Wudu’

One who wants to offer prayers must, before offering the prayers, perform the wudu’ and get himself ready for the prayer.

Sometimes he must, as well, perform the ghusl. Ghusl is washing the whole body. When it is not possible to do either wudu’ or ghusl, one must do something else called tayammum. We will discuss these points in this chapter and later chapters.

How To Do Wudu’

In doing wudu’, first the face should be washed, then the right arm, and then the left arm. After washing these parts, one must, with the wet that is left in his hands, wipe the top of his head, his right foot, and then his left foot. To learn more about the parts of wudu’, we explain them in this way:1

Washing

• The face: from the beginning of the hair on the forehead to the end of the chin lengthwise, and between the thumb and the middle finger widthwise.

• The right arm: from the elbow until the end of the fingers.

• The left arm: as same as the right arm

Wiping

• The head: a part from the top of the head above the forehead is wiped with the palm of the right hand.

• The right foot: from the end of the toe to the ankle is wiped with the right palm.2

• The left foot: it is wiped with the left palm.

Explaining The Parts Of Wudu’

Washing

The obligatory amount in the washing of the face and the arms is as mentioned above, but to be certain that all the required parts are washed, one must also wash a little bit more than the required parts.3

As an obligatory precaution the face and the arms should be washed from up to down. If they are washed from down to up the wudu’ is void.4

If a person’s face or arms are smaller than a normal person’s face or arms, or hair does not grow right above his forehead, or he is bald, he must wash the same amount that a normal person would wash.5

If both the face and the hands of someone are abnormal, but they fit with each other, it is not necessary to follow the normal person’s standards. This someone must do wudu’ in the same way as mentioned above.6

One must make the water of wudu’ reach the skin if the skin is visible through the hair on the face (eyebrow or beard). If the skin is not visible, washing over the hair is enough and making the water go under the hair is not necessary.7

If a person doubts that the skin under the hair is visible or not, as an obligatory precaution, he must, both, wash the hair and make the water reach the skin.8

It is not obligatory to wash the inner openings of the nose, mouth, lip, or eye, that when closed, are not seen. But to be certain that the parts that must be washed are washed, one must wash a part of these organs.9

If the skin or flesh has been cut off from one of the organs of wudu’, one must wash the parts remaining under the cut skin or flesh. If the skin or flesh is cut but still connected to the body, they and whatever is seen under them must be washed.10

Washing the apparent skin on scalds and bubbles is enough. It does not matter how thin the skin has become. If some part of a scald or a bubble is peeled off, the top layer of the skin should be washed. Peeling the rest of it or making water reach under it is not necessary. If sometimes the skin of the bubble is stuck to the skin and sometimes it is not, one must make water reach underneath it.11

Washing the upper part of a closed scab when recovering is enough. Peeling the scab is not necessary, no matter how easy it might be. If there is medicine that is placed over the scab and removing this medicine is easy, it should be removed. If it cannot be removed, then it will have the rulings of a jabeera which will be explained in the section of wudu’ jabeera.12

Repeating the washing of the parts of wudu’:

• One time – obligatory

• Two times – permissible

• Three times – a heresy and forbidden13

In addition to that washing the parts of the wudu’ three times is a heresy and forbidden, sometimes it also makes the wudu’ void. This happens when the water used for wiping the other parts of wudu’ comes from the third washing of the arms, because the wiping must be done with the water of wudu’.14

Wiping

Wiping On The Head

Place of wiping: one of the four parts of the head that is located above the forehead (the top of the head)

The obligatory amount of wiping: any amount is enough (the amount of wiping that if someone sees, he would say that one wiped his head).

The recommended amount of wiping: as three joined fingers widthwise wiping for the length of one finger.

Wiping with the left hand is permissible.15

It is not necessary to wipe on the skin of the head. It is allowed to wipe on the hair of the head, unless the hair is too long that when brushing it, it falls on the face. Then, either the skin or the roots of the hair should be wiped.

Wiping on the hair that is on the other parts of the head is not correct, even if the hair is gathered on the place of wiping.16

Wiping On The Feet

The place of wiping: over the feet.

The obligatory amount of wiping: long; from the tip of the toe to the ankle, and wide; any amount is enough, even the amount of one finger.17

The recommended amount of wiping is the whole foot.

The right foot must be wiped before the left foot, but it is not necessary to wipe on the right foot with the right hand and the left foot with the left hand.18

Common Rulings Between Wiping On The Head And Wiping On The Feet

In wiping, the hand must be drawn over the head and the feet. If the hand remains still and the head or the foot moves across the hand, the wudu’ is void. But, if at the time when the hand is wiping, the head or the feet move a little, there will be no problem.19

If, at the time of wiping, there is no wet remaining in the hand, it is not permissible to wet the hand with other water. Instead, wet must be obtained from other parts of wudu’ and with that wet wiping must be done.20

The wet in the hands must be enough to be transferred to the head and the feet.21

The place of wiping (the head and the upper side of the feet) must be dry. If the place of wiping is wet, it must be dried before wiping. But if the wet on the place of wiping (the head or the feet) is so little that it would not be transferred to the hand, then there will be no problem.22

There should be nothing between the hand and the head or the feet during the wiping, such as a sheet, hat, socks, or shoe, even if it is so thin that the wet can reach the skin (unless in some cases of necessity).23

The place of wiping must be tahir. So, if it is najis, and there is no possibility of washing it with water, one must do tayammum.24

Wudu’ Irtimasi

Wudu’ irtimasi is that when one, with the intention of wudu’, puts his face and hands under water or that when his face or hand have been already under water and then he intends to perform wudu’ when taking them out of water.25

Because in wudu’ irtimasi the face and the arms, as an obligatory precaution, must be washed from up downwards, wudu’ irtimasi is performed in the following manner:

With the intention of wudu’, one has to put the head from the forehead in water and the arm from the elbow ending with the fingers. The intention of wudu’ should be kept until the part of wudu’ (the head or the arm) is taken out of water (for the water that remains in the hand that is used for wiping must be from the water of wudu’).

Without the intention of wudu’, one can put the head or the arm in water and with the intention of wudu’ take them out of the water. The face should be taken out from the forehead downwards and the arms from the elbow downwards.26

There is no problem in performing a part of the wudu’ in the regular way and a part in the irtimasi way. (Observing the correct order in wudu’ irtimasi is necessary that one cannot put his face and hands in water at the same time. Instead, he must put his forehead in water first, then his right arm and then his left arm).

The Conditions Of Wudu’

Following all the conditions of wudu’ that will soon be discussed, wudu’ is correct; otherwise, wudu’ is void.

The Conditions are as follows:

Conditions of the water and the vessel used for wudu’:

The water used for wudu’ must be tahir (it cannot be najis).

The water used for wudu’ must not have been usurped.

The water used for wudu’ must be pure (it cannot be mixed water).

The vessel used to hold water for wudu’ must permissible.

The vessel used to hold water for wudu’ must not be made of gold or silver.

The conditions of the parts of wudu’:

They must be tahir.

There must be nothing on them that would prevent water from reaching them.

The Conditions Of How To Perform The Wudu’

Observing the correct order of wudu’ (the same that has been mentioned before)

Observing the successiveness of the parts of wudu’ (not to let a long break between them)

One must perform the wudu’ by himself (not to ask for help from others).

The conditions of one who performs wudu’:

Using water for wudu’ should not cause a problem to him.

Wudu’ should be made with a sincere intention (not as hypocrisy or show of).

The Conditions Of The Water And Vessel Used In Wudu’

Wudu’ that is performed with najis water or mixed water is void whether one knows that it is najis or mixed or he does not know, or even if he has forgotten that it is najis or mixed.27

The water used for wudu’ must be permissible. In the following cases, wudu’ would be void:

Performing wudu’ with water whose owner does not give permission to use it (when his not giving permission is known).

With water that it is not known whether the owner gives permission or not.

