Q: Is not the aborgation of verses, which has been clearly mentioned in the Quran (2:106), nothing more than conspicuous    contradiction of the Qur'anic view (about things) and its laws?

  Q: In the event of creating Adam(AS), why did the angles say that mankind would bring about corruption and bloodshed in the earth; is this not open objection (of God's decision)?

  Q: What is the wisdoms in repeating "In the name of Allah, the Beneficent the Merciful" in the begining of each chapter of the Qur'an?

  Q: Is postrating to other than God forbiden?

  Q: Some say that the context of verse 28 of the chapter of The Cow (Al-Baqarah) and verse 11 of the chapter of The Believer (Al-Mu'min) - How can ye disbelieve in God; for ye were lifeless (in your mother's womb) He brought you to life. He causeth you to die and again (He will) restore you to life then unto Him will ye be returned (2:28) & They shall say, `O, our Lord! Twice didst Thou cause us to die, and twice didst Thou give us life, and (now) we do confess our sins: Is there then away to get out (of this)?' (40:11) - are the same; for they both speak about two lifes and two deaths. Therefore, both verses have one meaning - two lifes and two deaths - and neither of the two refers to an interval life (Barzak). And what is intended by death in the fir st verse is the physical state of man before his earthly life and spirit was breathe into him, while death in the second verse means earthly death (the removal of the soul from the earth). And what is intended by life in the first verse is the worldly li fe, while life in the second verse means life in the hereafter (on the Day of Judgement).

  Q: In the 2nd verse of the Holy Chapter of the Cow (Al-Baqarah) it is written that the Qur'an is a guide for those who are devout, when in fact they have already found guidance and become pious through their observance of divine law. How is it that the Q ur'an can guide such people (those who have already been guided)?

  Q: In the Qur'an, from one point of view, action is ascribed to Allah - even actions concerning human will power. Likewise, from another point of view, the preformance of miracles are ascribed to the actions of prophets or angles. What is the solution fo r this contradiction?

  Q: If the literary fluency and eloquence of the Qur'an is beyond explanation in terms of ordinary reality, that is so only for Arab speaking people (non-Arabs are far removed from the language). Why do Muslims claim that the Qur'an is a miracle for all o f mankind?

  S: Insofar as a word denotes a meaning - it is a verbal indication coined by man - it is impossible that a word signifies an meaning that is beyond mortal comprehension. In other words, human beings due to social needs - because of social interaction - c oined words to convey the meaning of things and ideas that they have in their minds. Therefore, competence in disclosing the meaning of things is relevant to the word coined by humans; thus the eloquence of the Qur'an can not be beyond the ability of man kind to compose the likes of it (the Qur'an).

  S: Basically, the proof that mankind cannot or until now has not been able to bring the likes of the Qur'an, is that Allah - whose eternal will governs the will of human beings - does not allow the notion of such a thought (to bring the likes of the Qur' an) to come to mankind; and if someone thinks of such a thing then Allah prevents him from fulfilling this thought. Thereupon, the reason for the Qur'an being a miracle is not because of its eloquence.

  S: Many Empiricists, especially partisans of the perception theory, argue that because the results of intellectual acumen and deduction are faulty and misgiving (it does not distingush right from wrong), the only sure method of finding truth is through s ense perception; for the sensses have a direct relationship with the external world based on experience.

  S: In the Holy Qur'an it is written that God has created everything - God is the Creator of everything (39:62) - and it is also stated that He has created everything in favorable - He Who made best everything which He hath created... (32:7). In this mann er there a relation has been made between creation and goodness - meaning that everything that is created and existing is good. However, by contrast, reasoning and also some Qur'anic verses clearly state that some actions are evil and ugly.

  Q: Muslims have found guidance (in Islam), so why do they ask for guidance in their prayers?

  Q: In the 6th verse of the chapter of The Cow (Al-Baqarah) it is stated that it is not possible to guide those who disbelieve. Aknowledging this, the Qur'an has been sent to guide which group of people has ?

