Islamic Laws

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Publisher: World Federation of KSI Muslim Communities
Category: Jurisprudence Science

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Islamic Laws

Islamic Laws

Author:
Publisher: World Federation of KSI Muslim Communities
English

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Fasting (Part II of II)

Things which are Makrooh for a Person Observing Fast

Issue 1666: * Certain things are Makrooh for a person observing fast, some of them are mentioned below:

(i) Using eyedrops and applying Surma if its taste or smell reaches the throat.

(ii) Performing an act, which causes weakness, like blood-letting (extracting the blood from the body) or going for hot bath.

(iii) Inhaling a snuff if one is not aware that it might reach the throat; and if one is aware that it will reach the throat its use is not permissible.

(iv) Smelling fragrant herbs.

(v) For women, to sit in the water.

(vi) Using suppository, that is, letting into rectum a stimulant for bowels.

(vii) Wetting the dress which one is wearing.

(viii) Getting a tooth extracted or doing something as a result of which there is bleeding in the mouth.

(ix) Cleaning the teeth with a wet toothbrush.

(x) Putting water or any other liquid in the mouth without a good cause.

It is also Makrooh for a fasting person to court or woo his wife without the intention of ejaculation; or to do something which excites him sexually. And if he does it with the intention of ejaculation, and no ejaculation takes place, his fast, as an obligatory precaution, will be deemed void.

Obligatory Qadha Fast and Kaffarah

Issue 1667: * In the following situations, both qadha and Kaffarah become obligatory, provided these acts are committed intentionally, voluntarily and without any force or pressure, during the fasts of Ramadhan:

(i) Eating

(ii) Drinking

(iii) Sexual Intercourse

(iv) Masturbation

(v) Staying in the state of Janabat till the time of Fajr prayers

And as a recommended precaution, invalidating the fast due to reasons other than those mentioned above, should also be recompensed with Kaffarah, besides the obligatory qadha.

Issue 1668: * If a person commits any of the foregoing acts with an absolute certitude that it does not invalidate fast, Kaffarah will not be obligatory on him.

Kaffarah for Fast

Issue 1669: * The Kaffarah of leaving out a fast of Ramadhan is to:

(a) free a slave, or (b) fast for two months or (c) feed sixty poor to their fill or give one mudd (= 3/4 kg.) of food-stuff, like, wheat or barley or bread etc. to each of them. And if it is not possible for him to fulfil any of these, he should give Sadaqa according to his means and seek Divine forgiveness. And the obligatory precaution is that he should give Kaffarah as and when he is capable to do so.

Issue 1670: A person who intends fasting for two months as a Kaffarah for a fast of Ramadhan, should fast continuously for one month and one day, and it would not matter if he did not maintain continuity for completion of the remaining fasts.

Issue 1671: * A person who intends fasting for two months as a Kaffarah for a fast of Ramadhan, should not commence fasting at such time when he knows that within a month and one day, days like Eid-ul-Azha will fall when it would be haraam to fast.

Issue 1672: If a person who must fast continuously, fails to fast on any day in the period without any just excuse, he should commence fasting all over again.

Issue 1673: * If a person who must fast continuously, is unable to maintain the continuity due to an excuse beyond control, like, Haidh or Nifas or a journey, which one is obliged to undertake, it will not be obligatory on him/her after the excuse is removed, to commence fasting again from the beginning. He/she should proceed to observe the remaining fasts.

Issue 1674: * If a person breaks his fast with something haraam, whether it is haraam in itself, like, wine or adultery or has become haraam due to some reason like, any food which is normally permissible but it is injurious to his health, or if he has sexual intercourse with his wife during Haidth, he will have to observe all the three Kaffarah, as a recommended precaution. It means that he should set free a slave, fast for two months and also feed sixty poor to their fill, or give one mudd of wheat, barley, bread etc. to each of them. If it is not possible for him to give all the three Kaffarah, he should perform any one Kaffarah which he can possibly give.

Issue 1675: * If a fasting person intentionally imputes lies to Allah or the Holy Prophet (s.a.w.a.), the recommended precaution is that he should give all the three Kaffarah as detailed above.

Issue 1676: * If a fasting person engages in sexual intercourse several times a day during Ramadhan or commits masturbation, one Kaffarah becomes obligatory on him. But, as a recommended precaution, he should give a Kaffarah each time he engages in sexual intercourse.

Issue 1677: * If a fasting person repeats an act which invalidates fast of Ramadhan other than sexual intercourse and masturbation, one Kaffarah will be sufficient for all.

Issue 1678: * If a fasting person commits an act which invalidates a fast other than sexual intercourse, and then has sexual intercourse with his wife, one Kaffarah will suffice for both the acts.

Issue 1679: * If a fasting person commits a halal act to invalidate a fast, like, if he drinks water and thereafter commits another act which is haraam and invalidates a fast, like, if he eats haraam food, one Kaffarah will suffice.

Issue 1680: * If a fasting person belches and swallows intentionally that which comes in his mouth, his fast becomes void, and he should give its qadha and Kaffarah also. And if the thing which comes to his mouth is haraam to consume, like, blood or some food which no more looks like food, and he swallows it intentionally, he will give the qadha of that fast, and as a recommended precaution, give all the three Kaffarah.

Issue 1681: If a person takes a vow that he would fast on a particular day, and if he invalidates his fast intentionally on that day, he should give Kaffarah, the one for which one becomes liable upon breaking a vow. The details will come in the relevant Chapter.

Issue 1682: If a fasting person breaks his fast when someone unreliable informs him that Maghrib has set in, and he later learns that Maghrib had not set in, or doubts whether it had set in or not, it is obligatory on him to give qadha and Kaffarah.

Issue 1683: If a person who has intentionally invalidated his fast travels after Zuhr or before Zuhr to escape the Kaffarah, he will not be exempted from the Kaffarah. In fact, if he has to proceed unexpectedly on a journey before Zuhr, even then it is obligatory for him to give Kaffarah.

Issue 1684: If a person invalidates the fast intentionally and then an excuse like Haidth, Nifas or sickness arises, the recommended precaution is that he/she should give a Kaffarah.

Issue 1685: If a person was certain that it was the first day of Ramadhan and invalidated his fast intentionally, and it transpired later that it was the last day of Sha'ban it would not be obligatory on him to give Kaffarah.

Issue 1686: If a person doubts whether it is the last day of Ramadhan or the first day of Shawwal and invalidates his fast intentionally, and it transpires later that it is the first day of Shawwal, it will not be obligatory on him to give Kaffarah.

Issue 1687: * If a man who is fasting in the month of Ramadhan has sexual intercourse with his wife who is also fasting and if he has compelled her for that, he should give Kaffarah for his own fast and as a precaution, also for his wife's. And if she had wilfully consented to the sexual intercourse, a Kaffarah becomes obligatory on each of them.

Issue 1688: If a woman compels her fasting husband to have sexual intercourse with her, it is not obligatory on her to give Kaffarah for her husband's fast.

Issue 1689: If a man who is fasting in Ramadhan compels his wife for sexual intercourse, and if the woman expresses her agreement during the intercourse, the man should, on the basis of obligatory precaution, give two Kaffarah and the woman should give one Kaffarah.

Issue 1690: If a man who is observing fast in Ramadhan has sexual intercourse with his fasting wife who is asleep, one Kaffarah becomes obligatory on him. But the wife's fast is in order and she will not give any Kaffarah.

Issue 1691: If a man compels his wife or a woman compels her husband to commit an act which makes the fast void, other than the sexual intercourse, it will not be obligatory upon any of them to give any Kaffarah.

