Alhassanain(p) Network for Heritage and Islamic Thought

Simplified Islamic Laws for Youth and Young Adults

According of the Fatawa of: Hadrat Ayatullah al-Uzma as-Sayyid al-Hajj Ali al-Husaini as-Seestani

Author(s): Ayatullah Sayyid Ali Hussaini Sistani

Publisher(s): Islamic Humanitarian Service (IHS)

www.alhassanain.org/english

Table of Contents

A Summary of the life of Ayatullah al 'Uzma as-Sayyid 'Ali al Husayni as Seestani 7

1. His birth and studies 7

2. The great knowledge of the teacher 8

3. Works of this Scholar 8

Ijtihad and Taqlid 10

The difference between Ihtiyat Mustahab and Ihtiyat Wajib 11

Taharat 12

The Rules of the Corpse 12

The Rules of Blood 13

How does something become Najis? 13

Note 13

Mutahhirat 14

The Rules of Water 14

The Divisions of Pure Water 14

Qaleel Water 14

Kurr, Flowing and Well Water 15

How to wash something Najis in Water 15

The Ground 16

The Sun 16

Islam 16

Removal of the 'Ayn Najasat 17

Note 17

Wudhoo 18

How do we perform Wudhu? 18

An explanation of the actions in Wudhu 18

Wiping 18

Conditions for Wudhoo 19

Summary of the conditions of Wudhu 19

Wudhu Jabirah 21

Things for which Wudhu must be performed 22

How does Wudhu become void? 22

Note 23

Ghusl 24

The method of performing Ghusl 24

Conditions necessary for a correct Ghusl 24

Wajib Ghusls 24

Ghusl Janaba 24

Actions Haram for a Junub 25

Ghusl Mayyit 25

Ghusl Masse Mayyit 26

The Ghusls related to Girls and Women 26

Ghusl of Istihada 26

Ghusl of Nifas 27

Notes 27

Tayammum 28

The Rules of Tayammum 28

Things that Tayammum is permitted on 28

The Rules of Tayammum 28

Salat 30

The Divisions of Salat 30

Times for the Daily Salat 30

Zuhr 31

Maghrib 31

Midnight 31

The Rules of the times of Salat 31

Qiblah 31

Clothing in Salat 32

The Place of Salat 33

The Rules of the Place of Salat 33

The Rules of the Masjid 33

The Preparation for Salat 34

Adhan and Iqamah 34

Adhan 34

Iqamah 34

The Actions in Salat 35

Wajibat of Salat 35

Rukn of Salat 36

The Difference between Rukn and Ghair-Rukn 36

The Rules Pertaining to the Wajibat of Salat 36

Niyyat 36

Takbiratul Ihram 36

Qiyam 37

Qira'at 37

The Rules of Recitation (Qira'at) 37

Rukoo' 38

Sujood 38

The responsibility of one who cannot perform Sajdah in the normal way 39

The Wajib Sajdah of the Qur'an 40

Tashahhud 40

Salam 40

Tartib (Sequential) 40

Qunoot 41

Taqib of Salat 41

Mubtilat of Salat 41

The Rules of the Mubtilat of Salat 41

Speaking 42

Laughing and crying for the affairs of the World 42

Turning away from the Qiblah 42

Eating and Drinking 42

Changing the form of the Salat 42

Translation of the Adhan and Iqamah 43

Translation of the Adhan 43

Translation of the Iqamah 43

Translation of the Salat 44

Takbiratul Ihram 44

Surah al-Fatiha 44

Surah al-Ikhlas 44

Dhikr in Rukoo 44

Dhikr in Sujud 44

Tasbihat al-Arba’ah 44

Tashahhud and Salam 45

Doubts in Salat 45

Doubt in the Parts of the Salat 45

Doubts that make the Salat void 45

Doubts that are Correct 46

Salatul Ihtiyat 47

Sajdah Sahw 47

Salatul Musafir 48

Where is one's Homeplace (Watan)? 49

The intention of ten days 49

Salatul Qada 49

The Qada Salat of the Father 50

Salatu lJama'at 50

Importance of Salatul Jama'at 51

Conditions for Salatul Jama'at 51

Connecting or Joining in Salatul Jama'at 51

• First Rakat 52

• Second Rakat 52

• Third Rak'at 52

