Prayers

From the viewpoint of the Shi’a as well as all other Muslims, Salat (Prayer) is the pillar of the faith which means communication between man and Allah and the spiritual ascension of the Faithful. If a person gives up offering Prayers, the relationship between him and Allah comes to an end. As such it has been said in the traditions of the members of Holy Prophet’s Progeny "The distance between a Musim and infidelity is only the abandonments of one or two obligatory Prayers.”

The superiority of Prayers among Islamic articles of worship is such that none of them is equal to it in position. All Shi’a scholars and ‘Ulama agree on this point that whoever abandons Prayers is a sinner and a libertine and is not entitled to any respect? Speaking ill of him in his absence is permissible and he loses all credit. In short, the Shi’a are extraordinarily strict on the subject of Prayers1.

From the Shi’a point of view there are five kinds of obligatory Prayers (according to basic faith) viz Five daily Prayers, Friday Prayers, ‘Eid al-Fitr and ‘Eid al-Adha Prayers, Ayat (Sign) Prayers and Tawaf (Circumambulation) Prayers. However, it is possible that at times one who has reached the age of puberty may make Prayers obligatory for himself by means of a vow, a pledge, or an oath for his own sake or for the sake of another person. This type of Prayer is not obligatory from the point of view of religion. On the other hand, the person concerned has made it obligatory for himself.

Prayers other than those mentioned above, are Mustabab (Recommended). The most important recommended Prayers are the daily Nafilah Prayers which are twice as many as the five obligatory Prayers (i.e. thirty-four rak’ats). On this account, according to Shi’a the total number of rakats of obligatory and recommended Prayers comes to fifty-one.

Here I happen to recollect an interesting story which it will not be out of place to mention. This story has been related by Raghib Isfahani in his valuable and useful book entitled Muhazirat. In the days of Ahmad Ibn Abdul Aziz, there lived in Isfahan a man named Kanani, who was a supporter of Ahl al-Bayt (Progeny of the Holy Prophet). Ahmad Ibn Abdul Aziz used to take lessons from him on the subject of Imamate. One day Ahmad’s mother chanced to peep in and saw the scene in the study room. She suddenly shouted and addressing Kanani said, “You are a bad man. You have made my son Rafidhi”. Kanani thereupon replied, “O’ foolish woman! The Rafidhi offer Prayers daily consisting of 51 rak’ats whereas your son does not offer Prayers consisting of even one rakat. Then how has he become a Rafidhi?”

After the daily Nafilah Prayers the most important recommended Prayers are the Nafilah of the sacred month of Ramadhan which consist of 1000 rak’ats (of course over and above the daily Nafilah Prayers). In this matter there is no difference between us and our Sunni brethren except that we offer these Prayers individually and do not consider it permissible that they should be offered congregationally whereas they offer these Prayers congregationally and call them Tarawih.

Orders regarding Friday Prayers, ‘Eid al-Fitr and ‘Eid al-Adha Prayers, Sign Prayers and other recommended Prayers should be studied in detailed books written on this subject by Shi’a Ulama’ and scholars. The number of such books exceeds tens of thousands.

Each of these Prayers has special formalities, recitations and supplications which are recorded in books written specially on the subject. The number of such books is also unusually large.

Now, in regards to the essence of Prayers. From our view-point the essence of Prayers consists of three parts:

Preconditions

The preconditions of Prayers consist of descriptions and circumstances abstracted from a chain of matters not forming part of Prayers. Bases of these conditions are the following six things without which the Prayers would be void:

(i) Taharat (Ceremonial purification).

(ii) Time.

(iii) Qibla (Direction to which one has to turn while praying).

(iv) Dress of the person offering Prayers.

(v) Intentioning (to offer Prayers).

(vi) Place utilised by the person concerned for offering Prayers.

Of course, the place is not in essence a part of these conditions but it is a necessity for the existence of every human being, because the person who offers Prayers cannot (like every other person) do without a place. It is, however, essential that the place where Prayers are offered should not have been usurped and the place of prostration (the place which the forehead touches) should also be clean and pure.

Ingredients Of Prayers

Ingredients of Prayers consist of items of which Prayers are composed. They too, in their turn, are of two kinds. In the first category fall the ingredients which are the essentials of Prayers and without which the Prayers become void (whether these essentials are abandoned purposely or by mistake). They consist of four things namely Takbirat al-lhram (saying Allahu Akbar, Allah is the Greatest at the commencement of prayers), Qiyam (Standing up), Ruku’ (Bowing) and Sujud (Prostrations).

