ain Sources for this chapter:

1. Al-Saadiq and the Four Madh'habs, Asad Haidar.

2. Fiqh Al-Sunnah, Syed Saabiq.
3. Fiqh Imam Ja'far Al-Saadiq, Muhammad J. Maghniya.
4. Fiqh according to the five Madh'habs, Muhammad J. Maghniya.

(All sources of reference were quoted from Al-Saadiq and the Four Madh'habs, Asad Haidar.)

SALAT AS PERFORMED BY MADH'HABS
As of 1995 statistics, of the five billions of the total world's population the Muslims
constitute 1,236,000,000. Statistically speaking, of this one billion and 236 million
Muslims:
The Shi'a (Imamiyah) ................................................................... 282,000,000
(282 million),

The Sunni, divided into various Madh'habs stand at:
a. Hanafi:........................................................................................380,000,000
(380 million),
b. Maaliki:........................................................................................305,000,000
(305 million),
c. Shafi'i:.........................................................................................190,000,000
(190 million),
d. Hanbali:................................................ ........................................52,000,000
(52 Million)
e. Others:
27,000,000 (27 million): These include Ahmadiya, Baha'is, Kharijis, Ismailis,
Zaidis, Druzes, etc. [1]

Each Madh'hab goes by specific Ah'kaam (rules) about the Salat according
to its interpretation of the Shari'ah and Sunnah. These Ah'kaam (rules) will be briefly
discussed in this chapter, since the details can be voluminous.
To clarify the matter well, the subject of Salat has to be divided into 3 categories:
1. Salat preliminaries (Wudu, Athan, etc.),
2. The Salat itself, and
3. Invalidators of Salat.
The focus of the discussion will be on the Shi'a Ah'kaam compared to the
Sunnis. Only the major points will be discussed leaving the smaller points to be
researched by the reader.
It is noteworthy that the belief of a Shi'i and that of a Sunni are similar and alike
by about 95% degree. Some technical differences do exist however, though minor
they are, notwithstanding the fact that the less educated Muslim tends to dwell on
them and exaggerate. A good many people deliberately blow these differences out
of proportion, often in a move for self-exaltation and to gain self-recognition to
themselves or to others of their kind.

FIQH:
Each of the Shi'a and the Sunni schools has its particular Fiqh. The Fiqh is the
summation of the rules and regulations formulated by the leader of the Madh'hab
according to certain methodology (format) formulated by that Madh'hab. Since each
Madh'hab has its particular Fiqh, the rules of one Madh'hab may differ in subtle or
not so subtle ways from other Madh'habs. A Hanafi may differ from a Shafi'i and
Hanbali, a Maaliki may differ from Hanafi or Shafi'i or Shi'a. The Shi'a may differ
from most of the Sunni Madh'habs, or be in agreement with 3 out of 4 in some
aspects. In this chapter, some outstanding matter in the technique of performing the
Salat are explained.

EXPLAINING THE TABLES:
The subject of Salat has been divided into categories, each category is put in a
table. To have more detail about some points the reader is referred to the specific
items that appear below that table. These items explain the rules (Ah'kaam) of
different Madh'habs. Thus it is recommended that the reader pays special attention
to the rules in the items and compare them with those appearing in the table itself.

TABLE I, SALAT PRELIMINARIES, WUDU:
WUDU
THE SHI'A:
Ithna Ashari (Ja'fari)
THE SUNNI
The 4 Schools.
THE FACE: Wash the face with the right hand
from upper forehead to the chin,
with the span of the hand as the
outer limit.
Variable ways depending on the
Madh'hab. See item, (Face),
below.
THE ARMS: Wash the right arm (including the
hand) from the elbow down
(including hand) with the left hand;
then likewise wash the left arm from
the elbow down with the right hand.
Wash the right arm (including the
hand) up to the elbow with the left
hand; then wash the left arm
(including the hand) up to the
elbow with the right hand.
THE HEAD: Wipe the front of the head (toward
the forehead) with the wet fingers.
Variable ways depending on the
tm 0 (Head),
below.
THE FEET: Wipe the dorsal part of the foot by
the wet corresponding hand up to
the cuboid elevation of the foot: first
the right then the left foot.
Wash the feet, right first then the
lt tm 0 (Bare Feet),
below.
The Covered feet Not permitted. Variable ways depending on the
Madh'hab. See item (Covered
Feet), below.
The hands Preferable to wash the hands before
Wudu, once or twice. It is
ust (prrl)
Variable ways depending on the
Madh'hab. See item (Hands),
below.
Gargling A person may gargle/rinse mouth
before Wudu, once or twice. It is
ust (prrl)
Variable ways depending on the
Madh'hab. See item (Gargling),
below.
Sniffing A person may sniff and blow his
nose before Wudu, once or twice. It
s ust (prrl)
Variable ways depending on the
Madh'hab. See item (Sniffing),
below.
The ears Not applicable. See item (Ears), below.
WUDU
THE SHI'A:
Ithna Ashari (Ja'fari)
THE SUNNI
The 4 Schools.
The neck Not applicable. See item (Neck), below.