Issue 1692: A man who does not observe fast due to travelling or illness, cannot compel his fasting wife to have sexual intercourse. But, if he compels her, Kaffarah will not be obligatory on him either.

Issue 1693: One should not be negligent about giving Kaffarah. But, it is not necessary to give it immediately.

Issue 1694: If Kaffarah has become obligatory on a person and if he fails to fulfil it for some years, no increase in the Kaffarah takes place.

Issue 1695: * When a person is required to feed sixty poor by way of Kaffarah for one fast, and if he has access to all of them, he cannot give to any one of them more than one mudd of food, or feed a poor man more than once, calculating it as feeding more than one person. However, he can give to a poor person one mudd of food for each member of his family, even if they may be minors.

Issue 1696: * If a person offering qadha of a fast of Ramadhan intentionally breaks his fast after Zuhr, he should give food to ten poor persons, one mudd to each, and if he cannot do this, he should observe fast for three days.

Occasions on which it is Obligatory to Observe the Qadha Only

Issue 1697: * In the following cases it is obligatory on a person to observe a qadha fast only and it is not obligatory on him to give a Kaffarah:

(i) If a person is in Janabat during a night of Ramadhan and as detailed in rule no. 1639 does not wake up from his second sleep till the time of Fajr prayers.

(ii) If he does not commit an act which invalidates a fast but did not make Niyyat to observe fast, or fasts to show off intends not to fast at all, or decides to commit an act which invalidates a fast, then as an obligatory precaution, he must give its qadha.

(iii) If he forgets to do Ghusl of Janabat during the month of Ramadhan and fasts for one or more days in the state of Janabat.

(iv) If in the month of Ramadhan, a man without investigating as to whether Fajr has set in or not commits an act, which invalidates a fast, and it becomes known later that it was Fajr, he should as a precaution and with the Niyyat of Qurbat, refrain from committing any further acts which invalidate the fast, and give its qadha also.

(v) If someone else informs that it is not Fajr yet, and on the basis of his statement one commits an act which invalidates a fast and it is later found out that it was Fajr.

(vi) If someone informs that it is Fajr and not believing his word or thinking that the fellow is joking, he commits, without investigating, an act which invalidates a fast and it becomes known later that it was Fajr.

(vii) If a blind person, or any one like him, breaks his fast relying on the statement of another person, and it is known later that Maghrib had not set in.

(viii) When a person is certain that Maghrib has set in, and breaks his feet accordingly, and later he learns that it was not Maghrib, he must give qadha. But if he believed that Maghrib had set in because of cloudy weather, and broke his fast, and later it became evident that Maghrib had not set in, he will observe qadha of that fast as a precautionary measure.

(ix) When one rinses his mouth with water because it has dried due to thirst and the water uncontrollably goes down one's throat, qadha has to be given. Similarly, as a recommended precaution, one should give a qadha if the mouthwash was for a wudhu forMustahab prayers, and the water went down the throat. But if he forgets that he has kept a fast, or if he does the

mouthwash, not because of thirst, but for a wudhu for an obligatory prayers and water is uncontrollably swallowed, there will be no qadha.

(x) If a person breaks his fast due to duress, helplessness or taqayyah, he will observe qadha of the fast, but it is not obligatory on him to give a Kaffarah.

Issue 1698: If a fasting person puts something other than water in his mouth and it goes down the throat involuntarily, or puts water in his nose and it goes down involuntarily, it will not be obligatory on him to observe qadha of the fast.

Issue 1699: It is Makrooh to do excessive mouth washing for a fasting person, and after the mouthwash if he wishes to swallow saliva, it is better that he spits it out three times before doing so.

Issue 1700: * If a person knows or feels that if he does a mouthwash water will seep down his throat involuntarily, he should avoid it. And as an obligatory precaution, he should avoid the mouthwash if he knows or feels that water may trickle down his throat due to his own forgetfulness.

Issue 1701: * If in the month of Ramadhan, a person becomes sure after investigation that it is not Fajr and commits an act which invalidates a fast, and it is later known that it was Fajr already, it will not be necessary for him to offer qadha of that fast.

Issue 1702: If a person doubts whether or not Maghrib has set in, he cannot break his fast. But if he doubts whether or not it is Fajr he can commit, even before investigation, an act which invalidates a fast.

Rules Regarding the Qadha Fasts

Issue 1703: If an insane recovers and becomes sane, it will not be obligatory on him to offer qadha for the fasts which he did not observe when he was insane.

Issue 1704: If an unbeliever becomes a Muslim, it is not obligatory on him to offer qadha for the fasts of the period during which he was an unbeliever. However, if a Muslim apostatises and becomes Muslim again, he must observe qadha for the fasts of the period during which he remained an apostate.

Issue 1705: A person must offer qadha for the fasts left out due to being intoxicated, even if the intoxicant was taken by him for the purpose of medical treatment.

Issue 1706: If a person did not fast on certain days because of some excuse and later doubts about the exact date on which the excuse was over, it will not be obligatory on him to offer qadha basing his calculation on the higher number. For example, if a person travelled before the commencement of the month of Ramadhan, and now does not remember whether he returned on the 5th of Ramadhan or on the 6th, or if he travelled in the last days of the month of Ramadhan and returned after Ramadhan, and now does not remember whether he travelled on the 25th of Ramadhan or on the 26th, in both the cases, he can observe qadha based on the lesser number of days, that is, five days. However, the recommended precaution is that he should offer qadha for the higher number of days, that is, six days.

Issue 1707: If a person has to give qadha for Ramadhan fasts of several years, he can begin with the qadha of Ramadhan of any year as he likes.

But, if the time for qadha fasts of the last Ramadhan is short, like, if he has to observe five qadha fasts of the last Ramadhan and only five days are left before the commencement of approaching Ramadhan, it is better to observe qadha fasts of last Ramadhan.

Issue 1708: If a person has qadha fasts of the month of Ramadhan for several years, and while making Niyyat he does not specify to which year the fasts belong, they will not be reckoned to be the qadha of the last year.

Issue 1709: A person who observes a qadha for the fast of Ramadhan can break his fast before Zuhr. However, if the time for qadha fast is short, it is better not to break it.

Issue 1710: If a person observes qadha fast of a dead person, it is better not to break the fast after Zuhr.

Issue 1711: * If a person does not observe the fasts of the month of Ramadhan due to illness, Haidh or Nifas and dies before he/she can give qadha in time, he/she will not have any qadha liability.

Issue 1712: * If a person does not fast in the month of Ramadhan due to illness and his illness continues till next Ramadhan, it is not obligatory on him to observe qadha of the fasts which he had not observed, but for each fast he should give one mudd of food like, wheat, barley, bread etc. to poor. And if he did not observe fast owing to some other excuse, like, if he did not fast because of travelling and his excuse continued till next Ramadhan, he should observe its qadha fasts, and the obligatory precaution is that for each day he should give one mudd of food to poor.

Issue 1713: If a person did not fast in Ramadhan due to illness, and his illness ended after Ramadhan, but there emerged another excuse due to which he could not observe the qadha fasts till next Ramadhan, he should offer qadha for the fasts which he did not observe. Also, if he had an excuse other than illness during Ramadhan, and that excuse ended after Ramadhan, but he then fell ill and could not give qadha till next Ramadhan because of that illness, he will offer the qadha for the fasts he did not observe and, on the basis of obligatory precaution, he will give one mudd of food to poor for each day.

Issue 1714: If a person does not observe fasts in the month of Ramadhan owing to some excuse and his excuse is removed after Ramadhan, yet he does not observe the qadha fasts intentionally till next Ramadhan, he has to give qadha of the fasts and should also give one mudd of food to poor for each fast.