To the second category belong the ingredients which are not the essentials of Prayers. If they are, however, abandoned purposely the Prayers will become void; for example, Qir’at (recitation of Surah Al-Hamd and another Sura, Dhikr, Tashahhud and Salam). During the performance of prayers Tuma’ninat (well-composed manner) is essential. However, Azan and Iqamah may fall in the category of Mustahab Mu’akkad (emphatically recommended). Rather, it is not unlikely that there is ample time Iqamah may be obligatory2.

Impediments Of Prayers

As the very phrase indicates, are things that make Prayers void and they too fall into two categories. In the first category fall the basic impediments which make Prayers void in all circumstances, (whether relevant actions are done intentionally or unintentionally) and they are three:

(i) Turning one’s back to Qibla,

(ii) Things which make Wudhu (ablution) void and

(iii) Excessive action which obliterates the very shape of Prayers3.

In the second category the actions which if done intentionally, make the Prayers void and they consist of speaking, laughing or weeping with sound, turning the face towards right or left, eating and drinking4.

Taharat (ceremonial pu rification) which has been referred to as one of the pre-conditions of Prayers consists of ablution and Ghusl (ceremonial bath) and there are causes as a consequence whereof each one of them becomes obligatory. In case water is not available for ablution or bath or though water may be available, it may not be possible for the person concerned to utilise it on account of illness of severe winter or shortage of time he should perform Tayammum (ceremonial purification of body with sand or dust) instead, just as the Holy Qur’an says:

“O you who believe! approach not Prayers with a mind befogged until you can understand all that you say nor in a state of ceremonial impurity [except when travelling] until after the ceremonial bath. If you are ill, or on a journey, or if you have moved your bowels, or you have been in contact with your wives, and you find no water, then strike your hands on clean sand and rub your face and hands with it. Allah pardons such things and He is Forgiving” (4:43).

In regards to the meaning of the word saeed used in the sacred verse reproduced above, there is a difference of opinion among the jurists and lexicographers. Some of them believe that the word saeed means soil only, whereas others give it a wider meaning and are of the view that whatever covers the face of the earth generally, whether it be soil, gravel, sand, stone or other similar things is covered by the word saeed so much so that mineral stones are also a part of saeed before they are baked and assume the shape of chalk, lime etc. The latter view appears to be more correct.

This was a short account of the view of Shi’a regarding Prayers. However, as has already been pointed out each ingredient of this subject needs detailed discussions. This is a task which can be accomplished only by writing a number of voluminous books.

Fasting

From the view-point of Shi’a Fasting is one of the pillars of Islamic articles of worship. From the religious standpoint it is divided into three categories:

(I) Obligatory Fasting

This too is of two kinds namely, Fast which is obligatory by itself (fasting during the sacred month of Ramadhan) and the Fast which becomes obligatory for various reasons like Expiatory Fast and Fast as substitute for a sacrifice and Fasting on behalf of another and Fast as a consequence of a vow etc.

(II) Recommended Fasting

Like Fasts of the months of Rajah and Sha’ban and other recommended Fasts which are large in number.

(III) Forbidden Fasting

Fasting on the festival days of ‘Eid al-Fitr and ‘Eid al-Adha.

Some Shi’a scholars have also mentioned a fourth kind of Fast namely abominable Fast e.g. Fasting on the Day of Ashura (10th of Muharram) and Arafa (9th of Zilhajj). It should, however, be remembered that such fasts are not abominable in the sense that it is preferable to forsake rather than to observe them. On the other hand, their abomination is relative, namely, as compared to other Fasts their reward and desirability is lesser.

Fasting has many pre-conditions, which are mentioned in books on the subject written by Shi’a scholars. The number of such books exceeds thousands.

In all circumstances the Shi’a are so much bound over to the Fasts of the month of Ramadhan that they are not prepared to break the Fast notwithstanding the fact that due to intense thirst and uneasiness their condition may become serious.

This was the brief explanation of two articles of Islamic worship which possess physical aspect only.

Zakat

From Shi’a point of view Zakat is the most important article of worship next to Prayers, so much so that in some of the narrations of Imams belonging to the Holy Prophet’s Progeny it has been said, “The Prayers of a person who does not pay Zakat are not acceptable”.

