Complete Shia Wudu & Namaz Guide: Ja'fari Jurisprudence
Complete Guide to Wudu and Namaz for Shia Muslims
This comprehensive educational resource serves as an authoritative guide to Wudu (ritual purification) and Namaz (daily prayers) according to the Ja'fari (Twelver Shia) school of jurisprudence. Written specifically for Shia Muslims, the guide outlines the precise physical boundaries, obligatory steps, and recommended supplications of Wudu. It also details the specialized rules of Wudu al-Jabirah for performing ablution with medical bandages or casts.
Furthermore, the guide walks the reader through the structure of the Adhan and Iqamah—clarifying the recommended status of the Third Testimony (Shahadah)—and provides a detailed, step-by-step walkthrough of the daily prayers (Salat) based on the rulings of Ayatollah al-Uzma Sayyid Ali al-Husseini al-Sistani. Essential practical scenarios, such as the theological basis for combining prayers, the rules of the traveler's prayer (Salat al-Musafir), and a systematic framework for resolving doubts (Shakkiyat), are clearly explained.
This comprehensive guide provides a detailed overview of Wudu (ritual ablution) and Namaz (daily prayers) according to the Ja'fari school of thought, primarily based on the jurisprudential rulings of Ayatollah al-Uzma Sayyid Ali al-Husseini al-Sistani. This guide is intended for Shia Muslims seeking to understand and perform these fundamental acts of worship with accuracy and devotion.
The Jurisprudence of Wudu
Ritual purification (Wudu) is an absolute prerequisite for the validity of daily prayers and other sacred acts, such as touching the script of the Holy Qur'an. The Quranic mandate for this practice is established in Surah al-Ma'idah:
"O you who have faith! When you stand up for prayer, wash your faces and your hands up to the elbows, and wipe a part of your heads and your feet, up to the ankles." (Qur'an 5:6)
This verse highlights the distinct boundaries of purification practiced by the Shia Ja'fari school, separating it from other Islamic schools of law. The linguistic interpretation of "wipe a part of your heads" (wamsahu bi ru'usikum) is crucial; the prefix bi in Arabic implies "a part of," validating the Shia practice of partial wiping, unlike Sunni traditions of washing or wiping the entire head and washing the feet.
The Obligatory Steps of Wudu
To perform a valid ablution, the worshipper must execute four sequential steps with the absolute intention (niyyah) of seeking proximity to Allah (qurbatan ilallah). The legal parameters of these steps are defined as follows:
Washing the Face:
Vertical Boundary: The face must be washed from the hairline (the upper part of the forehead where hair typically grows) down to the farthest end of the chin.
Horizontal Boundary: The width that must be covered is the expanse spanned between the tips of the thumb and the middle finger of an open hand.
Directional Absolute: The face must be washed strictly from top to bottom. Washing in an upward direction invalidates the wudu.
Practical Details: It is recommended to wash slightly beyond these boundaries to ensure complete coverage. If the worshipper has a beard, they are not required to wash the skin beneath or scratch into it; washing the surface of the hair suffices. It is also not obligatory to wash the inside of the eyes, lips, mouth, or nose.
Washing the Arms:
Right Arm: Water must be poured starting from slightly above the elbow down to the tips of the fingers. The washing must be completed using the left hand to sweep the water downward. Sistani notes that men are recommended to start pouring water on the outer (apparent) side of the elbow, while women are recommended to start from the inner crease of the elbow.
Complete Guide to Wudu and Namaz for Shia Muslims
This comprehensive educational resource serves as an authoritative guide to Wudu (ritual purification) and Namaz (daily prayers) according to the Ja'fari (Twelver Shia) school of jurisprudence. Written specifically for Shia Muslims, the guide outlines the precise physical boundaries, obligatory steps, and recommended supplications of Wudu. It also details the specialized rules of Wudu al-Jabirah for performing ablution with medical bandages or casts.
Furthermore, the guide walks the reader through the structure of the Adhan and Iqamah—clarifying the recommended status of the Third Testimony (Shahadah)—and provides a detailed, step-by-step walkthrough of the daily prayers (Salat) based on the rulings of Ayatollah al-Uzma Sayyid Ali al-Husseini al-Sistani. Essential practical scenarios, such as the theological basis for combining prayers, the rules of the traveler's prayer (Salat al-Musafir), and a systematic framework for resolving doubts (Shakkiyat), are clearly explained.
This comprehensive guide provides a detailed overview of Wudu (ritual ablution) and Namaz (daily prayers) according to the Ja'fari school of thought, primarily based on the jurisprudential rulings of Ayatollah al-Uzma Sayyid Ali al-Husseini al-Sistani. This guide is intended for Shia Muslims seeking to understand and perform these fundamental acts of worship with accuracy and devotion.
The Jurisprudence of Wudu
Ritual purification (Wudu) is an absolute prerequisite for the validity of daily prayers and other sacred acts, such as touching the script of the Holy Qur'an. The Quranic mandate for this practice is established in Surah al-Ma'idah:
"O you who have faith! When you stand up for prayer, wash your faces and your hands up to the elbows, and wipe a part of your heads and your feet, up to the ankles." (Qur'an 5:6)
This verse highlights the distinct boundaries of purification practiced by the Shia Ja'fari school, separating it from other Islamic schools of law. The linguistic interpretation of "wipe a part of your heads" (wamsahu bi ru'usikum) is crucial; the prefix bi in Arabic implies "a part of," validating the Shia practice of partial wiping, unlike Sunni traditions of washing or wiping the entire head and washing the feet.
The Obligatory Steps of Wudu
To perform a valid ablution, the worshipper must execute four sequential steps with the absolute intention (niyyah) of seeking proximity to Allah (qurbatan ilallah). The legal parameters of these steps are defined as follows:
Washing the Face:
Vertical Boundary: The face must be washed from the hairline (the upper part of the forehead where hair typically grows) down to the farthest end of the chin.