Water that is specifically entailed for a certain group of people, such as the ponds in some schools or the places of prayer in some hotels, inns, etc.28

Performing wudu’ with the water of big rivers, even if it is not known if the owners of those rivers give permission or not, does not have a problem. If the owners prevent from performing wudu’ with that water, then, as an obligatory precaution, one should not perform wudu’ with that water.29

If the water that is used for wudu’ is in an extorted vessel, the wudu’ is void.30

The Conditions Of The Organs Of Wudu’

The Conditions of The Organs31 of Wudu’

The parts (organs) of wudu’, at the time of washing or wiping must be tahir.32

If there is anything on the parts of wudu’, which are to be washed, preventing water from reaching these parts, or on the parts that are to be wiped, even if it does not prevent water, it must be removed before performing the wudu’.33

The ink of pens, colors, oils and creams, when they only have a color with no mass, do not annul the wudu’, but if they have a mass on the skin, they must be removed before performing the wudu’.34

The Conditions Of The Way Of Performing The Wudu’

The Order

Wudu’ must be performed in the following order:

1. Washing the face first, and then:

2. Washing the right hand

3. Washing the left hand

4. Wiping the head

5. Wiping the right foot

6. Wiping the left foot

If the order is not observed the wudu’ will be void.

Observing The Successiveness

Observing the successiveness in wudu’ means to perform the actions of wudu’ one after each other with no long break between them. If there is a long break between the steps of a wudu’, that when an organ is to be washed or wiped, the previous organ becomes dry, the wudu’ will be void.35

Not To Ask For Help From Others

One who is able to perform the wudu’ it is not permissible to him to get help from others to perform wudu’. So, if someone else washes that one’s face or hands, or wipes his head or feet, the wudu’ is void.36

If someone is not able to perform the wudu’, he must get a representative to perform it for him. If the representative wants a fee for that and the person who receives the wudu’ can pay him, he should pay. Of course, that person himself should make the intention of wudu’.37

Conditions Of The One Performing Wudu’

A person who knows that if he performs wudu’ he will be sick or, even, fears that he will be sick, he must perform tayammum. If he performs the wudu’, his wudu’ will be void. If he does not know that water will harm him and he performs the wudu’ and finds out later that it is harmful to him, his wudu’ is correct.38

Wudu’ must be done with a sincere intention. What is meant by that is that wudu’ is performed with the intention of performing a duty to Allah.39 It is not necessary to say the intention with the tongue or with the heart. Just one’s knowing that he is performing wudu’, in such a way that if someone asks him, what are you doing, the answer will be ‘performing wudu’’ is enough.40

A Question

If the time for offering the prayer is so little that if wudu’ is performed the whole or a part of the prayer will be offered out of its time, tayammum must be performed.41

Wudu’ Of Jabeera

Jabeera is the treatment or bandage that is attached to a wound. If the one, who has a wound or a broken bone in one of the organs of wudu’, can do wudu’ like a normal person, he must perform the wudu’ in the normal way.42

For example:
• When the wound is not bandaged, and water does not harm it.

• When the wound is bandaged but untying it is possible and water does not harm the wound.

If there is an open wound in the face or the hand that will be harmed if water is poured on it, it is enough to wash the sides around the wound.43

If someone has an open wound on the top of his head or in one of his feet (the places of wiping) that he cannot wipe on them, he must put a tahir pierce of cloth over the wound and with a wet hand, (of course the wet has to be from the water of wudu’), wipe on the piece of cloth.44

How Wudu’ Of Jabeera Is Performed

In the wudu’ of jabeera, the parts that can be washed or wiped normally, must be done in the usual manner. The parts that cannot be washed or wiped normally, one must wipe with a wet hand on the bandage covering the wound.

Some Rulings

If the bandage is bigger than the wound and it is not possible to remove it, wudu’ of jabeera must be performed besides, as an obligatory precaution, performing tayammum.45

The duty of one who does not know whether he should perform wudu’ of jabeera or tayammum, is to perform both of them.46 If the bandage is put over the entire face or an entire arm, the wudu’ of jabeera will be sufficient.47

One, who has a bandage on his palm and fingers and when performing wudu’s and wipes with the other wet hand on the bandage, can use this wet on the bandage to wipe on the head and the feet or can get wet from another part of wudu’.48

If there are several bandages on the face and the hands, one must wash around them. If they are on the head or feet, one must wipe around them. With the parts that have a bandage, the rules of jabeera must be followed.49

The Doubts In Wudu’

One, who doubts whether or not he has performed wudu’, must perform wudu’.

One, who doubts in the middle of the prayer whether or not he has performed wudu’, must perform wudu’ and repeat the prayer because it is void.

One, who doubts after the prayer is offered whether or not he has performed wudu’, his prayer is valid, but for the next prayer he must perform wudu’.

One, who is certain that he has performed wudu’ but doubts whether he has broken the wudu’ or not (that he might fart or do other things that breaking the wudu’), should not pay attention to this doubt (the wudu’ is valid).

One, who knows that he has performed wudu’ and knows that (wind has emitted from him) but does not know which one has happened first, he must perform wudu’.

One, who doubts, in the middle of performing the wudu’, whether he has performed some of the previous parts or not, he must perform whatever he doubts of (such as when one is wiping on the feet, he doubts whether he has wiped on the head or not).

One, who doubts after performing wudu’ whether he missed a part of wudu’ or done it correctly, should not pay attention to the doubt and his wudu’ is valid. For example, when after performing the wudu’ one doubts if he has washed his right arm or not.50

One, who doubts after the wudu’ if there was something preventing water from reaching the skin or not, should not pay attention to the doubt, and his wudu’ is valid.51

One, who knows that there is something on one of the parts of wudu’ but doubts if it prevents water from reaching the skin or not, must remove that thing or pour water under it.52

One, who knows before the wudu’ that there is something on one of the parts of wudu’ that may prevent water from reaching the skin and doubts after the wudu’ whether water has reached the skin or not:

If he knows that he has noticed that thing during performing the wudu’, his wudu’ is valid.

If he does not know whether he has noticed that thing during performing the wudu’ or not, his wudu’ is valid.

If he knows that he has not noticed that thing during performing the wudu’, his wudu’ is invalid.53

If there is something on one of the parts of wudu’ that sometimes prevents water from reaching the skin and sometimes does not, and after the wudu’ one doubts whether water has reached the skin or not, the previous ruling should be applied here as well.54

One, who, after the wudu’, sees something on one of the parts of wudu’ that prevents water from reaching the skin but does not know whether it was there at the time of performing the wudu’ or not, his wudu’ is valid.

But, if he knows that he has not noticed this thing during performing the wudu’, he should repeat his wudu’ as an obligatory precaution.55

One, who doubts too much and often about the actions and conditions of wudu’ (for example, if the water is tahir or there is something on one of the parts of wudu’ preventing water from reaching the skin) should pay no attention to his doubts.56

Things That Wudu’ Must Be Performed For

• Offering the prayers (except the prayer for the dead).

• Performing tawaff57 on an obligatory pilgrimage.

• Touching the writing of the Qur’an or the name of Allah with any part of the body.58

Some Rulings

If a prayer is offered or an obligatory tawaff is performed without wudu’, it is void.

A person, who has not performed wudu’, does not have to touch the following words with any part of his body:

• The text of the Qur’an, but there is no problem in touching the translation of the Qur’an.

• The name of Allah in any language; for example, الله (Allah), خدا (Khuda), God.

• The name of the messenger of Allah, peace be upon him and his progeny, (as an obligatory precaution).

• The names of the infallible imams of Ahlul Bayt (‘a) (as an obligatory precaution).

• The name of Fatima az-Zahra (the Prophet’s daughter), may Allah bless her (as an obligatory precaution).59

There is no difference in the following points with regards to the touching of the text of the Qur’an or the name of Allah:

• With the hand or any other part of the body (except the hair).

• The first touch or the continuation of a previous touch; if someone puts his hand on the text of the Qur’an, and then he notices that his hand is there, but he does not take it away, he commits an impermissible act.

• Wiping on the text of the Qur'an in such a manner that the text is erased, as when wiping on the text with a wet hand.

• Whether the font of the Qur'an is usual or not.

• Whether the text has been printed, written with a pen, chalk or any other thing.

• Whether the text is protruding or not, such as that on a gravestone.

• A letter that is pronounced or not.

• The text of the Qur’an whether in the Qur’an or in books other than the Qur’an, such as a Qur’anic verse or a word that is written in some book, even if it is only half of a word.

• There is no difference whether the Qur’an is written on paper, wood, stone, clothes, wall and the likes.

