Alhassanain(p) Network for Heritage and Islamic Thought

Things Which Invalidate the Prayer

These are the things which make the prayer void if they occur during it, and the most important of them are eight:

First: If anything happens to the one performing the prayer which breaks his wudhu, such as breaking of wind, passing of urine or feces, or sleep.

Second: Turning from the Qibla deliberately. If one believes that the Qibla is in a certain direction ad prays, and then he discovers that he had made a mistake in determining the Qibla, then if the difference between the correct direction and that in which he had prayed is not more than 90 degrees, his prayer is valid. If it is more then he must repeat the prayer.

Third: Speaking deliberately. It is not permissible for the one performing the prayer to speak normal talk, but there is no harm in recitation of the Quran, dhikr of Allah (swt), and eulogy or praise of the Messenger of Allah.

Fourth: Laughing loudly. But there is no harm in mere smiling, and in laughing forgetfully, or if one doesn’t know the ruling.

Fifth: According to obligatory precaution one must not eat or drink (in a quantity which is normally called eating). There is no harm in swallowing the saliva or the remains of food in the mouth.

Seventh: Folding one’s arm with the intention of submission or obedience to Allah (swt), because it is an innovation which was introduced after the Prophet (swt). So whoever does that with the intention of abiding by Islamic law or promoting false hood, his prayer is void. If one does it because of being heedless or out of dissimulation (Taqiyya).

Eighth: Deliberately saying ‘ameen’. Because it is forbidden and on obligatory precaution it invalidates the prayer if it is done deliberately.

Issue 82: It is forbidden on obligatory precaution to break the prayer without any reason. However it is allowed if the person is forced to break it or doubts in its correctness and wants to break it to repeat it.

Issue 83: If one forgets to pray and remembers after its time has elapsed then he must do its qadha.

Issue 84: If during the prayer one doubts whether he did the previous action, he should not pay attention to his doubt. For example, if he is in rukoo and doubts whether he had recited the second sura after al-Fateha or not, he should not pay attention to this doubt. Similarly, if he is in tashahhud and doubts whether he did one sajdah or two then he should ignore the doubt and continue with his tashahhud.

Issue 85: If the person doesn’t know whether he prayed or not and if the time is remaining then he must pray, and if the time is run out then nothing obligatory on him. If he doubts before the sunset as to whether he prayed Zohr or Asr or not, then it is obligatory for him to pray. However, if he doubts after the setting of the sun whether he prayed Zohr or Asr or not, then it is not obligatory for him to pray them because their time has run out.

Issue 86: If the one performing the prayer has a doubt about performing one the parts of prayer while he is still in that part, and has not entered the next part, then it is obligatory on him to do the doubted part. For example, if one is standing and doubts whether he recited Sura al-Fatiha or not then it is obligatory for him to recite it, or if he is sitting in the second unit, before the tashahhud, and doubts whether he did one sajdah or two then it is obligatory on him to do it another sajdah before tashahud.

Note: The difference between this ruling and that in Issue 84 is that in Issue 84 the person had already moved to the next action when the doubt occurred, whereas here he has not yet moved to the next action so he must perform the doubted part.

Congregational Prayer

It is reported that there is a lot of reward in doing congregational prayer, so it is recommended for a Muslim to pray in congregation even in the house – as will be shown – but it is not correct for one to pray behind every person and some condition are required in the one leading (Imam), the most important of which are two:

1. The Imam must be just, meaning that he should be pious with respect to avoiding major sins, and if he commits them on rare occasions due to being overcome with desire or anger, he immediately repents. If his sinning becomes more frequent then he is not just and it is not permissible to pray behind him.

2. His recitation should be correct, and this condition is specific to the prayer which is recited loudly – Fajir, Maghrib and Isha, if the follower (mamoon) enters the congregational prayer in the first two units – on obligatory precaution. In other prayers, in which recitation is done quietly, it is permissible to pray behind one who recites incorrectly and the follower himself recites correctly quietly.

Issue 87: It is not permissible for a man to pray behind a woman. He can only pray behind a man. However, a woman can pray congregation with men, and she can also pray behind a woman. So it is ok for a girl to do congregational prayer with her mother by standing on her right.

Conditions of Congregational Prayer

These are the conditions which if all of them are fulfilled then the congregation is correct. And if even one of them is not fulfilled then the congregational prayer is invalid. The most important of them are four:

First: That there should not be a barrier, such as a wall between the Imam and the followers, or between the Imam and the followers, or between the followers themselves.

