# Summary of the Rules of Worship

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## PDF PAGE 61

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61 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
4. Performing Saʿy between Ṣafā and Marwah seven times.
5. Performing Taqṣīr, which involves cutting a portion of the hair
from the head, beard, or mustache.
In Ḥajj al-Tamattuʿ, thirteen actions are obligatory:
1. Entering the state of Iḥrām from Mecca.
2. Standing (wuqūf) in ʿArafāt from noon to sunset on the 9th of
Dhū al-Ḥijjah.
3. Spending part of the night at Muzdalifah until sunrise on the
night preceding Eid day.
4. Throwing seven stones at Jamarat al-ʿAqaba on Eid day.
5. Offering a sacrifice on Eid day or afterward until the last day
of Tashrīq in Minā.
6. Shaving the head or cutting a portion of hair in Minā.
7. Performing Ṭawāf al-Ḥajj (Ṭawāf of visitation) around the
Kaʿba.
8. Performing the prayer of Ṭawāf behind Maqām (station) of
Ibrahim (peace be upon him).
9. Performing Saʿy between Ṣafā and Marwah.
10. Performing Ṭawāf al-Nisāʾ (Ṭawāf of women).
11. Performing the prayer of Ṭawāf al-Nisāʾ.
12. Staying in Minā on the nights preceding the11th and 12th days
of Dhū al-Ḥijjah.
13. Throwing stones at the three Jamarāt on the11th and 12th of
Dhū al-Ḥijjah.
Issue 136: Each of the acts of ʿUmrah and Ḥajj are acts of
worship and must be performed with the intention of obedience
and submission to Almighty Allah. The rituals of Ḥajj have many
rules and specificities detailed in Manāsik al-Ḥajj. A person
intending to perform this divine obligation must adequately learn
its rulings to avoid ignorance or negligence, ensuring that his Ḥajj
pilgrimage is neither incomplete nor invalid; otherwise, he must
perform Ḥajj again.
```

## PDF PAGE 62

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Rules of Zakāt
One of the obligations in Islamic Sharīʿa is Zakāt which is so
important that Almighty God has mentioned Zakāt alongside
prayer in many verses of the Holy Quran. It is narrated that the
prayer of someone who refrains from paying Zakāt is not
accepted.
Zakāt is divided into two categories:
First Category: Zakāt on Wealth
Issue 137: Zakāt is obligatory on four types of wealth:
1. Livestock: Camels, sheep, goats, and cattle (including
buffaloes).
2. Cash in the form of gold and silver.
3. The four staple crops: Wheat, barley, dates, and raisins.
4. Trading goods—as an obligatory precaution—i.e., goods
stored with the intention of selling them when prices rise.
Issue 138: The conditions for the obligation of Zakāt on livestock
are as follows:
First condition: The number of animals must reach the specified
threshold and taxable limit (niṣāb), in which case Zakāt becomes
obligatory:
Taxable limit for camels:
First taxable limit: Five camels, for which the Zakāt is one sheep.
Second taxable limit: Ten camels, for which the Zakāt is two
sheep.
Third taxable limit: Fifteen camels, for which the Zakāt is three
sheep.
Fourth taxable limit: Twenty camels, for which the Zakāt is four
sheep.
Fifth taxable limit: twenty-five camels, for which the Zakāt is five
sheep.
Sixth taxable limit: Twenty-six camels, for which the Zakāt is one
camel that has entered its second year.
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63 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
Seventh taxable limit: Thirty-six camels, for which the Zakāt is
one camel that has entered its third year.
Note: There are more taxable limits for camels which are not
detailed in this brief text.
Taxable limit for sheep:
First taxable limit: Forty sheep, for which the Zakāt is one sheep.
Second taxable limit: one hundred twenty-one sheep, for which
the Zakāt is two sheep.
Third taxable limit: Two hundred one sheep, for which the Zakāt
is three sheep.
Fourth taxable limit: Three hundred one sheep, for which the
Zakāt is four sheep.
Fifth taxable limit: Four hundred sheep and above, for which the
Zakāt is one sheep for every one hundred sheep.
Taxable limit for cattle and buffaloes:
First taxable limit: Thirty cows or buffaloes, for which the Zakāt
is one calf that has entered its second year.
Second taxable limit: Forty cows or buffaloes, for which the
Zakāt is one female calf that has entered its third year.
Second condition: The livestock must graze on natural pastures.
