541. Based on precaution, it is obligatory upon every Muslim to make a dying person face the qiblah (in the manner described above). If possible, he should seek permission from the dying person himself. If it is not possible, or if the permission of the dying person is not legally valid, based on precaution he should seek permission from the dying person’s guardian.
542. It is recommended to instruct the shahÁdatayn, the belief in the twelve Imams (Peace be upon them) and the rest of the doctrinal truths to a dying person in a manner that he understands. In fact, it is recommended to repeat the aforementioned beliefs to him until he dies. It is also recommended to instruct du‘Á al-faraj to the dying person.
543. It is recommended that the following supplication be instructed to a dying person in a manner that he understands:
اللَّهُمَّ اغْفِرْ لِيَ الْكَثِيرَ مِنْ مَعَاصِيكَ وَ اقْبَلْ مِنِّي الْيَسِيرَ مِنْ طَاعَتِكْ
يَا مَنْ يَقْبَلُ الْيَسِيرَ وَ يَعْفُو عَنِ الْكَثِيرِ اقْبَلْ مِنِّي الْيَسِيرَ وَ اعْفُ عَنِّي الْكَثِيرَ
إِنَّكَ أَنْتَ الْعَفُوُّ الْغَفُوراللَّهُمَّ ارْحَمْنِي فَإِنَّكَ رَحِيم ({^O Allah, forgive me the much (that I have committed) of your sins,
And accept from me the little (that I have performed) of your obedience,
O the one who accepts the little and forgives the much,
Accept from me what is little and forgive me the much,
Surely you are the all-Excusing, the all-Forgiving.
O Allah have mercy on me, for surely you are all-Merciful.^})
Allahhummaghfir liyal kathira mim ma'asika waqbal minniyal yasira min ta'atika ya mayyaqbalul yasira wa ya'fu 'anil katheer, iqbal minniyal yasira wa'fu 'anniyal katheer. Innaka antal 'afuwwul ghafur. Allahummar hamni fa innaka Raheem.
544. If a dying person is experiencing the throes of death, it is recommended to place him in the area where he used to pray, provided it does not cause him discomfort.
545. It is recommended to recite the following selections from the Qur’an at the bedside of a dying person: YÁsin, al-ÑÁffÁt and al-AÎzÁb, Àyat al-KursÐ, and the last three verses of sÙrat al-Baqarah. In fact, one should recite whatever he can from the Qur’an for the dying person.
546. It is makrÙh (reprehensible) to leave a dying person alone, to place something over his stomach, to talk excessively or to cry in his presence, and to leave womenfolk alone with him. It is also makrÙh for someone in the state of janÁbah or Îayà to be in his presence.
650. Certain ghusls are recommended in the sacred canon of Islam. Amongst these are:
1. The ghusl of Friday (ghusl al-jumu‘ah). Its prescribed time commences after the adhÁn of fajr, and extends until the time of Ûuhr. It is better that it be performed close to the time of Ûuhr. If a person does not perform it by Ûuhr, he should perform it prior to sunset without the intention of adÁ or qaÃÁ. If he fails to perform it on Friday, it is recommended that he performs it qaÃÁ between the morning and sunset of Saturday. One who knows that he will not be able to obtain water on Friday, may perform the ghusl on Thursday day with the intention of rajÁÞ.
It is recommended that the person performing the ghusl of Friday recite the following while performing the ghusl:
َ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اجْعَلْنِي مِنَ التَّوَّابِينَ وَ اجْعَلْنِي مِنَ الْمُتَطَهِّرِين
Ash hadu an la ilaaha il lal lahu wahdahu la sharika lah wa anna Muhammadan 'abduhu wa Rasuluh. Allahumma salli 'ala Muhammadin wa Aali Muhammadiw waj'alni minat tawwaabeena waj'alni minal muta taahhireen.
2. The ghusl on the night of the first, seventeenth, nineteenth, twenty first, twenty third and twenty fourth of Ramadan.
3. The ghusl on the day of ‘Ðd al-fiÔr and ‘Ðd al-aÃÎÁ. Its prescribed time commences from the adhÁn of fajr and ends at sunset, albeit the more precautious practice is that if it is performed between Ûuhr and sunset, it should be done so with the intention of rajÁÞ. In fact, it is better that it be performed prior to the ‘Ðd prayer.
4. The ghusl on the night of ‘Ðd al-fiÔr, and its prescribed time is after sunset. The obligatory precaution is that if he performs it during the remaining part of the night and before the adhÁn of fajr, he should do so with the intention of rajÁÞ.
5. The ghusl on the eighth and ninth day of dhul Îijjah. On the ninth day, it is more precautionary to perform it at mid-day.
6. The ghusl for offering the qaÃÁ of the prayer for signs, by someone who intentionally failed to offer the prayer during a total solar eclipse.
