Alhassanain(p) Network for Heritage and Islamic Thought

Fasting

One of the other Wajib acts and yearly programs of Islam, for the self-building of the Muslim is fasting. In this act of worship, a person leaves various actions, which will be explained shortly, from the Adhan of Fajr until Maghrib, only in obedience to the command of Allah (SWT).

Niyyat for Fasting

Issue 354: Fasting is one of the acts of worship, and must be performed for the pleasure of Allah (SWT) (Complying with the order of Allah (SWT)), and this is the Niyyat of fasting.

Issue 355: A person can specify the Niyyat each preceding night for the month of Ramadhan for the following days fast, but it is better that the Niyyat be made on the first night of the month, for the entire months fasts.

Issue 356: It is not necessary that the Niyyat be recited with the tongue (spoken), rather, even if one does not perform those actions that make the fast void from the Adhan of Fajr until Mahgrib because (one wishes) to follow the commandments of Allah (SWT), then this too will be sufficient.

The Things that Make the Fast Void

Issue 357: The person fasting must avoid certain acts from the Adhan of Fajr until Mahgrib, and if any of these acts are performed, then the fast will become void. The collection of these actions are referred to as the “Things which make the Fast void”, include the following:

• Eating and drinking

• Having a thick dust (or smoke) reach the throat

• Placing the complete head under water

• Vomiting

Other than the things listed above, there are also other actions that make the Fast void, and one who would like to learn these additional things can refer to the Taudhiul Masail, rule number 1581 for more information.

The Rules of those Things that Make the Fast Void

Eating and Drinking

Issue 358: If the person who is fasting intentionally eats or drinks something, then his fast will become void.

Issue 359: If someone intentionally swallows some food that was stuck between the teeth, then the fast will become void.

Issue 360: Swallowing the saliva that is in the mouth does not make the fast void, no matter how much is swallowed.

Issue 361: If the person who is fasting accidentally eats or drinks something (because he does not remember that he is fasting), then the fast will not become void.

Issue 362: A person is not allowed to break his fast if he feels weak, but if his weakness is to such an extent that normally one can not tolerate it, then there is no problem in breaking the fast.

Having an Injection

Issue 363: Having an injection or getting serum (for example an intravenous) does not make the fast void.

Allowing thick dust (or smoke) to reach the throat

Issue 364: If thick dust reaches to the throat of a person who is fasting, then the fast will become void, whether the dust is a dry dust like flour or something that is not dry like dirt.

Placing the complete head under water

Issue 365: If a person who is fasting submerges his entire head under water, then according to Ihtiyat Wajib, the fast will become void.

Issue 366: If a person who is fasting is forced into the water (not by his own will), and his complete head goes under water; or if he forgets that he is fasting and submerges his head under water, then his fast will not become void. However, as soon as he remembers (that he is fasting), he must immediately remove his head out from the water.

Vomiting

Issue 367: Any time a person who is fasting intentionally vomits, even if it as a result of some sickness, then the fast will become void.

Issue 368: If a person who is fasting does not remember that he is fasting, or if he is forced to vomit, then the fast will not become void.

The Qada’ and the Kaffarah of the Fast

The Qada’ Fast

Issue 369: If someone does not fast during the month of Ramadan, or his fast becomes void, then he must make up the Qada’ of these fasts after the month of Ramadan.

Kaffarah of the Fast

Issue 370: Someone who makes his fast become void without a valid excuse, by committing one of the things that breaks the fast, must perform the Qada’ of the fast, and must also fulfill one of the following acts which are referred to as the Kaffarah (or penalties) (of the fast):

• Must free one slave.

• Must fast for two months of which 31 days must be consecutive.

• Must feed sixty poor people, or give one mudd1 of food to each of them.

If a Kaffarah becomes Wajib on somebody, then one of the above three mentioned acts must be performed; and because in today’s day and age, the freeing of a slave is not applicable in terms of Fiqh, the second or third penalty must be performed. However if one does not have the ability to perform any of these, then one must give some amount of food to a poor person, and if one can not even perform this, then one must do as much as possible and also give Sadaqah. If one is not even able to do this, then one must ask for forgiveness from Allah (SWT).

The Rules of the Qada’ and the Kaffarah of the Fast

Issue 371: It is not necessary that the Qada’ of the fast be performed immediately, but according to Ihtiyat Wajib, it must not be delayed until the next Ramadan.