Face: Because of disagreement of what defines face, the following shows some
conclusions:
1. Hanafi: From upper forehead to and including the chin, and from ear to ear
including the ear lobe.
2. Maaliki: From upper forehead to and including the chin, not including the
skin in front of the ear.
3. Shafi'i: From upper forehead to and including the chin under the chin area,
and from ear to ear.
4. Hanbali: From upper forehead to and including the chin, and ear to ear.[2]
Head: The Shi'a wipe the front of the head with the wet four fingers from the center
of the head to the front. But because of disagreement of what defines surface area
of the head, the Fiqh of the Sunni concluded as follows:
1. Hanafi: With new water, to wipe a quarter of the head (others say a third of
the head).
2. Maaliki: With new water, to wipe the whole head (others say a third or two
thirds of the head), without the ears.
3. Shafi'i: Similar to the Shi'a, but with new water.
4. Hanbali: With new water, to wipe the whole head including the ears.[3]
Bare Feet: The Shi'a wipe the dorsal part of the feet up to the cubicle (height of foot),
with the wet corresponding hand, first the right then the left. But because of
disagreement of the interpretation of the Ayah of Wudu (in Surah Al-Maa'ida) the
Fiqh of the Sunni concluded as follows: The Hanafi, Maaliki, Shafi'i, and
Hanbali: To wash the whole foot, up to the ankle. Some do it once, others twice or
even three times. Each side has its valid reasons and way of interpretation, and
each claims it is the correct way.
Covered Feet: The Shi'a prohibit wiping over the dorsal part of the covered feet,
whether covered with socks of any kind, or light shoes. But because of
disagreement of the interpretation of some traditions of the Prophet (pbuh) the Fiqh
of the Sunni concluded as follows: The Hanafi, Maaliki, Shafi'i, and Hanbali do allow
wiping over socks or light shoes, however, the rules in this regard are divergent.
Also to thus wipe only when traveling for a period of 3 days without taking off the
cover of the feet, or being at home for a period (usually one day) and doing so, led to
many arguments.[4]
Hands: It s prrl (ust) to ws t ns or Wuu, not only wt
the Shi'a but also with the Sunni. The differences were about the number of times
the hands are to be washed. The Hanbali differed from others in regarding washing
the hands before Wudu as a Must (Wajib).
Gargling and/or Mouth-rinsing: It s prrl (ust) to grgl n/or to rns
the mouth before Wudu, not only with the Shi'a but also with the Sunni. The
differences were about the number of times gargling and/or rinsing are to take
place. The Hanbali differed from others in that they regard gargling and/or rinsing
the mouth before Wudu as a Must (Wajib).
Sniffing: It is prerl (ust) to cln t nos y snng tn lowng t,
before Wudu, not only with the Shi'a but also with the Sunni. The differences are
about the number of times to do the procedure and the technique of doing it.
Ears: While the Shi'a prohibit including the ears in the Wudu, the other Madh'habs
differed as to whether the ears are part of the head and therefore are to be cleaned,
and if so how to be cleaned, and whether this is Mus'tahab (preferable) or not:
1. Hanafi: wiping the ears as Sunnah, to be done along with wiping the head.
2. Maaliki: Wiping the ears as part of the head as preferable (Mustahab).
3. Shafi'i: Wiping the ears with new water as Sunnah.
4. Hanbali: Wiping the ears as a Must (Wajib), to be done along with wiping
the head.[5]
Neck (Tat'weeq): While the Shi'a prohibit including the neck in the Wudu, the other
Madh'habs differed whether to include it and whether this is Mus'tahab (preferable)
or as a sign of reverence, or even Mak'rooh to do so. However, some of the Hanafi
and Shafi'i seem to allow it.[6]