Second: The earth on which the Imam is praying should not be much higher than the earth on which the followers behind him are praying. If the difference in height is less than three fingers or there is a gradual slope which is not noticeable, then there is no harm.

Third: The one performing the prayer should not be too far away from the Imam or those performing the prayer through whom he obtains connection with the congregation. However, if the distance is less than one and quarter meter there is no harm.

Fourth: The follower must not be more forward than the place in which the Imam stands, but on obligatory precaution he should lag behind him – even if it is as little as four fingers.

However, if a woman is leading the congregation she stands along side followers (female) in the same row. If a woman prays in congregation behind a man then she prays behind him.

Rules of Congregational Prayer

Issue 88: The recitation (Qiraat) of the first two units is dropped for the follower, so he does not recite Sura al-Fatiha and the second sura after it. The recitation is not dropped in the third and fourth units, but he reads Sura al-Fatiha or the tasbih quietly.

Issue 89: It is not permissible for the follower to deliberately carry out the actions of the prayer before the Imam. Thus, it is not permissible to bow before the Imam, or to raise the head before him, or to go in to prostration before him. However, it is permissible to utter the tasbih or tashahhud before him. So, for example, he doesn’t raise his head from prostration before the Imam but he is allowed to recite the tashahhud before him.

Issue 90: My dear honorable reader, there is a lot of reward in the congregational prayer. So do not deprive yourself of it when it is possible for you to pray behind one of the religious members of your family. So the son can pray congregation with his father or brother and the girl can pray with her father or mother. In congregational prayer the females pray behind the males.

And the best is to pray behind a just religious scholar (alim), as has been narrated from Imam Sadiq (as): ‘Prayer behind an alim is equivalent to a thousand rakaats.’

Friday Prayer

It is an obligation on each person (Wajib-e-Aini) in the time of the presence of the Infallible Imam (as). But in the time of his absence – such as our time now – the prayer performer can choose between it and the prayer of Zohr. As it is not correct to pray it outside of congregation, we entrust you to look up in the detailed books of fiqh how to pray it with respect to being connected to the prayer leader, and we only provide rulings concerning the following:

1. The conditions for the Imam of congregation should all be present for the Imam of the Friday prayers. It is not permissible to pray behind a sinful person.

2. It is forbidden for the one attending the prayer to speak during the sermon of the Imam, and it is better to listen to it.

3. It is permissible for one who misses the two sermons to join the prayer with the Imam, and he can join even a part of the prayer, the details are mentioned in the books of fiqh.

4. Two Friday prayer congregations cannot be set up if the distance between them is less than approximately six kilometers. If one of them starts first, and all the conditions are present, then the second one to start is void.

We indicate here that it is necessary for the believers to pay attention to the point that the Friday prayer is a cause of making the believers aware, guiding them, educating them in religion, training them, informing them of their interests and those of Islam and the Muslim countries, and is not to be a cause of dividing them, dispersing them, and defaming their sanctities.

The Prayer of a Traveller

If a Muslim travels such that the total distance (ongoing & coming) is 46 kilometers then his 4 units prayer (Zohr, Asr & Isha) becomes shortened to 2 units and it is called ‘Salaatul Qasr’. For example, if a person travels to a city of 25 kilometers distance from his city, then his 4 unit prayers are shortened because total of his journey equals 50 kilometers.

There are several conditions for shortening the prayer on a journey, from which we mention the following:

a. That he doesn’t intend to stay ten days in the place to which he has traveled.

b. That his journey is not disobedience, such as helping oppressor or trading in alcohol.

There are details for which this is not the place.

Missed Prayers (Salaatul Qada)

The prayer which a person does not perform in its time is called thereafter Salaatul Qada. For example if a person does not wake for the morning prayer, then he must make it up after that. Also, if a person forgets to say the prayer in its time he must make it up after its time.

Issue 91: If there is a person who doesn’t pray for a time and after that wishes to repent, then he should seek forgiveness of Allah (swt) and make up the prayers which he did not pray before his repentance. If he does not know their number then he should make them up according to the last number. For example, if he doesn’t know whether it is one or two months of prayers that he owes, then it is sufficient for him to make up the prayers of one month.