Issue 372: One must not be negligent about giving the Kaffarah, but it is not necessary that the Kaffarah be given immediately, and even if a few years pass before it is fulfilled, nothing has to be added to the Kaffarah.

Issue 373: If someone does not fast due to an excuse such as travelling, and after the month of Ramadan the excuse goes away, and until the next Ramadan intentionally does not make up the Qada’ fast, then in addition to making up the Qada’ fast, one must also give one Mudd of food to a poor person for each fast that was missed. Even if due to an excuse, the Qada’ fast was not made up, then according to Ihtiyat Wajib, in addition to performing the Qada’ fast, one must also give one Mudd of food to a poor person.

Issue 374: If someone is not able to fast due to sickness and this sickness continues until the next Ramadan, then the person is not responsible for making up the Qada’ of the fast, however one must give one Mudd of food to a poor person for every fast that was missed.

The Fast of a Traveller

Issue 375: The traveller who must reduce his Salat from four Rak’at to two Rak’at during a journey, is not allowed to fast while he is travelling, but he must perform the Qada’ of the fast. As for the traveller whose Salat is prayed in full, he must fast while he is travelling - for example the person whose profession is travelling.

Issue 376: A person who is fasting and travels after ²uhr must continue with his fast, and it will be valid.

Issue 377: If a person who is fasting travels before ²uhr, and reaches the Hadd Tarakkhus - meaning he reaches the point where he can not hear the Adhan of his city and he can not see the people of his city - then his fast will become invalid. If before he reaches this point, he does something to make his fast void, then along with performing the Qada’ of the fast, a Kaffarah also becomes Wajib upon him.

Issue 378: There is no problem with travelling during the holy month of Ramadan, but if it is done to avoid fasting, then it is Makruh.

Issue 379: If a traveller reaches his home (Watn) or a place where he intends to stay for ten days before ²uhr, then in the event that he has not committed an act that makes the fast void, he must fast on that day. If he has committed an act that makes the fast void, then he must not fast on that day.

Issue 380: If a traveller reaches his Watn or a place where he intends to stay for ten days after ²uhr, then he must not fast on that day.

Zakatul Fitrah

Issue 381: Once the month of Ramadan has ended - meaning on the day of ‘Eidul Fitr - one must give a certain amount of one’s own wealth to the poor, with the Niyyat of Zakatul Fitrah.

The Amount of Zakatul Fitrah

Issue 382: For oneself and those who are one’s dependants; such as one’s spouse and children, one must give one Sa’ per person, which is approximately three kilograms (as Zakat).

The Items that can be given for Zakatul Fitrah

Issue 383: The items that can be given as Zakatul Fitrah are things such as wheat, barely, dates, raisins, rice, corn and other things such as these; and if one gives the value of these things in cash, it too will be sufficient.

Note

1. One mudd of food is approximately ten sr (750 grams) of wheat or barley or things like this.

Khums

One of the economic responsibilities of the Muslims is to pay the Khums; which means that on certain items, 1/5 or 20% (of the value of that item) must be paid to a Mujtahid, which will be used for specific purposes.

Issue 384: Khums is Wajib on seven things:

• Profit or gains from earnings

• Minerals

• Treasures

• Spoils of war

• Gems that have been obtained from the sea by diving.

• The Halal wealth which is mixed with Haram wealth.

• The land which a Kafir Dhimmi1 (A non-Muslim living under the protection of the Islamic Government) purchases from a Muslim.

Issue 385: Just like Salat and Fasting, the paying of Khums is one of the Wajibat, and anyone who possesses one of the seven things listed above, must act according to that which will follow (in relation to the paying of Khums).

One of the instances of Khums that include most people in the society is giving Khums on that which exceeds a person and his families’ yearly expenses (benefit/profit from working).

Islam respects a person working and earning, and thus places preference over securing one’s needs over that of paying the Khums. Therefore, one who can secure his (financial) needs from his earnings, if after securing his (financial) needs nothing remains at the end of the year, then Khums will not be obligatory on him.

But, if after calculating all the normal expenses for his life (and the maintenance of his family) according to his (social) status and needs, and without being extravagant or miserly, if something remains at the end of the year, then 1/5 (or 20%) of that which remains must go towards the specified expense (of Khums), and 4/5 (80%) of the amount that is left can be put into one’s savings.

