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 man is fasting. In this act of worship, a person leaves various actions, (which will be explained shortly), from the adhan of fajr until mahgrib, only in obedience for the command of Allah.

Niyyat for Fasting

Issue 349: Fasting is one of the acts of worship, and must be performed for the pleasure of Allah (thus also to comply with the order of Allah), and this is the niyyat of fasting.

Issue 350: A person is able to specify the niyyat every night for the month of Ramadan for the following fast, but it is better than the niyyat be made on the first night of the month, for all the fasts of the complete month.

Issue 351: It is not necessary that the niyyat be recited with the tongue, rather, even that amount is enough that one is performing the action for the wish of Allah, and that from the adhan of fajr until mahgrib, those actions that make the fast void will be avoided.

The things that make the Fast void

Issue 352: The person fasting must avoid certain acts from adhan of fajr until mahgrib, and if one of these acts is performed, the fast will become void. The collection of these actions is referred to as the "Things which make the Fast void", and they are the following:

1. Eating and drinking.

2. Having a thick dust (or smoke) reach the throat.

3. Placing the complete head under water.

4. Vomiting.

5. 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 Taudihul Masail, rule number 1608 for more information.

The Rules of those things that make the Fast void

• Eating and Drinking

Issue 353: If theperson who is fasting, intentionally cats or drinks something, his fast will become void.

Issue 354: If someone intentionally swallows some food that is stuck between the teeth, the fast will become void.

Issue 355: Swallowing the saliva that is in the mouth does not make the fast void, no matter how much is swallowed.

Issue 356: If the person who is fasting accidentally cats or drinks something (he does not remember that he is fasting), the fast will not become void.

Issue 357: A person is able not to break his fast if he feels weak, but if his weakness is to such m extent that normally one cannot tolerate it,then there is no problem in breaking the fast.

• Having an Injection

Issue 358: Having an injection or gettingserum, does not make the fast become void.

• Allowing thick dust (or smoke) to reach the throat

Issue 359: If thick dust reaches the throat of a person who is fasting, according to Ihtiyat Wajib, the fast will become void, whether the dust is a dry dust like flour or something that is not dry like mud.

• Placing the complete head under water

Issue 360: If a person who is fasting submerges his entire head under water, then according to Ihtiyat Wajib, the fast will become void; but it is not far from possibility that this action does not make the fast void.

Issue 361: If a person who is fasting is forced into the water (not by his own will), and his complete head goes under the water; or if he forgets that he is fasting and submerges his head under water, his fast will not become void. However, as soon as he remembers (that he is fasting), he must immediately take his head out of the water.

• Vomiting

Issue 362: Any time a person who is fasting intentionally vomits, even if it is done due to some sickness, the fast will become void.

Issue 363: If a fasting person 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 FastThe Qadaí Fast

Issue 364: If someone does not fast during the month of Ramadan, or his fast becomes void, he must make up the qada' of these fasts after the month of Ramadan.

Kaffarah of the Fast

Issue 365: 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 also fulfill one of the following acts which are referred to as the kaffarah (of the fast):

• One must free a slave.

• One must fast for two months of which 31 days must be continuous.

• One must feed sixty poor people, or give one mudd1 of food to each of them

If a Kaffarah becomes wajib on somebody, 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 haw the ability to perform any of these, then one must give sadaqah in the amount that one is able to and if one is not even able to do this, then one must ask forgiveness from Allah (SWT).

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

Issue 366: It is not necessary that the qada of the fur be performed immediately, but according to Ihtiyat Mustahab, it should not be delayed until the next Ramadan.

Issue 367: One must not be negligent about giving the kaffarah, but it is not necessary that the performing of the kaffarah be done immediately, and if a few years pass before it is performed, nothing has to be added to the kaffarah.

Issue 368: If someone does not fast due to an excuse such as traveling, and after the month of Ramadan the excuse goes away, and until the next Ramadan, intentionally one does not make up the qada' fur, 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.

Issue 369: If someone is not able to fast due to sickness and this sickness continues until the next Ramadan, then the qada' of the fast is removed from the responsibility of theperson, however one must give one mudd of food to a poor person for every fast that was missed.

The Fast of a Traveler

Issue 370: Thetraveler who must reduce his Salat from four rak'at to two rak'at during his journey, is not allowed to fast while he is traveling, but he must perform the qada of the fast. As for the traveler whose Salat is prayed in full, he must fast while he is traveling - for example the person whose profession is traveling.

Issue 371: If a person who is fasting travels after zuhr, then according to Ihtiyat Wajib, he must continue with his fast, and it will be valid.

Issue 372: If a person who is fasting travels before zuhr, once he reaches the hadd tarakkhus - meaning he reaches to the point where he cannot beat the adhan of his city and he cannot see the people of his city - then his fast will become invalid. However if before he reaches this spot, he does something to make his fast become void, then along with performing die qada' of the fast, a kaffarah also becomes wajib upon him.

Issue 373: There is no problem with traveling during the holy month of Ramadan, but if it is done to avoid fasting, then it is makruh.

Issue 374: If a traveler reaches his homeplace (watan) or a place where he intends to stay for ten days, before zuhr, then in the event that he has not committed an act that makes the fist become void, he must fast; and if he has committed an act that makes the fast void, then it is not wajib for him to fast (that day), but afterwards, the qada' of that fast must be made up.

Issue 375: If a traveler reaches his warn or a place where he intends to stay for ten days after zuhr, it is not permitted for him to fast on that day.

Zakatul Fitrah

Issue 376: Once the month of Ramadan has come to an end - meaning on the day of 'Eidul Fitr - one must give an amount of one's own wealth to the poor, with the niyyat of zakatul fitrah.

The amount of Zakatul Fitrah

Issue 377: For oneself and for those who are ones dependants; for example ones spouse and children, one must give onesa ' per person, which is approximately three kilograms (as zakat).

The items that can be given for Zakatul Fitrah

Issue 378: The items that can be given as zakatul fitrah are things such as wheat, barely, dates, raisins, rice, corn and other things like this; and if one gives the value of these things in cash, it will be sufficient too.

Note

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

Khums

One of the economic responsibilities of the Muslims is paying khums; which means that on certain items 1/5 or 20% must be paid to the Mujtahid, to be used for specific things.

Issue 379: Khums is wajib on seven things:

1. Profit or gains from earnings.

2. Minerals.

3. Treasures.

4. Spoils of War.

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

6. The halal wealth that is mixed with haram wealth.

7. The land which a Kafir dhimmi1 (A non-Muslim living under the protection of the Islamic Government) purchases from a Muslim.

Issue 380: 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 therefore allows the necessity of one's needs over that of paying the Khums.

Therefore, one who can secure his (financial) needs from his earnings, and if after securing his (financial) needs, nothing remains at the end of the year, khums will not be obligatory on him.