The Prayer of Signs (Salaatul Ayaat)

It is the prayer which becomes obligatory during an eclipse of the Sun or the moon, severe dark storms and other such occurrences which cause general fear among people, and in earthquakes according to obligatory precaution.

The prayer consists of two units, in each of which there are five bowings. It is sufficient to do it in the following way:

It begins with recitation of Takbirat-ul-Ehram, followed by recitation of Sura al-Fatiha, then choosing one Sura from the Quran such as Sura al-Qadr and reciting from it a verse: ‘Bismillah-i-Rahman-i-Rahim. Inna Anzalnahu fi laylatil Qadr.’ Then go in to ruku (1) and say: ‘Subhana Rabbial Atheemi wa bi hamdihi.’ Then raise the head and recite the second verse only, of the same sura, without reciting Sura al-Fatiha: ‘Wa ma adraka ma laylatul Qadr.’ Then go in to ruku (2) like the first ruku. Then raise the head and read the third verse: ‘Laylatul Qadri khar-un-min alfi shahr.’ Then go in to ruku (3) like the first ruku. Then raise the head and read the fourth verse: ‘Tanazzalul malaikatu wa-ruhu fiha bi idhni Rabbihim min kulli amr.’ Then go in to ruku (4) like the first ruku. Then raise the head and recite the remainder of the sura, such as the fifth ayat of the same sura and complete it: Salaamun hiya hatta matlail Fajr.’ Then go in to ruku (5) like the first ruku. Then raise the head and go in to two prostrations as in normal prayers.

Then stand for the second unit, read Sura al-Fatiha and after that one sura, dividing it, and then do the same as you did in the first unit. After completing the five rukus, raise the head, do two prostrations, and tashahhud and Salaam as in a usual prayer. In this way the Prayer of Signs is complete.

It is recommended to recite Qunoot before the second, fourth, sixth, eighth, and tenth rukus. But less than this is also permissible.

Issue 92: It is obligatory to perform the Prayer of Signs during the sun and moon eclipses, and it should not be delayed till the end of the eclipse.

Note: If the sun or the moon eclipse is total, and one is not aware of that, then it is obligatory on him to do the Qada of the Prayer of Signs. The same is the case if he deliberately didn’t pray in his life, and then repented – the Qada of the missed Prayers of Signs becomes obligatory on him. There are details in books of fiqh.

The Daily Supererogatory (Nawafil) Prayers

The recommended prayers are called Nafila and whoever prays then gets rewarded from Allah (swt). There are many Nawafil prayers among which are the daily ones:

a. 2 units before the morning prayer, called the Nafila of Fajir.

b. 8 units before the Asr prayer.

c. 8 units before the Asr prayer.

d. 4 units Nafila of Maghrib after the Maghrib prayer, read as two sets of two units each

e. 2 units sitting down after the Isha prayer, which is called the Nafila of Isha.

f. These are the daily Nawafil, in which there is a lot of reward. And it is preferable that a Muslim perseveres in them even if he only does as much as he can.

Fasting

Fasting is one of the most important obligations on a human being, and its time is in the month of Ramadhan from the breaking of dawn till sunset. And it is commendable to wait till the disappearance of the redness in the east. So in this time the person should avoid all the things which break the fast which we will mention soon.

Issue 93: At the end of the month of Shaban if one sees the cresent then it is obligatory on him to fast. The same is the case if two just men have seen the crescent. However, if neither he nor two just men have seen it, and he does not know whether the crescent is present or not, then it is not obligatory on him to fast the next day – which is called the day of doubt. If one wishes to fast then he does not do it with the intention of the month of Ramadhan.

Issue 94: It is not permissible for one to break the fast at the end of the day in the month of Ramadhan until he has made sure that the sun has set, or he relies on the call for prayer of a trustworthy person who is knowing in these matters, or he relies on the witness of two just men, and it is not sufficient to just assume that it is Maghrib.

Issue 95: It is obligatory for a person to fast with the intention of seeking nearness to Allah)swt). Thus it is not correct to fast out of fear of one’s family or for being praised by people or being proud in front of them. Such fasting is void and is not accepted by Allah (swt), and He will take account on the Day of Judgment.