• Whether the Qur’anic words are written in Arabic or other than Arabic, but there is no problem with the translation.60

• Whether the Qur’anic words are good words such as “believer” and “patience” or unpleasant words, such as, “Iblis”, “Satan” and “unbeliever.”61

Touching the Qur’anic texts in the following cases are not forbidden:

• Touching the words of the Qur’an with the hair (even though it is a recommended precaution not to do so)

• The text that is not considered as writing (before it becomes apparent), as that which is written with magic ink or the like (with onion juice that after being heated it becomes apparent)

• The text that is behind glass or plastic, that, in fact, one does not touch the very words.

• Touching the spaces between the words and the letters or the hollow spaces inside the letters, without touching the words and the letters

• Touching the pages of the Qur'an, the borders, the spaces between the lines, and the cover of the Qur’an (although it is Makruh; not recommended)

• The translation of the Qur’an into any language, except for the translation of the name of Allah, because touching it without wudu’ is forbidden. 62

As for the words that are common between the Qur’an and other than the Qur’an, if an author intends a word to be a Qur'anic word, it is not permissible to touch it [without wudu’]. If he does not intend it to be a Qur'anic word, it is permissible to touch it.63

As an obligatory precaution, it is not permissible to touch the logotype of the Islamic Republic of Iran (that has the name of Allah) without wudu’.64

Touching a necklace or a ring, on which the name of Allah is written, without wudu’ is forbidden.65

Performing wudu’ for the following reasons is recommended:
• Going to the mosque and the holy shrines of the Imams.

• Reciting the Qur’an.

• Having the Qur’an with oneself.

• Touching the cover or the sides of the Qur’an.

• Visiting the graveyards. 66

How Does Wudu’ Become Invalid?

• The excretion of urine or feces or the emission of wind from man.

• Sleeping that when one neither hears nor sees.

• Things that make one’s reason go away, like insanity, intoxication and unconsciousness.

• Istihadha 67 for women.

• Anything that requires a ghusl, such as janaba68 or touching a dead body.69

Some Recommended And Makruh Acts Of Wudu’

Recommended Acts

• Not to use more than one mudd of water when performing wudu’ (a mudd is about 750 grams.)

• Brushing the teeth, even if it is with the fingers.

• Placing the vessel used for wudu’ on the right side of the person performing wudu’.

• Washing the hands before starting wudu’.

• Rinsing the mouth with water.

• Washing out the nose.

• Saying ‘bismillah; in the name of Allah’ when the hand is put under water or when water is poured on the hand. It is better to say:

بسم الله و بالله اللهم اجعلني من التوابين واجعلني من المتطهرين

(Bismillahi wa billah, Allahumma ij’alni min at-tawwabeena waj’alni min al-mutatahhireen: In the name of Allah and by Allah! Oh Allah, make me amongst the repentant and make me amongst the pure ones).

• Pouring the water in the right hand, even if it is for washing the right arm in this way: first, one puts water in the right hand, then pours it from the right hand into the left hand, and then pours it on the right arm that is to be washed.

• Reciting the special supplications that have been mentioned in this concern during and after wudu’.

• Pouring water on the outside of the elbow for men when washing the arm and on the inside of the elbow for women.

• When washing, one pours the water on the upper part of the organs of wudu’.

• Pouring water on the part (organ) of wudu’ and not putting the organ under the water.

• Wiping on the arm with the organs of wudu’, though without the wiping the organs will be washed.

• Performing all the parts of wudu’ with sincere intention.

• When performing wudu’ one recites the Surah of al-Qadr (97).

• When the wudu’ is finished, one recites the Verse of al-Kursi (2:255).

• When washing the face, one keeps the eyes open.70

Makruh Acts

1. Receiving help in the pre-actions of wudu’.

2. Performing wudu’ in the water closet.

3. Performing wudu’ with gold plated or silver-plated vessels, or a vessel on which there is a picture of a human face.

4. Performing wudu’ with the following waters:

• Water that the sun has made warm.

• Water that has been used for an obligatory ghusl.

• Water that has a bad smell, color or taste.

• Water from a well that a dead animal has fallen into, before taking out the prescribed amount of water (from the well).

• Water in which a snake, scorpion or frog has died.

• Water (in a vessel) from which a woman on menstruation (haydh) has drunk.

• Water from which a mouse, a horse, a mule, a donkey, or any animal that eats najis food or dead animals, and, in fact, every animal that is unlawful to be eaten, has drunk.71

Some Rulings

• Performing wudu’ in a bathroom, where water is drained through the water closet, has no problem.72

• If, while performing wudu’, one looks at a non-mahram, lies or backbites (even though he commits a sin) his wudu’ is valid.73

• If someone performs wudu’ for a certain reason, like reciting the Qur’an, and then after the wudu’ he changes his mind, his wudu’ does not become invalid.74

• Performing wudu’ with the intention of being on wudu’ is valid and with that wudu’ it is allowed to offer the prayer.75

• With a correct wudu’ that has been performed for either an obligatory or recommended action, one can do any obligatory or recommended action that has a condition of wudu’.76

• Performing wudu’ before the time of prayer with the intention of offering the prayer has no problem.77

Ghusl

Sometimes ghusl must be performed for performing the prayer (or any action that it is necessary to be on wudu’ for). Ghusl is washing the whole body with the intention of obeying the order of Allah. We now discuss the occasions of ghusl and how to perform the ghusl.

Obligatory Ghusls

For both men and women: (1) Janaba (ritual impurity), (2) Touching a dead body.

For The Dead

For women only: (1) Haydh 78 (2) Istihadha79 (3) Nafas.80

Now, we shall discuss the rulings related to each one of these obligatory ghusls.

Ghusl Of Janaba

How does a person become ritually impure with janaba?

1) Releasing of semen

• If it is a little or a lot

• While sleeping or awake

2) Sexual intercourse

• If it is forbidden or allowed

• If semen is released or not 81

If the semen moves inside the body but does not come out, it does not cause janaba.82

One, who knows that semen has come out of his body, must perform a ghusl.83

When one does not know whether that which has come out of him is semen or not, he has to see if the liquid that has come out of him has the signs of semen or not. If it has the signs of semen, he is ritually impure, but if it does not, he is not impure.84

3) The signs of semen:

• It is released with lust.

• It is released out with pressure and thrust.

• After it is released the body becomes relaxed.

So, when a liquid that comes out of one’s body that does not know if it is semen or not, has all of these signs, then that one is ritually impure and if not, he is not impure, even if only one sign is missed. This rule applies to all except women or ill people who with only the sign of releasing out of lust become ritually impure.

It is recommended that one urinates after releasing semen. If he does not urinate and after performing the ghusl some wet comes out that he does not know if it is semen or not, it is considered as semen.85

Acts Forbidden For A Junub To Do

Acts Forbidden for a Junub86 to Do87

• Touching the Qur’an, the name of Allah and, as an obligatory precaution, the names of the Prophet, the Imams and Fatima az-Zahra (peace be upon them) with the body

• Going to Masjid al-Haram88 and Masjid an-Nabi89, even only passing from one gate to another

• Staying in a mosque

• Putting something in a mosque, even if it is from outside the mosque

• Reciting the suras (chapters) of the Qur’an that have a verse in which sajda (prostration) is obligatory, even reciting one letter from the chapter.90

• Staying in one of the Imam’s holy shrines (as an obligatory precaution)

The Suras Having Obligatory Sajda (Prostration)

The Suras Having Obligatory Sajda (Prostration) 91

1) The Sura of as-Sajda (32)

2) The Sura of Fussilat (41)

3) The Sura of an-Najm (53)

4) The Sura of al-Alaq (96)

Two Rulings

It is not a problem if a junub (impure) person enters from one door of a mosque and exits from another (passing through without staying), except Masjid al-Haram and Masjid an-Nabi where even passing through is not permitted.92

The place that someone assigns for prayer in his house (and that in the offices or workplaces as well) does not have the rulings of a mosque.93

Performance Of Ghusl

While performing the ghusl, the entire body, the head and the neck must be washed.

Sometimes the ghusl is obligatory, like the ghusl of janaba and sometimes recommended, like the Friday ghusl. In other words, there is no difference in the way of performing the ghusls except in the intention.

Ghusl is performed in the following way:
There are two ways in performing the ghusl:

1. Tartibi (Orderly)

Tartibi 94 (orderly):

• To wash the head and neck first

• To wash the right side of the body95

• And then to wash the left side of the body

2. Irtimasi (Immersing)

• With the intention of ghusl, one is to put the whole body under water at one time.

• Or to go little by little into water until the whole body is immersed in water.

• Or when being under water, with the intention of ghusl one moves or shakes his body.

