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five daily prayers, which are twice the number of units
of the compulsory prayers (that is thirty four units).
The total number of units of both "nawafil" and
compulsory prayers is thus fifty one.
Here we remember an interesting incident which Raghib
al-Isfahani wrote about in his distinguished book
"al-Muhadirat". We learn that during the days
of Ahmad ibn 'Abdu 'l-'Aziz there was a man named Kanani
in Isfahan. Ahmad was learning the correct way to do the
prayers and the basic Shi'a beliefs from Kawani. one day
Ahmad's mother happened to see them during a lesson and
she said to Kanani: "Oh master, you have made my son
a Rafidi! (one of the Rafidah - i.e. a particularly
zealous Shi'a). Kanani immediately retorted:
"Foolish woman! The Rafidah perform fifty one units
of prayer daily, and your son does not perform even one
unit out of the fifty one. How can he be one of the
Rafidah?"
The "nawafil" of the month of Ramadan are of
great blessing and significance. Their number is one
thousand. Our Sunni brothers also perform these prayers,
but in congregation (jama'ah), and they are known among
them as "tarawih" from the Shi'a point of view
these prayers are not permissible in congregation
(jama'ah), because only the Friday prayer is a compulsory
congregational prayer. For details one can refer to the
tens of thousands books which contain elaborate and
explicit descriptions of the correct way to perform the
various compulsory or recommended prayers, and the
numerous recitations and invocations which are especially
associated with each prayer.
According to the religious code correct
"salat" depends upon three things. Firstly,
there are certain conditions which have be to be
fulfilled before the actual performance of the prayers,
although they are not included in the salat itself; these
conditions are so important that salat becomes absolutely
void if they are not attended to. They are six in number.
(1) 'Taharah' (one must be in state of ritual purity);
(2) Time (each compulsory prayer, and most ofthe
recommended prayers, are to be performed. "at a
particular time); (3) Qiblah (that is one should face
the'Ka'bah); (4) Covering (dress); (5) Intention (one
must make the intention to perform the prayer according
to that particular prayer); (6) Place (it must be
lawfully occupied; and the place for prostration must be
pure and clean).
Secondly, the constituent parts of salat are of two
kinds: they are either considered to be a fundamental
part of the prayer and thus absolutely compulsory, or
not. There are four compulsory actions. (1) Takbiratu
'lihram (that is the initial "allahu akbar");
(2) qiyam (standing to perform the prayer); (3) ruku'
(bending for ward) and finally sujud (prostration on the
ground). Likewise there are four conditions which are
compulsory but do not make the salat void if, for
example, one unintentionally does not fulfill them: (1)
qira'ah (the reading of Surah al-Hamd and one other
complete surah); (2) dhikr, tashahud and the final salam.
One must be Still and in a state of remembrance
throughout the prayer. Adhan and iqamah before the start
of the prayer are both strongly desirable (indeed almost
compulsory).
The following invalidate the prayer: anything which
breaks one's state of wudu', turning one's back on the
qiblah, and excessive movement. Any other action (which
is not a fundamental part of the prayer) such as talking,
laughing, weeping, looking to the right or left, eating
or drinking invalidate the prayer if done intentionally.
To purify oneself, ready for any act of 'ibadat (such
as prayer), one must make either wudu' (the minor
purification) or ghusl (the major purification). In case
of absence of water, or for some other reason like
illness, unbearable cold, shortness of time, when it is
not possible to do either of these two acts of
purification, their substitute is "tayammum"
(cf. the Qur'an which indicates this method of
purification: fa tayammamu sa'idan tayyiban - so
perform tayammum on pure earth - Surah al-Ma'idah). The
scholars of jurisprudence and the lexicographers give
various meanings for the word "sa'id". Some of
them say it only means dust, and some say. that it means
all kinds of pound (including sand, fragments of rocks,
stones, and mineral substances). We have limited our
ascription of salat to fundamentals: more detailed
studies may be found in numerous other works.
2. Sawm (Fasting)
According to the Shi'a faith, sawm (plural siyam),
fasting, is a pillar of the Islamic code. There are four
kinds of siyam: wajib (compulsory), mustahabb
(recommended), haram (forbidden) or makruh (undesirable).