Horizontal Boundary: The width that must be covered is the expanse spanned between the tips of the thumb and the middle finger of an open hand.
Directional Absolute: The face must be washed strictly from top to bottom. Washing in an upward direction invalidates the wudu.
Practical Details: It is recommended to wash slightly beyond these boundaries to ensure complete coverage. If the worshipper has a beard, they are not required to wash the skin beneath or scratch into it; washing the surface of the hair suffices. It is also not obligatory to wash the inside of the eyes, lips, mouth, or nose.
Washing the Arms:
Right Arm: Water must be poured starting from slightly above the elbow down to the tips of the fingers. The washing must be completed using the left hand to sweep the water downward. Sistani notes that men are recommended to start pouring water on the outer (apparent) side of the elbow, while women are recommended to start from the inner crease of the elbow.
Left Arm: The process is repeated for the left arm, pouring water from above the elbow to the fingertips and sweeping it downward with the right hand. Special attention must be paid to the skin folds or crinkles at the elbow crease to ensure water completely covers them.
Directional Absolute: Washing must occur strictly downward, from the elbow to the fingers. Any upward washing invalidates the process.
Wiping the Head (Mash of the Head):
The Area: The front quarter of the head, immediately above the forehead, must be wiped.
The Wetness: The wiping must be performed utilizing only the moisture remaining on the palm of the right hand. Taking new water from the tap or any external source completely nullifies the wudu.
Surface Integrity: The hair or scalp must be dry. If the head is wet to the extent that the wetness of the hand has no effect, the wiping is invalid; however, a slight dampness that is absorbed by the hand is permissible.
Method: It is recommended to wipe from the top of the crown downward toward the hairline using the palm of the right hand, with a length of at least one finger and a width of three joined fingers. If the hair is so long that it falls on the face when combed, the roots of the hair or the scalp itself must be wiped by parting the hair.
Accidental Contact: If, during this step, the wet hand accidentally touches the forehead, it can complicate the subsequent wiping of the feet. The area of the feet and head to be wiped must be dry so that only the remaining moisture from the hand is applied.
Wiping the Feet (Mash of the Feet):
Right Foot: Using the remaining moisture of the right hand, the worshipper wipes the top of the right foot starting from the tips of the toes up to the ankle joint.
Left Foot: Using the remaining moisture of the left hand, the worshipper wipes the top of the left foot from the toes to the ankle joint.
Surface Integrity: The feet must be dry and free of any physical barriers like socks or shoes. The foot must remain fixed and still while the hand moves over it to complete the wipe.
The Jurisprudential Boundary of Wudu Washes
In Ja'fari jurisprudence, the number of washes allowed for the face and arms is strictly regulated to prevent innovation (bid'ah).
First Wash: Obligatory (wajib). The wash is deemed complete when water thoroughly covers the entire designated area with the intention of performing wudu.
Second Wash: Recommended (mustahab).
Third Wash: Unlawful (haram). A third wash invalidates the wudu if the water remaining on the hands is used for the wiping (mash), as this introduces "foreign water" into an obligatory part of the ritual.
The Sunnah of the Prophet dictates moderation in water usage, recommending a single mudd (≈ 750 ml) of water for wudu and a sa' (≈ 3 liters) for ghusl (the major ritual bath).
Recommended Steps and Supplications of Wudu
Before initiating the obligatory washing, several preparatory acts are highly recommended. These are accompanied by profound supplications (du'as) narrated from the Commander of the Faithful, Imam Ali ibn Abi Talib:
Allahumma la tu'tini kitabi bishimali, wa la min wara'i zahri, wa la taj'alha maghlulatan ila 'unuqi, wa a'udhu bika min muqatta'atin niran.
"O Allah! Do not give me my book in my left hand, nor from behind my back, and do not chain it to my neck. I seek refuge with You from the flames of hellfire."
"O Allah! Keep me firmly on the path on the day when feet shall stumble, and let my efforts be in those things that make You pleased with me, O Possessor of Majesty and Bounty!"
Barriers and Nullifiers of Wudu
For wudu to be valid, there must be no physical barrier preventing water from reaching the skin or hair of the face, arms, head, and feet. Unapproved obstacles include nail polish, paint, glue, and heavy waterproof oils.
The state of ritual purity is nullified by specific occurrences known as Nawaqid al-Wudu. These events require a fresh wudu before performing prayers:
The excretion of urine or feces.
The passing of intestinal gas.
Natural sleep that impairs both sight and hearing.
Conditions of unconsciousness, such as fainting, coma, or intoxication.
Minor or medium irregular maternal bleeding (istihada).
Any state requiring ghusl (such as sexual impurity/janabah or menstruation).
Special Circumstances: Wudu al-Jabirah
When a worshipper has an active medical bandage, cast, or splint over a wound, ulcer, or fractured bone, the normal washing and wiping procedures of wudu are modified under the laws of Jabirah. These rules are applied based on the location and condition of the injury:
Uncovered Injuries: If a wound or ulcer is exposed and water is not harmful, wudu must be performed normally. If water is harmful, the areas immediately surrounding the injury must be washed from top to bottom. If wiping a wet hand over the injury is not harmful, it is recommended to do so, place a pure cloth over it, and wipe over the cloth as well.
Covered Injuries: If the injury is bandaged or casted, and it cannot be uncovered due to medical complications, the worshipper must wash the exposed areas surrounding the bandage and wipe a wet hand directly over the outer surface of the jabirah. The outer surface of the jabirah must be ritually clean (tahir).
Fractured Bones: If a broken bone is uncovered, tayammum (dust-based purification) must be performed instead of wudu. If it is covered, wudu al-jabirah is performed.
