Summary of Rulings chapter1

 Summary of Rulings

BOOK ID

 Author (s): Ayatullah al-`Uzma al-Hajj ash-Shaykh Nasir Makarim Shirazi

 Publisher (s): Madani E-Publications Category: General Topic Tags: Risalatul Fiqh jurisprudence Miscellaneous information: © Copyright 2006 by Ali Abdur-Rasheed. This publication may not be reproduced in whole or in part by any means without the prior written permission of the publisher. Person Tags: Ayatullah Nasir Makarim Shirazi 

Page1-A Summary of Rulings

point 

The English translation of the Risalatul Fiqh (text of Islamic Laws) of Grand Ayatullah Nasir Makarem Shirazi, with a helpful addition of a glossary of Arabic terms appended at the end for the benefit of non-Arabic speakers. 

Preface: Our Religious Ideology 

 point

 Praise is only for Allah, Lord of the worlds. Prayers and peace be upon Muhammad and his pure family. The curse of Allah be on their enemies, all of them. We are Muslims and followers of the Ahlul-Bait, upon them be peace, and our ideology is founded on three firm and well established principles, they are: 

Page1-A Summary of Rulings

1) Unity of Allah We declare the oneness (Tawheed) of Allah and we reject any partners for Him; any personification (of Him) and any son (for Him). Every type of deviation from the principle of Tawheed, we condemn emphatically to destruction, like attributing partners to Allah (Shirk) ; idolatry and the worship of man by man. As such, we believe that Allah is Unique. He is the Creator of all existence. Due to this, we believe that only good and righteousness is created in the universe and it is man, who, at times, misuses these means and potential. Therefore, man is the cause of evil and the source of p: 1 

Page1-A Summary of Rulings

deviation. We believe that Allah is without a body or matter, rather, He is far elevated above matter and material. According to this, He has no need for a place or locality. Surely, He is in every place and cognizant of everything. He is closer to us than our own jugular vein. He sees everything and hears every sound. In addition to that, there is no place for Him nor any habitat. He sees things and hears sounds not with the extremities of the eye nor the ear as we see and hear. (We believe) that the past and the future, the near and the remote are the same for Him. That everything is present in his knowledge without exception. The apparent and known are before Him without exception, therefore, He even knows our thoughts and our intentions. He encompasses (the knowledge) of that which troubles our hearts, (that which) passes through our minds and hearts, absolutely. (We believe) that He is Unique in all of these perspectives. He has no compositional parts, even His attributes, like Capability and Knowledge, are the same as His Essence. There is no beginning for His existence nor any end. He is eternally existing, therefore, His existence is infinite from all perspectives. His attributes never resemble the attributes of creation because man's attributes, like ability and knowledge, are limited. He is ever far exalted in His unlimited attributes. In His power, (and in) none-other besides Him, is forgiveness of the sins of His servants. There is no intercession of p: 2 

Page2-A Summary of Rulings

anyone for anyone, even the Messenger of Allah, the Blessings of Allah be upon him and his family, the Infallibles (The Ma'soomeen) , peace be upon them, except by His permission. As for the respect of their graves or the plea through them, then, it is not considered worship of them at all. 

Page3-A Summary of Rulings

2) Raising of Prophets We believe that Allah, the exalted, raises Prophets and dispatches them as Messengers in order to guide His servants and lead them out of the darkness of ignorance and misery to the light of knowledge, purity and well being, because Allah created man for well being. According to this, He augments all of the means of well being in man's essence and in the vast universe. (We believe) that the dispatching of prophets is only for the perfection of these aims. That the teachings of Prophets and divine laws are only perfected elements for the character of man and his nature. Every law contradicting the nature of man, its creation is not from Allah's side. We believe that the aim of Prophets is proper education; proper instruction; to anchor the principles of ethics; to strengthen its support in the scope of human relations; to establish order and to apply justice in human society. The Glorious Qur’an has already clarified each of these matters and rights in numerous verses. We respect all of the Prophets and Messengers without exception. However, we believe that the previous divine scriptures are tainted with superstitions and the hands of alterations were engaged throughout the long course of p: 3 

Page3-A Summary of Rulings

time and at the end of its era. The One Most Truthful and Living bears witness that those disgraceful and shameful (acts) were ascribed to Allah, the Creator of the universe and Deity of the worlds. (Also, they attributed disgraceful and shameful acts) to the pure Prophets and Messengers, upon them all be peace. The Qur’an is the only peerless divine scripture which is in our hand without change or alteration. 

Page4-A Summary of Rulings

3) The Day of Judgment Like all Muslims, we believe that all of mankind will be gathered on a particular day in another world: the eternal, everlasting world, to be given the reward of the virtuous deeds and the wicked deeds. (We believe) that every deed, good or bad, however small, will be accounted for on that day. (We believe) that the (knowledge of mankind's) account is preserved with Allah and (We believe) that He will never wrong anyone. Regarding the righteous, then, they will enter into the everlasting paradise filled with blessings: ideal, material, spiritual and physical blessings. As for the evil, then, they will be entered into the hellfire. * * * The followers of the Ahlul-Bait, upon them be peace, in addition to these principles, believe in two other principles, they are: The Leadership (Imaamah) of The Twelve Successors of The Messenger of Allah, prayers be upon him and his family. The first of them is Ameerul-Mu’mineen Ali Ibn Abi Taalib and the last of them is Imam Al-Mahdi (may Allah, the Exalted, hasten his noble reappearance) who is now living and thriving. He will appear p: 4 

Page4-A Summary of Rulings

one day to fill all the world with equity and justice. Justice of Allah. We believe that Allah never does any injustice to anyone of his servants. (We believe) the injustice of another either stems from ignorance or springs forth from impotence and Allah, Glorified is He, is knowledgeable of all things and capable of all things. We believe, in accordance with that, that all of mankind is free in their will, not compelled to obedience or disobedience. (We believe) that their destinies are in their own hands. They will decide for themselves without compulsion and He does not bear blame for the sin of another nor does anyone bear the sin of the error of another. Nor is man punished for the crimes of another. We take our religious teachings, which bind all affairs and spheres of our individual and social lives, from the most probable of sources, the Qur’an. We believe that the Noble Qur’an was and continues to be protected in its verses from additions and deductions and is safe from change and alteration. After the Qur’an, we adhere to the customs (Sunnah) of the Most Noble Messenger, may the Blessings of Allah be upon him, then, (to the customs) of his infallible successors, upon them peace, who received their knowledge from the Messenger of Allah, may the Blessings of Allah be upon him and his family, without any means or with a means. We attribute this position to the words of the Messenger of Allah, may the Blessings of Allah p: 5 

Page5-A Summary of Rulings

be upon him and his family, all of the well named authors have mentioned it and his saying is well known: “I feel that I'm being summoned and I must respond. Surely, I am leaving behind for you two weighty things: the Book of Allah and my descendants. Surely, they will not separate until the return to me at the pool (of paradise). ” We, in order to understand these religious, legal duties, in addition to the Noble Qur’an and the sayings of the Messenger of Islam and the twelve A’immah, we follow that which scholars and Jurists have gained a consensus upon and confirmed. Likewise, (we believe) in that which the rationale rules upon with certainty. These four matters (the Qur’an, the traditions of the Prophet and the descendants, that which the Jurists have gained a consensus upon and the evidence of reasoning) are called the Four Evidences (Al-Adillah Al-Arba'). We see that it is always necessary that a group of scholars of religion establish a study of religious sources and derive from (those sources) the Islamic duties and teachings. This right is not limited to any specific individuals, rather, it is the right of all of the scholars cognizant of religion to teach the sources of Islamic legislation and derive the Islamic duties and teachings from it. In this way, we see that the door of Ijtihaad (juristic reasoning) is open before all of the scholars and jurists in the Ummah in every age and city. We believe Islamic faith is an eternal, p: 6 

Page6-A Summary of Rulings

everlasting religion and at same the time it is flexible, facilitating application and implementation in every time and place and for every society among human societies. Scholars have established collections and clarifications of the individual and social Islamic duties and teachings in a detailed manner in books named as the Books of Fiqh (jurisprudence). As such, numerous writers have delved into different sciences for the purpose of refining these teachings and laws and revising them and rewriting them. The present book brings together an extract of these laws from those of which are intensely needed and (the laws which man) mostly encounters. We ask Allah, Glorified be He, for guidance and success in acting in accordance with it. 

Page6-A Summary of Rulings

The Rules of Taqleed and Tahaarah 

 point Issue 1: It is not allowed for any Muslim to follow another in the Roots of Religion (Usool Ad-Deen). Rather, it is imperative that he knows it and has faith in it based on evidence and proof according to his own understanding and capability. Regarding the Branches of Religion (Furoo' Ad-Deen) , in other words, the rulings and practical instructions, if a person is a Jurist/ Mujtahid (in other words, capable of deriving the divine rulings and obtaining them by himself) he can act according to his opinion and his derivation of rulings. If he is not a Jurist/Mujtahid, it is obligatory upon him to follow a Jurist and act according to his opinion and legal decrees. Just as people do when they refer to informed and competent individuals in all of their affairs in which they p: 7 

Page7-A Summary of Rulings

have no competence and they follow their opinions. It is also allowed to act with precaution, in other words, that one acts in all of his affairs such that he gains certainty that he is taking care of his legal duties. Issue 2: It is conditional that the Jurist whom a person follows is a man; mature; sane; Shi'ah Ithna 'Ashari; of pure birth (in that he is not an illegitimate child). Likewise, it is conditional (that the Jurist) be just and living (according to obligatory precaution). The just person is he who is endowed with the inner state of fearing Allah, preventing himself from committing major sins and from persisting in minor sins. Issue 3: In matters which the Jurists differ in the opinions, it is obligatory to follow the most learned. Issue 4: There are four ways of comprehending the opinion of the Jurist and his verdicts: • First: Hearing (the verdict) from the Jurist directly or seeing his writing. • Second: Seeing his practical report which is possible to rely upon. • Third: Hearing from he whose word and report is reliable. • Fourth: Notoriety among people in manner obliging dependence and reliability in it. Issue 5: When the Jurist whom a person is following dies, it is allowed to remain in his following (Taqleed) , rather, if he was the most learned, it is obligatory (to do so). A condition being that the person already acted upon the Jurist's verdicts in (the Mujtahid's) lifetime or had taken his verdict in order to act upon them in p: 8 

Page8-A Summary of Rulings

the minimum. Issue 6: It is not allowed to act upon the verdict of a deceased Jurist in the beginning (of Taqleed) , although he be the most learned, based on obligatory precaution. Issue 7: It is obligatory for the one obliged to observe the Islamic law (Mukallaf) that he learn the matters which he has need of, or those matters which customarily occurs for him or that he learns the method of precaution (in those matters). Issue 8: When people perform their acts without following (a Jurist) for a period of time, then, follow a Jurist. Then, if their previous acts are in agreement with the verdicts of this Jurist, the acts are correct. Otherwise, they are obligated to repeat those acts. Likewise is it when they had followed a Jurist without sufficient verification. Issue 9: When the verdict of a Jurist has changed, it is obligatory to act according to the new verdict. However, the acts which were performed according to the previous verdict are correct and there is no need of repetition. Thus it is when one switches from one Jurist to another. It is not necessary to repeat the previous acts when they differ from the new opinions. Issue 10: When two Jurists are equal, the follower is able to choose between them and it is allowed to follow one of the two in some matters and follow the other in other matters. Issue 11: Water is either Pure [Mutlaq] or Mixed [Mudhaaf]. Mixed water is that which is not possible to apply p: 9 

Page9-A Summary of Rulings

the term water to alone. For example, it is said to be juice, soapy water, rose water. Regarding pure water, it is that which it is possible to apply the term water to without restriction or condition, like common water. Issue 12: Pure water has some types and each type has specific rulings. These types are: • Large quantity of water [Kurr Water] • Small quantity of water [Qaleel Water] • Flowing water and the water of pipes [Jaari Water] • Rain water [Ghayth/Matar Water] • Well water [Bi’r Water] All of these waters have in common that they are pure [Taahir] and purifiers [Mutahhir]. Mixed water, however, does not purify anything. Rather, it becomes impure [Najis] upon contact with impurities [Najaasah]. Issue 13: Kurr water is water which, if poured into a container, each of its length, width and depth is three and a half spans of the hand in order to fill a container or that water whose weight is 384 Kilograms or 384 Liters (based on obligatory precaution). The standard in the span of the hand is the medium hand span. Issue 14: When a source of impurity ['Aynun-Najaasah], like urine or blood, falls into Kurr water, the Kurr water does not become impure except when its color, taste or smell is changed by reason of this impurity. Issue 15: When we place something impure under flowing water from a pipe connected to a Kurr of water, then, the water which is separated from the impure thing is pure unless it had acquired the taste, color or p: 10 

Page10-A Summary of Rulings

smell of the impurity. Issue 16: When we have doubt in water which was a Kurr or more than a Kurr as to whether it is now less than a Kurr or not, we apply the ruling of a Kurr upon it. Likewise, in the reverse, when we have doubt in water which was less than a Kurr as to whether it has now become a Kurr or not, we apply the ruling of a small quantity of water [Qaleel water] upon it. Issue 17: Intended in (the term) small quantity of water [Maa’ul-Qaleel] is that which is less than the quantity of a Kurr and it does not come from within the earth. Issue 18: When an impurity comes into contact with a small quantity of water, all of the water becomes impure (based on obligatory precaution). Regarding when a small quantity of water is poured on to an impurity from above only the part of the small quantity of water contacting the impurity will become impure. When, by means of a fountain, (the water) rises from the lower level to a higher level and the higher level makes contact with the impurity, the part contacting the impurity becomes impure not the lower part of the fountain. Issue 19: When something Mutanajjis (contaminated with an impurity) is washed in a small quantity of water, it becomes pure (with the conditions which will be mentioned in that which follows) Issue 20: Flowing water is that water which springs from the earth (like the water of p: 11 

Page11-A Summary of Rulings

a stream or spring) or that which flows resulting from the continuous melting of ice gathered upon a mountain. Issue 21: Flowing water does not become impure with contact with an impurity even though the flowing water is less than a Kurr, except when it acquired the taste, smell or color of the impurity. Issue 22: The water of pipes and, likewise, the water of the bathhouses connected to a storage tank, its ruling is the ruling of flowing water with a condition that the amount of water of the storage tank alone in addition to that which is in the pipes is not less than a Kurr. Issue 23: The ruling of rain water is (same as) the ruling of flowing water. Thus, it purifies every Mutanajjis (contaminated by an impurity) thing with contact. It being the same whether the Mutanajjis is from the earth or the body or clothes or other than that, with the condition that the Mutanajjis (contaminated by an impurity) thing does not contain the source of impurity ['Aynun-Najaasah] and with the condition that the dirty wash water is separated from it. It is necessary that the downpour be in the quantity that the title of rain can be applied to it. Issue 24: When a carpet is spread upon the impure earth and rain pours upon it and flows under it, that carpet is not made impure. Rather, the earth which is beneath it becomes pure. Issue 25: The water of the well is pure and can purify although p: 12 

Page12-A Summary of Rulings

it be less than a Kurr. When something Mutanajjis (contaminated by an impurity) is washed in well water and the Mutanajjis (contaminated by an impurity) thing does not contain the source of impurity ['Aynun-Najaasah], it becomes pure. Issue 26: The water of the well, although it had not become impure by reason of the falling of an impurity in it, however, it is recommended to remove from the well a quantity of water for each one the impurities (having fallen into it). These quantities are mentioned in the detailed books on Fiqh. Issue 27: Deep wells or semi-deep well and others whose water is withdrawn from it by means of a motor, if the amount of water withdrawn from it is in the quantity of a Kurr, it is capable of purifying [Mutahhir]. Regarding when it is less than a Kurr, then, as long as the water is continually withdrawn and flowing, its ruling is (the same) as the ruling of well water and it does not become impure with contact with an impurity. Issue 28: When well water has acquired the taste of an impurity or its color or smell, by means of a source of impurity falling into it, then, this alteration disappears afterward, the water of the well is purified unless new water flows into it and mixes with it. Issue 41: Istibraa’ is a recommended act for men. It means that a man, after urinating, performs the following act: he massages the penis from the base to the top a p: 13 

Page13-A Summary of Rulings

number of times. Then, he squeezes the head of the penis a number of times to remove that urine which remains in the passageway. As far as Istibraa’ of semen, it is to urinate after the emergence of semen in order to remove the remaining particles of urine from the passageway. Issue 42: The benefit of Istibraa’ of urine is that it purifies the passageway of urine. Then, when a questionable fluid emerges from a man after Istibraa’, it is pure, as it is not nullifying his Wudhu’. As for when he had not performed Istibraa’ it is obligatory upon him to repeat the Wudhu’ and wash the place (where the fluid emerged). Issue 43: The benefit of Istibraa’ of semen is that when a doubtful fluid is discharged from a man and he doesn't know whether it is semen or one of the pure fluids, it is not obligatory upon him to bathe. When he had not performed Istibraa’ and there is a probability that the discharge is particles of semen remaining in the passageway and that it emerged accompanied with semen or another fluid, it is obligatory upon him to bathe a second time. Issue 44: There is no Istibraa’ for women. When a doubtful fluid emerges from her, it is pure and neither Wudhu’ nor washing is obligatory upon her. Issue 45: The impurities, according to obligatory precaution, are eleven: 1) urine; 2) stool; 3) semen; 4) a corpse; 5) blood; 6) the dog; 7) the pig; 8) the non-Muslim; 9) p: 14 

Page14-A Summary of Rulings

every intoxicating fluid; 10) barley beer; 11) the sweat of the polluted animal. Issue 46: The urine and stool of man and every animal whose flesh is prohibited, possessing flowing blood (meaning that its blood gushes at the time of slaughter) is Najis (impure). The obligatory precaution is to avoid even the urine of the animal whose flesh is prohibited whose blood does not gush at the time of slaughter. However, the excrement of small animals like mosquitoes and flies and whatever is similar to these, is Taahir (pure). Issue 47: The excrement and urine of birds of lawful and prohibited flesh is not Najis, however, the recommended precaution is to avoid the (excrement and urine of the bird of) prohibited flesh, particularly, the urine of the bat. Issue 48: The semen of animals whose blood gushes at the time of slaughter is Najis, it being the same whether the (animal is of) lawful or prohibited flesh. The obligatory precaution is to avoid the animal that doesn't have gushing blood as well. Issue 49: The corpse of the animal whose blood gushes is Najis when it died of itself. Regarding when it is slaughtered in a non-Islamic manner, it is Taahir (pure) , however, the recommended precaution is to avoid it, basing it on that it is flesh and hides furnished by non-Islamic countries, it is pure, however, eating this meat is forbidden except that there is certainty that it was slaughtered in a lawful Islamic manner. Or that information from the Muslims of that 

Page15-A Summary of Rulings

p: 15 

Page15-A Summary of Rulings

country is obtained that it is slaughtered lawfully. Issue 50: The parts of the corpse which do not support life, like the wool, hair and nails are pure. However, the bones and the parts which support life like the teeth and horns (in other words, those parts which hurt the animal if something is inflicted upon it) , then, it (these parts) there is an objection (to their being considered pure). Issue 51: The egg which emerges from the stomach of a dead chicken is pure with the condition that its outer shell is hard, however, it is obligatory to purify it. Issue 52: The meats, hides and fat which are traded in the markets of Muslims or that which a Muslim gives to another person is pure. However, when it is known that it is taken from a non-Muslim without its state being investigated, it is forbidden to eat it. Issue 53: All edible and non edible materials furnished by non Islamic countries, like butter, cooking butter (Ghee) , cheese, types of medicine, soap, (fragrant) oils, dye and that which is similar to those are pure, if people are not certain of its being impure. Issue 54: The blood of man and every animal whose blood gushes at the time of slaughter is impure. However, the blood of animals whose blood does not gush, like the fish, the snake and, likewise, the mosquito, is pure. Issue 55: When an animal of lawful meat is slaughtered according to the legal manner and a usual amount of blood emerges p: 16 

Page16-A Summary of Rulings

from the animal, the remaining blood inside is pure, except when the head of the animal is placed on an elevated place at the time of slaughtering and the blood returns inside the animal. Regarding when the blood returns inside the animal by reason of breathing, then, the obligatory precaution is to avoid it. Issue 56: The blood which is in an egg of a chicken is impure and it is forbidden to eat it according to obligatory precaution. Issue 57: The blood which solidifies under the skin or nails by reason of a powerful blow, when the description of blood is not applied upon it, is pure. When it is said that it is blood, then, as long as it is under the skin or nail, there is no objection in it in relation to Wudhu’, Ghusl and prayer. Regarding when the skin is punctured which it is obligatory to remove (the blood) and purify its place, if there is not any injury or severe difficulty. When there is severe difficulty (in removing the blood) , purify the extremities for Wudhu’ and Ghusl, then, place a pure cloth upon it and wipe (the cloth) with hands with moisture upon them and perform Tayammum as a precaution. Issue 58: The common dog and pig are both impure. Even their hair, their claws, their nails and moisture is impure. However, the sea dog and sea pig are both pure. Issue 59: The non-Muslim (the non-Muslim is he who denies the existence of God and the prophethood of p: 17 

Page17-A Summary of Rulings

the Messenger of Islam - Muhammad, peace be upon him and his descendants, or he who has taken a partner with God the Glorified) is impure, although he is a believer in one of the divine religions like Judaism or Christianity (according to obligatory precaution). However, when (the Jew or Christian) are in non Islamic countries and avoiding them has hardship, avoiding them is not obligatory. Issue 60: Those who deny an imperative belief [Dharoori] of the imperative beliefs of the Islamic faith (meaning that which all of the Muslims teach like resurrection on the Day of Judgment, the obligation of prayer and fasting and things like that) , if he knew that it is an imperative (belief) , then, he is a non-Muslim. If he was in doubt that its nature was an imperative belief, then, he is not a non-Muslim. However, the recommended precaution is to avoid him. Issue 61: He who blasphemes God, may God forbid, or the Prophet, peace be upon him and his descendants, or one of the infallible A’immah, upon them be peace, or Fatimah Az-Zahrah, peace be upon her, or he is an enemy of them, he is a non-Muslim. Issue 62: All of the Islamic sects are pure except the Nisaab who are at enmity with the infallible A’immah, peace be upon them, the Khawaarij and the Ghulaat who were extremists in the matter of the A’immah, upon them be peace, then, they are in the ruling of a non-Muslim. Issue 63: Wine and every fluid which intoxicates p: 18 

Page18-A Summary of Rulings

man is impure according to obligatory precaution. Regarding when it is a kind of narcotic or Hashish which narcotizes or intoxicates, but it is not fluid itself, then, it is pure. If it is mixed with water and becomes a fluid, regarding its usage, then, it is forbidden in every situation. Issue 64: Natural and artificial Sabirtu which is not known whether it is taken from a fluid intoxicant itself, it is pure. Likewise, are (fragrant) oils and medicines mixed with natural and artificial Sabirtu. Issue 65: When the juice of grapes boiled by itself (that boiling is that which is customarily a prerequisite for it becoming wine) , it becomes impure and forbidden to drink it. If it boils by means of fire or other than fire it does not become impure, however, it is forbidden to drink it except after two thirds have evaporated. As such is the juice of dates, raisins, apricots, according to obligatory precaution. Issue 66: When dates, raisins, apricots are placed in food, then boiled in (the food) , there is no objection in eating it. Issue 67: Beverages taken from barley and which are called Fuqqaa' are forbidden. It is, with regard to impurity, like wine. However, that which is taken from barley for its particular medicinal properties, and the name barley water is applied to it but it never intoxicates, it is pure and lawful (to drink). Issue 68: The sweat of the polluted camel (in other words, that camel which is habituated to eating the excrement of man) , p: 19 