In a narration from the prophet (saw) about the month of Ramadhan he said: “So ask Allah your Lord with sincere intentions and pure hearts, so that He may give you success in its fasting and reciting His book. For indeed wretched is the one who deprived of the forgiveness of Allah in this great month. And remember, through your hunger and thirst in it, the Day of Judgment and its thirst. And give charity to your poor and your beggars, etc…”

Things Which Invalidate the Fast

These are the things which make the fast void, and are ten in number:

First &second: Eating and drinking, even in a small quantity.

Third: Telling a lie concerning Allah (swt), the Prophet (saw), or one of the Imams(as). So if someone deliberately lies and transmits something from the Prophet which he believes to be a lie, then his fast is void and he is sinful because of this lying. On obligatory precaution, the fasting is also made void if he informs without making sure of the authenticity of the narration.

Fourth: Smoking, according to obligatory precaution.

Fifth: Deliberately vomiting in the daytime in the month of Ramadhan makes the fast void. If one does it because of illness then it is permissible for him to remain fasting. However, if one vomits suddenly without control then his fast is not void.

Issue 96: If particles or remains of food come out of one’s stomach and rise in to the mouth, it is permissible to swallow them and the fast is not void.

Sixth: Use of an enema of water or any other liquid. However, the dry enema, if it does not dissolve in to the body, there is no prohibition to its use. And the one which dissolves inside the body, like the oil based suppositories, should be avoided according to obligatory precaution. If a sick person needs this then he should use it and on that day abstain, and then make up the fast later.

Seventh: Masturbation.

Eighth: Having sexual intercourse.

Ninth: Deliberately staying in the state of Haydh or Janabat till dawn break in the month of Ramadhan.

Issue 97: It is permissible to use drops in the eyes or ears. As for drops in the nose, if they do not go down to the digestive system then there is no harm to the fast, otherwise the fast is made void.

Issue 98: It is permissible to swallow the saliva in the mouth even if it is a lot, and also phlegm – though it is better to spit it out.

Issue 99: Intra-muscular and intravenous injections do not invalidate the fast, as does not the injection of nutrients.

Issue 100: Use of sprays in any form, whether through the nose or mouth, is allowed and does not invalidate the fast even if it reaches the lungs, so long as it does not reach the digestive system.

Issue 101: It is not permissible to use manufactured chewing gum available in markets, because it contains sugar-based ingredient which disintegrates from the chewing gum with chewing and goes in to the stomach.

Issue 102: If one forgets that he is fasting and does some of the things which invalidate his fast, then his fast is not void. For example, if one drinks water forgetfully and after that remembers that he is fasting, then his fast is not void.

Issue 103: It is not permissible for one to decide to break the fast during the day in the month of Ramadhan, even if he does not do any of the things which break the fast.

Issue 104: It is permissible for the one fasting to use perfume on his body and clothes, and to smell it; his fast is not invalidated by that.

Conditions for Breaking the Fast

These are the conditions in which it is either permissible or obligatory to break the fast. The most important of these are five:

First: If a sick person’s illness is worsened by his fast then Allah does not charge Him with fasting. As He says in His Noble Book “…Allah desires ease for you and He does not desire for you difficulty…”(2:185). However, if the fasting does not harm his disease then it is not permissible for him to break his fast.

Second: The women in Haydh (menses).

Third: The traveler, if four conditions are combined for him:

His travel is about 46 kilometers or more.

He has made the intension of traveling before Fajr.

That he travels before Noon.

His travel does not involve the disobedience of Allah (swt), such as helping the oppressor, or doing forbidden trade.

There are other details mentioned in the more expansive books of fiqh.

Issue 105: If the person fasting travels after Zohr then he remains as one fasting, so his fast is correct and it is not permissible for him to break his fast.

Fourth: Old age in the elderly, if fasting is very difficult for them.

Fifth: A pregnant woman, if the fasting causes her hardship, or it harms the fetus, or it reduces the milk such that it is reduced significantly or even cut off without returning back.

The Qadha, Fidya, & Kaffara

You may ask: what is the ruling for the one who breaks a fast in the month of Ramadhan and what should he do?

The answer is given in the following details:

If the person has an excuse to break his fast, such as a sick person who is harmed by fasting, then he should later fast the equivalent number of days. So if he did not fast five days, then he should make up five fasts after the Eid-ul-Fitra. This is called doing the Qadha of the fast not done.

The sick person, and others like him, who are not able to make up the fast through out the year until the next month of Ramadhan, are exempt from doing the Qadha. However, for every fast he owes he must give about 870 grams of food such as wheat, dates, rice, or grains, to a poor person. This is called Fidya.

