skills/sistani-guidance/references/books/west/pages-145-156.md

# A Code of Practice for Muslims in the West

PDF pages 145 to 156. Physical PDF numbering, not inferred printed labels.

Mechanical text extraction, not a verified transcription. Read the full rule or dialogue across page boundaries and retain its footnotes.

Source characters are preserved except corrupt control glyphs, which are marked. Blank layout lines are removed. Do not silently repair other wording.

Previous block: [pages 133 to 144](pages-133-144.md).

Next block: [pages 157 to 168](pages-157-168.md).

## PDF PAGE 145

```text
..……………………………………………… ٥٤١A Code of Practice For Muslims in the West
Introduction
Each society has its own social circumstances with its own
traditions, formalities, values and customs. It is natural that the
values and customs of societies in foreign countries would
differ from those of our Muslim societies. These differences
place the Muslim living in such societies, in a constant state of
questing about what is permissible for him and what is not.
Becoming part of societies that cater for Western values
imposes upon the immigrants (from Muslim countries) the
resistance against becoming absorbed in the melting pot of the
new values, and the protection of themselves and their children
from gradually melting into it. This is bound to put upon them
extra hardship to protect themselves, their families and children
from the societies destructive influences.
```

## PDF PAGE 146

```text
..……………………………………………… ٦٤١A Code of Practice For Muslims in the West
General Rules
Rights of one’s Relatives
Maintaining ties with one’s relations (silatur rahim) is
obligatory upon Muslims, and severing those ties (qat‘ur
rahim) is one of the major sins. Since maintaining the ties is
obligatory and severing them is a major sin for which Allah has
threatened Hell-fire, the need for maintaining the ties becomes
more important in foreign lands; and observing this obligation
takes greater priority in countries where relations are few,
families break up, religious bonds erode, and material values
rule supreme.
Allah, the Almighty, has forbidden the severing of ties with
one’s relatives. He said in the Holy Book: “But if you held
command, you were sure to make mischief in the land and cut
off the ties of kinship! Those it is whom Allah has cursed so He
has made them deaf and blinded their eyes.” ( )٢٢:٧٤
Imam ‘Ali (a.s.) said, “A family that is united and whose
members support one another, Allah gives them sustenance,
even if they be sinners; a family that is divided and severs ties
with one another, Allah deprives them [from sustenance], even
if they be pious.”   )١(١
It has been narrated from Imam al-Baqir (a.s.) that: “In the
book of ‘Ali [it says], ‘There are three traits whoever possesses
them shall not die until he sees their evil consequences:
 ١Al-Kulayni, al-Usûl mina 'l-Kafi, vol.  ,٢p.  .٨٤٣
```

## PDF PAGE 147

```text
..……………………………………………… ٧٤١A Code of Practice For Muslims in the West
adultery, severing the ties with one’s relations, and a false oath
in which Allah is invoked. Indeed the good deed that expedites
reward is maintaining the ties with one’s relations. There could
be a people who are sinners, yet they maintain ties with one
another, and so their wealth increases and they have affluence.
Verily a false oath and severing of ties will destroy populated
centres.”   )٢(١
It is haram to cut the ties with one’s relation even if that person
had severed his ties [with you]. It is haram to do so, even if he
or she is negligent of salat, a drunkard, and takes some
religious injunctions lightly (for example by not observing the
hijab, etc) to the extent that there is no use in advising,
counseling or warning him or her. This prohibition is only
lifted when maintaining the ties encourages that relation to
continue in his or her immoral ways.
Our holy Prophet Muhammad (s.a.w.) said, “The best of
virtues is to maintain the ties with one who has severed it; to
give in charity to one who has deprived you [of help]; and to
forgive one who has done wrong to you.” )٣( ٢He also said, “Do
not sever the ties with your relations even if they have severed
them with you.”   )٤(٣
Probably the least of deeds that a Muslim can do (within the
realm of possibility and ease) in order to maintain the ties with
 ١Ibid, p.  .٧٤٣
 ٢An-Naraqi, Jami'u 's-Sa'adat, vol.  ,٢p.  .٠٦٢
 ٣Al-Kulayni, al-Usûl mina 'l-K?fi, vol.  ,٢p.  ;٧٤٣also see as-
Sadûq, Man La Yahdhuruhu 'l-Faqih, vol.  ,٤p.  .٧٦٢
```