The Shi’a, like other Muslims, consider the payment of Zakat obligatory with regard to nine things, namely, three kinds of quadrupeds (sheep, cow and camel), four kinds of cereals (wheat, barley, dates and raisins) and gold and silver coins. In some cases, payment of Zakat has been recommended: for merchandise, horses and the total proceeds of farming.

In regards to the payment of Zakat for the above-mentioned nine things being obligatory, it carries certain pre­conditions and fixed limits of taxation which are laid down in relevant books.

It is also necessary to point out that all the conditions and limitations of payment of Zakat in which the Shi’a believe, tally with at least one of the four schools of Sunni. From the Shi’a point of view the items of expenditure of Zakat are eight as mentioned by the Holy Qur’an.

“Zakat is for the poor, the indigent, non-believers whose hearts are inclined towards Islam, debtors, pious and divine causes and for those who have become needy on a journey” (9:60).

Zakat Al-Fitr

It is a type of Zakat payable at the time of ‘Eid al-Fitr (Islamic festival). Its payment is compulsory for every sane and adult on his own behalf as well as on behalf of all people dependent upon him whether young or old.

The quantity of Zakat al-Fitr per head is one Sa’ (four double handfuls of food, approximately 3 kgs) of articles of the usual diet of the people namely, wheat, barley, dates and the like.

There is no difference between the Shi ah and Sunni in the basic principles of Zakat al-Fitr.

Khums

The Shi’a consider payment of Khums obligatory in respect of following seven things:

(i) Booty of war.

(ii) Things obtained from the sea by diving.

(iii) Treasure-trove.

(iv) Minerals.

(v) Lawful wealth mixed up with unlawful wealth.

(vi) Land transferred by a Muslim to a Dhimmi infidel (who pays tribute and is under the protection of Muslims).

(vii) Income from trades.

The sacred verse of the Holy Qur’an proclaims:

“Know that whatever property you gain one fifth belongs toAllah, the Prophet, [Prophet’s] near relatives, orphans, the needy, and the wayfarer - if you do believe in Allah and in the revelation, We sent down to our Servant on the Day of Testing [Badr] - when the armies confronted each other the two forces. For Allah has power over all things” (8:41).

And it forms the basis for this discussion. According to this verse, Khums is obligatory on all sorts of Ghanimat (profits)5.

We believe that the Almighty Allah arranged Khums for the members of the Holy Prophet’s Progeny instead of Zakat (which is unlawful for them) and it should be divided into six parts. Three shares belong to Almighty Allah, the Holy Prophet and his Ahl al-Bayt (as mentioned in the Holy Qur’an).

During the period of the presence of an Imam these three shares should be entrusted to him so that he may spend them according to his discretion. During the period of Occultation of the Imam these shares should be handed over to a righteous Mujtahid (who is considered to be the deputy of the Imam) so that they may be spent under his supervision for the security of Islamic laws and Islamic countries and for the propagation of religion and in connection with other important religious and social matters such as assistance to the poor and needy members of the society.

Should The Share Of The Imam Be Placed At Sardab?

It is not as Mahmud Alusi says by way of mocking in his exegesis: “It is appropriate that the Shi’a should leave these shares in these days (i.e. during the period of Occultation of the Imam) at Sardab (Cellar)”. His object by saying this is the same false accusation which has been attributed to the Shi’a time and again and it has been said that they (Shi’a) believe that the Imam of the Age is hidden in the Cave.

We have repeatedly said that these are unjustified accusations ascribed to us by the Sunni from olden times. They have also written in their books that the Shi’a believe that the Imam is hidden in Sardab. The fact, however, is that the Sardab in question has the least connection with the Occultation of the Imam and it is not known on the basis of which evidence and which writing of the Shi1ah they have made these uncalled-for statements against us. Possibly the source of this error is that they (Sunni) see that we visit the said cave.

In fact, the real position is that we visit the said place on account of its being the place of worship of the Imam of the Age and his forefathers namely Imam Al-Hasan Al-’Askari and Imam Hadi. At this place they stood in the presence of Allah, prostrated before Him and had invocations with Him.

In regards to the remaining three shares of Khums, they have been allocated to destitutes and needy Sayyids (instead of Zakat which is unlawful for them to take)6. From the Shi’a point of view these have been the laws relating to Khums from the time of the Holy Prophet to the present day. However, after the passing away of the Holy Prophet, the Sunni cut off the right of Khums of Bani Hashim and made it a part of the Treasury.

Consequently, the needy people among Bani Hashim were deprived of Khums as Zakat was prohibited to them.

