skills/sistani-guidance/references/books/jme/pages-073-084.md

# Jurisprudence Made Easy

PDF pages 73 to 84. Physical PDF numbering, not inferred printed labels.

Mechanical text extraction, not a verified transcription. Read the full rule or dialogue across page boundaries and retain its footnotes.

Source characters are preserved except corrupt control glyphs, which are marked. Blank layout lines are removed. Do not silently repair other wording.

Previous block: [pages 61 to 72](pages-061-072.md).

Next block: [pages 85 to 96](pages-085-096.md).

## PDF PAGE 73

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73
worsening the state of the injury or ailment if the dressing
is removed, and the part of the body is not among that
which is covered by the ruling concerning the wiping on
jabirah.
* And what is jabirah?
- We’ll discuss it in detail in our forthcoming dialogue.
* Now, I know when I should do tayamum. But with what
should I perform it?
- You can use earth dust, sand, shingle, stone, or anything
of that sort, provided that each one of these should be
tahir, [clean], and not usurped (maghsoub).
* How should I go about tayamum?
- I’ll show you how it is done.
As he was talking he started by taking off his ring. He then
hit the bare earth with [both] the palms of his hands once.
With both the palms of his hands, he wiped his forehead,
between the hair line, and the top of the nose including
the eyebrows. When he reached the top of his nose, he
stopped, and removed his hands. Then he wiped the back
of his right hand with the palm of his left hand from the
forearm to the fingertips. He did the same thing to wipe
the back of his left hand, using the palm of his right hand.
* Isn’t it quick and easy!
- Yes, it is not only taymum that is so easy. Allah, the
Exalted says in the Holy Qur’an, “..Allah desires ease for
you, and He does not desire for you difficulty..” (4/185)
* Are there any conditions that should be observed when
performing tayamum?
- Yes:
1. You must have a valid reason for not using water for
ghusl and/or wudhu, as has been explained earlier on.
2. You must make niyyah, seeking closeness to Allah.
```

## PDF PAGE 74

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74
3. That which is used for taymum must be tahir, [clean],
not usurped, and not mixed with other substances, such
as ash, unless the mixture was greatly diluted.
4. [That which is used for taymum must leave traces in
your hands. Thus, it is not permissible to use smooth stone
with no dust covering it].
5. [Wiping of the forehead should be done from top to
bottom].
6. You must not do taymum unless you have exhausted
every possible alternative before the time of prayer or any
other act of worship that has a prescribed time for
performing it.
7. You must do taymum yourself so long as you can do it.
8. The whole process of taymum should be carried out
without breaking the sequence of wiping.
9. There must not be any barrier between the part of the
body that is being wiped and that part of it that is doing
the wiping.
10. You must wipe your forehead before your right hand
and your right hand before your left hand.
* Since I had a good reason for not using water for ghusl
or wudhu because of my ill health, I performed taymum
and said prayer. I then consulted the doctor who directed
that I could use water. It so happened that there was still
time to say the prayer again, after I do ghusl or wudhu.
What should I do?
- You need not repeat your prayer, as you had a good
reason not to use water there and then, and the fact that
```