• Fourth Rak'at 52

The Rules of Salatul Jama'at 53

Salatul Jumu'ah 53

How to read Salatul Jumu'ah 53

The Conditions for Salatul Jumu'ah 53

The responsibility of the person making Salatul Jumu'ah 54

Salatul Ayat 54

How to pray Salatul Ayat 54

First Rak'at 54

Second Rakat 55

The Rules of Salatul Ayat 55

Mustahab Salat 55

Salatul 'Eid 55

The time of Salatul-'Eid 55

How to pray Salatul-'Eid 55

The Nafilah of the daily Salat 56

Salatul Lail (Night Prayers) 56

The time for Salatul Lail 56

Salatul Ghufailah 56

The Method of praying Salatul Ghufailah 56

Notes 57

Fasting 58

Niyyat for Fasting 58

The things that make the Fast void 58

The Rules of those things that make the Fast void 58

• Eating and Drinking 58

• Having an Injection 58

• Allowing thick dust (or smoke) to reach the throat 59

• Placing the complete head under water 59

• Vomiting 59

The Qada' and the Kaffarah of the Fast The Qadaí Fast 59

Kaffarah of the Fast 59

The Rules of the Qada' and the Kaffarah of the Fast 59

The Fast of a Traveler 60

Zakatul Fitrah 60

The amount of Zakatul Fitrah 60

The items that can be given for Zakatul Fitrah 60

Note 61

Khums 62

The Rules of Khums 62

The Spending of Khums 62

Note 63

Zakat 64

The Rules of Zakat 64

The Disposal of Zakat 64

Note 65

The Rules of Buying and Selling 66

Breaking or Canceling a Transaction 66

Loans 68

The Divisions of Giving a Loan 68

The Rules of Giving a Loan 68

Custody or Trust 69

The Rules Regarding Custody or Trust 69

Lending and Borrowing 70

Items that are Found 70

Losing one's Shoes 70

Note 71

Usurpation 72

Eating and Drinking 73

The Etiquettes of Eating 73

The Etiquettes of Drinking Water 73

The Rules of Slaughtering 75

The Conditions for the Slaughter 75

Hunting by Weapons 75

Fishing 75

Looking at Others and Marriage 76

Marriage 78

The Rules of greeting one Another 79

Etiquette of greeting one another 79

The Rules of the Qur'an 80

Touching the Script of the Qur'an 80

aking an Oath 81

Note 81

Glossary 82

A Summary of the life of Ayatullah al 'Uzma as-Sayyid 'Ali al Husayni as Seestani

1. His birth and studies

Ayatullah Seestani was born in 1349 A.H. (1928) in the month of Rabi al-Awwal in the holy city of Mashhad, Iran. His noble father was one of the devout 'Ulama of his region, and in order to help his son continue his Islamic studies and to gain a deeper knowledge of the Islamic sciences, his father exposed him to the 'Ulama and scholars of the Hawza 'Ilmiyyah.

He took his introductory 'Arabic studies, including eloquence (balagha) from one of the renounced teachers of 'Arabic in Khurasan by the name of Muhammad Taqi Adib Nishaburi He also studied Fiqh, Usul, Mantiq, and Aqaid under the great 'Ulama and teachers of Khurasan, and in that same city, took part in Dars-e-Kharij (the highest level of studies in the Hawza). At this time, he also benefited by the presence of Allamah Muhaqqiq Mirza Mahdi Isfahani (May Allah sanctify his spirit).

To advance further and to complete his studies, he traveled to the city of Qum in 1368 A.H. (1957), so that he would be able to make use of the various 'Ulama at the grand Hawza in this city.

The Hawza 'Ilmiyyah of Qum was at that time under the supervision and guidance of the sole Marja' of the Shi'a world, Ayatullah al-'Uzma as-Sayyid al-Hajj Husayn Buruajerdi (May Allah sanctify his spirit).