Issue 1715: * If a person deliberately ignores observing qadha till the time left is short, and during that short time he develops an excuse, he has to give qadha and as a precaution, give one mudd of food to poor for each day. Similarly, if after the excuse is over, he firmly decides to give qadha, but is unable to do so because of some fresh excuse during that short time, he will follow the above rule.

Issue 1716: If the illness of a person continues for very long, protracted over many years, he should, after being cured, observe the qadha fasts of the last Ramadhan, and for each day of the earlier years he should give one mudd of food to poor.

Issue 1717: A person who has to give one mudd of food to poor for each day, can give food of Kaffarah of a few days to one poor person.

Issue 1718: If a person delays observing qadha fasts of the month of Ramadhan for a few years, he should give the qadha and should on account of delay in the first year, give one mudd of food to a poor person for each day. As for the delay in the subsequent years, nothing is obligatory on him.

Issue 1719: * If a person does not observe fasts of the month of Ramadhan intentionally, he should give their qadha and for each day left out, he should observe fast for two months or feed sixty poor persons or set a slave free, and if he does not observe the qadha till next Ramadhan, he should also give one mudd of food for each day as a Kaffarah.

Issue 1720: * If a person does not observe fast of the month of Ramadhan intentionally, and commits sexual intercourse or masturbation several times during the day, the Kaffarah does not multiply together with it. Similarly, if he performs other acts which invalidate the fast, like eating several times, one Kaffarah will suffice.

Issue 1721: * After the death of a person his eldest son, as an obligatory precaution, should observe his qadha fasts as explained in connection with the prayers earlier.

Issue 1722: * If a father had not observed obligatory fasts other than the fasts of the month of Ramadhan, like, a fast of Nadhr, the recommended precaution is that his eldest son should observe its qadha. However, if the father was hired for observing fasts on behalf of a dead person, but he did not observe them, it is not obligatory for the eldest son to offer them.

Fasting by a Traveller

Issue 1723: A traveller for whom it is obligatory to shorten a four Rak'ats prayers to two Rak'ats, should not fast. However, a traveller who offers full prayers, like, a person who is a traveller by profession or who goes on a journey for a haraam purpose, should fast while travelling.

Issue 1724: There is no harm in travelling during the month of Ramadhan, but it is Makrooh to travel during the month to evade fasting. And similarly, it is Makrooh to travel before the 24th of Ramadhan unless travelling is undertaken for the purpose of Hajj or Umrah or for some important work.

Issue 1725: * If it is obligatory on a person to observe a particular fast other than the fasts of Ramadhan, like, if he has undertaken to fast on behalf of someone against payment, or if it is the fast of the third day of I'tekaf, he cannot travel on that day, and if he is already on journey then he should make a Niyyat to stay there for ten days, if possible, and keep the fast. And if it is an obligatory fast of Nadhr, travelling on that day is permissible, and it is not necessary to make an intention of staying there for ten days. Though, it is better not to travel unless it is absolutely necessary, and if he is already on a journey, he should have the Niyyat to stay there for 10 days.

Issue 1726: If a person makes a vow to observe aMustahab fast and does not specify any day for it, he cannot keep the fast while travelling. However, if he makes a vow that he will observe fast on a particular day during a journey, he should observe that fast during the journey. Also, if he makes a

vow that he will observe a fast on a particular day, whether he is journeying on that day or not, he should observe the fasts on that day even if he travels.

Issue 1727: A traveller can observeMustahab fasts in Madinah for three days with the Niyyat of praying for the fulfilment of his wish, and as a precaution, those three days be Wednesday, Thursday and Friday.

Issue 1728: If a person does not know that the fast of a traveller is invalid and observes fast while journeying, and learns about the rule during the day, his fast becomes void, but if he does not learn about the rule till Maghrib, his fast is valid.

Issue 1729: If a person forgets that he is a traveller or forgets that the fast of a traveller is void, and observes fast while journeying, is fast is invalid.

Issue 1730: * If a fasting person travels after Zuhr, he should, as a precaution, complete his fast. If he travels before Zuhr and had an intention from the previous night to do so, he cannot fast on that day. As a precaution, he cannot fast on that day even if he had no intention to travel from the previous night. In both the cases, he cannot break the fast till he has reached the limit of Tarakkhus. If he does, he will be liable to give Kaffarah.

Issue 1731: If a traveller in the month of Ramadhan, regardless of whether he was travelling before Fajr, or was fasting and then undertook the journey, reaches his hometown before Zuhr or a place where he intends to stay for ten days, and if has not committed an act which invalidates a fast, he should fast on that day. But if he has committed such an act, it is not obligatory on him to fast on that day.

Issue 1732: * If a traveller reaches his hometown after Zuhr, or a place where he intends to stay for ten days, he cannot fast on that day.

Issue 1733: It is Makrooh for a traveller and for a person who cannot fast owing to some excuse, to have sexual intercourse or to eat or drink to his fill, during the day time in Ramadhan.

People on Whom Fasting is Not Obligatory

Issue 1734: Fasting is not obligatory on a person who cannot fast because of old age, or for whom fasting causes extreme hardship. But in latter case, he should give one mudd food to a poor person for every fast.

Issue 1735: If a person who did not fast during the month of Ramadhan owing to old age, becomes capable of fasting later, he should, on the basis of recommended precaution, give the qadha.

Issue 1736: * Fasting is not obligatory on a person who suffers from a disease which causes excessive thirst, making it unbearable, or full of hardship. But in the latter case, that is, of hardship, he should give one mudd of food to poor, for every fast. At the same time, as a recommended precaution, such a person may not drink water in a quantity more than essential. If he recovers later, enabling him to fast, then as a recommended precaution, he should give qadha for the fast.

Issue 1737: * Fasting is not obligatory on a woman in advanced stage of pregnancy, for whom fasting is harmful or for the child she carries. For every day, however, she should give one mudd of food to poor. In both the cases, she has to give qadha for the fasts which are left out.

Issue 1738: * If a woman is suckling a child, whether she is the mother or a nurse, or suckles it free, and the quantity of her milk is small, and if

fasting is harmful to her or to the child, it will not be obligatory on her to fast. And she should give one mudd of food per day to poor. In both the cases, she will later give qadha for the fasts left out. But this rule is specifically applicable in a circumstance where this is the only way of feeding milk to the child - (as an obligatory precaution). But if there is an alternative, like, when more than one woman offer to suckle the child, then establishing this rule is a matter ofIshkal .

Method of Ascertaining the First Day of a Month

Issue 1739: * The 1st day of a month is established in the following four ways:

(i) If a person himself sights the moon.

(ii) If a number of persons confirm to have sighted the moon and their words assure or satisfy a person. Similarly, every other thing which assures or satisfies him about moon having being sighted.

(iii) If two just (Adil) persons say that they have sighted the moon at night. The first day of the month will not be established if they differ about the details of the new moon. This difference can be either explicit or even implied. For example, when a group of people goes out in search of a new moon and none but two Adils claim to have seen the new moon, though, among those who did not see, there were other Adils equally capable and knowledgeable, then the testimony by the first two Adils will not prove the advent of a new month.

(iv) If 30 days pass from the first of Sha'ban, the 1st of Ramadhan will be established, and if 30 days pass from the 1st of Ramadhan the 1st of Shawwal will be established.

Issue 1740: The 1st day of any month will not be proved by the verdict of a Mujtahed and it is better to observe precaution.

Issue 1741: The first day of a month will not be proved by the prediction made by the astronomers. However, if a person derives full satisfaction and certitude from their findings, he should act accordingly.

Issue 1742: * If the moon is high up in the sky, or sets late, it is not an indication that the previous night was the first night of the month. Similarly, if there is a halo round it, it is not a proof that the new moon appeared in the previous night.