Page19-A Summary of Rulings

also, the camel of the polluted animals, according to obligatory precaution. Issue 69: The sweat of the ritually impure [Junub] (becoming Junub due to a forbidden act) is not impure. It being the same if the person had become Junub by reason of fornication or sodomy or masturbation. However, the prayer is not permitted as long as that sweat is on his body or his clothing, according to obligatory precaution. Issue 70: It is a recommended precaution to avoid the sweat of the Junub (resulting from a forbidden act). In keeping with this precaution, it is most proper that the Junub person bathe in water which is not hot so that he is not perspiring at the time of bathing. This is in the situation of bathing in a small quantity of water [Qaleel Water]. There is no objection when (the Junub person) bathes in Kurr Water and that which is similar to it. However, it is obligatory upon him to purify his body with water once after concluding the bath, according to the recommended precaution. Issue 85: The term Mutahhiraat is applied to things which purify Mutanajjis things and they are twelve: 1) Water 2) The earth 3) The sun 4) Physical Change 5) Transformation 6) Evaporation of two thirds 7) Transferal 8) Islam 9) Subordination 10) Removal of the Source of Impurity 11) Quarantine of the polluted Animal 12) Absence of a Muslim The rules of these are coming in a detailed manner in the following issues: Issue 86: Pure Mutlaq Water can purify all Mutanajjis (contaminated by an impurity) things with the condition that p: 20 

Page20-A Summary of Rulings

the water does not become Mixed [Mudhaaf] at the time of washing the Mutanajjis (contaminated by an impurity) thing in it and that it does not acquire the smell of the impurity or its color or taste. (And) with the condition that the source of impurity ['Aynun-Najaasah] is removed with the washing and is purified. For example, when blood is in something, wash the blood in water very well in as much as the blood is removed and it becomes pure [Taahir]. Issue 87: It is obligatory to wash a Mutanajjis (contaminated by an impurity) utensil in a small quantity of water three times. However, it suffices to purify it in Kurr Water or Flowing Water one time, although three times is better. The water of pipes is in the ruling of Flowing Water. Issue 88: When a dog has licked a utensil or drank water or another fluid from, it is obligatory, first, to cover it with soil mixed with some water. Then, purify it in a small quantity of water [Qaleel Water] twice or in Kurr Water or Flowing Water once. When we pour something containing the saliva of a dog into a utensil, then, the recommended precaution is that this method is also taken. Regarding when a utensil contacts another place on the body of the dog with moisture, it is not obligatory to cover it with soil. Rather, it is obligatory to wash it three times in a small quantity of water or one time in Kurr or p: 21 

Page21-A Summary of Rulings

Flowing water. Issue 89: The utensil which a pig has drank fluid from, it is obligatory to wash it with water seven times but it is not necessary to spread soil upon it. It is necessary to wash it with water seven times also for a spot of pig (contacting it) and for the death of desert rat in it, according to precaution. Issue 90: When something Mutanajjis (contaminated by an impurity) is washed in Kurr Water or Flowing Water or with the water of pipes until the impurity is removed, or it washed in Kurr Water or Flowing Water after removing the source of impurity, one time, it becomes pure. However, it is obligatory to squeeze carpets and clothing and things similar to those until the (wash) water is separated from it. Issue 91: To purify something made Mutanajjis (contaminated by an impurity) by urine, it suffices to wash it twice in a small quantity of water or once in Kurr Water or flowing water or with the water of pipes. However, the (thing made) Mutanajjis (contaminated by an impurity) by other than urine, it suffices to wash it once in a small quantity of water or in Kurr water. Issue 92: To purify clothing and carpets and things similar to those, it is obligatory to squeeze it a little to remove the wash water from it. Issue 93: When Mutanajjis (contaminated by an impurity) clothing is dyed with a color and immersed in Kurr Water or Flowing Water or placed under the water p: 22 

Page22-A Summary of Rulings

of pipes and the water contacts all of its parts before it becomes mixed by reason of that dye, that clothing becomes pure although colored wash water emerges from it at the time of squeezing it. Regarding when the water becomes mixed before contacting all of the parts of the aforementioned clothing, continuation of washing is obligatory until pure water [Mutlaq Water] has reached it. Issue 94: To purify the body in Kurr Water or Flowing Water or under the water of pipes, it suffices to remove the source of the impurity alone and it is not necessary to emerge from the water and enter into it another time. Issue 95: The ruling of the water of the faucet (which is) connected to Kurr Water is the same ruling of Kurr Water and Flowing Water. Based on that, when something Mutanajjis (contaminated by an impurity) is washed in it, it becomes pure by only removing the source of impurity from it. 2-Earth Issue 96: When the bottom of the feet or the soles of shoes become impure by means of walking upon Najis earth, they are purified by means of walking upon pure earth or by rubbing the Mutanajjis (contaminated by an impurity) place with pure earth. With the condition that the earth is pure [Taahir] and that the source of the impurity is removed. Likewise, it is obligatory that the earth be soil or stone or brick or cement or things resembling that. The bottom of the feet and the soles of Mutanajjis p: 23 

Page23-A Summary of Rulings

(contaminated by an impurity) shoes are not purified by walking on carpets, mats and vegetation. 

Page24-A Summary of Rulings

Issue 97: When the earth covered with wood is walked upon for purifying the bottom of feet or the soles of Mutanajjis (contaminated by an impurity) shoes, for that there is an objection (in regarding it to be correct). However, the feet and shoes are purified by walking upon asphalt. Issue 98: It suffices for purifying the bottom of the feet and the soles of shoes to walk on the earth for a short distance or to rub them upon with the earth. However, the best manner is to walk fifteen arm lengths (in other words, approximately seven and a half meters) at the minimum. Issue 99: The rays of the sun purifies the earth and the roof of a house, however, the purification of a building, windows, vents and whatever is similar to that, is an area of objection. Issue 100: In order to purify the earth and the roof of a house by means of the rays of the sun, there are conditions: • First: That the Najis place has moisture spread on it. Based upon this, when the area is dry, it is obligatory to moisten it before that in order to dry it by means of the sun. • Second: That the source of impurity is removed before that. • Third: That the sun shines upon the area in a direct manner, not that it shines upon it from behind a cloud and things similar to that, except p: 24 

Page24-A Summary of Rulings

that the cloud is very thin whereas it does not block the rays of the sun. Nothing prevents (purification) by the shining of the sun upon it from behind glass. • Fourth: If something Mutanajjis (contaminated by an impurity) dries by means of the shining of the sun upon it, it does not suffice when it dries with assistance of wind or by means of other instruments of heat, except that the affect of that is very minimal whereas it is said: it dried by means of the sun. Issue 117: Wudhu’ is considered as the washing of the face, the two arms, wiping the front of the head and the back of the feet in a manner which will be described in the following issues. Issue 118: It is obligatory to wash the face from above the eyebrows, in other words, from the hair line of the head toward the end of the chin, lengthwise, and the area covered between the thumb and the middle finger, widthwise. If even something small in this area is not washed, the Wudhu’ is invalid. Due to this, in order to gain certainty in washing the area (completely) , it is obligatory to enter its adjoining (areas of the washed area) in the washing as well. Issue 119: The bearded man whose skin of the face is visible through the hair of his beard, is obligated to make the water reach the skin of the face when making Wudhu’. When the skin is not visible, it suffices to p: 25 

Page25-A Summary of Rulings

wash the hair alone and it is not necessary to make it reach the skin. Issue 120: It is obligatory to wash the right arm from the elbow to the tips of the fingers after washing the face. Then, wash the left arm after that in the same manner. Issue 121: It is obligatory to wash the face and the arms from the higher point to the lower point. If the washing is from the lower point to the higher, the Wudhu’ is invalid. Issue 122: In the Wudhu’, the first washing of the face and arms is obligatory. The obligatory precaution is to leave the second washing. Regarding the third washing or more, it is forbidden. The aim in the (term) first washing is washing the entire limb whether it be with one handful (of water) or numerous handfuls. Then, at the time of washing the entire limb in that manner, it is counted as one washing. Issue 123: After washing the two arms, it is obligatory to wipe the front part of the head with the moisture remaining on the hand from the Wudhu’. According to obligatory precaution, it is obligatory that the wiping is with the right hand and the preferred manner is the wiping is from the higher to the lower, however, there is no objection if it is reversed, in other words, from the lower to the higher. Issue 124: The front of the head above the eyebrows is the place of wiping [Mash]. If (an area is wiped) with p: 26 

Page26-A Summary of Rulings

the hand in any amount (deemed as a wiping) it suffices. However, the recommended precaution is to wipe (in the measure of) a finger, lengthwise and the width of the three fingers, widthwise. Issue 125: It is allowed to wipe on the scalp of the head or the hair that grows on it. Regarding when the hair is plentiful and long whereas when it is combed it falls into the face or another place on the head, it is obligatory to wipe at the root of the hair. It is best to part the hair before Wudhu’ so that after finishing washing the left arm he can wipe at the roots of the hair of the head or the scalp with ease. Issue 126: After wiping the head, with the same water remaining on the hands, the backs of both feet are wiped from the tip of the toes up to the arch of the feet. The recommended precaution is to wipe even up to the joint of the feet. Issue 127: Whereas the width which suffices in a wiping is the area of one finger, however, it is best that the amount be that of three fingers joined together and it is best to wipe the entire back of the feet with the inside of the entire palm (of the hand). If the entire palm is put on the back of the foot and drawn slightly, it suffices (for wiping). Issue 128: It is obligatory that the place of wiping be dry. There p: 27 

Page27-A Summary of Rulings

is not harm if it is a little wet wherein the wetness of the hands overcomes (the wetness of the place) at the time of wiping. Issue 129: It is permissible to immerse the face and hands in water with the intention of Wudhu’ or remove them from water with the intention of Wudhu’ after immersing them in water. That is called Immersion Wudhu’ [Al-Wudhu’ Al-Irtimaasi]. Issue 130: In the immersion Wudhu’, in order that the wiping of the head and feet not be with external water, it is obligatory at the time of immersing the right and left arms, he intends that after that he removes the arms from the water and as long as water remains on his hands, it is (water which is a) part of Wudhu’. In other than this situation, in wiping the head and feet, there is an objection. Issue 131: The conditions (in the correctness) of Wudhu’ are twelve: First, the purity [or Tahaarah] of the water of Wudhu’. Second, that the water is pure [Mutlaq] water. Based on this, the Wudhu’ performed with Mutanajjis water or Mixed [Mudhaaf] water is invalid, although the person making Wudhu’ doesn't know of that or he forgot. If he prays with that Wudhu’, it is obligatory to repeat the prayer. Issue 132: When there is no water available besides Mixed [Mudhaaf] Water, Tayammum is obligatory. If the Mixed Water was mingled with clay, then, if there is sufficient time, it is obligatory that the worshipper wait until the water clarifies and the p: 28 

Page28-A Summary of Rulings

clay settles, according to obligatory precaution. Issue 133: Third, that the water of Wudhu’, the area in which the Wudhu’ is performed, the place in which the water of Wudhu’ is poured and the container which the Wudhu’ is performed with, must be lawful according to obligatory precaution. Based on this, if the Wudhu’ is with usurped water or water in which one does not know of the approval of its owner, there is an objection. Issue 134: He who does not intend to pray in a Mosque or Husainiyyah, if he does not know that the water which is in these places is a public religious endowment [Waqf 'Aamm] or that it is an endowment only for those who intend to pray in that place? Wudhu’ is not permitted for him in that place. Likewise, Wudhu’ with the water of markets and hotels is not permitted for he who is not one of its people or one of its residents, except that it is understood from the usage of people to be a public endowment. Issue 135: Wudhu’ is permitted in large and small rivers without the permission of its owners, although people may not know that the owner is agreed. Regarding when its ownep expressly prohmbited Wudhu’ in it, the obligatory precaution is to abandon (performing Wudhu’ there). If it was another tributary of the river, without the permission of its owner, then, the precaution is not to perform Wudhu’with it. Issue 136: Fourth, that the container with which its water Wudhu’ p: 29 

Page29-A Summary of Rulings

is performed, not be made of gold or silver according to obligatory precaution. Issue 137: Fifth, that the limbs of Wudhu’ at the time of washing or wiping be pure [Taahir]. Regarding if the limb becomes impure after completing the washing of that limb, the Wudhu’ is correct. Issue 138: When a place on the body becomes impure besides a limb of Wudhu’, it is permitted to perform Wudhu’ in that state. However, the recommended precaution is to wash the exiting place of urine and stool first, then, perform the Wudhu’. Issue 139: Sixth, that the time is sufficient for Wudhu’ and prayer together. Then, when the time was not ample, rather, the time is restricted wherein if Wudhu’ is performed, the entire prayer or a portion of the its obligatory parts will occur outside of the proper time, Tayammum is obligatory. Issue 140: He whose duty is to perform Tayammum in restricted time, however, performed Wudhu’ for prayer, his Wudhu’ is invalid. Regarding if he performed Wudhu’ for other than prayer, like reciting the Qur’an, his Wudhu’ is correct. Issue 141: Seventh, that the Wudhu’ is performed with the intention of Qurbah, meaning that he performs Wudhu’ for the sake of Allah. Then, if he performed Wudhu’ for eyeservice or reputation or for refreshment and that which is similar to that, his Wudhu’ is invalid. However, when he intends with certainty that he is performing the Wudhu’ to comply with the command of Allah, and knows that he will also be refreshed in the p: 30 

Page30-A Summary of Rulings

course (of performing Wudhu’) , there is no harm in that. Issue 142: Eighth, that the proper order is taken into account, meaning that the face is washed first, then, the right arm, then, the left arm. Then, the head is wiped, then, the feet (are wiped). The precaution is that left foot is not wiped before the right. Issue 143: Ninth, that these actions are performed with continuity whereas it is said that one thing is performed behind another without any break. If it is performed as such, his Wudhu’ is proper although his preceding limbs dry from the effect of the heat of the air or the blowing of the wind. However, when he did not pay attention to the continuity (of the actions of Wudhu’) , his Wudhu’ is invalid although the moisture of his preceding limbs had not dried due to the effect of the coolness of the air. Issue 144: Tenth, (the Wudhu’ is performed) directly, meaning that people wash their face and their arms and wipe their heads and feet themselves. If someone other than he performed the Wudhu’ or assisted him in putting the water on his face and arms or wiping his head or feet, his Wudhu’ is invalid. However, there is not objection in the preparation of the preliminaries of Wudhu’. Issue 145: Eleventh, that nothing is preventing the usage of water. Then, when there is fear of injury or fear of thirst if the existing water is used in Wudhu’, Tayammum is obligatory upon him. Issue 146: p: 31 

Page31-A Summary of Rulings

Twelfth, that there is no barrier to the water reaching the skin of his body. If he knew that something is attached to one of the limbs of Wudhu’ but had doubt in it preventing the water from reaching the skin or not, it is obligatory for him to remove it first, then, perform Wudhu’. Issue 147: Dyes and coloring which does not prevent the contact of water with the body does not harm the Wudhu’. However, when it prevents contact or there is doubt in it being a barrier, it is obligatory to remove it. Issue 148: The existence of a ring or bracelet and whatever resembles that on the hand, when it does not prevent the contact of the water with the body, it does not harm the Wudhu’ and it is possible to change (its position) or move it in order to allow the water to contact that which is beneath it and wash it. When he sees a ring or some other barrier on his hand after Wudhu’ and he does not know if this was on his hand at the time of Wudhu’ or not, his Wudhu’ is correct, with the condition that it is probable that he had paid attention to this matter during the Wudhu’. Issue 149: If he who had (a valid) Wudhu’ doubts whether his Wudhu’ has become invalid or not, he considers his Wudhu’ as remaining (intact). Issue 150: He who has excessive doubt in the actions of Wudhu’ or its conditions, like the 

Page32-A Summary of Rulings

purity of the water or the existence of a barrier on the limbs of Wudhu’, it is obligatory that he pay no attention to his doubt. Issue 151: When the urine or stool emerge continuously whereas it is great difficulty for the one afflicted with this ailment (called Masloos and Mabtoon) to perform Wudhu’ each time after the emergence of urine or stool. Wudhu’ once suffices for him. Rather, it is permitted that he pray Zuhr and 'Asr and Maghrib and 'Ishaa’ with one Wudhu’ although the precaution is that he perform Wudhu’ for each prayer. Issue 152: When the Masloos or the Mabtoon urinate or defecate during the prayer willfully, it is obligatory that he perform Wudhu’ and this situation is not considered as part of his state (of illness). Issue 153: It is obligatory upon the Masloos and the Mabtoon to prevent the spread of Najaasah to other places on the body by using a pouch or something similar to that. The obligatory precaution is to purify the exit place (of urine and stool) before every prayer. Issue 154: The Wudhu’ is obligatory for six matters: • The obligatory prayers (besides Salatul-Mayyit, the funeral prayer). • The forgotten prostration and the forgotten Tashahhud. • The obligatory Tawaaf (it is necessary to pay heed that the Tawaaf which is part of the Hajj or 'Umrah is counted as a Waajib Tawaaf and the 'Umrah and Hajj are originally recommended). • When a vow [Nazr], oath [Half] or covenant ['Ahd] is made to Allah, be He Glorified, to p: 33 

Page33-A Summary of Rulings

perform Wudhu’ and remain purified (when there is preponderance [Rujhaan], like desiring to kiss the writing of the Holy Qur’an out of respect). • To purify the Qur’an which has acquired impurity or to remove it from a toilet or something similar to that when compelled to touch the writing of the Holy Qur’an with the hand or another place on the body. Issue 155: It is forbidden for he who does not have Wudhu’ to touch the name of Allah, the Exalted in any language it may be in (according to obligatory precaution). Likewise, (it is forbidden) to touch the name of the Messenger of Allah, the A’immah of guidance and Fatimah Az-Zahrah, the blessings of Allah be upon them all, when there is a breach of respect in that. Issue 156: The Wudhu’ is recommended for a number of matters: recitation of Qur’an; prayer for the deceased (Salatul-Mayyit) and supplication (Dua’) and what is similar to supplication. Likewise, Wudhu’ is recommended for he who has Wudhu’ when he desires to pray. If he performs Wudhu’ for any one of these aims, it is permitted that it stand for each of the matters which have Wudhu’ as a condition in it. Issue 157: Eight things invalidate the Wudhu’ and cancel it. • Emergence of urine. • Emergence of stool. • Emergence of air from the exiting place of stool. • Sleep which overcomes reasoning, hearing and sight all together. As for when the eyes do not see but the ears hear, the Wudhu’ is not invalidated. • That p: 34 

Page34-A Summary of Rulings

which removes the reasoning, like intoxication, unconsciousness, insanity (according to obligatory precaution). • Istihaadhah (Irregular Bleeding) , as will come in its proper place. • All which, by reason of it, requires Ghusl, like Janaabah. • Touching the dead body of man. 

Page34-A Summary of Rulings

Types of Water 

1) Kurr Water

 2) Small Quantity of Water, Qaleel Water 

3) Flowing Water, Jaari Water 

4) Rain Water, Ghayth/Matar Water

 5) Well Water, Bi’r Water 

 Rulings of Water

 Issue 29: Mixed Water [Maa’ul-Mudhaaf], like rosewater or fruit juices and that which is similar to those, does not purify an impure thing. Thus, Wudhu’ and bathing is not proper with it. Issue 30: When an impurity makes contact with Mixed Water it becomes impure except in three circumstances: First:: That the Mixed Water is flowing from a higher to lower point. Second: That the Mixed Water is rising from the lower to the higher point with force, like a fountain. Then, in this state, the part contacting the impurity in the higher part only becomes impure. Third: That the Mixed Water is very excessive whereas the impurity does not flow into it, like a large pool filled with mixed water and an impurity makes contact with one side. In these instances, the mixed water does not become impure. Issue 31: When Mutanajjis Mixed Water mixes with a Kurr of Flowing Water and whenever the title of Mixed cannot be applied upon it, it becomes pure. Issue 32: When we have doubt in a water which was pure, that it has become Mixed Water or not, for example, torrents of water which we do not know whether the title of water can be applied upon it or not, then, its ruling is the ruling of pure water. Meaning that p: 35 

Page35-A Summary of Rulings

it is permissible to purify Mutanajjis (contaminated by an impurity) things and Wudhu’ and bathing is proper with it. Regarding when we have doubt in a water that was mixed and (we have doubt whether) it has become pure or not. Then, its ruling is the ruling of Mixed Water. Issue 33: (Fluids contacting) the mouths of impure animals (like the dog and pig) are impure. However, (fluids contacting) the mouths of animals whose flesh is forbidden (to eat, like the cat and carnivorous animals) are pure, although drinking it is Makrooh. Issue 34: It is Mustahabb that drinking water be completely clean. The drinking of polluted water which causes sickness is forbidden. Likewise, the water which is used in bathing and cleaning is necessary to be clean. It is obligatory to avoid putrid and polluted water wherever possible. 

Page36-A Summary of Rulings

Rules of The Lavatory Issue 35: It is obligatory that people cover their private parts in the state of using the lavatory (urinating or defecating) or in other times, be the onlooker from his Mahram (like sister or mother) or non-Mahram. Be the onlooker mature or immature, rather, even the discerning child who can distinguish between good and bad. However, it is not obligatory for the husband and wife to cover their private parts from the other's view. Issue 36: It is permissible to take advantage of anything possible to cover the private parts, even the hand or muddy water. Issue 37: At the time of using the lavatory, it is obligatory not to face the Qiblah or have the p: 36 

Page36-A Summary of Rulings

back facing the Qiblah. It does not suffice to turn the private parts alone away from the direction of the Qiblah if the body is facing the Qiblah or the back is facing it. Issue 38: It is allowed to purify the place where stool exits (the anus) with water or purify it with three pieces of paper or stone or cloth or that which resembles these items. Except when the impurity (stool) spreads beyond the common limit (around the anus) and soils the extremities of the anus or another impurity (like blood) emerges with the stool or another impurity makes contact with the person from outside. Then, in these situations, the place where stool exits cannot be purified except with water. Issue 39: The exiting place of urine is only purified with water and if it be a small quantity of water, it is obligatory to wash it twice. Regarding if it is purified with (water coming from an) expandable hose connected by a tube to the pipes whose ruling is the ruling of flowing water, it suffices to wash it once. Issue 40: When it is desired to clean and purify the exiting place of stool with three sides of one stone or one piece of cloth or paper and that which resembles (cloth and paper) , it is sufficient. The number of pieces is not conditional. 

Page37-A Summary of Rulings

Istibraa’ Impurities (Najasaat) Methods of Establishing Impurities Issue 71: The impurity of something can be established by one of the following three methods: First: That man himself has certainty in an impurity, supposition [Zann] p: 37 

Page37-A Summary of Rulings

does not suffice. If (the supposition) was strong and based upon that, it is permitted to eat from the foods and general places which many people suppose, with a strong supposition, the food to be impure, except that there is certainty in it (being impure). Second: That the possessor informs you of that (in other words, he who the impure thing is in his possession or at his disposal, like the owner of a house, the seller and servant). Third: That two just individuals witness that (something is impure). Rather, even one just person. Issue 72: It is obligatory for the one suffering from the illness of (excessive) doubt [Waswaas] not to pay attention to his knowledge or certainty in purification and impurity. Rather, it is obligatory upon him to observe ordinary persons when they obtain certainty in purification and impurity, then, he acts accordingly. The best manner in escaping from the illness of (excessive) doubt is not regarding nor paying attention (to the insinuations of doubt). Issue 73: It is recommended, in addition to the observance of the issues of purification and impurities, observance of cleanliness of the body, clothing, the home, residences, the means of conveyance and environment just as the Messenger of Allah, peace be upon him and his descendants and the A’immah of guidance were doing. 

Page38-A Summary of Rulings

Reasons for the Spread of Impurities Issue 74: When something pure contacts something impure and one of the two are wet, (the pure thing) becomes impure. Regarding when both are dry or the wetness was of a small quantity whereas the p: 38 

Page38-A Summary of Rulings

impurity does not spread, it does not become impure (except when something touches the corpse of man before being washed whereas the obligatory precaution is to avoid it although it is dry). Issue 75: When it is known that a place on a carpet or cloth is impure, however, that place is not known specifically, then, when a place is touched, the hand does not become impure. Thus it is when that one of two things are impure but the Mutanajjis (contaminated by an impurity) one of the two is not known. If one of the two is touched, it does not bring about impurity. Issue 76: When a place in soluble oil and syrup is contacted by an impurity, all of it becomes impure. Regarding when they are not soluble in the manner that (the impurity) goes from one place to another, the place contacting the impurity is impure only and it is permissible to take (the impurity) and discard it. 