It seems that in his well-known book entitled Um, Imam Shafi’i refers to this very point and says: “In regards to the family of the Holy Prophet for whom Khums has been prescribed instead of Zakat, they cannot, on any account, benefit from Zakat and obligatory alms and in case any person gives them something (i.e. by way of Zakat or alms) it does not suffice and he is not absolved of his responsibility (to pay them Khums)”.

Consequently, the Sunni jurists have practically eliminated the Chapter of Khums from their writings and do not undertake any discussion in their books under this heading. However, so far as Shi’a jurists are concerned they conduct discussion on Khums just as on Zakat, in their books on Jurisprudence.

Only the famous scholar named Abu Ubaydul Qasim Ibn Salam (d. 224 A.H.) has conducted a detailed discussion about usages and other orders relevant to Khums, in his book entitled Kitab al-Amwal, which is one of the most excellent Islamic books. Most of its contents conform to the well-known beliefs of the Shi’a7.

This was a brief discussion of Shi’a belief regarding two items of Islamic worship which have a financial aspect only namely, Khums and Zakat. Now, in regards to the articles of worship which have two aspects (namely, physical and financial) they are Hajj and Jihad.

Hajj

According to the Shi’a one of the main elements of Islam is Hajj and in accordance with the traditions quoted in our books whoever forsakes it, dies either as a Jew or as a Christian. Such a person is on the threshold of infidelity as the sacred verse points out:

“And pilgrimage to the House is incumbent upon men for the sake of Allah, [upon] every one who is able to undertake the journey to it; and whoever disbelieves [doesn’t perform Hajj] then verily, Allah is self-sufficiently independent of the worships” (3:97).

As a matter of fact, Hajj is a sort of physical and financial Jihad. Hajj is a spiritual Jihad while Jihad, in its true sense, is a real Hajj8 and when one thinks deeply into the mysteries and formalities of these two main Islamic elements, he very easily feels a sort of unity and harmony between them.

When a person satisfies the prerequisite conditions (namely, being adult and sane) as well as the special conditions (namely, possessing necessary means i.e. provisions for journey, ride, health and security of passage) it is obligatory for him to perform Hajj once in his lifetime. Of course, it is an immediate obligation and cannot be postponed.

Hajj is of three kinds: Ifrad, Qiran and Tamattu’.

(i) Hajj al-Ifrad to which the following verse refers:

“.... Pilgrimage to the House is a duty to Allah incumbent on all …” (3:97).

(ii) Hajj al-Qiran, which has been referred to in this verse:

“Complete the pilgrimage [Hajj] and Umra for the sake of Allah” (2:197).

(iii) Hajj at-Tamattu’, which is provided for in this verse:

“…Whoever profits by combining the visit [‘Umra] with the pilgrimage [Hajj]…” (2:196)

For each of these kinds of pilgrimage there are sufficient orders and discussions which have been explained in books written on the subject. I have studied many books written by Sunni scholars about pilgrimage and have found that, except for a few points about which there are differences, they tally with the writings of Shi’a scholars.

The history of Shi’a Faith and study of the affairs of the Shi’a in the past and present abundantly reveal that they have always given special importance to pilgrimage and thousands of people have had the honour of performing this great Islamic obligation every year, although they were confronted with various dangers and discomforts from thousands of those who considered it permissible to plunder their belongings and even shed their blood.

However, none of these arduous difficulties prevented them from performing this great duty. They have made sacrifices in this behalf and have not refrained in any way from laying down their lives and property for this purpose. How surprising it is that in spite of all these sacrifices on the part of Shi’a it is said that they want to destroy the very foundation of Islam!

Jihad

Jihad is one of the most important foundations of Islam and the real pillars of its edifice. It is Jihad which has erected the palace of Islam and made it lofty. If Jihad had not been there Islam would have not been the source of salvation and the means of grace and blessings in the manner in which it is.

Jihad is nothing except firmness in the face of aggression by the enemy. Resistance against injustice and mischief and sacrificing one’s life and property and considering no sacrifice dearer on this path is called Jihad.

According to the belief of the Shi’a, Jihad is of two kinds: Major Jihad and Minor Jihad.

Major Jihad is the very resistance against inner enemy namely, u nruly passions and campaign against mean desires and moral degradations like ignorance, fear, injustice, pride, selfishness, envy, stinginess etc. Thus, it has been rightly said: “Your arch-enemy is your refractory passion”.