One who breaks the fast deliberately in disobedience, without any excuse, is obligated to the Qadha after those days in which he did not fast, and it is also obligatory on him to pay Kaffara for every day in which he deliberately broke his fast. By Kaffara is meant the fasting of two months consecutively or giving about 870 grams to each of sixty poor people, for everyday missed fast. So if he deliberately broke his fast on two days, then it is obligatory on him to do the Qadha of them both after Eid, and then either to fast for four months, or to feed 120 poor people, or to fast two months for one of the missed fasts and feed sixty poor people for the other missed fast…and there are other details mentioned in more expansive books of fiqh.

Issue 106: Fasting is forbidden on the days of Eid-ul-Fitr and Eid-ul-Azha

Zakat-ul-Fitr

This means food or money which the father of the family gives on the Day of Eid-ul-Fitr for himself and every member of his family – even a small child, to a believing poor person for example. It is obligatory to give approximately 3.5 kilograms of food or its money equivalent for every person in the family. So if the number of people in a person’s family, including the father, are five, then he pays on the Day of Eid before Zohr & before the prayer of Eid, about 17.5 kilograms of food – wheat, or dates, or rice, or grains for example – or its value in money, to a poor believer. And if he pays money then he must specify the food for which he is paying the equivalent in money.

Issue 107: The fitra of one who is not from Banu Hashim is not lawful for a Hashimi poor person. What is meant by Hashimi is one who is from the family of Hashim, the grandfather of the Prophet (saw), i.e. the children of Ali (as), the children of Aqil, the children of Abbas bin Ali Talib, and others from the grandchildren of Hashim.

Zakat

This is one of the obligations of Islam emphasized by the Glorious Quran and the Sunnah. And it is of two types:

1. Zakat of Wealth:

This is required on nine things: coins (gold and silver, the three grazing livestock (camels, sheep’s & goats, and cows including buffalos), the four harvest crops (wheat, barley, dates, raisins).

For details refer to more expansive books of fiqh.

2. Zakat-ul-Fitr

Khums

This is the due which is imposed by Allah (swt) and is stipulated by the Quran and the Sunnah. In a narration from Imam Kadhim (as) it says: By Allah, Allah has indeed made easy for the believers their sustenance with five dirhams. One they put aside for their Lord and the other four, which have become lawful, they consume. Then he said: This is from our tradition, difficult and considered difficult. None acts upon it or is patient concerning it except the one whose heart has been tested for faith. (Wasail-u-Shia vol.9 pg. 485)

Khums is obligatory on seven sources of income. We mention here two of them:

First: Wealth mixed with unlawful wealth, on the condition that the unlawful cannot be distinguished from the lawful and its owner does not know. If a person gives khums on this wealth then the remaining fourth-fifths becomes lawful.

Second: What is surplus to the yearly expenditure of the person from the income and profits, excluding inheritance. One pays khums on this at the beginning of his khums year.

Issue 108: Khums is divided in to two parts: Half of it is called the portion for the Imam (as) and half is called the portion of the Sadaat, and both of them must be referred back to the just, knowing Mujtahid who is trustworthy in matters of spending it for the legal due mentioned in its sources.

Issue 109: The just Mujtahid must spend the khums in the place required by the Shariah. So the portion of the Imam (as) is spent in places wich comply with the pleasure of the Imam with respect to the spending of khums in them, for example:

a) For spreading the teachings of the religion of Islam, supporting the students of religion and the religious preachers who are pious, beneficial, occupied with learning and teaching or religious preaching and serving the believers.

b) To fulfill the needs of the poor believers who are pious if the fulfilling of their needs is confined to the religious dues.

As for the portion for the Sadaat, it is given to the poor believers from the children of Hashim.

All this is determined by a knowing, just Mujtahid who is trustworthy in spending the legal dues mentioned previously.

It is not correct for a person to take the initiative in spending the khums with out referring (to the Mujtahid). There are many details mentioned in the books of fiqh.

Enjoining the Good (Amr bil Maroof) and Prohibiting the Evil (Nahi anil Munkar)

These are from among the obligations which have been emphasized by Islam. Allah (swt) has said: And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful.” (3:104)

And in the noble narration: ‘Do not leave enjoining the good and forbidding the evil, else your evil will turn back on you (will become your leader)!. Then if you pray you will not be answered.’