Ayatullah Seestani who was present in the lessons of Fiqh and Usul, which at that time were being taught by Ayatullah Burujerdi, was quickly counted as one of his brightest students in the fields of Fiqh, Usul, and Rijal. He also took part in the classes of Ayatullah al-'Uzma Hujjat Kuhkumrai and other teachers and scholars to quench his thirst for knowledge.

In the year 1371 A.H. (1960), Ayatullah Seestani once again moved this rime to Najaf al-Ashraf. At that time, the Hawza of Najaf was blooming and full of splendor and glory, and Ayatullah Seestani with all that he could, took part in the classes being offered, and learnt the Islamic sciences from the most well-known 'Ulama of that time.

For more than 10 years he took part in the lessons of Ayatullah al-'Uzma as-Sayyid Abul Qasim al-Musawi al-Khui (May Allah, be pleased with him). At this time, he also took part in the lessons taught by Ayatullah al-'Uzma Mohsin al-Hakim (May Allah sanctify his spirit). He also completed one complete course in Usul AI-Fiqh under the auspices of Ayatullah al-'Uzma ash-Shaykh Husayn Hilli (May Allah be pleased with him).

After years of studies and participation in the lessons of Usul, Fiqh, and Mantiq and pending time deeply reflecting and pondering on the sacred texts of the Hawza and after years of studies in the I Hawza of Mashhad, Qum and Najaf, in the year 1381 (1970), he started to teach his own lessons of Dars-e-Kbarij, revolving around the book, al-Makasib by Shaykh Ansari (May Allah be pleased with him).

After teaching Dars-e-Kharij based on the framework found in al-Makasib for years, he advanced his lessons onto a higher level by teaching from the book al-Urwatul Wuthqa.

Until today, Ayatullah Seestani has taught "Kitab at-Taharat" a good portion of the rules found in "Kitab as-Salat" and parts of "Kitab al-Khums".

2. The great knowledge of the teacher

Very quickly, the light of knowledge began to emit from the personality of Ayatullah Seestani, which was evident from his lessons in the Hajj.

Ayatullah Seestani is one of the few people who at a very young age, was given written Certification that he had reached the level of Ijtihad, by his teacher Ayatullah Khui. In the same year that he received his certification from Ayatullah Khui, the great Alim of Hadith and Rijal, 'Allama al-Hajj Aqa Buzurg Tehrani confirmed the same honor on Ayatullah Seestani in the fields of Rijal and Hadith. It should be noted that at the time of receiving these two confirmations, Ayatullah Seestani was not even 31 years old!

3. Works of this Scholar

Ayatullah Seestani, for the past 34 years, has been continuing the important task of teaching Dars-e-Kharij in Fiqh and Usul, and Rijal, and the fruits of his struggle for knowledge, and the accomplishments of this Faqih have been preserved in writing - some of which are listed below:

1. A Sharh (explanation) of Urwatul Wuthqa.

2. Al-Buhuth ul-Usuliyah

3. Kitab al-Qadha

4. Kitab al-Bay'wa al-Khiyarat

5. A Short treatise on the topic of Salat al-Musafir (Arabic).

6. A Short treatise on the topic of the Qiblah (Arabic)

7. A Short treatise on the topic of Ijtihad and Taqlid (Arabic).

8. A Short treatise on the topic of Interest (Ribh)

9. A Short treatise on the topic of the compilation of Hadith in Islam (Arabic) Ö and various other books.

Ayatullah al-'Uzma as-Sayyid 'Ali al-Husayni as-Seestani and Ayatullah al-'Uzma as-Sayyid Abul-Qasim al-Khui (RA)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, Most Gracious, Most Merciful

The practical laws of Islam that are related to the actions that one must perform and those that must be avoided, and are the responsibility of everyone to learn, are called the Ahkam (rules).

Every action that a person performs has a specific ruling in IslamThe various actions that we perform, which am related to our responsibility (to Allah) are divided into five categories: Wajib, Haram, Mustahab, Makruh, and Mubah.

Wajib: Those actions which must be performed, and turning away them, incur Allah punishment - for example Salat, and Sawm.

Haram: Those actions which must be avoided, arid performing them incur punishment from Allah, like lying and oppression.

Mustahab: These are actions which are recommended to be performed and earn the person a reward, but turning away from such actions does not incur punishment from Allah - for example saying Salam and giving Sadaqa.