Page39-A Summary of Rulings

The Rules of Impurities Issue 77: First, eating an impurity and drinking it is forbidden. Likewise, it is forbidden to feed someone a source of impurity ['Aynun-Najaasah], like a intoxicant (being given to a baby). It is obligatory (according to obligatory precaution) to avoid from feeding Mutanajjis (contaminated by an impurity) foods to children also. However, there is no objection in that (food being made impure) by reason of the impurity of their own hands. Issue 78: There is no objection in trading or lending the Mutanajjis (contaminated by an impurity) thing and also it is p: 39 

Page39-A Summary of Rulings

not obligatory to inform (the other party of it being impure) except when the buyer or the one borrowing intends to eat it or use it in prayer and matters similar to that. In this situation, the obligatory precaution is to give notice (of its impurity). Thus it is for the borrower when the thing (borrowed) had become impure in his possession, that he must give notice (of the impurity) at the time of returning it to its owner. Issue 79: When a person sees that a person is eating something Mutanajjis (contaminated by an impurity) or he is praying in impure clothing without knowledge of that, it is not obligatory to inform him. Regarding when the owner of a house sees his guest sitting on an impure carpet with wet clothing, the obligatory precaution is to inform him. Issue 80: Second, it is forbidden to make the writing of the Glorious Qur’an and its pages impure. If it becomes impure, it is obligatory to purify it immediately. If the impurification of the cover of the Qur’an necessitates the desecration of the sanctity of the Qur’an, that is prohibited also. Issue 81: It is forbidden to place the Qur’an in the hands of the non-Muslim when it is deemed to desecrate the sanctity of the Almighty Book. Regarding when there is hope (in the non- Muslim's) guidance or it is for the purpose of prorogation of Islam, it is permitted, rather, perhaps it is obligatory. Issue 82: Third, it is forbidden to make the Turbah p: 40 

Page40-A Summary of Rulings

of Hussain, upon him be peace, impure and it is obligatory to purify it (if it becomes impure). When the Turbah drops in a place where there is an impurity, it is obligatory to remove it. Issue 83: Fourth, it is forbidden to make a Mosque impure and it is obligatory to purify it (if it becomes impure). The explanation of this matter will come in the examination of the rules of the Mosque in the (section on) the place of the worshipper, with permission of God, the Exalted. Issue 84: Fifth, it is obligatory that the body of the worshipper, his clothing and the place of his prostration be pure. The explanation of these matters will also come in the examination of the clothing of the worshipper and his place (of worship). 

Page41-A Summary of Rulings

Purifiers (Mutahhiraat) 

Water 

 Physical Change (Istihaalah) Issue 101: When a source of impurity changes whereas it becomes such that the name of that impurity cannot be applied to it, rather, it acquires another name, it becomes pure. The title of Istihaalah is applied upon this type of change, like a dog happening upon salty earth and it is converted to salt. As such, when something Mutanajjis (contaminated by an impurity) is changed completely like Mutanajjis (contaminated by an impurity) wood burning, then, it becomes ashes or the evaporation of Mutanajjis (contaminated by an impurity) water. Regarding when the characteristic of something is changed only, like the milling of Mutanajjis (contaminated by an impurity) wheat, then, it becomes flour but it is not pure. Issue 102: Wine which p: 41 

Page41-A Summary of Rulings

is transformed to vinegar by itself or by means of something put in it, is pure and that is called Inqilaab. Issue 103: When grape juice is boiled by fire it is not impure, however, it is forbidden to eat. Regarding when the majority was boiled until two thirds of it evaporated, the remaining one third its drinking became permissible. When it boiled by itself or became alcoholic it is forbidden and impure. It is purified and made lawful by its transformation into vinegar. Issue 104: When the blood of man or the blood of an animal having flowing blood is transferred to the body of an animal not having flowing blood and is deemed as part of the blood of that animal, it becomes pure. This is called Intiqaal. Based on this, the blood of a mosquito which is part of its body is pure, although it is taken originally from man. However, the blood which a leech sucks from a man is not pure because it is not deemed as part of its body. Issue 105: We stated in the study of impurities that the obligatory precaution is to avoid the non-Muslim. Then, when he bears witness to the two attestations, in other words he says: I bear witness that there is no God except Allah and I bear witness that Muhammad is the Messenger of Allah, he becomes a Muslim and his body is purified. If there was a source of impurity upon his body, it is obligatory to remove p: 42 

Page42-A Summary of Rulings

it and purify the place with water. However, when the source of the impurity had been removed before accepting Islam, it is not obligatory to purify the place of impurity after his accepting Islam. Issue 106: When wine is transformed into vinegar, its container is purified up to the limit which the wine had reached or the grapes at the time of boiling. Likewise, it purifies cloths or coverings which are place on it and the Najis moisture reaches it, ordinarily. Regarding when the cover is removed at the time of boiling and the exterior of the utensil had become soiled by, the exterior of the utensil is not purified after its becoming vinegar. Issue 107: When a non-Muslim becomes a Muslim, his body becomes pure (as well as) his children and his immature subordinate grandchildren. Issue 108: When the body of an animal becomes impure, it is purified by merely removing the source of impurity from it. For example, when the beak of a bird is soiled with blood or an animal sets down on something soiled with an impurity, the place contacting the impurity is purified by merely removing the source of the impurity from it (blood or other than blood). Issue 109: When the inside of the body of man becomes impure (like the inside of the mouth or nose) , that place is purified by merely removing the source of the impurity from it. For example, when blood emerged from the gums and it fades into the saliva of the mouth p: 43 

Page43-A Summary of Rulings

and is removed or the blood is spit from his mouth, it is not necessary to purify the inside of the mouth. However, when there are artificial teeth inside of the mouth, then, the obligatory precaution is to remove them in this situation and purify them with water. Issue 110: When an animal is habituated with eating the stool of man, its urine and stool becomes impure and it is also forbidden to eat its flesh. When it is desired to purify it, it is obligatory to feed it pure food until the title of a polluted animal [Jallaal] is negated. That is obligatory in the camel for forty days; in the cow for thirty days; in the sheep for ten days; in the duck and goose five days and in the domestic chicken for three days. It suffices in other animals in the amount (of time) that the title of a polluted animal is negated. Issue 112: When the body of a Muslim, his clothing or any other thing which he possesses becomes impure and he is aware of that. Then, that Muslim disappears. When it is probable for the person that he could purify it, it is pure with the condition that the Mutanajjis thing is one of the things in which purity is conditional in its usage, like clothing which he prays in, like food and utensils which food is eaten from. Issue 113: When a Muslim gives his Mutanajjis clothing to launderer managed by a Muslim to wash it p: 44 

Page44-A Summary of Rulings

and purify it, his saying (regarding its being purified) is accepted. Issue 114: It is not allowed to use utensils and waterskins manufactured from the hide of a dead corpse [Maitah] or from the hide of an animal (which is a) source of impurity, like the dog and the pig. (It is not allowed to use it) in eating, drinking, carrying the water of Wudhu’ and Ghusl and whatever is similar to that. There is nothing preventing its usage in actions in which purity [Tahaarah] is not conditional (like watering agriculture and animals) , although the recommended precaution is not taking advantage of it in any respect. Issue 115: It is forbidden to eat and drink from gold and silver utensils and using them, rather, it is not allowed, according to obligatory precaution, to employ (gold and silver) in decorating a room or any other purpose. Issue 116: It is obligatory to avoid manufacturing gold and silver utensils and the payment taken for that, according to obligatory precaution. Likewise, its selling and buying (is to be avoided). In the property which is taken in exchange of (these utensils) , there is an objection. 

Page44-A Summary of Rulings

The Issues of Wudhu’ and Ghusl

 The Method of Performing Wudhu’ 

 The Rules of Wudhu’ With a Bandage (Jabeerah) The Jabeerah is that which is wrapped around a wound or breakage and that medicine and dressing which is placed on (the wound or breakage). Issue 158: When there is a wound, boil or breakage on one of the limbs of Wudhu’ and it is uncovered and there is no blood and no harm in using water on it, the customary Wudhu’ is obligatory. Issue p: 45 

Page45-A Summary of Rulings

159: When the wound, abscess or breakage is on the face or arms and it is uncovered, but it is injurious to pour water on it, it suffices to wash its extremities and sides. However, when it is not harmful to wipe the wet hand over (the injured area) , it is obligatory to do that as well. As for when it is harmful or (the area) is Najis not being possible to purify it, it is recommended to place a pure cloth on it and wipe the wet hand over the cloth. Issue 160: When the wound, abscess or breakage is in the place of Wudhu’, then, if it is not possible to wipe (the area) , it is obligatory to place a pure cloth upon it or something similar and wipe upon the cloth with the wetness of Wudhu’. The obligatory precaution is to perform Tayammum as well. When it is not possible to place a cloth upon (the wound) , the Wudhu’ is obligatory without wiping [Mash] and the obligatory precaution, in this situation, also to perform Tayammum. Issue 161: When there is a Jabeerah on the wound, abscess or breakage, in other words, it is covered with a cloth or plaster or something similar to that. If it is not harmful to open it and uncover the wound and whatever is similar to that and there is no great difficulty in it and the usage of water is not harmful, it is obligatory to open it and (perform) Wudhu’. In other p: 46 

Page46-A Summary of Rulings

than this situation, it is obligatory to wash the extremities of the wound or breakage and the recommended precaution is to wipe on top of the Jabeerah also. When the Jabeerah is Najis or it is not possible to wipe upon it with the wet hand, place a pure cloth upon it and wipe the wet hand upon it. Issue 162: Ghusl Jabeerah is like Wudhu’ Jabeerah, however, it is obligatory to perform Ghusl Tarteebi as far as possible according to obligatory precaution. Issue 163: He whose duty is to perform Tayammum Jabeerah, if there is a wound, abscess or breakage on the limbs of his Tayammum, it is obligatory to perform Tayammum Jabeerah in the manner of Wudhu’ Jabeerah. Issue 164: There is no repetition of the prayer which was prayed with Wudhu’ or Ghusl Jabeerah except that the excuse was removed before the expiration of the time of prayer. Then, in this situation, it is obligatory to repeat the prayer according to obligatory precaution. 

Page47-A Summary of Rulings

The Obligatory Baths Issue 165: The obligatory baths [Ghusl] are seven: • Bath of ritual impurity [Ghusl Al-Janaabah] • Bath of menstruation [Ghusl Al-Haidh] • Bath of childbirth [Ghusl An-Nifaas] • Bath of irregular bleeding [Ghusl Al-Istihaadhah] • Bath of touch a corpse [Ghusl Massil-Mayyit] • Bath of the deceased [Ghusl Al-Mayyit] • The recommended [Mustahabb] bath which becomes obligatory by means of a vow [Nazr] or oath [Yameen] and things similar to that. 

Page47-A Summary of Rulings

The Rulings of Janaabah point Issue 166: Janaabah is acquired in people by two means: • First: Sexual intercourse. • Second: The discharge of semen whether it be in sleep or while p: 47 

Page47-A Summary of Rulings

awake. Be (the semen) a little or a lot, (discharged) with passion or without. Issue 167: When a fluid is discharged from a person and it is not known whether it is semen or another fluid, then, if its discharge was accompanied with an outpouring and passion, its ruling is the ruling of semen. When it is devoid of these two signs or even one of the two, the ruling is not applied upon it.. However, it is not conditional in the woman or the sick that this fluid is accompanied with an outpouring. Rather, when it is discharged at the time attaining (a state of) passion, the ruling of semen is applied upon it. Issue 168: The body usually becomes limp after the discharge of semen. This matter, however, is not one of the conditions nor a certain sign except when certainty is obtained from it. Issue 169: When there was movement of semen from its place, however, the person holds back from ejaculating and discharging or it doesn't discharge by itself for another reason, the Ghusl is not obligatory, likewise it is when there is doubt in the discharge of the semen. Issue 170: Five things are forbidden for the ritually impure: • Touching the writing of the Glorious Qur’an or the name of Allah or the names of the Prophets and A’immah, according to obligatory precaution, as was mentioned in (the issues of) Wudhu’. • Entering the Sacred Mosque [Masjid Al-Haraam] and the Prophet's Mosque [Masjid An-Nabiy], even to enter from one gate p: 48 

Page48-A Summary of Rulings

and exit from another. • To stay or linger in other Mosques. As for entering into one gate and exiting from another or entering in it with taking anything from it, there is no objection nor any obstacle. The obligatory precaution is that one not stay in the Mausoleum of the A’immah as well. Issue 171: The chapters (of Qur’an) which the four obligatory verses of prostration are in, they are: • Chapter As-Sajdah, the starting point of the Verse of prostration is at: “Only they believe in Our communications…” (Verse: 15). • Chapter Fussilat, the starting point of the Verse of prostration is at: “of our signs are the night and the day…” (Verse: 37). • Chapter An-Najm, the starting point of the Verse of prostration is at: “So make obeisance…” (Verse: 62). • Chapter Al-'Alaq, the starting point of the Verse of prostration is at: “Nay, obey him not…” (Verse: 19). Ghusl al-Janaabah Issue 172: When performing Ghusl Al-Janaabah to remove Janaabah (Ritual impurity) or purification, this Ghusl is recommended [Mustahabb]. As for when it is performed for a obligatory prayer, then, it is obligatory. The Ghusl is not obligatory for Salatul-Mayyit (the Funeral Prayer) , the Prostration of Thankfulness [Sajdah Ash-Shukr] or the obligatory Qur’anic prostrations (when the Verse of Prostration was from another person). Rather, it is permitted to perform these acts in this state, however, it is best to bathe for Janaabah for the Salatul- Mayyit and the Prostration of Thankfulness and things similar to it. Issue 173: It is possible to perform the Ghusl Al-Janaabah in p: 49 

Page49-A Summary of Rulings

two ways, whether it be obligatory or recommended: Sequentially [Tarteebi] by immersion [Irtimaasi]. Issue 174: The Sequential Bath [Ghusl At-Tarteebi] is that after making the intention [Niyyah], the head and neck are washed first, then, the right side and, then, the left side (according to obligatory precaution). If this sequence is not performed intentionally or due to forgetfulness or due to ignorance of the ruling, the Ghusl must be repeated. Issue 175: The Immersion Bath [Ghusl Al-Irtimaasi] is to immerse the body in water, after intention, at one time or in stages. It being the same whether it be in a pool or stream or under a water fall whose water covers the entire body at one time. It is not possible to make the Immersion Bath in the water of the common shower. Issue 176: It is permissible in the Sequential Bath, to enter under water three times, once with the intention of the head and the neck, a second time, with the intention of the right side and the third time, with the intention of the left side. The Rules of Ghusl Issue 177: In the Immersion Bath, it is obligatory that the entire body be pure [Taahir] (according to obligatory precaution). However, in the Sequential Bath, it is not obligatory that the entire body be pure, rather, it is sufficient if each limb is pure before bathing. Issue 178: At the time of bathing, it is obligatory to remove all that prevents the contact of the water with the skin of the body. If there is p: 50 

Page50-A Summary of Rulings

a reasonable possibility that a barrier exist there, an investigation is obligatory until certainty is obtained that a barrier is non-existing. Issue 179: Short hair which is deemed as part of the body is obligated to be washed at the time of bathing. It is necessary, according to obligatory precaution, to wash long hair and that which is under it, like the skin. Issue 180: The conditions which were mentioned for Wudhu’, like the purity of the water and other than that, are also considered in Ghusl. However, it is not necessary in Ghusl that the washing be from the higher point to the lower. Likewise, there is no harm in the occurrence of a time gap between the washing of the limbs in the Sequential Bath, except when the person cannot restrain his urine or stool. Then, it is obligatory upon him to perform the actions of Ghusl consecutively without any gap and pray immediately. Likewise, this ruling is related to the woman having Istihaadhah. Issue 181: It is permitted to perform numerous obligatory Ghusl or an obligatory Ghusl and a recommended Ghusl in one Ghusl with one intention. Meaning that he bathe one time with the intention of Janaabah or Haidh (menstruation) or touching the dead body or the bath of Friday and similar to these. This Ghusl suffices for all. Issue 182: It is permitted to perform the prayer after any of the kinds of Ghusl. The Wudhu’ is not obligatory whether that Ghusl be the Ghusl Al-Janaabah or other than p: 51 

Page51-A Summary of Rulings

that. Whether it be an obligatory Ghusl or a known recommended Ghusl. However, the recommended precaution is to perform Wudhu’ in other than Ghusl Al-Janaabah. Ghusl Al- Istihaadhah Issue 183: The blood of Istihaadhah is one of the bloods which is discharged from women and in this state she is called Mustahaadhah. In general, every blood which is discharged from the womb of a woman, other than the blood of Haidh (menstruation) , Nifaas (Childbirth) , a wound or abscess, is the blood of Istihaadhah. Issue 184: Mostly, the blood of Istihaadhah is light in color, cold and thin. It is discharged without force or irritation. It is possible, at times, to be dark or red and warm and thick and emerge with force and irritation. Issue 185: Istihaadhah has only two types: Qaleelah (a small quantity) and Katheerah (a large quantity). Istihaadhah Qaleelah is that blood which, when a woman enters a clean napkin into her virgina, the blood stains the napkin, however, it does not soak through to the other side, it being the same whether the blood has penetrated inside the napkin or not. Istihaadhah Katheerah is that blood which penetrates inside the napkin and emerges from the other side. Issue 186: In Istihaadhah Qaleelah, it is obligatory for the woman to perform Wudhu’ for each prayer, according to obligatory precaution. It is obligatory to prevent the blood from spreading to the remaining limbs. However, it is not obligatory to change the cotton or napkin which (the place of emergence of blood) is secured with, p: 52 

Page52-A Summary of Rulings

although the precaution (is to change it). It is obligatory in Istihaadhah Katheerah to perform three baths: a bath for the morning prayer (Salatul-Fajr) a bath for Salatuz-Zuhr and 'Asr and a bath for Salatul-Maghrib and 'Ishaa’. It is obligatory to combine the two prayers, in other words, each of the Zuhr and 'Asr and each Maghrib and 'Ishaa’. After every bath, the recommended precaution is to perform Wudhu’ for every prayer also, whether before the bath or after it. Issue 187: In all of the circumstances in which Ghusl is obligatory, when the repetition of the Ghusl is harmful in her state or is a cause of great difficulty, it is permitted for her to perform Tayammum as a substitute for Ghusl. Issue 188: It is obligatory upon the Mustahaadhah that she immediately engage in prayer after the Ghusl or Wudhu’. However, there is no objection in performing the Azaan and Iqaamah or reciting narrated supplications before prayer, rather, waiting on the congregation in the customary amount of time. Likewise, it is permitted for her to perform the Mustahabbaat (recommended acts) of prayer, like the Qunoot and whatever is similar to that. Issue 189: When blood flows outside (the womb) , it is obligatory for the woman to obstruct the blood and prevent it from emerging prior to the bath and after it by means of a clean napkin and that which resembles that if there is no harm nor difficulty in that. Regarding if there is difficulty in (using a napkin) , it is p: 53 

Page53-A Summary of Rulings

not obligatory. Issue 190: It is obligatory upon the Mustahaadhah to fast the month of Ramadhaan. Her fasts are only correct when she bathes for Salatul-Maghrib and 'Ishaa’ in the night which she intends to fast for the coming day. Likewise, is the baths of the day in which she fasts (according to obligatory precaution). Issue 191: All blood which is discharged from a woman and does not have the qualities of Haidh and Nifaas nor their conditions and is not connected with (the bleeding of) virginity or an injury in the womb, it is the blood of Istihaadhah. 

Page53-A Summary of Rulings

The Rulings of Janaabah point Issue 166: Janaabah is acquired in people by two means: • First: Sexual intercourse. • Second: The discharge of semen whether it be in sleep or while p: 47 

Page47-A Summary of Rulings

awake. Be (the semen) a little or a lot, (discharged) with passion or without. Issue 167: When a fluid is discharged from a person and it is not known whether it is semen or another fluid, then, if its discharge was accompanied with an outpouring and passion, its ruling is the ruling of semen. When it is devoid of these two signs or even one of the two, the ruling is not applied upon it.. However, it is not conditional in the woman or the sick that this fluid is accompanied with an outpouring. Rather, when it is discharged at the time attaining (a state of) passion, the ruling of semen is applied upon it. Issue 168: The body usually becomes limp after the discharge of semen. This matter, however, is not one of the conditions nor a certain sign except when certainty is obtained from it. Issue 169: When there was movement of semen from its place, however, the person holds back from ejaculating and discharging or it doesn't discharge by itself for another reason, the Ghusl is not obligatory, likewise it is when there is doubt in the discharge of the semen. Issue 170: Five things are forbidden for the ritually impure: • Touching the writing of the Glorious Qur’an or the name of Allah or the names of the Prophets and A’immah, according to obligatory precaution, as was mentioned in (the issues of) Wudhu’. • Entering the Sacred Mosque [Masjid Al-Haraam] and the Prophet's Mosque [Masjid An-Nabiy], even to enter from one gate p: 48 

Page48-A Summary of Rulings

and exit from another. • To stay or linger in other Mosques. As for entering into one gate and exiting from another or entering in it with taking anything from it, there is no objection nor any obstacle. The obligatory precaution is that one not stay in the Mausoleum of the A’immah as well. Issue 171: The chapters (of Qur’an) which the four obligatory verses of prostration are in, they are: • Chapter As-Sajdah, the starting point of the Verse of prostration is at: “Only they believe in Our communications…” (Verse: 15). • Chapter Fussilat, the starting point of the Verse of prostration is at: “of our signs are the night and the day…” (Verse: 37). • Chapter An-Najm, the starting point of the Verse of prostration is at: “So make obeisance…” (Verse: 62). • Chapter Al-'Alaq, the starting point of the Verse of prostration is at: “Nay, obey him not…” (Verse: 19). Ghusl al-Janaabah Issue 172: When performing Ghusl Al-Janaabah to remove Janaabah (Ritual impurity) or purification, this Ghusl is recommended [Mustahabb]. As for when it is performed for a obligatory prayer, then, it is obligatory. The Ghusl is not obligatory for Salatul-Mayyit (the Funeral Prayer) , the Prostration of Thankfulness [Sajdah Ash-Shukr] or the obligatory Qur’anic prostrations (when the Verse of Prostration was from another person). Rather, it is permitted to perform these acts in this state, however, it is best to bathe for Janaabah for the Salatul- Mayyit and the Prostration of Thankfulness and things similar to it. Issue 173: It is possible to perform the Ghusl Al-Janaabah in p: 49 

Page49-A Summary of Rulings

two ways, whether it be obligatory or recommended: Sequentially [Tarteebi] by immersion [Irtimaasi]. Issue 174: The Sequential Bath [Ghusl At-Tarteebi] is that after making the intention [Niyyah], the head and neck are washed first, then, the right side and, then, the left side (according to obligatory precaution). If this sequence is not performed intentionally or due to forgetfulness or due to ignorance of the ruling, the Ghusl must be repeated. Issue 175: The Immersion Bath [Ghusl Al-Irtimaasi] is to immerse the body in water, after intention, at one time or in stages. It being the same whether it be in a pool or stream or under a water fall whose water covers the entire body at one time. It is not possible to make the Immersion Bath in the water of the common shower. Issue 176: It is permissible in the Sequential Bath, to enter under water three times, once with the intention of the head and the neck, a second time, with the intention of the right side and the third time, with the intention of the left side. The Rules of Ghusl Issue 177: In the Immersion Bath, it is obligatory that the entire body be pure [Taahir] (according to obligatory precaution). However, in the Sequential Bath, it is not obligatory that the entire body be pure, rather, it is sufficient if each limb is pure before bathing. Issue 178: At the time of bathing, it is obligatory to remove all that prevents the contact of the water with the skin of the body. If there is p: 50 