TABLE II, SALAT PRELIMINARIES, TAYAMMUM:
TAYAMMUM
THE SHI'A:
Ithna Ashari (Ja'fari)
THE SUNNI
The 4 schools.
STEP ONE: Strike the palms of both hands on dusty
area, pure earth, sand, or stone.
Wipe the forehead with the palms of the
hands and go down the front part of the
nose to its tip.
Variable ways
depending on the
Madh'hab. See item
(Tayammum), below.
STEP TWO: Strike the palms of both hands on pure
earth, sand, dust, or stone once more.
Starting from the wrist, wipe the back of
the right hand with the palm of left hand.
Starting from the wrist, wipe the back of
the left hand with the palm of right hand.

Tayammum: The medium to strike the hands on is variable, for example,
for the Shi'a and the Hanafi you can strike on dust, earth, sand, or rock, while with
Shafi'i it is only earth or sand, Maaliki it is earth, sand or rocks, metal or many other
media. As to the Hanbali, only the earth is allowed as the medium.
1. Hanafi: Strike the palms of both hands, then shake them, then wipe the
whole face, then strike the palms of both hands again, shake them, then wipe
the back of the hand up to the elbow.
2. Maaliki and Shafi'i: Strike the palms of both hands once then wipe the whole
face, then strike the palms of both hands again, then wipe the back of the
hand up to the elbow (others say to the wrist).
3. Hanbali: Strike the palms of both hands once then wipe the whole face
including the total beard, then wipe the back of the hand up to the wrist, first
the right then the left.[7]

TABLE III, SALAT PRELIMINARIES, ATHAN:
Preliminaries
ATHAN
THE SHI'A:
Ithna Ashari
THE SUNNI
The 4 schools.
ALLAAHU AKBAR
(Allah is the Greatest)
To be said 4
times.
Variable numbers depending
on the tm 0
(Takbiraat), below.
ASH'HADU ANN LAA ILAAHA
ILLA ALLAH
(I declare there is no Deity
except Allah)

To be said 2
times.
To be said 2 times.
ASH'HADU ANNA
MUHAMMADAN RASOOLUL-
LLAAH
(I declare that Muhammad is
the Messenger of Allah)
To be said 2
times.
To be said 2 times.
ASH'HADU ANNA ALIYYAN
WALIYU-LLAAH
(I declare that Ali is the
Devotee of Allah)
(This is Mustahab (an option
or preferable)
To be said 2
times.
See item (Wali),
below.
Not said.
HAYYA ALA SALAAH
(Hasten for Salat)
To be said 2
times.
To be said 2 times.
HAYYA ALA FALAAH
(Hasten toward eternal bliss)
To be said 2
times.
To be said 2 times.
HAYYA ALA KHAYR AL-AMAL
(Hasten for the best of deeds)
To be said 2
times.
Not said. See item (Khayr
Al-Amal), below.
ALLAAHU AKBAR
Allah is the Greatest
To be said 2
times.
To be said 2 times.
LAA ILAAHA ILLA ALLAH
(There is no Deity except
Allah)
To be said 2
times.
To be said once.
AL-SALATU KHAYRUN MINA
NAWM
(Salat is better than sleep)
Not said.
To be said 2 times.
See item (Nawm), below.

Athan, a must or otherwise: Shi'a, Hanafi, Maaliki, and Shafi'i say Athan is a
Sunnah , near Wajib (a Must). Al-Hanbali on the other hand regards Athan as
Fardh (a must) , while many of its followers regard it as Sunnah.
Takbiraat: All say Takbiraat 4 times except the Maaliki who say it 2
times.

Wali: As n opton (vn ust) t say Ali is the devotee of Allah
twice. None of the Sunni Madh'habs say it. Many Shi'a do not say it either.

Khayr Al-Amal: To say Hayya Ala Khayr Al-Amal is a must
(Wajib) for the Shi'a, since this was said by the Prophet (pbuh), Abu Bakr, and early
days of Omar's Khilaafah, as well as continued by Ibn Omar, Ali ibn Al-Husain, Zayd
ibn Arqam, Imam Ali and numerous others all through. This was stopped by order of
Khalifa Omar (r) since according to his Ij'tihaad he was afraid that saying it in Athan
or Iqaama would discourage Muslims from emphasizing Jihad.[8]
None of the Hanafi, Maaliki, Shafi'i, or Hanbali says it.