Just as it is necessary for a person to abide by the obligations and to leave the things forbidden, so it is necessary for him to enjoin the negligent of their obligations to perform them and to forbid them from what is not allowed. As an aid to this we will mention a number of obligations and good characteristics, as well as a number of forbidden acts and acts which are evil, ugly and not appropriate for a person.

Some of the examples of the first type, which is good, are:

1. Reliance on Allah (swt) and seeking help from Him: “… and whoever trusts in Allah He is sufficient for him…” (65:3).

2. Prayer, fasting, khums, and other branches of religion. It is obligatory on every person to comply by them and to admonish anyone who is negligent of them.

3. Patience: And it is of different types:

a. Patience in tribulations. It is a duty for a person to be patient in the face of trials such as illness, imprisonment, poverty, etc, and not to speak unsuitable words, in order to obtain the reward of those who are patient. For indeed Allah (swt) says: “…only the patient will be paid back their reward in full without measure.” (39:10).

And in a narration from the prophet (saw): ‘patience is on three things: patience in misfortune, patience in obedience, and patience against disobedience.’

The meaning of patience is not that a person does not strive to remove harm or misfortune. On the contrary, it is incumbent for a sick person, for example, to refer to a doctor until he is cured. But if he is not cured, or his cure is delayed, then he should have patience and should not fall in to anxiety, pity and regret. Similarly the poor person must strive to work until he removes his poverty. But if he is not able to, for any person, then he should not worry or speak or do something that does not befit a Muslim. Rather he should be patient so that he gets the reward of those who are patient.

b. Patience in obedience. For example, the one fasting is thirsty in the month of Ramadhan but he is patient and completes his fast. And the one fighting in the way of Allah is patient over the calamities of battle.

c. Patience against disobedience. For example, a person desires belonging to someone else, but he is patient and does not steal it because stealing is forbidden.

In a hadith from Imam Ali Abi Abdillah al-Sadiq (as) he says: ‘When on the Day of Judgement necks-i.e. a group of people stand and they come to the door of Heaven and knock on it, it will be said:

Who are you? They will say: We are the people of patience. It will be said to them: What were you patient on? They will say: We were patient in obedience to Allah ad against His disobedience. Then Allah (swt) will say: They are telling the truth, make them enter Heaven.’ And it is the saying of Allah (swt)…only the patient will be paid back their reward in full without measure.” (39:10).

4. Good character, i.e. good morals. It is the duty of a Muslim that his behavior is good with his family and with the people, so he should respect the elders and be compassionate towards the young ones. He should not humiliate anybody nor hurt people, his face should not be frowning and he should not raise his voice such that his neighbors are annoyed, in order to win the pleasure of Allah (swt). In a narration from the Prophet (saw): ‘Upon you is the duty of a good character, for good character is most certainly in Heaven. And beware of bad manners, for bad manners are certainly a part of Hell.’ And in another narration from the Prophet (saw): ‘The closest of you to me, sitting, on the Day of judgment will be the most excellent of you in conduct and those of you whose treatment of your families is the best.’

Do you not wish, my dear honourable reader, to be near to Rasulullah (saw) in Paradise?

Helping a weak believer, orphan, and every person who needs help, so that Allah (swt) may show compassion to you and be pleased with you. In a narration from the Prophet (saw) he advised Imam Ali (as) saying: ‘O Ali! One who suffices an orphan’s expenses with his wealth, so that he becomes free f needs, Paradise certainly becomes obligatory for him.’ So acquire Paradise, my dear, by helping orphans with your walth until they become satisfied.

And in a narration from Imam al-Baqer (as): ‘If one has four of those Allah will build a house for him in Paradise: One who gives shelter to the orphan, one who ha mercy on the weak, one who has concern for his parents and supports them, and one who treats his slave gently.’

And in a narration from the Prophet (saw): ‘Believers are brothers, they answer each other’s needs…I will answer their needs on the Day of Judgment.’

Respect for parents. It is obligatory on a Muslim to respect his parents and listen to their words, which is in keeping with piety and good society, and not disregard them. Allah (swt) says: …say not to them (so much as) “Ugh” nor chide them, and speak to them a generous word.” (17:23). And in a narration: ‘Paradise lies under the feet of mothers.’ So if you respect your mother and father and they are pleased with you then you will deserve Paradise if Allah so wishes.