  S: Without doubt thinking and perception are particular to the mind. This particular quality is corporeal, on the account that it is dependant upon material and compound bodies (it is the cognation of corporal entities). Aknowledging that it has been sci entifically proven that every inch of the physical universe is altering - becoming more perfect - it must be said that, likewise, knowledge is altering and in the state of change; thus knowledge is not uniform.

  Q: According to the 44th verse of the 17th chapter (Bani Israel or Asra') of the Holy Qur'an - "and there is not any thing but it glorifeth Him" - everything glorifies Allah. Does this also encompass evil and sinful actions - these actions glorify Allah?

  Q: Some verses of the Qur'an negate the act of intercession, while others affirm intercession; how can these verses be brought togather (in agreement)?

  S: Socialologist, law makers, and economist all believe that laws and regulations must change and evolve in accordance with the social changes of each society. However, by contrast, the Qur'an and its' principles are associated with a particular society, which existed fourteen centries ago in the Arabian Peninsula; thus it is not suitable for todays' society.

  S: Every tangible entity has a particular cause, which can be known by means of experiment. According to this (general rule), every supernatural entity can be accepted as a (tangible) entity in which its cause is unknown. At most, it can be said that as long as the causes of such supernatural entities are unknown that entity is considered a miracle.

  Q: What is the difference between supernatural occurances that are preformed by those who practice yoga (a Hindu discipline to reach perfect spiritual insight) and miracles (preformed by prophets)?

  Q: In many verse of the Holy Qur'an such acts as misleading, deception, mockery, and more have been ascribed to God. Are these acts compatible with the Divine (beautiful & perfect) Atributes of God?

Amr Be Maroof, Nahy Az Monkar, and Jihad : Islam is a religion that emphasizes community. Incumbent upon the members of a community are to follow certain protocols.  Three will be discussed here, Amr Be Maroof , Nahy Az Monkar , Jihad . Amr Be Maroof (invitation to virtues), and -Nahy Az Monkar (prevention from vices) are the obligatory duties of every Muslim. Every Muslim has to direct people to act according to the percepts of Allah and abstain from improper behavior. According to the Holy Quran, “ And there should be among you a group who call mankind into virtue and enjoin what is good and forbid what is wrong” (3:104) . According to Islam, if one perceives people committing sin while aware of the indecency of that deed, it is one’s duty first to express disapproval by speech and attitude, then try to advise and convince them cordially, and as the last resort, if it is feasible, try to stop them. These two concepts are easily applied in the society only when one’s advice is effective. As well, it should be taken into consideration that these practices should not be carried out in a manner that may hurt the feelings  of the people, but be carried out in a manner that would invite the person to reflect upon their own deeds and alter them according to Islamic practice. The advice must be delivered in a manner that is nice, patient, logical, persuasive, and never insulting or offensive to others. It must leave the door open for dialogue and growth on the part of both parties . Jihad is a higher level of Amr Be Maroof and Nahy Az Monkar. It signifies an extraordinary effort to remove the obstacles placed in man’s progress towards Allah. It is a comprehensive concept and the holy war is only one aspect of it. There exist three kinds of Jihad. Firstly, the struggle against one’s own passions and carnal desires (ego), named as Jihad al- Akbar (the greater Jihad). Secondly, the effort, by every possible means, to spread the virtues, and stop the vices in the society. And finally, self- sacrifice in order to protect the Islamic virtues from danger.  One explanation of Jihad in practice would be the example of a man who would refrain from working at a restaurant that serves alcoholic beverages…rather than promote unislamic behavior. Another individual would live without a job rather than work for a company that builds weapons or poisons that would or could be used against people… etc.

SHIASM:Shiate is an Arabic term which means follower and supporter. In general terms, anyone who follows after anyone or walks in his footsteps is called Shia. The holy prophet of Islam, Muhammad (PBUH), used the word Shiate for Imam Ali’s followers by saying, “ Ali and his Shias are prosperous.” And hereby, this question is posed that how about those who do not follow him and even follow his enemies?A Muslim scholar, Shahrestani, in Al- Milal Wa al Nihal writes: “ The Shia are the people who followed Ali and believed in his Imamate and his succership because of the teachings and advise of the prophet”. Thus Shia follow Ali, because they believe that this is what the Prophet expects them to do.