The Rules of Khums

Issue 386: Until Khums has been given on one’s property, one is not allowed to spend from that property, meaning, one is not allowed to eat that food on which Khums has not been taken out on. Similarly, one is not allowed buy things from that money on which Khums has not been taken out on.

Issue 387: If at the end of one year, the provisions or foods such as rice, oil, or tea, that had been purchased from one’s wealth for use during the year remain in excess, then Khums must be paid on them (the excess).

Issue 388: If a Non-Baligh child has some money, and from that money receives a profit, and if this money remains until he becomes Baligh, then after becoming Baligh, he must give the Khums (on that money).

The Spending of Khums

Issue 389: The Khums is to be divided into two portions - half of which is called Sahm Imam az-Zaman (‘a) and must be given to the Mujtahid who is Jam’ al-Sharait or his representative - and the other half must be given to poor Sayyids, Sayyids who are orphaned or a Sayyid who has been stranded on a journey (referred to as Sahm as- Sadat).

Note

1. The Christians, Jews and Zoroastrians that have made a contract with the Islamic ruler that they will pay a certain amount of money in tax, and that they will accept the specific conditions (that are listed in the detailed books of fiqh), are referred to as Kafir Dhimmi, and their lives and properties are protected (in exchange for paying the tax and accepting the conditions).

Zakat

One of the other important economical responsibilities of Muslims is the paying of Zakat.

As for the importance of Zakat, it suffices to point out that in the Glorious Qur'an, after the mentioning of Salat, Zakat is mentioned. Paying Zakat is also counted as one of the signs of faith and righteous actions.

In countless hadith from the Ma¥umin (‘a), it has been narrated that: “One who does not pay Zakat, is out of the religion of Islam.”

Zakat, just like Khums, has its own specific instances. One part of Zakat is a tax on the body and life, that once a year, those people who have the ability to pay this tax (from the view point of property), it becomes Wajib on them on the day of ‘Eid al-Fitr. The rules related to this type of Zakat were explained at the end of the section on Fasting.

The other division of Zakat is the Zakat on wealth, but this does not mean that it is necessary or includes all the property of a person - rather Zakat is only Wajib on nine things.

Issue 390: Things that Zakat is Wajib to be paid on are the following:

Wheat, barley, dates, raisins, camels, cows, goats, gold and silver.

Issue 391: Zakat becomes Wajib in the event that the item that Zakat must be paid on reaches a certain quantity. These amounts have been given in the following table:

Type of Property Amount Amount of Zakat That must be Paid

1 Wheat Approximately 847.207  1/10 in the event that the crops were irrigated with rain water and water from a river.

2 Barley Kilograms  1/20 in the event that the crops were irrigated by hand watering, or by a jug, or by a water pump.

3 Dates One camel  3/40 in the event that the crops were irrigated by both methods.

4 Raisins Up to 25 camels  One sheep

5 Camels 26 or more camels  One sheep for every 5 camels

6 Cows 30 cows  One camel

One, one year old cow that has just entered into its second year.

7 Sheep 40 Sheep One Sheep

8 Gold 15 Mithqal 1/40

9 Silver 105 Mithqal 1/40

A brief note:

Camels, cows and sheep also have other quantities (that Zakat becomes Wajib on), and for a complete listing of these rules, one can refer to the Tawdhiul Masail, rules 1918-1932.

The Rules of Zakat

Issue 392: If for a complete year, the animals graze from the grass of the wilderness, then Zakat will become Wajib on these animals. Therefore, if during the year, or for a part of the year, the grass that is picked or that, which is cultivated, is eaten, then Zakat will not be paid on these animals.

Issue 393: The Zakat of gold and silver becomes Wajib in the event that the amount reaches one Sikke - that which one can do business with. Therefore, the amount women possess and use these days does not have any Zakat liable on it.

Issue 394: Paying the Zakat is one of the acts of worship and must be given with the intention of Zakat and with the Niyyat of being paid for the pleasure of Allah (SWT).

The Disposal of Zakat

Issue 395: There are eight ways in which the Zakat can be disposed of; and one can dispose of one’s Zakat in all or some of these ways. The following are some of the examples of these places:

• It can be given to the poor and destitute.

• It can be given to those non-Muslims who, if Zakat is given to them, may become inclined to Islam or they may help Muslims in the time of war.