Issue 1743: If the first day of the month of Ramadhan is not proved for a person and he does not observe fast, and if it is proved later that the preceding night was infact the night of Ramadhan, he should observe qadha of that day.

Issue 1744: * If the first day of a month is proved in a city, it is also proved in other cities if they are united in their horizon. And the meaning of having a common horizon in this matter is that if new moon was sighted in a city, there would be a distinct possibility of sighting it in the other cities, if there were no impediments, like, the clouds etc.

Issue 1745: The first day of a month is not proved by a telegram except when one is sure that the telegram is based on the testimony of two Adils, or on a source which is reliable in the eyes of Shariah.

Issue 1746: If a person does not know whether it is the last day of Ramadhan or the first of Shawwal, he should observe fast on that day, and if

he comes to know during the day that it is the first of Shawwal, he should break the fast.

Issue 1747: * If a prisoner cannot ascertain the advent of Ramadhan, he should act on probability and he should act on a probability which in his estimation is stronger. But if even that is not possible, he may consider a month which he strongly feels to be Ramadhan and fast; however, he should keep that month in view so that if it later transpires that he kept fasts before Ramadhan, he will give the qadha. And if it transpired that it was Ramadhan or after it, he does not have any liability of qadha.

Haraam and Makrooh Fasts

Issue 1748: It is haraam to fast on the day of Eid-ul-Fitr and Eid-ul-Azha. It is also haraam to fast with the Niyyat of first fast of Ramadhan on a day about which he is not sure whether it is the last day of Sha'ban or the first of Ramadhan.

Issue 1749: It is haraam for a wife to keep aMustahab fast if by so doing she would not be able to attend to her duties to her husband. And the obligatory precaution is that even if she can attend to her duties towards her husband, she should not observe aMustahab fast without his permission.

Issue 1750: * It is haraam for the children to observe aMustahab fast if it causes emotional suffering to their parents.

Issue 1751: * If a son observes aMustahab fast without the permission of his father, and his father prohibits him from it during the day time, the son should break the fast if his disobedience would hurt the feeling of his father.

Issue 1752: * If a person knows that fasting is not harmful to him, he should fast even if his doctor advises that it is harmful. And if a person is certain or has a feeling that fasting is harmful to him, he should not fast even if the doctor advises for it, and if he fasts in these circumstances, his fast will not be valid if it turns out that the fast was actually harmful, or if it was not kept with the Niiyyat of Qurbat.

Issue 1753: * If a person has a strong feeling that it is harmful for him to fast, and owing to that feeling, fear is created in his mind, and if that feeling is commonly acceptable, he should not observe fast, and if he does, it will not be valid in the way described in the foregoing rule.

Issue 1754: If a person who believes that fasting is not harmful to him, observes fast and realises after Maghrib that it was considerably harmful to him, he should, on the basis of obligatory precaution, give the qadha of that day.

Issue 1755: Besides the fasts mentioned herein, there are other haraam fasts also, the details of which are found in relevant books.

Issue 1756: It is Makrooh to fast on 'Ashura (10th of Muharram). It is also Makrooh to fast on the day about which one is not sure whether it is the day of 'Arafa or Eid-ul-Azha.

Mustahab Fasts

Issue 1757:* Fasting isMustahab on every day of a year except those on which it is haraam or Makrooh to observe a fast. Some of them which have been strongly recommended, are mentioned here:

(i) The first and last Thursday of every month and the first Wednesday after the 10th of a month. If a person does not observe these fasts it isMustahab that he gives their qadha. And if he is incapable of fasting, it isMustahab for him to give one mudd of food or prescribed coined silver to poor.

(ii) 13th, 14th and 15th day of every month.

(iii) On all days of Rajab and Shaban or on as many days as it is possible to fast, even though it may be one day only.

(iv) The day of Eid Nawroz.

(v) From the 4th up to the 9th of the month of Shawwal.

(vi) The 25th and 29th day of the month of Zi qa'da.

(vii) From the 1st day to the 9th day (i.e. 'Arafa day) of the month of Zil hajj. But if, it is not possible for one to recite the Duas of 'Arafa due to weakness caused by fasting, it is Makrooh to fast on that day.

(viii) The auspicious day of Ghadir (18th Zil hajj).

(ix) The auspicious day of Mubahala (24th Zil hajj).

(x) The 1st, 3rd and 7th day of Muharram.

(xi) The birthday of the Holy Prophet (17th Rabi'ul awwal).

(xii) 15th day of Jumadi'ul oola.

Fasting is also recommended on 27th of Rajab - the day the Prophet (s.a.w.a.) declared his Prophethood.

If a person observes aMustahab fast, it is not obligatory on him to complete it. In fact, if one of his brethren-in-faith invites him to a meal, it isMustahab that he accepts the invitation and breaks the fast during the day time even if it may be after Zuhr.

Mustahab Precautions

Issue 1758: It isMustahab for the following persons that even if they may not be fasting, they should refrain from those acts in the month of Ramadhan which invalidate a fast:

(i) A traveller who has committed an act during his journey which makes a fast void and reaches his hometown before Zuhr, or the place where he intends to stay for ten days.

(ii) A traveller who reaches home after Zuhr or at a place where he intends to stay for ten days. The same rule applies if he reaches such places before Zuhr and if he has already broken his fast while journeying.

(iii) A patient who recovers after Zuhr or even if he recovers before noon, though he may have committed acts which invalidate fast. And if he has not committed any such act, then his obligation has been explained in rule no. 1576.

(iv) A woman who becomes Clean (tahir/pak ) from Haidh or Nifas during day time.

Issue 1759: It isMustahab that a person breaks his fast after offering Maghrib and Isha prayers. However, if he feels terribly inclined to eat, so much that he cannot concentrate on the prayers, or if someone is waiting for him, it is better that he should break his fast first and offer the prayers later. However, as far as possible, he should try to offer the prayers during the prime time (Fadheelat).

Rules of Salat (Part II of III)

Place where Salat should be prayed

There are seven conditions for the place where one should offer prayers:

Issue 875: *The first condition: The place where the prayers are offered should be Mubah.

If a person prays on a usurped property, then as an obligatory precaution, his prayers are void, even it he prays on a carpet, or a couch, or similarly objects. However, there is no harm in offering prayers under a usurped roof or a usurped tent.

Issue 876: * Prayers offered in a property whose use and benefit belongs to someone else, will be void, unless permission is taken from the entitled person. For example, if a house has been rented out, and the owner of the house, or anyone else offers prayers in that house without permission of the tenant, then as a measure of precaution, his prayers are void. And if a person made a will before his death that one-third of his estate should be used for a particular cause, prayers cannot be offered in that property until that one-third has been dispensed with.

Issue 877: * If a person sitting in a mosque, is made to quit his place by someone who then occupies his place, the prayers offered there will be valid, though he will have committed a sin.

Issue 878: * If a person does not know, or forgets that a place is a usurped one, and offers prayers on it, and learns or remembers it after offering prayers, his prayers are in order. However, if a person usurped a place himself but forgets it, and offers prayer there, his prayers are void.

Issue 879: * If a person knows that a certain place is usurped, but does not know the rule that prayers at a usurped place are void, and offers prayers there, his prayers are void.

Issue 880: If a person is obliged to offer obligatory prayers while riding, and if the animal of his riding, or its saddle, or stirrups are usurped ones, his prayers are void. And the same rule applies if he wishes to offerMustahab prayers while riding that animal.

Issue 881: If a person owns a property in partnership with another person, and his share is not defined, he cannot use that property to offer prayers without the consent of his partner.