THE GENESIS OF SHI’ITES (FOLLOWERS) OF HAZRAT ALI AND AHLUL AYT:The 23- year mission of Holy Prophet of Islam (PBUH) represented the genesis and formation of a Shiate group ably led by Hazrat Ali (PBUH) with his first hand knowledge of Islam, which had begun the process of revolutionizing the ethos of the early Muslim community. It was but natural that the group was complemented by some companions of the holy prophet (PBUH) during the early period of the latter’s mission, when with the initial revelation of the Quranic text, the prophetic mission began to invite people to Islam by first addressing his near relatives. That the addresses had precedence in accepting the prophet’s invitation was explicitly made known to everyone of them. They were assured that, upon the acceptance of Islam, there would arise the inherent likelihood of precedence for becoming the prophet’s ministers, as well as natural succession in leadership. Of all his relatives, Hazrat Ali (PBUH) was the first and the foremost to accept Islam and to undertake wholehearted adherence and promotion of the same. The Prophet (PBUH) having discerned Hazrat Ali’s abiding faith in, and enthusiasm for Islam, treated the latter with the recognition and assurance of his responsibility for making the latter his own Minster and Successor. This is notwithstanding the fact that it is customarily impossible that on the very first day of the movement, its leader would choose to introduce one of his comrades as his minister and successor. On the other hand, it is equally unlikely that the leader would make such an appointment known only to the designated person, if not to the others concerned as well, and then proceed during his lifetime and prophetic mission to divest the appointee of his duties and to ignore the latter’s entitlement to deferential treatment, so as not to show or make any distinction or whatever between the latter and others concerned.According to what has been related in quite a few successive and satisfying traditions of both Shiates and Sunnites, the holy Prophet did make it clear that words and deeds of Hazrat Ali (PBUH) were all together devoid of any blame or sin, and that he was well versed in the knowledge and shari’a of Islam, so that every word and act of his conformed entirely to the demands of Islamic invitation. Indeed, Hazrat Ali (PBUH) made great contributions and showed amazing readiness for self- sacrifice like he did when he slept in the bed of the Prophet on the dangerous night of the commencement of Hijra.Hazrat Ali’s crucial presence in the battlefield of Badr, Khandaq, and Khaybar was instrumental in achievement of victory. Had he been absent in any one of these battles, the enemy’s success would have meant a destructive event for Islam.In the last sermon of the holy prophet (PBUH) at Qadir Khum, he introduced Hazrat Ali (PBUH) as a custodian of Islam and a guardian of muslims like himself. Evidently, such an eminent designation served to highlight the distinguished record of achievements and trustworthy qualities of Hazrat Ali (PBUH) concerning what there had been general agreement. The holy Prophet (PBUH) had indeed been consistently appreciative of Hazrat Ali (PBUH). This made his companions interested in the latter. Some went to the extent of befriending and associating with Ali (PBUH), and some others even felt envious, if not jealous of him. Hazrat Ali’s associates were referred to even by the holy prophet as a “ Shia of Ali” and “ Shia of Ahlul Bayt” in several speeches.