But, if after working out 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, 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 381: Until khums has been paid on one's property, one is not able to spend from that property, meaning, one is not allowed to eat that food on which khums has not been taken out on, and similarly one is not allowed to spend that money on which Khums has not been taken out on, to buy things.

Issue 382: If at the end of the year, the provisions or foods such as rice, oil, or tea, that had been purchased from ones wealth for use during the year, remain in excess (my extra remains), then khums must be paid on them (the excess).

Issue 383: If a non-baligh child has some money, and from that money receives a profit, the paying of the khums becomes wajib on the child's guardian, and if he does not pay the khums for this property, then once the child becomes baligh, he must pay the khums.

The Spending of Khums

Issue 384: 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 which must be given to poor sayyids or sayyids who are orphaned or a sayyid who has been stranded on a trip.

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 called K‚fir »himmi, 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 theMuslims, is the paying of zakat.

As for the importance of zakat, it is enough for us to mention that in the Glorious Qur'an, after the mentioning of Salat, zakat is mentioned and it is counted as one of the signs of faith and righteous actions.

In countless hadith from the Masumin ('a), it has been narrated that: "Someone who does not pay thezakat, is out from the religion."

Zakat, just like khums, has its own specific instances. One part of the zakat is a tax or custom on the body and life, such that once a year, for 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 in the section of fasting.

The other division of zakat is the zakat on wealth, but it is not that this is necessary or included on all the property of a person, rather zakat is only wajib on nine things.

Issue 385: The things that zakat is wajib to be paid on are the following:

Wheat, barley, dates, raisins, camels, cows, goats, gold and silver, and properties of the traders (business goods), with the conditions that have been explained in the Taudihul Masail.

Issue 386: Zakat becomes wajib in the event that the object that zakat must be paid on, reaches a certain quantity. These amounts have been given in the following table:

A brief note:

Camels, cows, sheep, gold and silver also have other quantities (that zakat becomes wajib on), and for a complete listing of these rules, one can refer to the Taudihul Masail.

The Rules of Zakat

Issue 387: If for the complete year, the animals graze, from the grass of the wilderness, zakat will become wajib on these animals. Therefore, if during the year, or for a part of the year, the grass is plucked or picked or that which is cultivated is eaten,then zakat will not be paid on these animals.

Issue 388: 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, because of this, the amountthat women possess these days and use, does not have any zakat liable on it.

Issue 389: 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) and in compliance with his rule.

The Disposal of Zakat

Issue 390: There are eight ways that the zakat can be disposed of; and one ran dispose of ones zakat in all or some of these ways. The following are some of the places that zakat can be disposed:

It can be given to the poor and destitute.

It can be given to an indebted person who is unable to repay his debt.

It can be given to those non-Muslims who if zakat is given to them, they 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 – for example, building a Well, bridge or masjid.1

Note

1. For more information on the disposal of Zak‚t, one can refer to the TauËihul Mas‚il, rule number 1953.

The Rules of Buying and Selling

Issue 391: It is recommended that the person who is involved in trading, learn the rules of buying and selling that he will commonly have a need for.

Issue 392: Buying and selling, watching over, writing, reading and teaching those books that can lead people astray is haram; unless it is done for a good reason, such as to answer or reply questions raised in these books.

Issue 393: Selling a product that has been mixed with something else, in the event that it becomes unclear what the product is, and if the seller of the product does not inform the purchaser, then it is haram For example, ghee that has been mixed with at and then sold (such an action is called Ghash).

Issue 394: 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 have m affect on the desire or inclination of the people in relation to that product.

Issue 395: In the buying and selling of two things which we of the same type -which are sold by weight or quantity - if more is sold, it is called riba and is haram; for example, one gives one ton of wheat, and in return, takes 1.2 tons.

Issue 396: It is mustahab that the person selling does not make a difference in the price between the people buying from him - unless it is because one is a poor person or someone like this - and also one should not be firm in one's price, and if one wishes to cancel the transaction, one should agree to this.

Issue 397: Taking an oath during transactions if that which is said istrue, is makruh; and if it is a he, then it is haram.

Breaking or Canceling a Transaction

Issue 398: In some instances, the seller or buyer is able to cancel the transaction and some of these instances include:

• The buyer or the seller has been cheated.

• If at the rime of die transaction, it had been specified that for a specific period of time, 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 is worried or has anxiety (over the transaction), then for three days (once the deal is made) one is able to break the contract.

• The seller and the buyer have not separated from each even if they have left the place of 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 on it was noticed that it was not as the seller had explained it to be; for example, it was said to the buyer that this notebook has 200 pages, and later it was found to have less than this amount.

Issue 399: If after a transaction, one notices a defect in the product and right away does not break the deal, rather delays in this, 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 Judgment, the one who had given a loan, will receive a great reward from Allah (SWT).

The Divisions of Giving a Loan

Durational Loan: At the time of giving the loan, it had been specified when the loan will be paid back.

Non-Durational Loan: The time when the loan will be paid back is not specified.

The Rules of Giving a Loan

Issue 400: If the loan is given with a specific period of time stated, and the person giving the loan specifies when it will be paid back, or both parties come to m agreements then the person who gave the load cannot request the loan back before the time period agreed upon.

Issue 401: If the loan is given without a specific period of rime (when it will be paid back), then the person who had given the loan can ask for it back any time.

Issue 402: If the person who gave the tom requests for the loan to be paid back, then in the event that the person who had taken the loan is able to pay it back, he must pay it back right away, and if he delays in its payment, he has committed a sin.

Issue 403: If the person giving the loan makes a condition that after a period of time, for example after one year, he take back more (than that which was given), or he will provide some service for him, this is rib! (Interest) and it is haram. For example, one gives

100000 tuman (approximately $200.00USD) as a loan and makes die condition that after one year, one will take back 120000 tuman (approximately $240.00USD).

Issue 404: If the person giving the loan does not make the condition that he will take more back, but the person who had taken the low himself gives more back, this is no problem, and rather, this action is mustahab.

Custody or Trust

If someone gives his property to mother person, and tells him that it is deposited m a trust, and die latter accepts it, they both must abide by the following rules.

The Rules Regarding Custody or Trust

Issue 405: If someone will not he able to look after a deposited thing, and the person making the deposit is unaware of this, then the person must not accept the (responsibility) of the deposit.

Issue 406: Someone who deposits something as a trust, whenever he wants to take it back, he is able to; and the person who accepted to look after the thing, whenever he wishes to give it back to its owner, he too is able to do this.

Issue 407: Someone who accepts to look after something, if he does not have a safe and suitable place to keep the item, he must prepare one.

Issue 408: The person taking care of the trust most look after the item in such a way that the people would not say that he is being disloyal, or that in the protection of the item, he has fallen short in looking after it.

Issue 409: In the event that the trust of a person is lost:

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

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

Issue 410: 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 is that someone gives his own property to mother 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 411: 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 412: 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, one is not responsible (for the item). But if one was negligent in taking cue of the item, or in its use excessive care was not shown, then compensation must be paid (to the owner).

