsion. Their spirit had many such prominent and brilliant merits, which could be a subject of Ali's attraction, had the same not been concomitant with a chain of dark points. But the dark aspects of their spirit were so abundant that they pushed them amongst Ali's enemies.

DEMOCRACY OF ALI

Amir-ul-Momineen dealt with Kharijites in an extremely liberal and democratic manner. He was their ruler and they were his subjects. They, to their capacity,indulged in all political activities without his sending them to prison, nor he lashed them. So much so he did not even cut the stipends of the impudent from the public exchequer. He viewed them in the same manner as he viewed all others. Such instances may not be foreign in Ali's biography, but they are no doubt found less elsewhere in the world. They were everywhere free to express their beliefs. Ali himself and his compa­nions faced them without any curb on their freedom of belief. They held moots. The parties argued their own cases and rebutted the other side's arguments.

Perhaps this much of liberty that a government should be so democratic to its opponents goes in -the world without a precedent. They would come to mosque interfere in the sermons and discourses of Ali. One day Ali was on the pulpit a man came there and posed a question to which Ali gave a prompt reply. A kharijite from 'amongst the people cried out, "God may kill him, what a wise he is". Others wanted to manhandle the Kharijite but Ali said, "Leave him. He has abused me alone".

Kharijites would not offer their prayers if Ali led the congregation, because they held him to be an infidel. They would come to mosque and would not offer prayers with Ali, and thereby caused him anguish. One day Ali was leading the congregation, a Kharijite with the name of Ibn-i-Kawa came there and with insinuations at Ali loudly recited the verse of the Quran­­ which addresses the Prophet, "It has been revealed to you and to your precursors that if you get Polytheists all your achievements will be ignored, and you will be from the losers". By reading this verse Ibn-i-Kawa warned Ali, "I am aware of your antecedents in Islam. You are the first Muslim. The Prophetopted you as brother. On the eve of migration your dedication was inspiring, when you slept in Prophet's bed. You left yourself at the mercy of the swords. Finally your services in the cause of Islam cannot be ignored. But God has warned the Prophet himself, 'If you go Polytheist your achieve­ments will be ignored'. As you have now become infidel, so you have effaced your past record".

What was Ali's reaction? He assumed silence till Ibn-i-Kawa recited the verse to its end. As soon as the verse was complete, Ali continued with the prayers. Inb-i-Kawa once again repeated the same verse, and Ali instantly resumed silence. Ali would keep silent because the Quran says: "When the Quran is being recited, lend it your ears and be silent". For this very reason during the prayers the led are supposed to be silent and attentive when the Imam is busy reciting.

After repeating the verse, a few times Ibn-i-Kawa wanted to disturb the formation of the prayers. Ali recited this verse, "Be patient. Allah's promise is true. It must materialise. These men devoid of faith and convic­tion cannot harass you, northey can impair your determination". He took no further notice and continued the prayers.

KHARIJITE'S INSURGENCY AND REVOLT

To start with, the Kharijites were peaceful and would feel contented with free dialogue and criticism. Ali had also been extending the same treatment to them as we have alluded to above. He in no way interfered with them. So much so that he did not cut their dues from the Public Treasury. But gradually when they became disappointed of Ali as he would not repent, they changed their policy and decided to wage a 'revolution'. They gathered in the house of one of their collaborators. He made a fiery and provocative speech and invited his friends to rise in arms and to launch revolt in order to enjoin Virtue and enforce Prohibitions. He said in his speech:-

"After His praise. I swear by God!it is not befitting of that people who have faith in the merciful God and accept the commands of the Quran that the sordid world be more attractive for them than the decree to do good and to avoid evil and the words of Allah may be that they (the decree and the Divine words) bring losses and involve risks. Whosoever has fallen in loss or risk in this world he will be rewarded by Divine pleasure and a life of heavens on doom's day. My brethren! Let us leave this city of the tyrant's seat for the hills or for some other cities, so that we may rise up and arrest these innovations of mis-guidance".

By these words their inflammable spirit got more volcanic. They moved from that place and rose up in revolt and rebellion. They threatened the peace of the routes. They adopted dacoity and mischief as a profession. In this way they attempted to weaken the integrity of the state and to dislodge the sitting government.

From here onward no more latitude could be given to them; because it was not a matter of expression of belief, it was rather a question of distur­bance of social peace and tranquility and of an armed insurgency against a legitimate government. Hence Ali pursued them. Along 'Nahrwan' he confronted them. He addressed and advised them and served them with the final warning. At that time he gave the banner of peace to Abu Ayub Ansari, and whosoever rallied under it he was protected. Out of twelve thousand rebels eight thousand retraced their steps. The rest showed resistance. They suffered a defeat and but for a few, no one survived.

What is naba?

The explanation of this word can be found in Quran, Sura Naba ayah 1-3: Of what do they ask one another?About the great news, about which they differ?”

1. In Usool e Kafi, Imam Jafar Sadiq (as) said, “That great news is wilayat of Ameerul Momineen (as).”

2. Imam Muhammad Baqir (as) said, “This ayah was revealed for Ameerul Momineen (as). Ameerul Momineen (as) use to say,”No ayah of Allah is greater thanMe . No news is greater thanMe .”

In order to explain this in clearer terms, we will mention a few hadiths. From these hadiths, you will be able to see the purpose of establishing the process of prophet hood was only for the introduction of Ahlul Bayt (as).

1. Imam Jafar Sadiq (as) said, “Every prophet introducedOur marifat (recognition) and proved Our greatness over others.”

2. Imam Jafar Sadiq (as) said, “Our wilayat is the wilayat of Allah. Allah sent every prophet with the condition ofOur wilayat.”

3. Ameerul Momineen (as) said, “I am the one whom all the nations were ordered to obey.”

4. Imam Musa Kazim (as) said, “Allah has written in all the books of prophets regarding the wilayat e Ali (as).”

Our greatest proof is Sura Maida ayah 67. This ayah was revealed in Ghadir Khum. RasoolAllah (saw) fulfilled the orders of Allah by announcing the wilayat of Moula Ali (as) in the gathering of 124.000 companions.RasoolAllah (saw) raised the hands of Moula Ali (as) and said, “Mun kunto Moula o fahaza Aliyun Moula “. Whomsoever I am Moula (master) to Ali (as) is also Moula (master) to.

Quran says,”O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered any of Hismessage ”.

You should remember the prophet hood of all prophets is dependent upon the prophet hood of our Prophet (saw). Our Prophet (saw)’s prophet hood is dependent upon the wilayat of Moula Ali (as).

Even though RasoolAllah (saw) had conveyed the whole religion to the people, if He had not announced the wilayat of Moula Ali (as), His prophet hood was in danger.

This ayah alone is enough proof that the only purpose of prophet hood was to introduce the wilayat of Moula Ali (as).

Imamate

The most important principle of Shia religion is the belief in imamate. Because of this belief, Shia religion is recognized separately from other religions. Imamate is the greatest designation/title from all other designations. The wilayat of Allah is revealed from imamate.

The difference between nabi and imam

A prophet is one who shows the right path. Imam is one who takes you to the right path. This is the reason on theday of judgment all of humanity will be called with their Imams and not prophets. Allah has mentioned this in Sura Bani Israel ayah 71: “Remember that day when all of humanity will be called with their Imams.”

It is very important people recognize that Imam which is from Allah. If he chooses a false imam, then he will remain in jahannum for all of eternity. This is why RasoolAllah (saw) said, “One who dies without recognizing his Imam (who is from Allah) dies the death of jahil (ignorant), kafir (disbeliever), and nifaq (hypocrite).”

The number of Imams (as) has been twelve from the beginning until the end. In Arabic twelve is called ithna ashari. This is why we call ourselves Ithna Ashari (believers of twelve Imams as). No one can increase or decrease from the number of twelve. Anyone who does this is out of the Shia religion.

Here are the sacred names of the twelve Imams (as). You must always rememberThem .