7. The ghusl by a person who caused a part of his body to come in contact with a dead body which has been given ghusl.
8. The ghusl for (putting on) iÎrÁm.
9. The ghusl for entering the Divine sanctuary (around Makkah) ({^ The sanctuary is a part of Makkah which is greater than the area cover by Masjid al-ÍarÁm. .^})
10. The ghusl for entering Makkah.
11. The ghusl for visiting the Kaaba.
12. The ghusl for entering the Kaaba.
13. The ghusl for slaughtering a camel, or slaughtering other quadrupeds, or shaving one’s head (Îalq).
14. The ghusl for entering the illuminated city of Madina.
15. The ghusl for entering the sacred sanctuary of the Prophet, the boundaries of which are demarcated by the mountains of ‘ÀÞir and Wa‘Ðr.
16. The ghusl for bidding farewell to the sanctified grave of the Prophet.
17. The ghusl for imprecating an enemy (mubÁhilah)
18. The ghusl given to a newborn.
19. The ghusl for performing IstikhÁrah.
20. The ghusl for seeking rainfall.
21. The ghusl that is performed when the entire solar disk is covered during a total solar eclipse.
22. The ghusl for visiting the shrine of Imam al-Íusayn (Peace be upon him).
23. The ghusl for seeking forgiveness from transgression and kufr.
651. The scholars of jurisprudence have mentioned many recommended ghusls. The following are some of them:
1. The ghusl on all the odd nights of Ramadan, and the ghusl on every night during the last ten nights of Ramadan, and an additional ghusl towards the end of the twenty third night.
2. The ghusl on the twenty fourth day of Dhul Íijjah.
3. The ghusl of ‘Ïd Nowruz, the fifteenth of Sha‘bÁn, the ninth and seventeenth of RabБ al-Awwal, and the twenty fifth of Dhul QaÞdah.
4. The ghusl performed by a woman who has perfumed herself for someone other than her husband.
5. The ghusl performed by a person who fell asleep in the state of intoxication.
6. The ghusl performed by a person who went to see a hanged person, and actually saw him. However, if he sees him by chance or out of helplessness, or for example, he had gone for the purpose of giving testimony, the ghusl will not be mustaÎab (recommended) in his case.
7. The ghusl for entering Masjid al-NabÐ (Peace be upon him and his progeny).
8. The ghusl for performing the ziyÁrah of the Ma‘sÙmÐn (Peace be upon them all), be it from near or from a distance.
9. The ghusl on the day of ‘Ïd al-GhadÐr.
However, the more precautionary measure is that these ghusls be performed with the intention of rajÁÞ.
652. Having performed the recommended ghusls mentioned in article 650, a person may proceed to perform acts which require wuÃÙ, like offering prayers. However, the ghusls which are performed with the intention of rajÁÞ do not suffice in lieu of wuÃÙ.
653. If a number of ghusls are recommended for a person to perform, and he performs one ghusl with the intention of performing all of them, it will suffice.
Tayammum must be performed in lieu of ghusl or wuÃÙ in the following seven circumstances:
1165. It is makrÙh to turn one’s face slightly to the right or left, in a manner that one would not say he has turned away from the qiblah. Otherwise (if he turns away from it), his prayer will be invalid as it has already been elaborated.
It is similarly makrÙh to close one’s eyes, turn them to the right or left, play with one’s beard or hands, interlock the fingers of one hand in another, to spit, or to look at the script of the Qur’an, the writing in a book, or the inscription on a ring.
It is also makrÙh to become silent while reciting sÙrat al-FÁtiÎah, the second sÙrah, or a dhikr, in order to hear somebody speak. In fact, any act that destroys the state of humility is makrÙh.
1166. It is makrÙh to offer prayer in the state of drowsiness, or while withholding one’s need to urinate or defecate. It is similarly makrÙh to wear tight socks that are a cause of pressure on the feet. A list of makrÙh acts, other than the aforementioned ones have been elaborated in more detailed texts.
1167. It is forbidden to voluntarily break an obligatory prayer. However, there is no harm in doing so in order to protect one’s property, or to avert financial losses or bodily harm.
1168. If a person is unable to protect his own life, or the life of another, the protection of whose life is obligatory on him, or to protect a property, the guarding of which is obligatory on him, without breaking his prayer, it will be obligatory on him to break it.
1169. If there is ample time remaining for prayer and a creditor seeks that which is owed to him while a person is engaged in prayer, he should repay his debt whilst praying, if possible. However if it is not possible to repay him without breaking the prayer, he should break his prayer, repay his debt and then pray.
1170. If a person realizes during prayer that the mosque is najis, he should complete his prayer if the time remaining is nominal. If there is ample time remaining and he is able to make it ÔÁhir without breaking his prayer, he should make the area ÔÁhir and then complete his prayer. In the event that it breaks the form of his prayer, it is not permissible for him to break his prayer if it is possible to make it ÔÁhir after completing his prayer. However, if the najÁsah remaining there is a violation of its sanctity, he should break his prayer and make the mosque ÔÁhir and then offer his prayers. It is similarly necessary to break one’s prayer if it would become impossible to make the mosque ÔÁhir after completing the prayer.