Issue 413: If it was previously specified that for whatever reason, the person borrowing the property would be responsible for it, then one must repay it (if anything happens to that property).

Items that are Found

Issue 414: If someone finds something but does not take it, then no special responsibilities fall upon him.

Issue 415: If something other than m animal is found, then the following rules will apply:

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

If there are special signs on it, and its worth is less than 12.6 chickpeas of coined silver1 , and the owner is not known, then according to Ihtiyati Wajib, it must be given away as sadaqa on behalf of the owner, and anytime the owner is found, then if he is not happy with his property having been given away as sadaqa one must give die owner the replacement (of that which was given in sadaqa)

If the value of the item is not less than 12.6 chickpeas of coined silver (as was explained in the footnote 26) and it has some special signs on it that would enable one to identify the owner, then for the first week, m announcement must be made every day, and every week after that, it must be announced once per week, then if in the event that after one year of announcing, the owner still is not found, one is able to keep it for the owner ,so that whenever he is found, the it= c-, be given back to him, or it can be given as sadaqa to the poor in the name of the owner, and the Ihtiyat Wajib is that one does not keep it for ones' self.

Losing one's Shoes

Issue 416: 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 this person will be content that the person (whose shoes were taken) takes his shoes in place of the stolen shoes, he can take these shoes in substitute for his own shoes (that were taken). However, if he knows that his shoes were taken unjustly or without right, and if the value of the shoes that we left behind is not more than the value of his own shoes, he can take them in place of his own shoes.

Note

1. This amount of silver is approximately 2.52 grams, and at the time this book was being translated, the worth is approximately 300 tuman, or $0.60 USD.

Usurpation

Usurpation is that a person, without permission, and by oppression, takes possession of the property of another person.

Usurpation is one of the major sins, and on the Day of Judgment the person who had committed usurpation will face a great punishment.

Issue 417: 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, he must repay that what was lost.

Issue 418: If the thing that was usurped becomes spoiled, one must give the equal value of that item.

Issue 419: If that thing that was usurped changes, so that it is better than it was in the beginning, for example, a bike is repaired, if the owner of that property says that it was in such and such way, he must give it to him, and one is not allowed to take money for the trouble that one had gone through, and one does not have the right to change the thing to how it was in the beginning.

Eating and Drinking

Allah the Almighty has made the beautiful nature and all animals and fruits and greeny at die disposal of mankind for his own use, so that he is able to use these things for eating and drinking, and covering himself to build his shelter, and other necessities, but for the protection of man's life, and for the security of his body and soul, and for those to come after him, and to protect the rights of others, laws and regulations have been laid down, of which, some will be explained in this chapter that relate to eating and drinking.

Issue 420: Eating those things which cause death and which area harm to a person, are haram.

Issue 421: Eating and drinking those things which are najis are haram.

Issue 422: Eating dirt is haram.

Issue 423: Eating a very small amount of the dust from the grave of Sayyid ash-Shohada ('a) for shafa'a (intercession) from a sickness is not a problem.

Issue 424: It is wajib for every Muslim to give those Muslims who are close to him, who may die from hunger or thirst, bread and water so m to save them from death.

The Etiquettes of Eating

Issue 425: The following actions, which are related to eating food, are mustahab:

1. Washing the hands before and after eating.

2. Saying (بسم الله ) when starting to eat, and saying (الحمد لله ) when one is finished eating.

3. Eating with the right hand.

4. Eating small bites of food.

5. Chewing the food properly.

6. Washing the fruit before eating it.

7. If many people art sitting at the dinner table, whatever food is front of each person, that person should start with it.

8. The host should start eating before all others, and should finish after all others.

Issue 426: The following actions, which are related to eating food, are makruh:

1. Eating food even though 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 over 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 427: The following actions, related to drinking water, are mustahab:

1. In the daytime, standing while drinking water.

2. Before drinking water, saying (بسم الله ) and saying (الحمد لله ) when one is finished drinking.

3. Drinking water in three sips.

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

Issue 428: The following actions, related to drinking water, arc makruh:

1. Drinking too much.

2. Drinking water after eating fatty foods.

3. Drinking with the left hand.

4.In the evening, drinking while standing.

The Rules of Slaughtering

Issue 429: If the four large veins in the neck of a halal meat animal are completely cut from the bottom to the top, with the conditions that will be listed, that animal will be tahir, and halal.

The Conditions for the Slaughter

Issue 430: There are five conditions for slaughtering the animal:

1. The person who is conducting the slaughter must be a Muslim.

2. The animal must be slaughtered by an instrument made of iron.

3. At the time of the slaughter, the animal must be facing Qiblah.

4. At the time of the slaughter, the name of Allah must be said, and even if just (بسم الله ) is said, this is sufficient.

5. 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).

6. The normal amount of blood should flow out of the body of the animal.

Hunting by Weapons

Issue 431: If a halal meat wild animal is hunted with a weapon by the conditions that will he mentioned, it will be tahir and its meat will be halal:

The weapon of hunting is something like a sharp dagger or knife, or sword, or is something sharp or pointed like a dart or an arrow, and its sharpness is that so much so as to cut 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, so then 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 die arrow) the name of Allah must be said.

When one reaches to the animal, the animal must be dead, or there must not be enough time to slaughter the animal, so then, if the animal has not died, but there is enough time to slaughter the animal, but this is not done, until the animal dies it is haram.

Fishing

Issue 432: If a fish that has scales is taken out of the water alive, and it dies out of the water, it is tahir, and it is halal for consumption, but if it dies inside the water, even though its body is tahir it is haram to cat it, unless it dies in the water in a net.

Issue 433: If a fish that does not have scales is taken out of the water alive, and dies outside of the water, it is haram,

Issue 434: It is not necessary that the person who goes to catch fish be a Muslim, and it is also not necessary that the name of AM be taken over the fish.

Looking at Others and Marriage

One of the greatest gifts from Allah is the gift of sight We must use this great blessing in the path towards perfection and to improve ourselves and others around us, and must prevent ourselves from looking at those people whom we are not allowed to look at, although looking at the natural or apparent parts of the bodies, as long as it is does not intrude on the rights of others is not a problem. Protecting others from looking at others and protecting ones self from looking at others whom one is a Non-mahram to has specifics, of which some will be explained in this chapter.

Issue 435: A Mahram is that person who one is able to look at - to a certain extent more than others, and with whom marriage is Haram.

Issue 436: The following people are Mahram to a boy and to a man:

• Mother and Grandmother.

• Daughter and the daughter of his child.

• Sister.

• Niece - Daughter of his sister.

• Niece - Daughter of his brother.

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

• Aunt (Mother's sister) - His own aunt, and his mother's aid father's aunt.

This group of people, by their own blood relations are Mahram, and another group are also Mahram by marriage on the son or man. These include:

• Wife.

• Mother-in-Law and Grandmother.