Injuries in Wiping Areas: If an open wound or fracture is located on the front of the head or the tops of the feet, and cannot be wiped, the worshipper must perform tayammum.
Bandages for Pain or Swelling: If a bandage is applied solely for pain or swelling without an active wound, cut, or fracture, wudu al-jabirah is not valid. In such a case, the worshipper must perform standard wudu if possible, or perform tayammum.
The Call to Prayer: Adhan and Iqamah
Before commencing the daily obligatory prayers, it is highly recommended to recite the Adhan (the general call to prayer) and the Iqamah (the immediate call to prayer). These calls help focus the worshipper's mind on the divine presence.
The historical origin of the Adhan is a key point of divergence between schools. Ja'fari theology maintains that the Adhan was revealed directly to the Prophet Muhammad by the Angel Gabriel during his Night of Ascension (Mi'raj). This refutes the narrative found in other traditions suggesting the call to prayer was established based on the dream of a companion.
Reciting the Adhan and Iqamah carries immense spiritual reward. Traditions state that if a believer recites both before their prayer, two rows of angels pray behind them. If they recite only the Iqamah, one row of angels joins them; if they omit both, they pray alone.
Phrasing and the Status of the Third Testimony
The structure of the Adhan and Iqamah according to the Ja'fari school is composed of specific formulas. A central element of this structure is the Shahadah (testimonies). In Shia practice, the phrase "Ashhadu anna Ameeral Mu'mineen Aliyan waliyyullah" ("I bear witness that the Commander of the Faithful, Ali, is the vicegerent of Allah") is recited immediately after the testimony of the prophethood of Muhammad.
It is a key ruling in Ja'fari jurisprudence that the Third Testimony is not an obligatory or structural part of the Adhan or Iqamah. Reciting it with the belief that it is a legislated, mandatory part of the call invalidates the recital. Instead, it is recommended as a highly meritorious act of devotion (mustahab) to be said for blessings (barakah) and to seek proximity to Allah, following the general Prophetic mandate to couple the mention of Muhammad with the mention of Ali.
Another distinct feature of the Shia call is the preservation of the phrase "Hayya 'ala Khayril 'Amal" (Hasten to the best of deeds), which is omitted in some other schools.
Translation of the sentences of Adhan and Iqamah [2]
Arabic
Transliteration
English Translation
اَللهُ أَكْبَرُ
Allāhu akbar
Allah is greater [than what He is described as]. (Said 4 times in Adhan, 2 times in Iqamah)
أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللهُ
Ashhadu an lā ilāha illal lāh
I testify that there is no god but Allah. (Said 2 times)
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُوْلُ اللهِ
Ashhadu anna muḥammadar rasūlul lāh
I testify that Muḥammad is the Messenger of Allah. (Said 2 times)
أَشْهَدُ أَنَّ عَلِيًّا وَلِيُّ اللهِ
Ashhadu anna ʿaliyyan waliyyul lāh
I testify that ʿAlī is the vicegerent of Allah. (Recommended, not part of the structure)
حَيَّ عَلَى الصَّلَاةِ
Ḥayya ʿalaṣ ṣalāh
Hasten to prayer. (Said 2 times)
حَيَّ عَلَى الْفَلَاحِ
Ḥayya ʿalal falāḥ
Hasten to salvation. (Said 2 times)
حَيَّ عَلَى خَيْرِ الْعَمَلِ
Ḥayya ʿalā khayril ʿamal
Hasten to the best of deeds. (Said 2 times)
قَدْ قَامَتِ الصَّلَاةُ
Qad qāmatis ṣalāh
The prayer has certainly been established. (Said 2 times, only in Iqamah)
لَا إِلٰهَ إِلَّا اللهُ
Lā ilāha illal lāh
There is no god but Allah. (Said 2 times in Adhan, 1 time in Iqamah)
The Daily Prayers (Namaz/Salat)
Namaz, or Salat, is the second pillar of Islam and a direct communication between the worshipper and Allah. Shia Muslims perform five daily prayers, but often combine Zuhr with Asr, and Maghrib with Isha, praying them at three distinct times during the day.
Obligatory Components of Prayer
Every prayer consists of several obligatory components (wajibāt), without which the prayer is invalid. These include:
Niyyah (Intention): The sincere intention to perform the specific prayer for the sake of Allah, seeking proximity to Him.
Takbirat al-Ihram: The opening Allahu Akbar (Allah is Greater) which formally begins the prayer. It must be recited while standing and raising hands to the ears.
Qiyam (Standing): Standing upright during Takbirat al-Ihram, before Ruku, and after Ruku. It is an obligatory precaution to stand still during the recitation of Surah al-Hamd and other surahs.
Qira'ah (Recitation): Recitation of Surah al-Hamd and another complete surah (usually Surah al-Ikhlas) in the first two rak'ats of every obligatory prayer.
Ruku (Bowing): Bowing down such that the palms can reach the knees. The back should be parallel to the ground. The dhikr (remembrance) of Ruku is Subhana Rabbiyal Azimi wa Bihamdih (Glory be to my Lord, the Great, and praise be to Him).
Sujud (Prostration): Prostrating twice in each rak'at, placing seven parts of the body on the ground: forehead, palms of both hands, knees, and tips of both big toes. It is obligatory to prostrate on pure earth or something that grows from the earth (e.g., a turbah). The dhikr of Sujud is Subhana Rabbiyal A'la wa Bihamdih (Glory be to my Lord, the Most High, and praise be to Him).
Tashahhud (Testimony): Recitation of specific testimonies in the second and last rak'at of every prayer while sitting. The translation of Tashahhud is provided below.
Salam (Salutation): The concluding salutations that end the prayer, recited in the last rak'at while sitting. The translation of Salam is provided below.
Tartib (Sequence): Performing the components of prayer in their prescribed order.