If they are fed with fodder, such as purchased grass or harvested
pasture, Zakāt is not obligatory, even if this feeding occurs only
part of the year.
Third condition: The owner or guardian must have control over
the livestock throughout the year. If they are stolen for a
significant period, Zakāt is not obligatory.
Fourth condition: The owner must possess the livestock for a
full eleven months so that they remain in the owner's possession
at the start of the twelfth month.
Issue 139: The conditions for the obligation of Zakāt on cash in
the form of gold and silver are as follows:
First condition: The amount of gold must reach fifteen Ṣayrafī
mithqāls (a measure of weight), which is approximately 69.6
grams. The owner must pay 2.5% as Zakāt. For every additional
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## PDF PAGE 64

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three mithqāls (approximately 13.92 grams), 2.5% Zakāt must
also be paid in the same proportion.
As for silver, if the amount reaches one hundred five mithqāls
(approximately 487 grams), the owner must pay 2.5% Zakāt. For
every additional twenty-one mithqāls (approximately 97.44
grams), 2.5% Zakāt must also be paid in the same proportion.
Second condition: The owner must possess the gold and silver
for a full eleven months so that they remain in the owner's
possession at the start of the twelfth month.
Third condition: The owner must have control over the gold and
silver throughout the year. If they are lost for a significant period,
Zakāt is not obligatory.
Fourth condition: The owner must be adult and sane; therefore,
Zakāt is not obligatory on the wealth of a minor or a mentally
incapacitated person.
Issue 140: Zakāt is not obligatory on gold and silver in the
following cases:
1. Gold and silver bars and market-sold gold coins.
2. Jewelry made of gold and silver.
3. Cash in the form of gold and silver that is not commonly used
in transactions, such as some Ottoman coins used as jewelry by
women.
Also, paper currency and metal coins not made of gold and silver,
which are commonly used in transactions, are not subject to
Zakāt.
Issue 141: Zakāt on the four staple crops is obligatory under two
conditions:
First condition: Reaching the specified taxable limit, which is
three hundred ṣāʿ (an ancient measure of weight), approximately
847 kilograms after drying. The Zakāt amounts are as follows:
  1. If irrigated by rainwater, river water, or similar means without
the need for manual labor or mechanical assistance, the Zakāt is
10%.
  2. If irrigated by hand or with the help of tools like water pumps,
the Zakāt is 5%.
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65 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
  3. If irrigated sometimes by rain and sometimes by hand or
mechanical assistance, the Zakāt is 7.5%, unless one method is
significantly minor and negligible, in which case the Zakāt is
based on the predominant irrigation method.
Second Condition: The crops must be owned by the person at
the time Zakāt becomes obligatory. If the crops are acquired after
this time, Zakāt is not obligatory. However, if the new owner
knows that the previous owner did not pay Zakāt, he must pay it
himself. If the crops are acquired through purchase or similar
means and the seller deceived him by not disclosing the unpaid
Zakāt, the buyer can claim the paid Zakāt amount from the seller.
Conditions for Zakāt on Trading Goods:
Issue 142: The conditions for the obligation of Zakāt on trading
goods are as follows:
1. The owner must be adult and sane.
2. The goods must reach the specified taxable limit, which is the
same as the taxable limit for gold or silver coins, meaning their
value must be equivalent to fifteen Ṣayrafī mithqāls of gold or
one hundred five mithqāls of silver.
3. The trading goods must be acquired through exchange, such as
buying, and from the time of the intent to profit, the goods must
remain with the owner for one year.
4. The owner must intend to trade with the goods throughout the
entire year.
5. The owner must be able to utilize the trading goods during the
year.
6. The market value of the trading goods must not fall below their
cost price throughout the year.
It is worth noting that the amount of Zakāt on trading goods is
2.5%.
Disposal of Zakāt
Issue 143: Zakāt can be spent for the following eight purposes:
1. The Poor (Fuqarāʿ): Those who do not have enough to cover
the expenses for themselves and their families for a year, and do
not possess a profession or trade that can generate such income.
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2. The Needy (Masākin): Those who are in a worse situation
than the poor, having an even more inadequate standard of living,
such as lacking daily necessary expenses.
3. Zakāt Collectors (ʿᾹmilīn): Individuals appointed by the
Prophet (peace be upon him), an Imam (peace be upon him), a
religious authority, or their deputies to collect, manage and
surrender Zakāt to them or distribute it to those entitled to receive
it.