Explanation

Ghusl can be performed in either tartibi or irtimasi way. In the tartibi ghusl one should first wash his head and neck, then the right side of his body and then the left side. In the irtimasi ghusl one has to put his whole body under water, if there is enough water to do that.

Rulings Of Ghusl

Every condition that is obligatory in performing wudu’ is also obligatory in performing ghusl, except for successiveness. It is also not necessary to wash the body from high to low.96

One, who has to do many obligatory ghusls, can do one ghusl with the intention of all of them.

One, who has performed the ghusl of janaba, does not need to do wudu’ for the prayer. But, as for the other ghusls, the prayer cannot be offered with them alone; wudu’ must be performed as well.97

The entire body must be tahir in the irtimasi ghusl, but it is not a condition for the body to be tahir in the tartibi ghusl. It is enough to make each part of the body tahir before washing that specific part.98

The Ghusl of jabeera is the same as the wudu’ of jabeera, but as an obligatory precaution one must perform it in the tartibi way.99

One, who is undergoing an obligatory fast, cannot perform an irtimasi ghusl, because it is not permissible for a fasting one to intentionally immerse his head into water, but if he forgets that he is fasting and performs the ghusl, his ghusl is valid.100

It is not necessary in ghusl for the whole body to be washed by the hand, but it is enough, with the intention of ghusl, to make water reach every part of the body.101

Ghusl becomes void in the following cases:

• Performing a ghusl in a public bathroom with the intention of not paying the owner of the bathroom, even if one satisfies the owner after the ghusl.

• Performing a ghusl in a public bathroom with the intention of paying the owner later on, but without knowing whether the owner will be satisfied with that or not, even if after the ghusl one makes the owner satisfied with that.

• If one wants to pay haram (unlawful) money or money that khums102 has not been deducted from to the owner of the public bathroom house.103

• If, while performing ghusl, a minor hadath (such as emitting wind, making water and the like) happens, the ghusl is not void, but for the prayer wudu’ must be performed, even if it is a ghusl of janaba.104

It is possible for a woman, just like a man, to have a wet dream. If she is certain that semen has come out of her, ghusl will be obligatory, but if she has a doubt about it, she does not have to perform a ghusl.105

Masturbation is a prohibited action. Ghusl must be done when semen is released as a result of this action.106

The duty of one who, after performing a ghusl realizes that water has not reaches a certain part of his body, is:

• If he has performed an irtimasi ghusl, he must repeat it, whether he knows, or not which parts of his body water has not reached.

If he has performed a tartibi ghusl:

• If he does not know which part water has not reached, he must repeat the ghusl.

If he knows which part water has not reached:

• If it is in his left side, it is enough to wash the part that was not washed.

• If it is in his right side, that part must be washed and then the left side must be washed again.107

• If it is in the head or the neck, that part must be washed, then the right side, and then the left side must be washed again.108

Doubts In Ghusl

• The doubt about performing the ghusl that one does not know whether he has performed a ghusl or not: in this case one must perform a ghusl (any prayer that has been offered before that is correct, but for prayers that will be offered later, one must perform the ghusl).

The doubt about the ghusl when one does not know whether it has been performed in the correct way or not:

• If the doubt comes after finishing the ghusl, the doubt should be ignored, and the ghusl is considered as correct.

If the doubt comes during the ghusl:
• When the doubt is about washing a part of the right side: if one has begun washing the left side, the doubt should be ignored. If one has not begun washing the left side yet, he should wash the part that he has a doubt about and then he washes the left side.

• When the doubt is about washing the head or the neck: – if one is washing the right side, he should ignore his doubt. If he has not begun washing his right side yet, he should wash the part that has a doubt about, and then wash the right side and the left side.

• When the doubt is about a part of the body that whether it is apparent or not (such as the hole in the ear for the earring), it is not necessary to wash that part.

• When the doubt is during the ghusl that there is something that may prevent water from reaching the body or not: – if there is a rational possibility for that, he must check his body, otherwise, it is not necessary to do that.109

The Ghusl After Touching A Dead Person

One must perform a ghusl after touching the body of a dead person with any part of his body if the dead person has become cold and not yet been washed. 110

In the following cases it is not necessary to perform a ghusl after touching a dead person:

• After touching one who has been martyred in the battlefield, on condition that he has died in the battlefield.

• After touching a dead one who is still warm and has not become cold yet.

• After touching a dead one who has been washed (with the ritual ghusl). 111

The ghusl of touching a dead person is performed in the same way as the ghusl of janaba, but, if one who has performed the ghusl of touching a dead person wants to offer the prayer, he must, also, perform wudu’.112

Ghusl Of The Dead

When a believer dies, it is obligatory on all the mukallafs to perform the ghusl for him (to wash the dead believer), enshroud him, offer the prayer of the dead on him, and bury him. If some Muslims perform this obligation, it shall not be obligatory on the others.113

It is obligatory to perform three ghusls for the dead:

First: with water that is mixed with sidr.114

Second: with water that is mixed with camphor.

Third: with pure water.115

The ghusl of the dead is performed in the same way as the ghusl of janaba. It is an obligatory precaution that as long as it is possible to perform a tartibi ghusl, an irtimasi ghusl should not be performed.

Ghusls That Are Only For Women

Haydh (menstruation), Nifas (puerperium) and Istihadha (irregular menstruation).

• The blood that a woman sees at the time of childbirth is the blood of nifas.116

• The blood that a woman sees regularly every month is the blood of haydh.117

• When the blood of haydh or nifas stops, woman must perform ghusl to offer the prayer or any other obligation that requires purity.118

• Any other blood that a woman sees, is to be referred as the blood of istihadha. In some cases, when she sees this blood, she must perform a ghusl in order to offer the prayer or any other obligation that requires purity.119

Tayammum

In the following cases one must perform tayammum instead of wudu’ or ghusl:

• When there is no water, or it is not possible to get water.

• When water would cause some harm (for example, if by using cold water, one may be ill).

• When due to using water to perform wudu’ or ghusl, one, his wife, his child, his friend or anyone that has some sort of relationship with him would be ill or die of thirst.

• When keeping the lives of some is obligatory on someone (even the animals under one's charge) and when not giving them water may make them die or be harmed, tayammum would be obligatory instead of wudu’ with water.

• When one's body or clothes are najis and there is water enough only to purify them and he does not have other clothes.

• When there is no time to perform wudu’ or ghusl120

• When using the water or the vessel of water is unlawful, such as when it is usurped.121

How Tayammum Is Performed

1. Hitting the palms of the two hands at the same time on the thing that tayammum is performed with is right.

2. One is to wipe the two hands on the whole forehead as well as the two sides of it from the place where the hair grows until above the eyebrows and above the nose.

3. One is to wipe with the left hand’s palm on the back of the right hand.

4. One is to wipe with the right hand’s palm on the back of the left hand.122

All the actions of tayammum must be done with an intention of tayammum and obedience to the order of Allah. It should also be made clear that that certain tayammum is instead of wudu’ or instead of ghusl.123

Things That Tayammum Is Performed With

1. Soil

2. Sand

3. Different kinds of stone like manganese, marble, gypsum, limestone.124

4. Baked Mud like bricks and jugs.125

Some Rulings

There is no difference between the tayammum that is performed instead of a wudu’ and the tayammum that is performed instead of a ghusl, except in the intention.126

Things that invalidate wudu’ also invalidate the tayammum that is performed in place of wudu’.127

After performing the tayammum that is in place of ghusl, anything happens that requires a ghusl, such as janaba or touching a dead person, will invalidate the tayammum.128

Tayammum is permissible only when one is not able to perform wudu’ or ghusl. Therefore, if one, without a cause, performs tayammum, his tayammum is void. Also, if the cause disappears, that if one has no water and then he finds water, his tayammum will be invalid.129

If one performs tayammum instead of the ghusl of janaba, it is not necessary to perform wudu’ for the prayer, but if he performs tayammum for other ghusls, he cannot offer the prayer with that tayammum. He has to perform a wudu’ in order to offer the prayer and if he cannot, he has to perform a second tayammum in place of that wudu’.130

Conditions Of Tayammum

1. The parts of tayammum (the forehead and the two hands) must be pure.131

2. To wipe the forehead and the back of the hands from high to low (from the wrist to the end of fingers)

3. Things that tayammum is performed with must be pure and not usurped.

4. The orderliness of tayammum must be observed.

5. Successiveness in tayammum must be observed.

6. Nothing should be there between the hand and the forehead or the palm and the back of the hands when wiping on them.132

The Time Of Prayer

After we have learned the rulings of tahara (purity), we will step by step get ready for the performance of the prayer. In order to be acquainted with the rulings and conditions of the prayer, we will start with learning the kinds of prayer, whether obligatory or recommended.