• It may be spent in the way of Allah; meaning, in those things that have a common benefit for the Muslims or a benefit for Islam - for example, building a well, bridge or Masjid1

Note

1. For more information on the uses of zakat, one can refer to the Tawzhiul Masa’il, rule number 1933.

The Rules of Buying and Selling

Issue 396: It is Wajib that a person learns the rules of buying and selling that he will commonly have a need for.

Issue 397: It is Haram to sell and rent a house or other things that will be used for Haram.

Issue 398: Buying and selling, keeping, writing, and reading newspapers, magazines and books that can lead people astray is Haram, and the same applies for teaching from such books. (A person can sell such things if) he knows that the person who will buy them is a person who is sound in his beliefs, and (who is buying them) for a good reason like to answer questions raised in these items.

Issue 399: It is Haram to sell a product which has been mixed with something else such that it is not clear what the product is, or if the seller of the product does not inform the purchaser. For example, milk that has been mixed with water. (Such an action is called Ghash).

Issue 400: In transactions, the exact product that is being bought and sold must be specified, but it is not necessary to mention the specifics - such that if stated or not would not have an affect on the desire or inclination of the people in relation to that product.

Issue 401: In the buying and selling of two things which are of the same type and which are sold by weight or quantity, if more is sold, it is called Riba (Interest) and is Haram; for example, one gives one tone of wheat, and in return, takes 1.2 tones.

Issue 402: It is Mustahab that the person selling does not differentiate in the price between the people buying from him. In addition, one should not be firm in one’s price, and if the buyer or seller wishes to cancel the transaction, then the other person should agree to it.

Issue 403: It is Haram to take an oath during transactions if that which is said is a lie, and if what is said is true, then it is Makruh.

Cancelling a Transaction

Issue 404: In some instances, the seller or buyer is allowed to cancel the transaction. Some of these instances include:

• The buyer or the seller has been cheated.

• If at the time of the transaction, it had been specified that for a specific period, either parties, or even one of the two parties is allowed to cancel the transaction. For example, at the time of buying and selling it is stated that if either person has some sort of doubt (about the transaction), then he has three days (once the deal is made) to break the contract.

• The seller and the buyer have not separated from each other. For example, a person purchases something from a store, then before he leaves the store, he is allowed to cancel the transaction.

• The object that had been bought was defective, and after the transaction, it was noticed.

• The seller explained the item to the person buying the product, who himself did not see the product’s specialties, and later it was noticed that it was not as the seller had explained it to be. For example, one was told that a notebook has 200 pages, and later it was found to have less than this amount.

Issue 405: If after a transaction, one notices a defect in the product and right away does not cancel the transaction, then later on, one does not have the right to break the transaction.

Loans

Giving a loan is one of the Mustahab acts that has been highly emphasized in the Qur'an and Ahadith, and on the Day of Judgement, the one who had given a loan, will be highly rewarded.

The Divisions of Giving a Loan

1. Duration Loan: At the time of giving a loan, it is specified when the loan will be paid back.

2. Non-Duration Loan: The time when a loan will be paid back is not specified.

The Rules of Giving a Loan

Issue 406: If a loan is given and the time when it will be paid back is stated, then according to Ihtiyat Wajib, the person who had given the loan can not ask for the loan to be paid back until the time period expires.

Issue 407: If the loan is given without a specific period of time of when it will be paid back, then the person who had given the loan can ask for it back at any time.

Issue 408: If the person who gave the loan requests for the loan to be paid back, and if the person who had taken the loan is able to pay it back, then he must pay it back right away, and if he delays in its payment, then he has committed a sin.

Issue 409: If the person giving the loan makes a condition that after a period of time, for example after one year, he will take back more (than that which was given), or he will provide some service for him, then this is Riba (interest) and it is Haram. For example, if one gives $150.00 as a loan and makes the condition that after one year; one will take back $200.00 - this is Haram.

Issue 410: If the person giving the loan does not make the condition that he will take more back, but the person who had taken the loan himself gives more back, then this is no problem, rather, this is Mustahab.

Custody or Trust

If someone gives his property to another person, and tells him that he has given it to him as a trust and the latter accepts it, then they must abide by the following rules:

The Rules Regarding Custody or Trust

Issue 411: It is not permissable for a person to accept something as a trust if he can not look after it.