4. Those Whose Hearts are to be Reconciled (al-Muʾallafatu
Qulūbihim): Muslims with weak faith who can be strengthened
by receiving Zakāt, as well as non-Muslims who might be
inclined towards Islam or inclined to support Muslims in self-
defense if given Zakāt.
5. To Free Slaves: For the purchase and emancipation of slaves.
6. Debtors: Those who cannot repay their debts due on them.
7. In the Path of Allah (Fī Sabīlillah): To be used for charitable
projects that benefit the public, such as building mosques,
schools, charitable institutions, etc.
8. Travelers (Ibn al-Sabīl): Travelers who are stranded without
money and are therefore unable to return to their hometown
without assistance.
Conditions for Recipients of Zakāt
Issue 144: Those who receive Zakāt must:
▪ Be Twelver Shīʿa (Ithnā ʿAsharī Shīʿa).
▪ Not use Zakāt for unlawful purposes.
▪ As a measure of obligatory precaution, not be habitual
drinkers of alcohol or neglectful of prayer, and not commit
sins openly.
▪ Not be someone whose expenses are obligatory upon the
Zakāt giver, such as a spouse.
▪ If the Zakāt giver is a non-Hashemite, the recipient must also
be a non-Hashemite.
Second Category: Zakāt al-Fiṭr
Issue 145: The conditions for the obligation of Zakāt al-Fiṭr are
as follows:
1. One must be an adult.
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67 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
2. He must be sane and not unconscious.
3. He must be wealthy, meaning not poor, as explained in Issue
143.
Therefore, if these conditions are met a little before sunset on the
last day of Ramaḍān until the early moments of the night of Eid
al-Fiṭr, it becomes obligatory to give Zakāt al-Fiṭr on behalf of
oneself and those who are commonly considered dependent on
him for sustenance, even if he is not obligated to support them.
Rather, the obligatory precaution is that if these conditions are
met between the sunset of the night of Eid al-Fiṭr and noon on
Eid day, Zakāt al-Fiṭr is also obligatory.
Issue 146: It is recommended for a poor person to pay Zakāt al-
Fiṭr on behalf of himself and those who are dependent on him. If
he has only enough to cover the Fitr Zakāt for one person, he is
allowed to give it on behalf of himself to a member of his family
with the intention of Zakāt al-Fiṭr. That person can then give it to
another family member with the same intention, and this process
can continue until it reaches the last person, who then gives the
Zakāt al-Fiṭr to another poor person outside of their family.
Issue 147: The amount of Zakāt al-Fiṭr for each person is
approximately three kilograms of common food items in his city,
such as wheat, barley, dates, raisins, etc. The individual can also
pay the monetary equivalent of these items. The necessary
precaution is not to give food items that are uncommon in his city,
even if they are wheat, barley, dates, or raisins.
Issue 148: It is permissible to separate and pay Zakāt al-Fiṭr
during the month of Ramaḍān before the time of its obligation.
Someone who does not intend to perform the Eid prayer can delay
paying the Fitr Zakāt until before noon (adhan) on Eid day.
However, someone who performs the Eid prayer, the obligatory
precaution is separate Zakāt al-Fiṭr before the prayer. If the
individual does not pay or separate Zakāt al-Fiṭr by noon (Adhān)
on Eid day, he must, as an obligatory precaution, pay it later with
the intention of getting closer to Allah, without specifying it as
adāʾ (within the prescribed time) or qaḍāʾ (out of time).
Issue 149: Once Zakāt al-Fiṭr is set aside, it is determined and
cannot be used for anything else, nor can it be replaced by other
money.
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Issue 150: Zakāt al-Fiṭr must be given to the poor and needy who
are eligible for Zakāt (refer to Issue 143). However, if the payer
is a non-Hashemite (non-Sayyid), he cannot give his Zakāt al-Fiṭr
to a Hashemite Sayyid. Additionally, it is not permissible to give
Zakāt al-Fiṭr to anyone whose support is obligatory on the payer,
such as parents, spouse, or children.
Issue 151: It is permissible to transfer Zakāt al-Fiṭr to another
city to deliver it to a religious authority, even if there are eligible
recipients in the payer's city. However, if there are needy
individuals in the payer's city, Zakāt al-Fiṭr should not, as an
obligatory precaution, be transferred to another city for someone
other than a religious authority.
Rules of Khums
Khums is one of the financial obligations explicitly prescribed by
the sacred Islamic Sharīʿa in the Holy Qur'an. The significance of
this obligation is mentioned in numerous traditions of the Ahl al-
Bayt (peace be upon them), and in some, those who do not pay
Khums or unjustly consume it are cursed.