## PDF PAGE 75

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75
you had exhausted all possible avenues during the time.
* If I did tayamum and said prayer, then another became
due, and the reason for not using water for wudhu was
still valid, should I do another tayamum?
- No, there will be no need for a fresh tayamum so long as
the reason for not using water was still valid.
* If I performed tayamum instead of ghusl of janabah, do I
have to do wudhu for prayer?
- No, tayamum makes up for both the ghusl and wudhu.
* If I performed tayamum, then I used the toilet or had a
nap, should I do tayamum again for wudhu or ghusl?
- Do wudhu if you can. Otherwise, do tayamum instead of
ghusl.
* While I was wiping the back of my left hand, I doubted
whether I wiped my forehead or my right hand. What
should I do?
- Do not pay attention to such a doubt.
* Should I become unsure whether I have finished
tayamum, do I have to ignore it too?
- Yes, you need not worry.
```

## PDF PAGE 76

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76
Dialogue on Jabirah
Yesterday, you mentioned ‘jabirah’, but postponed talking
about it till today.
- Yes, if you use any form of dressing on a wound, ulcer, or
fracture in any part of your body, it is called “jabirah”.
* How should I go about ghusl, wudhu, or tayamum if
there was a jabirah on any part of my body?
- If the jabirah was of the type that could be removed
without any harm befalling you, you may do so; that is,
you can wash and/or wipe that part of your body as the
case may be.
* And if the jabirah cannot be removed for fear of harm or
difficulty?
- In such a case, you may wash the area of the particular
part close to the place of jabirah, and wipe over the
jabirah. wiping not washing should be applied to the
affected area covered by the jabirah, if it was of that
which requires washing in the first place. As for the
affected part of the body that requires wiping to start
with, it goes without saying. You must, however, take
note of the following:
1. The outer part of jabirah must be tahir. You need not
worry if the inner part of jabirah, that is close to the body,
was najis.
2. [The jabirah itself must not be usurped].
3. The size of jabirah must be confined to that which is
generally accepted as commensurate to the size of wound
or injury.
* And if it was larger?
- You can lift the extra part of jabirah and wash the part of
the body under it, or wipe it as the case may be.
```

## PDF PAGE 77

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77
* Should there be a strong reason not to lift the extra part
of jabirah for fear of causing complications to the actual
injury, what should I do?
- You should not remove it, and wipe the jabirah itself.
* What about if lifting the extra part of jabirah proves
difficult or may cause harm to the sound part of the body,
not the injured one?
- You may perform tayamum instead of wudhu, should the
jabirah not be present in the parts of the body tayamum is
applied to, [otherwise, you must do both].
* Suppose the jabirah cover the whole of my face or the
entirety of one of my hands or feet, how should I go about
wudhu?
- You can do wudhu by wiping over the jabirah.
* And if all or most of the parts are covered by the jabirah?
- [You should do both the wudhu with stroking the jabirah
and tayamum].
* If I had an open cut or an ulcer, and the doctor advised
me not to expose it to water, how should I do wudhu?
- You can wash the adjacent area to the place of the cut or
ulcer only.
* Suppose I had a fracture in my face or hand that could
adversely be affected if it were exposed to water. What
should I do?
- You may forsake wudhu for tayamum.
* If the open cut, that should not be exposed to water,
was in a part of the body that is originally covered by
wiping not washing, how should I go about stroking for
wudhu?
- You could do tayamum instead.
* If I choose to do ghusl and I happened to have an open
cut or ulcer in my body, how should I go about it?
- You could leave the affected area out. Washing the area
adjacent to the affected one would suffice. Conversely,
you have the choice of performing tayamum instead.
```

## PDF PAGE 78

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78
* And if I have an open fracture, how should I go about
ghusl?
- You can do tayamum instead.
```