Issue 412: Someone who gives something as a trust can take it back whenever he wants to. Similarly, the person who accepted to look after the thing can give it back to its owner whenever he wishes to do so.

Issue 413: If one does not have a safe and suitable place to look after an item that he has accepted as a trust, then he must prepare a place for it. For example, if the trust that one has been given, is an amount of money and he is not able to keep it in his house, then he must place it in the bank.

Issue 414: The person taking care of the trust must look after the item in such a way that the people would not say that he is being disloyal, or that he has fallen short in looking after the item.

Issue 415: In the event that the trust of a person is lost:

1. If the person looking after the trust did not pay attention in taking care of the trust, then he must give or repay the owner for that which was lost.

2. If in the taking care of the trust one was not negligent, and for other reasons that property was lost; for example, a wind took the item away, then the person who was the caretaker of the item will not be responsible to pay it back to the owner.

Issue 416: The person taking care of a property is not allowed to use the item, except with the permission of its owner.

Lending and Borrowing

Lending of something means that someone gives his own property to another person so that he may make use of it, and in exchange, one gets nothing back; for example, a person gives his bike to another person, so that the person may go to his house and return.

Issue 417: Someone who lends something to another person can take it back whenever he wants to, and the person who has borrowed the item can give it back to its owner whenever he wishes to.

Issue 418: If that which was lent out becomes lost or damaged, then in the event that in the protection of the item care was shown, or in its use, excessive care was shown, then one is not responsible (for the item). However, if one was negligent in taking care of the item, or in its use excessive care was not shown, then compensation must be paid.

Issue 419: If it was previously specified, that if anything happens to the property being borrowed then the person borrowing the item would be responsible for it, then if anything happens to that property, one must compensate for it.

Items that are found

Issue 420: If someone finds something but does not take it, then no special responsibilities fall upon him.

Issue 421: If an item is found, then the following rules will apply to it:

• If the item does not have any special signs which would help one in finding its’ owner, then one is allowed to take it for ones’ self, but according to Ihtiyat Mustahab, one should give it away as Sadaqa on behalf of the owner.

• If the value of the item is worth less than 12.6 chickpeas of coined silver1 , and the owner is not known, then one can keep it for oneself. However, once the owner has been found, then according to Ihtiyat Wajib, one must replace or return the item to its owner.

• If the value of the item is not less than 12.6 chickpeas of coined silver and it has some special signs on it that would help to identify the owner, then for the first week, an announcement must be made every day, and each week after that, it must be announced once per week. In the event that after one year of announcing, the owner still is not found, one is allowed to keep it for the owner so that whenever he is found, the item can be given back to him. However, according to Ihtiyat Mustahab, one should give it to a poor person, other than a Sayyid, as Sadaqa.

Issue 422: If one knows that announcing (the lost item) is of no benefit, or there is no hope of finding the owner, then it is not necessary to announce (the lost item), but one can not keep the item for onesself.

Losing one’s Shoes

Issue 423: If someone’s shoes are taken, and in their place, another pair of shoes are left, then in the event that one knows that the shoes that are remaining are the property of the person who took his shoes, and that person will be content that the person (whose shoes were taken) takes his shoes in place of the stolen shoes, then he can take these shoes in substitute for his own shoes. However, if the value of the shoes that are left behind is more than the value of ones own shoes, and it is not possible to find the owner of those shoes, then according to Ihtiyat Wajib, with the permission of the Hakim Shar’, these shoes must be given to a poor person who is not a Sayyid, as Sadaqa.

Issue 424: If the person whose shoes were taken, believes they were taken unintentionally or there is a possibility that the shoes that have been left behind are not the property of anyone who had taken his shoes, and that person (who took ones shoes) is not available, then the person (whose shoes were taken) must look for the owner of the shoes (that remained behind) and in the event that one is not able to find the person, then according to Ihtiyat Wajib, with the permission of the Hakim Sharh’, one must give (the value of the shoes), one behalf of the owner, with the intention of Sadaqa to a poor person who is not a Sayyid.

Note

1. This amount of silver is approximately 2.52 grams, and at the time this book was being translated, it was worth approximately $0.20 US.

Usurpation

Usurpation means that somebody takes possession of the property of another person unjustly and without his permission.

Usurpation is one of the major sins, and on the Day of Judgement, the person who has usurped will have to face a great punishment.