Nawm: Because this was not said at the time of Prophet Muhammad
(pbuh) the Shi'a do not say it in their Athan or Iqaama. The phrase of (Salat is
better than sleeping) was introduced by Khalifa Omar (r).[9] This became a routine
afterwards by Hanafi, Maaliki, and Hanbali. Imam Ali said not to increase in the
Athan what was not intended in it.
Shafi'i: It is Mak'rooh (detestable) to say the phrase.

Iqaama While the Shi'a utter the Iqaama like their Athan but with every
phrase twice said, and the last phrase once, the Sunni Madh'habs have differed
remarkably in the number of times the phrases (be they Takbiraat or others) are
said.

TABLE IV, SALAT PROPER:
SALAT
ITSELF
THE SHI'A:
Ithna Ashari (Ja'fari)
THE SUNNI
The 4 schools.
INTENTION, Takbir Iftitah: a Must (Rukn) Variable depending on the
TAKBIR,
(WUQOOF).
.

Madh'hab. See item (Takbir
Iftitah) below.
ARMS' POSITION Arms not to be folded. Arms to be folded. See item
(Arms) below.
(BAS'MALAH):
Bismillah
Al-Rahman Al-
Rahim.

Bas'malah has to be said before
Fatiha or any other Surah,
preferably loudly.
Variable ways depending on the
Madh'hab. See item
(Bas'malah) below.
AMEN Not to be said after Surah Al-
Fatiha while in Salat
To be said after Fatiha in Salat.
See item, (Amen) below.
COMPLETE
SURAH AFTER
AL-FATIHA
Reading no less than a
complete Surah after Fatiha.
May read part of Surah after
Fatiha. See item (Surah) below.
3
rd
& 4
th
RAK'A Reading Al-Fatiha or saying 3
times:
Subhaana Allah wal Hamdu
Lillaah, wa la Ilaaha Illa Allah
wa Allah Akbar
Saying Surah Al-Fatiha.
RUKOO To say: Subhaana Rabbiya Al-
Adheemi wa Bi-Hamdih.
Subhaana Rabbiya Al-Adheem.
SUJOOD To say: Subhaana Rabbiya Al-
A'la wa Bi-Hamdih.
Subhaana Rabbiya Al-A'la.
QUNOOT Highly preferable (valued);
Qunoot is done before Rukoo of
the second Rak'a (Usually a
Du'aa from the Quran).
Qunoot is done in Salat of Witr
and others. See item
(Qunoot) below.
JULOOS
(Forefinger)
During Tashah'hud no pointing
with the forefinger or moving it
in circles.

To point with the forefinger or
move it in circles. See item
(forefinger) below.
JULOOS
(Feet position)
Sitting comfortably on the bent
feet.
Sitting on folded left foot, big toe
of right foot to touch the
ground. See item (Toe) below.
TASHAH'HUD Wording of Tashah'hud are
specific as Ahlul Bayt quoted
the Prophet (pbuh).
Wording of Tashah'hud as
taught by Ibn Abbas, Ibn
Mas'ood, or Ibn Omar quoting
the Prophet (pbuh). See item
(Tashah'hud) below.
TASLEEM Wording of Tasleem are specific
as Ahlul Bayt quoted the
Prophet (pbuh).
Wording of Tasleem are specific
to various Madh'habs. See item
(Tasleem) below.