## PDF PAGE 79

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79
Dialogue on prayer (1)
We have reached the topic of prayer. It has been related
from the Prophet (s.a.w.), “Prayer is the buttress of
religion. If it is accepted, by Allah, the Most High, every
other good deed by the faithful is accepted. And if it is
rejected, every other good deed is rejected”.
Prayer is an audience with the Creator, convened at
prescribed daily times. Allah has outlined the times at
which prayers are said and the manner which they must
be conducted. During this audience you be fully absorbed
in the experience. You talk to Him and invoke His Mercy.
You come out of this encounter with clear conscience and
serene heart. It is quite natural that you may feel the
presence of Allah while you say your prayer.
It is no wonder that Imam Ali (a.s.) used to remove the
arrows embedded in his body in battle while fully
engrossed in the spirit of worship, for it used to help him
take his mind away from pain.
When Imam, Zainul Aabideen (a.s.) used to do wudhu his
face would turn pale. And when members of his family
asked why he looked so haggard, his reply was, “Don’t
you know in whose presence I am going to be?”. When he
started prayer, it sent shivers down his spine. And when
asked why he was shivering, he replied, “I want to have
audience with my Lord and implore Him. That is why I
tremble”.
The story of Imam al-Kadhim’s (a.s.) worship is a model for
all devout Muslims. When the Caliph Harun ar-Rashid
ordered him to be imprisoned in his dungeons, the Imam
passed most of his time in worship, giving thanks to Allah
for answering his prayer and availing himself of that
golden opportunity.
Above all, payer is a manifestation of inner feeling that we
all belong to Allah, the Most High, who has overall control
```

## PDF PAGE 80

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81
over everything. And when you utter the phrase, “Allahu
Akbar” at the start of every prayer, all material things
should become insignificant because you are in the
presence of the Lord of the universe who controls every
aspect of it. He is greater than everything. As you recite
the Chapter of “al-Fatiha”, you say, “You do we worship,
and You do we ask for help”. Thus, you rid yourself of
dependency on any mortal.
With that exquisite feeling of submission to Him, you
enrich your spirit five times a day. And if you want more
spiritual upliftment, you may perform mustahab prayer.
* Does this mean there are two types of prayer - i.e. wajib
and mustahab?
- Yes, that is true.
* I know the wajib prayers. They are the ones we say five
times a day - subh, dhuhr, asr, maghrib, and isha.
- No, those are not the only wajib prayers. There are more:
1. Prayer for ayaat (signs, or natural occurrences). (Please
refer to the Second Dialogue on Prayer).
2. Tawaf payer that pilgrims say during umra and hajj.
(Please refer to the Dialogue on Hajj)
3. Prayer for the souls of the dead. (Please refer to the
Dialogue on Death Related Matters).
4. Any compulsory prayer not said by the father who had
passed away. [It is incumbent on his eldest son to say it on
his behalf]. (Please refer to the Second Dialogue on
Prayer).
5. Any prayer that becomes compulsory because of hire
(ijarah), oath, votive offering, or any other reason.
However, the five daily prayers should have the following:
```

## PDF PAGE 81

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81
a. The time of prayer.
b. The Qiblah.
c. The Place where prayer is said.
d. The clothes of the person saying the prayer.
e. The taharah necessary to saying prayer.
It should be noted, though, that these five prerequisites
should be present in other types of prayer, except for the
time of prayer, as will be explained in detail later on,
inshallah.
Now, I am going to discuss each of these points in detail.
* So, you’ll start with the time of prayer.
- Yes:
1. For each of the five prayers there is an appointed time
that must not be taken lightly. The time for Subh prayer is
from the start of dawn till sunrise. The time for Dhuhr and
Asr prayers is from zawal to sunset. The first portion is
confined to Dhuhr prayer and the second to Asr prayer in
as long as each of which takes.
* How would I know the time of zawal?
- It is the midway between sunrise and sunset.
The time of Maghrib and Isha starts from sunset and lasts
till midnight. The first part is confined to Maghrib and the
latter part to Isha in as long as each of which takes .
[You should not start Maghrib prayer until the dusk,
appearing in the East, disappears from the sky].
* Could you explain what Eastern dusk is?
- It is a reddish colour that appears in the East, opposite
the direction of sunset, that disappears once the whole
disc of the sun descends below the horizon.
* How can I determine midnight that heralds the end of
time for Isha prayer?
- It is the mid point between sunset and dawn.
* Suppose, come midnight and I had deliberately not said
Maghrib and Isha, what should I do?
```

## PDF PAGE 82

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82
- You have to hasten to offer it before the onset of dawn
with the niyyah of alqurbal mutlaqah (The intention must
be made with a view to seeking closeness to Allah, i.e.
without stating whether it is being said on time “ada’” or
in lieu “qadha’”).
When saying any prayer, it is important to observe the
appointed time of each prayer before you set out to say it.
2. The Qiblah: You ought to set your face towards the
qiblah, which is the place where the Holy Qa’ba, in
Mekkah, is situated.
* Should I fail to determine the direction of the qiblah,
after exhausting all means, what should I do?
- Set your face towards the direction you feel the qiblah
could be in.
* If I was still undecided as to where would the qiblah be?
- Say your prayer, facing any direction you think the qiblah
is in, on the basis of probability .
* Suppose I said prayer, facing a direction I thought was,
approximately, the right one, then I found out I was
wrong, what would happen?
If the deviation from the direction of the qiblah is less than
45 degrees to right or left, your prayer is in order. If,
however, the degree of tilt was greater than that, or you
said your prayer facing the opposite direction, and there
was still time to repeat the prayer, you should do so.
Should the time of prayer elapse, you need not repeat the
prayer.
3. The place where prayer is said, [Be aware that the place
where you say prayer should be ownerless, i.e. not
usurped, because prayer shall not be in order in a place
that is maghsoub].
Among what is considered maghsoub are possessions,
such as property and furniture, that although taxable, yet
```