Page50-A Summary of Rulings

a reasonable possibility that a barrier exist there, an investigation is obligatory until certainty is obtained that a barrier is non-existing. Issue 179: Short hair which is deemed as part of the body is obligated to be washed at the time of bathing. It is necessary, according to obligatory precaution, to wash long hair and that which is under it, like the skin. Issue 180: The conditions which were mentioned for Wudhu’, like the purity of the water and other than that, are also considered in Ghusl. However, it is not necessary in Ghusl that the washing be from the higher point to the lower. Likewise, there is no harm in the occurrence of a time gap between the washing of the limbs in the Sequential Bath, except when the person cannot restrain his urine or stool. Then, it is obligatory upon him to perform the actions of Ghusl consecutively without any gap and pray immediately. Likewise, this ruling is related to the woman having Istihaadhah. Issue 181: It is permitted to perform numerous obligatory Ghusl or an obligatory Ghusl and a recommended Ghusl in one Ghusl with one intention. Meaning that he bathe one time with the intention of Janaabah or Haidh (menstruation) or touching the dead body or the bath of Friday and similar to these. This Ghusl suffices for all. Issue 182: It is permitted to perform the prayer after any of the kinds of Ghusl. The Wudhu’ is not obligatory whether that Ghusl be the Ghusl Al-Janaabah or other than p: 51 

Page51-A Summary of Rulings

that. Whether it be an obligatory Ghusl or a known recommended Ghusl. However, the recommended precaution is to perform Wudhu’ in other than Ghusl Al-Janaabah. Ghusl Al- Istihaadhah Issue 183: The blood of Istihaadhah is one of the bloods which is discharged from women and in this state she is called Mustahaadhah. In general, every blood which is discharged from the womb of a woman, other than the blood of Haidh (menstruation) , Nifaas (Childbirth) , a wound or abscess, is the blood of Istihaadhah. Issue 184: Mostly, the blood of Istihaadhah is light in color, cold and thin. It is discharged without force or irritation. It is possible, at times, to be dark or red and warm and thick and emerge with force and irritation. Issue 185: Istihaadhah has only two types: Qaleelah (a small quantity) and Katheerah (a large quantity). Istihaadhah Qaleelah is that blood which, when a woman enters a clean napkin into her virgina, the blood stains the napkin, however, it does not soak through to the other side, it being the same whether the blood has penetrated inside the napkin or not. Istihaadhah Katheerah is that blood which penetrates inside the napkin and emerges from the other side. Issue 186: In Istihaadhah Qaleelah, it is obligatory for the woman to perform Wudhu’ for each prayer, according to obligatory precaution. It is obligatory to prevent the blood from spreading to the remaining limbs. However, it is not obligatory to change the cotton or napkin which (the place of emergence of blood) is secured with, p: 52 

Page52-A Summary of Rulings

although the precaution (is to change it). It is obligatory in Istihaadhah Katheerah to perform three baths: a bath for the morning prayer (Salatul-Fajr) a bath for Salatuz-Zuhr and 'Asr and a bath for Salatul-Maghrib and 'Ishaa’. It is obligatory to combine the two prayers, in other words, each of the Zuhr and 'Asr and each Maghrib and 'Ishaa’. After every bath, the recommended precaution is to perform Wudhu’ for every prayer also, whether before the bath or after it. Issue 187: In all of the circumstances in which Ghusl is obligatory, when the repetition of the Ghusl is harmful in her state or is a cause of great difficulty, it is permitted for her to perform Tayammum as a substitute for Ghusl. Issue 188: It is obligatory upon the Mustahaadhah that she immediately engage in prayer after the Ghusl or Wudhu’. However, there is no objection in performing the Azaan and Iqaamah or reciting narrated supplications before prayer, rather, waiting on the congregation in the customary amount of time. Likewise, it is permitted for her to perform the Mustahabbaat (recommended acts) of prayer, like the Qunoot and whatever is similar to that. Issue 189: When blood flows outside (the womb) , it is obligatory for the woman to obstruct the blood and prevent it from emerging prior to the bath and after it by means of a clean napkin and that which resembles that if there is no harm nor difficulty in that. Regarding if there is difficulty in (using a napkin) , it is p: 53 

Page53-A Summary of Rulings

not obligatory. Issue 190: It is obligatory upon the Mustahaadhah to fast the month of Ramadhaan. Her fasts are only correct when she bathes for Salatul-Maghrib and 'Ishaa’ in the night which she intends to fast for the coming day. Likewise, is the baths of the day in which she fasts (according to obligatory precaution). Issue 191: All blood which is discharged from a woman and does not have the qualities of Haidh and Nifaas nor their conditions and is not connected with (the bleeding of) virginity or an injury in the womb, it is the blood of Istihaadhah. 

Page53-A Summary of Rulings

The Rulings of Haidh 

 point Issue 192: Haidh is that (bleeding) which may be at times considered as a monthly custom, the blood being discharged from the womb in every month for a number of days, in most cases. This blood is converted to nourishment for the embryo at the time of inception. The woman who is in the state of Haidh is said to be Haa’idh. For the Haa’idh in the noble Islamic legislation there are some rules whose mention will come in the following issues. Issue 193: The signs for the blood of Haidh are: that this blood, most often, is thick, warm and its color is dark or red. It is discharged with force and some type of irritation. Issue 194: Sayyidah women and non-Sayyidah women become menopausal [Yaa’isah] after their completion of fifty years, without any difference (between the two). Meaning, that when she sees blood after completing fifty years, she does not consider it the blood p: 54 

Page54-A Summary of Rulings

of Haidh, except when she is counted from among the tribe of the Quraish. They become menopausal after completing sixty years. Issue 195: The blood which a young girl sees before completing the age of ten and the menopausal woman sees does not have the ruling of Haidh. It is the blood of Istihaadhah when it is not the blood of an injury or virginity as mentioned in the previous issues. Issue 196: It is possible for the pregnant woman and the woman breast feeding to menstruate. Issue 197: The period of Haidh is not less than three days and not more than ten days. Even if it is less than that by a small amount, also it is not counted as Haidh. Issue 198: The woman who is afflicted with hemorrhaging of the womb should refer to a doctor. The doctor can distinguish whether this is the blood of Haidh or the blood of an injury and things similar to that. If she is content with the word of the doctor, she acts according to the established rules according to the (doctor's determination) , otherwise, its rules will be shortly mentioned. Issue 199: The following acts are forbidden for the menstruating woman [Haa’idh]: • All of the worship which is dependent upon Wudhu’ or Ghusl or Tayammum, like prayer, fasting, Tawaaf of the Mighty Ka'abah. However, nothing prevents one from performing the worship in which this purification is not conditional, like the Funeral Prayer [Salatul-Mayyit]. • All of the acts which are forbidden for the Junub and p: 55 

Page55-A Summary of Rulings

that which was mentioned in the rulings of Janaabah. • Intercourse, for the man and the woman. • Divorce in this state is invalid and has no effect. Issue 200: When (a man) has intercourse with his wife and she is menstruating, it is recommended that he pay a Kaffaarah. The Kaffaarah in the first trimester of the days of menstruation is determined as a Mithqaal of minted gold or its value (a Mithqaal is considered to be 18 grains). If the intercourse was in the second trimester of the days of menstruation, then, the Kaffaarah is one half Mithqaal of gold. When it occurred in the third trimester, then, the Kaffaarah is one quarter Mithqaal of gold. Based on that, if the sum of all the days of menstruation is six days, then, the total Kaffaarah of the menstruating woman in the first two days is one Mithqaal of gold. In the third and fourth day, one half Mithqaal and in the fifth and sixth day, one quarter Mithqaal. Issue 201: When a woman states: I am menstruating or I am free of menses, her word is accepted, except that it be an instance of suspicion or ill opinion. Issue 202: There is no Qadhaa’ (or remake) for the daily prayers which the menstruating woman did not perform during the days of her menstruation. However, it is obligatory to perform the Qadhaa’ of the fasts which had lapsed during the days of menstruation. Issue 203: It is recommended for the menstruating woman at the arrival p: 56 

Page56-A Summary of Rulings

of the time of her prayer to purify herself from blood and change the cotton and napkin, perform Wudhu’ or Tayammum when Wudhu’ is not possible she sits in her place of prayer facing the Qiblah and engage in remembrance of Allah, Dua' and Salawaat. However, she should not recite the Qur’an nor carry it nor touch the margins and the sections which are between the script and lines. Likewise, (she should not dye anything) with Henna. Categories of Menstruating Women point Issue 204: Menstruating women are of six categories: • Possessing a custom of time and number [Zaatul-'Aadatil-Waqtiyyah wal-'Adadiyyah]. It is she who sees the blood of Haidh in two consecutive months in a particular time and the number of days in which she sees the blood in each of the two months are equal. Like, she sees blood in each two months from the beginning of the month until the seventh day. • Possessing a custom of time [Zaatul-'Aadatil-Waqtiyyah]. It is she who see the blood of Haidh in two consecutive months in one specific time, however, the number of days are different in the two months. For example, in one month she sees five days and in another month she sees seven days, although the beginning of the menstruation in each of the two months is, for example, the beginning of the month. • Possessing a custom of number [Zaatul-'Aadatil-'Adadiyyah]. It is she whom the days in which she sees the blood of Haidh in each two months is equal in number. For example, in each p: 57 

Page57-A Summary of Rulings

two months she sees seven days, however, the time is different. For example, one time she sees (the blood) in the beginning of the month or more, and another time, she it on the tenth day, or more. • Mudhtaribah. It is she who menstruates in a number of months, however, a particular custom is not established for her or she had previously established a custom but it was disturbed and a new custom has not been established. • Mubtadi’ah. It is she who is menstruating for the first time. • Naasiyah. It is she who has forgotten her custom. For each one of these menses there are particular rules which will be mentioned in the coming issues. 1. The Possessor of a Custom of Time and Number Issue 205: The possessor of a custom of time and number menstruates by merely seeing blood in the days of her custom. The ruling of Haa’idh is applied to her until the end of her custom whether the blood has the characteristics of the blood of Haidh or not. Issue 206: When the possessor of a custom of time and number sees blood for two or three days before the time of her custom or after it whereas it is said that it has preceded or has been delayed beyond her custom, it is obligatory that she act according to the duties of the Haa’idh whether that blood is characterized with the characteristics of Haidh or not. Issue 207: When the possessor of a custom of time and number sees blood a number of days before her custom or p: 58 

Page58-A Summary of Rulings

days after it (as is known with women where they precede or delay the custom at times) and the total of (these days) does not exceed ten days, all of it is Haidh. When it exceed ten days, the blood which she sees in the days of her custom is Haidh only, whatever precedes it or comes after it is Istihaadhah. Likewise, when she sees blood a number of days before the days of her custom in addition to the all of the days of her custom or she sees blood only a number of days after her custom in addition to all the days of her custom and the total does not exceed ten days, all of it is Haidh. As for when it exceeds days, she counts only the days of her custom as Haidh. 

Page58-A Summary of Rulings

2. Possessor of aCustom of Time Issue 208: The possessor of a custom of time, meaning she who sees the blood of Haidh at a particular time for two consecutive months then becomes pure, however, the number of days in the two months are not equal, it is obligatory that she make all of these days as Haidh with the condition that it is not less than three days and not more than ten days. Issue 209: When the possessor of the custom of time sees blood for more than ten days and it is not possible to distinguish the number of days of Haidh by the method of its signs and its characteristics, it is obligatory that she make the number p: 59 

Page59-A Summary of Rulings

of days of the custom of her relatives as (the days of) of Haidh for herself without any difference between the relatives of the father or the mother, be they dead or alive. This is when the majority of them usually are similar. As for when there are differences between them, for example, the custom of some of them is five days and the custom of some others is eight days, then, the obligatory precaution is that she make seven days in each month her custom. Issue 210: The possessor of a custom of number, meaning she who the days of her Haidh in two consecutive months are equal, however, they are different. Then, she acts in these days according to the ruling of Haa’idh. Issue 211: The Mubtadi’ah is she who sees blood for the first time. Then, when she sees blood for ten days or less, all of it is Haidh. When that which she sees is more than ten days and all of it is of one characteristic, it is obligatory that she make the custom of her relatives as Haidh for herself as has passed in the preceding issue. (Note: Issue 212 was missing from the original text and we have also omitted it to conform to that text). Issue 213: The Naasiyah is she who has forgotten her custom. Then, when she sees blood for ten days or less, all of it is Haidh. When she sees blood for more than ten days, it is obligatory to make the p: 60 

Page60-A Summary of Rulings

days which her blood is characteristic of the signs of Haidh and its characteristics are that of Haidh (with the condition that it not be less than three days or more than ten days). When it was more than ten days or all of the days (the blood) of one description, then, the obligatory precaution is to make the first seven days as Haidh and the remainder as Istihaadhah. Issue 214: All blood that a woman sees from the emergence of the first part of the child from her stomach is the blood of Nifaas. The woman in this state is called Nafsaa’. Based on this, then, if the blood which is discharged is before the emergence of the newborn child, it is not Nifaas. Issue 215: It is possible that the blood of Nifaas is not more than a moment, however, it is not possible that it can exceed ten days. Issue 216: All of the acts forbidden for the Haa’idh is forbidden for the Nafsaa’ and all that is obligatory or recommended or disliked (for the Haa’idh) is also obligatory, recommended or disliked for the Nafsaa’. Issue 217: When the blood of Nifaas exceeds ten days, then, if she is possessing a custom of number in Haidh, the number of days of that custom is Nifaas and the remainder is Istihaadhah. Issue 218: Many women are overcome with bleeding after terminating a pregnancy up to a period of a month or more. Similar to these women it is when they have a custom p: 61 

Page61-A Summary of Rulings

in Haidh, it is obligatory that they make the number of days of their custom as Nifaas. After it, meaning after ten days, the ruling of Istihaadhah is applied upon it. After the days of completion of ten days, when she has kept the days of her custom in Haidh, it is obligatory that she act according to the rules of the Haa’idh (whether the blood was characteristic of the blood of Haidh or not). When she does not keep the days of her custom, the rules of Istihaadhah is applied upon (this blood) , except if the blood has the characteristics of Haidh. Issue 219: When anyone touches the body of a deceased person after its becoming cold and before its bathing, it is obligatory on he who touches to bathe for touching a dead body [Ghusl Massil-Mayyit] whether the touching was voluntary or involuntary. Rather, if he touched the nail of the deceased with his nail, the Ghusl is obligatory for him. The Ghusl for touching the dead body is like the Ghusl Al-Janaabah. Issue 220: When a miscarried child was touched which had completed its fourth month, the Ghusl is obligatory upon the one touching it. When the deceased child was less than four months, he should bathe as a recommended precaution. Issue 221: When an embryo is born dead which has passed four months or more, it is obligatory upon its mother to perform the Ghusl of touching the dead body as an obligatory precaution. Issue 222: When part of the p: 62 

Page62-A Summary of Rulings

body is separated from the living or deceased which had not been bathed and there is a bone in it (for example, the separated part is a hand or even a finger) , then, if someone touches it, the Ghusl of touching the dead body is obligatory upon him. As for when the separated part does not have a bone in it, the Ghusl is not obligatory. Likewise, the Ghusl is not obligatory for touching the bone alone or teeth detached from the dead or the living. Issue 223: He who is obligated to perform the Ghusl of touching the dead body is permitted to enter into the Mosque and read chapters (of the Holy Qur’an) which have the verses of obligatory prostration [Ayaatus-Sajdah] and to have intercourse with his wife. However, it is obligatory to bathe for prayer and that which is similar to prayer, meaning that he who is obligated to perform the Ghusl for touching the dead body is similar to the person who does not have Wudhu’. 

Page62-A Summary of Rulings

Rulings of the Deceased 

 Rulings of the Dying Person Issue 224: The dying person [Muhtadhir] and he who is in the state of the departure of the soul, it is obligatory (according to obligatory precaution) that he be laid on his back and make the soles of his feet facing the direction of the Qiblah be a man or woman, young or old. When it is not possible to lay him in this manner completely, then, the obligatory precaution is to act in this duty to the extent possible. When it p: 63 

Page63-A Summary of Rulings

is not possible at all, he is sat in the direction of the Qiblah. When that also is not possible, he is laid on his right side or his side facing the Qiblah. Issue 225: It is recommended to dictate to the dying person the Shahaadatain and acknowledgment of the twelve A’immah and the generally known Islamic beliefs in a manner that the dying person understands repeating this dictation until the moment of death. Issue 226: It is recommended to close the mouth of the deceased after death in order that it not remain open and close his eyes and straighten his arms and legs and cover him with a cloth. The believers should be informed (of his death) in order to participate in the procession of his funeral. His burial should be expedited, however, when his death is not certain, it is obligatory to wait until it is known completely. Issue 227: The bathing of the deceased Muslim, his shrouding, the prayer over him and his burial is Waajib Kifaa’i, meaning when some take care (of these duties, the duty) is dropped from the others. When no one takes care (of these duties) , all are sinners. There is no difference in this issue between the different sects of Muslims. Issue 228: It is obligatory to seek permission of the guardian of the deceased to wash, shroud, pray upon him and bury him. The husband has the greater right over his wife than all guardians, then, those who inherit from the deceased in the p: 64 

Page64-A Summary of Rulings

order mentioned in the discussion of inheritance. If in one level there are males and females, then, the precaution is to seek permission from both groups. Issue 229: If the deceased has designated a person other than his legal guardian for his arrangements, for example, is he willed that so and so prays his funeral prayer, it is obligatory to act in accordance with his will. The recommended precaution is also to seek permission from his guardians. However, it is not obligatory upon he who the deceased has designated to perform these acts to (actually) perform them, although it is preferred that he accept that. If he accepts, it is obligatory to act according to the will of the deceased and take care of that which he had designated for him of the mentioned acts. Issue 230: It is obligatory to wash the deceased Muslim with three baths in the following manner: • First, with water mixed with Sidr (Lotus Tree leaf). • Second, with water mixed with Kaafoor (Camphor). • Third, with pure water. However, there is no bath for the martyr [Shaheed] and for others whose explanation and details will come. Issue 231: Nothing is preventing the Sidr and Kaafoor to be in a quantity making the water mixed [Mudhaaf]. However, it is obligatory that it not be such a little that it is not truly water mixed with Sidr and Kaafoor. When the water becomes mixed, the best thing is to wash the dead body with it first, then, pour water on it until p: 65 

Page65-A Summary of Rulings

it becomes pure water. Issue 232: It is obligatory that the washer of the dead body be a mature, sane Muslim knowledgeable of the issues of bathing (the dead body). The precaution is that he/she be Imamiyyah Ithna 'Ashari. Issue 233: When the stillborn child is more than four months, it is obligatory to bathe it. When it was less than that, the obligatory precaution is to wrap it and bury it without a bath. Issue 234: It is not permitted for the man to bathe the woman and, likewise, it is not permitted for the woman to bathe the man except the two spouses. It is permitted for each of them to bathe the other, although the recommended precaution is that they not do that when there was no compulsion. Issue 235: When a man cannot be found to bathe a deceased man, his Mahram from among the woman may bathe him. Likewise, when a woman cannot be found to bathe a deceased woman, her Mahram from among the men may bathe her. The best is that the bathing is done under a cloth. Issue 236: When water is not available or the body of the deceased is such that it is not possible to bathe it or the Ghusl is impossible due to whatever other obstacle, it is obligatory to give the deceased Tayammum as a substitute for each of the three baths by the person performing the Tayammum sitting in front of the dead body, then, striking the deceased's hands on the p: 66 

Page66-A Summary of Rulings

earth (or soil) , then, wiping (the deceased's) hands on the face of the dead body then the back of his hands. Issue 237: It is obligatory to shroud the deceased Muslim in three pieces of cloth: one of them being the loin cloth [Mi’zar], the other the shirt [Qamees] and the third, the outer covering [Izaar]. Issue 238: It is obligatory for the loin cloth to cover the parts of the body from the navel to the knees. The best is that it is from the chest to the top of the feet. The obligatory precaution is that the shirt covers the parts of the body from the shoulders to the middle of the calf. It is necessary that the outer covering be long whereas it is possible to extend it over both sides (head to toe according to obligatory precaution) and that it be wide enough so that it is possible to wrap one side over the other. Issue 239: The obligatory amount for the Kafan and the obligatory expenditures for arrangements, like the bath, Hunoot, burial from the original inheritance and it is not dependent on bequethal. When the deceased does not have any property, (the expenses) are given from the public treasury. Issue 240: When the shroud becomes impure [Najis] from external sources or from the deceased himself, it is obligatory to wash it and purify it or clip and cut the soiled section of the shroud so that it does not result in it being ruined. When that is not p: 67 

Page67-A Summary of Rulings

possible, then, if it is possible to change (the shroud) it is obligatory to do so. Issue 241: After completing all of the baths Tahneet of the deceased is obligatory, meaning to massage the places of his prostration (the forehead, the palms of the hands, the knees and the large toes of the feet) with Kaafoor. The precaution is that a quantity of Kaafoor is placed on these limbs and it is obligatory that the Kaafoor be pure [Taahir], lawful [Mubaah] and fresh wherein it retains it customary fragrance. Issue 242: The precaution is to massage the forehead of the deceased with Kaafoor first, then, massage the other limbs and that this action occurs before the shrouding [Takfeen] or during it. The Funeral Prayer (Salatul-Mayyit) Issue 243: The (funeral) prayer is obligatory for every mature Muslim. The obligatory precaution (is to also perform) the prayer for the child which does not have less than six years of age. Issue 244: In the Funeral Prayer, Wudhu’, Ghusl or Tayammum are not conditional nor purity of the body or clothing. However, the recommended precaution is to observe all of the matters considered in other prayers. Issue 245: It is obligatory to face towards the Qiblah in the Funeral Prayer. The obligatory precaution is that the deceased is laid on his back in front of the worshippers whereas the head of the deceased is to the right of the worshipper's and his feet are to the left of the worshipper's. Issue 246: When the deceased was buried without the Funeral Prayer intentionally, due p: 68 

Page68-A Summary of Rulings

to forgetfulness or some excuse, or the prayer is known to be invalid after the burial, the prayer is obligatory upon his grave with the method which has passed. 

Page68-A Summary of Rulings

The Method of Prayer upon the Deceased Issue 247: The Funeral Prayer is considered as five Takbeeraat. If the worshippers perform five Takbeeraat only in the following order, it is sufficient: 1. After making the intention, the Takbeer is recited and (the worshipper) says:

 ﺷْﻬَﺪُ ﺍَﻥْ ﻟﺎﱠﱠ ﺍِﻝٰﻩَ ﺍِﻟﺎﱠﱠ ﺍﻟﻠﻪُ ﻭ ﺃَﻥﱠﱠ ﻣُﺤَﻤَّﺪﺍً ﺭَﺳُﻮﻝُ ﺍﻟﻠﻬﺎ

 I bear witness that there is no God besides Allah and I bear witness that Muhammad is the Messenger of Allah 2. To say after the second Takbeer: 

ﺍﻟﻠّﻬُﻢﱠﱠ ﺻَﻞﱢﱢ ﻋَﻠَﻰ ﻣُﺤَﻤﱠﱠﺪٍ ﻭَﺁﻝِ ﻣُﺤَﻤﱠﱠﺪٍ 

Oh Allah, Bless Muhammad and the family of Muhammad 3. To say after the third Takbeer: 

ﺍﻟﻠّﻬُﻢﱠﱠ ﺍﻏْﻔِﺮْ ﻟﻠﻤُﺆْﻣِﻨِﻴﻦَ ﻭَ ﺍﻟُﻤﺆﻣِﻨﺎﺕِ 

Oh Allah, Forgive the believing men and the believing women 4. To say after the fourth Takbeer (if the deceased is a male):

 ﻫﺬﺍ ﺍﻟﻤَﻴْﺖِ ﺍﻟﻠّﻬُﻢﱠﱠ ﺍﻏْﻔِﺮﻝِ 

Oh Allah, Forgive this deceased man (If the deceased is a female say: ) 

ﺍﻟﻠّﻬُﻢﱠﱠ ﺍﻏْﻔِﺮﻟِﻬﺬِﻩِ ﺍﻟﻤَﻴْﺖِ

 Oh Allah, Forgive this deceased woman 5. Then, say the fifth Takbeer (ending the prayer). 