Muwalat (Continuity): Performing the components of prayer consecutively without undue delay.
Translations of Prayer Recitations [1]
1. Translation of Sūrat al-Ḥamd
Arabic: بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Transliteration: bismil lāhir raḥmānir raḥīm
English: In the Name of Allah, the All-Beneficent, the Ever-Merciful.
Arabic: الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِيْنَ
Transliteration: alḥamdu lillāhi rabbil ʿālamīn
English: All praise is for Allah, Lord of the worlds,
Arabic: الرَّحْمٰنِ الرَّحِيْمِ
Transliteration: arraḥmānir raḥīm
English: the All-Beneficent, the Ever-Merciful,
Arabic: مَالِكِ يَوْمِ الدِّيْنِ
Transliteration: māliki yawmid dīn
English: Master of the Day of Retribution.
Arabic: إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِيْنُ
Transliteration: iyyāka naʿbudu wa iyyāka nastaʿīn
English: You [alone] do we worship, and to You [alone] do we turn for help.
Arabic: اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيْمَ
Transliteration: ihdinaṣ ṣirāṭal mustaqīm
English: Guide us on the straight path,
Arabic: صِرَاطَ الَّذِيْنَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَلَا الضَّالِّيْنَ
Transliteration: ṣirāṭal ladhīna anʿamta ʿalayhim ghayril maghḍūbi ʿalayhim wa laḍ ḍāllīn
English: the path of those whom You have blessed – such as have not incurred Your wrath, nor are astray.
2. Translation of Sūrat al-Ikhlāṣ
Arabic: بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Transliteration: bismil lāhir raḥmānir raḥīm
English: In the Name of Allah, the All-Beneficent, the Ever-Merciful.
Arabic: اللَّهُ الصَّمَدُ
Transliteration: allāhuṣ ṣamad
English: ‘Allah, the Referent for All Needs.’
Arabic: لَمْ يَلِدْ وَلَمْ يُوْلَدْ
Transliteration: lam yalid wa lam yūlad
English: ‘He neither begets nor is He begotten,’
Arabic: وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ
Transliteration: wa lam yakun lahu kufuwan aḥad
English: ‘and there is no one comparable to Him.’
3. Translation of the dhikr of rukūʿ and sujūd
Arabic: سُبْحَانَ رَبِّيَ الْعَظِيْمِ وَبِحَمْدِهِ
Transliteration: subḥāna rabbiyal ʿaẓīmi wa biḥamdih
English: I declare emphatically that my great Lord is free from imperfections, and I do so by praising Him.
Arabic: سُبْحَانَ رَبِّيَ الْأَعْلَىٰ وَبِحَمْدِهِ
Transliteration: subḥāna rabbiyal aʿlā wa biḥamdih
English: I declare emphatically that my most high Lord is free from imperfections, and I do so by praising Him.
Arabic: سَمِعَ اللهُ لِمَنْ حَمِدَهُ
Transliteration: samiʿal lāhu liman ḥamidah
English: Allah hears the one who praises Him.
Arabic: أَسْتَغْفِرُ اللهَ رَبِّيْ وَأَتُوْبُ إِلَيْهِ
Transliteration: astaghfirul lāha rabbī wa atūbu ilayh
English: I seek forgiveness from Allah, My Lord, and I turn to Him in repentance.
Arabic: بِحَوْلِ اللهِ وَقُوَّتِهِ أَقُوْمُ وَأَقْعُدُ
Transliteration: biḥawlil lāhi wa quwwatihi aqūmu wa aqʿud
English: I stand and sit by the strength of Allah and by His power.
4. Translation of Qunūt
Qunūt is a recommended act in prayer, typically performed in the second rak'at before Ruku. It involves raising hands for supplication.
Arabic: لَا إِلٰهَ إِلَّا اللهُ الْحَلِيْمُ الْكَرِيْمُ
Transliteration: lā ilāha illal lāhul ḥalīmul karīm
English: There is no god but Allah, the Forbearing, the Generous.
Arabic: لَا إِلٰهَ إِلَّا اللهُ الْعَلِيُّ الْعَظِيْمُ
Transliteration: lā ilāha illal lāhul ʿaliyyul ʿaẓīm
English: There is no god but Allah, the High, the Great.
Arabic: سُبْحَانَ اللهِ رَبِّ السَّمَاوَاتِ السَّبْعِ، وَرَبِّ الْأَرَضِيْنَ السَّبْعِ
Transliteration: subḥānal lāhi rabbis samāwātis sabʿ, wa rabbil araḍīnas sabʿ
English: I declare emphatically that Allah is free from imperfections, [Allah,] Lord of the seven skies and Lord of the seven earths,
Arabic: وَمَا فِيْهِنَّ وَمَا بَيْنَهُنَّ وَرَبِّ الْعَرْشِ الْعَظِیْم
Transliteration: wa mā fīhinna wa mā baynahunna wa rabbil ʿarshil ʿaẓīm
English: and all that is in them and all that is between them, and Lord of the Great Throne.
Arabic: وَالْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِيْنَ
Transliteration: wal ḥamdu lillāhi rabbil ʿālamīn
English: And all praise is for Allah, Lord of the worlds.
5. Translation of al‑tasbīḥāt al‑arbaʿah
This is recited in the third and fourth rak'ats of prayers that have more than two rak'ats.
Arabic: سُبْحَانَ اللهِ وَالْحَمْدُ لِلّٰهِ وَلَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ
Transliteration: subḥānal lāhi wal ḥamdu lillāhi wa lā ilāha illal lāhu wal lāhu akbar
English: I declare emphatically that Allah is free from imperfections, and all praise is for Allah, and there is no god but Allah, and Allah is greater [than what He is described as].