Makruh: Those actions which are better if not performed, and if avoided, earn a reward, but if performed, do not accompany a punishment - for example, blowing over hot food and eating hot food.

Mubah: Those actions whose performance or turning away from are equal; meaning neither gets a reward, nor punishment ñ for example walking or sitting.

Ijtihad and Taqlid

A person is able to perform the rites of Islam, either by way of "Ijtihad" or "Taqlid".

"Ijtihad" refers to the intense struggle in the way of extracting the rules of Islam from their sources, of which the most important are the Qur'an and the Ahadith of the Masumin (Peace be upon all of them), after learning the necessary ' y sciences (of Islam) that enable the person to be able to extract the Ahkam from their sources. A person who has this intellectual power is called a "Mujtahid".

"Taqlid" means following and to go behind someone, and in the context of Islam, refers to following a Mujtahid; meaning a person performs his responsibilities according to the fatawa of a Mujtahid.

Issue 1: A Mujtahid to whom others do taqlid, is referred to as a "Marja' Taqlid", and the pen who does taqlid is called a "Muqallid".

Issue 2: Someone who is not a Mujtahid, and is not able to derive the rules and commandments of Allah from their sources must do taqlid to a Mujtahid; meaning he must perform his responsibilities according to the act according to fatawa (of a Mujtahid), or act according to Ihtiyat. .

Issue 3: Acting according to Ihtiyat means that one performs ones actions in such away that he has certainty that he has fulfilled his responsibility (to Allah). For example, if a group ofMujtahidin considers an action haram, and another group do nor consider that action haram, one would nor perform that action; and if some Mujtahidin consider an action Wajib, anti others consider it Mustahab he would perform that action.

Issue 4: The responsibility of most people in the rules of Islam is to perform Taqlid, because thenumber of people who are able to perform the rules of Islam by reaching Ijtihad or by practicing Ihtiyat are few in number.

Issue 5: The Mujtahid, to whom one does taqlid to, must be:

• Just (Adil)

• Male

• Living

• Baligh

• Shi'a Ithna-Asheri

In the rulings where it is clear that there are differences, must be the most knowledgeable (A'lam).

Issue 6: If the Mujtahid, to whom a person is doing taqlid to, passes away and he was more knowledgeable than the other Mujtahidin who are living, the Muqallid must stay on the taqlid of the Mujtahid who passed away. But if among the Mujtahidin who are alive, one is more knowledgeable that the one who passed away, one must do taqlid to that Mujtahid who is alive and who is the most knowledgeable.

Issue 7: Aílam is that person who is the most strong from among the Mujtahidin in extracting the rules of Islam from their sources.

Issue 8: There are three ways to distinguish the Mujtahid and the most knowledgeable:

• A person himself has certainty; for example he himself is of the "People of Knowledge" and he is able to discern whois a Mujtahid and A'lam.

• The statement of two knowledgeable and Just people, who are able to discern who is a Mujtahid and A'lam, on the condition that two knowledgeable and Just people do not go against their statement, and if someone goes against their statement, the statement of a person whose investigation wan deeper should be accepted, and even if one person whom one has trust in, states that one is a Mujtahid or A'lam.

• A group of the "People of Knowledge" who are able to determine whois a Mujtahid and A'lam, if they verify who is a Mujtahid or A'lam, and if one finds certainty in their words.

Issue 9: The ways to obtain the fatawa of the Mujtahid are:

• Hearing it from the Mujtahid himself.

• Hearing it from two just people.

• Hearing it from even one person in whom one has certainty in his words.

• Seeing it in the Resalah of the Mujtahid, as long as one has certainty in its authenticity.

Issue 10: If a person does not know if the fatwa of the Mujtahid has changed or not, and even if he has a doubt that his fatwa has changed, he is able to act upon that which is written in the Resalah, and it is not necessary for him to do any investigation.

Issue 11: It is wajib (mandatory) that a person learns those rules which he will always be in need of.