 ﺃﺷْﻬَﺪُ ﺃﻥْ ﻟﺎ ﺇﻟﻪَ ﺇﻟﺎَّ ﺍﻟﻠّﻪُ ﻭَﺣْﺪَﻩُ ﻟﺎ ﺷَﺮﻳﻚَ ﻟَﻪُ ﻭَ ﺃﺷْﻬَﺪُ ﺃﻥﱠﱠ ﻣُﺤَﻤﱠﱠﺪﺍً ﻋَﺒْﺪُﻩُ ﻭَ ﺭَﺳُﻮﻟُﻪُ، ﺃﺭْﺳَﻠَﻪُ ﺑِﺎﻟْﺤَﻖﱢﱢ ﺑَﺸﻴﺮﺍً ﻭَ ﻧَﺬﻳﺮﺍً ﺑَﻴﻦَ ﻳَﺪَﻯ ﺍﻟﺴّﺎﻋَﺔِ 

I bear witness that there is no God besides Allah, He is alone and He has no partner. I bear witness that Muhammad is His servant and His Messenger, sent as a bearer of good tidings and a bearer of warnings of the Hour before us And say after the second Takbeer:

  ﺍﻟﻠّﻬُﻢﱠﱠ ﺻَﻞﱢﱢ ﻋَﻠﻰ ﻣُﺤَﻤﱠﱠﺪ p: 69 

Page69-A Summary of Rulings

ﻭَ ﺁﻝِ ﻣُﺤَﻤﱠﱠﺪ ﻭَ ﺑﺎﺭِﻙْ ﻋَﻠﻰ ﻣُﺤَﻤﱠﱠﺪ ﻭَ ﺁﻝِ ﻣُﺤَﻤﱠﱠﺪ ﻭَ ﺍﺭْﺣَﻢْ ﻣُﺤَﻤﱠﱠﺪﺍً ﻭ ﺁﻝَ ﻣُﺤَﻤﱠﱠﺪ ﻛَﺄَﻓْﻀَﻞِ ﻣﺎ ﺻَﻠﱠﱠﻴْﺖَ ﻭَ ﺑﺎﺭَﻛْﺖَ ﻭَ ﺗَﺮَﺣّﻤْﺖَ ﻋَﻠﻰ ﺇﺑْﺮﺍﻫﻴﻢَ ﻭَ ﺁﻝِ ﺇﺑْﺮﺍﻫِﻴﻢ ﺇﻧﱠﱠﻚَ ﺣَﻤﻴﺪٌ ﻣَﺠﻴﺪٌ، ﻭَ ﺻَﻞﱢﱢ ﻋَﻠﻰ ﺟَﻤﻴﻊِ ﺍﻟﺄﻧْﺒﻴﺎﺀِ ﻭَ ﺍﻟﻤُﺮْﺳَﻠﻴﻦَ ﻭَ ﺍﻟﺸُﻬَﺪﺍﺀِ ﻭَ ﺍﻟﺼﱢﱢﺪّﻳﻘﻴﻦَ ﻭَ ﺟَﻤﻴﻊِ ﻋِﺒﺎﺩِ ﺍﻟﻠّﻪِ ﺍﻟﺼّﺎﻟِﺤِﻴﻦَ

 Oh Allah, Bless Muhammad and the family of Muhammad. Bestow blessings on Muhammad and the family of Muhammad and have Mercy upon Muhammad and the family of Muhammad as the most virtuous of what You have blessed and bestowed blessings and showed mercy to Abraham and the family of Abraham, surely, You are the Praise Worthy, Majestic. Blessings upon all of the Prophets and the Messengers, the Martyrs and Truthful and all of the servants of Allah. Then, say after the third Takbeer:  

ﺍﻟﻠّﻬُﻢﱠﱠ ﺍﻏْﻔِﺮْ ﻟِﻠْﻤُﺆﻣﻨِﻴﻦَ ﻭَ ﺍﻟﻤُﺆﻣِﻨﺎﺕِ ﻭَ ﺍﻟْﻤُﺴْﻠِﻤﻴﻦَ ﻭَ ﺍﻟْﻤُﺴْﻠِﻤﺎﺕِ، ﺍﻟﺄﺣْﻴﺎﺀِ ﻣِﻨْﻬُﻢْ ﻭَ ﺍﻟﺄَﻣْﻮﺍﺕِ، ﺗﺎﺑِﻊْ ﺑَﻴْﻨَﻨﺎ ﻭَ ﺑَﻴْﻨَﻬُﻢْ ﺑِﺎﻟْﺨَﻴْﺮﺍﺕِ ﺇﻧﱠﱠﻚَ ﻣُﺠﻴﺐُ ﺍﻟﺪﱠﱠﻋَﻮﺍﺕِ ﺍﻧّﻚَ ﻋَﻠﻰ ﻛُﻞﱢﱢ ﺷَﻲ ﻗَﺪﻳﺮٌ 

Oh Allah, Forgive the believing men and the believing women; the submissive men and the submissive women; the living among them and the dead. Make good to follow between them and between us. Surely, You are the Answerer of supplications. Surely, You are capable of all things. Then, after the fourth Takbeer, if the deceased is a male, say

: ﺍﻟﻠّﻬُﻢﱠﱠ ﺇﻥﱠﱠ ﻫﺬﺍ ﻋَﺒْﺪُﻙَ ﻭَ ﺍﺑْﻦُ ﻋَﺒْﺪِﻙَ ﻭَ ﺍﺑْﻦُ ﺃﻣَﺘِﻚَ، ﻧَﺰَﻝَ ﺑِﻚَ، ﻭَ ﺃَﻧْﺖَ ﺧَﻴْﺮُ ﻣَﻨْﺰﻭﻝ ﺑﻪِ، ﺍﻟﻠّﻬُﻢﱠﱠ ﺇﻧّﺎ ﻟﺎ ﻧَﻌْﻠَﻢُ ﻣِﻨْﻪُ ﺇﻟﺎّ ﺧَﻴْﺮﺍً ﻭَ ﺃﻧْﺖَ ﺃﻋْﻠَﻢُ ﺑﻪِ ﻣِﻨّﺎ، ﺍﻟﻠّﻬُﻢﱠﱠ ﺇﻥْ ﻛﺎﻥَ ﻣُﺤْﺴِﻨﺎً ﻓَﺰِﺩْ ﻓﻲ ﺇﺣْﺴﺎﻧِﻪِ ﻭَ ﺇﻥْ ﻛﺎﻥَ ﻣُﺴﻴﺌﺎً ﻓَﺘَﺠﺎﻭَﺯْ p: 70 

Page70-A Summary of Rulings

ﻋَﻨْﻪُ ﻭَ ﺍﻏْﻔِﺮْ ﻟَﻪُ، ﺍﻟﻠّﻬُﻢﱠﱠ ﺍﺟْﻌَﻠْﻪُ ﻋِﻨْﺪَﻙَ ﻓِﻲ ﺃﻋْﻠﻰ ﻋِﻠﱢﱢﻴّﻴﻦَ ﻭَ ﺍﺧْﻠُﻒْ ﻋَﻠﻰ ﺃﻫْﻠِﻪِ ﻓﻲ ﺍﻟﻐﺎﺑِﺮﻳﻦَ ﻭَ ﺍﺭْﺣَﻤْﻪُ ﺑِﺮَﺣْﻤَﺘِﻚَ ﻳﺎ ﺃﺭْﺣَﻢَ ﺍﻟﺮّﺍﺣِﻤﻴﻦَ 

Oh Allah, this is Your servant, son of Your male servant and Your female servant coming to You and You are the best One to come to. Oh Allah, surely we know nothing of him except good and You know better of him than we. Oh Allah, if he was good, then, increase his goodness and if he was bad, then, disregard (his bad deeds). Oh Allah, place him with You in the highest of the springs of heaven; appoint for him a successor in the post time; have mercy upon him by Your Mercy Oh the Most Merciful of those having Mercy. If the deceased was a female, after the fourth Takbeer you say: 

ﺍﻟﻠّﻬُﻢﱠﱠ ﺇﻥﱠﱠ ﻫﺬِﻩِ ﺃﻣَﺘُﻚَ ﻭَ ﺍﺑْﻨَﺔُ ﻋَﺒْﺪِﻙَ ﻭَ ﺍﺑْﻨَﺔُ ﺃﻣَﺘِﻚَ، ﻧَﺰَﻟَﺖْ ﺑِﻚَ ﻭَ ﺃﻧْﺖَ ﺧﻴﺮُ ﻣَﻨﺰﻭﻝ ﺑِﻪِ، ﺍﻟﻠّﻬُﻢﱠﱠ ﺇﻧّﺎ ﻟﺎ ﻧَﻌْﻠَﻢُ ﻣِﻨْﻬﺎ ﺇﻟﺎّ ﺧَﻴْﺮﺍً ﻭَ ﺃﻧْﺖَ ﺃﻋْﻠَﻢُ ﺑِﻬﺎ ﻣِﻨّﺎ، ﺍﻟﻠّﻬُﻢﱠﱠ ﺇﻥْ ﻛﺎﻧَﺖْ ﻣُﺤْﺴِﻨَﺔً ﻓَﺰِﺩْ ﻓﻲ ﺇﺣْﺴﺎﻧِﻬﺎ ﻭَ ﺇﻥْ ﻛﺎﻧَﺖْ ﻣُﺴﻴﺌَﺔً ﻓَﺘَﺠﺎﻭَﺯْ ﻋَﻨْﻬﺎ ﻭَ ﺍﻏْﻔِﺮْ ﻟَﻬﺎ، ﺍﻟﻠّﻬُﻢﱠﱠ ﺍﺟْﻌَﻠْﻬﺎ ﻋِﻨْﺪِﻙِ ﻓﻲ ﺃﻋْﻠﻰ ﻋِﻠّﻴﻴّﻦَ ﻭَ ﺍﺧْﻠُﻒْ ﻋَﻠﻰ ﺃﻫْﻠِﻬﺎ ﻓﻲ ﺍﻟﻐﺎﺑِﺮﻳﻦَ ﻭَ ﺍﺭْﺣَﻤْﻬﺎ ﺑﺮَﺣْﻤَﺘِﻚَ ﻳﺎ ﺃﺭْﺣَﻢَ ﺍﻟﺮّﺍﺣِﻤﻴﻦَ 

ُOh Allah, this is Your servant, daughter of Your female servant coming to You and You are the best One to come to. Oh Allah, surely we know nothing of her except good and You know better of her than we. Oh Allah, if she was good, then, increase her goodness and if she p: 71 

Page71-A Summary of Rulings

was bad, then, disregard her bad deeds). Oh Allah, place her with You in the highest of the springs of heaven; appoint for her a successor in the post time; have mercy upon her by Your Mercy Oh the Most Merciful of those having Mercy. Issue 248: It is recommended to perform the prayer upon the deceased in congregation, however, it is necessary for those who perform the prayer upon the deceased that they perform the Takbeeraat and supplications and recited these supplications, as has passed, as a recommended act. It is permitted to recite it from a book when it is not memorized. 

Page71-A Summary of Rulings

Rules of Burial Issue 249: It is obligatory to bury the deceased person in such a manner that its odor does not disseminate and carnivorous animals are not able to reach it. If it is feared that animals will reach it, it is obligatory to construct the grave with bricks and whatever is like bricks. Issue 250: It is obligatory to place the deceased on his right side at the time of burial so that he is facing in the direction of the Qiblah. Issue 251: When a person dies in a ship, then, if it is not feared that his body will become rancid and there is nothing preventing his remaining on the ship, it is permissible to wait until reaching land and bury him on dry land. As for when the situation was not like that, then, bathe him, give him the Hunoot, shroud him and pray upon him, then, place p: 72 

Page72-A Summary of Rulings

him in something which animals are not able to reach him, secure its binding and cast him into the sea. When even this is not possible, tie something heavy on his leg and cast him into the sea. It is obligatory, to the extent possible, to cast him in a place where he does not become a prey of predatory sea animals immediately. Issue 252: It is not allowed to bury a Muslim in the cemetery of non-Muslims nor is the non-Muslim buried in the cemetery of Muslims, according to obligatory precaution. Just as it is forbidden to bury a Muslim in a place which necessitates his disrespect and humiliation, like burying in a garbage dump. Issue 253: It is only allowed to bury a body in the grave of another body when it is not obligatory to exhume the grave (meaning to expose the first body) and if the ground was lawful or a public trust. The recommended acts [Mustahabbaat] of burial are numerous. Issue 254: Among (the recommended acts) are to place the hands on the shoulder of the deceased person before closing the grave, shake him and say three times: ﺍِﺳْﻤَﻊْ، ﺍِﻓْﻬَﻢْ ﻳَﺎ ﻓُﻠَﺎﻥَ ﺑْﻦَ ﻓُﻠَﺎﻥٍ! Listen, understand! Oh so-and-so, son of so-and so (mention in the place of so-and-so, the name of the deceased and the name of his father). For example, say three times: ﺍِﺳْﻤَﻊْ، ﺍِﻓْﻬَﻢْ ﻣُﺤَﻤﱠﱠﺪُ ﺑْﻦُ ﻋَﻠِﻲٍّ Listen, understand! Oh Muhammad Ibn Ali Then, dictate (to the deceased) the true Islamic beliefs in the following manner: ﻫَﻞْ ﺃﻧْﺖَ ﻋَﻠَﻰ p: 73 

Page73-A Summary of Rulings

ﺍﻟْﻌَﻬْﺪِ ﺍﻟَّﺬﻱ ﻓﺎﺭَﻗْﺘَﻨﺎ ﻋَﻠَﻴْﻪِ ﻣِﻦْ ﺷَﻬﺎﺩَﺓِ ﺃﻥْ ﻟﺎ ﺇﻟﻪَ ﺇﻟﺎﱠﱠ ﺍﻟﻠّﻪُ ﻭَﺣْﺪَﻩُ ﻟﺎ ﺷَﺮﻳﻚَ ﻟَﻪُ، ﻭَ ﺃﻥﱠﱠ ﻣُﺤَﻤﱠﱠﺪﺍً ﺻَﻠّﻰَ ﺍﻟﻠّﻪُ ﻋَﻠَﻴْﻪ ﻭَ ﺁﻟِﻪِ ﻭَ ﺳَﻠﱠﱠﻢ ﻋَﺒْﺪُﻩُ ﻭَ ﺭَﺳُﻮﻟُﻪُ ﻭَ ﺳَﻴﱢﱢﺪُ ﺍﻟﻨﱠﱠﺒﻴﻴّﻦَ ﻭَ ﺧﺎﺗَﻢُ ﺍﻟْﻤُﺮْﺳَﻠﻴﻦَ، ﻭَ ﺃﻥﱠﱠ ﻋَﻠﻴّﺎً ﺃﻣﻴﺮُﺍﻟﻤﺆْﻣِﻨﻴﻦَ ﻭَ ﺳَﻴﱢﱢﺪُ ﺍﻟﻮَﺻِﻴﱢﱢﻴﻦَ ﻭَ ﺇﻣﺎﻡٌ ﺍﻓْﺘَﺮَﺽَ ﺍﻟﻠّﻪُ ﻃﺎﻋَﺘَﻪُ ﻋَﻠَﻰ ﺍﻟﻌﺎﻟَﻤِﻴﻦَ، ﻭَ ﺃﻥﱠﱠ ﺍﻟﺤَﺴَﻦَ ﻭَ ﺍﻟْﺤُﺴَﻴﻦَ ﻭَ ﻋَﻠﻰﱢﱢ ﺑﻦَ ﺍﻟﺤُﺴَﻴْﻦَ ﻭَ ﻣُﺤَﻤﱠﱠﺪَ ﺑﻦَ ﻋَﻠﻰ ﻭَ ﺟَﻌْﻔَﺮَ ﺑْﻦَ ﻣُﺤَﻤﱠﱠﺪ ﻭَ ﻣُﻮﺳَﻰ ﺑْﻦَ ﺟَﻌْﻔَﺮ ﻭَ ﻋَﻠﻰﱠﱠ ﺑْﻦَ ﻣُﻮﺳﻰ ﻭَ ﻣُﺤَﻤﱠﱠﺪَ ﺑْﻦَ ﻋَﻠﻰ ﻭَ ﻋَﻠﻰﱠﱠ ﺑْﻦَ ﻣُﺤَﻤﱠﱠﺪ ﻭَ ﺍﻟﺤَﺴَﻦَ ﺑْﻦَ ﻋَﻠﻰ ﻭَ ﺍﻟﻘﺎﺋِﻢَ ﺍﻟﺤُﺠﱠﱠﺔَ ﺍﻟﻤَﻬْﺪﻱ ﺻَﻠَﻮﺍﺕُ ﺍﻟﻠّﻪِ ﻋَﻠَﻴْﻬِﻢ ﺃﺋِﻤﱠﱠﺔُ ﺍﻟﻤُﺆﻣﻨﻴﻦَ ﻭَ ﺣُﺠَﺞُ ﺍﻟﻠّﻪ ﻋَﻠَﻰ ﺍﻟﺨَﻠْﻖِ ﺃﺟْﻤَﻌﻴﻦَ ﻭَ ﺃﺋﻤﱠﱠﺘُﻚَ ﺃﺋﻤﱠﱠﺔُ ﻫُﺪﻯً ﺃﺑْﺮﺍﺭ، ﻳﺎ ﻓُﻠﺎﻥ ﺑﻦ ﻓُﻠﺎﻥ (Then mention the name of the deceased here) ﺍِﺫَﺍ ﺍَﺗَﺎﻙَ ﺍﻟْﻤَﻠَﻜَﺎﻥِ ﺍﻟْﻤُﻘَﺮﱠﱠﺑَﺎﻥِ ﺍﻟﺮﱠﱠﺳُﻮْﻟَﻴْﻦِ ﻣِﻦْ ﻋِﻨْﺪِ ﺍﻟﻠﻪِ ﺗَﺒَﺎﺭَﻙَ ﻭَ ﺗَﻌَﺎﻝٰﻱ ﺇﺫﺍ ﺃَﺗﺎﻙَ ﺍﻟْﻤَﻠَﻜﺎﻥِ ﺍﻟﻤُﻘَﺮﱠﱠﺑﺎﻥِ ﺭَﺳُﻮﻟَﻴْﻦِ ﻣِﻦْ ﻋِﻨْﺪِ ﺍﻟﻠّﻪِ ﺗَﺒﺎﺭَﻙَ ﻭَ ﺗَﻌﺎﻟﻰ ﻭَ ﺳَﺄﻟﺎﻙَ ﻋَﻦْ ﺭَﺑﱢﱢﻚَ ﻭَ ﻋَﻦْ ﻧَﺒِﻴﱢﱢﻚَ ﻭَ ﻋَﻦْ ﺩﻳﻨِﻚَ ﻭَ ﻋَﻦْ ﻛِﺘﺎﺑِﻚَ ﻭَ ﻋَﻦْ ﻗِﺒْﻠَﺘِﻚَ ﻭَ ﻋَﻦْ ﺃَﺋِﻤﱠﱠﺘِﻚَ ﻓَﻠﺎ ﺗَﺨَﻒْ ﻭَ ﻟﺎ ﺗﺤَْﺰَﻥْ ﻭَ ﻗُﻞْ ﻓﻲ ﺟَﻮﺍﺑِﻬِﻤﺎ: ﺍَﻟﻠّﻪُ ﺭَﺑّﻲ، ﻭَ ﻣُﺤَﻤﱠﱠﺪٌ ﺻَﻠّﻰ ﺍﻟﻠّﻪُ ﻋَﻠَﻴْﻪِ ﻭَ ﺁﻟِﻪِ ﻧَﺒﻴّﻲ، ﻭَ ﺍﻟﺈﺳْﻠﺎﻡُ ﺩﻳﻨﻲ، ﻭَ ﺍﻟﻘُﺮْﺁﻥُ ﻛِﺘﺎﺑﻲ، ﻭَ ﺍﻟْﻜَﻌْﺒَﺔُ ﻗِﺒْﻠَﺘﻲ، ﻭَ ﺃﻣﻴﺮُﺍﻟﻤﺆﻣِﻨﻴﻦَ ﻋَﻠﻰُ ﺑﻦُ ﺃﺑﻲ ﻃﺎﻟِﺐ ﺇﻣﺎﻣﻲ، ﻭَ ﺍﻟﺤَﺴَﻦُ ﺑﻦُ ﻋَﻠﻰ ﺍﻟﻤُﺠْﺘَﺒﻰ ﺇﻣﺎﻣﻲ، ﻭَﺍﻟﺤُﺴَﻴْﻦُ ﺍﺑﻦُ ﻋﻠﻰ ﺍﻟﺸَﻬﻴﺪُ ﺑِﻜَﺮْﺑَﻠﺎ ﺇﻣﺎﻣﻲ، ﻭَ ﻋَﻠﻰٌ ﺯَﻳْﻦُ ﺍﻟﻌﺎﺑﺪﻳﻦَ ﺇﻣﺎﻣﻲ، ﻭَ ﻣُﺤَﻤﱠﱠﺪٌ ﺍﻟﺒﺎﻗﺮَ ﺇﻣﺎﻣﻲ، ﻭَ ﺟَﻌْﻔَﺮٌ ﺍﻟﺼﺎﺩِﻕُ ﺇﻣﺎﻣﻲ، ﻭَ ﻣُﻮﺳَﻰ ﺍﻟﻜﺎﻇِﻢُ ﺇﻣﺎﻣﻲ، ﻭَ ﻋَﻠﻰٌ ﺍﻟﺮِﺿﺎ ﺇﻣﺎﻣﻲ، ﻭَ ﻣُﺤﻤﱠﱠﺪٌ ﺍﻟﺠَﻮﺍﺩُ ﺇﻣﺎﻣﻲ، ﻭَ ﻋﻠﻰٌ ﺍﻟﻬﺎﺩﻱ ﺇﻣﺎﻣﻲ، ﻭَ ﺍﻟْﺤَﺴَﻦُ ﺍﻟﻌَﺴْﻜَﺮﻯﱡﱡ ﺇﻣﺎﻣﻲ، ﻭ ﺍﻟْﺤُﺠﱠﱠﺔُ ﺍﻟﻤُﻨْﺘَﻈَﺮُ ﺇﻣﺎﻣﻲ، ﻫﺆﻟﺎﺀ ﺻَﻠَﻮﺍﺕُ ﺍﻟﻠّﻪِ ﻋَﻠَﻴْﻬِﻢْ ﺃﺟْﻤَﻌﻴﻦَ ﺃﺋِﻤﱠﱠﺘﻲ ﻭَ ﺳﺎﺩَﺗﻲ ﻭَ ﻗﺎﺩَﺗﻲ p: 74 