The fasts made incumbent by the shari'ah (code of
religion) are those of the Holy month of Ramadan. Other
fasts become incumbent for some specific reason, for
instance "sawm kaffarah" (the penalty fast),
"badal"(in lieu of sacrificing an animal), in
lieu of someone else, "nadr" (as a vow, or
oath). The fasts of the months of Rajab and Sha'ban are
desirable as well as other fasts too numerous to mention
in this brief work. Fasting on the two 'id days and
"ayyam at-tashiq" (the three days after hajj)
is forbidden; to fast on the days of 'Ashurah and 'Arafat
are undesirable (according to many the 'Ashurah day fast
is strictly forbidden).
Details concerning the conditions and actual
performance of a certain fast, as well as the courtesies
(adab) and recitations associated with each, may be found
in the large number of books on this topic. The Shi'as
are extremely particular about the Ramadan fasts: many of
them would rather die of thirst or hunger than not
undertake it.
3. Zakat (Taxation)
We may consider salat and sawm as two acts of worship
('ibadat) whose immediate basis is physical rather than
spiritual. Zakat is of an entirely different nature.
According to the Shi'as, after salat in rank comes
"zakat" (taxation); indeed from some of the
traditions of the Holy Imams (a.s.) it is understood that
if somebody does not give "zakat" his salat
also is invalid Like all other Muslims the Imamiyah
consider "zakat" compulsory on nine things:
Animals - camels, cows, goats; Grains - wheat, barley,
dates, raisins; Money - gold, silver coins.
Besides these, zakat on other things, such as all
kinds of merchandise, horses and crops is desirable. The
precise conditions and regulations can be found in the
appropriate books of jurisprudence. It is interesting to
note that all the rules are in basic conformity with
those of the "fiqh" of the four Sunni schools
of thought, Hanafi, Shafi'i, Maliki and Hanbali. Among
those entitled to receive zakat are the poor and the
needy, according to God the Almighty's command in Surah
at-Tawbah: innama 's-sadiqatu li 'lfuqara' wa
'l-masakin.
Zakatu 'l-fitrah (poor-tax on the day or 'idu 'l-fitr)
is compulsory for every adult and sane person who can
financially support himself and his wife and children and
other members of the household dependent on bun. Its
quantity is one "sa'" (approximately 3 kilos)
of wheat, barley, or dates on behalf of every individual.
The nature of zakat is basically the same; whether
from the point of Shi'a or Sunni fiqh.
4. Khums
"Khums" which is another kind of tax, is
compulsory on five things: the booty taken from an enemy
in war; the pearls and minerals drawn from the sea;
hidden treasures mineral substances extracted from the
land; and lawfully gained money which has been mixed with
unlawful money, or profits gained from business, or land
transferred to a "dhimmi" (a Christian or a
Jew, living within the Muslim nation) from a Muslim.
The obligation of "khums" is based on the
command of Almighty God : "Know that the one fifth
of what you get as booty is the share of God, the Prophet
(s.a.w.). the relations, the orphans, the beggars and the
wayfarers" (Surah Anal). Moreover, we believe that
"khums" is a right which God the Almighty
particularly reserved for the descendants of Muhammad
(s.a.w.). Since charity is unlawful for the children of
the Holy Prophet (s.a.w.) (they can not receive zakat),
"khums" is a kind of compensation from the
bounty of God the Almighty.
"Khums" is divided into six parts: three are
for God, the Prophet (s.a.w.) and his kith and kin; and
the other three parts must be paid to the holy Imam, when
he is present. However, "khums" should be
handed over to the representative of the Imam, that is
the "just mujtahid", when the former is in
occultation, The Imam is to use these funds to protect
the religion of Islam and to complete the development
plans of the Muslim nations. This is the real purpose for
which it is to be used; it must be stressed that Sayyid
Muhammad Alusi wrote in a rather flippant manner in his
commentary on the Qur'an when he said: "In these
days the money accumulated from "khums" should
be placed in the cellar."
This, in fact, refers to a fictitious story current
among certain of our Sunni brothers, which relates that
the Shi'as say that their Imam disappeared in a cellar;
we need hardly point out that occultation of the Imam had
not the slightest connection with the aforementioned
cellar.
The Ithna Ashari Shi'as go to visit the cellar at
Samarrah, because it was the place where the Holy Imam
used to offer "tahajjud" (mustahab night
prayers). Also that was the place where the father and
the grandfather of the Holy Imam used to offer prayers to
God, the Almighty.
The remaining three parts of "khums", as we
have said, are the right of the poor people of the
Hashimi family (that is the family of the Prophet).