Obligatory prayers are also divided into two parts.
Some of them have to be performed every day, at special times during the day and the night. Some of them become obligatory due to certain occasions and are not performed always and every day.

To be familiar with the different kinds of obligatory prayers, we shall study the following:

Kinds Of Prayer

Obligatory Prayers

(A) Daily prayers:

1. Morning (fajr prayer)

2. Noon (dhuhr prayer)

3. Afternoon (asr prayer)

4. Sunset (maghrib prayer)

5. Night (isha' prayer)

(B) As a result of an occurrence:

1. Signs (miracles)

2. Obligatory tawaff (circumambulation)

3. For the dead

(C) The prayers required from a deceased father133 that the eldest son has to offer.

(D) The prayer that is obligatory because of a vow.

Recommended Prayers

Recommended prayers are too many.134

The Times Of The Daily Prayers

There are five daily prayers. These prayers altogether have seventeen rak’as135

• The morning prayer has 2 rak’as

• The noon prayer has 4 rak’as.

• The afternoon prayer has 4 rak’as.

• The sunset prayer has 3 rak’as.

• The night (isha') prayer – 4 rak’as.

The first question one would ask about these prayers is: at what time should they be offered?

• The time of the Morning Prayer is from the (Adhan of) dawn until the sunrise.

• The time of the Noon and Afternoon prayers is common from the legal noon until the sunset.136

• The time of the Sunset and Night prayers is common from the sunset until midnight.137

Explanation

The Time Of The Morning Adhan

About to the time of the morning Adhan, a light begins rising high and this is called the first dawn. When this light spreads, it is called the true dawn and it is the beginning of the Morning Prayer. 138 139

Noon

When the shadow of a stick (or the like) that is placed vertically in the ground reaches the smallest extent and then it is about to grow bigger, then it is the "legal noon" and the beginning of the Noon Prayer.140

Sunset

When the redness that is found in the sky to the west after the set of the sun disappears, it is the time of the "real" sunset.141

Midnight

The middle between the sunset and the Adhan of morning is the midnight which is the end of the Night (isha') Prayer. If one intentionally or due to some reason (such as forgetfulness or sleeping) does not perform the Sunset (maghrib) Prayer and the Isha' Prayer until midnight, as an obligatory precaution, he must perform them before the Adhan of morning without the intention of ada' (offering the prayer in its time) or qadha’ (offering the prayer out of its time as due).142

The Rulings Of The Prayer Time

The prayers that are not daily prayers and that become obligatory because of an occurrence do not have a specified time to be offered in. Their time depends on the time of the occurrence that makes prayer obligatory. For example, the prayer of signs is required when there is an earthquake, an eclipse or another occurrence. The prayer for the dead becomes obligatory when a Muslim dies. These points will be explained in their places later on.

• If the whole prayer is offered before its time or, intentionally, it is started before its time, it is void.143

• If the prayer is offered in its time, in the Islamic legal system it is called ada’.

• If the prayer is offered after its time, in the Islamic legal system it is called qadha’.

• It is recommended to offer the prayer at the beginning of its time. The closer it is to the beginning of the time the better, except when it is delayed for something better, such as waiting for the congregational prayer to start.144

• If the time remaining for the prayer is so short that when one offers the recommended acts of the prayer, a part of the prayer will be offered out of its time, one should not perform the recommended acts. For example, if one wants to recite the qunut 145 but the time will end if it is recited, one should not recite it.146

• If someone offers Noon and Afternoon Prayers at the beginning of their time and then he travels by airplane and reaches his destination where the time of Noon and Afternoon Prayers has not come yet, he does not have to offer the prayers again. It is the same when there is time still remaining for the noon and afternoon prayers.147

• If someone travels by an airplane after the sunrise where he has not offered the Morning Prayer on that day, and when he reaches his destination, he finds that the sun has not risen yet, he must offer the Morning Prayer for that day.148

• If someone has not offered Noon and Afternoon Prayers and after the sunset (where his prayers become qadha’) he travels by airplane and when the airplane goes high in the sky, he sees the sun, he must offer the prayer inside the airplane with the intention of ada’ even if there is a time for only one rak’a.149

• If the time of prayer comes during the movement of the airplane, as when the airplane flies before the Adhan of morning and then the time of Morning Prayer comes and ends while the airplane is still flying in the sky, one must offer the prayer inside the airplane.

The Qibla

The Kaaba in al-Masjid al-Haram in Mecca is the “qibla” to which Muslims must turn for prayer. Burying the dead and slaughtering an animal is also performed in the direction of the qibla.

It is enough for a person outside of Mecca to face the qibla when offering the prayer in such a way that people would say he is facing the qibla.150

The Ways To Determine The Direction Of The Qibla

• When one is certain that he knows the direction of the qibla.

• When two just persons show the direction of the qibla.

• When there is someone who knows the direction of the qibla through scientific bases and is trustworthy.

• Through supposition that is obtained from the mihrabs of the mosques or the graves of Muslims.

Determining The Qibla By Direction Finding

With paying attention to the fact that the city of Mecca is in the northern hemisphere and close to the tropic of Cancer (to the south of it), if one knows the place, where he lives, in which direction to the Kaaba is, can determine one of the four directions to be the direction of the qibla.

Directions

The four main directions are the north, the south, the east, and west. The four other sub-directions are the north-east, the north- west, the south-east, and the south-west.

Finding The Direction Due To The Sun

In the sunny days, one may determine the directions according to the position of the sun in the sky.

In the northern hemisphere, the sun is seen in the east at the time of rising. Before noon, it is seen in the south-east and at noon it is seen in the south. Afternoon it is seen in the south -west and at sunset, it is seen in the west.

In the southern hemisphere, the sun is seen in the north-east before noon and in the north at noon. In the afternoon it is seen in the north-west.

In this way, by seeing the position of the sun and knowing what time of day it is, one can find approximately the directions.

The Duty Of One Who Does Not Know The Direction Of The Qibla

If someone realizes after searching for the direction of the qibla finds that he is unable to find it, he should face whatever direction he thinks the qibla would be and offer the prayer. If the qibla is completely not known and there is enough time, he should offer the prayer (four times) in all four directions.

If there is no enough time, he should offer the prayer in three directions, and if there is no enough time for three times, he offers the prayer in two directions, and if not, he offers the prayer one time in one direction.

After that, one of the following situations may be present:

• The direction of the qibla is not known and the prayer one offers is sufficient.

• Later on, it is found that one has faced the qibla while offering the prayer and so the prayer is correct.

• Later on, it is found that one has offered the prayer while the qibla was behind him, or to the right or the left. If he finds this while there is enough time for the prayer, he must repeat his prayer, otherwise, his prayer is correct, although it is a recommended precaution to offer the prayer as qadha’ later on.

• Later on, it is found that one has offered the prayer a little bit off the qibla but not to the complete right or left of the qibla. In this case, the prayer is correct.151

Explanation

If one offers the prayer in all four directions, undoubtedly, he offers it either in the direction of the qibla or a little bit off it. If he offers the prayer in two or three directions and one of them was in the direction of the qibla or a little bit off it, it is sufficient.

The Clothes Of One Offering The Prayer

One of the subjects that must be paid much attention to before offering the prayer is the clothes. We will now discuss the amount and conditions of clothing.

The Amount Of Clothing

• Man has to cover his private parts and it is better to cover from the navel to the knee.

• Women have to cover their entire body except, (a), her hands, (b), until the wrists, (c) her feet until the ankle and (d) the amount of her face that she must wash in wudu’.152

It is not obligatory for woman to cover the amount of her hands, feet and face mentioned above, but it is also not a problem if she does cover them.153

The clothes of one offering the prayer must have the following conditions:

1. Tahir (pure) not to be najis.

2. Lawful (not to be usurped)

3. Not to be made from the parts of a dead animal, such as from the skin of an animal that has not been slaughtered due to the Islamic law. Even belts and hats are included in this condition.

4. Not to be from an animal whose meat is unlawful to eat, such as the clothes that are made from the skin of a leopard or a pig.