Takbir Iftitah:
To say Allaahu Akbar after the intention to pray is Wajib (a Must) with the Shi'a,
Maaliki, and Hanbali.
1. The Hanafi may say any of the wordings of Al-Asmaa Al-Husna, yet Abu
Yusuf o t Hn prefers the Shi'a ruling.
2. The Shafi'i may say Allah Al-Akbar. (they have added Al, meaning the).[10]
Folding Arms:
The Shi'a, along with the Maaliki do not fold their arms while in Wuqoof, though it is
allowed if believed as an option of reverence on the part of the person praying.
Some Shi'a authorities even regard it as an invalidator of the Salat (if done thinking
this is the correct way).[11] It is said that folding the arms was started after the
Prophet (pbuh).
1. Hanafi, Shafi'i, and Hanbali: Regard folding the arms as preferable
(ust) s sgn o rvrnc, therefore, they subscribe to folding the
arms during Wuqoof, however they differ in the manner the right arm is to be
put on the left, whether on lower chest or its upper, in a female different from
a male.
2. Maaliki regards folding the arms, if done, as allowed, but not a Sunnah.
Bas'malah:
While the Shi'a start the Surahs by saying Bismillah Al-Rahman Al-Rahim
(Bas'malah), as part of the Surah, they are to say it loud enough to be heard. The
Prophet (pbuh) used to start Al-Fatiha with Bas'malah but Mu'awiya was the culprit in
deleting it.[12]
1. Hanafi, and Maaliki: They regard Bas'malah as not part of Surah Fatiha, so
they read Surah Al-Fatiha without it, though they have the option to say it.
However, they say Bas'malah with the subsequent Surahs. Also, the Hanafi
and Hanbali can read it without being heard. Maaliki would not read at all.
2. Shafi'i and Hanbali: Regard Bas'malah as part and parcel of Al-Fatiha, and
has to be said loudly.[13]
Amen
Because Amen is a Hebrew word, the Shi'a's Fiqh prohibits saying it during Salat,
otherwise their Salat becomes invalid. Howvr ty cn sy Amn wn not n
Salat. Instead of Amen, the Shi'a say Al-Hamdu Lillaah.[14]
1. Hanafi, Maaliki, Shafi'i, and Hanbali: As ustahab (preferable) they say
Amen after reading of the Fatiha during Salat. They follow what Abu Hurairah
onc rcommn to uttr Amn tr Al-Fatiha, but the Shi'a claim that
that specific narration was not credible.[15]
Complete Surah:
While with the Shi'a a complete (not partial) Surah has to be said following Al-Fatiha
during Salat, and without this rule the Salat is invalidated. Other Madh'habs are
divided about this point, for instance, with the Hanafi portion of a Surah is sufficient,
even one Ayah.
Qunoot:
Qunoot is saying a Du'aa, usually a passage from the Holy Quran. Qunoot is highly
recommended (preferable) with the Shi'a, since the Prophet (pbuh) used to do so.
Qunoot is not practiced regularly in the other Madh'habs during regular Salat, even
though the Prophet (pbuh) used to practice it. It was Mu'awiya who stopped it.[16]
As it evolved, Qunoot is now said during Subh Salat (morning prayer) by the Maaliki
and Shafi'i. As to the Hanafi and Hanbali, they say Qunoot during Witr Salat in
various manners.
Forefinger:
The Shi'a do not point with the forefinger while in Tashah'hud. The Hanafi and
Shafi'i do point with the forefinger and even move it in a circular manner, as a
preferable (Mus'tahab) procedure.
Toe:
While the Shi'a are to sit comfortably on the folded feet during Tashah'hud, the
Hanafi are to sit on the twisted left foot while the big toe of the right foot is touching
the floor.
Tashah'hud:
The Shi'a follow the version of Tashah'hud as taught by Ahlul Bayt quoting the
Prophet (pbuh).
1. The Hanafi follow the Tashah'hud taught by Ibn Mas'ood, quoting the Prophet
(pbuh).
2. The Maaliki follow the Tashah'hud taught by Ibn Omar, quoting the Prophet
(pbuh).
3. While the Shafi'i and Hanbali follow the Tashah'hud taught by Ibn Abbas,
quoting the Prophet (pbuh).
Tasleem:
The Shi'a follow the version of Tasleem as taught by Ahlul Bayt quoting the Prophet
(pbuh). Tasleem is a Must (Wajib). The Hanafi, Shafi'i, and Hanbali do Tasleem in
various forms as appears in Sahih Bukhari and Muslim. It is regarded as Wajib (a
Must) by the Maaliki, Shafi'i and Hanbali; and as Sunnah by the Hanafi.[17]