First imam: Ameerul Momineen Ali (as) ibn Abi Talib (as)

Second imam: Imam Hasan (as) bin Ali (as)

Third imam: Imam Hussain (as) bin Ali (as)

Fourth imam: Imam Ali (as) bin Hussain (as) (Zainul Abideen)

Fifth imam: Imam Muhammad (as) bin Ali (as) (Baqir)

Sixth imam: Imam Jafar (as) bin Muhammad (as) (Sadiq)

Seventh imam: Imam Musa (as) bin Jafar (as) (Kazim)

Eighth imam: Imam Ali (as) bin Musa (as) (Reza)

Ninth imam: Imam Muhammad (as) bin Ali (as) (Taqi)

Tenth imam: Imam Ali (as) bin Muhammad (as) (Naqi)

Eleventh imam: Imam Hasan (as) bin Ali (as) (Askari)

Twelfth Imam (ajf)

This is the imam where the number twelve becomes complete, and the promise of Allah is fulfilled by this Imam (ajf). As Allah says in Quran, “Allah will complete His noor even though the kufr (disbelievers) dislike it.” This is that noor in whose waiting we are alive. He is our Imam Zamana (ajf). His marifat is wajib (compulsory) upon us, and on theday of judgment it is He whom we will be called with. Imam (ajf)’s sacred name is “Meem Ha Meem Dal”. Because it is not allowed to call His name during His ghayabat (occultation), this is why we call Him with the names of Qaim Aal e Muhammad (ajf), Baqiyatullah (ajf), Hz Hujjat (ajf), and Hz Sahib ul Zaman (ajf). Imam (ajf)’s father is Imam Hasan Askari (as). Imam (ajf)’s mother is Narjis Khatoon (as). Imam (ajf)’s noor came into this world on the 15th of Shabaan 254 Hijra. There are some narrations which say 255 and some which say it was 256. Because thegovernment of that time were the worst enemies of Ahlul Bayt (as), they wanted to assassinate Imam Zamana (ajf). This is why His zahoor (revealment) was kept hidden from the people. Only a few select momin were able to see Imam Zamana (ajf). After the martyrdom of the 11th Imam (as), Imam Zamana (ajf) went into ghayabat (occultation), but He was in contact with some specific momineen. This period was 69 years long. This is called Ghayabat e Sughra (lesser occultation). In 329 Hijra, Imam (ajf) went into His full ghayabat (occultation). Imam (ajf) is not in contact with anyone. In the last letter written by Imam (ajf), He has pointed out those people who claim to be in contact with Him during His ghayabat (occultation). “Anyone who claims to seeMe before the cry from the heavens and appearance of the dajjal is the most debased liar and accuser against Us.”

This time is called the time of complete ghayabat (occultation). No one knows when Imam Zamana (ajf) will reappear. Imam (ajf) will reappear by the order of Allah. He will fill this world with adl (justice) as it was previously filled by evil and tyranny.

Rajat (return)

Believing in rajat (return) is one of the basic beliefs of the Shia religion. According to the sayings of Masoom (as), one who does not believe in the rajat (return) has nothing to do with the Shia religion. The description of rajat is after the completion of the imamate of Imam Zamana (ajf), the period between the time of the prophet hood of RasoolAllah (saw) and the appearance of Imam Zamana (ajf) will be finished. After this the time of theday of judgment will begin. This time will be extremely long. All of the Imams (as) one by one will return back to this earth and rule throughout the world. When our Imam Zamana (ajf) will reappear, that will be the time of His imamate, but during the time of rajat, He will again return to rule throughout the world for an extensive period of time.

Belief of Infallibility

This is a basic belief of Shia religion. Infallibility means no prophet or imam can commit any sin or mistake. If prophets or imams had not been infallible, then the whole religion of Allah would be suspicious. In that case, there would be no authenticity in the words of the prophets. He is an example for humanity. If a prophet commits a sin, then this will become asunnah for their followers. It will become compulsory upon their ummah (nation) to commit sins. Then the religion of Allah will become a joke. It should be remembered there are two types of infallibility. One is jabri (forced). The other is iktiari (optional). Infallibility of the angels is jabri (forced). They do not have the free will to decide whether or not to obey or disobey the orders of Allah. The infallibility of Masoomeen (as) is not jabri (forced). It is iktiari (optional). They do not commit any sins even thoughThey have free will and the option to do so. This is the reasonTheir status is the highest from all of the creation of Allah. Infallibility is a compulsory aspect of nabuwiat (prophet hood) and imamate. Without infallibility, nabuwiat and imamate become worthless.

Special characteristics of prophets and imams

1. Nabuwiat and imamate is from Allah. It is impossible to be a prophet or imam simply by doing hard work.

2. A prophet and imam are prophets and imams from the beginning of their creation. It is not as if they are prophet or imam for a short time or after they reach a certain age they then become a prophet or imam.

3. The forefathers of the prophets and aimmah until Hz Adam (as) can never be kafir (disbeliever), mushrik (polytheist), or sinful.

4. Prophets and imams do not have any apparent or hidden faults. Neither can they possess such characteristics which the people find offensive like blindness, deafness, mute, etc.

5. They are free from all sins, faults, and mistakes.

6. Prophets and imams can perform miracles. This is their personal act which Allah has blessed them with. The meaning of moajiza is when the nature of a thing is changed. For example, the nature of stones is to be silent. If a prophet or imam orders them to speak, then they will begin to speak. This is a moajiza.

Day of Judgment

The word qiyamat is used on two occasions. One is the time of qiyamat which is rajat (return). The other is the day of qiyamat when jannah and jahannum will be distributed.

Questioning and Answering in the grave

When a person dies, we bury him in the grave. Two angels come to him and put his soul back in his body by the orders of Allah. These angels will then ask him some questions. If he gives the right answers,

the angels give him the good news of jannah and return back from whence they came. The blessings of jannah will start for him. If he answers wrongly, then the angels give him the news of jahannum. The sufferings of jahunnum will start for him. The angels who come to the kafirs (enemies of Ahlul Bayt as) are named Munkir and Nunkir.

The angels who come to momin are named Mobashir and Bashir. Ameerul Momineen (as) comes in the graves to help His Shia with the answering of the questions. Moula Ali (as) does not pay attention to those who were His enemies. Here are the questions which will be asked in the grave and their correct replies.

1. Who is your Lord? Allah is my Lord.

2. What is your religion? Islam is my religion.

3. Who is your prophet? Muhammad (as) is my prophet.

4. Who is your Imam & wali? Ali (as) ibn Abi Talib (as) is my imam and wali.

5. What is your book? Quran is my book.

6. What is your Qibla? Kaaba Khana is my Qibla.

Punishment in the grave

The punishment of the grave is when both corners of the grave come together and crush the body of the deceased. There is no punishment of the grave for momin.

Barzakh

The period from the time of death until the Day of Judgment is called Barzakh. The human lives there with such a body that is extremely light and cannot be seen.

Scale and Bridge

Mizan is scale. According to some narrations a scale will be fixed on theday of judgment . The actions of the people will be measured upon that scale. If one’s good deeds is heavier than he will go to jannah. If one’s bad deeds are heavier than he will go to jahannum (hell).

Regarding bridge there are some narrations which say it is such a bridge that will be sharper than the sword and thinner than the hair. The momin will easily cross this bridge, but the kafirs (enemies of Ahlul Bayt as) will be unable to cross it and will fall into the jahannum (hell). These are traditions, but Masoomeen (as) have told us what is the truth regarding the scale and bridge. Moula Ali (as) says, “I am the scale.” RasoolAllah (saw) said, “O’Ali (as)! You are Siratul Mustaqeem.” So you must remember the scale and bridge both are our Moula (as), Ameerul Momineen Ali (as) ibn Abi Talib (as). On theday of judgment , the acts of every person will be measured against the love and marifat of Moula Ali (as).

Intercession

The meaning of shifaat (intercession) is to take one’s right of ownership. So on theday of judgment , Masoomeen (as) will send all of Their lovers into the jannah (paradise). Shaitan will also take all of his followers into jahannum (hell) with him.

Orders

Allah has ordered us to perform certain acts. These acts are called awamer (lawful acts). He ordered us to refrain from doing certain acts. These acts are called nawahi (forbidden acts). Within the acts which are compulsory and which are forbidden, there are two different kinds each.

Kinds of Awamer (lawful acts)

1. Wajib: These acts are wajib (compulsory). If we do these, we get rewarded. If we abandon them, we become sinful. For example, namaz (prayer), fasting, obedience of one’s parents, etc.

2. Mustahab: These acts are those which if you do them you will be rewarded, but if you do not do them, then you will not become sinful. For example, mustahab prayers, fasting during the days other than Ramadan, etc.

Kinds of Nawahi (forbidden acts)

1. Haram: This is the opposite of wajib. If you refrain from doing these acts, you will be rewarded. If you do these acts, you will become sinful. For example, drinking alcohol and eating pork.

2. Makrooh: This is the opposite of mustahab. If you refrain from doing these acts, you will be rewarded, but if you commit these acts, you will not be punished. For example, doing wudhu with such water that is hot from the sunshine.

There is another thing which is between awamer and nawahi. It is called mubah. Another name of this is halal.

This is onlya permission . It has nothing to do with reward or sin.For example, eating the meat of cow etc.

You have understood the difference between awamer and nawahi. You should know these are only applicable upon those who have reached the age of adulthood. The conditions of adulthood are different for men and women. A boy becomes an adult (baligh) when one of these three signs appears; when he is 15 yrs old, he has wet dreams, or when the hair grows under his belly. A girl becomes an adult (baligh) when one of these two signs appears; when she reaches 9 yrs old or sees the blood of menses (children should consult their parents for the details of these signs).

Rules of Purity

Tahirat (purity) is the process of cleaning to remove those filths as determined by Islamic laws. It is necessary to know what those impurities and filths are.

Filth is such a thing which is impure itself and makes whatever it touches also becomes impure.

It can never become pure.

Some things are pure by their own nature, but after touching some filth, they become impure themselves. These things can become pure again.