5. Cleanliness. Islam has emphasized on cleanliness in all its forms and has forbidden filth. In a narration from the Prophet (saw): ‘Be as clean as you can, for Allah has built Islam on cleanliness and only the clean will enter Paradise.’ In another narration from him (saw): ‘How bad is the dirty servant.’ In a narration from Imam Ali (as): ‘Cleanliness of the clothes makes anxiety and grief go away, and such a person is pure for prayer.’

Some texts make a link between poverty and uncleanliness. In a narration from Imam Ali (as): ‘Clean your houses of spider webs, for leaving them in the house causes poverty.’ And in another narration from Imam Baqer (as): ‘Sweeping of houses removes poverty.’ There are many other texts which emphasize cleanliness and hygiene, and the avoiding of uncleanliness and filth. However, it is sad that we find many Muslims neglecting their personal cleanliness and spreading dirt and rubbish in their houses, streets, and cities, which results in the spread of poverty and various diseases, and also gives a bad impression of Islam and Muslims.

It is obligatory for everyone to pay attention to cleanliness in all its aspects and encourage others to do so, in keeping with the teaching of Islam.

There are many good deeds and excellent attributes mentioned in more extensive books.

Some examples of the second type, which is bad, are:

1. Injustice: this is aggression against others, as it is one of the major forbidden acts. In a narration from al-Baqer (as): ‘Injustice in the world is darkness in the Hereafter.’ In another narration from Imam Hussain (as) he advised his son Imam Zayn al-Abideen (as) on the day of Ashura saying: ‘O my son! Beware of oppressing the one who has no helper against you except Allah.’

In addition to this, the call of the oppressed against the oppressor may be answered by Allah (swt). In a narration from the Prophet (saw): ‘Indeed the call of the oppressed Muslim is answered.’

And among the types of oppression is what takes place in some families, in the injustice of the father towards his children, or the injustice of the children against their parents, or the injustice of the husband towards his wife and abusing her weakness or vice versa, or the injustice of the older child against the younger children. For these are amongst the forbidden injustices, rejected by Islam. It is also unjust for a father to force his daughter to marry a person whom she does not want to marry.

2. Helping the oppressor: No matter how simple the help given is, it is still forbidden. In a narration: ‘The least that Allah will do to the one who helps injustice is to fix him in a large pavilion (like a big tent) of fire until He finishes with the accounting of all the creatures.’ Allah (swt) says: “…and help one another in goodness and piety and do not help one another in sin and aggression; and be careful of (your duty to) Allah; surely Allah is severe in requiting evil.” (5:2)

3. Lying: it is forbidden according to Islamic Law, and it may change in to a spiritual illness affecting person. For the liar may become habituated to lying and become known amongst people – then they may despise him and not believe him even when he is telling the truth, and this is not befitting for a Muslim.

In a narration from Imam al-Baqer (as): ‘Indeed lying ruins faith.’ So how can a Muslim be satisfied that his faith is ruined because of lying?!

4. Backbiting (ghibat): this is to reveal the fault of a believer who is not present in oirder to degrade him and show his defect. For example, if you find out that your friend has made a mistake then you shouldn’t report that to others in order to defame his honour and reputation. Instead, advise him not to repeat the mistake, and if he persists in it then inform his father or someone senior, in order to prevent him without disgracing him amongst the people.

Issue 110: Backbiting is allowed in certain cases. We mention some of them:

a. One who sins openly, since he is dishonored by that and so it is allowed to do his ghibat.

b. It is permissible for the oppressed to announce to people the injustice done to him, even if this necessitates doing ghibat of the one who has done injustice to him.

c. The people who bring innovation in to religion. It is permissible to do their ghibat and reveal their innovation, so that people are cautious of them and are not affected by them.

5. Associating with bad friends, which are the ones who are not committed to religion or good morals. It is incumbent on one to advise them and to enjoin them the good and forbid the vil. If this is of not avail then one should leave their company so that one is not affected by their behavior. In a narration: Amir-ul-Mo’mineen when he was going on the pulpit said: ‘A Muslim must avoid the brotherhood of three people: the shameless insolent one (i.e. the one who is busy in amusements involving evil deed), the foolish one (i.e. the ignorant one who does not understand), and the liar.’