DICHOTOMY BETWEEN SHI’ITE MINORITY AND SUNNITE MAJORITY:The prophet, his companions and Muslims in general held Ali (PBUH) in high esteem, and they showed confidence in the latter’s becoming Caliph and the Islamic consultative authority after the Prophet. This expectation was favored by the prevailing circumstances, except for some external happenings during the illness of the Prophet. Contrary to such an expectation, when the Prophet breathed his last and his household was mournfully preparing for burial, the latter was informed that some others had hastened to nominate a caliph without consulting the Prophet’s household and Hazrat Ali’s supporters. It were as if the new caliph’s nomination was presented as a fact accomplished. Hazrat Ali’s protagonist like Abbas, Zubeir, Salman, Abu Zar, Meghdad, and Ammar declared their objection and protest demonstrations were held. They were told by electors of the new Caliph that the election was in Muslim’s interest. Here lies the root cause of the dichotomy between the Shiites and other Muslims. The Caliphate administration viewed with concern the spread of the dichotomy at a time when the demands of the politics of those days happened to be to the contrary. It did not want the Shiites to become well known as a dissenting community and get separated from the other Muslims. What they wanted instead was undisputed acceptance of election by consensus to the office of Caliph. Then any residual objectors to it could be viewed in terms of political dissenters who failed to take the oath of allegiance to the Caliph and, as such, different from the Muslim community at large. In this process, attempts were made sometimes to slander the Shiites, who were not strong enough to realize their demand. Hazrat Ali himself was averse to the circumstances, and he upheld the overall interest of Islam and Muslims.However, the Shiite objectors in general as a matter of belief did not surrender themselves to what the majority wanted. They continued to insist that the deserving successor to the Islamic and Muslim leadership of the late Prophet (PBUH) was Hazrat Ali (PBUH) himself. They began to invite people for (jurisprudential) consultations with Hazrat Ali (PBUH) as the authority to refer to an Islamic scientific and intellectual issues.

ISSUES OF CALIPHATE SUCCESSION AND ISLAMIC LEADERSHIP:Elucidation and promotion of Islamic teachings and culture in a Muslim society had been believed to be of primary importance according to what Shiite’s Islamic learning required. In other words, the relevant efforts were expected to result in inculcation of a realistic outlook on the world and in the appropriate performance of human duties and responsibilities, rather in a manner irrespective of one’s subjective perceptions. In such a process, an Islamic state ensures an appropriate implementation of a proper system of governance predicated on exclusive devotion to the one and only God on the part of Muslims, as well as on individual and social freedom and justice of a wholesome kind.The aforementioned two requirements (1. a realistic assimilation and dissemination of Islamic teaching and 2. bringing about a proper system of governance in an Islamic state) could be, and aught to be, taken care of by a leader with Divine motivations that ensure personal integrity and acquired immunity from deviation or betrayal of trust. Otherwise, a Muslim society’s Islamic Guardianship will soon deteriorate into a despotic sultanate or a Ceaserian empire. In this process, the integrity of Islamic ideology will suffer from deviation interpretations by even some fickle minded or self-central academics.The only person attested by the holy Prophet (PBUH) as one who had been reliable and conformable in words and deeds with the Quranic teachings and the relevant Prophetic Sunnah (Traditions), was none other than Hazrat Ali(PBUH) himself. His opponents might have included many who acted out of a fear that the Quraysh elites did not want Hazrat Ali (PBUH) to become Caliph. In that case, those who represented the majority could well have convinced the hard lines among them to endorse the justness of Ali’s claim, in the same way as when the latter were persuaded to desist from continuing their vehement opposition to Zakat and to pay it insistently.The Shiites justified their opposition in principle to a caliph is induction by consensus by their own well borne out fear that an Islamic leader not knowledgeable in Sharia but secularly elected might predispose the Islamic state to disintegration and cause the Muslims to lose the guidance of the inexorable Islamic teachings. In actual practice, however, they went along with the majority and faughtt the Islamic wars together, while strengthening their mental reservations about Islamic leadership in which direction Ali(PBUH) guided the majority.