6. Translation of the complete Tashahhud and Salam
Arabic: اَلْحَمْدُ لِلّٰهِ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ
Transliteration: alḥamdu lillāh, ashhadu an lā ilāha illal lāhu waḥdahu lā sharīka lah
English: All praise is for Allah. I testify that there is no god but Allah, He alone, for whom there is no partner.
Arabic: وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ
Transliteration: wa ashhadu anna muḥammadan ʿabduhu wa rasūluh
English: And I testify that Muḥammad is His servant and His messenger.
Arabic: اَللّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
Transliteration: allāhumma ṣalli ʿalā muḥammadin wa āli muḥammad
English: O Allah! Bless Muḥammad and the progeny of Muḥammad.
Arabic: وَتَقَبَّلْ شَفَاعَـتَهُ وَٱرْفَعْ دَرَجَتَهُ
Transliteration: wa taqabbal shafāʿatahu war faʿ darajatah
English: And accept his [i.e. the Prophet’s] intercession and raise his rank.
Arabic: اَلسَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ
Transliteration: assalāmu ʿalayka ayyuhan nabiyyu wa raḥmatul lāhi wa barakātuh
English: Peace be upon you O Prophet, and Allah’s mercy and His blessings (be upon you too).
Arabic: اَلسَّلَامُ عَلَيْنَا وَعَلَىٰ عِبَادِ اللهِ الصَّالِحِيْنَ
Transliteration: assalāmu ʿalaynā wa ʿalā ʿibādil lāhiṣ ṣāliḥīn
English: Peace be upon us and upon the righteous servants of Allah.
Arabic: اَلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ
Transliteration: assalāmu ʿalaykum wa raḥmatul lāhi wa barakātuh
English: Peace be upon you all, and Allah’s mercy and His blessings (be upon you too).
Nullifiers of Prayer
Certain actions or conditions can invalidate the prayer, requiring it to be repeated. These include:
Losing ritual purity (e.g., by passing wind, urinating, or sleeping).
Turning away from the Qibla (direction of prayer) without a valid excuse.
Speaking intentionally outside of the prescribed recitations.
Laughing or crying loudly with sound, intentionally.
Eating or drinking during prayer.
Performing an extra Ruku or Sujud, or omitting an obligatory component intentionally.
Any action that breaks the form of prayer, such as excessive movement.
Doubts in Prayer (Shakk)
Doubts during prayer can be complex, and specific rules apply based on the type and timing of the doubt. Generally, if a doubt occurs in the number of rak'ats in a two-rak'at or three-rak'at prayer, the prayer becomes invalid. In four-rak'at prayers, some doubts are valid and require specific actions (e.g., performing Salat al-Ihtiyat or Sajdah al-Sahw), while others invalidate the prayer.
Combining Prayers
Shia Muslims are permitted to combine Zuhr and Asr prayers, and Maghrib and Isha prayers. This practice is based on the Sunnah of the Prophet Muhammad, who combined prayers on certain occasions to ease the burden on his followers. While it is permissible to pray each prayer at its specific time, combining them is also valid and widely practiced.
Traveler's Prayer (Salat al-Musafir)
A traveler is generally required to shorten four-rak'at prayers (Zuhr, Asr, Isha) to two rak'ats, provided they meet specific conditions, such as intending to travel a certain distance (approximately 44 km round trip) and not intending to stay at the destination for more than ten days. Fajr and Maghrib prayers are not shortened.
Left Arm: The process is repeated for the left arm, pouring water from above the elbow to the fingertips and sweeping it downward with the right hand. Special attention must be paid to the skin folds or crinkles at the elbow crease to ensure water completely covers them.
Directional Absolute: Washing must occur strictly downward, from the elbow to the fingers. Any upward washing invalidates the process.
Wiping the Head (Mash of the Head):
The Area: The front quarter of the head, immediately above the forehead, must be wiped.
The Wetness: The wiping must be performed utilizing only the moisture remaining on the palm of the right hand. Taking new water from the tap or any external source completely nullifies the wudu.
Surface Integrity: The hair or scalp must be dry. If the head is wet to the extent that the wetness of the hand has no effect, the wiping is invalid; however, a slight dampness that is absorbed by the hand is permissible.
Method: It is recommended to wipe from the top of the crown downward toward the hairline using the palm of the right hand, with a length of at least one finger and a width of three joined fingers. If the hair is so long that it falls on the face when combed, the roots of the hair or the scalp itself must be wiped by parting the hair.
Accidental Contact: If, during this step, the wet hand accidentally touches the forehead, it can complicate the subsequent wiping of the feet. The area of the feet and head to be wiped must be dry so that only the remaining moisture from the hand is applied.
Wiping the Feet (Mash of the Feet):
Right Foot: Using the remaining moisture of the right hand, the worshipper wipes the top of the right foot starting from the tips of the toes up to the ankle joint.
Left Foot: Using the remaining moisture of the left hand, the worshipper wipes the top of the left foot from the toes to the ankle joint.
Surface Integrity: The feet must be dry and free of any physical barriers like socks or shoes. The foot must remain fixed and still while the hand moves over it to complete the wipe.
The Jurisprudential Boundary of Wudu Washes
In Ja'fari jurisprudence, the number of washes allowed for the face and arms is strictly regulated to prevent innovation (bid'ah).
First Wash: Obligatory (wajib). The wash is deemed complete when water thoroughly covers the entire designated area with the intention of performing wudu.
Second Wash: Recommended (mustahab).
Third Wash: Unlawful (haram). A third wash invalidates the wudu if the water remaining on the hands is used for the wiping (mash), as this introduces "foreign water" into an obligatory part of the ritual.
The Sunnah of the Prophet dictates moderation in water usage, recommending a single mudd (≈ 750 ml) of water for wudu and a sa' (≈ 3 liters) for ghusl (the major ritual bath).