Minor Jihad is campaign against external enemies, enemies of truth, enemies of justice, enemies of reforms and enemies of virtue and faith.

In view of the fact that campaign against moral deviations and indecent and abominable deeds and actions which have taken roots in human soul is a very difficult task, the Holy Prophet of Islam has, in some of his traditions, called this type of campaign as Major Jihad9.

The respected comrades and companions of the Holy Prophet were also always engaged in these two kinds of campaigns throughout their lives and made Islam attain the zenith of its honour and distinction under its wing.

However, there still remains one point which should be mentioned and it is this that if we wish to permit our pen to delineate the picture of the manner of Jihad of Muslims of the past and their sacrifices and bravery for the grandeur and exaltation of Islam, compared to what we see today, it would be most appropriate that tears of regret should flow down from our eyes and our hearts should break with extreme grief and sadness!

However, are you aware as to why I refrain from writing on this point although flames of sadness and grief are rising in my bosom and choking my heart so. much so that the power of explaining this matter has been taken away from me?10

We have the explanation of this separation and this pang of the loss of our life-blood for the present and postpone it for some other time. Old problems of race have been revived and Arab Nationalism has been made the object of worship instead of Islam so much so that efforts are being made to give racial colour even to Islam and to Arab Islamic Culture, which has been selected as their motto.

In this manner those concerned have separated themselves from the overall majority of Muslims and restricted their frontierless Islam within limited tracts of lands. Those people have neither correct knowledge of Islam, nor of the conditions and circumstances of this age. It is an admitted fact that the Arab thinkers have not endorsed this erroneous way of thinking and will never do so.

Amr Bi ‘-l-Ma’ruf Wa Nahi Ani ‘l-Munkar

According to the belief of the Shi’a Amr bi ‘-l-Ma’ruf (enjoining good) and Nahi ani ‘l-Munkar (campaigning against corruption) are a part of the most important and sublime commands of Islam about whose necessity reason as well as religion are unanimous.

These two great functions are considered to be the most fundamental bases of Islam.

They range from the best prayers and worship to one of the different kinds of jihad. If any nation ignores these two fundamentals, Almighty Allah certainly subjects them to degradation and misfortunes. Such communities readily fall prey to the human looking rapacious animals and tyrants and unjust men. It is for this reason that the Prophet of Islam and our infallible Imams have been quoted to have spoken in. moving words regarding the necessity of discharging these two great duties and the mischief and harm caused to human society by their abandonment, the very thought of which makes one shiver.

Unfortunately, today we see openly with our own eyes the mischief and harm which originate from laziness in the performance of these two functions. However, we wish that this process should have ended here and we might have remained content with the abandonment of these two functions and things should not have come to such a pass that permissible should have become unpermissible and vice versa so much so that those who invite others to truth and excellence should themselves recalcitrate against truth and those who prohibit others from doing bad deeds should themselves be involved in various kinds of unlawful matters.

This is an onerous and unbearable calamity. As a result of bad deeds of the people, mischief has become patent everywhere. And all this is in spite of the fact that we have been told: “Accursed are those who invite others to goodness and forsake it themselves and also those who prohibit others from committing sins but commit sins themselves!”

Truly, Islam deserves to be praised for its laws as well as for the extent and comprehensiveness of its commands, because it foresaw all that is necessary for the spiritual and material life of man as well as the source of his advancement and prosperity.

On the one hand, it has formulated comprehensive and potent laws for mankind and this in fact amounts to authority for legislation. As is evident, authority for legisla­tion cannot bring the desired results without necessary power to enforce it. Hence in the first instance all Muslims have been made responsible to guarantee its enforcement and it has been declared that it is the duty of every individual to enjoin others to do good things and to forbid them from doing bad things so that everyone of them may become the enforcing authority for the relevant rules and regulations. All should supervise the actions of one another and all should be answerable to one another.

However, as it is possible that in certain circumstances this guarantee for enforcement may not suffice and some people may hold back from putting the laws in action, extensive powers have been given in the second stage to the Islamic State and its ruler and the person absolutely responsible for the affairs of Muslim society, namely, the Imam or person nominated by him for the purpose.

Islamic regime is responsible to enforce the penal laws of Islam, punish the offenders, campaign against corruption, injustice and mischief and make efforts to safeguard the independence of Muslims and strengthen the frontiers of the country.