Issue 152: The properties liable for Khums include:
1. War booty from battles against non-believers where war is
permissible.
2. Minerals extracted from the earth, such as gold, silver, copper,
iron, sulfur, oil, etc.
3. Treasures found hidden in the ground, walls, or other places.
4. Precious gems like pearls and coral found in the beds of seas
and large rivers and retrieved by diving.
5. Lawful wealth mixed with unlawful wealth, in some cases.
6. Profits and earnings from trade, industry, earning, or any other
means, as well as properties acquired without earning, such as
gifts, wills, or donations, provided they are not from Khums and
Zakāt, as Khums is not obligatory on these two.
Khums is not obligatory in the following cases:
First: Properties received by a woman as a dowry.
Second: Properties received by a husband in exchange for a Khulʿ
divorce.
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69 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
Third: Legal compensations (diya) received by a person, whether
it is for a body part or otherwise.
Fourth: Properties inherited by a person, except in some cases
that are exceptions, as detailed in Islamic Laws.
As for the six cases mentioned, Khums becomes obligatory only
if certain conditions are fulfilled. The details of those conditions
are provided in book of Islamic Laws. Due to brevity, in the
upcoming issues, only some rules related to the sixth case will be
mentioned.
Issue 153: Khums on incomes and profits becomes obligatory
after deducting the following:
1. Business expenses: This includes costs incurred to generate
income, such as rent for the business premises, storage fees,
utility bills (electricity, phone), transportation costs, taxes, and
other related expenses.
2. Annual living expenses: This refers to what a person spends
on himself and his dependents (family) throughout the year,
including costs for food, clothing, housing, transportation,
household items, medical treatments, debt repayments, gifts,
rewards, travel expenses for pilgrimages and vacations,
hospitality, and other customary expenses that are not considered
extravagant or wasteful.
For example, if a merchant calculates his cash and non-cash
assets and his profits, after deducting business and living
expenses for himself and his family over the year, amount to five
thousand dollars, he must pay Khums on the remaining profits.
Thus, it is obligatory to pay one thousand dollars as Khums.
Issue 154: Those who do not have a regular income to cover their
living expenses but rely on gifts, donations, and similar sources
do not have a specific Khums year. They can use the funds they
receive within one complete year on their annual living expenses.
However, those with a job that provides for their living expenses,
such as traders, employees, and craftsmen, start their Khums year
when they begin working.1 These individuals can deduct their
living expenses from the income of the same year, but after the
Khums year ends, they cannot use the profits from the first year
1 Thus, the first day of their Khums year is the day when they start doing a
job.
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## PDF PAGE 70

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for the expenses of the second year unless they pay Khums on
them.
Issue 155: The capital for business and other necessary business
tools are not excluded from Khums. Therefore, a merchant who
acquires capital and other necessary business items from his
annual profits and income must pay Khums on his entire assets,
including cash, goods for sale, and other business-related items,
at the end of the Khums year. The same applies to tools needed
for industry and agriculture, which are considered part of
business capital and necessary items.
Issue 156: If a person buys an item from his annual income and
does not use it for his living expenses by the end of the Khums
year, he must pay Khums on that item at its current market value
when the Khums is due. However, if he buys an item with wealth
that has already had Khums paid on it or wealth that is not subject
to Khums, such as inheritance or dowry, and its value increases
over time, there are three scenarios that may apply to the matter:
1. If he holds it for trade and plans to sell it at a higher price,
Khums is obligatory on the increased value, even if it has not
been sold yet.
2. If he acquires it through inheritance or similar means and does
not hold it for trade, Khums on the increased value is not
obligatory, even if it is sold at a higher price.
3. If he acquires it through a transaction (like buying) for holding,
not for trade, the increased value is not subject to Khums until it
is sold. If it is sold at a higher price, the increased value is
considered income for the year of sale, and if not spent on living
expenses by the end of the year, Khums on it must be paid.
Issue 157: Some individuals neglect paying Khums for several
years and do not calculate Khums on their assets. When they
decide to correct this mistake, they must make a list of their assets
and consult a religious authority or his representative for
assessment. If necessary, they can negotiate regarding doubtful
amounts and arrange installments for Khums payments they
cannot afford at once.
Issue 158: When Khums is due on something, the individual has
the option to pay the Khums directly from that item or to pay its
equivalent value in cash.