Issue 882: * If a person purchases a property with the sum of money from which Khums has not been paid by him, his use of that property is haraam, and the prayers which he offers in it are void.

Issue 883: * If the owner gives a verbal consent for offering prayers in his property, but it is known that he is not happy about it at heart, then offering prayers in his property is void. Conversely, if he does not give verbal permission but it is known with certainty that he is happy about it, then offering prayers in his property will be in order.

Issue 884: * Use of a property which belongs to a dead person, who has not paid Zakat or other similar dues, is allowed, provided that such a use does not in any way prevent from obligations. A person wishing to pray in

such property can do so, with the permission of the heirs. Similarly, there will be no objection, if the debt is paid up, or guaranteed for payment.

Issue 885: * The rule for the use of a property belonging to a dead person who is indebted to people, is the same as above mentioned rule, pertaining to Zakat and other similar dues.

Issue 886: * If a dead person did not owe anyone, but some of his heirs are either minor, or insane, or absent, then use of that property without permission of the guardian of those heirs, is haraam, and it is not permissible to offer prayers in it.

Issue 887: * To pray in someone else's property is permissible only when the owner has given an explicit consent, or has made a hint implying permission. For example, if he permits a person to stay and sleep in his property, it will be implied that he has given him permission for offering prayers as well.

Issue 888: * It is permissible to pray on a vast expanse of land, even if its owner is a minor, insane, or unhappy about praying on it. This also applies to lands which have no gates or walls over them. No permission will be required from its owner, except if it is known that the owner is minor, insane, or displeased about anyone praying there. In such a case, as an obligatory precaution, prayers should not be offered there.

Issue 889: * The second condition: The place for prayers should not have such a vigorous movement which would make normal standing, Ruku or Sajdah impossible. In fact, as an obligatory precaution, it should not prevent the body from being at ease. But if one is forced to pray at such places, due to shortage of time, or any other reason, like in a car, on a ship or on train, then one should try to remain still, and to maintain the direction of Qibla, as much as possible. And if the vehicles move away from the direction, he should return to Qibla.

Issue 890: * There is no harm in offering prayers in a car or a boat, or on railway train or other vehicles, while they are motionless. And if they do not cause excessive swaying to the body, when they are in motion, one can pray in them.

Issue 891: Prayers offered on a heap of wheat, or barley, or any other similar thing, which cannot remain steady, is void.

The Third Condition: A person should offer prayers at a place where he sees the possibility of completing the prayers. To pray at a place where one cannot complete the prayers, because of strong winds, or heavy rains or a teeming crowd, will render Salat void, even if one somehow manages to finish the prayers.

Issue 892: If a person offers prayers at a place where it is forbidden to stay, like, under a roof which is about to collapse, his prayers are in order, though he will have committed a sin.

Issue 893: * To pray on an object upon which it is haraam to step, or sit, like a carpet upon which the name of Allah is drawn or written, will render prayers void, if the action is meant to displease Allah.

The Fourth Condition: The ceiling of the place where one prays should not be so low, that one may not be able to stand erect, nor should the place be so small, that there may be no room for performing Ruku or Sajdah.

Issue 894: If a person is forced to offer prayers at a place where it is not at all possible to stand, he will pray while sitting. And if it is not possible to perform Ruku and Sajdah, he should perform them by head signs.

Issue 895: * One should not offer prayers in front of the graves of the holy Prophet, and the holy Imams, if it entails irreverence, otherwise there is no harm in it.

The Fifth Condition: If the place where one wishes to pray is najis, it should not be so wet that its moisture would reach the body or the dress of the person praying. But, if the place where one places one's forehead while performing Sajdah, is najis, the prayers will be void, even if that place is dry. And the recommended precaution is that the place where one offers prayers should not be najis at all.

The Sixth Condition: As an obligatory precaution, women should stand behind men while praying. At least, her place of Sajdah should be in line with his thighs, when in Sajdah.

Issue 896: * If a woman stands in line with man, or in front of him in Salat, and both of them begin together, they should repeat their prayers. And the same applies if one of them starts earlier than the other.

Issue 897: * If a man and a woman are standing side by side in Salat, or woman is in front, but there is a wall, curtain, or something else separating them, so that they cannot see each other, the prayers of both of them are in order. Similarly, the prayers of both will be valid if the distance between them is ten arms.

The Seventh Condition: The place where a person places his forehead while in Sajdah, should not be higher or lower than a span of four fingers, when compared to the place of thighs or toes of his feet. The details of this rule will be given in the rules relating to Sajdah.

Issue 898: * For aNa-Mahram man and woman to be at a place, where there is a possibility of falling into sin is haraam. As a recommended precaution, one must avoid praying at such places.

Issue 899: Prayers at a place where musical instrument etc. is being played, is not void, but hearing or performing it is a sin.

Issue 900: * The obligatory precaution is that in normal situation, obligatory prayers should not be offered in the Ka'ba, and on the roof of the Holy Ka'ba, but there will be no harm if one is forced to do so.

Issue 901: There is no harm in offeringMustahab prayers in the Holy Ka'ba, or on its roof. In fact, it isMustahab to offer two Rak'ats before every pillar within the Holy House.

Mustahab Places for Offering Prayers

Issue 902: In Islam, great emphasis is laid on offering prayers in a mosque. Masjidul Haram is superior to all the mosques, and after it, the order of priority is as follows:

• Masjidun Nabi (in Madina)

• Masjid Kufa (in Kufa)

• Masjid Baytul Maqdas (in Jerusalem)

Then comes the number of Jami' Masjid (central mosque) of every city, followed by the mosques situated in one's locality, and then that of the bazaar.

Issue 903: * For women, it is better to pray at such places where they are best protected from Na Mahram, regardless of whether that place is her home, a mosque or anywhere else.

Issue 904: Salat in the Shrines of the holy Imams isMustahab , and is even better than offering prayers in a mosque. It has been reported that the reward for offering prayers in the sacred Shrine of Amirul Mu'minin Imam Ali (p.b.u.h.), is equal to 200,000 prayers.

Issue 905: Frequenting a mosque, and going to a mosque which is visited by very few people, isMustahab . And it is Makrooh for a neighbour of the mosque to pray anywhere other than a mosque, unless he has a justifiable excuse.

Issue 906: It isMustahab that one should not sit to eat with a person who does not attend prayers in a mosque, should not seek his advice, should not be his neighbour, and should not enter into matrimonial bond with his family.

Places where Offering Prayers is Makrooh

Issue 907: There are a number of places where it is Makrooh to offer prayers. Some of them are the following:

• Public bath

• Saline land

• Facing a human person

• Facing an open door

• On a road or street, provided that offering of prayers at these places does not cause inconvenience to others. If it is a source of inconvenience, and discomfort to them, it is haraam to obstruct their way.

• Facing fire or a lamp

• In the kitchens, and at every place where there is a furnace

• Facing a well or a pit where people often urinate

• Facing the picture or models of living creatures, unless it is covered

• In the room where a Mujnib is present

• At a place where there is a picture, even if it may not be placed in front of the person who offers prayers

• Facing a grave

• On the grave

• Between two graves

• In the graveyard

Issue 908: If a person is offering prayers at a place where people are passing, or where somebody is present in front of him, it isMustahab that he should set a demarcation before him, even by keeping a wooden stick, or a string.

Rules Regarding a Mosque

Issue 909: * It is haraam to make the floor, roof, ceiling and inner walls of a masjid najis, and as and when a person comes to know that any of these parts has become najis, he should immediately make it Clean (tahir/pak ). And the recommended precaution is that the outer part of the wall of a mosque, too, should not be made najis. And if it becomes najis, it is not

obligatory to remove the najasat. But if someone makes it najis to violate its sanctity, that act is haraam, and the najasat should be removed.