Issue 425: If a person usurps something, not only has he committed a Haram act, but he must return that property to its owner, and if he loses that thing, then he must repay that which was lost.

Issue 426: If the thing that was usurped becomes spoiled, then one must give the equal value of that item.

Issue 427: If the thing which was usurped has changed, such that it is better than it was in the beginning, for example, a bike (which was broken) and then is repaired, then if the owner of that property says that he wants it back just as it is, the usurper must give it to him, and is not allowed to take money for the trouble that one had gone through (to repair it), and one does not have the right to change the thing back to how it was in the beginning.

Eating and Drinking

Almighty Allah has made nature so beautiful and has placed all the animals, fruits and greenery at the disposal of mankind for his own use, for eating and drinking, covering himself, to build his shelter, and other necessities. However, for the protection of man’s life, and for the security of his body and soul and for those who will come after him, as well as to protect the rights of others - laws and regulations have been laid down, and some of the ones which will be explained in this chapter are related to eating and drinking.

Issue 428: Eating those things that are harmful to a person, is Haram.

Issue 429: Eating and drinking those things, which are Najis, is Haram.

Issue 430: Eating dirt is Haram.

Issue 431: Eating a very small amount of the dust from the grave of Sayyid ash-Shohada al-Imam al-Husain bin 'Ali (‘a), for Shafa’ (recovery) from a sickness is permissable.

Issue 432: It is Wajib upon every Muslim, to give bread and water to those Muslims who are near him, who may otherwise die from hunger or thirst in order to save their lives.

The Etiquettes of Eating

Issue 433: The following actions, which are related to eating food, are Mustahab:

1. Washing the hands before and after eating.

2. Saying “ بِسْمِ اللهِ ”when starting to eat, and saying “ اَلْحَمْدُ للهِ ”when one is finished eating.

3. Eating with the right hand.

4. Eating small bites of food.

5. Chewing the food properly.

6. Washing fruit with water before eating it.

7. If many people are sitting at a dinner table, then one should start with that food which is in front of him.

8. The host should start eating before all the guests, and should finish after all of them.

Issue 434: The following actions, which are related to eating food, are Makruh:

1. Eating food when one is full.

2. Eating to one’s fill (eating too much food).

3. Looking at the faces of others while eating.

4. Eating hot food.

5. Blowing on hot food.

6. Cutting the bread with a knife.

7. Placing the bread under the dishes.

8. Throwing away fruit before it has been completely eaten.

The Etiquettes of Drinking Water

Issue 435: The following actions, which are related to drinking water, are Mustahab:

1. Drinking water while standing, in the daytime.

2. Before drinking water, saying “ بِسْمِ اللهِ ”and saying “ اَلْحَمْدُ للهِ ” when one is finished drinking the water.

3. Drinking water in three sips.

4. After drinking water, remembering Hadhrat Imam Husayn ibn 'Ali ('a), his family, and companions, and cursing their killers.

Issue 436: The following actions, related to drinking water, are Makruh:

1. Drinking too much.

2. Drinking water after eating fatty foods.

3. Drinking with the left hand.

4. Drinking while standing, in the evening.

5. The Rules of Slaughtering

Issue 437: If the four large veins in the neck of an animal whose meat is Halal to eat, are completely cut from the bottom to the top, then with the conditions that are listed below, that animal will be Tahir, and Halal to eat:

Conditions for the Slaughtering of an Animal

Issue 438: There are five conditions for the slaughtering of an animal:

• The person who is slaughtering the animal must be a Muslim.

• An instrument made of iron must be used to slaughter the animal.

• At the time of slaughtering, the face, legs, feet and stomach of the animal must be facing Qiblah.

• At the time of slaughtering, the name of Allah must be said, and even if just “ بِسْمِ اللهِ ” is said, this is sufficient.

• After the animal has been slaughtered, it should move around a bit so that one can be sure that it was alive (before being slaughtered).

Hunting by Weapons

Issue 439: If a Halal meat, wild animal is hunted with a weapon, then by the conditions that will be mentioned, it will be Tahir and the meat will be Halal:

• The weapon of hunting is something such as: a sharp dagger or knife, a sword, something sharp or pointed like a dart or an arrow, and its sharpness is such that it cuts through the body of the animal.

• The person who is hunting the animal must be a Muslim.