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71 | S u m m a r y  o f  t h e  R u l e s  o f  W o r s h i p
Issue 159: If Khums becomes due on an individual’s assets at the
end of the Khums year, he cannot use those assets until the
Khums is paid. However, he can consult his religious authority or
his representative to transfer the Khums obligation to his
responsibility,1 making it permissible to use the assets.
Issue 160: When Khums is due on someone’s wealth, it is not
determined just by setting it aside; he must give it to his religious
authority or his representative.
Issue 161: In order for Khums to become obligatory, it is not
necessary for the owner to be an adult or sane. Khums is also due
on the wealth of a minor or an insane person, and it is the
guardian’s responsibility to pay Khums from their wealth. If the
guardian does not pay, it becomes obligatory for the minor upon
reaching adulthood and for the insane person upon recovery to
pay the Khums.
Issue 162: Khums is divided into two parts:
1. Half is the share of the Imam of Age, Imam Mahdi (may Allah
hasten his reappearance) and should be spent on matters that
pleases him. In the current era and age, it must be given to the
most learned and knowledgeable religious authority or used with
his permission.
2. The other half is the share of the Sayyids (sahm-e sādāt), which
should be given to poor and stranded Sayyids who are believers
and fulfill their religious obligations. This share also includes
poor and believing orphaned Sayyids. Sayyids who are not poor
are not eligible for this share of Khums.
Issue 163: As an obligatory precaution, it is not permissible to
give Khums to someone whom the Khums payer is obligated to
financially support, such as a father, wife, or child. Similarly, it is
not permissible to give Khums to someone who will use it for
sinful purposes. The obligatory precaution is that it should not be
given to habitual drinkers, those who neglect prayer, or those who
openly commit sins.
1 That is, the religious authority or his authorized representative will negotiate
about the amount of Khums payable on his assets. He will be allowed after the
negotiation (muṣālaḥa) to keep the amount due on him and pay it in several
installations.
```

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Rules of Enjoining Good and Forbidding Evil
One of the most important religious duties is enjoining good and
forbidding evil. Allah Almighty says:
 َوَلْتَکُنْ مِنُْکُ ْ أُمَّةٌ یَدْعُونَ إَِلَ إلْخَْیْ ِ وَیَأْمُرُون َِبِ لْمَعْرُوفِ وَیَْنْ َوْنَ عَنِ إلْمُنْکَرِ وَأُولَئِکَ ُهُ ُ إلْمُفْلِحُون .
"Let there be among you a group who invite to goodness,
enjoin what is right, and forbid what is wrong. They are the
ones who will be successful."1
It is narrated from the Prophet Muḥammad (peace be upon him
and his family) that he said:
 َال تَزإلُ أ میت ِبِ َْیٍ ما أ مَروإ ِبِ ملَعروفِ وََنََوإ عَنِ إملُنکَرِ وَتَعاوَنوإ عَلَ إلبِ رِ، فَا ذإ لَم یَفعَلوإ ذلک نُزِع ُت مِْنُم
 ِإلبََاکتُ ، وَ سُ لرِطَ بَعضُ هُم عَل بَعضٍ وَلَم یَکُن لَهُم انِصِ ٌ ِفِ إل رضِ وَال ِفِ إلسَّ امء.
"My community will remain in good condition as long as they
enjoin good, forbid evil, and assist each other in piety. But if
they do not do this, blessings will be removed from them,
some will dominate over others, and they will have no helper
on earth or in heaven."
It is narrated from Imam ʿAlī (peace be upon him) that he said:
 ُالتَْتْ ُکوإ إل مرَ ِبملعروفِ و إلْنری َ عن إملنکَرِ فُـیوََلر علیُک ِشِ إرُُکُ مثر تَدْعونَ فال یُس  ْ تَجابُ لُک .
"Do not abandon enjoining good and forbidding evil, or else
the worst among you will be put in authority over you, and
then you will pray, but it will not be answered."
Issue 164: Enjoining good and forbidding evil has different
levels:
1. The first level: A person expresses his inner dislike and
discomfort towards the neglect of good or the commission of evil.
2. The second level: A person verbally enjoins good and forbids
evil, whether through advice, guidance, or other methods.
3. The third level: A person takes practical steps to compel the
performance of good or the abandonment of evil, such as
reprimanding, hitting, or detaining.
Each of these three levels has varying degrees of intensity, and it
is necessary to start with the first or second level, using the least
harmful and most effective method, before moving to a more
1 Quran 3:104
```