CALIPH BY CONSENSUS AS OPPOSED TO SHIITE VIWES ON ISLAMIC LEADERSHIP:Shiites believed that the Sharia of Islam, as embodied and made explicit in the holy Quran and the Sunnah, would remain valid until doomsday without ever getting altered in any way. They also believed that an Islamic state would not have any excuse for non- application of Sharia, since it is duty to take decisions as the consultative basis of Sharia applicability, even as a matter of expediency. However, during the time of illness of the holy Prophet (PBUH), Shiites began to face ideological differences arising from expedients like allegiance to Caliphate on a political basis and disregard for written- down traditions. Then, it became obvious that those who favoured election of caliph believed in safeguarding the holy Quran like a basic constitution and in the expedient of doubtful applicability of the Sunnah.The aforementioned belief was corroborated in several narrations attributed to “Sahabe”, companions of the holy Prophet (PBUH), who practiced jurisprudence and gave opinions on Sharia, which were regarded as either personally satisfying when well received, or excusable when mistaken, in terms of expediency, as illustrated in the case of murder and adultery of which a commander of the caliphate, Khalid Ibn Walid, was accused. In this case, it was alleged that the commander was a guest one night in the house of a Muslim dignitary, Malik Nuwireh, when he stooped to kill his host in a surprise attack and in the same night, after burning the head, committed adultery with the dead man’s wife. Despite the ignominious nature of this case, the caliph of the day failed to apply the Sharia and retained the services of the accused as commander, which represented the expedient or overriding consideration of indispensability to the caliphate.Among other citable examples are the stoppage of Khums payment for the support of the domestic establishment and relatives of the holy Prophet (PBUH) and the banning of the written sayings of the holy Prophet (PBUH), which if found were confiscated and burnt. The ban remained in force until the time the Omayyad Caliph, Omar Ibn Abdul Aziz (99-102 AH).During the time of the second Caliph (13-25 AH/ 635-647 AD), policy consideration based on expediency became all the more evident. The Caliph banned Hajj Tamat’a and Nikah Muta’h as well as addition of Hayyah ala Khairel Amal to Azan, and made divorce by word of mouth uttered thrice permissible, among similar other acts. It was during the second Caliphate that payments from Bayt al- Mal showed inequitable distribution, which caused surprising differences of class and even bloody conflicts among Muslims. It was during the second Caliphate that Muavieh ruled Syria like a Sultan or Caesar. The Caliph called Muavieh the Arab Caeser, and did not specifically object to the latter’s Ceaserian style of governance. The second Caliph was assassinated by his Iranian slave in 23 AH .The third Caliph was elected by a six- member Advisory Counsil appointed by the second Caliph. He intended more of his Omayyad relatives into high offices to rule over the people of Hijaz, Iraq, Misr, and other Islamic lands. His rule became unrestrained and slipshod. The resultant oppression, injustice, inequity showed utter disregard for the extent of Islamic laws. There came a flood of complaints from members of the public, which the Caliph, engrossed with his Omayyad bondmaids and the special ones of Marvan Ibn- Al Hakam, was not able to respond. On the contrary, he ordered use of violence against and harassment of, some complaints. Eventually, in 35 AH people revolted against him, besieged and fought against his men, before killing him. During the third caliphate, Muavieh’s rule in Syria was strengthened; in as much as that province became the focus of attention of the caliphate and Madineh as the seat of government remained so only in name.The first caliph was elected on the basis of consensus or judgment arrived at by most of the Sahaba. The second caliph took office on the basis of testation by the first one. The third Caliph was elected by a six- member advisory counsil the constitution of which was formulated earlier by the second caliph. The three successive Caliphates ruled over a total period of twenty-five years.The overall policy carried through by the three caliphs in the process of administering Muslims and their affairs was one of applying Ijtihad (towards identifying a Quranic laws), as well as Maslehat (expedience arising from the relevant circumstances of the time). The policy was implemented according to a caliph’s own perception or judgment. With regard to the sources of Islamic Knowledge, they sought and preferred no interpretation. With regard to the Sunnah, they relied on no written tradition but heard what was narrated by word of mouth, if any. Written words were confined to the Quranic verses and prohibited for traditions.In 12 AH, after the Yamameh battle ended with many Quranic reciters of the Quran from among the Sahaba becoming casualties, Omar Ibn Al-khatab proposed to the first Caliph that the recitations he written down in a book form as a matter of necessity, lest the Quranic verses get lost in the event of another battle taking further toll of reciters. Then, the collection and writing down of the Quranic verses in book form was decided upon. However, a similar need in the case of tradition and sayings of the holy Prophet (PBUH), second only to the Quran, and similarly endangered, was not even due attention. The ban on writing of the traditions and sayings continued, and any writing found thereof was confiscated and burnt. This led to many verbal narrations which lacked consistency and authenticity. Thus, contradictory narrations, too, came to be heard on essential rituals of Islam like Namaz or Prayers. During the aforementioned period there was hardly any organized effort or initiative to realize the Quranic and the prophetic emphasis on scientific pursuit of knowledge. Most people were engaged in one Islamic conquest after another, bringing from all sides prizes of war into Arabian Peninsula. Islamic learning exhorted by the holy prophet remained concentrated in his household with Hazrat Ali, who had been introduced by the prophet himself  as one well  