5. If the person offering the prayer is a man, he cannot wear clothes made of gold or silk.

6. If one performing the prayer wears clothes made of the skin of an animal whose meat is unlawful to eat, even if it is made of the lifeless parts of that animal such as the hair, his prayer will be void.154

7. In addition to clothes, anything else, such as watch bends, buttons, belts or other things that are made of the skin or other parts of an animal whose meat is unlawful must not be worn by Muslims during offering the prayer; otherwise, the prayer will be null.

8. Clothes, which are made from the hair or fur of an animal whose meat is lawful to eat, are permitted to offer the prayer with, because they are neither najis, nor from a dead animal or from an animal whose meat is unlawful to eat.155

9. Offering the prayer with clothes that are made in a non -Islamic country from the live parts of an animal is void, unless one is certain that the animal has been slaughtered due to the Islamic law.

10. If a piece of the clothing, even if it is small, is made from a dead animal, the prayer will be void with it.156

11. As an obligatory precaution the prayer is not to be offered with something that is made from a live part of a dead animal, even if it is not a part of clothing.157

12. There is no problem in offering the prayer with clothes that one doubts if they are made from an animal whose meat is lawful to eat or not, whether they are made in an Islamic country or a non-Islamic country.158

13. If one forgets and offers the prayer with clothes that are made from an animal whose meat is unlawful to eat, and then he remembers, as an obligatory precaution he must offer that prayer again.159

It should also be mentioned that in addition to the clothes, the body of one, who offers the prayer, must also be tahir.

In the following cases, a prayer that is offered with najis (impure) body or clothes is void:

1. If one intentionally offers the prayer with his body or clothes being najis. For example, one knows that his body or clothes are najis, but nevertheless, he offers the prayer.160

2. When one neglects to learn the ruling and then due to his ignorance he offers the prayer with his najis body or najis clothes.161

3. When one has been aware that his body or clothes were najis, but then he forgets and offers the prayer with them.162

In the following cases the prayer is valid when offered with najis body or najis clothes:

1. If it is not known that the body or the clothes are najis and after the prayer is offered one realizes this fact.163

2. When because of a wound, the body or the clothes become najis and washing them with water or changing the clothes is too difficult.164

3. When the body or the clothes become najis by blood, but the amount of blood is less than a dirham165 coin (in area).

4. If one has no other choice than to offer the prayer with a najis body or najis clothes, as when there is no water to purify the clothes.

Some Rulings

If little clothing such as socks, gloves, or a handkerchief in one’s pocket are najis, they do not affect the validity of the prayer, but on condition that they are not made from a dead animal or from an animal whose meat is unlawful to eat.166

It is recommended to wear a cloak, white and cleanest clothes, and to use good perfumes and an agate ring while offering the prayer.167

It is Makruh (hated or not recommended) to wear black, dirty or tight clothes, or clothes that have a picture of a human face or a shirt that is not buttoned up during the prayer.168

The Place Of Prayer

The place where one offers the prayer in must have the following conditions:

1. It must be lawful (not usurped).

2. It has to be still and not moving (such as a moving car).

3. It is not to be so small that one cannot stand, do ruku’ or sajud properly.

4. The place that one puts his forehead on when prostrating must be tahir.

5. If the place, where one offers the prayer, is najis, it must not be wet so that the wet may be transferred to one’s body or clothes.

6. The place, where one puts his forehead on when prostrating, is not to be four fingers (when joined together) higher or lower than the place of the knees and as an obligatory precaution not to be four fingers higher or lower than the toes.

Rulings Of The Place Of Prayer

1. The prayer is void when it is offered in a property where permission is not given (for example, in a house where the owner does not give permission to one to enter).169

2. When one is obliged to offer the prayer in something moving (such as a train or an airplane), or in a place where the ceiling is low or in a narrow place (like a foxhole) or the like, the prayer is valid.170

One of the conditions of the place where the prayer is offered is to be motionless. For this reason, it is not correct to offer the prayer in an airplane, train or automobile, that when it moves to such an extent, the body of one, who offers the prayer, moves.

If one has to offer the prayer in that condition, (for example, when he waits until the plane will land, the time of the prayer will elapse and then the prayer will be qadha’), then there will be no problem in offering the prayer in that condition.

Of course, the other conditions of the prayer should be observed and performed in this manner:

1. Wudu’ must be performed for the prayer. If one is not able to perform wudu’, he must perform tayammum. If one cannot perform tayammum too, as a recommended precaution, 171 he should offer the prayer and at a later time he offers it again as qadha’.

2. If it is possible, one must offer the prayer while standing up; otherwise, he must perform it while sitting down.

3. One must face the qibla while offering the prayer. So, if the vehicle turns while one is offering the prayer, he must also turn to remain facing the qibla.

4. It is permissible to perform the sujud (prostration) on paper, when there is no torba, 172 soil, or a piece of rock.

5. If one is not able to observe some of the conditions of the prayer, he must offer the prayer in the best way as possible as he can. 173

6. The place of offering the prayer must be lawful that it is not to be usurped. There is no problem in offering the prayer in a place where one does not know whether it is usurped or not, but if he knows that it is usurped, the prayer is impermissible there.174

7. If one offers a prayer in a place and after finishing the prayer, he understands that that place is usurped, his prayer is valid.175

8. There is no problem in offering the prayer in a usurped land when one does not have any other choice.176

9. One must observe good manners not to offer the prayer by giving his back to the tomb of the Prophet (S) or the tombs of the infallible imams (‘a).177

10. It is recommended to offer the prayer in the mosque. There is a great emphasis on this matter in Islam.178

The Rulings Of The Mosque

The following acts are prohibited:

• Decorating the mosque with gold (as an obligatory precaution)

• Selling the mosque, however destroyed it is

• Impurifying the mosque; when the mosque is impurified, it must immediately be purified.

• Taking earth or sand from the mosque, even if there is a great quantity in it

The following acts are recommended:

• Being the first one to go to the mosque and the last one to leave it

• Turning on the mosque’s lights

• Cleaning the mosque

• When entering the mosque, stepping in with the right foot first

• When leaving the mosque, stepping out with the left foot first

• Offering a two rak’as recommended prayer as greeting to the mosque.

• Using good perfume and wearing one’s best clothes when going to the mosque.

The following acts are Makruh (not recommended):

• Making the minaret higher than the roof (dome) of the mosque

• Passing through the mosque, as a shortcut, without offering prayers there

• Spitting and snorting in the mosque

• Sleeping in the mosque, except when one does not have any other choice

• Yelling and raising one’s voice in the mosque, except for calling out the Adhan

• Doing business transactions in the mosque

• Discussing things related to this worldly life

• Going to the mosque when one has eaten garlic or onion to such an extent that his breath bothers other people179

• It is Makruh for the neighbor of the mosque, who has no excuse, to offer the prayer in other than the mosque.

It is recommended not to do the following with one who does not go to the mosque:

• Eating food with him

• Consulting with him

• Being his neighbor

• Giving him a woman as a wife

• Taking a woman from him as a wife180

Adhan And Iqamah

It is recommended for one, who offers the daily prayer, to recite the Adhan, and then the Iqamah and then begin the prayer.181

Adhan and Iqamah must be recited after the time of the prayer come; they are void if recited before the time of the prayer.182

The Iqamah must be recited after the Adhan. It is not correct to recite it before the Adhan.183

There should be no long stop between the statements of the Adhan and Iqamah when reciting them. If there is a long stop that is not normal between the statements of the Adhan or the Iqamah, they must be repeated.184

When the Adhan and the Iqamah are recited for a congregational prayer, one who wants to participate in this prayer, does not have to recite them (the Adhan and the Iqamah).185

There is no Adhan or Iqamah for recommended prayers.186

It is recommended on the first day of a newborn child’s life to recite the Adhan in its right ear and the Iqamah in its left ear.187

It is recommended for one, who is chosen to recite the Adhan, to be just, punctual and of an orotund voice. 188

Questions

1. Mention four common rulings concerning the wiping on the head and on the feet.

2. Is it permissible to wipe on the head while walking?

3. Mention the obligatory limits of the wiping on the head and on the feet.

4. What ruling does performing wudu’ with water, which is especially used for drinking, have?

5. What is the duty of one who is unable to perform wudu’?

6. Explain the intention of being close to Allah in the wudu’.

7. What is the difference between the orderliness and successiveness in wudu’?

8. What is one’s duty in wudu’ when he has three of his toes being bandaged?

9. What is one’s duty when he has a jabeera that is najis and it is not possible to remove it?

10. Does taking a nap annul the wudu’?

11. What ruling does the going of a junub (impure) one to the shrine of one of the infallible imam’s children have?

12. Someone is junub and he performs one ghusl on Friday with the intention for both janaba and Friday ghusl. Is it permissible to him to offer the prayer with this ghusl or does he need to perform wudu’ as well?