Page74-A Summary of Rulings

ﻭَ ﺷُﻔَﻌﺎﺋﻲ، ﺑِﻬِﻢْ ﺃﺗَﻮَﻟّﻰ ﻭَ ﻣِﻦْ ﺃﻋْﺪﺍﺋِﻬِﻢْ ﺃﺗَﺒَﺮﱠﱠﺃُ ﻓِﻲ ﺍﻟﺪُﻧْﻴﺎ ﻭَ ﺍﻟﺂﺧِﺮَﺓِ، ﺛُﻢﱠﱠ ﺍﻋْﻠَﻢْ ﻳﺎ ﻓُﻠﺎﻥ ﺑﻦُ ﻓُﻠﺎﻥ (Mention here the name of the deceased and the name of his father) ﺃَﻥﱠﱠ ﺍﻟﻠّﻪَ ﺗَﺒﺎﺭَﻙَ ﻭَ ﺗَﻌﺎﻟﻰ ﻧِﻌْﻢَ ﺍﻟﺮﱠﱠﺏﱡﱡ ﻭَ ﺃَﻥﱠﱠ ﻣُﺤَﻤﱠﱠﺪﺍً ﺻَﻠّﻰَ ﺍﻟﻠّﻪُ ﻋَﻠَﻴْﻪِ ﻭَ ﺁﻟِﻪِ ﻧِﻌْﻢَ ﺍﻟﺮﱠﱠﺳُﻮﻝُ ﻭَ ﺃَﻥﱠﱠ ﻋَﻠﻰﱠﱠ ﺑْﻦَ ﺃﺑﻲ ﻃﺎﻟﺐ ﻭَ ﺃﻭﻟﺎﺩَﻩُ ﺍﻟﻤَﻌْﺼُﻮﻣﻴﻦَ ﺍﻟﺎﺋِﻤّﺔَ ﺍﻟﺄﺣَﺪَ ﻋَﺸَﺮ ﻧِﻌْﻢَ ﺍﻟﺄﺋِﻤﱠﱠﺔُ ﻭ ﺃَﻥﱠﱠ ﻣﺎ ﺟﺎﺀَ ﺑﻪِ ﻣُﺤَﻤﱠﱠﺪٌ ﺻَﻠﱠﱠﻰ ﺍﻟﻠّﻪُ ﻋَﻠَﻴﻪِ ﻭَ ﺁﻟِﻪِ ﺣَﻖٌّ، ﻭَ ﺃﻥﱠﱠ ﺍﻟْﻤَﻮْﺕَ ﺣَﻖٌّ، ﻭَ ﺳُﺆﺍﻝَ ﻣُﻨْﻜَﺮ ﻭَ ﻧَﻜﻴﺮ ﻓﻲ ﺍﻟﻘَﺒْﺮِ ﺣَﻖٌّ، ﻭَ ﺍﻟﺒَﻌْﺚَ ﺣَﻖٌّ، ﻭَ ﺍﻟﻨﱡﱡﺸُﻮﺭَ ﺣَﻖٌّ، ﻭَ ﺍﻟﺼﱢﱢﺮﺍﻁَ ﺣَﻖٌّ، ﻭَ ﺍﻟﻤﻴﺰﺍﻥَ ﺣَﻖٌّ، ﻭَ ﺗَﻄﺎﺋِﺮَ ﺍﻟﻜُﺘُﺐِ ﺣَﻖٌّ، ﻭَ ﺃَﻥﱠﱠ ﺍﻟﺠَﻨﱠﱠﺔَ ﺣَﻖٌّ، ﻭَ ﺍﻟﻨّﺎﺭَ ﺣَﻖٌّ، ﻭَ ﺃﻥﱠﱠ ﺍﻟﺴّﺎﻋَﺔَ ﺁﺗِﻴَﺔٌ ﻟﺎ ﺭَﻳْﺐَ ﻓﻴﻬﺎ، ﻭَ ﺃَﻥﱠﱠ ﺍﻟﻠّﻪَ ﻳَﺒْﻌَﺚُ ﻣَﻦْ ﻓﻲ ﺍﻟﻘُﺒُﻮﺭ (Mention here the Name of the deceased, then, say: ) ﺃَﻓَﻬِﻤْﺖَ ﻳﺎ ﻓُﻠﺎﻥ (Mention here the Name of the deceased, then, say: ) ﺛَﺒﱠﱠﺘَﻚَ ﺍﻟﻠّﻪُ ﺑِﺎﻟْﻘَﻮْﻝِ ﺍﻟﺜّﺎﺑِﺖِ ﻭَ ﻫَﺪﺍﻙَ ﺍﻟﻠّﻪُ ﺇﻟﻰ ﺻِﺮﺍﻁ ﻣُﺴْﺘَﻘﻴﻢ، ﻋَﺮﱠﱠﻑَ ﺍﻟﻠّﻪُ ﺑَﻴْﻨَﻚَ ﻭَ ﺑَﻴْﻦَ ﺃﻭْﻟِﻴﺎﺋِﻚَ ﻓﻲ ﻣُﺴْﺘَﻘَﺮّ ﻣِﻦْ ﺭَﺣْﻤَﺘِﻪِ (Among the other recommended acts of burial are: ) To make the grave square or rectangular; to pour water on top of the grave; for those present to put their fingers into the grave's soil after pouring water upon it and to spread the fingers open and immerse them into the soil; recite Surah Al-Qadar seven times and (those present should) ask forgiveness for the deceased and recite this Dua' after that: ﺍﻟﻠّﻬُﻢﱠﱠ ﺟﺎﻑِ ﺍﻟﺄﺭْﺽَ ﻋَﻦْ ﺟَﻨْﺒَﻴْﻪِ ﻭ ﺃﺻْﻌِﺪْ ﺑِﺮُﻭﺣِﻪِ ﺇﻟَﻴْﻚَ ﻭَ ﻟَﻘﱢﱢﻪِ ﻣِﻨْﻚَ ﺑُﺮْﻫﺎﻧﺎً، ﺍﻟﻠّﻬُﻢﱠﱠ ﻋَﻔْﻮَﻙَ ﻋَﻔْﻮَﻙَ (All of that is with the intention of p: 75 

Page75-A Summary of Rulings

Rijaa’, i. e. to hope for its reward) Issue 255: To console the relatives of the deceased is recommended [Mustahabb], however, when a period of time has passed and the calamity has been forgotten, and that consolation was a cause of remembering that calamity, then, the best thing is to leave (the deed of consoling the bereaved). Likewise, it is recommended to send food to the bereaved family of the deceased for three days. Issue 256: It is not allowed for people in the calamity (of mourning) someone to scratch his face and body or to strike himself. Likewise, it is not allowed to tear open his bosom, except in the death of the father and the brother. Issue 257: It is recommended to pray with the hope of reward to pray two Raka'ah in the first night of the burial of the deceased, (the two Raka'ah prayer) is called Salaatul-Wahshah and its method is: To recite Ayaatul-Kursi (Chapter 2: 255) once after Surah Al-Hamd (Chapter 1). In the second Raka'ah, recite Surah Al-Qadr (Chapter) ten times after Surah Al-Hamd. After the prayer, say: ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺍﻝ ﻣﺤﻤﺪ ﻭﺍﺑﻌﺚ ﺛﻮﺍﺑﻬﺎ ﺇﻟﻰ ﻗﺒﺮ ﻓﻠﺎﻥٍ Allah, Bless Muhammad and the family of Muhammad and send (the prayer's) reward to the grave of so and so (In this place mention the name of the deceased) 

Page75-A Summary of Rulings

Rules of Exhuming A Grave Issue 258: Exhuming the grave of a Muslim is forbidden, although it (be the grave) of a child or an insane person. The intent (of the term) exhuming is to open the grave so as to expose the p: 76 

Page76-A Summary of Rulings

deceased. As for when the body of the deceased is not exposed, there is no objection except that it be violating the respect of the decease and an insult for him. Issue 259: There is no objection in exhuming the grave when it is certain that the body of the deceased had disintegrated and finally become dust, except the graves of the Auliyaa’ Allah, the Martyrs, the Scholars ['Ulamaa’] and the Righteous [Sulahaa’]. Then, it is not allowed to exhume (the graves) like that even though many years have passed Issue 260: If the deceased had willed that his grave be exhumed after his burial and transferred to one of the blessed burial places or to another area, acting in accordance with this bequest has legal objection. Issue 261: It is not allowed to delay the burial of the deceased when that involves disrespect or insult for him. Issue 262: Washing the deceased Muslim and performing his Kafan, as we had mentioned, is obligatory. However, two groups are excluded from this ruling: First are the martyrs in the path of Allah. They are those who were killed in the path of Islam in the arenas of Jihad with the Prophet, peace be upon him, and the infallible Imam or his special representative. Likewise, are those killed in era of the occultation (of the 12th Imam) of the time, may our souls be sacrificed for him, in order to defend against the enemies of Islam, be it men or women, adult or child. In this state p: 77 

Page77-A Summary of Rulings

and situation, it is not obligatory to bathe, give shroud or Hunoot. Rather, it is obligatory to bury them in their clothing, after prayer upon them. Issue 263: In the present day wars which expands the sphere of the arenas of battle and perhaps is comprised of kilometers and Faraasikh and (arenas) which the bombs of the enemy are long range and can strafe remote distances and a great area. All of this distance in which the army has a stronghold is counted as the arena of battle and war. However, when individuals are killed by the bombing of the enemy remote from the battle front, in their right, the rulings mentioned in the previous issues does not apply. Issue 264: Second are those who it is obligatory to kill them in retaliation or as a legal punishment, then the Legal Jurist [Al-Haakim Ash-Shar'i] orders that they should bathe themselves the bath of the deceased in the state of living and perform the three baths according to the method whose mention as passed. Then, they should put on two pieces of the three pieces of the Kafan. Meaning, the Mi’zar [Loin cloth] and the Qamees [Shirt]. The third piece remains until after death. The Tahneet is like the Tahneet of the dead. After death, they are prayed upon and buried in this state. It is not necessary to wash the blood from their bodies and Kafan, rather, even if urine or stool emerges from them due to the effect of fear and gloom, p: 78 

Page78-A Summary of Rulings

it Is not obligatory to repeat the Ghusl. Issue 265: The recommended baths in Islamic Law are numerous, among them are: 1. The Ghusl of Friday which is counted among the most important recommended baths and it is emphasized. The best manner is not to abandon it to the extent possible. Its time is from the Azaan of Fajr prayer on Friday until the prayer of Zuhr on Friday. When it had not been performed by Zuhr, the precaution to perform it without intention of Adaa’ or Qadhaa’, rather, with the intention of (discharging) the duty up until the time of 'Asr prayer of Friday. When it had not been performed on Friday, then, it is recommended to make its Qadhaa’ from the morning of Saturday until sunset. He who fears that he will not have water on Friday, it is permissible to bathe Thursday with the intention of preceding (the Ghusl ahead of its time). 2. Ghusl of the nights of Ramadhaan. It is considered to be the Ghusl of the first night and all of the odd nights of the month of Ramadhaan (like the night of the 3rd and fifth, etc. ). From the night of the twenty third it is recommended to bathe each night until the last night of the month of Ramadhaan. The time of these baths are the whole night, although it is better to perform the Ghusl at the sunset. However, the Ghusl of the night of the twenty first until the end of the month, p: 79 

Page79-A Summary of Rulings

it is recommended to be performed between Salatul-Maghrib and Salatul-'Ishaa’. The precaution is to perform all of the baths of the month of Ramadhaan and the baths whose mention is following, with the intention of Rijaa’. 3. Ghusl of the day of Fitr and Eidul-Adhha. Its time is from the Azaan of morning prayer of the day of Eid until Maghrib. It is best that it is performed before Salatul-Eid. 4. Ghusl of the night of Eidul-Fitr. Its time is from the beginning of Maghrib until the Azaan of morning prayer. 5. Ghusl of the eighth and ninth of the month of Zul-Hijjah. (These days) are called Yaumut-Tarwiyah and Yaumul-'Arafah. 6. Ghusl of the first day and half (15th) of Rajab and the twenty seventh, the day of Mab'ath of the Holy Prophet, peace be upon him and his family, and the end of Rajab. 7. Ghusl of the eighteenth of (of Zul-Hijjah) , the day Eidul-Ghadeer. 8. Ghusl of the fifteenth day of Sha'baan (the day of the birth of the twelfth Imam, Al-Mahdi, the Imam of the time, may Allah hasten his reappearance) ; and the seventeenth of Rabi'ul- Awwal (the day of the birth of the Messenger of Allah, peace be upon him and his family) and the Ghusl of the Eid of Nairooz (the Persian new year). 9. The infant who is born due to its birth. 10. The Ghusl of a woman who perfumed herself for someone other than her husband and the Ghusl of someone who slept drunken. 11. Ghusl of someone who went to see p: 80 

Page80-A Summary of Rulings

the Hanged Person (Masloob) and saw him but if he saw him accidentally or if he went for an important matter like a witness, then there is no Ghusl on his account. 12. The Ghusl of Taubah, meaning whenever a sin is committed, then, repentance is made and the bath (of repentance) is performed. Issue 266: If a person has a duty to perform a number of recommended baths or a number of baths, some of them recommended and some the others are obligatory or a number of obligatory baths, it is permitted that he perform one Ghusl with the intention of all. 

Page80-A Summary of Rulings

The Rules of Tayammum 

 The Instances of Tayammum Issue 267: Tayammum as a substitute for Wudhu’ or Ghusl is obligatory in seven instances: • The First Instance of Tayammum: When water is not possible to be obtained in the quantity of Wudhu’ or Ghusl. Issue 268: When a person is in the city and water is not there, it is obligatory to upon him to search until he becomes hopeless in obtaining water. Regarding when he is in the open areas, then, if it is mountainous terrain or unleveled land or crossing the land is difficult due to the existence of numerous trees things like that, it is obligatory that he go in each of the four directions in the amount of the travel distance of an arrow in search of water. If he is level terrain having no barriers in it, then, he goes only in each direction the amount of distance in which two arrows travel. • The Second Instance p: 81 

Page81-A Summary of Rulings

of Tayammum: Issue 269: When water is in a well and it is not possible to reach the water either due to lack of ability or lack of the necessary means, It is obligatory to perform Tayammum. Likewise it is when it necessitates excessive difficulty which people normally cannot bear. • The Third Instance of Tayammum: Issue 270: When water is present, however, one fears that when performing Wudhu’ he will become ill or it will lengthen his illness or intensify it or it will make his treatment of his illness more difficult, Tayammum is obligatory in all of these situations. However, when hot water does not harm him, for example, it is obligatory to heat the water and make Wudhu’ or Ghusl. It is not obligatory that one have certainty (about the harm of water) , rather, fear of harm is sufficient due in order to omit Wudhu’ and change his duty to Tayammum. Issue 271: The person afflicted with inflammation in his eyes whom using water will harm him, when it is possible to wash the extremities of the eye, it is obligatory for him to perform Wudhu’, otherwise, he performs Tayammum. • The Fourth Instance of Tayammum: When there is a sufficient quantity of water present but using it for Wudhu’ or Ghusl one fears his own destruction due to thirst or his children's or his family or his friend's. Or that they will become sick or put in unusual difficulties, it is obligatory that they perform Tayammum and preserve the water. It is p: 82 

Page82-A Summary of Rulings

likewise, when a non-Muslim is in danger, if the water is used in Wudhu’ or Ghusl. It is obligatory to give the water to him and perform Tayammum. Likewise, this ruling is applicable to the rights of animals. Issue 276: Tayammum is permitted upon a number of things: soil, sand, stones, clay, rocks-with the condition that they be pure [Taahir], and upon something of dust. Issue 277: Tayammum is permitted upon limestone, gypsum, marble and onyx and whatever is similar to that. However, Tayammum upon precious stones, like 'Aqeeq (Carnelian) and Turquoise is invalid. The obligatory precaution is not make Tayammum on baked gypsum and limestone and, likewise, on bricks and pottery. Issue 278: When something mentioned in the previous issue cannot be obtained, it is obligatory to make Tayammum on dust found on clothes and carpets and whatever like that. When dust does not exist, Tayammum is obligatory upon clay and when clay also does not exist, then, the precaution is to pray without Tayammum, then, perform its re-make (Qadhaa’) afterward. Someone like this person is called one failing to find the two (types of) purifiers. Issue 279: It is permitted for someone captive in a usurped place, to make Tayammum on the soil or stones of that place and pray. Issue 280: The best manner is to avoid Tayammum on soiled and low lying lands; watering holes of wild animals and salty lands when the salt does not cover it. As for when the salt covers it, then, the Tayammum with it is p: 83 

Page83-A Summary of Rulings

invalid. When land is soiled such that one fears he will be afflicted with an illness by reason of Tayammum with, then, the obligatory precaution is to pray without Tayammum, then, re- make it. The Method of Tayammum and its Rules Issue 281: At the time of making Tayammum, intention is obligatory first, then, strike the hands on something which the Tayammum is proper with. Then, wipe all of the forehead and its two sides from the hairline to the eyebrows and the upper part of the nose with the two hands together, according to obligatory precaution. The obligatory precaution is to wipe the eyebrows also. Then, wipe the in palm of the left hand on the back of the right hand, then, the palm of the right hand on the back of the left hand. Issue 282: There is no difference between the Tayammum substituted for Wudhu’ and the Tayammum substituted for Ghusl. However, the recommended precaution is to strike the ground with the hands once more in the Tayammum substituted for Ghusl and wipe the palm of the left hand on the back of the right hand and the palm of the right hand on the back of the left hand. Issue 283: When there are injuries on the forehead or on the back of the hands and some scum or something else is hardened on it and it is not possible to remove it or lift it or there is some harm in that, Tayammum is obligatory in that situation. Issue 284: It is permissible for he whom it p: 84 

Page84-A Summary of Rulings

is not possible to perform Wudhu’ and Ghusl to perform the recommended prayers with Tayammum. Rather, if the time was restricted for something like the Night Prayer (Salatul-Lail) , for example, it is permissible to make Tayammum for it. Issue 285: He whose duty is to make Tayammum, when he makes Tayammum for a obligatory act or recommended act, it is permissible for him to perform all of the action which Wudhu’ and Ghusl are conditional for it as long as that Tayammum and his excuse remains. Even if the Tayammum was due to restriction of time, it is permissible for him to touch the writing of the Noble Qur’an and whatever is similar to that. 

Page85-A Summary of Rulings

The Rules of Prayer 

 The Importance of Prayer Prayer is the connection of man with Allah and brings about purity of the soul, cleanliness of the heart, achieves the spirit of piety, trains man and makes him wary of sin and disobedience. From the narrations it is determined that prayer is the most important of worship. If prayers are acceptable to Allah, He will accept the other types of worship besides prayer. When the prayer is rejected, worship other than prayer will also be rejected. The narration specify that he who prays the five (daily) prayers is purified from sin just as if one bathes in a river every day and night five times. Uncleanness is removed and no impurity remains. That is why a great deal of emphasis has been mentioned in the verses of the Holy Qur’an, the Islamic traditions, the advises of p: 85 

Page85-A Summary of Rulings

the Holy Prophet, the Blessings of Allah be upon him and his family and the A’immah of guidance, peace be upon them. It is like one of the most important obligations and duty of a Muslim and due to this, it is considered that abandoning prayer is one of the greatest of major sins. One should perform prayer in the beginning of its time and give importance to (promptness) and to avoid hastiness and rushing in prayer and to avoid whatever brings about the ruin and corruption of prayer. It has been narrated in a tradition that the Holy Prophet, the Blessings of Allah be upon him and his family, saw a man one day in his Mosque praying without completing his Bowing and his prostration. Then, the Prophet, the Blessings of Allah be upon him and his family, said: He had died with this prayer, he would never have died with my religion! Presence of the heart is the spirit of prayer and it is necessary that the worshipper avoid all matters from his affairs that break the attention (in prayer) and occupy the senses. (One should) understand the meaning of the words of prayer and that attention is paid (to these words) in the state of prayer. (One should) to stand in prayer with humility and fear of Allah and know to Whom one is speaking with and to consider oneself as a very insignificant servant before the Lord with the sight of the Almighty and Glorious. It has been narrated regarding p: 86 

Page86-A Summary of Rulings

the situations of the Infallibles (Ma'soomeen) , peace be upon them, that they were so engrossed in the remembrance of Allah in the state of prayer until they became unmindful of themselves whereas Ameerul-Mu’mineen (Imam Ali) , peace be upon him, was struck in the leg with an arrow, then, they pulled it from his leg in the state of prayer and he did not feel it, peace be upon him. That is due to his total immersion in remembrance and prayer. There are conditions necessary to bear in mind for the acceptance of prayer and its perfection and virtue, in addition to the obligatory conditions: One is that man seek repentance from his sins and ask Allah's forgiveness before prayer. Another, is to avoid all of the types of disobedience and sins which prevent the acceptance of prayer, like jealousy, arrogance, backbiting, not paying Khums or Zakah, rather, every kind of disobedience and sin. Just as it is necessary to leave the actions which diminish the importance of prayer and damage the presence of the heart, the prayer is not to be performed in the state of laziness, retaining urine, nor in a tumultuous environment. The worshipper should not stand before scenery which may ruin his (spiritual) view. (It is important) to establish the actions which increase the reward of prayer. Therefore, dress in clean clothing, comb the hair, brush the teeth, perfume oneself and wear a ring of 'Aqeeq. 

Page87-A Summary of Rulings

The Obligatory Prayers Issue 287: The obligatory prayers are six: • The daily prayers. • The prayer of Tawaaf at p: 87 

Page87-A Summary of Rulings

the Holy Ka'abah. • The sign prayer. • The funeral prayer. • The lapsed prayers of the father and mother whose performance is obligatory upon the eldest son, as will be explained. • The voluntary prayers which have become obligatory by means of a vow, covenant and oath. 

Page87-A Summary of Rulings

The Obligatory Daily Prayers Issue 288: The obligatory daily prayers are five (5) , they are: • The Noon Prayer (Salatuz-Zuhr) 4 Raka'ah. • The Afternoon Prayer (Salatul-'Asr) 4 Raka'ah. • The Evening Prayer (Salatul-Maghrib) 3 Raka'ah. • The Night Prayer (Salatul-'Ishaa’) 4 Raka'ah. • The Morning Prayer (Salatul-Fajr) 2 Raka'ah. The total is seventeen Raka'ah, this amount for the one present (in his home). Regarding the amount in travel, the four Raka'ah prayers are prayed as two Raka'ah prayers with the conditions which will be mentioned later, with Allah's permission. Issue 289: The Friday Prayer is two Raka'ah. It is substituted for the Noon Prayer on Friday. It was obligatory upon every individual (Waajib 'Ayni) in the presence of the Prophet, the Blessings of Allah be upon him and his family (and obligatory in the times) of the Infallible Imam, peace be upon him, and his specific representative. As for the time of the concealment of the Imam (Ghaibatul-Kubra) , then it is an elective obligation, meaning, that people can choose between the Friday Prayer and the Noon Prayer. However, the precaution is not to abandon its performance in the time of a just Islamic government. 