General Introduction to Islamic Faith and Practice

The purpose of this ultimate and final revelation is to enable humans both to devote themselves to God and to lead lives and construct societies that will increase their closeness to God in this world and for all eternity.  Islam combines this revelation, human intellect and free choice in the light of God’s compassion and mercy to allow people to journey through this life into the next. Carrying on the traditions of traditional Judaism and Christianity, Islamic practice encourages harmony with guidance given by God's word as being the key to salvation. The Holy Koran was collected with great care at the time of the revelation to the prophet Mohammad (AS) unlike the works of Christianity and Judaism, which cannot substantiate the same claim.  Western scholars of Islam have noted that Muslims, like Christians and Jews, emphasize the significance of correct belief. Muslims believe though that all men will be judged by their own deeds and cannot be saved on the day of judgment by the intervention of anyone save  God.

FASTING:Allah in holy Quran asserts: “ Believers! Fasting is prescribed for you, as it was prescribed for those before you, so that you may be virtuous”(2:183). And the holy prophet of Islam, Muhammad (PBUH), states in this regard: “ O, people! Allah’s month is brought to you with blessing, mercy, and forgiveness. It is a month regarded as the best of months. Its days are the best of days, its nights are the best of nights, and its hours are the best of hours. It is a month in which you are invited to be Allah’s guest, and are recipients of His affection and generosity.”Fasting is an essential, obligatory principle as prayer in Islam during Ramadan, the ninth month of the Islamic calendar, and it is heavily highlighted and highly prized in Islam. Every Muslim must fast during the month of Ramadan, which means one must abstain from all evil deeds, evil speech, and even evil thoughts that would invalidate one’s fast in this month from the call to prayer at dawn (morning Azan) until dusk. When one observes the special conditions attached to fasting, he finds it a strong means to free him from the bondage of vices and elevate his spirit. Ramadan symbolizes steadfastness, patience, perseverance, and affinity of Allah; therefore, when Ramadan arrives, the pearly gates of Allah’s mercy are opened to His servants. Because of its importance, Islamic writings have applied many interesting titles to Ramadan, such as ‘Allah’s Month’, ‘The Spring of Quran’, to name just a few.Of course, Islam does not hold it to be sufficient to abstain from food and drink to elevate his soul and reach a state of piety. Rather, it commands the fasting person to abstain from everything that conduces to commission of sin. In this month, all the members of the body must fast, not just mouth, but eye, ear, feet, hands, etc.

HOW THE TIME OF FASTING IS ASCERTAINED:As it was abovementioned, every Muslim must fast from the first of Ramadan till the beginning of Shaval, the following month. The first of Ramadan, like the first of every month, is determined when the moon is sighted, and it leads to certainty if people generally say that they have sighted the moon, or if two honest persons testify that they have perceived the moon, or if thirty days of the pervious month have been completed (the lunar month is either 29 or 30 days and not more). If the first of Ramadan is not established, and there is a shadow of doubt whether it is the last of the previous month or the first of Ramadan, it is recommended that a person fast, but without the intention of Ramadan fast, and when he gets sure that it is the first of Ramadan, he must make the solemn intention for it. Without such intention, no fast is considered valid. However, it is not necessary that one utter his intention by the word of tongue, and he can just pass it through his mind.

