Documents of the Right Word

stated as follows in the three hundredth page of the summary of
Tuhfa: “They perform namâz with their faces towards the graves
of imâms, without even considering that they may be turning their
backs to the qibla (Ka’ba) by doing so.”
32- They say that namâz can always be performed naked as you
are. It is written in a frank language in their book Minhâj-ussâlihîn
that according to them no part of one’s body, with the
exception of the saw’atayn (the two private parts, the urinatory
and the excretory organs), is awrat (parts of the body one has to
cover). Fifteenth edition of the book was published in Nejef (or
Najaf) in 1386 [A.D. 1966].
33- They maintain that eating and drinking (during namâz) will
not abrogate the namâz.
34- It is written in the two hundred and eighteenth page (of the
book cited above, i.e. Tuhfa) that they do not perform Friday
prayer and that they perform early and late afternoon, evening and
night prayers all at the same time.
35- Their seventeenth credal tenet is that things touched by the
innocent imâm are thousands of times as valuable as Ka’ba.
36- “Immersing oneself in water will nullify one’s fasting,” they
say.
37- On the tenth of Muharram they fast until afternoon.
38- “Jihâd is not a worship, nor is it permissible,” they say.
39- They call it Mut’a Nikâh to cohabit with a woman for a
certain period of time in return for money. According to them, this
kind of nikâh (marriage) causes much thawâb. It is written in the
two hundred and twenty-seventh page that life in brothels, which
they call ‘Mut’a-i-dawriyya (devriyye)’, is permissible.
40- “It is sahîh (acceptable canonically) to hand over a jâriya to
other men,” they say.
41- It is stated as follows in the three hundred and twenty-fifth
page of the Arabic book Muhtasar-i-Tuhfa-i-Isnâ-ashariyya,
which was prepared by Sayyed Mahmûd Shukru Alûsî in (the hijrî
year) 1302 and printed in Cairo in 1373: According to these
people, “Meat or any similar kind of food cooked in water that
has been used for cleaning after stool is edible and permissible to
eat.” It is written in their book Minhâj that water used in istinjâ
(cleaning oneself canonically) is clean. Likewise, they say that
“Water that has been used by a number of people for cleaning
themselves or into which a dog has urinated is clean; it is
permissible to drink it or to cook something in it. So is the case
– 254 –