## PDF PAGE 148

```text
..……………………………………………… ٨٤١A Code of Practice For Muslims in the West
his relations is to visit them and meet them; or to inquire about
their well being by enquiring even from far [via telephone,
etc].
O ur noble Prophet Muhammad (s.a.w.) said, “The good deed
that brings rewards faster [than other deeds] is maintaining the
ties with one’s relations.”  )٥(١Imam ‘Ali (a.s.) said, “Maintain
the link with your relations even by greeting. Allah, the
Almighty, says, ‘Be careful of (your duty towards) Allah by
whom you demand of one another (your rights), and (to) the
ties of relationship; surely Allah ever watches over you.’ ( ”)١:٤
  )٦(٢
Imam as-Sadiq (a.s.) said, “Maintaining the ties and charity
make the reckoning [of the Day of Judgement] simple, and
protects from the sins. Therefore, maintain the ties with your
relations and be charitable towards your brethren even by
greeting kindly and replying to the greetings.”   )٧(٣
The Parents
The most serious type of severing the ties is causing distress
(‘uqûq) to the parents whom Almighty Allah has enjoined
kindness and compassion. The Almighty says in His noble
Book, “And your Lord enjoins that you should not worship but
Him and be kind to the parents. If either or both of them reach
old age with you, say not to them (so much as) ‘ugh’ nor chide
them, and speak to them a generous word.” ( )٣٢:٧١
 ١Ibid, vol.  ,٢p.  .٢٥١
 ٢Ibid, vol.  ,٢p.  .٥٥١
 ٣Ibid, vol.  ,٢p.  .٧٥١
```

## PDF PAGE 149

```text
..……………………………………………… ٩٤١A Code of Practice For Muslims in the West
The Imam says, “The lowest kind of ‘uqûq is to say ‘ugh’. If
Allah the Almighty had known anything lower than that, He
would surely have forbidden it.”   )٨(١
Imam as-Sadiq (a.s.) said, “Anyone who looks towards his
parents with hatred, even if they had been unjust to him, Allah
shall not accept his salat.” There are many such ahadith.   )٩(٢
As opposed to the above is being kind to one’s parents which
indeed is the best means of attaining the pleasure of Almighty
Allah. He has said in the holy Qur’an: “…and lower for them
the wings of humility out of mercy, and say, ‘My Lord! Have
mercy on them as they had nourished me when I was an
infant.’” ( )٤٢:٧١
Ibrahim bin Shu‘ayb narrated that he said to Imam as-Sadiq
(a.s.), “My father has become very old and weak so much so
that we carry him [to the toilet] when need be.” He said, “If
you can help him in that, then do so, and [also] feed him with
your hand because this [service] will be a shield [against the
hell-fire] for you tomorrow [i.e., in the next world].”   )٠١(٣
Maintaining the ties with one’s mother before the father has
also been mentioned in many noble ahadith. Imam as-Sadiq
(a.s.) said, “A person came to the Prophet Muhammad (s.a.w.)
and said, ‘O Messenger of Allah! To whom should I do a good
deed?’ He replied, ‘To your mother.’ Then the person asked,
‘Then who?’ The Prophet replied, ‘Your mother.’ Then the
 ١Ibid, vol.  ,٢p.  .٨٤٣
 ٢Ibid.
 ٣Ibid, vol.  ,٢p.  .٢٦١
```