Recommended Steps and Supplications of Wudu
Before initiating the obligatory washing, several preparatory acts are highly recommended. These are accompanied by profound supplications (du'as) narrated from the Commander of the Faithful, Imam Ali ibn Abi Talib:
Allahumma la tu'tini kitabi bishimali, wa la min wara'i zahri, wa la taj'alha maghlulatan ila 'unuqi, wa a'udhu bika min muqatta'atin niran.
"O Allah! Do not give me my book in my left hand, nor from behind my back, and do not chain it to my neck. I seek refuge with You from the flames of hellfire."
"O Allah! Keep me firmly on the path on the day when feet shall stumble, and let my efforts be in those things that make You pleased with me, O Possessor of Majesty and Bounty!"
Barriers and Nullifiers of Wudu
For wudu to be valid, there must be no physical barrier preventing water from reaching the skin or hair of the face, arms, head, and feet. Unapproved obstacles include nail polish, paint, glue, and heavy waterproof oils.
The state of ritual purity is nullified by specific occurrences known as Nawaqid al-Wudu. These events require a fresh wudu before performing prayers:
The excretion of urine or feces.
The passing of intestinal gas.
Natural sleep that impairs both sight and hearing.
Conditions of unconsciousness, such as fainting, coma, or intoxication.
Minor or medium irregular maternal bleeding (istihada).
Any state requiring ghusl (such as sexual impurity/janabah or menstruation).
Special Circumstances: Wudu al-Jabirah
When a worshipper has an active medical bandage, cast, or splint over a wound, ulcer, or fractured bone, the normal washing and wiping procedures of wudu are modified under the laws of Jabirah. These rules are applied based on the location and condition of the injury:
Uncovered Injuries: If a wound or ulcer is exposed and water is not harmful, wudu must be performed normally. If water is harmful, the areas immediately surrounding the injury must be washed from top to bottom. If wiping a wet hand over the injury is not harmful, it is recommended to do so, place a pure cloth over it, and wipe over the cloth as well.
Covered Injuries: If the injury is bandaged or casted, and it cannot be uncovered due to medical complications, the worshipper must wash the exposed areas surrounding the bandage and wipe a wet hand directly over the outer surface of the jabirah. The outer surface of the jabirah must be ritually clean (tahir).
Fractured Bones: If a broken bone is uncovered, tayammum (dust-based purification) must be performed instead of wudu. If it is covered, wudu al-jabirah is performed.
Injuries in Wiping Areas: If an open wound or fracture is located on the front of the head or the tops of the feet, and cannot be wiped, the worshipper must perform tayammum.
Bandages for Pain or Swelling: If a bandage is applied solely for pain or swelling without an active wound, cut, or fracture, wudu al-jabirah is not valid. In such a case, the worshipper must perform standard wudu if possible, or perform tayammum.
The Call to Prayer: Adhan and Iqamah
Before commencing the daily obligatory prayers, it is highly recommended to recite the Adhan (the general call to prayer) and the Iqamah (the immediate call to prayer). These calls help focus the worshipper's mind on the divine presence.
The historical origin of the Adhan is a key point of divergence between schools. Ja'fari theology maintains that the Adhan was revealed directly to the Prophet Muhammad by the Angel Gabriel during his Night of Ascension (Mi'raj). This refutes the narrative found in other traditions suggesting the call to prayer was established based on the dream of a companion.
Reciting the Adhan and Iqamah carries immense spiritual reward. Traditions state that if a believer recites both before their prayer, two rows of angels pray behind them. If they recite only the Iqamah, one row of angels joins them; if they omit both, they pray alone.
Phrasing and the Status of the Third Testimony
The structure of the Adhan and Iqamah according to the Ja'fari school is composed of specific formulas. A central element of this structure is the Shahadah (testimonies). In Shia practice, the phrase "Ashhadu anna Ameeral Mu'mineen Aliyan waliyyullah" ("I bear witness that the Commander of the Faithful, Ali, is the vicegerent of Allah") is recited immediately after the testimony of the prophethood of Muhammad.
It is a key ruling in Ja'fari jurisprudence that the Third Testimony is not an obligatory or structural part of the Adhan or Iqamah. Reciting it with the belief that it is a legislated, mandatory part of the call invalidates the recital. Instead, it is recommended as a highly meritorious act of devotion (mustahab) to be said for blessings (barakah) and to seek proximity to Allah, following the general Prophetic mandate to couple the mention of Muhammad with the mention of Ali.
Another distinct feature of the Shia call is the preservation of the phrase "Hayya 'ala Khayril 'Amal" (Hasten to the best of deeds), which is omitted in some other schools.
Translation of the sentences of Adhan and Iqamah [2]
Arabic
Transliteration
English Translation
اَللهُ أَكْبَرُ
Allāhu akbar
Allah is greater [than what He is described as]. (Said 4 times in Adhan, 2 times in Iqamah)
أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللهُ
Ashhadu an lā ilāha illal lāh
I testify that there is no god but Allah. (Said 2 times)
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُوْلُ اللهِ
Ashhadu anna muḥammadar rasūlul lāh
I testify that Muḥammad is the Messenger of Allah. (Said 2 times)
أَشْهَدُ أَنَّ عَلِيًّا وَلِيُّ اللهِ
Ashhadu anna ʿaliyyan waliyyul lāh
I testify that ʿAlī is the vicegerent of Allah. (Recommended, not part of the structure)
حَيَّ عَلَى الصَّلَاةِ
Ḥayya ʿalaṣ ṣalāh
Hasten to prayer. (Said 2 times)
حَيَّ عَلَى الْفَلَاحِ
Ḥayya ʿalal falāḥ
Hasten to salvation. (Said 2 times)
حَيَّ عَلَى خَيْرِ الْعَمَلِ
Ḥayya ʿalā khayril ʿamal
Hasten to the best of deeds. (Said 2 times)
قَدْ قَامَتِ الصَّلَاةُ
Qad qāmatis ṣalāh
The prayer has certainly been established. (Said 2 times, only in Iqamah)
لَا إِلٰهَ إِلَّا اللهُ
Lā ilāha illal lāh
There is no god but Allah. (Said 2 times in Adhan, 1 time in Iqamah)
The Daily Prayers (Namaz/Salat)
Namaz, or Salat, is the second pillar of Islam and a direct communication between the worshipper and Allah. Shia Muslims perform five daily prayers, but often combine Zuhr with Asr, and Maghrib with Isha, praying them at three distinct times during the day.