These things are filths:

1. Nasibi (one who hates the lovers of Ahlul Bayt as)

2. Mushrik (polytheist)

3. Kafir (disbeliever)

4. Urine

5. Feces

6. Semen

7. Deceased

8. Blood which squirts from the animal

9. Dogs

10. Pigs

11. Alcohol and all intoxicants

12. Perspiration of that animal which eats filth

In order to make those things pure again which have become impure from touching these filths, one must follow one of several methods, but these methods cannot be explained here.

It is the duty of the parents to inform their children regarding matters of tahirat (purity). If they need any help in explaining, they should read our book “Kashaful Ahkam”.

Rules of wudhu

Before we can explain the rules of namaz (prayer), we must first explain those things which are compulsory to do before the prayer can be performed. The first thing is tahirat (cleanliness). When you go for prayer, your body, dress, and the place where you will perform your prayers must be clean. After tahirat, the second most important thing is wudhu (ablution).

The following are compulsory for performing wudhu:

1. Niyyat (intention): There is a niyyat (intention) for wudhu the same way there is a niyyat for all other aspects of religion. Niyyat (intention) is related to one’s heart. It is not compulsory to say the words out loud. It is enough to make one’s intention in one’s heart. You should make this intention before performing wudhu: “I am doing wudhu for removing any impurity and to make my prayer mubah.Wajib qurbatan illallah”.

2. Water for wudhu must be tahir (pure). It should not be mixed with anything which will change its color or taste. However, if the color and the taste of water changes on its own, then you can do wudhu with this type of water. If pure water is available, then you cannot do wudhu with water whose color has changed on its own.

3. You should be the owner of the water. It should not be usurped from another. If you are not the owner, then you must obtain the permission of the owner before using it.

4 . You should be the owner of the place in which you are performing wudhu. It should not be usurped from another. If you are not the owner, then you must obtain the permission of the owner before using it.

5. Before performing wudhu, your body, dress, and the place where you are going to pray must be pak (clean).

6. The pot which you are using for wudhu should not be made from silver or gold. It should not be usurped from any other. No picture should be printed upon the pot.

7. You should perform the wudhu yourself without the help of any other. However, if there is a reason you are unable to perform wudhu by yourself, then you can obtain the help of another.

8. The water must completely cover all of those parts which are included in wudhu. If there is an obstacle, i.e. ring etc., then it should be removed before performing wudhu.

9. You should not talk during wudhu.

Method of wudhu

1. Before performing wudhu, it is mustahab (recommended) to wash the wrists twice, to rinse your mouth three times, and rinse your nose three times. If you do not do this, it has no effect on your wudhu.

2. After this make your niyyat (intention) for wudhu.

3. Take the water in your right hand and wash your face. The boundaries of the face are above one’s forehead from the hairline until under one’s chin and the part which is covered by your thumb and middle finger as you are wiping your face. Start washing at your forehead and stop at your chin. Make sure none of the parts of your face which are included in the wudhu should remain dry. In order to ensure your whole face is wet, you can wipe your face more than once, but you must be careful not to go beyond the boundaries of what is included in wudhu such as your neck or side of the head.

4. Wash your right arm from the elbow to your fingertips. Only use one handful of water.

5. Wash your left arm from your elbow to your fingertips. Use one handful of water.

When a male washes his arms, the inside of the arm (palm face down) being washed should be down towards the floor. When a female washes, the inside of her arm (palm face up) should be facing up.

6. After this use three fingers of your right hand to wash your head from the crown until the point where the hair touches one’s forehead. Using two fingers is not enough.

7. Use your right hand to wipe the top of your right foot.

8. Use your left hand to wipe the top of your left foot.

The method for wiping one’s feet is to place your palm on your toes and drag it towards your ankle. You cannot wipe your feet with your fingers. While wiping one’s head and feet, you should remember to only move your hands. Do not move your head and feet.

You must remember a male will do wudhu without covering his head, but a female must cover her head for doing wudhu. When a female wipes her head, she should put her hand under the scarf so it touches her head. However, when a female does wudhu for fajr andmaghrib , she should remove her scarf.

Things which invalidate wudhu

There are seven things which invalidate one’s wudhu.

1. Urine

2. Feces

3. Semen

4. Passing gas

5. Unconsciousness caused by sleep, however if one is aware enough to recognize voices around him, then it will not invalidate his wudhu

6. Intoxication

7. Unconsciousness caused by other than sleep

You should remember vomiting, nosebleeds, nail cutting, hair cutting, and loud laughing do not invalidate wudhu. If a bone is broken and covered by a plaster cast which cannot be made wet, then you do not have to make the broken area wet. In this condition, the wudhu remains valid.

Tayyamum

When no water is available for you to do wudhu, then you must do Tayyamum. There are a few conditions one must meet before being able to perform tayyumam.

1. After searching but being unable to find water

2. If you have only enough water for drinking purposes, then you can do tayyumam. If you do not have enough water for both removing your thirst and performing wudhu, then you may keep the water for drinking and instead perform tayyamum.

3. When water is unclean and can harm your health

4. When the time for prayer will finish before you can complete your wudhu, then you can perform tayyamum.

Method of Tayyamum

The method of tayyamum is first you make this intention: “I am performing tayyamum instead of wudhu wajib qurbatan illallah”.

Then immediately strike both of your hands on clean soil or clay. Then wipe both of your palms. Wipe your whole forehead from where the hair touches the forehead. After this again strike both hands in the soil. Wipe your hands together from the wrists until the tips of your fingers. First the right hand, then the left hand. Keep these points in your mind. First tayyumam can only be performed with pak (clean), dry soil or clay. If it is not available, then you cannot substitute any other kind of soil or clay in its place. If clean soil or clay is unavailable, then you can perform tayyumam on a pak piece of cloth which contains dust that is pak (clean).

Apart from this, you can also perform tayyumam on wet clay, but not on ashes. Secondly, you can perform many prayers after making tayyumam once the same way you can with wudhu because tayyumam is a substitute for wudhu.

Rules of Namaz (prayer)

Of all the acts which were made wajib (compulsory) upon us, the greatest is namaz (prayer). Prayer reminds man that he is a slave of someone, he was created by someone, and he is dependent on someone. In upcoming topics, we will tell you about the true reality and purpose of prayer. Here we are writing those rules and method of prayer which were told to us by Masoomeen (as). You should keep in your mind that in Quran Allah has placed three types of obedience upon us.As it is stated in Quran, “Obey Allah, RasoolAllah (saw), and Olil Amr (Imam as)”. Obeying any other than these three is haram (forbidden) and shirk fil ibadaat (shirk in worship). It does not matter whether your actions are good or bad. It only matters whose obedience you are in. Even if you are doing good deeds, but you are doing them without obeying Allah, RasoolAllah (saw), or Imam (as), then you are worshiping shaitan. If this same act is being performed under the obedience of Allah, RasoolAllah (saw), and Imam (as), then it is the worship of Allah. Wheneveryou have any problems, always look for its solution in the sayings of Allah. If you follow the fatwa of non masoom, then you will be opposing Allah and placing yourself in destruction.

There are a fewaspects of prayer which are wajib (compulsory) to be performed. If you do not perform these acts, then your prayer is invalid. Apart from these acts, all other acts are mustahab (recommended) and do not invalidate one’s prayer if they are not performed. It does not mean you should intentionally not perform them.

These are the wajib acts of prayer.

1. Timing of prayer

2. Tahirat (wudhu)

3. Facing towards Qibla

4. Absolute attention. Your attention should not be diverted during prayer.

5. Rukoo

6. Sajda (prostration)

7. Recitation of Hamd and another sura

Timing of prayer

In Quran, Allah has mentioned three timings for prayer; morning, afternoon, and night. There are five prayers which we perform during these three time periods; fajr (dawn), zuhr (noon),asr (afternoon), maghrib (evening), and isha (night). We will explain the timing of each individual prayer. You must remember if the time has passed you can still perform the prayer.

However, you cannot perform any prayer before its time. If someone performs prayer before the time has come, their prayer will be invalid, and he must repeat his prayer. You must be aware of the timings for prayer. Remember this always and make sure you never perform a prayer before its correct time.

Timing for fajr (morning prayer )

The time for fajr starts when the brightness of morning spreads across the sky and light starts to appear. This prayer can be performed before the sunrise.

Time for zuhr (noon prayer)

The time for zuhr (noon prayer) begins when the sun reaches at the point where a shadow becomes equal to one’s hand

Time forasr (afternoon prayer)

The time forasr (afternoon prayer) begins with the zuhr prayer. Zuhr must be performed before theasr prayers. If anyone performsasr prayers before performing zuhr prayers, then he must repeat his asr prayers. Both prayers can be performed before sunset.

Time formaghrib (evening prayer)

The time ofmaghrib begins as soon as the sun has set and the redness has disappeared from the sky.

Time for isha (night prayer)

The time of isha prayer starts at the time ofmaghrib prayer. Themaghrib prayer must be performed before the isha prayer. If anyone performs isha beforemaghrib , then he must perform his isha prayer again. Isha prayer can be performed until midnight. If someone mistakenly performsasr before zuhr or isha before maghrib, but realizes his mistake before he finishes the whole prayer, he can change his niyyat and his prayer will remain valid.