6. Swearing and using obscene language, because this is not befitting a Muslim. In a narration from the Prophet (saw); ‘Indeed Allah has forbidden Paradise on every vulgar, obscene, shameless one.’ – i.e. one who is accustomed to using foul language, and Paradise is not a place for him. It is necessary for one to leave them if advising them is of no avail, so that one doesn’t learn from them and loose Paradise.

7. Anger: often we notice that some people behave in a manner which is not befitting, on the pretext that they are angry. But this excuse is not acceptable in Islamic law. In a narration from Imam Sadiq (as): ‘Anger is the key to every evil,’ because the one who is angry does not behave in accordance with his intellect and he is ready to commit evil and make mistake due to the influence of agitation and anger.

8. Greed: When a person is not happy with what Allah (swt) has blessed him with and he desires what other people have for example. This goes not suit a Muslim, and he losses by it the good of this world and the Hereafter. So the one who is greedy looses the good of the world because he does not enjoy the blessings which Allah (swt) bestows on him, as he desires for more all the time. And he may lose the Hereafter because his greed may draw him to enmity, deception or crime.

9. Masturbation: This is seminal discharge during manipulation of oneself or by using something else, this will be case whether it has been done by male or female.

10. Moral depravity: if a woman does not abide by modesty and the Islamic covering she deserves a severe punishment on the Day of Judgment.

In a narration from the Prophet (saw) he said that “he saw, during his Night Ascension to the Heavens, some women hanging by their hair who were undergoing severe punishment, and when Fatima(as) asked him about the reason, he (saw) said: As for the one hung by her hair, she did not cover her hair from men.”

In another narration from him (saw): “he forbade a woman to beautify for other than her husband, and if she does that then it is the right of Allah the Mighty & Great to burn her in fire.”

11. Laziness and discontent, as its possessor losses the world and the Hereafter, as he neglects to perform his duty and what benefits him. In a narration from Imam al-Kadhim (as) by which he advised some of his children: “Beware of laziness and discontent because they deprive you of your share of this world and the Hereafter.” So it is incumbent upon a person to accustom himself to being active, enthusiastic, and forbearing, until he succeeds in his life and obtains a high status in the Hereafter.

12. Ostentation (Riya): This is when one intends one’s worship for the sake of getting praise from people and not for the sake of seeking nearness to Allah (swt) and His obedience. This is one of the greater sins. And the hypocrite looses his share of this world and the Hereafter. In a narration from the Prophet (saw): “Indeed the hypocrite will be called on the Day of judgment by four names: O disbeliever, O liar, O deceiver, and O looser, your deeds are of no avail and your reward has been nullified, there is no salvation for you today. So seek your reward from the one for whom you used to work.”

13. Cheating a believer, which means deceiving him with something which is contrary to its reality, such as presenting inferior goods as better quality products. In a narration from the Prophet (saw) he said: ‘Beware of the one who cheats us is not from us.’ He said it three times.

These are the examples of goodness – whether they are obligatory or recommended – and examples of badness – whether prohibited or abominable. Enjoining what is obligatory and forbidding what is prohibited is compulsory, and enjoining what is recommended and forbidding what is abominable is commendable, without being obligatory.

Rules of Islamic Modest Dress (Hijab)

Issue 111: It is not permissible for a boy and a girl who have reached maturity to shae hands unless they are Mahram and the Mahram ones are:

1- Father, mother, and grandparent – from the father’s side and the mother’s side – and both paternal & maternal aunts and uncles.

2- Son and daughter.

3- Husband, and his father, and her daughter.

4- Father’s parental & maternal uncles and aunts.

5- Brother’s paternal & Maternal uncles and aunts

6- Brother and sister, and their sons and daughters.

It is not permissible for a male to shake hands with a woman who is not his Mahram, and it is not permissible for a female to shake hands with a male who is not her Mahram.

Issue 112: Sister of the wife is not Mahram, so it is not permissible to shake hands with her, and it is obligatory on her to wear hijab in front of her sister’s husband.

Issue 113: It is obligatory on a woman and a girl who has reached the age of maturity to wear the hijab to cover all her body in front of those who are not her Mahram, except for her face and hands. And it is an obligatory precaution to cover the feet also.

Issue 114: It is permissible for a woman to uncover in front of the one who is her Mahram by kinship or by relationship by marriage. It is obligatory to cover the private parts, and according to obligatory precaution one should not be shameless, immoral, and display that which would cause mischief or deduction.