OTHER SALATS:
Salat Al-Janaaza: While the Shi'a say 5 Takbiraat with Al-Fatiha not as
a Must (not Wajib), the other Madh'habs differed whether Fatiha is a Must (Wajib) or
not. The Sunni Madh'habs say 4 Takbiraats, with Hanafi and Maaliki not requiring
Al-Fatiha as a Must; while the Shafi'i and Hanbali claim Al-Fatiha as a Must
reading.[18]
Salat Al-Jumu'ah: The Shi'a do Qunoot (Du'aa) before Rukoo in the first
Rak'a and optionally a Qunoot after Rukoo in the second Rak'a. The minimum
number of attendants is to be 5. The Sunni do not perform Qunoot during Salat al-
Jumu, n mnmum numr o ttnnts wt Hn s 5 (otrs sy 7), Maaliki
12, Shafi'i and Hanbali 40.
Salat Al-Eid: The Shi'a along with Shafi'i can perform Salat Eid
individually as well as in congregation, while Hanafi, Maaliki, and Hanbali it has to be
only in congregation. The Shi'a do Qunoot with a poetic Du'aa after each of 5
Takbirs in the first Rak'a, and 4 Takbirs of the 2nd Rak'a. Other Madh'habs have
various number of Takbiraat without Qunoot.
Salat of Nafal (Sunnah): Vrl numr o Rks and
order before or after the obligatory Salat from each Madh'hab to the other.
Other Salats: For other Salats such as for earthquake, Kusoof and Khusoof, the
details are more than this chapter is intended for.

TABLE V, SALAT PARAMETERS:
SALAT
PARAMETERS
THE SHI'A:
Ithna Ashari (Ja'fari)
THE SUNNI
The 4 schools.
TIMING
Five times a day on time. Have the
option to pray Dhuhr to be followed
by Asr, also Maghrib then Ishaa' in
the specified time.
Emphasis on the
specific times with
options. See item
(Time) below.
SUJOOD
REQUIREMENTS
Forehead to be on pure earth or
non edibles. No Sujood on fabric,
metal, etc.
Sujood media is
variable. See item
(Sujood medium),
below.
PLACE
REQUIREMENTS
Should be Halal, not confiscated or
forcefully taken from others.
Similar to the Shi'a
with minor variations.
MEN'S CLOTHING
REQUIREMENTS
No silk or gold. Minimally Ow'ra
has to be covered, preferably
covered with a garb.
Similar to the Shi'a
with minor variations
in defining Ow'ra.
WOMEN'S
CLOTHING
REQUIREMENTS
Silk or gold OK. Cover from head
to ankles. Face, hands, and feet to
show.
Cover definition
variable, see item
(Cover) below.

Time of Salat: Both the Shi'a and the Sunni emphasize performing
the Salats at their specific times. However, they also give options (as a second
best) for performing the Salat at more convenient times. Each Madh'hab has its
sources of Hadith and Tradition to fall upon. The Fiqh of the Shi'a allows praying
Dhuhr Salat to be followed by Asr, (in this order), from Zawal (mid-day) till before
sun-set. It also allows praying Maghrib Salat to be followed by Ishaa', (in this order),
from after sun-set Ghuroob) till mid-night. Since this makes it convenient for them,
with less chance of missing Salats and less interruption of work, many Shi'a choose
this option though it is less meritorious than performing Salat strictly on the
appointed times. They refer to many Traditions of the Prophet (pbuh) whereby the
Prophet (pbuh) prayed Dhuhr followed by Asr (and Maghrib followed by Ishaa') at
times of no travel, fear, or rain.[19]
1. Hanafi: Perform according to the specified time, but differed about defining
those times.[20]
2. Maaliki, and Hanbali make available two options, one of choice and one of
necessity. The Shafi'i do likewise but with other specifications.[21]
3. The four Madh'habs do combine the Salats (Dhuhr and Asr) or (Maghrib and
Ishaa') at times of travel, fear, and/or rain, but they differ about many points in
that regard too.
Sujood Medium: For Sujood, Fiqh of the Shi'a emphasizes putting
the forehead on pure earth, paper, non edibles or non wearable. No Sujood can be
done on fabric, rugs, metal, etc. Most Shi'a do Sujood on Turbah (A clay
kept clean for Sujood, and no one is allowed to trample on it or make it dirty,
otherwise it is to be replaced. Also, while in Sujood, the Shi'a exclude the tip of the
nose to touch the ground.
1. Hanafi, Maaliki, Shafi'i, and Hanbali allow Sujood on variable media, including
rugs, cloths, metal, and earth. Some require the tip of the nose to touch the ground
as part of Sujood, along with some specifics about that.[22]