-A Summary of Rulings

Timings of The Five Daily Prayers 

 The time of the Noon Prayer and the Late Afternoon Prayer Issue 290: The time of the Noon prayer and the Afternoon is from the legal beginning of Zuhr. The legal beginning of Zuhr is the p: 88 

Page88-A Summary of Rulings

decline of the sun from its apex in the sky toward to the place of setting until the time of the setting of the sun. The best manner of ascertaining the entrance of the time of Zuhr is to use a stick or a piece of metal planted firmly in the ground. When the sun shines in the morning, this stick will caste a shadow on the earth toward the west. As the sun rises toward the center of the sky, the shadow will decline. At the time when the shadow reaches the final stage of decline, it is the time of Zuhr. At the time when (the shadow) begins to increase toward the east, it is the beginning of the time of the Noon Prayer and the Afternoon Prayer in the likes of Makkah Mukarramah and cities similar to it, where the shadow dwindles in some days, the time of Zuhr is at the end (of Zawaal). The sun shines upon the earth from overhead as in this region, when the shadows increases and spreads toward the east, it is the time of the Noon Prayer and the Afternoon Prayer. The Time of The Evening Prayer and the Night Prayer Issue 291: Maghrib (post sunset) is achieved with the concealment of the disk of the sun behind the horizon. The precaution is to wait until the redness of the eastern horizon disappears which appears after sunset above the head proceeds toward the west. This time is appointed for the Evening and Night Prayers and this time continues until half of the p: 89 

Page89-A Summary of Rulings

night has expired. Issue 292: The end time of the Night prayer is at half of the night (According to obligatory precaution, half the night is calculated from the beginning of sunset until the Azaan of Morning Prayer and half the night is half of this period). Regarding the Night Prayers (Salatul-Lail) , its is calculated from the beginning of sunset until the beginning of sunrise in the morning. Issue 293: When the Evening and Night Prayers had intentionally not been performed until half of the night had elapsed, it is obligatory to perform the Qadhaa’ of each prayer. As for when it was not performed due an excuse, pray both before the arrival of Morning Prayer as a current prayer (Adaa’). The Time of The Morning Prayer Issue 294: The time of the Morning Prayer is from the beginning of the True Fajr until the rising of the sun. The True Fajr is a white (light) of the morning which appears in the horizon (spreading out laterally). The best manner is to perform the Morning Prayer in the darkness of Fajr before the appearance of light in the entire sky. Rules of The Times of Prayer Issue 295: It is not allowed for people to pray unless they have gained certainty of the entrance of the time of prayer, either themselves or are informed of the entrance of the time of prayer, if it be one just man, at the minimum. The Azaan of a person knowledgeable of the timings of prayer and is reliable also suffices. If a person gets p: 90 

Page90-A Summary of Rulings

a strong belief in the entrance of the time by another means, that suffices also, it being the same if it was according to a correct watch or something else. Issue 296: He who has only time remaining for one Raka'ah of prayer, it is obligatory that he perform the prayer with the intention of Adaa’, however, it is forbidden to delay the prayer to this extent. Based upon this, when the amount of time that remains before Maghrib is only enough for five Raka'ah, pray Zuhr and 'Asr with the intention of Adaa’. Likewise is the case regarding the remaining prayers. Issue 297: The person having an excuse (Ma'zoor) who knows with certainty that his excuse will be removed toward the end of the time of prayer, it is obligatory that he wait (until the end of the time of prayer). If he is certain of his excuse remaining, it is not obligatory upon him to wait. Regarding when there is a probability of removing his excuse, the obligatory precaution is to wait except in instances of Tayammum. In this case, it is permissible to pray in the beginning of the time. Issue 298: It is Mustahabb that the Obligatory Prayers (Al-Faraa’idh) of the five daily prayers be performed in five time periods, meaning that each prayer is performed in the optimal time (Fadheelah). The amount of time it takes to perform the voluntary prayers or the recommended acts following prayer (Ta'qeebaat) does not suffice as a separation between the prayers, rather, p: 91 

Page91-A Summary of Rulings

the standard is the optimal time only. Issue 299: Performance of the prayers Zuhr and 'Asr in sequence is obligatory, meaning that Zuhr is prayed first, then, 'Asr. Likewise, it is obligatory to observe the sequence in Maghrib and 'Ishaa’. Then, when 'Asr is intentionally prayed before Zuhr or 'Ishaa’ before Maghrib, the prayer is invalid. Issue 300: When the prayer was begun with the intention of the prayer of Zuhr and during the prayer it is remembered that Zuhr had already been prayed before that, it is not allowed to change the intention to the prayer of 'Asr and the prayer is invalid. Similarly, is the relationship to Maghrib and 'Ishaa’. Issue 301: The recommended prayers are numerous and called An-Nawaafil. Among them are the daily Nawaafil which are highly emphasized. Issue 301: The daily Nawaafil, in sequence, are: • The Naafilah of Zuhr/8 Raka'ah. • The Naafilah of 'Asr/8 Raka'ah. • The Naafilah of Maghrib/4 Raka'ah. • The Naafilah of 'Ishaa’/2 Raka'ah performed sitting. • The Naafilah of the Night Prayer (Salatul-Lail or Tahajjud) /11 Raka'ah. • The Naafilah of Fajr/2 Raka'ah. Whereas the two Raka'ah of the Naafilah of 'Ishaa’ are counted as one Raka'ah, the total of the Nawaafil are thirty four (34) Raka'ah. However, on Friday the number will become thirty eight (38) because four Raka'ah are added to the Nawaafil of Zuhr and 'Asr (all of the Nawaafil being performed two by two Raka'ah). Issue 303: The eight Raka'ah of the Night Prayer are performed with the intention of the Naafilah of the Night Prayer. Two Raka'ah p: 92 

Page92-A Summary of Rulings

are performed with the intention of the Naafilah of Shaf' and one Raka'ah with the intention of the Naafilah of Witr. Issue 304: The Naafilah of the Night Prayer are among the most important Nawaafil, its emphasis is extensive in Islamic traditions and the Glorious Qur’an. There is a deep affect of this Naafilah in purifying the soul, cleansing the heart, training the human spirit and unraveling difficulties related to material and spiritualism. The well known books of supplications mention particular etiquette, particularly, for the supplication (Qunoot) of the Witr prayer. To observe this etiquette is an important matter and something good. However, it is possible to perform the Night Prayer aside from this etiquette, in other words, like other prayers. He whom it is not possible to stay awake to the end of the night, it is permissible for him to pray this Naafilah (in other words the Night Prayer) before sleeping. The Timing of The Daily Nawaafil Issue 305: The time of the Naafilah of Zuhr is before the prayer of Zuhr, from the beginning of Zuhr until the length of the shadow of a stick (used to measure time) that emerges after the time of Zuhr is more than two sevenths (2/7) of the length of the stick (Shaakhis). For example, when the length of the stick is seven hand-spans, then, the length of the shadow that emerges after Zuhr becomes more than two hand spans, the time of Naafilah of Zuhr ends. Issue 306: The time of the Naafilah of 'Asr, which are performed before the p: 93 

Page93-A Summary of Rulings

prayer of 'Asr extends until the length of the shadow of the stick becomes four sevenths the length of the stick in the manner that has mentioned in the preceding issue. Issue 307: The time of the Naafilah o f Maghrib is after Maghrib until the redness of the western horizon that has appeared after sunset disappears. Issue 308: The time of the Naafilah of 'Ishaa’ is after the completion of the prayer of 'Ishaa’ up until half the night. It is better that it performed after the prayer of 'Ishaa’ without delay. Issue 309: The time of the Naafilah of morning is before the prayer of morning from the beginning of Fajr until the appearance of redness in the eastern horizons. It is possible for it to be performed directly after the Night Prayer (Salatul-Lail). Issue 310: The time of the Naafilah of the night (according to precaution) is from half the night until the Azaan of the morning prayer. However, it is better to be performed in the early morning, meaning in the last third of the night. Issue 311: It is obligatory to perform all of the prayers facing toward the Qiblah. Issue 312: The venerable Ka'abah in Makkah is the Qiblah of all Muslims and it is obligatory upon every Muslim everywhere to face the Qiblah at the time of prayer. Regarding one who lives in a remote country, then, if one stands in a manner that it is said that he is praying facing the Qiblah, it is sufficient. Due to p: 94 

Page94-A Summary of Rulings

this, if the long rows in the congregational prayer whose length extends beyond the length of the venerable Ka'abah, it is considered facing the Qiblah. Issue 313: It is obligatory for he whom it is not possible to pray standing to pray sitting facing the Qiblah. He who cannot pray sitting prays laying on his right side in such a manner that the front part of the body is facing toward the Qiblah. When it is not possible to lay on the right side, lay on the left side so that the front part of the body faces toward the Qiblah. When that also is not possible, pray lying on the back so that the soles of the feet face toward the Qiblah. Issue 314: Performing a recommended (Mustahabb) prayer while walking and riding is permissible. It is not obligatory to face the Qiblah in this situation. Issue 315: There are numerous methods of knowing and calculating the Qiblah. People are obligated themselves first to make an effort and endeavor to attain certainty of (direction of the Qiblah). Likewise, it is possible to act according to the statement of two just witnesses or one reliable witness who affirms the Qiblah by means of perceptible signs. Or it is possible to act on the statement of one who is knowledgeable of the Qiblah by means of scientific principles that are reliable. When all of that is not possible, it is obligatory to act according to an opinion (Zann) which can be obtained from the p: 95 

Page95-A Summary of Rulings

niche (Mihraab) of Muslim's mosques or their graves or by other means. Issue 316: The compasses which are used commonly in determining the Qiblah, if they are sound, they are considered a useful means determining the Qiblah. The opinion that is based on the compass is no less than that (opinion) obtained by other means, even, it is usually more precise. Issue 317: It is possible to depend on the information of the owner of a house or a hotel manager or those persons similar to that as long as they are not careless. Issue 318: When there is no way of obtaining and determining the direction of the Qiblah and the Qiblah is restricted to four directions, it suffices to pray in one direction although the recommended precaution is to pray in four directions. If it is probable that the Qiblah is within three directions or two, only pray in those directions. Issue 319: It is obligatory that the slaughtering of animals face towards the Qiblah. When it is not possible to determine the Qiblah, act upon opinion (Zann). When it is not possible to obtain an opinion and it is imperative to slaughter the animal, it is proper to face in any direction. In relation to the burial of a Muslim in which is obligatory to face toward the Qiblah, this method may also be acted upon. 

Page95-A Summary of Rulings

Covering the Body in Prayer Issue 320: It is obligatory upon a man to cover his private parts ('Awraat) in the state of prayer although there may be no one there p: 96 

Page96-A Summary of Rulings

to see him. It is best to cover from the navel to the knees and that which customarily one wears before respected people. Issue 321: It is obligatory upon a woman to cover her entire body in the state of prayer even her head and her hair. It is not, however, obligatory to cover the front portion of the face and the hands up to the wrist and the feet up to the arch on top of the foot. However, to be certain that the proper amount is covered, the obligatory precaution is to cover something from the sides of the face and something above the wrist. Issue 322: It is obligatory for women to cover artificial hair and intimate jewelry (like ear rings and necklaces) also. Issue 323: A number of matters are conditional regarding the clothing of a worshipper: • That the clothes are pure (Taahir). • That they are not usurped (Ghasbi) , according to obligatory precaution. • That they do not contain any parts of a dead animal (unislamicly slaughtered). • That it not be composed of an animal of forbidden flesh. • That it not be pure silk or pure gold when the worshipper is a man. • An explanation and details of these matters are forthcoming in the following issues: Issue 324: When impure (Najis) clothing was prayed in intentionally, the prayer is invalid even when that was due to not having learned the issue (related to purity of clothing in prayer). Issue 325: When someone does not have knowledge of the impurity of his body p: 97 

Page97-A Summary of Rulings

or clothing and comes to know of it after the prayer, his prayer is correct. As for when he had knowledge of that before, then, forgot it and prayed in that state, it is obligatory to repeat his prayer regardless of whether he remembered during the prayer or after it. If he remembers after the time (of the prayer) he will make the Qadhaa’ of the prayer. Issue 326: When it is known after finishing the prayer that the clothing or body was impure, the prayer is proper whether this knowledge is obtained during the time of the prayer or after the time. Issue 327: It is obligatory that the clothing of the worshipper be lawful (according) to obligatory precaution. If one intentionally prays in usurped clothing, even that which has usurped thread or buttons, it is obligatory to repeat it. As for when it was not known to be usurped and it was prayed in and even when it had been known previously to be usurped, then, it was forgotten, but only by the usurper himself, meaning that he had usurped the clothing, then, forgot that he usurped it and, then, prayed in it. According to obligatory precaution, the prayer is repeated in this situation. Issue 328: When clothing is purchased with money (from which) Khums or Zakah has not been withdrawn and prayer is performed in that clothing, there is an objection (Ishkaal). Similarly, when clothing is purchased on credit, however, it was intended at the time of concluding the agreement p: 98 

Page98-A Summary of Rulings

to pay the cost of the clothing from that which was remaining from money (from which) Khums and Zakah have not been withdrawn or the price had never been paid, in the prayer in (this clothing) there is an objection. Issue 329: It is obligatory that the clothing of the worshipper not be composed of parts of an animal's corpse (unislamically slaughtered) that has flowing blood. Even, the obligatory precaution is to avoid the parts of the animal's corpse that does not have flowing blood, like the fish and snake. Issue 330: Prayer is permitted in the leather clothing that is acquired from Muslim stores although there may be doubt whether the animal was slaughtered according legal methods or not. As for when it is certain that the leather is imported from non Muslim countries and that its purchaser are heedless people that have not investigated into the affair of that leather, prayer is not permitted in it. When it is not known whether the leather is from an Islamic country or non Islamic country, there is no objection in it. Issue 331: It is obligatory that the clothing of the worshipper not be composed of the animal of forbidden flesh, rather, even when there is one hair on the worshipper in prayer, there is an objection also. Issue 332: When there is doubt in whether this clothing is taken from wool, fur or hair of an animal of lawful flesh or unlawful flesh, it is proper to pray in it whether it is p: 99 

Page99-A Summary of Rulings

manufactured in an Islamic country or non Islamic country. Issue 333: Prayer in clothing embroidered with gold is not permitted for a man and the prayer in (such clothing) is invalid. However, there is no objection in that for women when it is not extravagant. Clothing like this is forbidden for men in situations other than prayer also. Issue 334: It is forbidden for men to wear jewelry manufactured from gold, like a ring made of gold or a gold wristwatch and similar things. Prayer with these are invalid. The obligatory precaution is to avoid the usage of eyeglasses in which are gold also. However, using all of these are permitted for women in prayer and instances other than prayer. Issue 335: When the frontal teeth are artificial teeth composed of gold, having the description of decorative (teeth) , there is an objection with regards to men, whether in prayer or other than prayer, except that it was put in out of necessity. Issue 336: It is forbidden for man to wear the clothing made of silk, even a fez, skull cap and the thread of pants. The prayer in these is invalid. Even the insides of clothing as such, it is obligatory that it not be of pure silk. Regarding women, (silk) is permitted whether it be in prayer or other than prayer. Issue 337: Wearing clothing necessitates violating the respect of people and harms their prestige or is a source of corruption, there is an objection in it. Issue 338: The precaution is that men p: 100 

Page100-A Summary of Rulings

do not dress in the clothing particular for women and that women not dress in the clothing particular for men, however, the prayer in them is valid. Issue 339: Prayer with an impure body or in impure clothing is valid in the following five instances: • When the body or clothing is soiled with the blood of a wound or abscess. • When the blood that is on the clothing is less than a Dirham (it is that which does not exceed the joint of the index finger. • When one is compelled to pray with the body or in the clothing that is impure. • When it was a small accessory like socks or a skull cap of which it is not possible to cover the private parts. • The clothing of a woman nursing a child. 

Page100-A Summary of Rulings

The Place of Worship 

 point Issue 340: The following matters are conditional in the place of worship: First is that the place of worship be lawful (Mubaah) according to obligatory precaution. Based on this, if someone prays on usurped land or a usurped carpet or usurped bed, the prayer has an objection. Likewise, when someone prayed in a place whose benefit is to return to another (as if that property is rented to someone) , then, if prayer is performed in it without the permission of the renter, there is an objection. Likewise, in a place that is connected to the right of another as when a deceased person has bequeathed that a third of his property for a matter. Then, as long as the third p: 101 

Page101-A Summary of Rulings

is not extracted, it is not permissible to pray in that place which is the property of the deceased. Issue 341: He who goes first to sit in a place in a Mosque and another person usurps his seat and prays in that place, it is obligatory to repeat the prayer according to obligatory precaution. Issue 342: When a property is purchased with money (from which) Khums or Zakah (has not been paid) , it is forbidden to spend (this money) on that property and prayer in (this place) is objectionable also. Likewise, when a property is purchased by a sum charged (to one's credit) , however, it is intended at the time of purchase to pay the cost with property (from which) Khums or Zakah (has not been paid) , or (the intention) was not to pay the cost, then, according to obligatory precaution, prayer should be avoided (in that place). Issue 343: Prayer, sitting and sleeping and various miscellaneous uses are permitted in large agricultural and non-agricultural lands that have no fences and walls and there is no agriculture in them in reality. It being the same whether the land is near a city or village or remote from it, the same whether its owner is immature or an adult. However, when the property's owner has expressly denied permission or we are aware of the lack of his approval beforehand, it is forbidden to use the land and prayer on this land is objectionable. Issue 344: The Second condition is the place of prayer must p: 102 

Page102-A Summary of Rulings

be stable, meaning that when the place of prayer is moving in such a way that it is not possible to perform the actions of prayer as usual, the prayer is invalid. There is no objection in the prayer on a ship or a train and similar things to that when the actions of prayer are performed in a proper manner facing the Qiblah. When compelled to pray in a ship or car or things similar to that due to restricted time or another compelling reason and the direction of the Qiblah is constantly changing, it is obligatory to face toward the Qiblah to the furthest extent possible. Nothing should be recited in the state of returning toward the Qiblah. Issue 345: The third condition is to pray in a place wherein it is possible to perform the obligatory acts of prayer. Based on this, it is not proper to pray in the place which has a low ceiling such that it is not possible to stand in that place. Or there is not room to bow or prostrate. Issue 346: It is necessary that people observe proper etiquette with the Holy Prophet, the Blessings of Allah upon him and his family, and the Imam, peace be upon him. Therefore, people should not face their graves in prayer. If deeming the (this type of) prayer as meritorious brings dishonor and insult, it is forbidden. It is valid in other than this situation. Issue 347: The fourth condition is that it is obligatory that the p: 103 

Page103-A Summary of Rulings

standing place of women be a little behind the standing place of men and that their place of prostration is behind the place of prostration of men, according to precaution. Otherwise, the prayer is invalid. In this issue there is no difference between the Mahram and the non-Mahram. However, there is no objection if there is a wall or a curtain or something similar to that or a space in the amount of ten arm-lengths (Azra') or approximately five meters. Issue 348: The fifth condition is that it is obligatory that the place of prostration not be higher than the place of standing so that it is taken out of the form of prostration. The obligatory precaution is that the place of prostration not be higher nor lower than (the place of standing by more than) four joined fingers. Issue 349: Unrelated men and women (Ajnabiyain) being in a place where it is not possible for another to enter is objectionable. The obligatory precaution is to abandon (praying there) , also the prayer there is objectionable. Likewise, prayer in a place of entertainment, like a place where alcohol is consumed or gambling occurs there or a place where back-biting is (taking place). Issue 350: Making the Mosque impure is forbidden whether it be the ground of the Mosque, its roof, terrace, or the inside of the wall. The obligatory precaution is that the outer side of the wall of the Mosque not be made impure also except when the donor (Waaqif) did not make p: 104 

Page104-A Summary of Rulings

it a part of the Mosque. Issue 351: When the Mosque becomes impure, it is obligatory upon all, in a manner of Kifaayah, to remove the impurity from the Mosque and purify it (meaning that when an individual or a number of individuals come forward to purify it, the obligation is dropped from the others. Otherwise, all are blamed and have sinned. There is no difference in this ruling between he who has made the Mosque impure and others. Issue 352: It is also forbidden to make the carpets of a Mosque impure. If made impure, it is obligatory to purify it even if that necessitates damage. Whoever made it impure is liable for that (damage) , according to precaution. Issue 353: There is no objection to erecting a tent in the Mosque for mourning (ceremonies) and Ma’tam and religious celebrations. (There is no objection in) erecting black sheets, having equipment for tea and food when that is not harm to the Mosque and does not prevent prayer nor is inconsistent with the dignity of the Mosque. Issue 354: When a Mosque becomes ruined, it is not permitted to sell its land or taken it into (personal) possession or a thoroughfare. It is even forbidden to sell its gates and windows and other things connected to the Mosque. If the Mosque is ruined it is obligatory to use these things in restoration that Mosque itself. When it can not benefit that Mosque, it is obligatory to use it in another Mosque. When it cannot be p: 105 

Page105-A Summary of Rulings

used in another Mosque, it is obligatory to sell it and use its price in the restoration of that Mosque itself, otherwise, it is used in the restoration of another Mosque. Issue 355: It is permitted to demolish the Mosque that is not ruined but needs expansion and its construction will be better and more spacious in accordance with the needs of the Muslims. Issue 356: Sleeping and talking worldly (materialistic) talk in the Mosque is disliked (Makrooh as is) reciting poetry that is devoid of (spiritual) advises and things similar to that. Likewise, it is disliked (Makrooh) to put spit, phlegm or nasal mucus in the Mosque. (It is disliked to) raise the voice, yell and scream (in the Mosque) and other things besides that which are inconsistent with the dignity of the Mosque and its station. Issue 357: It is recommended (Mustahabb) that people recite the Azaan and the Iqaamah before beginning the daily obligatory prayers. It is better that (reciting them) is not dropped as far as possible, particularly the Iqaamah. However, there is no Azaan and Iqaamah for the prayer of the 'Eid of Fitr and the 'Eid of Adha and other obligatory prayers. Rather, Prayer is said three times with the intention of Rajaa’. Likewise, it is recommended to recite the Azaan in the right ear of a newborn child and recite the Iqaamah in the left ear on the first day of birth or before his umbilical cord is severed. That is done with the intention of p: 106 

Page106-A Summary of Rulings

blessings and hoping in the reward of Allah. Issue 358: The Azaan is considered the following eighteen sentences:: Allah is the Greatest ﺍﻟﻠﻪ ﺍﻛﺒﺮ (4 times) I bear witness that there is no God except Allah ﺍﺷﻬﺪ ﺍﻥ ﻟﺎ ﺍﻟﻪ ﺍﻟﺎ ﺍﻟﻠﻪ (2 times) I bear witness that Muhammad is the Messenger of Allah ﺍﺷﻬﺪ ﺍﻥ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝ ﺍﻟﻠﻪ (2 times) Come to prayer ﺣﻲ ﻋﻠﻰ ﺍﻟﺼﻠﺎﺓ (2 times) Come to success ﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻠﺎﺡ (2 times) Come to the best act ﺣﻲ ﻋﻠﻲ ﺧﻴﺮ ﺍﻟﻌﻤﻞ (2 times) Allah is the Greatest ﺍﻟﻠﻪ ﺍﻛﺒﺮ (2 times) There is no God except Allah ﻟﺎ ﺍﻟﻪ ﺍﻟﺎ ﺍﻟﻠﻪ (2 times) The Iqaamah is considered as the following seventeen sentences: Allah is the Greatest ﺍﻟﻠﻪ ﺍﻛﺒﺮ (2 times) I bear witness that there is no God except Allah ﺍﺷﻬﺪ ﺍﻥ ﻟﺎ ﺍﻟﻪ ﺍﻟﺎ ﺍﻟﻠﻪ (2 times) I bear witness that Muhammad is the Messenger of Allah ﺍﺷﻬﺪ ﺍﻥ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝ ﺍﻟﻠﻪ (2 times) Come to prayer ﺣﻲ ﻋﻠﻰ ﺍﻟﺼﻠﺎﺓ (2 times) Come to success ﺣﻲ ﻋﻠﻰ ﺍﻟﻔﻠﺎﺡ (2 times) Come to the best act ﺣﻲ ﻋﻠﻲ ﺧﻴﺮ ﺍﻟﻌﻤﻞ (2 times) The prayer is ready ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻠﺎﺓ (2 times) Allah is the Greatest ﺍﻟﻠﻪ ﺍﻛﺒﺮ (2 times) There is no God except Allah ﻟﺎ ﺍﻟﻪ ﺍﻟﺎ ﺍﻟﻠﻪ (1 time) Issue 359: The sentence: I bear witness that 'Ali is the guardian of Allah ﺍَﺷﻬﺪ ﺍﻥّ ﻋﻠﻴﺎً ﻭﻟﻲ ﺍﻟﻠﻪ is not part of the Azaan and Iqaamah. However, it is good to recite it after the sentence: I p: 107 

Page107-A Summary of Rulings

bear witness that Muhammad is the Messenger of Allah with the intention of blessings in a manner that it is understood that it is not part of the Azaan and Iqaamah. Issue 360: The Azaan is dropped in five situations and the obligatory precaution is to leave it: The Azaan of the prayer of 'Asr on Friday when ('Asr) is performed after Friday Prayer. The Azaan before the prayer of 'Asr on the day of 'Arafah (the 9th of the month of Zil-Hijjah) when the prayer of 'Asr had been performed with the Zuhr prayer. The Azaan before the prayer of 'Ishaa’ on the day of 'Eid of Adha for he who is at the sacred station (of pilgrimage) at Muzdalifah and he prays 'Ishaa’ with Maghrib. The Azaan before the prayer of 'Asr and 'Ishaa’ for the woman having intermittent bleeding (Istihaadhah) who is obligated to perform her 'Asr prayer directly after Zuhr and her 'Ishaa’ directly after Maghrib. The Azaan before the prayers of 'Asr and 'Ishaa’ for he who is incapable of hold retaining his urine or stool, in other words, the Maslool and the Mabtoon. In a general manner, the Azaan is dropped for the prayer which is performed directly following the preceding prayer. To have a separation (between prayers) performing the Naafilah or Ta'qeebaat does not suffice. However, the prayers that are performed separately, meaning each at its optimal time, it is recommended to perform the Azaan and Iqaamah together. Issue 361: It is obligatory to perform the Azaan and the Iqaamah in p: 108 

Page108-A Summary of Rulings

proper 'Arabic. Based on this, if it is performed in an incorrect manner or by translation in another language, they are not correct. Issue 362: It is not sufficient for prayer to hear the Azaan on the radio or similar things, rather, the worshippers themselves must make the Azaan in the manner as mentioned. Issue 363: The Azaan is forbidden in a manner of singing. (Singing) is a melody appropriate for entertainment, amusement and corruption, as such it is invalid when completed as such. Issue 364: The obligatory precaution is to always perform the Azaan with the intention of the prayer. Performing the Azaan to announce the entering of the time (of prayer) without the intention of the prayer after it is objectionable. Issue 265: The obligatory parts of prayer are ten: 1) Intention 2) Standing 3) Takbeeratul-Ihraam, meaning to say: Allah is the Greatest in the beginning of the prayer 4) Recitation of Qur’an 5) Bowing 6) Prostration 7) Tashahhud 8) Salaam 9) Sequence and 10) Continuity, meaning to perform the parts of the prayer one following another. 