In short, the benefits and vital effects of these two great Islamic Commands (to enjoin others to do good and to refrain from evil) are too numerous to be narrated. Is it possible to find such sublime social policies in any other religion of the world? Is there any school of thought or philosophy more profound than that wherein all individuals supervise the conduct of others in three things:

(i) to learn and act upon it;

(ii) to educate others; and

(iii) to persuade others to learn and act, should it be compulsory for everyone?

It is here that man wonders at the grandeur of this religion and its sublime training centre. However, more surprising than this is the deplorable condition of the Muslims of the present age who, in spite of such a manifesto, have fallen into the ditch of degradation!

These are the fundamentals of Islamic worship from the Shi’a view-point.

We have contented ourselves with making brief references to them and leaving their explanation to detailed books written by the Shi’a scholars and Ulama’ since the early days of Islam up to the present times.

As has already been pointed out the number of such books is so large that even those which have survived till today consist of hundreds of thousands of volumes, leaving aside those which have perished and have been destroyed due to various reasons and have not come down to us.

• 1. It is possible that some people may be surprised to note as to why the late Allama Kashif al-Ghita had persisted in emphasising that the Shi’a attach much importance to Prayers. The point is that unfortunately some self-interested and separatist people accuse the Shi’a of not offering Prayers at all. Why are we people so much detached from one another that we have no information about the clearest matters relating to use? Who is guilty? We believe that all of us are guilty.
• 2. It is not clear whether Iqamah is obligatory. The fact is that it is Mustahab Mu’akkad.
• 3. Instead of saying excessive action, it would be appropriate to say, action obliterating the shape of prayers (whether excessive or not) e.g. jumping or clapping hands in the middle of prayers obliterates and makes void the shape of prayers notwithstanding the fact that it is not an excessive action.
• 4. These are not the only impediments of Prayers. There are many other things which make Prayers void. For this reference should be made to relevant books.
• 5. The literal meaning of the word Ghanimat is quite wide. It covers every income earned by a person and is not confined to booty of war only. In the narrations of the Holy Prophet’s Progeny also it has been interpreted in the same sense. In this way Khums is related to all earnings. In fact, it is a kind of Islamic tax on income which is payable on the balance left at the end of the year after meeting the necessary expenses of life. It is true that the sacred verse has occurred in the Holy Qur’an among the verses related to Jihad.
  However, if a verse falls within the range of verses related to one topic, it is not an argument for the unity of the subject; because we know that the verses of the Holy Qur’an were not revealed one after the other and without any interruption between them. Often it so happened that one day a verse was revealed relating to one matter and a week later another verse was revealed relating to another matter. In these circumstances unity of context of verses cannot be treated as a proof of the unity of their subject.
• 6. In fact, Khums is a ceremonial privilege for the preservation of the dignity of the Progeny of the Holy Prophet, otherwise, in reality it does not establish any difference between the needy Sayyids and non-Sayyids. The needy Sayyids are entitled to benefit from Kbums to the extent of their needs and if the amount of three shares of Khums, which is the right of Sayyids, exceeds their requirements, the balance reverts to the Islamic treasury in the same way in which their requirements are to be met from the treasury in case the amount of Khums falls short of them.
  That is to say the amount of benefit drawn by Sayyids from three shares of Khums is just equal to that drawn by non-Sayyids from Zakat. Notwithstanding the fact, therefore, the Sayyids are deprived of Zakat there remains no financial disparity between them and others and Khums carries only the aspect of respect and preservation of the dignity of the Progeny of the Holy Prophet.
• 7. Those interested may refer to Kitab al-Amwal, pp. 303 - 349.
• 8. Here Hajj means to prepare oneself to meet Allah.
• 9. See: Jihad al-Akbar by Imam Khumayni. Online at: https://www.al-islam.org/jihad-al-akbar-greatest-jihad-combat-self-sayyi...
• 10. It is a matter of great regret that during the present times Jihad has taken the shape of internal hot and cold wars, political and religious campaigns and conflicts among the Muslims themselves. We are waving our swords on the heads of each other, the swords which should have fallen on the heads of those enemies who are threatening our very existence. And instead of mobilising all our physical and spiritual strength for the renewal of the past glory and utilising the abundant resources which Almighty Allah has been kind enough to place at our disposal, we have, by our differences, prepared the ground for foreign influence and infiltration.
  There are some others who are assisting this dispersion by adopting local and individualistic attitude in social, political and religious matters. There are still others who have aligned themselves with different blocs. They have thus lost their identity and complete independence and have assumed the shape of a limb attached to others. The result of this is the very condition which we are observing these days and with which we are grappling.