: Cover (Ow'ra)Ow'ra is the part of the body to be covered, especially
during Salat. For men the Shi'a subscribe to covering the pelvic part, better still from
the umbilicus to the knees (covering them). The Sunni Madh'habs have minor
variations from the Shi'a. As to women, they should cover everything except the
face, hands, and the feet. Some Sunnis include the feet as Ow'ra.[23]
Besides the above invalidators of Wudu and Salat, which is more or less agreed
upon by all Madh'habs, other factors do exist. If these factors do take place on
purpose or unwillingly, (even before last words of Salat), they will invalidate it. Other
outstanding points in the Shi'a Fiqh are listed below:

Invalidators during Salat (according to the Shi'a):
1. Turning: To turn left, right or to the back while in Salat will invalidate the
Salat.
2. Talking: No talking, even to utter two letters (other than the Salat itself).
3. Laughing: No laughing, whether loud or not loud.
4. Crying: Any form of crying is unacceptable except crying out of Awe to the
Almighty.
5. Eating: No eating or drinking while in Salat.
6. Walking: No walking during Salat.
Invalidators during Salat (according to the Sunni):
In addition to the invalidators specified by the Shi'a, the Sunni add:
1. Hanafi add clearing the throat, whining, reading of the Mus'haf or performing
Sujood on unclean spot, among other things.
2. lk not-syng t ntnton, lowng, or mkng nos mong otr
points.
3. Shafi'i and Hanbali add whining if two letters are recognized in it, in addition to
many other complex conditions.

TABLE VI, WUDU AND SALAT INVALIDATORS:
SALAT INVALIDATORS THE SHI'A
Ithna Ashari
THE SUNNI
(4 schools)
DISCHARGES Going to the bathroom (urinating, having a bowel movement,
passing gas).
OTHER DISCHARGES The flow of blood or pus from any part of the body, including the
monthly periods of the female and the sexual discharge of the male.
VOMITING Vomiting.
SLEEP Falling asleep.
CONSCIOUSNESS Losing one's reason whatever the cause.
GLOSSARY FOR CHAPTER #3

Abu Bakr: First Khalifa after the Prophet (pbuh).
Abu Yusuf:
Student of Abu Hanifa, had his own Fiqh conclusions, he was
politically involved in Abbasi government.
Ah'kaam:
The detailed rules and regulations of the Shari'ah, according to
the Ij'tihaad of the Jurist.
Ahlul Bayt:
Fatima and the Designated twelve Imams from Ali to Al-Mahdi,
who safeguarded the teaching of Islam and conferred it to the
Ummah as Muhammad (pbuh) had taught it.
Ahmadiya: A movement originated in Pakistan who believe in continuation
of Prophethood through time.
Al-Asmaa Al-Husna: The ninety nine sublime attributes of the Almighty.
Ali ibn Al-Husain: The fourth Designated Imam, (Zainul Abideen).
Baha'is:
A movement originated in Iran as a corrupted format of the
Shi'a, politically minded.
Bas'malah: Saying Bismillah Al-Rahman Al-Rahim.
Druze: A movement originated in Syria as a corrupted format of Islam.
Fiqh: Rules and regulations of Islam.
Ghuroob: Time of sunset.
Hanafi: A Sunni School of Thought.
Hanbali: A Sunni School of Thought.
Ibn Abbas: A Sahaabi, well versed in Islam, tutored by Imam Ali.
Ibn Mas'ood: A Sahaabi, highly respected.
Ibn Omar: A Sahaabi, highly respected.
Ij'tihaad:
A process for the scholars in Islam to solve intricate Fiqh
problems specific to the period of time in which they were
presented.
Imam Ali:
Cousin of the Prophet (pbuh), raised by him, married his
daughter Fatima, extremely strict about teachings of the
Sunnah. His teachings are followed by the Shi'a.
Ismailis:
One of the off-shoots of the generic Shi'a, most followers are
in Indian subcontinent.
Kharijis: Rebels against authority in the name of Islam.
Khilaafah: Process of rule after the Prophet (pbuh) passed away.
Maaliki: A Sunni School of Thought.
Madh'hab: Fiqh of a School of Thought in Islam.
Mu'awiya:
First of Benu Umayya to become Khalifa, instituted many un-
Islamic practices such as monarchy.
Mus'tahab: Preferable.
Must (Wajib): Has to be done from Islamic point of view.
Omar:
The second great Khalifa after the Prophet (pbuh), was son-in-
law of Ali.
Salat of Janaaza: Special Salat for the deceased.
Shafi'i: A Sunni School of Thought.
Shari'ah: The Divine Constitution of Islam.
Shi'a:
Followers of the Sunnah of the Prophet (pbuh) as taught by
the Prophet's family (Ahlul Bayt).
Sunnah: Tradition of the Prophet (pbuh).
Sunni:
Followers of the Sahaaba and Tabi'in's teaching of the Sunnah
of the Prophet (pbuh).
Surah: Chapter of the Quran.
Takbiraat: Saying Allaahu Akbar.
Tat'weeq: Wetting the neck during Wudu by one of the Madh'habs.
Turbah: A clean piece of clay kept for Sujood of the Shi'a.
Witr Salat: A special Salat besides the five daily Salats.
Zaidis: A branch of the generic Shi'a believing in 5 Imams.
Zawal: Mid-day time when the sun is usually at its height.
Zayd ibn Arqam: A great Sahaabi.