SAHAR: It is not obligatory, but the best practice is to wake up before the time of morning Azan (dawn) and take some nourishment in preparation for the next day’s fast. However, one must stop eating, drinking, and all those deeds invalidating fast a few minutes before the time of morning Azan. As a precaution, one should brush one’s teeth. In this regard, if one knows there is something in his teeth, which he may swallow, but he fails to remove it, his fast will be void if it is swallowed. If, while engaged in eating, one realizes that the time of morning Azan has passed, he should throw the food out of his mouth, and clean his mouth. If he swallows it deliberately, his fast is void.

THINGS INVALIDATING FASTING:Several things invalidate fasting from the dawn (morning Azan) to dusk including:1. Eating and drinking deliberately, even inhaling dirt, thick dust, and smoke to the throat. If one eats or drinks deliberately, whether it is much or little, his fast is void and necessitates atonement. However, if one eats or drinks involuntarily or due to forgetfulness, his fast is valid. 2. Sexual intercourse when it is deliberate, 3. Ejaculation or masturbation. It is necessary to avoid sexual intercourse, ejaculation, masturbation, and every kind of voluntary seminal discharge from dawn to sunset. However, the fast is not invalidated by involuntary seminal discharge, whether awake or asleep. 4. Ascribing false statements to Allah, Prophet, or Imams, i.e., if one speaks or writes that Allah or the Prophet has said so or ordered such a thing while he is aware that it is not true, his fast is void. However, if someone narrates something from Allah, the Prophet, or Imams, but later discovers that it was not true, his fast is valid. If one is not sure whether it is true or not, he’d better not narrate it. 5. Immersing the head completely in water.  6. Intentional vomiting, 7. Using liquid for an enema. A fasting person must not take liquid enema. Instilling medicine in the eyes and applying mascara is disapproved but not forbidden.  8. Remaining in the state of impurity after sexual intercourse, menstruation, or ejaculation until Morning Prayer without any special reason; in this case, one must perform Ghusl. Otherwise, he must perform Tayammum until he finds the opportunity to perform Ghusl. If one fails to do so on purpose, the fast is invalid, and if one deliberately delays the Ghusl to the extent that there remains no time left for it, and one has to perform Tayammum, and his fast is valid; and at last, 9. Injection, if taken without emergency. Nutrient injections must be avoided, but they are allowed if they are taken as medicine. Although fasting is regarded as an obligatory duty during Ramadan month, it is not permissible for any of the following cases:

1. Illness: Fasting is not valid if it would cause illness, aggravate it, intensify the pain, or delay the recovery, because illness entails harm, and causing harm is prohibited in Islam, and if a person fasts in such a condition, his fast is not valid.

2. A woman in the last stage of pregnancy: If a pregnant woman fears any kind of harm for her own health or that of her child, and even after bearing the child, if she feeds the child with her own milk, and it causes malnutrition for the child, it is better for her to refrain from fasting.

5. Traveling: If it is vital for somebody to travel during Ramadan, he can avoid fasting. Thus, if somebody travels regularly, e.g., as a driver, he must fast, or if he intends to stay far from his hometown for ten days or even more, he must continue fasting, and at last, if he starts his journey after the noon and turns back before the noon of the next day, he can fast.

IF A FAST IS MISSED:One who misses fasting a number of days during Ramadan due to traveling, illness, menstruation, or childbirth, is required to make up in equal number of the days missed. Those who are afflicted with an ailment, and have no hope of healing, or because of oldness that renders them feeble, do not have to make it up, nor do they have to offer atonement. The atonement is either emancipating a slave, or fasting for two consecutive months (60 days), and if they are not feasible, feeding 60 needy persons

FITRIEH AT THE END OF RAAMADAN:Fitrieh is the amount of money or foodstuff that a Muslim has to pay at the end of Ramadan to the needy people. Every adult Muslim who is independent with enough income to make his and his family’s two ends meet, has to pay Fitrieh (equal amount of three KGs of wheat or rice or the common food that he consumes during the year) on his behalf and all his dependants. He has to give Fitrieh irrespective of whether they are infants, children, or adult, male or female, or they are staying with him or not.