## PDF PAGE 150

```text
..……………………………………………… ٠٥١A Code of Practice For Muslims in the West
person asked, ‘Then who?’ The Prophet replied, ‘Your
mother.’ Then the person asked, ‘Then who?’ The Prophet
answered, ‘Your father.’” ( )١١(١See the question-answer section
below.)
In some ahadith the right of the eldest brother over the younger
ones has been mentioned. This right should be observed and
implemented in order to strengthen the ties of brotherhood
within the single family and to guarantee its survival as a
strong and well-knit structure if and when it goes through a
rough patch. The Prophet Muhammad (s.a.w.) said, “ The right
of the eldest brother over the younger ones is like the right of
the father over his child.”   )٢١(٢
Besides the guardian of the child or someone authorized by
him, no one is allowed to physically punish a child when he
commits a forbidden act or causes harm to others. The guardian
and someone authorized by him are allowed to discipline a
child. [However, there are limits that must be observed:] the
act of, say, hitting should be light, not agonizing, and should
not be such that it leaves bruises on the child’s skin; that it
should not exceed three hits [in one instance]; and that also
only when disciplining the child depends on corporal
punishment.
Therefore, the elder brother does not have the right to hit the
younger brother unless he is the legal guardian of the child or
 ١Ibid, vol.  ,٢p.  .٠٦١
 ٢An-Naraqi, Jami'u 's-Sa'adat, vol.  ,٢p.  .٧٦٢
```

## PDF PAGE 151

```text
..……………………………………………… ١٥١A Code of Practice For Muslims in the West
authorized by the guardian. It is not permissible at all to hit a
school pupil without the permission of his guardians or
someone authorized by the guardian. (See the question-answer
section below.)
It is not permissible to hit a baligh child in order to prevent him
from an evil act, except in accordance with the conditions of
al-amru bi ’l-ma‘rûf wa ’n-nahi ‘ani ’l-munkar (enjoining the
good and forbidding the evil) with the permission of the
religious authority. Based on obligatory precaution, a baligh
child should not be hit at all.
The Elderly
Respecting the Elders: The noble Prophet Muhammad (s.a.w.)
has asked us to respect the elderly and honour them. He said,
“One who recognizes the virtue of an elder person and honours
him for his age, Allah shall protect him from the fear of the
Day of Judgement.”  )٣١(١He also said, “One way of exalting
Allah, the Almighty, is to honour the believer with a white
beard.”   )٤١(٢
Visiting One Another
Many noble ahadith from the Prophet (s.a.w.) and the Imams
(a.s.) have emphasized the idea of visiting one another,
maintaining cordial relationship among the believers, making
 ١As-Sadûq, Thawabu 'l-A'mal wa 'Iqabu 'l-A'mal, p.  .٥٢٢
 ٢Ibid.
```

## PDF PAGE 152

```text
..……………………………………………… ٢٥١A Code of Practice For Muslims in the West
the believers happier, fulfilling their needs, visiting their sick,
participating in their funerals, and helping them in good as well
as restrained circumstances. Imam as-Sadiq (a.s.) said,
“Anyone who visits his brother [in faith] for the sake of Allah,
Almighty Allah will say, ‘You have visited Me, therefore your
reward is upon Me, and I will not be satisfied with a reward for
you less than Paradise.’”  )٥١( ١
The Imam said to Khaythamah, “Convey our greetings to those
who love us and advise them to fear Allah, and that the affluent
and strong ones among them should visit the poor and weak
ones; they should participate in their funerals and meet one
another in their homes.”  )٦١( ٢
The Neighbour
The right of the neighbour is close [in importance] to the right
of kin. A Muslim and a non-Muslim neighbour are equal in this
right because the Messenger of Allah (s.a.w.) established the
right of the non-Muslim neighbour when he said: “There are
three kinds of neighbours:  .١Some of them have three rights
[upon you]: the right of Islam, the right of neighbourhood, and
the right of relationship.  .٢Some have two rights: the right of
Islam and the right of neighbourhood.  .٣Some have just one
 ١Al-Kulayni, al-Usûl mina 'l-Kafi, vol.  ,٢p.  .٦٧١
 ٢Ibid; for more information, see the sections "Fulfilling the
Needs of Believer" (vol.  ,٢p. " ,)٢٩١Striving for Need of a
Believer" (vol.  ,٢p. " ,)٦٩١Relieving the Suffering of a
Believer" (vol.  ,٢p.  )٩٩١of al-Usûl mina 'l-K?fi of al-Kulayni.
```