We have previously explained the rules of tahirat and wudhu. There fore we will not repeat them here.

Facing towards Qibla

It is wajib (compulsory) to face theKhana Kaaba when one is performing prayer. If a person deliberately does not face towards the Kaaba, not only does it invalidate his prayers, but he becomes a jahannumi (one destined to hellfire).

If someone mistakenly or unintentionally does not face Kaaba and performs his prayer and later comes to know the correct direction of Qibla, then he should repeat his prayer if time is remaining. If the time has finished, his prayer is valid and does not need to repeat it.

If a person believes he is facing Qibla, but after performing his prayer he realizes he was slightly turned in the wrong direction, his prayer is valid.

If a person is unable to know the true direction of Qibla, then he may perform his prayer while facing any direction.

Adhan and Iqama (calls to prayer)

It is mustahab to perform adhanand iqama before performing one’s prayer regardless if one is in a gathering or alone. However there is no adhan or iqama for females.

Method of Adhan

Recite the following:

Allahu Akbar (God is the greatest) four times

Ashhadu al la ilaha illa ‘llah (I testify there is no god other than Allah ) two times

Ashhadu anna Muhammadar rasoolullah (I testify that Muhammad (saw) is the messenger ofAllah ) two times

Ashhadu anna Ameerul Momineen wa Imam ul Muttaqeen Aliyun waliullah wasi rasoolullah wa khalifatul bil fasaal ( I testify that Ali (as) is the master of all believers, leader of all the pious, and the wali of Allah, successor of RasoolAllah (saw) and nothing shall come between Them ) two times

Hayya ala salah (Hasten toprayer ) two times

Hayya ala falah (Hasten to salvation) two times

Hayya ala kharyi ‘l ‘amal (Hasten to the best of actions) two times

Allahu Akbar (God is the greatest) two times

La ilaha illa ‘llah (There is no god except Allah) two times

Method of reciting Iqama

Recite the following:

Allahu Akbar (God is the greatest) two times

Ashhadu al la ilaha illa’llah (I testify there is no god other thanAllah ) two times

Ashhadu anna Muhammadar rasoolullah (I testify Muhammad (saw) is the messenger ofAllah ) two times

Ashhadu anna Ameerul Momineenwa Imam ul Muttaqeen Aliyun waliullah (I testify Ali (as) is the master of all believers, leader of all pious, and wali of Allah) two times

Hayya ala salah (Hasten to the prayer) two times

Hayya ala falah (Hasten to salvation) two times

Hayya ala khairul amal (Hasten to the best of actions) two times

Qad qamatis salah (The prayer has begun) two times

Allahu Akbar (God is the greatest) two times

La ilaha illa llah (There is no god other than Allah) one time

Performing one’s prayer silently and loudly

There are some prayers which are recited aloud while others are recited silently.

If a person deliberately recites those prayers silently which are suppose to be performed aloud or recites those prayers aloud which should be read silently, then his prayer is invalid. You must remember this important point.

Fajr (dawn), first 2 rakats ofmaghrib (evening), and isha (night) prayers are performed aloud. All the rakats of zuhr (noon),asr (afternoon), and the 3rd rakat of maghrib (evening) and last two rakats of isha (night) are performed silently. In those prayers which are performed silently, takbir tul al ahram andbismillah al rahman al raheem are read aloud.

Place of Prayer

Despite of the importance of prayer, there are conditions on what place prayer can be performed in. It cannot be performed in every place.

1. The place where you are going to pray should not be usurped.

2. You should not pray in a place which is filled with danger such as a place whose roof is weak, a place filled with enemies, thieves, animals, etc.

3. It should not be place that is used as a walk through for the people.

4. Praying beside or in front of the grave of any Masoomeen (as) will make one’s prayer invalid. Your prayer must be performed while standing behind the grave of Masoomeen (as).

5. If the place is wet with najisat (impure), it should not be so wet that its wetness can reach your body or dress.

6. If the place where you will put yourforehead is najis (impure),even if it is dry, then your prayer will be invalid.

7. The height of the place you will perform sajda (prostration) should not be more than four fingers above your ankle.

8. There are eight places where prayer cannot be performed under any circumstances: 1. in the mud 2.in bathroom 3.graveyard 4.place covered by ants 5.place where animals live 6.place where water flows 7.mossy soil 8.a place covered in ice

9. If Quran is uncovered and facing towards the Kaaba, then you should not pray in this place. If the Quran is covered, then you can pray.

10. Any house where a dog is kept as a pet, then you cannot pray in that house. However if the dog is used in hunting and a curtain is between you and the dog, then you can perform your prayer under these circumstances.

Dress of Prayer

1. If you will perform prayer with such dress that is usurped, then your prayer will be invalid.

2. Dress must be pak (clean).

3. A male cannot wear silk or gold. If he will perform prayers while wearing these, then his prayer will be haram. However a female can wear silk and gold while performing her prayers

4. Ring or watch made from iron cannot be worn during prayer. Anything made from iron should not be worn during prayer.

5. It is wajib for a male to cover his private areas from behind and front. For a female it is wajib to cover the whole of her body including her hair. However, she should not cover her face. You cannot perform prayer while wearing thin clothes.

Rules for leading prayers

It is haram to perform prayer behind these types of people:

1. One who isillegitimate

2. One who does not give the testimony of wilayat of Ameerul Momineen (as) in hisprayer

3. One who has the disease ofleprosy

4. One who isignorant

5. One who is anoppressor

6. One who is notcircumcised

7. One who is less knowledgeable than those praying behindhim

8. One who does not do tabarra (disassociate) on the enemies of Ahlul Bayt (as)

9. One who is an enemy of Ahlul Bayt (as )

10. One who is unknown by those praying behind him

Things which invalidate prayer

1. Urine, feces, and passing gas

2. Laughing loudly. However only smiling does not invalidate one’s prayer.

3. Turning away from Qibla during prayer

4. Speaking

5. Sleeping

6. Sighing or moaning from pain

Conditions when one should break their prayer

There are certain circumstances where it becomes a necessity for you to break your prayer. The prayer can then be read later as qadha (make up) prayer.

1. If you see a snake, scorpion, or any other dangerous animal

2. If someone is stealing your belongings or if your belongings are in a place where you have the fear they may be stolen

3. If one is sleepy

4. Ifyou need to use the bathroom, then you should immediately break your prayer because if you will continue, your prayer will be invalid.

5. If an animal attacks you or if your own animal runs away or if it is place where you can be trapped by your enemies. In these circumstances one should break his prayer.

6. If one sees a child going towards the fire or sees an animal entering into his house, then he must save the child or remove the animal from the house.

Rakat of Prayer

Fajr (dawn) 2 rakat: both should be recited loudly

Zuhr (noon) 4 rakat: all should be recited silently

Asr (afternoon) 4 rakat: all should be recited silently

Magrhib (evening) 3 rakat: first 2 rakats are recited aloud and last rakat is recited silently

Isha (night) 4 rakat: first 2 rakats are recited aloud and last two are recited silently

Method of Prayer

Qayyam (standing)

The meaning of qayyam is to stand for prayer. Its method is standing while facing towards Kaaba. There are different conditions regarding males and females. When a male stands:

1. He must be standing alert. No part of his body should be bent. His shoulders should be back.

2. Your feet should not be together. They should be kept a slight distance apart.

3. Both hands should be upon your thighs above your knees. You should be looking towards the place where you will perform sajda (prostration).

When a female stands:

1. She should not stand as a male does. Her body should be pulled into itself and slightly bent.

2. Her feet should be kept together. There should be no distance between them.

3. Place both of her hands upon her chest.

Takbira tul Ahtram

When one stands for prayer and completes qayyam, then raise both of your hands to the sides of your face with your palms facing towards Kaaba. Make your niyyat at this time. After making your niyyat, then immediately say “Allahu Akbar” and put your hands back down.

When you say “Allahu Akbar” with a loud voice, this is what is called takbira tul ahtram. If someone forgets to say takbir, then his prayer is invalid. It is enough to say Allahu Akbar once, but it is better to say it three or seven times.

Women should say takbir silently.

Niyyat (intention)

Intention is related to one’s heart. It is not compulsory to say any words aloud. For the intention of prayer, say the following words in your heart:“ I am making my intention for the prayer of “Zuhr” wajib qurbatan illallah”. This niyyat is done when you are an adult. If you are not an adult, then you will say mustahab instead of wajib.

If you are performing a recommended prayer, then you should say Sunnah instead of wajib.

Recitation

When you complete your qayyam, make your niyyat, and recite takbir, then you must recite Sura al Hamd. Fajr,maghrib , and isha prayers should be recited aloud. The other prayers are recited silently.