Page109-A Summary of Rulings

Issue 266: The obligatory parts of prayer are of two types: The fundamental obligatory parts (Rukn) The non fundamental obligatory parts (Ghairu Rukn) The Rukn is that which invalidates the prayer with its omission or addition, intentionally, unintentionally or mistakenly. However, non fundamental obligatory part (Ghairu Rukn) does not invalidate the prayer with its addition or omission in it except when (the addition or omission) was intentional. The prayer is valid when there was an addition or omission unintentionally or p: 109 

Page109-A Summary of Rulings

mistakenly. Issue 367: The fundamentals (Arkaan) of prayer are five: Intention (Niyyah) Takbeeratul-Ihraam. Standing in the state of performing the Takbeeratul-Ihraam and the standing connected to the bowing (Rukoo') , in other words, the standing before Bowing. Bowing (Rukoo'). The two Prostrations (Sajdah) together. of course it is not possible to imagine an addition in intention (Niyyah) as an addition in the Takbeeratul-Ihraam. If (the addition) was unintentional, it does not invalidate the prayer although the recommended precaution is to repeat the prayer. Issue 368: It is obligatory to perform the prayer with the intention of Qurbah, meaning complying with the divine command. It is not obligatory to articulate the intention or repeat it in the heart or mind in the beginning of prayer. Rather, it is sufficient when asked: What are you doing? It is possible to respond by saying: I am praying to Allah, be He exalted. Issue 369: It is obligatory to specify at the time of intention to pray Zuhr or 'Asr or another prayer. If it is only intended to pray four cycles (Raka'ah) it is not sufficient. Rather, it is obligatory to specify in the intention (Niyyah) the prayer to be performed. The obligatory precaution is to also specify that it is a current prayer (Adaa’) or a lapsed prayer (Qadhaa’). Issue 370: He who prays or performs another type of worship for eyeservice, meaning to be seen by people, in addition to his prayers and worship being invalidated, he has incurred a major sin also. If an action is performed for Allah and man p: 110 

Page110-A Summary of Rulings

together, the prayer is invalid also and he has also incurred a sin. Issue 371: The first part of the prayer is “Allahu Akbar” and this is called Takbeeratul-Ihraam. To leave it out intentionally or inadvertently invalidates the prayer. As for annexing something to it (in the meaning of repeating it two times, for example) , if it is intentional, it necessitates the invalidation of the prayer. Issue 372: It is obligatory to perform the (Takbeer) “Allahu Akbar like the other Zikr of prayer, like Surah Al-Hamd and the second Surah, in proper 'Arabic. It does not suffice if it is performed in incorrect 'Arabic or performed with a translation. Issue 373: It is obligatory to perform the Takbeer, Al-Hamd and the second Surah and the remaining Zikr of prayer in a manner that it itself is heard if nothing prevents its being heard. Issue 374: The Qiyaam is obligatory and a pillar (Rukn) in two places in the prayer: at the time of performing the Takbeeratul-Ihraam and the Qiyaam which precedes the Rukoo’ (Bowing) and it is that which the term standing is applied being connected to the Bowing. However, the Qiyaam at the time of reciting Al-Hamd and the second Surah and likewise, after Bowing is obligatory, but not a pillar (Rukn). Issue 375: At the time of performing the obligatory Zikr of prayer, it is obligatory that the body be still. Rather, the obligatory precaution is that these areas are paid attention to even at the time of performing the recommended Zikr (as p: 111 

Page111-A Summary of Rulings

in the Qunoot or supplication). Issue 376: When one becomes disabled from standing during the prayer, it is obligatory to sit. When one is disabled also from sitting also, it is obligatory to lie down. However, it is obligatory that nothing be recited as long as the body is not still. Issue 377: It is obligatory upon he who is not able to pray standing to sit. However, if one is able to sit and take support on a stick or lean on a wall or similar things or separate the two legs. It is obligatory to pray standing except that (praying standing) be excessively difficult. Likewise, it is not allowed to praying lying down as long as one is capable of praying sitting, one should lean on something. When that (sitting) is not possible, lie on the side. When also that is not possible, like on the back in a manner that the soles of the feet face toward the Qiblah. Issue 378: It is obligatory after the Takbeeratul Ihraam to recite Surah Al-Hamd in the first two Raka'ah of the obligatory daily prayers and to recite a complete Surah of the Qur’an after Surah Al-Hamd, according to obligatory precaution. Then, it does not suffice to recite one verse or several verses. Issue 379: It is permissible with restricted time or in a place in which one fears a thief or a carnivorous animal, to abandon the recitation of the Surah (after Al-Hamd). Likewise it is when one is rushed due to an p: 112 

Page112-A Summary of Rulings

important matter. Issue 380: When one intentionally recites one of the four Surahs which contain the obligatory verse of prostration (Ayaatus-Sajdah) in the obligatory prayer, it is obligatory, according to precaution, to perform the Sajdah, then, stand up and recite Surah Al-Hamd and another Surah anew and complete the prayer. Then, the prayer is to be repeated. If one inadvertently engages in a Surah which has one of the verses of prostration in it, if his attention is turned to that before arriving at the verse of prostration, it is obligatory to abandon the Surah and recite another Surah. When he has passed half of the verse of Sajdah, then, the precaution is to repeat the prayer. If his attention turned toward it after the recitation of the verse of prostration, act according in the manner that has passed above. Issue 381: It is permissible in the recommended (Mustahabb) prayers to abandon the recitation of the Surah (after Al-Hamd). Even in the recommended prayers that have become obligatory by reason of a vow (Nazr). However, in special recommended prayers which have particular Surahs in them, then, it is necessary to act in accordance with the mentioned method. Issue 382: It is obligatory for men to recite Surah Al-Hamd and the second Surah audibly in Salatul-Fajr, Maghrib and 'Ishaa’. It is obligatory for them to recite Al-Hamd and the second Surah inaudibly in Salatuz-Zuhr and 'Asr. Likewise, it is obligatory upon women to recite inaudibly in Zuhr and 'Asr. As for the recitation of Al-Hamd p: 113 

Page113-A Summary of Rulings

and the second Surah in Salatul-Maghrib, 'Ishaa’ and Fajr, then, it is permissible for woman to recite audibly or inaudibly. However, when a non-relative (meaning non-Mahram) can hear their voice, the recommended precaution is that they recite inaudibly. Issue 383: When the voice is raised in recitation and Zikr more that the normal extent and it is recited by shouting, the prayer is invalid. Issue 384: It is not allowed for anyone to accept payment for teaching the obligatory matters of prayer to another (according to obligatory precaution). There is nothing preventing taking a payment for the recommended matters, except that these recommended matters are the ceremonies of religion or the preservation of divine law depends upon its teaching. Issue 385: It is not obligatory to be mindful of that which the scholars of Tajweed (recitation of Qur’an) have mentioned in order to improve the recitation of the Qur’an and Zikr. Rather, it is obligatory to recite in a manner that it can be said that it was recited in proper 'Arabic. Although being mindful of the principles of Tajweed is best mostly, not always. Issue 386: The worshipper has a choice in the third and fourth Raka'ah of the three and four Raka'ah prayer between reciting Surah Al-Hamd (without the second Surah) or reciting the Tasbeehaat Al-Arba' three times. This Tasbeeh is: ﺳُﺒْﺤﺎﻥَ ﺍﻟﻠﻪِ ﻭَ ﺍﻟﺤَﻤْﺪُ ﺍﻟﻠﻪِ ﻭَﻟﺎ ﺇﻟﻪَ ﺇﻟﺎّ ﺍﻟﻠﻪُ ﻭَ ﺍﻟﻠﻪ ﺃﻛﺒﺮُ “Glorified is Allah; the Praise is for Allah; there is no God except Allah and Allah is the Greatest” It suffices to recite p: 114 

Page114-A Summary of Rulings

this Tasbeeh one time also, although three times is best. Nothing prevents the recitation of Al-Hamd in one of the two Raka'ah and the Tasbeehaat Al-Arba' in the other. • Issue 387: Inaudible recitation is obligatory in Al-Hamd and the Tasbeehaat Al-Arba' in the third and fourth Raka'ah in prayer. Rather, even in ﺑِﺴْﻢِ ﺍﻟﻞّٰﻩِ ﺍﻟﺮﱠﱠﺣْﻢٰﻥِ ﺍﻟﺮﱠﱠﺣِﻴﻢ according to obligatory precaution. Issue 388: It is better to recite Surah Al-Qadr in the first Raka'ah and Surah Al-Ikhlaas in the second Raka'ah and to not repeat one Surah in two Raka'ah, except Surah Al-Ikhlaas. It is not better to abandon Surah in all of the daily prayers. The best is to select Surahs that turn the attention of man to matters which they have need for and cause him to abandon sin and disobedience which they are entangled in. Issue 389: It is obligatory to perform one Rukoo' in every Raka'ah after recitation. The Rukoo', meaning that the worshipper bows to touch the inside of his hands to his two knees. Rather, the obligatory precaution is to put the inside of the two hands on his two knees. Issue 390: It is obligatory for he who prays sitting to bend in the extent that it can be said that he is bowing. Issue 391: It is obligatory to perform Zikr in Rukoo'. The Zikr of Rukoo', according to obligatory precaution, is to say three times: ﺳُﺒْﺤﺎﻥَ ﺍﻟﻠﻪِ “Glorified is Allah” or say one time: ﺳُﺒْﺤﺎﻥَ ﺭَﺑّﻲ ﺍﻟﻌَﻈِﻴﻢِ ﻭَ ﺑِﺤَﻤْﺪِﻩْ “Glorified is my Lord the Almighty and His is p: 115 

Page115-A Summary of Rulings

the Praise” It is obligatory to perform it in proper 'Arabic and it is recommended to repeat it three, five or seven times. Issue 392: He for whom it is not possible to bend to the extent of bowing, it is obligatory that he take a support on something and bow to the extend he is able. When that is not possible, it is obligatory that he bend to the extent that he is able. When bending is not possible at all, it is obligatory that he make Rukoo' sitting. When that also is not possible, he can make a gesture with his head with the intention of Rukoo' in the state of standing. When also this is not possible, he should close his eyelids with the intention of Rukoo' and perform the Zikr and open his eyes with the intention of standing up from the Rukoo'. Issue 393: It is obligatory after finishing the Rukoo' to stand up straight and after the body comes to a standstill, prostrate. If this action is abandoned, the prayer is invalid. As for when it is abandoned inadvertently, there is no objection in the prayer. Issue 394: When the Rukoo' is forgotten and it was remembered before the first Sajdah or between the two Sajdah or before the forehead is placed on the ground for the second Sajdah, it is obligatory to return and stand, then, bow down (in Rukoo'). Issue 395: Two prostrations are obligatory in every Raka'ah of the obligatory and recommended prayers. The place of p: 116 

Page116-A Summary of Rulings

the two prostrations are after the Rukoo'. If the two prostrations are abandoned intentionally or due to forgetfulness or four Sajdah as a substitute of the two prostrations, the prayer is invalid. As for the increase or decrease of one Sajdah inadvertently, then, it does not invalidate the prayer. Issue 396: It is obligatory to put seven places on the ground in the two prostrations, they are: the forehead, the palms of the hands, the two knees and the two large toes of the feet. If one of these places are not put on the ground intentionally, the prostration (Sajdah) is invalid. If the forehead is not placed on the ground inadvertently, the Sajdah is also invalid. As for when the forehead is placed on the ground and some of the other limbs are not placed on the ground inadvertently, the prostration is proper. Issue 397: The Zikr of Sajdah is obligatory also. The precaution is to say, at the minimum, three times: 

Page117-A Summary of Rulings

ﺳُﺒْﺤﺎﻥَ ﺍﻟﻠﻪِ “Glorified is Allah” Or say one time: ﺳُﺒْﺤﺎﻥَ ﺭَﺑّﻰَ ﺍﻟﺎَﻋْﻠَﻰ ﻭَﺑِﺤَﻤْﺪِﻩِ “Glorified is my Lord the Most High and His is the Praise” Whenever this Zikr is repeated more, it is better. Issue 398: It is obligatory to sit after the first prostration until the body becomes still, then, go to the second prostration. Issue 399: It is obligatory that the place of the forehead in prostration not be higher nor lower than the place of the knees by more than four adjoined fingers. Likewise, the place of the forehead in relation to p: 117 

Page117-A Summary of Rulings

the place of the toes of the feet, whether the earth be sloping or not. Issue 400: It is obligatory that the forehead be placed, in prostration, on something which the prostration is proper upon. With the permission of Allah, the details of that is coming in the following issues. When a barrier exists between the forehead and this thing, like hair or dirt which is on the Turbah (clay tablet) whereas it blocks the contact of the skin with the Turbah, the prostration is invalid. However, there is no problem in the changing of the color of the Turbah. Issue 401: It is obligatory upon he who cannot place his forehead on the ground for prostration to bend to the extent which he is able and place the Turbah or something which is the prostration is proper upon an elevated place to contact his forehead and place the palms of the hands, the knees and the tips of the toes of the feet on the ground as usual, then, prostrate. When it is not possible to bend, it is obligatory to gesture with the head, otherwise, gesture with the eyes, meaning to close them with the intention of prostration and open them with the intention of rising from the prostration. In every state, the obligatory precaution is to raise the Turbah and place it on the forehead. When all of that is impossible, the precaution is to intend the prostration in the heart. Issue 402: It is permitted at the time of p: 118 

Page118-A Summary of Rulings

dissimulation (Taqiyyah) to prostrate upon carpets and similar things. It is not necessary to go to other place for prayer until the Turbah can be prostrated upon. Issue 403: After the second prostration, such that it is not the place of the obligatory Tashahhud, it is best to sit motionless, then, stand up after that to the adjoined Raka'ah. Issue 404: At the time of prostration, it is obligatory to place the forehead upon the earth or that which grows in the earth, like wood and the leaves of trees. The prostration is not permitted upon things eaten or worn (as clothing) although it may grow in the earth. Likewise, the prostration on metals like gold and silver are invalid. However, the prostration on mineral formations like marble, white stone and, even, Carnelian ('Aqeeq) , there is no objection in it. Issue 405: There is no objection in the prostration upon fodder, tobacco and whatever is similar to that from that which grows in the earth and is food for animals. Likewise is the prostration upon flowers which are not food for people. As for flowers and roses that are a type of herbal remedy used in the form of food, like violets, borage, then, the precaution is not to prostrate upon it. Likewise it is for some plants which are food in one country but not in another country. Issue 406: Prostration is proper upon gypsum and limestone whether it be before baking or after. Likewise, it is permitted on bricks, clay (pottery) and cement. Issue p: 119 

Page119-A Summary of Rulings

407: It is permissible to prostrate on paper, except that we are certain that it is made from cotton or that which the prostration is not proper upon legally. Whereas the majority of the paper is made from wood in our present time or, at the minimum, we have doubt about what it is made from, it is permissible to prostrate upon it. Issue 408: The best thing for prostration is soil, particularly the soil of the Chief of The Martyrs, Imam Al-Hussain, peace be upon him, by which the blood of the martyrs is remembered and their sacrifice in the path of Allah and the preservation of religion and honor. Issue 409: Prostration for other than Allah the Exalted is forbidden. That which is done by some of the common folk before the graves of the A’immah, upon them be peace, in placing the forehead on the earth, if it is with the intention of prostration for the Imam, then, it is a forbidden act. When it was to thank Allah the Exalted, then, there is no objection in it. However, if this action manifests in the form of prostration for the Imam, upon him be peace or it becomes an excuse in the hand of enemies and a disgrace upon the sect, there is an objection in it. Issue 410: Verses of prostration are found in the Noble Qur’an, as we have previously stated, in four Surahs, they are: Surah As-Sajdah (32) ; Surah Fussilaat (41) ; Surah Najm (53) and Surah 'Alaq p: 120 

Page120-A Summary of Rulings

(96). When people recite or hear the verse of prostration, it is obligatory to prostrate immediately. If it is forgotten, it is obligatory to prostrate wherever it is remembered. When it is not heard but the verse of prostration passes through the ears, then, the obligatory precaution is also to prostrate. Issue 411: When the verse of prostration is heard from equipment like a recording or the radio, the precaution also is to prostrate. Issue 412: It suffices for the obligatory prostration of the Qur’an to prostrate only. It is not obligatory to perform any Zikr, however, the best manner is to perform the Zikr of Allah and it is better to select this Zikr: ﻟﺎ ﺇﻟﻪَ ﺇﻟﺎﱠﱠ ﺍﻟﻠّﻪ ُ ﺣَﻘّﺎً ﺣَﻘﺎً، ﻟﺎ ﺇﻟﻪَ ﺇﻟﺎﱠﱠ ﺍﻟﻠّﻪ ُ ﺇﻳﻤﺎﻧﺎً ﻭ ﺗَﺼْﺪِﻳﻘﺎً، ﻟﺎ ﺇﻟﻪَ ﺇﻟﺎﱠﱠ ﺍﻟﻠّﻪ ُ ﻋُﺒُﻮﺩِﻳﱠﱠﺔً ﻭَﺭِﻗّﺎً، ﺳَﺠَﺪْﺕُ ﻟَﻚ ﻳﺎ ﺭَﺏﱢﱢ ﺗَﻌَﺒﱡﱡﺪﺍً ﻭَﺭِﻗّﺎً، ﻟﺎ ﻣُﺴْﺘَﻨْﻜِﻔﺎً ﻭَﻟﺎ ﻣُﺴْﺘَﻜْﺒِﺮﺍً، ﺑَﻞْ ﺍَﻧْﺎ ﻋَﺒْﺪٌ ﺫَﻟِﻴﻞٌ ﺿَﻌِﻴﻒٌ ﺧﺎﺋِﻒٌ ﻣُﺴْﺘَﺠِﻴﺮُ Issue 413: The Tashahhud in the second Raka'ah of all of the prayers is obligatory. Likewise, in the last Raka'ah of Salatul-Maghrib, 'Ishaa’, Zuhr and 'Asr. The method of Tashahhud is: To sit after the second prostration in the state of stillness of the body, it suffices to say: ﺃﺷْﻬَﺪُ ﺃﻥّ ﻟﺎ ﺍﻟﻪ ﺍﻟﺎ ﺍﻟﻠﻪُ ﻭﺣﺪﻩ ﻟﺎ ﺷَﺮﻳﻚَ ﻟَﻪُ ﻭَ ﺃﺷْﻬَﺪُ ﺃﻥّ ﻣُﺤَﻤَﺪﺍً ﻋَﺒْﺪُﻩُ ﻭَ ﺭَﺳُﻮﻟﻪ ﺍﻟﻠﻬﻢ ﺻَﻞْ ﻋﻠﻰ ﻣُﺤَﻤَﺪٍ ﻭَﺍﻝ ﻣُﺤَﻤَﺪٍ It is obligatory that it be performed in proper 'Arabic observing in it the proper order and continuity. Issue 414: When the Tashahhud is forgotten, then, it is remembered before the connected Rukoo', it is obligatory to sit immediately and p: 121 

Page121-A Summary of Rulings

perform the Tashahhud, then, stand a second time and recite the Tasbeehaat anew. As for when it was remembered during the Rukoo' or after it, the prayer is valid and returning (to the Tashahhud) is not obligatory. However, the obligatory precaution is to remake the Tashahhud after the prayer, then, perform the two prostration of forgetfulness (Sajdah As-Sahw) also. Issue 415: It is obligatory upon the worshipper to perform the actions of the prayer according to the sequence mentioned in the previous issues. If they are intentionally performed contrary to that, like the prostration is performed before the Rukoo' or the Tashahhud (is performed) before the prostration, the prayer is invalid. If that is performed due to forgetfulness, it is obligatory to perform that which has not entered into the connecting pillar (Rukn) so that the sequence is achieved. When one has already arrived at the connected pillar (Rukn) , the prayer is valid, except that the forgotten part be one of the pillars of prayer, like forgetting the Rukoo' and entering into the second Sajdah. Then, in this situation, the prayer is invalid. Issue 417: It is obligatory upon the worshipper to be mindful of the continuity and be aware not to cause a large gap the actions of prayer, like Bowing, prostration and Tashahhud whereas it takes one out of the form of prayer, otherwise, it will invalidate the prayer whether that be intentional or inadvertent. Issue 418: The supplication (Qunoot) is recommended in all of the obligatory and recommended prayers before the Rukoo' p: 122 

Page122-A Summary of Rulings

of the second Raka'ah. However, the precaution is to abandon the supplication in prayer of Intercession (Salah Ash-Shafa'). The supplication is recommended in Salah Al-Witr with it being one Raka'ah and (performed) before Rukoo'. Issue 419: A particular Zikr or Dua' is not conditional in the supplication. As such, the two hands are raised. However, the best manner is to raise the hands opposite the face whereas the palms of the hands are toward to sky and one hand is attached to the other. Allah is glorified and supplicated and it is permissible to recite whatever Zikr one desires in the supplication, even saying ﺳُﺒْﺤﺎﻥَ ﺍﻟﻠﻪ one time. However, the best manner supplication is the following supplication: ﻟﺎ ﺍِﻟﻪَ ﺍِﻟﺎﱠﱠ ﺍﻟﻠّﻪ ُ ﺍﻟﺤَﻠِﻴﻢُ ﺍﻟﻜَﺮِﻳﻢُ، ﻟﺎ ﺍِﻟﻪَ ﺍِﻟﺎﱠﱠ ﺍﻟﻠّﻪ ُ ﺍﻟﻌَﻠِﻰﱡﱡ ﺍﻟﻌَﻈِﻴﻢُ، ﺳُﺒْﺤﺎﻥَ ﺍﻟﻠّﻪ ِ ﺭَﺏﱢﱢ ﺍﻟﺴﱠﱠﻤﻮﺍﺕٍ ﺍﻟﺴﱠﱠﺒْﻊِ، ﻭَﺭَﺏﱢﱢ ﺍﻟﺎَﺭَﺿِﻴﻦَ ﺍﻟﺴﱠﱠﺒْﻊِ، ﻭَﻣﺎ ﻓِﻴﻬِﻦﱠﱠ ﻭَﻣﺎ ﺑَﻴْﻨَﻬُﻦﱠﱠ ﻭَﺭَﺏﱢﱢ ﺍﻟﻌَﺮْﺵِ ﺍﻟﻌَﻈِﻴﻢِ، ﻭَﺍﻟْﺤَﻤْﺪُ ﻟﻠّﻪ ِ ﺭَﺏﱢﱢ ﺍﻟﻌﺎﻟَﻤِﻴﻦَ 

Page122-A Summary of Rulings

1. Intention (Niyyah) 2. Takbeeratul-Ihraam 3. Standing (Al-Qiyaam) 4. Recitation (Qiraa’ah) 5. Bowing (Rukoo') 6. Prostration (Sujood) 7. Things upon which Prostration is Proper upon The Obligatory Prostrations in the Noble Qur’an 8. Tashahhud 9. Sequence (Tarteeb) 10. Continuity (Muwaalaah) Supplication (Qunoot) 

Page123-A Summary of Rulings