• Wife of the father (Stepmother).

• Wife of the son.

The brother's wife and the sister of the wife are Non-Mahrams.Issue 437: These people are Mahram to the girl and woman:

• Father and Grandfather.

• Son and the son of her child.

• Brother.

• Nephew - Son of her sister.

• Nephew - Son of her brother.

• Uncle (Father's brother)Her own uncle, and her mother's and father's uncle.

• Uncle (Mother's brother)Her own uncle, and her mother's and father's uncle.

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

• Husband.

• Father-in-Law and the husband's Grandfather.

• Husband of the daughter.

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 way of marriage, and with certain conditions may become Mahram of each other - these exceptions are mentioned in the detailed books of Fiqh.

Issue 438: If a woman breast feeds a child by the specific conditions mentioned in the books of Fiqh, that child will become a Mahram of that woman and others. For a better understanding of this rule, please refer to the "Islamic Laws" rule number 2473.

Issue 439: With the exception of the husband and wife, it is haram to look at any other person with the intention of deriving pleasure, even if it is of the same sex, for example a man looking at another man, or of the opposite sex, for example, a man looking at a woman, even if he/she is a Mahram or an Non-Mahram, and this rule holds the same for looking at any part of the body.

Issue 440: The boy and the man may look at the complete body of a woman who is their Mahram with the exception of the private parts, and without the intention of deriving pleasure.

Issue 441: The boy and the man are not allowed to look at the body and hair of a Non-M ahram 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 pleasure is no problem.

Issue 442: The girl and woman are allowed to look at the head, face, hands and feet of Non-Mahram men, as long as it is done without the intention of deriving pleasure, and as long as it is in the area not usually covered.

Marriage

Issue443 : If someone feels he will fall into sin because of not being married; for example he/she will look at a Non-Mahram, it is wajib to get married.

Issue 444: In marriage, the specific formula must be recited and it is not sufficient for the boy and girl to be content with each other. Bemuse of this, until the formula (for marriage) has not been recited, neither are Mahram to each other, and to other women there is no relation to be considered as a Mahram (to them).

Issue 445: If even one letter is pronounced incorrectly in the marriage formula so that it changes its meaning, the marriage formula (and marriage) is void.

The Rules of greeting one Another

Issue 446: It is mustahab to greet one another, but it is wajib to reply to the greeting.

Issue 447: It is makruh to say greet someone who is praying salat.

Issue 448: If someone sayssalam to one who is in Salat, the reply must be given exactly as it was originally worded; for example, if it is said: (عليكم السلام ) the reply must be given as: (سلام عليكم ) but if the greeting is (السلام عليكم ) the Ihtiyat Wajib is that the reply be given as: (سلام عليكم )

Issue 449: It is not permissible for one who is reading die Salat to saysalam to another person (to initiate it).

Issue 450: The reply to asalam must be given immediately.

Issue 451: The reply to a salam must be in such a way that the recipient can hear it, but if the one who says salam is deaf or if he gave salams and quickly went away, and if it is possible to reply by a gesture or another way so that the other person can comprehend (your reply), it is mandatory to act in this way, and in any other instance, it is not necessary to reply, and if in the state of Salat, it is not permitted (to reply in another way).

Issue 452: If two people saysalam to each other and the same time, then according to Ihtiyat Wajib, both must reply to the salam of the other.

Etiquette of greeting one another

Issue 453: It is mustahab that one who is riding shouldgreat the one who is walking, and the one who is standing should greet the one who is setting, and a small group of people should greet a large group of people, and the younger ones should greet the older ones.

Issue 454: It is mustahab - except in Salat - to reply to the salam in a better manner, so then if someone says to you (سلام عليكم ) it is mustahab to reply by saying: (سلام عليكم ورحمة الله )

Issue 455: It is makruh for a man to saysalam to a woman, especially a young woman.

Mutahhirat

Issue 36: Mutahhirat are those things which make najis things, tahir. Some of the mutahhirat, or purifiers, are the following (there are many others which have not been included in this book):

• Water.

• Ground.

• Sun.

• Islam.

• Removal of the Najasat (by the conditions which will be explained.)

The Rules of Water

Water has many different divisions, and knowing them will help us better understand the rules related to them.

Issue 37: Water is either Mixed or Pure.

Mixed Water: That water that has been taken from something, for example apple juice, or watermelon water, or water that has been mixed with something in such a way that it can no longer be called water, like juice.

Pure Water: That water which is not mixed.

Issue 38: Mixed Water.

With mixed water, it is possible to make something that is dirty, clean, but it can never make something that is najis, tahir.

(And because of this, it is not counted as a Mutahhirat)

If mixed water comes into contact with a najasat, it will become najis - however small an amount the najasat is, and even if the smell, color or taste of the water has not changed.

Wudhu and ghusl done with this water, is void.

The Divisions of Pure Water

Issue 39: Water - either springs forth from the ground, falls from the sky, or neither gushes, nor falls.

Water that comes from the sky is called Rain Water.

Water that springs forth from the ground, if it flows like the water of a well or river, is called Running Water; and if it does not flow, is called Still Water.

Water that does not gush out from, the ground, and does not come from the sky, if it is in the amount that will be mentioned in the next rule, is called Kurr (large quantity of water) - and if it less than this specified amount, it is called Qaleel (small quantity of water).

Issue 40: An amount of water, that if put into a container whose length, width, and breadth are 3.5 hand spans each becomes filled, it will be a Kurr. And if the collection of this water is 36 hand spans, it will also be sufficient.

Qaleel Water

Issue 41: Qaleel Water (less than a Kurr) - as soon as it comes into contact with a najasat, will become najis, unless it is applied with force onto a najis thing, and in this event only that amount that comes into contact with the najasat will become najis. For example, if a container contains water, and this water is poured onto an object from above, only that amount of water that comes into contact with the najasat will be najis, and the water "above," meaning in the container, will be tahir.

Issue 42: If Kurr or Running Water is connected to an amount of Qaleel water that is najis, and becomes mixed, it will become tahir (for example, if a small container full of water is najis, and water from a tap that is connected to a kurr is made to flow into the container, and this water mixes with the water in the container, it becomes tahir), but if the smell, color or taste has changed due to the najasat, that amount of water that has taken on the small, color or taste of the najasat must be removed.

Kurr, Flowing and Well Water

Issue 43: All the divisions of Pure Water are tahir, as long as the smell, color or taste has not changed due to the najasat, (with the exception of Qaleel Water). If, because of coming into contact with a najasat, the smell, color or taste of the water takes on that of the najasat, that water will become najis. (Flowing Water, Well Water, and Kurr Water and even Rain Water all share this same ruling.)

Issue 44: The water in the pipes of the showers in those buildings that are connected to a supply of Kurr Water, fall into the category of Kurr Water.

Issue 45: Some of the specialties of Rain Water:

If rain falls on something najis once that does not contain an 'Ayn Najasat1 , it will make it tahir, unless the body or clothing has become najis by urine, in which case, according to Ihtiyat Wajib, it must be washed twice by rain water.