13. What is the difference between the ghusl of the dead and the ghusl of touching the dead?

14. In what circumstances should a martyr not be washed (done a ghusl)?

15. What ruling does tayammum with bricks and a lump of earth have?

16. What ruling does tayammum with wood and leaves of trees have?

17. Can one, who is junub and too shy to perform ghusl, perform tayammum instead of his ghusl or not?

18. Name the prayers that always have to be performed in the night.

19. Calculate the midnight of a night when the sunset is at 6:15 p.m. and the Morning Adhan is at 4:15 a.m.

20. What ruling does a prayer have if after it has been finished one realizes that his clothes were najis?

21. In what conditions can one offer the prayer with clothes that he knows they are najis?

22. What is one’s duty if he realizes during the prayer that his clothes are najis?

23. Give three examples where one out of necessity can perform the prayer with his body or clothes being najis?

24. What ruling does offering the prayer on a najis carpet have?

25. What is the recommended behavior with one who does not go to the mosque?

26. What ruling does offering the prayer in an airplane or a train have?

• 1. Tahrir al-Wasa’il, vol. 1 p. 21, rule 1.
• 2. Ayatollah Khamene’i: From the end of the toe until the place between the ankles. (Muntajaba az istifta’at, question 13).
• 3. Tahrir al-Wasa’il, vol. 1 p. 21, rule 1-2.
• 4. Tawdih al-Masa’il, rule 243.
• 5. Tawdih al-Masa’il, rule 237.
• 6. Tawdih al-Masa’il.
• 7. Tawdih al-Masa’il, rule 240.
• 8. Tawdih al-Masa’il, rule 241.
• 9. Tawdih al-Masa’il. rule 242.
• 10. Al-Urwat ul-Wuthqa, vol. 1 p. 205, rule 14.
• 11. Al-Urwat ul-Wuthqa, p. 206, rule 16.
• 12. Al-Urwat ul-Wuthqa, rule 17.
• 13. Ayatollah Khamene’i: Washing the face and arms once is obligatory, twice is permissible, and more than this is not allowed. One who determines if it is the first washing or the second is the one who is doing wudu’, for example, with the intention of the first washing, one can pour water on his face many times.
• 14. Al-Urwat ul-Wuthqa, vol. 1 p. 217, rule 23, Istifta’at, vol. 1 p. 34.
• 15. Ayatollah Khamene’i: The wiping of the head and the feet should be done with the wet remaining in the hands after washing the parts of wudu’. As a precaution the head should be wiped with the right hand but wiping from the top downwardly is not a condition.
• 16. Tawdih al-Masa’il, rule 249-251, 257, Tahrir al-Wasa’il, vol. 1 p. 23, rule 14. Ayatollah Khamene’i: Wiping on a wig, if it is not possible to remove it, does not have a problem. (Ajwibat al-Istifta’at, vol. 1, p. 35, question 105 and p. 41 question 131).
• 17. Ayatollah Khamene’i: (long) from the tip of the toe to the ankle. (Muntajaba az istifta’at question 13)
• 18. Tawdih al-Masa’il, rule 252-253, Al-Urwat ul-Wuthqa, vol. 1 p. 209.
• 19. Tawdih al-Masa’il, rule 255.
• 20. Tawdih al-Masa’il, rule 257.
• 21. Al-Urwat ul-Wuthqa, vol. 1 p. 212, rule 26.
• 22. Al-Urwat ul-Wuthqa, vol. 1 p. 212, rule 26.
• 23. Al-Urwat ul-Wuthqa, vol. 1, p. 212, rule 27
• 24. Tawdih al-Masa’il, rule 260
• 25. Tawdih al-Masa’il, rule 261
• 26. Tawdih al-Masa’il, rule 261-262
• 27. Tawdih al-Masa’il, rule 261-262, rule 265.
• 28. Al-Urwat ul-Wuthqa, vol. 1 p. 225, rule 6-8, Tawdih al-Masa’il, rule 261-262 rule
  267-272.
• 29. Tawdih al-Masa’il, rule 261-262l, rule 271.
• 30. Tawdih al-Masa’il, the conditions of wudhu.
• 31. The face, the head, the hands and the feet.
• 32. Tawdih al-Masa’il, p. 35.
• 33. Tawdih al-Masa’il p. 37, 13th condition, and rule 259.
• 34. Istifta’at, vol. 1 p.36-37, rules 40-45.
• 35. Tahrir al-Wasa’il, vol. 1 p. 28, rule 15, Tawdih al-Masa’il, rule 283.
• 36. Al-Urwat ul-Wuthqa vol. 1 p. 234.
• 37. Tawdih al-Masa’il, rule 286.
• 38. Al-Urwat ul-Wuthqa vol. 1, p. 232, Tawdih al-Masa’il, rule 288 and 672.
• 39. Tawdih al-Masa’il, p. 31, 8th condition.
• 40. Tawdih al-Masa’il, rule 282.
• 41. Tawdih al-Masa’il, rule 280.
• 42. Tawdih al-Masa’il, rule 324-325
• 43. Same as above. Ayatollah Khamene’i: As a precaution, if wiping a wet hand on the wound is not harmful, it should be done.
• 44. Tawdih al-Masa’il, rule 326. Ayatollah Khamene’i: If one cannot wipe with a wet hand over the wound, he must do tayammum. If one is able to put a tahir piece of cloth over the wound and wipe with a wet hand over it, as a precaution, one should do wudu’ in that manner in addition to tayammum.
• 45. Tawdih al-Masa’il, rule 335.
• 46. Tawdih al-Masa’il, rule 343.
• 47. Tawdih al-Masa’il, rule 330.
• 48. Tawdih al-Masa’il, rule 332.
• 49. Tawdih al-Masa’il, rule 334.
• 50. Tahrir al-Wasa’il, vol. 1 p. 32, rule 1.
• 51. Tawdih al-Masa’il, rule 298.
• 52. Tawdih al-Masa’il, rule 290.
• 53. Tawdih al-Masa’il, rule 295.
• 54. Tawdih al-Masa’il, rule 296.
• 55. Tawdih al-Masa’il, rule 297.
• 56. Tawdih al-Masa’il, rule 299.
• 57. Tawaff is the ritual circumambulation around the holy Kaaba that is performed in the Hajj, Umra (the minor Hajj) or at any time in Masjid Al-Haram in Mecca.
• 58. Tawdih al-Masa’il, rule 316.
• 59. Tawdih al-Masa’il, rule 317 and 319.
• 60. Except for the translation of the name of Allah.
• 61. Al-Urwat ul-Wuthqa, vol. 1 p. 189-191, rule 4-9, Istifta’at, vol. 1 question 47-48, 79 and 84.
• 62. Al-Urwat ul-Wuthqa vol. 1 p. 189-191, rule 11-17.
• 63. Al-Urwat ul-Wuthqa, vol. 1 p. 190, rule 9.
• 64. Istifta’at, vol. 1 p. 47, question 80.
• 65. Istifta’at, p. 47-48, question 81 and 83.
• 66. Tawdih al-Masa’il, rule 322. Ayatollah Khamene’i: It is recommended to be always in the state of wudu’, especially when one wants to enter a mosque, enter one of the holy shrines, hold or read the Qur’an, and in other times as well.
• 67. The irregular menstrual bleeding.
• 68. Major ritual impurity caused by sexual intercourse or masturbation.
• 69. Tawdih al-Masa’il, rule 323.
• 70. Al-Urwat ul-Wuthqa, vol. 1 p. 197.
• 71. Al-Urwat ul-Wuthqa, vol. 1 p. 200.
• 72. Istifta’at, vol. 1 p. 45, question 69-70.
• 73. Istifta’at, vol. 1 p. 45, question 71, 73.
• 74. Istifta’at, vol. 1 p. 45, question 71, 73.