Issue 910: * If a person cannot make a mosque Clean (tahir/pak ), or needs help which is not available, then it is not obligatory for him to make it Clean (tahir/pak ). But if he feels that the mosque will be made Clean (tahir/pak ) if he informs others, then he should do so.

Issue 911: * If a place in a mosque becomes najis, and it cannot be made Clean (tahir/pak ) without digging or demolishing it, the place should be dug or demolished, provided that it is minimal, or if its demolition is absolutely necessary for saving its sanctity. Otherwise, demolition is a matter ofIshkal . However, it is not obligatory to refill the dug area, or to rebuild the demolished part. But if a small item, like a brick of a mosque became najis, it should be put back to its place after making it Clean (tahir/pak ).

Issue 912: * If a mosque is usurped, and houses etc. are built in its place, or if it becomes so dilapidated that it can no more be called a mosque, even then, as a recommended precaution, it should not be made najis. But if it becomes najis, it is not obligatory to make it Clean (tahir/pak ).

Issue 913: It is haraam to make the precincts (Haram) of the Holy Shrines najis, but if anyone of these precincts become najis, and if its remaining in that state affects its sanctity, then it is obligatory to make it Clean (tahir/pak ). And the recommended precaution is that it should be made Clean (tahir/pak ), even if no desecration is involved.

Issue 914: * If the mat of a masjid becomes najis, it should be made Clean (tahir/pak ). If the mat remaining najis affects the sanctity of the mosque, but washing may spoil or ruin the mat, then that part which has become najis should be cut off.

Issue 915: It is haraam to carry any Najisul Ayn or a thing which has become najis, into a mosque, if doing so desecrates the mosque. In fact, the recommended precaution is that even if desecration of the mosque is not involved, Najisul Ayn should not be carried into it.

Issue 916: If a mosque is draped with black cloth, or covered with a marquee in preparation of Majlis to be read there, and tea is prepared, there will be no objection to all that if they do not have any harmful effect on the mosque, and if it does not obstruct those who come to pray.

Issue 917: * The obligatory precaution is that a mosque should not be adorned with gold, and the recommended precaution is, that it should not be adorned with the pictures of men and animals.

Issue 918: Even when a mosque is ruined, it is not permissible to sell it, or to make it a part of a property, or a road.

Issue 919: It is haraam to sell doors, windows, and other things of a mosque, and if the mosque becomes dilapidated, those things should be used for the renovation of the same mosque. If they are not useful for that mosque they should be used in any other mosque, and if they are not of any use for other mosques also, then they may be sold, and the proceeds should be used for that very mosque, if possible. If that is not possible, then it should be spent on the repairs of any other mosque.

Issue 920: Building a mosque and renovating a dilapidated mosque isMustahab . And if a mosque is so ruined, that it is not possible to repair it,

then it can be demolished and rebuilt. In fact, a mosque which may not be in a bad state can be demolished for extension, to facilitate the needs of the people.

Issue 921: To keep a mosque clean and tidy, and to illuminate it, isMustahab . And for a person visiting a mosque, it isMustahab to apply perfume, and wear neat and good dress and to ensure that the soles of his shoes do not contain any najasat, and when entering the mosque, to put his right foot in first, and on exit, to put his left foot out first. Similarly, it isMustahab that one should come to the mosque earlier than others, and leave it after they have departed.

Issue 922: It isMustahab that when a person enters a mosque, he should offer two Rak'at prayers as gesture of greeting and respect to the mosque, but it will suffice if he offers any obligatory orMustahab prayers.

Issue 923: * It is Makrooh to sleep in a mosque, except when helpless, and to talk about worldly affairs, to engage oneself in some craft, and to recite poetry, which is not religiously instructive. It is also Makrooh to spit or throw phlegm or mucus from the nose, in a mosque, or to shout or raise one's voice, except for Adhan.

Issue 924: *It is Makrooh to allow an insane person to enter a mosque, and also a child if it causes inconvenience to the people praying, or if it is feared that it might make the mosque najis. In absence of these two reasons, there is no harm in allowing the children. Similarly, for people who have eaten onions, garlic etc. and their bad breath may upset others, it is Makrooh to go to the mosque.

Adhan and Iqamah

Issue 925: It isMustahab for man and woman to say Adhan and Iqamah before offering daily obligatory prayers, but for otherMustahab or obligatory prayers, they are not prescribed. But before prayers of Eid ul Fitr and Eid ul Adha, it isMustahab to say “As-Salah” three times, provided that the prayers are going to be offered in congregation.

Issue 926: It is recommended that Adhan be pronounced in the right ear of the child, and Iqamah in its left ear, on the day it is born or before the umbilical cord is cast off.

Issue 927: Adhan consists of the following 18 sentences:

Allahu Akbar. ........................................................................... four times

(Allah is greater than any description)

Ash hadu an la ilaha illal lah .................................................... two times

(I testify that there is no god but Allah)

Ash hadu anna Muhammadan Rasu lul lah/ ............................. two times

(I testify that Muhammad is Allah's Messenger)

Hayya'alas Salah ..................................................................... two times

(Hasten to prayers)

Hayya'alal Falah. ..................................................................... two times

(Hasten to deliverance)

Hayya'ala Khayril 'Amal ........................................................... two times

(Hasten to the best act)

Allahu Akbar ............................................................................ two times

(Allah is greater than any description)

La ilaha illal lah ........................................................................ two times

(There is no god but Allah)

As regard to Iqamah, it consists of 17 sentences. In Iqamah,Allahu Akbar is reduced in the beginning to twice, and at the end,La ilaha illal lah to once, and afterHayya 'ala Khayril 'Amal ,Qadqa matis Salah (i.e. the prayers has certainly been established) must be added two times.

Issue 928:Ash hadu anna Amiral Mu'minina 'Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (AS) is the vicegerent of Allah) is not a part of either Adhan or Iqamah. But it is preferable that it is pronounced after Ash hadu anna Muhammadan Rasulul lah with the niyyat of Qurbat.

Issue 929: There should not be an unusual interval between the sentences of Adhan or Iqamah, and if an unusual gap is allowed between them, the Adhan or Iqamah will have to be repeated.

Issue 930: If Adhan and Iqamah are recited in a melodious tune, rendering it musical, that is, like the way singers sing to entertain the people, it is haraam. If it it does not become musical, it is Makrooh.

Issue 931: * Whenever a person offers two prayers together, one after the other, he will not say Adhan for the second prayers if he has said it for the first, irrespective of whether it was better in that case to pray together or not, like on the day of Arafah (9th Dhul Hijjah) for Zuhr and Asr prayers, or the night of Eid ul Adha for Maghrib and Isha at Mash'ar. But the Adhan does not become necessary, only if there is no prolonged gap between the two prayers. A small time lapse between two prayers, caused by Duas or

Nafilah, will not be taken as a prolonged gap. And if one gives Adhan, as per obligatory precaution, one should not make the niyyat of it being prescribed by Shariah, especially in the last two cases of Arafah and Mash'ar.

Issue 932: If Adhan and Iqamah has been pronounced for congregational prayers, a person joining that congregation should not pronounce Adhan and Iqamah, for his own prayers.

Issue 933: * If a person entering a mosque finds that congregational prayers are over, he may not give Adhan or Iqamah for his own prayers, as long as the lines have not broken up, and the people have not dispersed. This means it is not an emphasisedMustahab act for him. If he intends to give Adhan or Iqamah anyway, then it should be with very low voices. If he is joining another prayers with congregation, he should not give Adhan or Iqamah.