You must say Bismillah al rahman al raheem aloud in every prayer whether its recitation is aloud or silent. However, females always recite their prayers silently even those parts which are suppose to be read aloud. Any sura can be recited after Sura al Hamd, such as Sura Inna anzalna, Sura Kawthar, or Sura Ikhlas, but it is wajib to read Sura Ikhlas in the second rakat after Sura al Hamd. One should remember prayer is invalid without proper recitation. If you are performing prayer in a gathering, you should say “Alhamdulilah rabil al almeen” after Sura al Hamd. Never say “ameen” after Sura al Hamd.

In third and fourth rakats, only recite Sura al Hamd. Do not recite any other sura after it. You can also recite “SubhanAllah,wa Alhamdulilah, wa La illaha illalah wa Lahu Akbar” instead of Sura al Hamd, but it is better to recite Sura al Hamd.

Rukoo

The first important aspect of prayer is rukoo. One who forgets to perform rukoo must repeat his whole prayer. When you finish recitation of Sura al Hamd, then raise your hands and say Allahu Akbar then perform rukoo. Its method is to bend over while placing both hands upon your knees and push your knees until they are locked straight. You should put your right hand first thenyour left. Stretch your back so it is parallel with the floor. Keep your neck straight so your head does not hang down. Then say “Subhana rabbi al-Azeem wa bi hamdih”. Reciting it once is wajib, and if you recite it more than once, it is mustahab. Although, it is better to recite it three times.

After you have recited this, you cannot immediately go into sajda. You must first complete your rukoo by again standing in qayyam. So that you are in the same position as you were before you went into rukoo.

Maintain this position for at least one breath. Then say, “Sami’a llahu liman hamidah”. Raise your hands to the sides of your face and say Allahu Akbar. Then perform your sajda. You should remember you must put your hands down first upon the floor before your knees. The method of rukoo for a female is to put both of her hands upon her thighs above her knees. When she goes into sajda, she should first place her knees and then her hands upon the floor. She must sit in a way that her body does not become exposed.

Qunoot

In the second rakat of every prayer after reciting Sura al Hamd and Sura Ikhlas, raise your hands to the sides of your face and say Allahu Akbar. Then spread them apartwith palms facing up in front of your face and recite dua. This act of prayer is called qunoot. You should read this dua in qunoot:

Allahumma ghfirla-na wa-rham-na wa-a’fi-na wa-fu ‘an-na fi-dunya wal akhira. Innaka ala kulli shayin qadir. Other than this, you can read any dua in any language if Arabic is not your mother tongue. After reading qunoot, raise your hands to the sidesof your face and say Allahu Akbar and then go back into sajda.

What is naba?

The explanation of this word can be found in Quran, Sura Naba ayah 1-3: Of what do they ask one another?About the great news, about which they differ?”

1. In Usool e Kafi, Imam Jafar Sadiq (as) said, “That great news is wilayat of Ameerul Momineen (as).”

2. Imam Muhammad Baqir (as) said, “This ayah was revealed for Ameerul Momineen (as). Ameerul Momineen (as) use to say,”No ayah of Allah is greater thanMe . No news is greater thanMe .”

In order to explain this in clearer terms, we will mention a few hadiths. From these hadiths, you will be able to see the purpose of establishing the process of prophet hood was only for the introduction of Ahlul Bayt (as).

1. Imam Jafar Sadiq (as) said, “Every prophet introducedOur marifat (recognition) and proved Our greatness over others.”

2. Imam Jafar Sadiq (as) said, “Our wilayat is the wilayat of Allah. Allah sent every prophet with the condition ofOur wilayat.”

3. Ameerul Momineen (as) said, “I am the one whom all the nations were ordered to obey.”

4. Imam Musa Kazim (as) said, “Allah has written in all the books of prophets regarding the wilayat e Ali (as).”

Our greatest proof is Sura Maida ayah 67. This ayah was revealed in Ghadir Khum. RasoolAllah (saw) fulfilled the orders of Allah by announcing the wilayat of Moula Ali (as) in the gathering of 124.000 companions.RasoolAllah (saw) raised the hands of Moula Ali (as) and said, “Mun kunto Moula o fahaza Aliyun Moula “. Whomsoever I am Moula (master) to Ali (as) is also Moula (master) to.

Quran says,”O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered any of Hismessage ”.

You should remember the prophet hood of all prophets is dependent upon the prophet hood of our Prophet (saw). Our Prophet (saw)’s prophet hood is dependent upon the wilayat of Moula Ali (as).

Even though RasoolAllah (saw) had conveyed the whole religion to the people, if He had not announced the wilayat of Moula Ali (as), His prophet hood was in danger.

This ayah alone is enough proof that the only purpose of prophet hood was to introduce the wilayat of Moula Ali (as).

Imamate

The most important principle of Shia religion is the belief in imamate. Because of this belief, Shia religion is recognized separately from other religions. Imamate is the greatest designation/title from all other designations. The wilayat of Allah is revealed from imamate.

The difference between nabi and imam

A prophet is one who shows the right path. Imam is one who takes you to the right path. This is the reason on theday of judgment all of humanity will be called with their Imams and not prophets. Allah has mentioned this in Sura Bani Israel ayah 71: “Remember that day when all of humanity will be called with their Imams.”

It is very important people recognize that Imam which is from Allah. If he chooses a false imam, then he will remain in jahannum for all of eternity. This is why RasoolAllah (saw) said, “One who dies without recognizing his Imam (who is from Allah) dies the death of jahil (ignorant), kafir (disbeliever), and nifaq (hypocrite).”

The number of Imams (as) has been twelve from the beginning until the end. In Arabic twelve is called ithna ashari. This is why we call ourselves Ithna Ashari (believers of twelve Imams as). No one can increase or decrease from the number of twelve. Anyone who does this is out of the Shia religion.

Here are the sacred names of the twelve Imams (as). You must always rememberThem .

First imam: Ameerul Momineen Ali (as) ibn Abi Talib (as)

Second imam: Imam Hasan (as) bin Ali (as)

Third imam: Imam Hussain (as) bin Ali (as)

Fourth imam: Imam Ali (as) bin Hussain (as) (Zainul Abideen)

Fifth imam: Imam Muhammad (as) bin Ali (as) (Baqir)

Sixth imam: Imam Jafar (as) bin Muhammad (as) (Sadiq)

Seventh imam: Imam Musa (as) bin Jafar (as) (Kazim)

Eighth imam: Imam Ali (as) bin Musa (as) (Reza)

Ninth imam: Imam Muhammad (as) bin Ali (as) (Taqi)

Tenth imam: Imam Ali (as) bin Muhammad (as) (Naqi)

Eleventh imam: Imam Hasan (as) bin Ali (as) (Askari)

Twelfth Imam (ajf)

This is the imam where the number twelve becomes complete, and the promise of Allah is fulfilled by this Imam (ajf). As Allah says in Quran, “Allah will complete His noor even though the kufr (disbelievers) dislike it.” This is that noor in whose waiting we are alive. He is our Imam Zamana (ajf). His marifat is wajib (compulsory) upon us, and on theday of judgment it is He whom we will be called with. Imam (ajf)’s sacred name is “Meem Ha Meem Dal”. Because it is not allowed to call His name during His ghayabat (occultation), this is why we call Him with the names of Qaim Aal e Muhammad (ajf), Baqiyatullah (ajf), Hz Hujjat (ajf), and Hz Sahib ul Zaman (ajf). Imam (ajf)’s father is Imam Hasan Askari (as). Imam (ajf)’s mother is Narjis Khatoon (as). Imam (ajf)’s noor came into this world on the 15th of Shabaan 254 Hijra. There are some narrations which say 255 and some which say it was 256. Because thegovernment of that time were the worst enemies of Ahlul Bayt (as), they wanted to assassinate Imam Zamana (ajf). This is why His zahoor (revealment) was kept hidden from the people. Only a few select momin were able to see Imam Zamana (ajf). After the martyrdom of the 11th Imam (as), Imam Zamana (ajf) went into ghayabat (occultation), but He was in contact with some specific momineen. This period was 69 years long. This is called Ghayabat e Sughra (lesser occultation). In 329 Hijra, Imam (ajf) went into His full ghayabat (occultation). Imam (ajf) is not in contact with anyone. In the last letter written by Imam (ajf), He has pointed out those people who claim to be in contact with Him during His ghayabat (occultation). “Anyone who claims to seeMe before the cry from the heavens and appearance of the dajjal is the most debased liar and accuser against Us.”

This time is called the time of complete ghayabat (occultation). No one knows when Imam Zamana (ajf) will reappear. Imam (ajf) will reappear by the order of Allah. He will fill this world with adl (justice) as it was previously filled by evil and tyranny.

Rajat (return)

Believing in rajat (return) is one of the basic beliefs of the Shia religion. According to the sayings of Masoom (as), one who does not believe in the rajat (return) has nothing to do with the Shia religion. The description of rajat is after the completion of the imamate of Imam Zamana (ajf), the period between the time of the prophet hood of RasoolAllah (saw) and the appearance of Imam Zamana (ajf) will be finished. After this the time of theday of judgment will begin. This time will be extremely long. All of the Imams (as) one by one will return back to this earth and rule throughout the world. When our Imam Zamana (ajf) will reappear, that will be the time of His imamate, but during the time of rajat, He will again return to rule throughout the world for an extensive period of time.