• 75. Istifta’at, p. 46, question 74, 78.
• 76. Istifta’at, p. 46, question 74, 78.
• 77. Istifta’at, question 76.
• 78. Menstruation.
• 79. Irregular menstrual bleeding.
• 80. Puerperal period.
• 81. Tahrir al-Wasa’il, vol. 1 p. 36.
• 82. Tahrir al-Wasa’il, vol. 1 p. 36, rule 1.
• 83. Tahrir al-Wasa’il, vol. 1 p. 136, Al-Urwat ul-Wuthqa, vol. 1 p. 378.
• 84. Al-Urwat ul-Wuthqa.
• 85. Tawdih al-Masa’il, rule 348.
• 86. An impure person.
• 87. Tahrir al-Wasa’il, vol. 1 p. 38-39.
• 88. The Kaaba.
• 89. The mosque of the Prophet (S) in Medina.
• 90. Ayatollah Khamene’i: Only reciting the verses of obligatory sajda.
• 91. Tahrir al-Wasa’il, vol. 1 p. 38-39.
• 92. Tahrir al-Wasa’il, vol. 1, p. 38-39
• 93. Al-Urwat ul-Wuthqa, vol. 1, p. 288, rule 3
• 94. Tawdih al-Masa’il, rule 361, 367-368
• 95. Ayatollah Khamene’i: It is a precaution to make the washing of the right side of the body before [the left side] (Muntajaba az Istifta’at, question 16)
• 96. Tawdih al-Masa’il, rule 380.
• 97. Tawdih al-Masa’il, rule 391.
• 98. Tawdih al-Masa’il rule 372.
• 99. Tawdih al-Masa’il, rule 339.
• 100. Tawdih al-Masa’il rule 371.
• 101. Istifta’at, vol. 1 p. 56, question 117.
• 102. An Islamic levy of one fifth on certain things.
• 103. Tawdih al-Masa’il, rule 381-382.
• 104. Tawdih al-Masa’il rule 386.
• 105. Istifta’at, vol. 1 p. 50, question 90-91.
• 106. Istifta’at, vol. 1 p. 51, question 94-95.
• 107. Ayatollah Khamene’i: as an obligatory precaution.
• 108. Tawdih al-Masa’il, rule 364-365, 369.
• 109. Tawdih al-Masa’il, rule 366, 375, 378, 385, 388.
• 110. Tawdih al-Masa’il, rule 521.
• 111. Tahrir al-Wasa’il, vol. 1 p. 63, Tawdih al-Masa’il, rule 522 and 526, Istifta’at, question 179.
• 112. Tawdih al-Masa’il, rule 530.
• 113. Tawdih al-Masa’il, rule 542.
• 114. Powdered leaves of a lote-tree.
• 115. Tawdih al-Masa’il, rule 550.
• 116. Tawdih al-Masa’il, rule 508
• 117. Tawdih al-Masa’il, p. 55
• 118. Tawdih al-Masa’il, rule 446 and 515
• 119. Tawdih al-Masa’il, rule 395-396
• 120. What is meant by no time is that there is not enough time to both perform the wudhu or ghusl and the prayer in its appointed time.
• 121. Tawdih al-Masa’il, tayyamum.
• 122. Ayatollah Khamene’i: As an obligatory precaution, one should hit his palms on the ground again and wipe on the back of the right hand with the left palm, and then on the back of the left hand with the right palm. This order is the same for the tayammum that is performed instead of wudu’ and the tayammum that is performed instead of ghusl. (Muntajaba az Istifta’at, question 19)
• 123. Tawdih al-Masa’il, rule 700.
• 124. Ayatollah Khamene’i: Performing tayammum with plaster, lime, bricks and the likes after being baked is not unlikely. (Muntajaba az Istifta’at, question 17)
• 125. Tawdih al-Masa’il, rule 684-685, Al-Urwat ul-Wuthqa, vol. 1 p. 485.
• 126. Tawdih al-Masa’il, rule 701.
• 127. Tawdih al-Masa’il rule 720.
• 128. Tawdih al-Masa’il rule 722.
• 129. Tawdih al-Masa’il rule 723.
• 130. Tawdih al-Masa’il, rule 724.
• 131. Ayatollah Khamene’i: As a precaution, if it is possible to purify the forehead and hands, otherwise, tayammum is performed without purifying them though not purifying them is not unlikely. (Muntajaba az Istifta’at, question 20)
• 132. Al-Urwat ul-Wuthqa,, vol. 1 p. 495, Tawdih al-Masa’il, rule 692-694 and 704-706.
• 133. Ayatollah Khamene’i: The father and the mother.
• 134. Tawdih al-Masa’il, obligatory prayers
• 135. A part of the prayer consisting of standing, ruku, and sajda
• 136. Ayatollah Khamene’i: The end of the Afternoon Prayer is the set of the sun. (Muntajaba az Istifta’at, question 22).
• 137. Tawdih al-Masa’il, rule 731, 736.
• 138. Ayatollah Khamene’i: There is no difference between the moony nights and the dark nights in determining the true dawn and the beginning of the Morning Prayer. (Ajwibat al - Istifta’at, vol. 1, p. 109, question 368)
• 139. Tawdih al-Masa’il, rule 741.
• 140. Tawdih al-Masa’il, rule 729.
• 141. Tawdih al-Masa’il, rule 735.
• 142. Tawdih al-Masa’il, rule 740.
• 143. Tawdih al-Masa’il, rule 744.
• 144. Tawdih al-Masa’il, rule 751.
• 145. The supplication that is recited before the ruku (bowing) of the second rak’a while raising one’s hands.
• 146. Tawdih al-Masa’il, rule 747.
• 147. Tahrir al-Wasa’il, vol. 2, p. 632, rule 4.
• 148. Tahrir al-Wasa’il, vol. 2, p. 632, rule 4.
• 149. Tahrir al-Wasa’il, vol. 2, p. 632, rule 4.
• 150. Tawdih al-Masa’il, rule 776.
• 151. Tahrir al-Wasa’il, vol. 1 p. 141, rule 4, Istifta’at, vol. 1, p. 135, question 32.
• 152. Tawdih al-Masa’il, rule 788-789.
• 153. Tawdih al-Masa’il, rule 789.
• 154. Tawdih al-Masa’il, rule 824.
• 155. Tawdih al-Masa’il, rule 823.
• 156. Tawdih al-Masa’il, rule 821.
• 157. Tawdih al-Masa’il, rule 822.
• 158. Tawdih al-Masa’il, rule 827.
• 159. Tawdih al-Masa’il.
• 160. Tawdih al-Masa’il rule 799.
• 161. Tawdih al-Masa’il rule 800.
• 162. Tawdih al-Masa’il rule 803.
• 163. Tawdih al-Masa’il rule 802.
• 164. Tawdih al-Masa’il rule 848.
• 165. A former Arabic monetary unit.
• 166. Tawdih al-Masa’il, rule 848.
• 167. Tawdih al-Masa’il, rule 848.
• 168. Tawdih al-Masa’il rule 865.
• 169. Tawdih al-Masa’il, rule 866.
• 170. Tawdih al-Masa’il, rule 880.
• 171. Ayatollah Khamene’i: as an obligatory precaution.
• 172. Torba is the small disk of hardened soil the Shia usually prostrate on.
• 173. Tahrir al-Wasa’il, vol. 1 p. 108, rule 7, p. 151, rule 15.
• 174. Tawdih al-Masa’il, rule 870, Tahrir al-Wasa’il, vol. 1 p. 147, rule 1.
• 175. Tawdih al-Masa’il, rule 870, Tahrir al-Wasa’il, vol. 1 p. 147, rule 1.
• 176. Tawdih al-Masa’il, rule 870, Tahrir al-Wasa’il, vol. 1 p. 147, rule 1.
• 177. Tawdih al-Masa’il, rule 884.
• 178. Tawdih al-Masa’il, rule 893.
• 179. Al-Urwat ul-Wuthqa, vol. 1 p. 455-456.
• 180. Tawdih al-Masa’il, rule 896-897.
• 181. Tawdih al-Masa’il, rule 918, 926.
• 182. Tawdih al-Masa’il, rule 935.
• 183. Tawdih al-Masa’il, rule 931.
• 184. Tawdih al-Masa’il, rule 920.
• 185. Tawdih al-Masa’il, rule 923.
• 186. Al-Urwat ul-Wuthqa vol. 1 p. 601.
• 187. Tawdih al-Masa’il, rule 917.
• 188. Tawdih al-Masa’il rule 941.