Issue 934: * At a place where congregational prayers have just ended, and the lines have not yet broken up, if a person wants to begin his prayers individually, or with another congregation, he is exempted from pronouncing Adhan and Iqamah on six conditions:

(i) If prayers are offered in a mosque. If it is not offered in a mosque, the exemption from pronouncing Adhan and Iqamah is not established.

(ii) If Adhan and Iqamah has already been recited for the preceding prayers.

(iii) If the congregational prayers offered is not void.

(iv) When the prayers of the person concerned, and the congregational prayers are offered at one and the same place. If the congregational prayers are offered within the mosque, and he wants to offer prayers on its roof, it isMustahab that he should pronounce Adhan and Iqamah.

(v) When the congregational prayers have been offered within prescribed time (Ada'). His own prayers which he wishes to offer may not necessarily be within time.

(vi) When both, his prayers and the congregational prayers, are for common time. For example, both of them should be offering Zuhr prayers or Asr prayers. The same is applicable if he prays Zuhr while the congregation prays Asr or vice versa. But if his praying Maghrib in its prime time, with a congregation which is offering Asr at its lapsed time, Adhan and Iqamah will not be exempted.

Issue 935: * If a person doubts about the third condition out of the six conditions mentioned above, that is, if he doubts whether or not the congregational prayers are void, he is exempted from pronouncing Adhan and Iqamah. But if he doubts about any one of the remaining conditions, it is better that he should pronounce Adhan and Iqamah, with the niyyat of Raja' (a hope that he may be doing a worthy deed).

Issue 936: * It isMustahab that when a person hears Adhan, he follows by uttering together in a low voice whatever he hears.

Issue 937: * If a person hears another person pronouncing Adhan and Iqamah, regardless of whether he has repeated with him the same or not, he may not say Adhan and Iqamah for his own Salat, if there is no delay or time gap between them and his Salat.

Issue 938: If a man listens to the Adhan pronounced by a woman with lustful amusement, he will not be exempted from pronouncing Adhan. In fact, even if intention is not lustful, the exemption is a matter ofIshkal .

Issue 939: It is necessary that the Adhan and Iqamah of a congregational prayers are pronounced by a man. However, if a woman pronounces Adhan and Iqamah in a congregational prayers of women, it is sufficient.

Issue 940: Iqamah should be pronounced after Adhan. Moreover, Iqamah should be pronounced in a standing position, and with Wudhu, Ghusl or tayammum.

Issue 941: If a person pronounces the sentences of Adhan or Iqamah without proper order, like if he says 'Hayya 'alal falah' before 'Hayya alas Salah; he should repeat from the place where the order has been disturbed.

Issue 942: An inordinate lapse of time should not be allowed between Adhan and Iqamah, and if an excessive gap is allowed between them, it isMustahab that Adhan be pronounced once again. Similarly, if an excessive time gap is allowed between Adhan, Iqamah, and the prayers, it isMustahab to repeat them for that prayers.

Issue 943: Adhan and Iqamah should be pronounced in correct Arabic. Hence, if they are pronounced in incorrect Arabic, or one letter is uttered for another, or if, for example, its translation is pronounced, it will not be valid.

Issue 944: * Adhan and Iqamah for a prayer should be pronounced when the time for that prayer has set in. If a person pronounces them before time, whether it be intentionally or due to forgetfulness, his action is void, except when the time of Salat sets in during the Salat being offered, then that is valid, as explained in rule 752.

Issue 945: If a person doubts before pronouncing Iqamah, whether he has pronounced Adhan, he should pronounce Adhan. But, if he doubts during Iqamah whether he has pronounced Adhan, the pronouncing of Adhan is not necessary.

Issue 946: If before pronouncing a part of Adhan or Iqamah, a person doubts whether he has pronounced the part preceding it, he should pronounce the preceding part. But, if he doubts when in the process of pronouncing a part of Adhan or Iqamah whether he has pronounced the part preceding it, it is not necessary to pronounce that part.

Issue 947: It isMustahab that while pronouncing Adhan, a person should stand facing Qibla and should have performed Wudhu or Ghusl. It isMustahab to place the hands on his ears, and raise one's voice. Also, one should pause between the recitals of different sentences, and should not engage in talking during Adhan.

Issue 948: It isMustahab that at the time of pronouncing Iqamah, a person is at ease, and he pronounces it with a lower voice. While it isMustahab not to join the sentences of Iqamah, there should not be that gap between them which is normally given in Adhan.

Issue 949: It isMustahab that between the Adhan and Iqamah, a man should take a step forward, or should sit down for a while, or perform sajdah, or recite any Dhikr, or Dua', or become quiet for some time, or talk, or offer two Rak'ats of prayers. However, talking between the Adhan and

Iqamah of Fajr prayers, or offering prayers between the Adhan and Iqamah of Maghrib prayers, is notMustahab .

Issue 950: It is recommended that a person who is appointed to pronounce Adhan is a righteous person ('Adil), with the knowledge of timings, and his voice is loud. He should pronounce Adhan from an elevated place.

Obligatory Acts Relating to Salat

There are eleven obligatory acts for prayers:

• Niyyat (intention)

• Qiyam (standing erect)

• Takbiratul Ehram (saying Allahu Akbar while commencing the prayers)

• Ruku' (bowing)

• Sajdatayn (two prostration)

• Qira'at (recitation of Surah al-Hamd and other surah)

• Zikr (prescribed recitation in Ruku' and Sajdah)

• Tashahhud (bearing witness after completing the Sajdah of the second and the last Rak'at)

• Salaam (Salutation)

• Tartib (sequence)

• Muwalat (to perform the different acts of prayers in regular succession).

Issue 951: * Some of the obligatory acts of prayers are elemental (Rukn). Hence, a person who does not offer them, whether intentionally or by mistake, his prayers become void. Some other obligatory acts of prayers are not elemental. Therefore, if they are omitted by mistake, the prayers does not become void.

The elementals of Salat are five:

• Intention (Niyyat)

• Takbiratul Ehram

• Standing before the Ruku'

• Ruku'

• Two Sajdah in every Rak'at.

Any addition made to these elemental (Rukni) acts, intentionally, will render the prayers void. If the addition is done by mistake, the prayers does not become void except when a Ruku' is added, or more than two Sajdah are offered in one Rak'at.

Niyyat

Issue 952: * A person should offer prayers with the intention of Qurbat, that is, complying with the orders of the Almighty Allah. It is not, however, necessary that he should make the niyyat pass through his mind, or should, for example, utter: “I am offering four Rak'ats of Zuhr prayers Qurbatan ila-llah.”

Issue 953: If a person stands for Zuhr prayers or for Asr prayers, with niyyat to offer four Raka'ts without specifying whether it is Zuhr or Asr prayers, his prayers are void. Similarly, if he wants to offer a Qadha Zuhr prayers at the time of Zuhr, he should specify whether he is offering the Zuhr prayers of the day, or the Qadha.

Issue 954: A person should be conscious and aware of his niyyat, from the beginning of the prayers till its end. Hence, if, during the prayers he becomes so lost that he is unable to say what he is doing, if asked, his prayer is void.

Issue 955: * A person should offer prayers to carry out the orders of the Almighty Allah only. So, if a person prays to show off to the people, his prayers is void. It will be void even if he couples the intention of showing off, with the performance for the pleasure of Allah.

Issue 956: * If a person offers aWajib orMustahab part of prayers for the sake of any one other than Allah, his prayers are void, if that intention affects the whole Salat, or redressing it is not possible without invalidating the Salat. Similarly, if, for the purpose of showing off, one prays at a special place, like the mosque, or at a special time, like the prime time, or in a special manner, like joining Salat al-Jamaat, his prayers will also be void.