Belief of Infallibility

This is a basic belief of Shia religion. Infallibility means no prophet or imam can commit any sin or mistake. If prophets or imams had not been infallible, then the whole religion of Allah would be suspicious. In that case, there would be no authenticity in the words of the prophets. He is an example for humanity. If a prophet commits a sin, then this will become asunnah for their followers. It will become compulsory upon their ummah (nation) to commit sins. Then the religion of Allah will become a joke. It should be remembered there are two types of infallibility. One is jabri (forced). The other is iktiari (optional). Infallibility of the angels is jabri (forced). They do not have the free will to decide whether or not to obey or disobey the orders of Allah. The infallibility of Masoomeen (as) is not jabri (forced). It is iktiari (optional). They do not commit any sins even thoughThey have free will and the option to do so. This is the reasonTheir status is the highest from all of the creation of Allah. Infallibility is a compulsory aspect of nabuwiat (prophet hood) and imamate. Without infallibility, nabuwiat and imamate become worthless.

Special characteristics of prophets and imams

1. Nabuwiat and imamate is from Allah. It is impossible to be a prophet or imam simply by doing hard work.

2. A prophet and imam are prophets and imams from the beginning of their creation. It is not as if they are prophet or imam for a short time or after they reach a certain age they then become a prophet or imam.

3. The forefathers of the prophets and aimmah until Hz Adam (as) can never be kafir (disbeliever), mushrik (polytheist), or sinful.

4. Prophets and imams do not have any apparent or hidden faults. Neither can they possess such characteristics which the people find offensive like blindness, deafness, mute, etc.

5. They are free from all sins, faults, and mistakes.

6. Prophets and imams can perform miracles. This is their personal act which Allah has blessed them with. The meaning of moajiza is when the nature of a thing is changed. For example, the nature of stones is to be silent. If a prophet or imam orders them to speak, then they will begin to speak. This is a moajiza.

Day of Judgment

The word qiyamat is used on two occasions. One is the time of qiyamat which is rajat (return). The other is the day of qiyamat when jannah and jahannum will be distributed.

Questioning and Answering in the grave

When a person dies, we bury him in the grave. Two angels come to him and put his soul back in his body by the orders of Allah. These angels will then ask him some questions. If he gives the right answers,

the angels give him the good news of jannah and return back from whence they came. The blessings of jannah will start for him. If he answers wrongly, then the angels give him the news of jahannum. The sufferings of jahunnum will start for him. The angels who come to the kafirs (enemies of Ahlul Bayt as) are named Munkir and Nunkir.

The angels who come to momin are named Mobashir and Bashir. Ameerul Momineen (as) comes in the graves to help His Shia with the answering of the questions. Moula Ali (as) does not pay attention to those who were His enemies. Here are the questions which will be asked in the grave and their correct replies.

1. Who is your Lord? Allah is my Lord.

2. What is your religion? Islam is my religion.

3. Who is your prophet? Muhammad (as) is my prophet.

4. Who is your Imam & wali? Ali (as) ibn Abi Talib (as) is my imam and wali.

5. What is your book? Quran is my book.

6. What is your Qibla? Kaaba Khana is my Qibla.

Punishment in the grave

The punishment of the grave is when both corners of the grave come together and crush the body of the deceased. There is no punishment of the grave for momin.

Barzakh

The period from the time of death until the Day of Judgment is called Barzakh. The human lives there with such a body that is extremely light and cannot be seen.

Scale and Bridge

Mizan is scale. According to some narrations a scale will be fixed on theday of judgment . The actions of the people will be measured upon that scale. If one’s good deeds is heavier than he will go to jannah. If one’s bad deeds are heavier than he will go to jahannum (hell).

Regarding bridge there are some narrations which say it is such a bridge that will be sharper than the sword and thinner than the hair. The momin will easily cross this bridge, but the kafirs (enemies of Ahlul Bayt as) will be unable to cross it and will fall into the jahannum (hell). These are traditions, but Masoomeen (as) have told us what is the truth regarding the scale and bridge. Moula Ali (as) says, “I am the scale.” RasoolAllah (saw) said, “O’Ali (as)! You are Siratul Mustaqeem.” So you must remember the scale and bridge both are our Moula (as), Ameerul Momineen Ali (as) ibn Abi Talib (as). On theday of judgment , the acts of every person will be measured against the love and marifat of Moula Ali (as).

Intercession

The meaning of shifaat (intercession) is to take one’s right of ownership. So on theday of judgment , Masoomeen (as) will send all of Their lovers into the jannah (paradise). Shaitan will also take all of his followers into jahannum (hell) with him.

Orders

Allah has ordered us to perform certain acts. These acts are called awamer (lawful acts). He ordered us to refrain from doing certain acts. These acts are called nawahi (forbidden acts). Within the acts which are compulsory and which are forbidden, there are two different kinds each.

Kinds of Awamer (lawful acts)

1. Wajib: These acts are wajib (compulsory). If we do these, we get rewarded. If we abandon them, we become sinful. For example, namaz (prayer), fasting, obedience of one’s parents, etc.

2. Mustahab: These acts are those which if you do them you will be rewarded, but if you do not do them, then you will not become sinful. For example, mustahab prayers, fasting during the days other than Ramadan, etc.

Kinds of Nawahi (forbidden acts)

1. Haram: This is the opposite of wajib. If you refrain from doing these acts, you will be rewarded. If you do these acts, you will become sinful. For example, drinking alcohol and eating pork.

2. Makrooh: This is the opposite of mustahab. If you refrain from doing these acts, you will be rewarded, but if you commit these acts, you will not be punished. For example, doing wudhu with such water that is hot from the sunshine.

There is another thing which is between awamer and nawahi. It is called mubah. Another name of this is halal.

This is onlya permission . It has nothing to do with reward or sin.For example, eating the meat of cow etc.

You have understood the difference between awamer and nawahi. You should know these are only applicable upon those who have reached the age of adulthood. The conditions of adulthood are different for men and women. A boy becomes an adult (baligh) when one of these three signs appears; when he is 15 yrs old, he has wet dreams, or when the hair grows under his belly. A girl becomes an adult (baligh) when one of these two signs appears; when she reaches 9 yrs old or sees the blood of menses (children should consult their parents for the details of these signs).

Rules of Purity

Tahirat (purity) is the process of cleaning to remove those filths as determined by Islamic laws. It is necessary to know what those impurities and filths are.

Filth is such a thing which is impure itself and makes whatever it touches also becomes impure.

It can never become pure.

Some things are pure by their own nature, but after touching some filth, they become impure themselves. These things can become pure again.

These things are filths:

1. Nasibi (one who hates the lovers of Ahlul Bayt as)

2. Mushrik (polytheist)

3. Kafir (disbeliever)

4. Urine

5. Feces

6. Semen

7. Deceased

8. Blood which squirts from the animal

9. Dogs

10. Pigs

11. Alcohol and all intoxicants

12. Perspiration of that animal which eats filth

In order to make those things pure again which have become impure from touching these filths, one must follow one of several methods, but these methods cannot be explained here.

It is the duty of the parents to inform their children regarding matters of tahirat (purity). If they need any help in explaining, they should read our book “Kashaful Ahkam”.

Rules of wudhu

Before we can explain the rules of namaz (prayer), we must first explain those things which are compulsory to do before the prayer can be performed. The first thing is tahirat (cleanliness). When you go for prayer, your body, dress, and the place where you will perform your prayers must be clean. After tahirat, the second most important thing is wudhu (ablution).

The following are compulsory for performing wudhu:

1. Niyyat (intention): There is a niyyat (intention) for wudhu the same way there is a niyyat for all other aspects of religion. Niyyat (intention) is related to one’s heart. It is not compulsory to say the words out loud. It is enough to make one’s intention in one’s heart. You should make this intention before performing wudhu: “I am doing wudhu for removing any impurity and to make my prayer mubah.Wajib qurbatan illallah”.

2. Water for wudhu must be tahir (pure). It should not be mixed with anything which will change its color or taste. However, if the color and the taste of water changes on its own, then you can do wudhu with this type of water. If pure water is available, then you cannot do wudhu with water whose color has changed on its own.

3. You should be the owner of the water. It should not be usurped from another. If you are not the owner, then you must obtain the permission of the owner before using it.

4 . You should be the owner of the place in which you are performing wudhu. It should not be usurped from another. If you are not the owner, then you must obtain the permission of the owner before using it.

5. Before performing wudhu, your body, dress, and the place where you are going to pray must be pak (clean).

6. The pot which you are using for wudhu should not be made from silver or gold. It should not be usurped from any other. No picture should be printed upon the pot.

7. You should perform the wudhu yourself without the help of any other. However, if there is a reason you are unable to perform wudhu by yourself, then you can obtain the help of another.

8. The water must completely cover all of those parts which are included in wudhu. If there is an obstacle, i.e. ring etc., then it should be removed before performing wudhu.