• The weapon must be used for the hunt, therefore, if one is aiming for something else, and then accidentally an animal is hit, that animal will not be Halal.

• At the time of using the weapon (for example at the time of shooting the arrow,) the name of Allah must be said.

• After hunting the animal, one must quickly go towards the animal, and when one reaches there, if it is dead, or if there is not enough time to slaughter the animal then if the animal has not yet died, and there is enough time to slaughter the animal, but this is not done, then until the animal dies, it is Haram

Fishing

Issue 440: If a fish that has scales is taken out of the water alive, and it dies outside the water, then it is Tahir, and Halal to eat. However, if it dies inside the water, then although the body is Tahir, it is Haram to eat.

Issue 441: As for the fish that does not have scales, even if it is taken out of the water alive and then it dies, it is still Haram to eat.

Issue 442: It is not necessary that the person who catches the fish be a Muslim nor is it necessary that the name of Allah is taken over the fish.

Looking at Others

One of the gifts from Allah to makind is the gift of sight. We must use this great blessing in the path towards perfection and to improve others, and ourselves and thus we must prevent ourselves from looking at those people whom we are not permitted to look at. Looking at the natural and apparent parts, as long as it is does not intrude on the rights of others is not a problem. Protecting others and ourselves from looking at others, to whom one is a Non-Mahram has specifics, and some of these will be explained in this chapter.

Mahram and Non-Mahram

Issue 443: A Mahram is that person who one is allowed to look at - to a certain extent - more than others, and with whom marriage is Haram.

Issue 444: The following people are Mahram for boys and men:

• Mother and Grandmother

• Daughter and Granddaughter

• Sister

• Niece - Daughter of one's sister

• Niece - Daughter of one's brother

• Aunt (Father’s sister) - One's own aunt, his father’s aunt and his mother’s aunt

• Aunt (Mother’s sister) - One's own aunt, his father’s aunt and his mother’s aunt

The above group of people, by blood relations are Mahram; and there is another group which are also Mahram by means of marriage for the boy or man and these include:

• Wife

• Wife's Mother (Mother-in-Law) and the wife’s Grandmothers

• Wife of her father (Stepmother)

• Wife of her son (Daughter-in-Law)

• The wife of one’s brother and the sister of one’s wife are Non-Mahrams.

Issue 445: These people are Mahram to a girl and woman:

• Father and Grandfather

• Son and the son of her child (Grandson)

• Brother

• Nephew - Son of one's sister

• Nephew - Son of one's brother

• Uncle (Father’s brother) - One's own uncle, her mother’s uncle and father’s uncle

• Uncle (Mother’s brother) - One's own uncle, her mother’s uncle and father’s uncle

The above group of people, by their own blood relations are Mahram, and another group is also Mahram by marriage on the girl or woman. These include:

• Husband

• Husband's Father (Father-in-Law) and the husband’s Grandfathers

• Husband of one's daughter (Son-in-Law)

• The husband of her sister and the brother of her husband are Non-Mahrams.

With the exception of those who have been listed, it is possible that others - by the way of marriage and with certain conditions - may also become Mahram of each other, and these instances are mentioned in the detailed books of Fiqh.

Issue 446: If a woman breast feeds a child according to the specific conditions that are mentioned in the books of Fiqh, then that child will become a Mahram for that woman and certain others. For a better understanding of this rule, please refer to the “Islamic Laws” rule number 2483.

Looking at Others

Issue 447: With the exception of the husband and wife, it is Haram to look at any other person with the intention of deriving pleasure or lustfully, even if that person is of the same sex. For example, a man looking at another man; or someone of the opposite sex, for example, a man looking at a woman, whether or not he/she is a Mahram or a Non-Mahram, and this rule applies for looking at any part of the body.

Issue 448: Boys and men may look at the complete body with the exception of the private parts, of a woman who is their Mahram as long as it is without lust or the intention of deriving pleasure.

Issue 449: Boys and men are not allowed to look at the body or hair of a Non-Mahram woman, but to look at the hands up to the wrist, and the face, in that amount that must be washed in Wudhu - without the intention of pleasure or lust, is no problem.

Issue 450: Girls and women are allowed to look at the head, face, hands and feet of Non-Mahram men, in that amount which is normally uncovered, as long as it is not done with the intention of deriving pleasure.