## PDF PAGE 83

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83
khums tax on them was withheld. I shall discuss in some
detail matters pertaining to khums in another session. I
just want to remind you against complacency and
indifference when it comes to paying religious dues.
* And if the property or land was not maghsoub but the
prayer mat, for instance, was?
- Likewise, [performing prayer on such a mat would render
prayer invalid].
The spot where you do prostration must be tahir not najis.
* Is the spot of prostration where you place your
forehead?
- Precisely, such as the clay tablet (turba) and similar
objects.
* What about the rest of the place, that is where you stand
or sit, etc.?
- Taharah is not a prerequisite, provided that the source of
najasah, if present, is not wet.
However, there are few more points concerning the place
where you say your prayer:
a. It is not permissible, during prayer and otherwise, to
turn your back on the graves of the Infallibles (a.s.),
especially when the act entails insularity.
b. [Both the prayers of a man and a woman would not be
in order, if they were very close to one another and
standing side by side, or the woman was slightly ahead];
the distance between the two positions where they say
prayer should not be less than ten yards, if there is no
barrier, such as a wall, separating the two.
c. Prayer is mustahab at mosques, and the most honoured
ones are the Grand Holy Mosque at Mekkah, and the
mosque of the Prophet (s.a.w.) at Medinah. Prayer is also
recommended at the holy shrines of the Infallibles (a.s.).
d. It is strongly recommended that women choose the
most secure (sitr) place, even within the boundaries of
their own home.
```

## PDF PAGE 84

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5. There are certain conditions that should be met when
putting clothes on for prayer:
a. The clothes must be tahir and [not maghsoub].
However, what is worn during prayer should have been
acquired lawfully. This, though, only applies to that which
covers the private parts. Also, we should take into
consideration that there is a difference between what is
acceptable for a man to cover himself with and a woman.
For example, in a man’s case, garments, such as a pair of
knee-length shorts, would suffice. Whereas for a woman,
wearing such a garment would not do, for she is required
to cover her body during prayer.
b. It should not be a part of an animal, such as the skin of
an unslaughtered animal even if it is not sufficient by itself
to cover one’s private parts].
* Would prayer be valid if the person who said it was
wearing a leather belt, bought from a Muslim dealer or
made in an Islamic country, albeit there was no
information about the slaughtering of the animal from
whose hide the belt was made?
- Yes, the prayer is in order.
* What about a leather belt acquired from non-Muslims or
made in non-Muslim countries?
- The prayer shall be in order, [unless you knew that the
hide used was that of an unslaughtered animal].
* If I was not sure as to the nature of the material of the
belt, whether real or synthetic?
- Generally speaking, prayer can be said with such a belt
on.
c. Products made from carnivorous animals are not
allowed to be worn during prayer, even if they were of
these which could cover the private parts. [And other
products made from animals, whose meat is not
permissible to consume].
```