9. You should not talk during wudhu.

Method of wudhu

1. Before performing wudhu, it is mustahab (recommended) to wash the wrists twice, to rinse your mouth three times, and rinse your nose three times. If you do not do this, it has no effect on your wudhu.

2. After this make your niyyat (intention) for wudhu.

3. Take the water in your right hand and wash your face. The boundaries of the face are above one’s forehead from the hairline until under one’s chin and the part which is covered by your thumb and middle finger as you are wiping your face. Start washing at your forehead and stop at your chin. Make sure none of the parts of your face which are included in the wudhu should remain dry. In order to ensure your whole face is wet, you can wipe your face more than once, but you must be careful not to go beyond the boundaries of what is included in wudhu such as your neck or side of the head.

4. Wash your right arm from the elbow to your fingertips. Only use one handful of water.

5. Wash your left arm from your elbow to your fingertips. Use one handful of water.

When a male washes his arms, the inside of the arm (palm face down) being washed should be down towards the floor. When a female washes, the inside of her arm (palm face up) should be facing up.

6. After this use three fingers of your right hand to wash your head from the crown until the point where the hair touches one’s forehead. Using two fingers is not enough.

7. Use your right hand to wipe the top of your right foot.

8. Use your left hand to wipe the top of your left foot.

The method for wiping one’s feet is to place your palm on your toes and drag it towards your ankle. You cannot wipe your feet with your fingers. While wiping one’s head and feet, you should remember to only move your hands. Do not move your head and feet.

You must remember a male will do wudhu without covering his head, but a female must cover her head for doing wudhu. When a female wipes her head, she should put her hand under the scarf so it touches her head. However, when a female does wudhu for fajr andmaghrib , she should remove her scarf.

Things which invalidate wudhu

There are seven things which invalidate one’s wudhu.

1. Urine

2. Feces

3. Semen

4. Passing gas

5. Unconsciousness caused by sleep, however if one is aware enough to recognize voices around him, then it will not invalidate his wudhu

6. Intoxication

7. Unconsciousness caused by other than sleep

You should remember vomiting, nosebleeds, nail cutting, hair cutting, and loud laughing do not invalidate wudhu. If a bone is broken and covered by a plaster cast which cannot be made wet, then you do not have to make the broken area wet. In this condition, the wudhu remains valid.

Tayyamum

When no water is available for you to do wudhu, then you must do Tayyamum. There are a few conditions one must meet before being able to perform tayyumam.

1. After searching but being unable to find water

2. If you have only enough water for drinking purposes, then you can do tayyumam. If you do not have enough water for both removing your thirst and performing wudhu, then you may keep the water for drinking and instead perform tayyamum.

3. When water is unclean and can harm your health

4. When the time for prayer will finish before you can complete your wudhu, then you can perform tayyamum.

Method of Tayyamum

The method of tayyamum is first you make this intention: “I am performing tayyamum instead of wudhu wajib qurbatan illallah”.

Then immediately strike both of your hands on clean soil or clay. Then wipe both of your palms. Wipe your whole forehead from where the hair touches the forehead. After this again strike both hands in the soil. Wipe your hands together from the wrists until the tips of your fingers. First the right hand, then the left hand. Keep these points in your mind. First tayyumam can only be performed with pak (clean), dry soil or clay. If it is not available, then you cannot substitute any other kind of soil or clay in its place. If clean soil or clay is unavailable, then you can perform tayyumam on a pak piece of cloth which contains dust that is pak (clean).

Apart from this, you can also perform tayyumam on wet clay, but not on ashes. Secondly, you can perform many prayers after making tayyumam once the same way you can with wudhu because tayyumam is a substitute for wudhu.

Rules of Namaz (prayer)

Of all the acts which were made wajib (compulsory) upon us, the greatest is namaz (prayer). Prayer reminds man that he is a slave of someone, he was created by someone, and he is dependent on someone. In upcoming topics, we will tell you about the true reality and purpose of prayer. Here we are writing those rules and method of prayer which were told to us by Masoomeen (as). You should keep in your mind that in Quran Allah has placed three types of obedience upon us.As it is stated in Quran, “Obey Allah, RasoolAllah (saw), and Olil Amr (Imam as)”. Obeying any other than these three is haram (forbidden) and shirk fil ibadaat (shirk in worship). It does not matter whether your actions are good or bad. It only matters whose obedience you are in. Even if you are doing good deeds, but you are doing them without obeying Allah, RasoolAllah (saw), or Imam (as), then you are worshiping shaitan. If this same act is being performed under the obedience of Allah, RasoolAllah (saw), and Imam (as), then it is the worship of Allah. Wheneveryou have any problems, always look for its solution in the sayings of Allah. If you follow the fatwa of non masoom, then you will be opposing Allah and placing yourself in destruction.

There are a fewaspects of prayer which are wajib (compulsory) to be performed. If you do not perform these acts, then your prayer is invalid. Apart from these acts, all other acts are mustahab (recommended) and do not invalidate one’s prayer if they are not performed. It does not mean you should intentionally not perform them.

These are the wajib acts of prayer.

1. Timing of prayer

2. Tahirat (wudhu)

3. Facing towards Qibla

4. Absolute attention. Your attention should not be diverted during prayer.

5. Rukoo

6. Sajda (prostration)

7. Recitation of Hamd and another sura

Timing of prayer

In Quran, Allah has mentioned three timings for prayer; morning, afternoon, and night. There are five prayers which we perform during these three time periods; fajr (dawn), zuhr (noon),asr (afternoon), maghrib (evening), and isha (night). We will explain the timing of each individual prayer. You must remember if the time has passed you can still perform the prayer.

However, you cannot perform any prayer before its time. If someone performs prayer before the time has come, their prayer will be invalid, and he must repeat his prayer. You must be aware of the timings for prayer. Remember this always and make sure you never perform a prayer before its correct time.

Timing for fajr (morning prayer )

The time for fajr starts when the brightness of morning spreads across the sky and light starts to appear. This prayer can be performed before the sunrise.

Time for zuhr (noon prayer)

The time for zuhr (noon prayer) begins when the sun reaches at the point where a shadow becomes equal to one’s hand

Time forasr (afternoon prayer)

The time forasr (afternoon prayer) begins with the zuhr prayer. Zuhr must be performed before theasr prayers. If anyone performsasr prayers before performing zuhr prayers, then he must repeat his asr prayers. Both prayers can be performed before sunset.

Time formaghrib (evening prayer)

The time ofmaghrib begins as soon as the sun has set and the redness has disappeared from the sky.

Time for isha (night prayer)

The time of isha prayer starts at the time ofmaghrib prayer. Themaghrib prayer must be performed before the isha prayer. If anyone performs isha beforemaghrib , then he must perform his isha prayer again. Isha prayer can be performed until midnight. If someone mistakenly performsasr before zuhr or isha before maghrib, but realizes his mistake before he finishes the whole prayer, he can change his niyyat and his prayer will remain valid.

We have previously explained the rules of tahirat and wudhu. There fore we will not repeat them here.

Facing towards Qibla

It is wajib (compulsory) to face theKhana Kaaba when one is performing prayer. If a person deliberately does not face towards the Kaaba, not only does it invalidate his prayers, but he becomes a jahannumi (one destined to hellfire).

If someone mistakenly or unintentionally does not face Kaaba and performs his prayer and later comes to know the correct direction of Qibla, then he should repeat his prayer if time is remaining. If the time has finished, his prayer is valid and does not need to repeat it.

If a person believes he is facing Qibla, but after performing his prayer he realizes he was slightly turned in the wrong direction, his prayer is valid.

If a person is unable to know the true direction of Qibla, then he may perform his prayer while facing any direction.

Adhan and Iqama (calls to prayer)

It is mustahab to perform adhanand iqama before performing one’s prayer regardless if one is in a gathering or alone. However there is no adhan or iqama for females.

Method of Adhan

Recite the following:

Allahu Akbar (God is the greatest) four times

Ashhadu al la ilaha illa ‘llah (I testify there is no god other than Allah ) two times

Ashhadu anna Muhammadar rasoolullah (I testify that Muhammad (saw) is the messenger ofAllah ) two times

Ashhadu anna Ameerul Momineen wa Imam ul Muttaqeen Aliyun waliullah wasi rasoolullah wa khalifatul bil fasaal ( I testify that Ali (as) is the master of all believers, leader of all the pious, and the wali of Allah, successor of RasoolAllah (saw) and nothing shall come between Them ) two times

Hayya ala salah (Hasten toprayer ) two times

Hayya ala falah (Hasten to salvation) two times

Hayya ala kharyi ‘l ‘amal (Hasten to the best of actions) two times

Allahu Akbar (God is the greatest) two times

La ilaha illa ‘llah (There is no god except Allah) two times

Method of reciting Iqama

Recite the following:

Allahu Akbar (God is the greatest) two times

Ashhadu al la ilaha illa’llah (I testify there is no god other thanAllah ) two times

Ashhadu anna Muhammadar rasoolullah (I testify Muhammad (saw) is the messenger ofAllah ) two times

Ashhadu anna Ameerul Momineenwa Imam ul Muttaqeen Aliyun waliullah (I testify Ali (as) is the master of all believers, leader of all pious, and wali of Allah) two times

Hayya ala salah (Hasten to the prayer) two times

Hayya ala falah (Hasten to salvation) two times

Hayya ala khairul amal (Hasten to the best of actions) two times

Qad qamatis salah (The prayer has begun) two times

Allahu Akbar (God is the greatest) two times

La ilaha illa llah (There is no god other than Allah) one time

Performing one’s prayer silently and loudly

There are some prayers which are recited aloud while others are recited silently.