The difference between Ihtiyat Mustahab and Ihtiyat Wajib

Issue 12: Ihtiyat Mustahab always accompanies a fatwa, meaning, in that ruling, along with the Mujtahid expressing his opinion, he also gives a precautionary measure, and in that ruling, the Muqallid can act either according to the fatwa or to the Ihtiyat, and is not allowed to refer to another Mujtahid. An example of this is:

Washing a najis desk in Kurr Water once makes the dish tahir, although the Ihtiyat is that it is washed three times.

Ihtiyat Wajib does not accompany a fatwa, and the Muqallid must act according to that Ihtiyat, but he is also able to refer this rule to another Mujtahid (perform Ruju) to whom it is permissible to do taqlid to - for example:

The Ihtiyat is that one does not perform sajdah on the leaf of the grape tree.

Taharat

Taharat (cleanliness). Keeping a clean body and Surroundings are very important in Islam. Everyone must refrain from citing and drinking those things which are naijs; and the clothing that one wears for Salat, which is the best of actions in worshipping Allah, must be clean, and it is best that they are the most pure of clothing. Because of this, it is necessary to know what things are najis and if something is najis, the method of making them tahir.

Issue 13: Everything that exists is tahir except for eleven things, and those things that come into contact with them also become najis.

Issue 14: The things which are najis are the following:

• Urine

• Stool.

• Semen.

• Corpse.

• Blood.

• Dog.

• Pig.

• Alcohol.

• Beer (According it, Ihtiyat Wajib).

• Kafir.

• The sweat of a najis eating Animal.

Issue 15: The urine and stool of humans and all animals whose meat is haram and whose blood gushes are najis.

Issue 16: Animals are in two categories: some have blood that gushes out; meaning if their neck is cut, the blood comes out with force, and other animals have blood that does not gush out; meaning that if their neck in cut, the blood does not come out with force.

Issue 17: The urine and stool of animals whose meat is halal, like the cow and sheep, and animals whose blood does not gush out, like the snake and fish, are tahir.

Issue 18: The urine and stool of animals whose meat is makruh to eat, like the horse and donkey, is tahir.

Issue 19: The urine and droppings of birds whose meat is haram, like the eagle, are tahir.

Issue 20: The droppings of small animals, like the mosquito and fly that do not have meat, are tahir.

Issue 21: According to Ihtiyat Wajib, one must avoid the urine of animals whose meat is haram and whose blood does not gush forth.

The Rules of the Corpse

Issue 22: Any animal that dies on its own, or that has been slaughtered in a way not prescribed by Islam is called a corpse.1

Issue 23: The corpse of an animal, whose blood does not gush out, like fish, is Tahir.

Issue 24: As. for the corpse of m animal whose blood gushes out; the parts that contain no life like the hair, and horns, arc tahir; and the parts that contain life, like the flesh and skin, are najis.

Issue 25: All parts of the body of the dog and pig - whether living or dead are najis.

Issue 26: The complete body of a person who has died, no matter how recently he died, and his body has not yet gone cold (except the parts which no life, like the nails, hair, teeth, etc ) is najis.

Issue 27: Once the dead body has been given a ghusl, the complete body is tahir.

Issue 28: It is not necessary to perform a ghusl, and shroud the body in a kafan for someone who fights in the way of Allah to protect Islam and is killed on the war front.

The Rules of Blood

Issue 29: The blood of people and every animal, whose blood gushes out, like the chicken and goat, is najis.

Issue 30: The blood of animals, whose blood does not gush out like the fish and mosquito, is tahir.

Issue 31: It is Ihtiyat Mustahab to avoid eggs that have even a small drop of blood in them.

Issue 32: It is not necessary to avoid the spit that is mixed with the blood that comes out from around the teeth (gums) once it is mixed with the saliva of the mouth.

How does something become Najis?

Issue 33: If something tahir comes into contact with something najis, and one of these two things is wetter than the other and the wetness of one reaches the other, the tahir thing becomes najis.

Issue 34: If a person does not know if something tahir has become najis or not - it is tahir and research and investigation is not necessary, even if one is able to ascertain if the tahir thing has become najis.

Issue 35: Eating and drinking najis things is haram, and it is also haram to feed such things to other people.

Note

1. For a better understanding on the method of slaughtering according to Islamic Law, see Issue