Marriage

Issue 451: If someone fears that he/she will fall into sin because of not being married; for example he/she will look at a Non-Mahram, then it is Wajib for them to get married.

Issue 452: In marriage, a specific formula must be recited, and it is not sufficient that the boy and girl are content with each other or even love each other. Due to this, until the formula (for marriage) has been recited, both of them are not Mahram to each other, and as for the other women (in her family), there are no relations for them to be considered as Mahram.

Issue 453: If even one letter is pronounced incorrectly in the marriage formula such that it changes the meaning, then the marriage formula (and marriage) are void.

The Rules of Greeting One Another

Issue 454: It is Mustahab to greet one another, but it is Wajib to reply the greeting.

Issue 455: It is Makruh to greet someone who is praying Salat.

Issue 456: If someone says Salam to one who is praying Salat, then the reply must be given exactly as it originally was worded; for example, if it is said: “ سَلامُ عَلَيْكُمٌ ” then the reply must be given as: “سَلامُ عَلَيْكُمٌ ”, but if the greeting is: “ عَلَيْكُمُ السَّلامُ ”, then according to Ihtiyat Wajib, the reply must be given as: “ سَلامُ عَلَيْكُمٌ .”

Issue 457: It is not permissable for one who is reciting the Salat to say Salam to another person (to initiate it).

Issue 458: The reply to a Salam must be given immediately.

Issue 459: If two people say Salam to each other at the same time, then it is Wajib that both of them reply to the Salam of the other person.

Issue 460: Saying Salam to a non-Muslim is Makruh, but if the non-Muslim says Salam to a Muslim, then according to Ihtiyat Wajib, the reply must be given as “ عَلَيْكُمٌ ” or one must only say “سَلامٌ .”

Etiquette’s of Greeting One Another

Issue 461: It is Mustahab that the one who is riding greet the one who is walking, and that the one who is standing greet the one who is sitting, and that a small group of people greet the large group of people, and that the younger one greet the older one.

Issue 462: It is Mustahab - except in Salat - to reply the Salam in a better manner; therefore, if someone says to you: “سَلامُ عَلَيْكُمٌ ” it is Mustahab to reply by saying: “ سَلامُ عَلَيْكُمٌ وَ رَحْمَةُ اللهِ .”

Issue 463: It is Makruh for a man to say Salam to a woman, especially if it is a young woman.

The Rules of the Qur’an

Issue 464: The Qur’an must always be kept clean and tidy and it is Haram to make the writing or the pages of the Qur’an Najis, and if it becomes Najis, then it must be made tahir immediately with water.

Issue 465: If the cover of the Qur’an is made Najis, and it is considered as disrespect to the Qur’an, then it must be made tahir with water.

Touching the Script of the Qur’an

Issue 466: It is Haram to touch the Qur’an with any part of the body, for someone who does not have Wudhu.

Issue 467: In touching the writings of the Qur’an, there is no difference between the Ayat and words, rather even the letters or the vowel points on the letters.

Issue 468: There is no difference as to what the Qur’an is written on, be it paper, ground, the wall or a cloth.

Issue 469: There is no difference as to how the Qur’an is written, whether it is with a pen, computer printer, chalk or with anything else.

Issue 470: Even if the writings of the Qur’an are not in the Qur’an itself, it is still Haram to touch it. Therefore, if an Ayat of the Qur’an is written in a book, rather if even one word is found on a piece of paper, or even half a word from a page of the Qur’an or another book is ripped out, then touching this without Wudhu is also Haram.

Issue 471: The following instances do not constitute touching the script of the Qur’an, and thus are not Haram (to touch):

• Touching the script of the Qur’an covered by glass or plastic.

• Touching the pages of the Qur’an, the cover or the margins - although it is Makruh.

• Touching the translation of the Qur’an that is in any language, except the name of Allah. For one who does not have Wudhu, touching the name of Allah in any language is Haram, for example the Persian word خدا .

Issue 472: Words that are common between the Qur’an and books other than the Qur’an, like the words “مُؤْمِنٌ ” or “ اَلَّذِيْنَ ”if they are written with the intention of being from the Qur’an, then touching them without Wudhu is Haram (otherwise it is not a problem).

Issue 473: Touching the script of the Qur’an for one who is Junub, is Haram.

Issue 474: It is not permitted for a Junub to recite one of the 4 Ayats that contain a Wajib Sajdah (as was explained in Rule 120).