Such were the commandments of "khums" which
have been followed from the time of the Holy Prophet
(s.a.w.) until now. After the death of the Holy Prophet
(s.a.w.), the Muslim rulers suppressed this right to
"khums" of the Al Hashim (the progeny of the
Prophet) and instead collected the money into the baytu
'l-mal in order that they themse1ves could control its
use. This family, who had no right to "zakat",
were now also deprived of "khums".
It seems that Imam Shafi'i himself, in his book
entitled "Am", pointed out that the descendents
of the Prophet (s.a.w.), for whom "khums" was
set aside in place of charity, can neither be given
anything out of the prescribed charities, nor may they
take it, and if the giver of charity knowingly gives it
to them he will have to forego his heavenly reward.
Moreover, he adds: "if they have been deprived of
the right of "khums" it does not mean that
charity and other such things which are unlawful for them
will become lawful." Indeed, since the people in
power did away with this "right" altogether the
books of jurisprudence of the majority community are
quite silent upon this topic and not surprisingly Imam
Shafi'i has omitted to mention this topic in his books on
"fiqh".
In all Shi'a books of "fiqh",
"khums" has been given a special chapter just
like "zakat". (we must admit however that the
learned scholar Hafiz Abu 'Ubayd al-Qasim ibn Salam (died
224 A.H.), in his great work "Kitab al-amwal",
dealt with all the problems of "khums",
including the ways in which it should be spent, in a
special chapter. Most of the points he discussed are in
perfect consonance with Shi'a beliefs (vide pages
303-349).
5. Hajj
According to the Shi'a faith, 'hajj' (the pilgrimage
to Makkah) is one of the pillars of Islam. One who
abstains from performing this duty when he is able must
die the death of a Jew or a Christian as a punishment for
his failing. Anyone who refuses to obey this divine
command has come close to the threshold of being a "kafir".
God refers to such a person in Sural Al 'Imran: "wa
man kafara fa in allaha ghani un 'an al 'alamin -
anyone who commits "kufr" should know
that God is independent of all the worlds."
Hajj is a kind of financial and physical
"jihad". Indeed hajj should be called the true
jihad, and jihad should be called the true hajj. If we
ponder over their relationship a little carefully this
hidden meaning and basic harmony between the two will
become quite apparent.
Hajj becomes obligatory for a Muslim under the
following conditions: he should have reached the age of
puberty and be sane of mind; moreover he should have
sufficient financial means, be in good health and the
route leading to Makkah should be open and safe for
travel. Should these conditions be fulfilled, hajj
becomes immediately "wajib" (compulsory), but
once performed, a person need never go again in his
lifetime. Hajj is of various kinds:
(1) "Hajj afrad". The basis of this is the
holy verse: "For the sake of God, hajj is compulsory
for those who can reach there" (Al 'Imran: 97).
(2) "Hajj Qur'an". It is mentioned in the
verse: "Complete hajj and "umrah for the sake
of God" (Al Baqarah: 196).
(3) "Hajj tamatu'". This hajj is mentioned
in the following verse: "Whoever wishes to continue
the 'umrah to hajj should offer the sacrifice which, he
can afford" (Al Baqarah: 190).
Each of the above has been the subject of much
research. The decisions of the 'ulama' concerning the
various conditions for each kind of hajj are recorded in
the books of jurisprudence.
After going through a large number of books of the
Sunni 'ulama' we have come to the conclusion that in this
matter most of their laws are similar to those of ours;
of course, there are some differences to be found, but
they are not many.
The Shi'as give great importance to hajj and are very
particular about the performance of this obligation. Even
during the days when they had to journey amongst people
who were thirsting for their blood and enemies of their
honour and respect, they were unmindful of all the
dangers. So devoted were they, and so anxious to reach
Makkah, that they arrived in hundreds of thousands to
make the "tawwaf" of the Ka'bah
("tawwaf" is the special circumambulation of
the hajj). Fears for their life and property did not
lower their spirits. The feeling of the obligatory nature
of this pillar of Islam continued to move their steps
forward. Moreover they often performed hajj at enormous
expense. It is regretful that, in spite of this obvious
obedience to God's orders, it is still said that the
Shi'as seek the destruction of Islam!
6. Jihad
Jihad is the foundation stone of the magnificent
building of Islam. In its absence the religion of God
would neither have been the cause of mercy for the world,
nor would it have proved a source of blessing to mankind.
For jihad means fighting against oppression and
oppressors, and sacrificing one's life and wealth in the
way of God. for the preservation of peace and
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