1171. If a person who must break his prayer, continues and completes it, his prayer will be valid, though he would have sinned. Recommended precaution however dictates that he should repeat his prayer.
1172. If a person forgets to proclaim the adhÁn or iqÁmah, and recollects prior to entering rukÙ, while there is ample time remaining for prayer, it is recommended for him to break his prayer to proclaim them. It is similarly recommended for one to break his prayer for iqÁmah, if he recollects before qirÁÞah.
There are twenty three types of doubts in prayer. Eight of these invalidate the prayer, though the invalidation by some of them is based on precaution. Six of them should be dismissed, whereas the other nine are valid doubts.
1173. The following doubts will invalidate the prayer:
1. The doubt concerning the number of rak‘ah, that arises in a two rak‘ah obligatory prayer, such as the fajr prayer, or the traveler’s prayer. However, the doubt with respect to the number of rak‘ah that arises in recommended prayers or the iÎtiyÁÔ prayer does not invalidate it.
2. The doubt concerning the number of rak‘ah, that arises in a three rak‘ah prayer.
3. When a person engaged in a four rak‘ah prayer, doubts whether he has performed one rak‘ah or more.
4. When a person offering a four rak‘ah prayer, doubts prior to completing the dhikr of the second sujÙd whether he has performed two rak‘ah or more.
5. When a person does not know how many rak‘ah he has performed.
6. The doubt between two and five rak‘ah or two and more than five rak‘ah. However, obligatory precaution dictates that when such a doubt arises, one should assume he has offered two rak‘ah, complete his prayer and then repeat it.
7. The doubt between three and six rak‘ah or three and more than six rak‘ah. However, obligatory precaution dictates that when such a doubt arises, one should assume he has offered three rak‘ah, complete his prayer and then repeat it.
8. The doubt between four and six rak‘ah or four and more than six rak‘ah. However, obligatory precaution dictates that when such a doubt arises, one should assume he has offered four rak‘ah, complete his prayer and then repeat it.
1174. If one of the doubts that invalidate prayer arises, one should cogitate to such an extent that the doubt becomes concrete, after which he can break his prayer. It is better to prolong his cogitation until the form of the prayer breaks.
1175. The following doubts should be dismissed:
1. Doubt concerning an act when the place for performing it has passed, such a person doubting in rukÙ‘ whether or not he has recited sÙrat al-FÁtiÎah
2. The doubt that arises after the salÁm of prayer
3. The doubt that arises after the time of prayer has passed
4. The doubt of a person who doubts excessively (kathÐr al-shakk)
5. The doubt of the Imam of a congregational prayer concerning the number of rak‘ah, in the event that the follower is aware of its number, or vice versa
6. The doubt that arises in recommended prayers or the iÎtiyÁÔ prayer
1176. If a person doubts whilst praying whether he has performed an obligatory component of prayer or not, such as doubting whether he has recited sÙrat al-FÁtiÎah or not, he should perform it so long as he has not proceeded to the subsequent obligatory component. However, if the doubt arises after engaging in the subsequent obligatory component, he should dismiss his doubt. An example of this occurs when a person who is reciting the second sÙrah doubts as to whether he recited sÙrat al-FÁtiÎah or not.
1177. While reciting a verse, if a person doubts whether he has recited the preceding verse or not, or while reciting the latter part of a verse, he doubts whether he has recited its beginning or not, he should dismiss his doubt.
1178. If a person, after completing rukÙ or sujÙd, doubts whether he has performed its obligatory component or not, such as its dhikr, or maintaining a composed body, he should dismiss his doubt.
1179. If while proceeding for sujÙd, a person doubts whether he has performed rukÙ or not, obligatory precaution dictates that he should stand, perform rukÙ, complete his prayer and repeat it. If he doubts whether he stood up after rukÙ or not, he should stand again, proceed for sujÙd and complete his prayer.
1180. If a person doubts while rising to stand, whether he has performed sujÙd or not, he should return and perform it. The same will apply if he doubts whether he has performed tashahhud or not.
1181. If a person who offers his prayers sitting or lying, doubts while reciting sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah whether he has performed sujÙd or tashahhud, he should dismiss his doubt. If he entertains this doubts prior to engaging in sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah, then in this case if he does not know whether his state, such as sitting, is a sitting which is in lieu of standing, or otherwise, he must return (to the previous state) and perform the item in doubt. However, if he knows that it is in lieu of standing, then if the doubt is with regards to performing tashahhud, obligatory precaution dictates that he should perform it with a non-specific intention of attaining proximity (an intention which is more general than one of obligation or recommendation), and his prayer is valid. However, if his doubt is with regards to performing sujÙd, obligatory precaution dictates that he complete his prayer and offering it again.
1182. If a person doubts whether he has performed a pillar of prayer or not, he should perform it so long as he has not proceeded to the next component of prayer. For example, prior to reciting the tashahhud, if he doubts whether he has performed the two sujÙd or not, he should perform them. However, in the event that he later realizes he had already performed that pillar, and that pillar is either rukÙ, or two sujÙd, his prayer will be deemed invalid.
