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.