Takbiratul Ehram

Issue 957: To say Allahu Akbar in the beginning of every prayer is obligatory, and one of its Rukns, and it is necessary that every letter and the two words are uttered in proper succession. It is also necessary that these two words should be pronounced in correct Arabic. If a person pronounces these words incorrectly, or utters their translation, it will not be valid.

Issue 958: The recommended precaution is that one should not join Takbiratul Ehram of the prayers with any preceding recitations, like, Iqamah or with a Dua which he may be reciting before the Takbir.

Issue 959: * If a person wishes to join Allahu Akbar with a recitation to follow, like, with Bismillahir Rahmanir Rahim, he should pronounce the “R” of Akbar as Akbaru. However, the recommended precaution is that he should not join it with any other thing in obligatory prayers.

Issue 960: It is necessary that when a person pronounces Takbiratul Ehram, his body is steady, if he pronounces Takbiratul Ehram intentionally when his body is in motion, his Takbir is void.

Issue 961: * A person should pronounce Takbir, Hamd, Surah, Zikr and Dua in such a manner that he should at least hear the whisper. And if he cannot hear it because of deafness or too much noise, he should pronounce them in such a manner that he would be able to hear, if there was no impediment.

Issue 962: * If a person is dumb, or has some defect in his tongue, rendering him unable to pronounce Allahu Akbar, he should pronounce it in whatever manner he can. And if he cannot pronounce it at all, he should say it is his mind, and should make a suitable sign with his finger for Takbir, and should also move his tongue, if he can. The same rule applies to a person who is born dumb.

Issue 963: It is recommended that after the Takbiratul Ehram, a person should say this: Ya muhsinu qad atakal musiu wa qad amartal muhsina an yatajawaza 'anil musiei antal Muhsinu wa anal Musio bihaqqi Muhammadin wa Ali Muhammadin salli 'ala Muhammadin wa Ali Muhammadin wa tajawaz 'an qabihi ma ta'lamu minni.. (O Lord Who are Beneficent! This sinful has come before You and You have ordered the charitable to show indulgence to the sinners. You are Beneficent, and I am a sinner. Bestow Your blessings on Muhammad and his progeny, and pardon my evil acts of which You are aware).

Issue 964: It isMustahab for a person pronouncing the first Takbir of the prayers, and also the Takbirs which occur during the prayers, to raise his hands parallel to his ears.

Issue 965: If a person doubts whether he has pronounced Takbiratul Ehram or not, and if he has started Qira'at, he should ignore his doubt. But if he has not recited anything, he should pronounce the Takbir.

Issue 966: If after having pronounced Takbiratul Ehram, a person doubts whether he has pronounced it correctly, he should ignore his doubt at any stage.

Qiyam (To Stand)

Issue 967: To stand erect while saying Takbiratul Ehram, and to stand before the Ruku (which is called qiyam muttasil ba ruku') is the Rukn of the prayers. But, standing while reciting Surah al-Hamd and the other Surah and standing after performing the Ruku, is not Rukn and if a person omits it inadvertently, his prayers are in order.

Issue 968: It is obligatory for a person to stand awhile before and after pronouncing Takbir, so as to ensure that he has pronounced the Takbir while standing.

Issue 969: * If a person forgets to perform Ruku, and sits down after reciting Hamd and Surah, and then remembers that he has not performed Ruku, he should first stand up and then go into Ruku. If he does not stand up first, and performs Ruku while he is bowing, his prayers will be void because of not having performed qiyam (standing) before Ruku (Qiyam muttasi'l ba Ruku').

Issue 970: * When a person stands for Takbiratul Ehram or Qir'at (recitation), he should not move his body, nor should he incline on one side, and as an obligatory precaution, he should not lean on anything in normal condition. However, if he is helpless, and is obliged to lean on something, there is no harm in it.

Issue 971: If while standing, a person forgetfully moves his body, or inclines on one side, or leans on something, there is no harm in it.

Issue 972: * The obligatory precaution is that at the time of standing for Salat, both the feet of a person are on the ground. However, it not necessary that the weight of his body should be on both the feet. If the weight is on one foot, there is no harm in it.

Issue 973: * If a person, who can stand properly, keeps his feet so wide that it may not be considered as standing, or not as normal standing, his prayers are void.

Issue 974: * When a person is engaged in obligatory Zikr in the prayers, his body should be still, and, as an obligatory precaution, it applies toMustahab Zikr also. And when he wishes to go a little backward or forward, or to move his body a little towards right or left, he should not recite anything at that time.

Issue 975: * If he recites somethingMustahab while in motion, for example, if he says Takbir while going into Ruku or Sajdah, his Zikr will not be correct but his Salat will be valid. Bi hawli lahi wa quwwati Aqumu wa Aq'ud should be said in the state of rising.

Issue 976: There is no harm in the movement of hands and fingers at the time of reciting Hamd, although the recommended precaution is that it should be avoided.

Issue 977: If at the time of reciting Hamd,Surah orTasbihat, somebody moves so much involuntarily that the body is no more steady, the recommended precaution is that after his body resumes steadiness, he should recite again, all that he has recited while his body moved.

Issue 978: If a person becomes unable to stand while offering prayers, he should sit down, and if he is unable to sit, he should lie down. However, until his body becomes steady, he should not utter any of the obligatory Zikr.

Issue 979: As long as a person is able to offer prayers standing, he should not sit down. For example, if the body of a person shakes, or moves when he stands, or he is obliged to lean on something, or to incline his body a bit, he should continue to offer prayers standing in whatever manner he can. But, if he cannot stand at all, he should sit upright, and offer prayers in that position.

Issue 980: * As long as a person can sit, he should not offer prayers in a lying posture, and if he cannot sit straight, he should sit in any manner he can. And if he cannot sit at all, he should lie, as stated in the rules of Qibla, on his right side. If he cannot lie on that side, he should lie on his left side, but as an obligatory precaution, he should not lie on the left side as long as it is possible for him to lie on the right side. When it is not possible to lie on either side, then he should lie on his back, with his feet facing Qibla.

Issue 981: If a person is offering prayers in a sitting position, and if after reciting Hamd and Surah, he is able to stand up and perform Ruku, he should first stand, and then perform Ruku. But, if he cannot do so, he should perform Ruku while sitting.

Issue 982: If a person, who is offering prayers in a lying position, can sit during the prayers, he should offer, those parts of the prayers while sitting. Also, if he can manage to stand, he should offer those parts of the prayers while standing. But, as long as his body is not still, he should not utter any of the obligatory Zikr.

Issue 983: If a person offering prayers in a sitting position becomes capable, during prayers, to stand up, he should offer that part of the prayers which he can, while standing. But as long as his body is not still, he should not utter any of the obligatory Zikr.

Issue 984: If a person who can stand, fears that owing to standing, he will become ill, or will be harmed, he can offer prayers in a sitting position and if he fears sitting, he can offer the prayers in a lying posture.

Issue 985: * If a person had some hope that at the end of the time for Salat, he will be able to offer prayers standing, he should delay the prayers. If he prayed at the prime time, and then became capable of standing at the end of the time, he should pray again. But if he was totally despaired that he would be able to pray standing, and after praying in the prime time, he later found himself capable of standing, it will not be obligatory on him to repeat the prayers.

Issue 986: It isMustahab for the person offering prayers to stand erect, slacken down his shoulders, place his hands on his thighs, join his fingers together, look at the place of Sajdah, place the weight of his body equally on two feet, stand in humility, keep both his feet in line. Men offering prayers should keep a distance of three open fingers, or a span between his feet, and women should keep the feet together.


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