If it falls on a najis rug or najis clothing, it is not necessary to squeeze the water out; it will simply be considered tahir.

If it falls on najis ground, the ground will be made tahir.

Any time rain water collects in a place, even if it is less than a Kurr, it will have the ruling of Kurr Water, and therefore if a najis item is washed in such water while it is raining, and as long as the smell, color or taste of the water does not change, the object will become tahir.

How to wash something Najis in Water

Issue 46: To make something tahir, which is najis, the najasat must first be removed, then, it must be washed in water in the way which will be explained in the following rules.

Issue 47: A najis utensil - once the najasat is removed, must be washed three times with Qaleel Water; and according to Ihtiyat Wajib, it must also be washed three times with Running Water or Kurr Water.

Issue 48: A najis utensil can also be washed in the following manner:

• Kurr Water: Dipping it in and taking it out of Kurr water three times.

• Qaleel Water: Fill the utensil with water, and empty it out and repeat this three times; or pour an amount of water in the dish/utensil three times, and after each pouring, shake the dish in such a way that the water reaches to all the najis parts, and empty it out (after every pouring, and shaking).

Issue 49: Rugs, clothing and items like these that soak up water (absorb water) and that can be squeezed or wrung out can be made tahir by using Qaleel Water (by following the method) that after each washing, the item must be squeezed so that the water that has soaked in is removed. This can also be done in any other method (that allows the water that has be soaked in to come out), but if Kurr Water or Flowing Water is used, it is not necessary to squeeze out the water.

The Ground

Issue 50: If while walking, the bottom of the feet or the bottom of the shoe becomes najis, by walking or dubbing it on the ground, it once again becomes tahir, with the conditions that the najasat is removed and the ground also must be:

• Tahir.

• Dry, according to Ihtiyat Wajib.

If an 'Ayn Najasat like blood and urine or a Muta-Najis thing like mud which has become najis, is found on the bottom of the foot or sole of the shoe, then by means of walking or by rubbing it on the ground it is removed. If the 'Ayn Najasat is removed before walking or before rubbing it on the ground, according to Ihtiyat Wajib, it will not become tahir. The ground must be of dirt, sand or gravel, rocks, a brick floor and things like this.

According to Ihtiyat Wajib, the bottom of the shoe or foot must have been made najis by means of contact with the ground.

Issue 51: If by walking or rubbing on the ground, the najasat on the bottom of the shoe or foot is removed, it will be tahir, but it is better that a minimum of 15 steps are walked.

The Sun

Issue 52: The sun (With the mentioned conditions) will make the ground, buildings, and walls tahir.

Issue 53: With the following conditions, the sun is a purifier:

The najis thing is wet, in such an amount that if it comes into contact with something else, it will make that thing wet too.

By the rays of the sun, the najis thing is dried; and if any wetness remains, it will not be tahir.

Things like the clouds or a curtain should not prevent the sun from shining (onto the najis item), unless it is thin such that it does not prevent the sun from shining (onto the najis item).

The sun itself dries the item; for example it is not dried by the help of the wind.

While the sun is shining, there is no 'Ayn Najasat on the item, so then if a najasat remains it must be removed, before having the sun shine on it.

The part outside and inside of the wall or the floor must all be dried in one time, so if the outside dries one day, and the inside part the next day, only the outside will be tahir.

Issue 54: If the ground or things like this become najis, but there is no wetness remaining, it is permissible to pour some water or something else on it to make it wet,then when the sun shines and it dries, it will become tahir.

Islam

Issue 55: The non-Muslim is najis, but if he recites the Shahadatain, he will become a Muslim. For example, he says:

أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ، و أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ

(I testify that there is no god except Allah, and I testify that Muhammad is His Messenger).

And by saying this, his complete body is made tahir.

Issue 56: It is not necessary that the Shahadatain be recited in Arabic; rather, the translation of it in any language is sufficient.

Removal of the 'Ayn Najasat

Issue 57: In two instances, the removal of the 'Ayn Najasat makes something tahir,and it is not necessary to wash it with water.

The body of an animal: For example, a beak of a chicken that is eating a najasat, once the najasat is removed from the beak, the beak is tahir.

The inside of the body: For example, if the inside of the mouth, nose and car come into contact with a najasat from an external source, they become najis, however with the removal of the najasat, those parts become tahir but an internal najasat, like blood that comes out from the gums of the teeth, does not make the internal of the body najis, and the same goes for something external that comes into contact with something najis inside the body - that external thing will not be najis.

So then, if the artificial teeth in the mouth come into contact with blood from the gums, it is not necessary to wash the mouth with water, but if the teeth come into contact with najis food, then the mouth must be washed with water (before eating).

Note

1. An 'Ayn Najasat is something that in itself if najis, like urine or blood, and a Muta-Najis is something that in itself is not not najis, but has been made najis.

Wudhoo

Before starting the Salat, one must perform wudhu, and prepare himself for this important act of worship. In some instances, one must also perform ghusl -meaning the complete body is washed; and any time one cannot perform wudhu or ghusl, one must perform mother action called tayammum. Each one of these will be explained with their specific rules in the following section.

How do we perform Wudhu?

Issue 58: To perform Wudhu, one must first start by washing the face, then wash the right arm, followed by the left arm. After this, the moisture that is in the right hand from the wishing, must be wiped on the head, meaning, the fingers of the right hand are wiped on the top of the head, then the right foot, and left foot are wiped (with this moisture).

An explanation of the actions in Wudhu

Issue 59: In wudhu, the person must first start by washing his face from the top of the forehead, meaning the point where the hair grows, until the bottom of the face (meaning the chin), and to ensure certainty that one has washed that which is wajib for him, he must wash a little bit extra of the surroundings of the face.

Issue 60: According to Ihtiyat Wajib, the face must be wished from the top to the bottom.

Issue 61: After washing the face, the right arm must be wished, followed by the left arm, from the elbow up to the finger tips - from top to bottom.

Issue 62: To be sure that one has washed the complete arm; one must also wash a little bit above the elbow.

Issue 63: If someone washes his hands up to the wrist before he washes his face, when he starts to perform the wudhu, he must wash from the elbow to the tips of the fingers, and if he washes up to the wrist his wudhu is void.

Wiping

Issue 64: The place for wiping is one quarter of the frontal part of the head above the forehead.

Issue 65: The wiping of the head must be done in such a way that if someone sees you performing it, he would say you are performing the wiping.

Issue 66: It is mustahab that the wiping be the width of three closed fingers, and the length of one finger.

Issue 67: It is not necessary that the wiping be done on the scalp, rather it is correct even if it is done on the hair, unless the hair on the head is so long that when it is combed, it falls on the face, or other puts of the head ^ in this event, the skin on the head or the roots of the bait must be wiped.