[1] As reported by Youssef M'roueh in the convention of the Assembly of Ahlul Bayt held at the
IEC, Potomac, Nov. 17, 1996. Youssef M'roueh is a Muslim scholar, author and historian of science,
and radiation control physicist).
[2] Al-Mun'taqa, Shar'h Mu'watta, Vol. 1, Page 35. Also, Bidayat Al-Muj'tahid, Vol. 1, Page 10.
Also Al-Rowdh Al-Nadi, Page 35.
[3] Shar'h Sahih Muslim, Al-Nawawi, Vol. 4, Page 107. Also Al-Mabsoot, Al-Sarkhasi, Vol. 1, Page
65. Also Ghaayat Al-Mun'taha, Page 31.
[4] Tafseer Al-Razi, Vol. 3, Page 371. Bidayat Al-Muj'tahid, Vol. 1, Page 17.
[5] Al-Hidaya, Vol. 1, Page 4. Also Umdat Al-Fiqh according to Ahmad, Vol. 1, Page 13.
[6] Al-Mun'ia, Page 11. Also Fataawa Ibn Taymiya, 1, Page 47, and Shir'at Al-Islam, Page 92.
[7] Al-Mabsoot, Vol. 1, Page 106. Also Al-Muntaqa, Vol. 1, Page 114. Also Al-Mughni, Vol. 1,
Page 255.
[8] Al-Bahr Al-Zaakhir, Vol. 1, Page 192. Also Al-Muhalla, Vol. 3, Page 160.
[9] Mu'watta Malik, in Masabih Al-Sunnah, Al-Baghwi, Vol. 1, Page 37.
[10] Shar'h Al-Mu'watta, Al-Baji, Vol. 1, Page 142. Also Al-Mughni, Ibn Qidaamah, Vol.
[11] Al-Maj'moo', Vol. 1, Page 312.

[12] Al-Umm, Al-Shafi'i, Vol. 1, Page 108.

[13]
Al-Uddah, Vol. 2, Box 410. Also Al-Mun'taqa, Vol. 1, Page 151.

[14]
Al-Saadiq and the Four Madh'habs, Vol. 3, Page 331.
Also Fiqh according to the five Madh'habs, by Muhammad J. Maghniya, Page 111.

[15]
Bukhari, Section Salat. Also Fiqh according to the five Madh'habs, Muhammad J. Maghniya,
Page 111.
[16] Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol. 3.
[17] Kashf Al-Ghumma, Al-Sha'rani, Vol. 2, Page 220. Also Mus'nad Ahmad, Vol. 2, Page 162.
[18] Ma'ani Al-Athar, Vol. 1, Page 288.
[19]Mus'nad Ahmad, Vol. 1, Page 221 and 251. Shar'h Mu'watta, Al-Zarqani Vol. 1, Page 263.
Mu'watta, Malik, Hadith of combining Salats. Fiqh according to the five Madh'habs, Muhammad J.
Maghniya. Also Al-Saadiq and the four Madh'habs, Asad Haidar, Vol. 3, Page 272.
[20]Al-Hidaya, Vol. 1, Page 24.
[21]Al-Mukh'tasar, Ibn Ishaaq, Page 15. Also Al-Muhadh'dhab, Shirazi, Vol. 1, Page 52.
[22]Al-Nawawi, Shar'h Muslim, Vol. 4, Page 208.
[23]Fiqh according to the five Madh'habs, Muhammad J. Maghniya, Page 92