Obligatory Components of Prayer
Every prayer consists of several obligatory components (wajibāt), without which the prayer is invalid. These include:
Niyyah (Intention): The sincere intention to perform the specific prayer for the sake of Allah, seeking proximity to Him.
Takbirat al-Ihram: The opening Allahu Akbar (Allah is Greater) which formally begins the prayer. It must be recited while standing and raising hands to the ears.
Qiyam (Standing): Standing upright during Takbirat al-Ihram, before Ruku, and after Ruku. It is an obligatory precaution to stand still during the recitation of Surah al-Hamd and other surahs.
Qira'ah (Recitation): Recitation of Surah al-Hamd and another complete surah (usually Surah al-Ikhlas) in the first two rak'ats of every obligatory prayer.
Ruku (Bowing): Bowing down such that the palms can reach the knees. The back should be parallel to the ground. The dhikr (remembrance) of Ruku is Subhana Rabbiyal Azimi wa Bihamdih (Glory be to my Lord, the Great, and praise be to Him).
Sujud (Prostration): Prostrating twice in each rak'at, placing seven parts of the body on the ground: forehead, palms of both hands, knees, and tips of both big toes. It is obligatory to prostrate on pure earth or something that grows from the earth (e.g., a turbah). The dhikr of Sujud is Subhana Rabbiyal A'la wa Bihamdih (Glory be to my Lord, the Most High, and praise be to Him).
Tashahhud (Testimony): Recitation of specific testimonies in the second and last rak'at of every prayer while sitting. The translation of Tashahhud is provided below.
Salam (Salutation): The concluding salutations that end the prayer, recited in the last rak'at while sitting. The translation of Salam is provided below.
Tartib (Sequence): Performing the components of prayer in their prescribed order.
Muwalat (Continuity): Performing the components of prayer consecutively without undue delay.
Translations of Prayer Recitations [1]
1. Translation of Sūrat al-Ḥamd
Arabic: بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Transliteration: bismil lāhir raḥmānir raḥīm
English: In the Name of Allah, the All-Beneficent, the Ever-Merciful.
Arabic: الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِيْنَ
Transliteration: alḥamdu lillāhi rabbil ʿālamīn
English: All praise is for Allah, Lord of the worlds,
Arabic: الرَّحْمٰنِ الرَّحِيْمِ
Transliteration: arraḥmānir raḥīm
English: the All-Beneficent, the Ever-Merciful,
Arabic: مَالِكِ يَوْمِ الدِّيْنِ
Transliteration: māliki yawmid dīn
English: Master of the Day of Retribution.
Arabic: إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِيْنُ
Transliteration: iyyāka naʿbudu wa iyyāka nastaʿīn
English: You [alone] do we worship, and to You [alone] do we turn for help.
Arabic: اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيْمَ
Transliteration: ihdinaṣ ṣirāṭal mustaqīm
English: Guide us on the straight path,
Arabic: صِرَاطَ الَّذِيْنَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَلَا الضَّالِّيْنَ
Transliteration: ṣirāṭal ladhīna anʿamta ʿalayhim ghayril maghḍūbi ʿalayhim wa laḍ ḍāllīn
English: the path of those whom You have blessed – such as have not incurred Your wrath, nor are astray.
2. Translation of Sūrat al-Ikhlāṣ
Arabic: بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Transliteration: bismil lāhir raḥmānir raḥīm
English: In the Name of Allah, the All-Beneficent, the Ever-Merciful.
Arabic: اللَّهُ الصَّمَدُ
Transliteration: allāhuṣ ṣamad
English: ‘Allah, the Referent for All Needs.’
Arabic: لَمْ يَلِدْ وَلَمْ يُوْلَدْ
Transliteration: lam yalid wa lam yūlad
English: ‘He neither begets nor is He begotten,’
Arabic: وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ
Transliteration: wa lam yakun lahu kufuwan aḥad
English: ‘and there is no one comparable to Him.’
3. Translation of the dhikr of rukūʿ and sujūd
Arabic: سُبْحَانَ رَبِّيَ الْعَظِيْمِ وَبِحَمْدِهِ
Transliteration: subḥāna rabbiyal ʿaẓīmi wa biḥamdih
English: I declare emphatically that my great Lord is free from imperfections, and I do so by praising Him.
Arabic: سُبْحَانَ رَبِّيَ الْأَعْلَىٰ وَبِحَمْدِهِ
Transliteration: subḥāna rabbiyal aʿlā wa biḥamdih
English: I declare emphatically that my most high Lord is free from imperfections, and I do so by praising Him.
Arabic: سَمِعَ اللهُ لِمَنْ حَمِدَهُ
Transliteration: samiʿal lāhu liman ḥamidah
English: Allah hears the one who praises Him.
Arabic: أَسْتَغْفِرُ اللهَ رَبِّيْ وَأَتُوْبُ إِلَيْهِ
Transliteration: astaghfirul lāha rabbī wa atūbu ilayh
English: I seek forgiveness from Allah, My Lord, and I turn to Him in repentance.