Issue 68: After wiping the head, with the moisture that is present on one's hand from performing the wudhu one must wipe the feet from anyone of the toes to the joint.

Issue 69: While performing the wiping on the head or feet, the hand itself most be drawn, and if the hand is kept stationary and the hand or feet are moved, the wudhu is void, but if the head or feet move slightly while the hand is being drawn for wiping, it is not a problem.

Issue 70: The moisture on the hand must be a sufficient amount so as to leave an effect on the head or feet.

Issue 71: The place of wiping (head or feet) must be dry, so if the place of wiping is wet, it must be dried (before being wiped); but if the wetness is very little such that it does not affect the moisture on the hand, it is no problem.

Issue 72: There must be no barrier between the hand and the head or the feet, like a scarf and hat or socks and shoes, no matter how thin theybe even if the water still manages to reach the skin.

Issue 73: The place of wiping must be tahir, so if there is a najasat present, and one is not able to remove it with water, one must perform tayammum.

Conditions for Wudhoo

Issue 74: If the following conditions are present, the wudhu will be correct and if they are not present, the wudhu will be void.

1. The water for wudhu must be tahir (not najis), and according to Ihtiyat Wajib, there must not be any uncleanliness like the urine of a halal animal or pus in it.

2. The water for wudhu must be Mubah (permissible for use) meaning it is not stolen property,

3. The water for wudhu must be Mutlaq (pure) - not mixed water.

4. The container holding the water must be Mubah.

5. The container holding the water must not be made of gold or silver, according to Ihtiyat Wajib.

6. The parts of the body that are to be wiped or washed at the time of wudhu must be tahir.

7. There must be no obstruction on the body that prevents the water from reaching the body.

8. The wudhu must be done with the niyyat of "nearness to Allah" and riot for showing off.

9. Succession (Tarteeb) in actions must he observed (as was explained earlier).

10. No unusual gap of time (Muwalat) in the actions (there should not be a big time gap between the actions of wudhu).

11. One must not acquire the help of other people.

12. There should be no constraint in using the water.

13. There must be enough time to perform wudhu and to perform the Salat

Summary of the conditions of Wudhu

Issue 75: The wudhu that is done with mixed water is void - whether you know the water is najis or mixed and even if you do not know, or if it was forgotten.

Issue 76: The water for wudhu must be Mubah; therefore in the following instances, the wudhu is void:

Performing wudhu with water whose owner is not happy with his water being used. (His displeasure is known).

That water which is not known if its owner is happy or not by its use.

Water that has been donated (Waqf) to specific people, which is used by other than those specified; for example, the pools of most Madaris (schools) which have been given as a donation to those of that specific Madrasah (school), and the rooms of wudhu in most Masajid that have been specifically donated for those people who read their Salat in that Masjid.

Issue 77: If the exact type of Waqf is not known, and that water is commonly used for wudhu, and one is not prevented from using it, it can be used for wudhu.

Issue 78: Performing wudhu from a large body of water (river, lake, etcÖ) even if the person does not know if its owner is content or not, is not a problem.

Issue 79: The parts to be washed or wiped in wudhu for example the face, arms, and feet must be tahir,

Issue 80: If there is something on the face orarms that prevents water from reaching there, it must be removed to perform the wudhu.

Issue 81: The ink of a pen, the spot of paint, and oil/grease, and cream, in the event that its effects are not remaining (on the skin) and it is not m obstacle or barrier for performing wudhu (is not a problem), but if it is a covering on the skin that prevents water from reaching the skin, it must be removed.

Issue 82: If something is stuck on one of the areas of wudhu, but it is not known if it will prevent water from reaching that area or not, it must be removed or the water must be made to flow underneath it.

Issue 83: The actions of wudhu must be done in the following sequence (Tarteeb): The face, then the right arm must be washed, then the left arm must be washed, and then the head and feet must be wiped.

Issue 84: Muwalat - meaning one after the other, with no gap between the actions.

Issue 85: If between the actions of wudhu, a period of time passes so that when one decides to wash or wipe a particular place, one notices that the moisture of all the places that had previously been washed or wiped has become dry, the wudhu is void; and the same rule applies if between the actions of wudhu, such as a gap is left that in the view of the people, it would be said wudhu has not been performed.

Issue 86: Someone who is able to perform the actions of wudhu is not allowed to seek assistance from others. Therefore, if the person who needs to perform wudhu has someone helping him in performing the washing of the face and arms and/or the wipings, or helps with making the water reach to all the necessary parts that must be purified in wudhu, his wudhu is void.

Issue 87: Someone who is not able to perform wudhu on his own must perform wudhu with the help of someone else, and if it is not possible for the person who needs, to perform wudhu to in any way help in his own wudhu then according to Ihtiyat Wajib, both must make the niyyat of performing wudhu.

Issue 88: Someone who knows he will get sick or feels scared that he will become ill if he performs wudhu, must perform tayammum and if he performs wudhu, it will be void. If he does not know that the water is harmful for him, and he performs wudhu, and later on finds out that the water was harmful for him, his wudhu is void.

Issue 89: Wudhu must be performed with the intention of "nearness to Allah," meaning for the wish or desire of Allah (SWT) one is performing wudhu, and it is not necessary that the niyyat be "spoken" or even "mentioned" in the heart, rather even if one knows that he is performing wudhu to obey the commandment of Allah this too is sufficient. Such that if he was asked, "What are you doing?", his response would be: "I am performing wudhu for the wish or desire of Allah."

Issue 90: If the time of Salat is so short that if a person wishes to perform wudhu, the complete Salat or a part of it will be performed after its time, he must perform tayammum; but if the performing of wudhu and tayammum takes the same amount of time, he must perform wudhu.

Wudhu Jabirah

Medicine or things like this that have been applied to an injury, or things that are wrapped around an injury and things of this type, are referred to as Jabirah.

Issue 91: If someone who has in injury or a wound on one of the parts of wudhu, but he is still able to perform wudhu in the regular manner, then he must perform it as such.

For example if the injury is open, and pouring water on it is not harmful; or if the injury is covered (like with a cast or bandage), but it is possible to open that covering and the pouring of water on the wound is not harmful, then wudhu must be performed in the usual manner.

Issue 92: In the event that the injury is on the face or arms and the injury is open and it is harmful to pour water on it, one must wash around the injury, and if the rubbing of a moist hand over top of the injury wig nor be harmful, then it is better that the moist hand be rubbed over those parts, and then a dean cloth should be placed over the injury and the wet hand should also be rubbed over the cloth.

Issue 93: While performing wudhu jabirah, the places that must be washed and rubbed must be washed or rubbed according to standard procedure and in places where it is not possible, a wet hand must be rubbed over the jabirah.

Issue 94: If the injury is on the front of the head or on the top of the feet (the places of wiping) and the top of these places is open (the wound is open), and one cannot perform the rubbing, one must perform tayammum.

