(iv). Salát-ut-Taráwíh.—This is a special set of twenty rak'ats recited every night during the month of Ramazán. They must be said after the farz and sunnat, and before the witr rak'ats at the time of the Salát-ul-'Ishá. The Salát-ut-Taráwíh is considered of sunnat obligation. The practice dates from the time of the Khalíf Omar. Abd-ur-Rahmán, a Traditionist, states that one night in Ramazán he went with Omar to the Mosque. They saw some persons saying the Namáz alone and some reciting it in groups. Omar said: "If I gather them all together, so that they may recite it after one Imám it will be good." He did so, and the next night the people of their own accord came in great numbers and united together. Then said Omar: "this
bid'at is good." This is good authority for the institution, for the Prophet said: "Follow my Sunnat and that of the Khulafá-i-Rashídín." There is also a Hadís-i-Sahíh to the effect that "God has made the fast of Ramazán farz, and its qíám[[210]] sunnat." (Kutiba 'alaikum síámu Ramazána wa sunna qíámuhu). The Prophet was anxious lest the Tiráwíh Namáz should become farz and, therefore, after going to the Mosque on two successive nights in Ramazán, he stayed away on the third, giving as his reason for so doing that he feared that, if he went every night, it might be considered a farz and not a sunnat duty.[[211]] The number of rak'ats is fixed at twenty, as that was the number recited by Muhammad and by the Khalíf Omar. The Shía'hs do not say these prayers or even enter the Mosque on such occasions, as after every four rak'ats an eulogium is repeated on the four Khalífs—the first three of whom they hate.
(v). Salát-ul-Kusúf and Salát-ul-Khusúf—Prayer said when an eclipse of the sun, or of the moon takes place. In the former case, the Imám recites with the congregation in the Mosque two rak'ats. The Azán and the Iqámat are both omitted. No Khutba is said. In each rak'at one rukú' is read. The Sháfa'ítes read two. After the rak'ats are completed those present remain in prayer (Du'á) until the eclipse is at an end. The Namáz during an eclipse of the moon is the same as that during an eclipse of the sun, with this exception that the rak'ats need not be recited in a congregation. Each Muslim can say the Namáz privately in his own house. The practice is founded on the Prophet's saying: "When you see an eclipse then remember God, pray (Du'á) and recite the Namáz until it becomes light again."
(vi). Salát-ul-Istisqá.—Prayer in time of drought. When
there is a scarcity of water each person should, with face Qibla-wards, offer up prayer to God. They can be said at home and in private. Care must be taken that no Zimmí[[212]] is present. The reason given is that this is a prayer for a blessing; but God sends no blessing on a company in which a Zimmí is present.
These prayers are simple Du'á and not a Namáz. There is no well-authenticated Tradition to the effect that the Prophet ever said Namáz on such an occasion; whilst there are many which show that he made Du'á. This is a very good example of the use of the term Salát as a Mushtarik word, i.e. one which has several significations. Its ordinary meaning is Namáz; here it means Du'á.
(vii). Salát-ul-Janáza.—Prayers at a Funeral. When a person is about to die, the attendants should place him on his right side with his face Qibla-wards. In that position he should repeat the "Kalima-i-Shahádat," the creed of testimony: "I confess that God is one, without a partner; that truly Muhammad is His servant and His Apostle." After death has taken place, the corpse is laid out, incense is burnt, and the shroud is perfumed an odd number of times. A tradition states that an odd number is fixed upon, because the number one which represents the unity of God is odd and not even. The lesser lustration (wazú) is then made. The head and beard are washed with a decoction made of some flowers, after which the greater lustration (ghusl) is made. The members of the body used when making sijda (prostration) i.e., forehead, nose, hands, knees, feet, are then rubbed with camphor.
To recite the Salát-ul-Janáza is a duty called Farz-i-kifáya, that is, if some few persons in the assembly say it, all need not do so; whilst if no one repeats it all will be guilty of sin. To prove that this Namáz is farz the following verse is quoted: "Take alms of their substance, that thou mayest
cleanse and purify them thereby, and pray for them; for thy prayers shall assure their minds: and God heareth, knoweth." (Súra ix. 104.) The proof that it is not Farz-i-'ain (i.e., incumbent on all), but Farz-i-kifáya is drawn from an account given in a Hadís, to the effect that the Prophet one day did not recite the Namáz over one of his deceased followers. Now, if the Namáz had been Farz-i-'ain even the Prophet could not have omitted it. His Sunnat, or practice, has decided the nature of the farz command contained in the verse of the Qurán just quoted.
The Namáz can only be said when the corpse is present. It is recited in the open space in front of the Mosque, or in some neighbouring spot: never in the graveyard.