Arabic: بِحَوْلِ اللهِ وَقُوَّتِهِ أَقُوْمُ وَأَقْعُدُ
Transliteration: biḥawlil lāhi wa quwwatihi aqūmu wa aqʿud
English: I stand and sit by the strength of Allah and by His power.
4. Translation of Qunūt
Qunūt is a recommended act in prayer, typically performed in the second rak'at before Ruku. It involves raising hands for supplication.
Arabic: لَا إِلٰهَ إِلَّا اللهُ الْحَلِيْمُ الْكَرِيْمُ
Transliteration: lā ilāha illal lāhul ḥalīmul karīm
English: There is no god but Allah, the Forbearing, the Generous.
Arabic: لَا إِلٰهَ إِلَّا اللهُ الْعَلِيُّ الْعَظِيْمُ
Transliteration: lā ilāha illal lāhul ʿaliyyul ʿaẓīm
English: There is no god but Allah, the High, the Great.
Arabic: سُبْحَانَ اللهِ رَبِّ السَّمَاوَاتِ السَّبْعِ، وَرَبِّ الْأَرَضِيْنَ السَّبْعِ
Transliteration: subḥānal lāhi rabbis samāwātis sabʿ, wa rabbil araḍīnas sabʿ
English: I declare emphatically that Allah is free from imperfections, [Allah,] Lord of the seven skies and Lord of the seven earths,
Arabic: وَمَا فِيْهِنَّ وَمَا بَيْنَهُنَّ وَرَبِّ الْعَرْشِ الْعَظِیْم
Transliteration: wa mā fīhinna wa mā baynahunna wa rabbil ʿarshil ʿaẓīm
English: and all that is in them and all that is between them, and Lord of the Great Throne.
Arabic: وَالْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِيْنَ
Transliteration: wal ḥamdu lillāhi rabbil ʿālamīn
English: And all praise is for Allah, Lord of the worlds.
5. Translation of al‑tasbīḥāt al‑arbaʿah
This is recited in the third and fourth rak'ats of prayers that have more than two rak'ats.
Arabic: سُبْحَانَ اللهِ وَالْحَمْدُ لِلّٰهِ وَلَا إِلٰهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ
Transliteration: subḥānal lāhi wal ḥamdu lillāhi wa lā ilāha illal lāhu wal lāhu akbar
English: I declare emphatically that Allah is free from imperfections, and all praise is for Allah, and there is no god but Allah, and Allah is greater [than what He is described as].
6. Translation of the complete Tashahhud and Salam
Arabic: اَلْحَمْدُ لِلّٰهِ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ
Transliteration: alḥamdu lillāh, ashhadu an lā ilāha illal lāhu waḥdahu lā sharīka lah
English: All praise is for Allah. I testify that there is no god but Allah, He alone, for whom there is no partner.
Arabic: وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ
Transliteration: wa ashhadu anna muḥammadan ʿabduhu wa rasūluh
English: And I testify that Muḥammad is His servant and His messenger.
Arabic: اَللّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
Transliteration: allāhumma ṣalli ʿalā muḥammadin wa āli muḥammad
English: O Allah! Bless Muḥammad and the progeny of Muḥammad.
Arabic: وَتَقَبَّلْ شَفَاعَـتَهُ وَٱرْفَعْ دَرَجَتَهُ
Transliteration: wa taqabbal shafāʿatahu war faʿ darajatah
English: And accept his [i.e. the Prophet’s] intercession and raise his rank.
Arabic: اَلسَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ
Transliteration: assalāmu ʿalayka ayyuhan nabiyyu wa raḥmatul lāhi wa barakātuh
English: Peace be upon you O Prophet, and Allah’s mercy and His blessings (be upon you too).
Arabic: اَلسَّلَامُ عَلَيْنَا وَعَلَىٰ عِبَادِ اللهِ الصَّالِحِيْنَ
Transliteration: assalāmu ʿalaynā wa ʿalā ʿibādil lāhiṣ ṣāliḥīn
English: Peace be upon us and upon the righteous servants of Allah.
Arabic: اَلسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ
Transliteration: assalāmu ʿalaykum wa raḥmatul lāhi wa barakātuh
English: Peace be upon you all, and Allah’s mercy and His blessings (be upon you too).
Nullifiers of Prayer
Certain actions or conditions can invalidate the prayer, requiring it to be repeated. These include:
Losing ritual purity (e.g., by passing wind, urinating, or sleeping).
Turning away from the Qibla (direction of prayer) without a valid excuse.
Speaking intentionally outside of the prescribed recitations.
Laughing or crying loudly with sound, intentionally.
Eating or drinking during prayer.
Performing an extra Ruku or Sujud, or omitting an obligatory component intentionally.
Any action that breaks the form of prayer, such as excessive movement.
Doubts in Prayer (Shakk)
Doubts during prayer can be complex, and specific rules apply based on the type and timing of the doubt. Generally, if a doubt occurs in the number of rak'ats in a two-rak'at or three-rak'at prayer, the prayer becomes invalid. In four-rak'at prayers, some doubts are valid and require specific actions (e.g., performing Salat al-Ihtiyat or Sajdah al-Sahw), while others invalidate the prayer.
Combining Prayers
Shia Muslims are permitted to combine Zuhr and Asr prayers, and Maghrib and Isha prayers. This practice is based on the Sunnah of the Prophet Muhammad, who combined prayers on certain occasions to ease the burden on his followers. While it is permissible to pray each prayer at its specific time, combining them is also valid and widely practiced.
Traveler's Prayer (Salat al-Musafir)
A traveler is generally required to shorten four-rak'at prayers (Zuhr, Asr, Isha) to two rak'ats, provided they meet specific conditions, such as intending to travel a certain distance (approximately 44 km round trip) and not intending to stay at the destination for more than ten days. Fajr and Maghrib prayers are not shortened.