Issue 95: If there are multiple injuries on the face or arms, the areas between the injuries must be washed, and if there are multiple bandages on the top of the feet, the wiping must be performed between these bandages, and where ever there is no bandage, wiping must be performed in the way as was previously mentioned for wudhu jabirah.

Issue 96: Someone who has a bandage on the palm of the hand or on the fingers, and at the time of wudhu the wet hand is rubbed over it then he can perform the wiping of the head or feet with that same moisture.

Issue 97: If the bandage covers the complete face or one of the arms, the rules of jabirah apply and performing wudhu jabirah is sufficient.

Issue 98: If the bandage covers the complete foot but a small amount around the toes and a little arm above the foot is open, one must wipe those parts which are open and also wipe on top of the jabirah.

Issue 99: If the jabirah is larger than usual around the injury, and it is not possible to take it off one must perform tayammum, unless the jabirah is on the forehead or on the back or palm of the hand, in which case it is necessary to perform wudhu jabirah and also perform tayammum.

Issue 100: If something is stuck on the place of wudhu or ghusl, and it is not possible to remove it or it is so painful to take it off that one will not be able to withstand the pain, one must perform tayammum, unless there is something on the areas of tayammum, in which case one must perform wudhu jabirah and also tayammum.

Issue 101: Ghusl jabirah is performed like wudhu jabirah, and according to Ihtiyat Wajib, must be performed by way of tartibi (sequential), and not irtimasi (all at one time).

Things for which Wudhu must be performed

Issue 102: A person must perform wudhu for Salat (except Salat al Mayyit), and Tawaf of the Ka'bah and for touching any part of the body to the Qur'an or the names of Allah.

Issue 103: If someone performs Salat or a wajib, Tawaf of the House of Allah without wudhu, it is void.

Issue 104: It is not permissible for someone to touch the following things without wudhu (with my part of the body):

The script of the Holy Qur'an, but touching its translation is not a problem.

The name of Allah in any language, for example ((الله )) or ((خدا )) or ((God)) according to Ihtiyat Wajib.

Issue 105: It is mustahab to perform wudhu for the following acts:

• Salat al-Mayyit.

• Entering a Masjid or haram of the A'immah ('a).

• Reciting the Qur'an.

• Carrying the Qur'an.

• Touching any part of the body to the cover or the margins of the Qur'an.

• Performing Ziyarat of the deceased.

How does Wudhu become void?

Issue 106: If a person commits any of the following acts, his wudhu is void:

• Urinating, defecating or passing gas.

• Going to sleep; in such a way that you cannot hear or see anything.

• Anything that makes onelose his senses; like going insane becoming drunk, or becoming unconscious.

• Istihada - for women1

• Entering into the state of Janabat.

Note

1. This rule applies only to women, and for a complete explanation, pleaserefer to Rule #135.

Ghusl

Sometimes for Salat and other acts that require wudhu, ghusl too, becomes wajib.

The method of performing Ghusl

Issue 107: To perform ghusl, the complete body, including the head and the neck must be washed. Sometimes A ghusl becomes wajib, for example in the case of janabat; and sometimes a ghusl is mustahab, like the ghusl on Friday (Jumu'ah). However, there is no difference in the way the ghusl isperformed, only the niyyat will vary.

Issue 108: Ghusl can be performed in two ways: either tartibi or irtimasi.

In ghusl tartibi, according to Ihtiyat Wajib one must start by washing the head and neck, and then the rest of the body should be washed - and it is better if the right half of the body is washed first, followed by the left half of the body.

In ghusl irtimasi one is allowed to place the complete body under water at one time, or in stages. Therefore, for ghusl irtimasi, the amount of water must be so much so that the person is able to submerge his complete body under the water.

Conditions necessary for a correct Ghusl

Issue 109: All the conditions that were necessary for a correct wudhu1 are necessary to have a correct ghusl, except for muwalat (without a gap) - and also it is not necessary that the body be washed from top to bottom.

Issue 110: If many ghusls become wajib on a baron, he is able to perform all of them in one ghusl, simply by specifying a niyyat for each one

Issue 111: One who has performed ghusl janabat must not perform wudhu for Salat; and with other ghusls, one is also able to offer Salat (without performing a separate wudhu) even if mustahab ghusls are performed. However, if one performs ghusl for "medium" istihadha2 , one cannot read the Salat directly due to the fact that a wudhu must also be performed.

Issue 112: In ghusl irtimasi or tartibi, it is not necessary that the complete body be tahir therefore, if by going into water or pouring water on the body with the intention of doing a ghusl, the body becomes tahir, the ghusl is correct.

Issue 113: Ghusl jabirah is performed just as wudhu jabirah3

Wajib Ghusls

Issue 114: There are seven wajib ghusls:

1. Janabat.

2. Mayyit.

3. Mass Mayyit.

4. Haidh.

5. Istihadha.

6. Nifas.

7. The ghusl made wajib by a nadhr (promise).

Ghusl Janaba

Issue 115: If semen4 comes out of a person, either in steep or due to sexual intercourse, however small an amount, he become junub, and must perform ghusl janabat for Salat and other acts which require taharat.

Issue 116: If someone feels the movement of semen within one's own body, but it does not come out, one will not be considered as junub

Issue 117: if someone knows that semen has come out of the body or one knows that the liquid which has come out is semen, one will be considered as junub, and therefore must perform ghusl.

Issue 118: If a person has a liquid come out of his body but does not know if it is urine, semen or that it is neither of these, then in the event that the liquid that was discharged came out with passion, and after it came out, his body became relaxed, then that wetness will be considered as semen; but for the person who is sick, even the one sign, meaning the wetness coming out in a state of passion, is enough.

Issue 119: It is mustahab that a person urinates after semen has comeout, and if one does not urinate and after the ghusl a liquid coma out and one does not know if it is semen or something else, it will be considered as being semen.

Actions Haram for a Junub

Issue 120: From the time a person becomes junub until he performs the ghusl, or if he is not able to perform ghusl and instead performs tayammum, the following acts are haram for him:

• Touching the Qur'an with my part of the body, and the names of Allah, and it is better that he does not even touch the names of the Prophets and theA'immah( AS).

• Going into Masjid al-Haram and Masjidan- Nabi (s) - even if one just goes in from one door and exits through another door.

• Staying in a masjid, and according to Ihtiyat Wajib, staying in the haram of the A'immah ('a), but if one only intends to enter from one door and exit through another door, or just goes to take something, it is not a problem.

• Going into a Masjid to return something there or totake ,something out of there, according to Ihtiyat Wajib.

• Reciting one of the Surahs from the Qur'an that contain a wajib sajdah even if it is only one letter of these Surahs. (The ayats of sajdah are the following):

1. Surah Sajdah 32:15

2. Surah Fussilat 41.37

3. Surah Najm 53:62

4. Surah 'Alaq 96:19

Issue 121: If a person has a specific room for Salat (like those found in most organizations and clubs), it does not have the ruling of a Masjid.

