An Important Rule Often Neglected 2

A Code of Practice For Muslims in the West: 
Dress & clothings» General Rules
Ayatullah al Uzama Syed Ali al-Husaini Seestani
Wearing if leather belts / watches / bands in Salaat


195. Leather products are impure (najis) and salãt in them is not permissible, if we know that they have been made from the hide of an animal not slaughtered according to Islamic laws. Such products are considered pure and salat in them is permissible, if there is a probability that they were made from skin of an animal that is essentially halãl and was slaughtered according to Islamic laws.


In all these cases of probability, wearing a belt and things like that made from leather is allowed [in salãt], provided that they are not big enough as to conceal the private parts. If there exists no probability that it was slaughtered according to Islamic laws, and, on the contrary, we are sure that it comes from skin of an animal that was not slaughtered according to Islamic laws, then it is najis and salãt in it is not permissible. [With no such probability,] even the use of belt and other things (that cannot conceal the sexual organs in salãt) is not permissible on the basis of obligatory precaution. It would be the same law if the probability was very low that sensible people ignore it (for example, 2%).

An Important Rule Often Neglected 1

Islamic Laws; Ayatullah al Uzama Syed Ali al-Husaini Seestani


1001. It is Wajib for a man to recite Surah al-Hamd and the other Surah loudly, while offering Fajr, Maghrib and Isha prayers, and it is Wajib for a man and a woman to recite Surah al-Hamd and the other Surah silently while offering Zuhr and Asr prayers.

1002. As a precaution, men must take care to recite loudly every word of Surah al-Hamd and the other Surah, including their last letters, in the prayers of Fajr, Maghrib and Isha.

1004. If a person intentionally prays loudly where he should pray silently, and vice versa, his prayer is void. But, if, he does so owing to forgetfulness, or not knowing the rule, his prayer is in order. And if he realises that he is doing a mistake while reciting the Surah al-Hamd and the other Surah, it is not necessary to recite again what he has recited not following the rule.

The Arsh of Allah

Do know that concerning the Arsh and its carriers there are different opinions.
…according to the Gnostic view and demonstrative way, the Arsh covers so many meanings.
One of its meanings-which I did not see in the language of "the people" [qaum] - is the Unity [hadrat-i wahidiyat] which is on the level of the ‘Holiest Emanation’ and its carriers are four names, of the Great Names: The First (al-Awwal), the Last (al-Aakhir), the Outward (al-Dhaahir) and the Inward (al-Baatin).
Another-which also I did not see in the language of "the people" [qaum] - is the "Holy Emanation" which is on the level of the Greatest Name, and its carriers are: al-Rahman, ar-Rahim, ar-Rabb and al-Malik.
Another one of its concepts is the phrase "all that is other than Allah" [ma siwallah] and its carriers are the four angels: Seraphiel, Gabriel, Michael and Izrael.
Another is the "Universal Body" [jism-i kull], which is carried by four angels who are the images of the Archetypes [arbab-i anwa'], as is referred to in al-Kafi. (Usulul Kafz, vol. 1, pp. 131 and 132.)
Sometimes it is regarded to be the "Knowledge", which may be Allah's Active Knowledge [ilm-i fi`li] which is the state of the great guardianship [wilayat-i kubra] and its carriers are four of Allah's perfect friends from the ancient nations: Noah, Abraham, Moses and Jesus [peace be upon our Prophet, his progeny and upon them], and four persons of the perfect ones of this nation: the Seal of the Prophets, Amirul Mu'mimn 'Ali, al-Hasan and al-Husayn (AS).
How does the above tie with our daily recital (Surah Fatiha)?
[a bit of reflection]
ar-Rabb, ar-Rahman, ar-Rahim and Malik, are particularly mentioned in the opening of Surah Al-Hamd, maybe in respect of the inside [batin], while their outer appearances [dhahir] are Allah's four favourite angels who are the carriers of the Arsh of "Realization' [tahaqquq].
So, the blessed name of ar-Rabb is the inside [batin] of Michael who, as ar-Rabb's manifestation, is in charge of the provisions and the education in the world of existence.
The noble name of ar-Rahman is the inside [batin] of Seraphiel who is the caretaker [munshi] of the spirits, the blower of the Trumpet and the spreader [basit] of the spirits and the images, as the spread [bast] of existence is also in the name of ar-Rahman.
The noble name of ar-Rahim is the inside of Gabriel who is in charge of teaching and perfecting the beings.
The noble name of Malik is the inside of Izrael who is in charge of taking [qabd] the spirits and images, and of returning the outside [zahir] to the inside [batin].
So, the blessed surah of Surah Al-Hamd, up to ‘Maliki yawmidin’ includes the Arsh of Unity and the `Arsh of Realization, with reference to its carriers.
Thus, the entire circle of existence and the manifestations of the invisible and the visible, which are translated by the Glorious Qur'an, are mentioned up to this part of this surah.

This very concept is also entirely covered by the Bismillah, which is the Greatest Name.
It is also in the "B" [ba'], which is in the position of causality, and in the dot of bism, which is the secret of the causality. And, as 'Ali (AS) is the secret of guardianship [wilayat] and causality, therefore, it is he who is the dot under the "B" (Al Asjaarul Arba `ah, vol. 7, p. 32. Asrarul Hikam, p.559.)
That is, the dot under the "B" is the translator of the secret of guardianship.
The reason for contemplation is the difficulty, which is in the hadith.  And Allah knows better!
(Imam Khomeini; Adabus-Salat - The Disciplines of the Prayer. 324-326)