TO WHOM FITRIEH SHOULD BE GIVEN:The uses of Fitrieh are the same as the uses of Zakat (later discussed). However, it is emphasized that it should be paid to the poor among Shia Muslims. One should try to verify before paying Fitrieh that the person is really needy. It is not necessary that the poor person to whom Fitrieh is given always act according to the real percepts of Islam; however, he should not be a sinner who openly commits sins and does not pray. It is recommended that in giving Fitrieh, one should prefer one’s own needy relatives and neighbors.               

Cleanliness (TAHARAT): According to the noble prophet of Islam, Muhammad (PBUH), “Cleanliness is next to Godliness.” Islam has paid great attention to cleanliness as it is considered as a basic factor for the validity of worshipping. Like all other Islamic terms, it has both physical and spiritual aspects. It is not an exaggeration to say that no other religion has given importance to cleanliness to the extent of Islam.

·        Pagan or an atheist, one who does not believe either in Allah, or His Oneness, or the prophethood of Muhammad (PBUH), is also unclean[AYS1] . Similarly, those who deny any of the principles of Islam while they are aware that these principles are the indispensable parts [AYS2] of Islam are considered unclean in Islam. Thus, the entire body of a pagan is unclean.

In Tayammum, one must strike the palms of both hands at once on earth, sand, stone, dust that has been gathered, and then, draw the palms of his two hands across the entire forehead from the hairline to the eyebrows. After that, he must draw the palm of the left hand across the right hand and forearm, and then the palm of the right hand across the left hand and forearm.

KHUMS

            Khums is divided into two equal shares: the share of Imam and the share of Sayeds (the precedents of Muhammad (PBUH)). The share of the Imam should be paid to the living Imam, and in the period of occultation of Mahdi (PBUH), the twelfth Imam, to the most religious learned authorities of the time (Mujtahed). The share of the Imam is used for the promotion of Islam and the improvement of Muslims’ standards of lives. The other half of Khums is to be given to the needy or orphaned Sayeds who cannot afford their necessary expenditures.                 

 Hajj

1. Adulthood; pilgrimage is not obligatory for any person who has not attained adulthood. The pilgrimage, performed by a child is not considered as the obligatory Hajj in Islam, even if it was performed properly.
2. Sanity; the pilgrim should be sane, and there is no obligation on an insane person to perform Hajj, even if one’s insanity is periodic.
3. Esteta’at; and that means one has the ability to afford Hajj. Several conditions should be considered in this regard:
   1. Wealth: the pilgrim must possess sufficient money to meet the expenses of his journey to Mecca and his family while traveling, and even after the performance of Hajj. It is not necessary to borrow [AYS1] for Hajj even though one would have the means to repay it on return from the journey, but if someone donates money for the expenses of the journey, it becomes obligatory. In addition,  before setting out for Mecca, one must settle one’s Khums, Zakat, or other liabilities.  
   2. Physical Health: Hajj is not obligatory for those who are unable to travel to Hajj due to old age, ailment, weakness, etc. Health and physical ability to take the journey are the prerequisites of Hajj. In this condition, one can hire and send an agent to perform Hajj on his behalf. The hired person cannot depute another person without the permission of the person, hired him.
   3. Time: there should be sufficient time for one to make one’s journey to Mecca, stay there throughout the obligatory period, and perform the required rituals. But it is not obligatory to set out for Mecca when one does not have sufficient time.

 On approaching the 9^th night of Zil Haje, the Hajj starts formally, and the pilgrim must take 13 compulsory acts. These acts represent aspects of the prophets’ behavior at Meccah and Medina. In performing Hajj, many muslims feel a closer connection to the foundation of the faith by following in the footsteps of the great prophets Mohammad (AS) and Abrahim (AS[AYS2] ).The following acts are mandated parts of hajj.

5.      In Hajj-Ut-Tamatu, it is not permitted to make an optional Tavaf after wearing the Ihram , but that is permitted in Hajj-Ul-Ifrad.