If a person deliberately recites those prayers silently which are suppose to be performed aloud or recites those prayers aloud which should be read silently, then his prayer is invalid. You must remember this important point.

Fajr (dawn), first 2 rakats ofmaghrib (evening), and isha (night) prayers are performed aloud. All the rakats of zuhr (noon),asr (afternoon), and the 3rd rakat of maghrib (evening) and last two rakats of isha (night) are performed silently. In those prayers which are performed silently, takbir tul al ahram andbismillah al rahman al raheem are read aloud.

Place of Prayer

Despite of the importance of prayer, there are conditions on what place prayer can be performed in. It cannot be performed in every place.

1. The place where you are going to pray should not be usurped.

2. You should not pray in a place which is filled with danger such as a place whose roof is weak, a place filled with enemies, thieves, animals, etc.

3. It should not be place that is used as a walk through for the people.

4. Praying beside or in front of the grave of any Masoomeen (as) will make one’s prayer invalid. Your prayer must be performed while standing behind the grave of Masoomeen (as).

5. If the place is wet with najisat (impure), it should not be so wet that its wetness can reach your body or dress.

6. If the place where you will put yourforehead is najis (impure),even if it is dry, then your prayer will be invalid.

7. The height of the place you will perform sajda (prostration) should not be more than four fingers above your ankle.

8. There are eight places where prayer cannot be performed under any circumstances: 1. in the mud 2.in bathroom 3.graveyard 4.place covered by ants 5.place where animals live 6.place where water flows 7.mossy soil 8.a place covered in ice

9. If Quran is uncovered and facing towards the Kaaba, then you should not pray in this place. If the Quran is covered, then you can pray.

10. Any house where a dog is kept as a pet, then you cannot pray in that house. However if the dog is used in hunting and a curtain is between you and the dog, then you can perform your prayer under these circumstances.

Dress of Prayer

1. If you will perform prayer with such dress that is usurped, then your prayer will be invalid.

2. Dress must be pak (clean).

3. A male cannot wear silk or gold. If he will perform prayers while wearing these, then his prayer will be haram. However a female can wear silk and gold while performing her prayers

4. Ring or watch made from iron cannot be worn during prayer. Anything made from iron should not be worn during prayer.

5. It is wajib for a male to cover his private areas from behind and front. For a female it is wajib to cover the whole of her body including her hair. However, she should not cover her face. You cannot perform prayer while wearing thin clothes.

Rules for leading prayers

It is haram to perform prayer behind these types of people:

1. One who isillegitimate

2. One who does not give the testimony of wilayat of Ameerul Momineen (as) in hisprayer

3. One who has the disease ofleprosy

4. One who isignorant

5. One who is anoppressor

6. One who is notcircumcised

7. One who is less knowledgeable than those praying behindhim

8. One who does not do tabarra (disassociate) on the enemies of Ahlul Bayt (as)

9. One who is an enemy of Ahlul Bayt (as )

10. One who is unknown by those praying behind him

Things which invalidate prayer

1. Urine, feces, and passing gas

2. Laughing loudly. However only smiling does not invalidate one’s prayer.

3. Turning away from Qibla during prayer

4. Speaking

5. Sleeping

6. Sighing or moaning from pain

Conditions when one should break their prayer

There are certain circumstances where it becomes a necessity for you to break your prayer. The prayer can then be read later as qadha (make up) prayer.

1. If you see a snake, scorpion, or any other dangerous animal

2. If someone is stealing your belongings or if your belongings are in a place where you have the fear they may be stolen

3. If one is sleepy

4. Ifyou need to use the bathroom, then you should immediately break your prayer because if you will continue, your prayer will be invalid.

5. If an animal attacks you or if your own animal runs away or if it is place where you can be trapped by your enemies. In these circumstances one should break his prayer.

6. If one sees a child going towards the fire or sees an animal entering into his house, then he must save the child or remove the animal from the house.

Rakat of Prayer

Fajr (dawn) 2 rakat: both should be recited loudly

Zuhr (noon) 4 rakat: all should be recited silently

Asr (afternoon) 4 rakat: all should be recited silently

Magrhib (evening) 3 rakat: first 2 rakats are recited aloud and last rakat is recited silently

Isha (night) 4 rakat: first 2 rakats are recited aloud and last two are recited silently

Method of Prayer

Qayyam (standing)

The meaning of qayyam is to stand for prayer. Its method is standing while facing towards Kaaba. There are different conditions regarding males and females. When a male stands:

1. He must be standing alert. No part of his body should be bent. His shoulders should be back.

2. Your feet should not be together. They should be kept a slight distance apart.

3. Both hands should be upon your thighs above your knees. You should be looking towards the place where you will perform sajda (prostration).

When a female stands:

1. She should not stand as a male does. Her body should be pulled into itself and slightly bent.

2. Her feet should be kept together. There should be no distance between them.

3. Place both of her hands upon her chest.

Takbira tul Ahtram

When one stands for prayer and completes qayyam, then raise both of your hands to the sides of your face with your palms facing towards Kaaba. Make your niyyat at this time. After making your niyyat, then immediately say “Allahu Akbar” and put your hands back down.

When you say “Allahu Akbar” with a loud voice, this is what is called takbira tul ahtram. If someone forgets to say takbir, then his prayer is invalid. It is enough to say Allahu Akbar once, but it is better to say it three or seven times.

Women should say takbir silently.

Niyyat (intention)

Intention is related to one’s heart. It is not compulsory to say any words aloud. For the intention of prayer, say the following words in your heart:“ I am making my intention for the prayer of “Zuhr” wajib qurbatan illallah”. This niyyat is done when you are an adult. If you are not an adult, then you will say mustahab instead of wajib.

If you are performing a recommended prayer, then you should say Sunnah instead of wajib.

Recitation

When you complete your qayyam, make your niyyat, and recite takbir, then you must recite Sura al Hamd. Fajr,maghrib , and isha prayers should be recited aloud. The other prayers are recited silently.

You must say Bismillah al rahman al raheem aloud in every prayer whether its recitation is aloud or silent. However, females always recite their prayers silently even those parts which are suppose to be read aloud. Any sura can be recited after Sura al Hamd, such as Sura Inna anzalna, Sura Kawthar, or Sura Ikhlas, but it is wajib to read Sura Ikhlas in the second rakat after Sura al Hamd. One should remember prayer is invalid without proper recitation. If you are performing prayer in a gathering, you should say “Alhamdulilah rabil al almeen” after Sura al Hamd. Never say “ameen” after Sura al Hamd.

In third and fourth rakats, only recite Sura al Hamd. Do not recite any other sura after it. You can also recite “SubhanAllah,wa Alhamdulilah, wa La illaha illalah wa Lahu Akbar” instead of Sura al Hamd, but it is better to recite Sura al Hamd.

Rukoo

The first important aspect of prayer is rukoo. One who forgets to perform rukoo must repeat his whole prayer. When you finish recitation of Sura al Hamd, then raise your hands and say Allahu Akbar then perform rukoo. Its method is to bend over while placing both hands upon your knees and push your knees until they are locked straight. You should put your right hand first thenyour left. Stretch your back so it is parallel with the floor. Keep your neck straight so your head does not hang down. Then say “Subhana rabbi al-Azeem wa bi hamdih”. Reciting it once is wajib, and if you recite it more than once, it is mustahab. Although, it is better to recite it three times.

After you have recited this, you cannot immediately go into sajda. You must first complete your rukoo by again standing in qayyam. So that you are in the same position as you were before you went into rukoo.

Maintain this position for at least one breath. Then say, “Sami’a llahu liman hamidah”. Raise your hands to the sides of your face and say Allahu Akbar. Then perform your sajda. You should remember you must put your hands down first upon the floor before your knees. The method of rukoo for a female is to put both of her hands upon her thighs above her knees. When she goes into sajda, she should first place her knees and then her hands upon the floor. She must sit in a way that her body does not become exposed.

Qunoot

In the second rakat of every prayer after reciting Sura al Hamd and Sura Ikhlas, raise your hands to the sides of your face and say Allahu Akbar. Then spread them apartwith palms facing up in front of your face and recite dua. This act of prayer is called qunoot. You should read this dua in qunoot:

Allahumma ghfirla-na wa-rham-na wa-a’fi-na wa-fu ‘an-na fi-dunya wal akhira. Innaka ala kulli shayin qadir. Other than this, you can read any dua in any language if Arabic is not your mother tongue. After reading qunoot, raise your hands to the sidesof your face and say Allahu Akbar and then go back into sajda.