Issue 122: There is no harm in staying in the harams of the descendents of the A'immah ('a) in a state of janabat, but staying in the masajid that are usually built adjacent to the harams, is haram.

Ghusl Mayyit

Issue 123: Anytime a Muslim passes away, his body must be given a ghusl and kafan and Salat must be prayed over the body, and then he must be buried.5

Ghusl Masse Mayyit

Issue 124: If any part of the body of someone touches my part of the body of a dead person whose body has gone cold and has not been given a ghusl, he must perform ghusl for touching the dead body - this is known as Ghusl Mass Mayyit.

The Ghusls related to Girls and Women

Issue 125: Three ghusls, from all of the wajib ghusls, meaning the ghusl of haidh, istihadha and nifas are only wajib on girls and women. The reason for these ghusls is in relation to the blood that is discharged from the womb of the woman. Each of these, three ghusls has their own specific rulings.

Ghusl of Haidh (Menstruation)

Issue 126: When the discharge of blood of the menstrual period stops, the woman must perform ghusl in order to make Salat and other actions for which taharat is necessary.

Issue 127: The blood of menstruation does not occur before the age of 9 years, and if a girl sees blood before this, it does not have the ruling of haidh.

Issue 128: The duration of haidh cannot be less than three days, so then if the blood that is discharged stops before three days, it will not be considered as haidh.

Issue 129: The duration of haidh cannot continue for more than ten days, therefore if a woman sees blood for more than ten days, the period after ten days will not have the same ruling as haidh.

Issue 130: The blood of haidh is usually thick, warm, and dark in color, and is discharged with pressure and a bit of burning.

Issue 131: During the period of haidh, certain actions are haram for a woman:

• Salat and Tawaf of the Ka'bah.

• All the actions that are haram for a junub, such as staying in a Masjid.6

Issue 132: During the period of menstruation, performing Salat and fasting are not wajib As. for the Salat that were missed, they do not have to be made up, however the fasts which were not kept must be made up.

Issue 133: The ghusl of haidh is no different than the ghusl of janabat, except for the niyyat.

Ghusl of Istihada

Issue 134: One of the other types of blood that is discharged by girls and women for a certain amount of time from thewomb, is called Istihada.

Issue 135: The blood of Istihada is usually yellow in color, and cold, and comes out without force or burning, and is not thick; but it is possible that sometimes it may possess a dark color, warm, is thick, and comes out with force.

Issue 136: The blood of Istihada is of two types, either little or a lot, of which these two are broken up into three categories. If it is very little in quantity, ghusl is not needed, but it does make the wudhu void; and if it is not a little quantity, ghusl becomes wajib. For a better understanding of the rules of each of these categories, women can refer to Rule 399 in the Tawdihul Masa'il.

Ghusl of Nifas

Issue 137: Ghusl of nifas is related to child birth and does not occur in any other instances. This ghusl must be performed after the blood that comes out following delivery is seen.7

Notes

1. The conditions for wudhu were mentioned in Rule 70.

2. Ghusl Istihadha is a ghusl related to women only.

3. 'The rules r elated to wudhu jabirah were mentioned in Rule 54.

4. Semen: It is a liquid that comes out of the reproductive gland due to sexual intercourse or due to having a wet-dream. (It comes out from the area that urine coma out of).

5. For a better understanding of the rules related to a dead Muslim, one can refer to Ride 546 in Tawdihul Masa'il.

6. There are also certain other actions that areharam, that if one would like to be better acquainted with, one can refer to the Tawdihul Masa'il under Rule 456. Also, those actions which are hararn for a junub were mentioned in Rule 120.

7. The explanation of this rule is given in the Tawdihul Masa'il in Ride 514.

Tayammum

Issue 138: In the following instances, instead of wudhu and ghusl, tayammum must be performed:

• There is no water available or there is no way to get any water.

• The use of water has some danger; for example, if water is used one will become ill or an illness will become aggravated, or it will be very difficult to be cured (from the illness).

• If one gets water to perform wudhu or ghusl, ones self, spouse, or children, or a friend or someone who is dependant on him will the of thirst or will become sick or will remain so thirsty that they will not be able to handle it (this also includes animals that are under one's care).

• His body or clothes me najis, and there is only enough water left to make them tahir and no more, and he also has no more clothes.

• The amount of time is extremely short, such that if one performs wudhu or ghusl, the complete Salat or a part of it will be read after its time.

The Rules of Tayammum

Issue 139: There are five things Wajib in tayammum:

1. Niyyat.

2. Hitting or placing the palms of the hands on something that tayammum is permitted on.

3. Wiping or stroking both hands over the complete forehead from where the hair starts to grow and over the eyebrows, and above the nose.

4. Wiping or stroking the left palm over the back of the right hand.

5. Wiping or stroking the right palm over the back of the left hand. (The fingers are also included in the palm).

Issue 140: According to Ihtiyat Wajib, the palms of both hands must be struck on the ground (or on that which tayammum is performed on) at the same time.

Issue 141: According to Ihtiyat Wajib, the palms of the hands must be wiped or stroked in both directions of the forehead (to cover the complete forehead).

Issue 142: In order to be certain that the complete backside of the hand has been wiped, one must start a little bit higher than the wrist in the wiping, but wiping between the fingers is not necessary.

Issue 143: In order to perform tayammum, one must remove any rings from the fingers and anything else that may be on the forehead or hands that will be an obstacle in the tayammum.

Issue 144: All the actions of tayammum must be done with the intention of performing tayammum, and for obeying the commandments of Allah (SWT), and it is not necessary that it be specified that tayammum is being perfumed in place of ghusl or wudhu, unless two tayammums are being performed at one time.

Things that Tayammum is permitted on

Issue 145: Tayammum is permitted on the following: earth (dirt), sand, a lump of clay or a stone, if they are tahir.

The Rules of Tayammum

Issue 146: There is no difference between the person performing tayammum in place of wudhu and the person performing tayammum in place of ghusl,

Issue 147: If a person performs tayammum in place of wudhu and if one of the things that cause wudhu to become void occurs after he has done tayammum, his tayammum will become void.

Issue 148: If a person performs tayammum instead of ghusl, and if one of the things that causes the ghusl to become void occurs after his tayammum, his tayammum will be void. For example, if in place of ghusl janabat, one performs tayammum, and if he once again becomes junub, his tayammum will become void.

Issue 149: Tayammum is only correct in the event that a person is not able to perform wudhu or ghusl. So if one performs tayammum with no reason it will not be correct, and if one has a reason, and later, that barrier (reason) is removed; for example one did not have water, then later he found some water, his tayammum will become void.

Issue 150: If one performs tayammum in place of ghusl janabat, it is not necessary to perform wudhu for Salat; but if in place of another ghusl he performs tayammum, according to Ihtiyat Mustahab, he should perform wudhu for the Salat and if he is not able to perform wudhu, he should perform another tayammum in place of wudhu.