## PDF PAGE 153

```text
..……………………………………………… ٣٥١A Code of Practice For Muslims in the West
right: the non-Muslim who has the right of neighbourhood.”
 )٧١(١The Prophet said, “The best neighbourly act is to be
trustworthy for those who are your neighbours.”   )٨١(٢
In the advice Imam ‘Ali gave to Imams al-Hasan and al-
Husayn after the accursed Ibn Muljim had wounded him, he
also talked about neighbours. He said, “be mindful of your
duty towards Allah regarding your neighbours because it was
the advice of your Prophet who continuously talked good about
them until we thought that he might give them a share in our
estate.”  )٩١(٣Imam as-Sadiq (a.s.) said, “Accursed, accursed is
he who harasses his neighbour.” )٠٢( ٤He also said, “One who
does not maintain good neighbourly relations with his
neighbours is not one of us.” ( )١٢(٥See the question-answer
section below.)
Among the qualities of the good believers is to emulate the
noble character of Prophet Muhammad (a.s.) whom the
Almighty has described in His Book as follows: “And you
 ١An-Nuri, Mustadraku 'l-Wasa'il ("Kitabu 'l-Hajj"), section  .٢٧
 ٢An-Naraqi, Jami'u 's-Sa'adat, vol.  ,٢p.  .٧٦٢Also see the
section on "rights of the neighbour" in al-Usûl mina 'l-Kafi, vol.
 ,٢p.  .٦٦٦
 ٣Nahju 'l-Balagha (ed. Subhi as-Salih) p.  .٢٢٤
 ٤Mustadraku 'l-Wasa'il, vol.  ,١section  .٢٧
 ٥An-Naraqi, Jami'u 's-Sa'adat, vol.  ,٢p.  .٨٦٢
```

## PDF PAGE 154

```text
..……………………………………………… ٤٥١A Code of Practice For Muslims in the West
verily are on a high level of noble character.” (٤ :٨٦- )٢٢( ١).٦
Indeed the Messenger of Allah (s.a.w.) said, “Nothing will be
placed on the scale of the Day of Judgement better than good
character.” )٣٢( ٢Once the Prophet was asked, “Who is the best
in faith among the believers?” He replied, “The best among
them in character.”   )٤٢(٣
Truthfulness
Among the qualities of good believers is truthfulness in speech
and action, and fulfilling the promise. Almighty Allah has
praised Prophet Isma‘il (a.s.) by saying: “He indeed was true
in [fulfillment of] promise and was a messenger, a prophet.”
( )٤٥:٩١The noble Prophet said, “One who believes in Allah
and the Last Day should fulfill whatever he promises.”  )٥٢( ٤
The importance of truthfulness and fulfillment of promise is
more emphasized when we realize that many non-Muslims
judge Islam by the action of Muslims. As much good a Muslim
does, he positively portrays Islam to non-Muslims through his
good conduct, and as much evil a Muslim does, he negatively
portrays Islam through his bad conduct.
 ١To know more about the noble character of the Prophet
(a.s.), see at-Tabrasi, Makarimu 'l-Akhlaq, p. ٥١ff, and the
various books of history and hadith.
 ٢An-Naraqi, Jami'u 's-Sa'adat, vol.  ,١p.  .٣٤٤
 ٣Ibid, vol.  ,٢p.  .١٣٣Also see al-Usûl mina 'l-Kafi, vol.  ,٢p.  ٩٩
and Wasa'ilu 'sh-Shi'a, vol.  ,٥١p. ٨٩١ff.
 ٤An-Naraqi, ibid. Also see al-Usûl mina 'l-Kafi, vol.  ,٢p. ٣٦٣ff.
```

## PDF PAGE 155

```text
..……………………………………………… ٥٥١A Code of Practice For Muslims in the West
Husand and Wife
Among the qualities of a good wife is refraining from
harassing, hurting, and irritating her husband. Among the
qualities of a good husband is refraining from harassing,
hurting, and irritating his wife. The Prophet (s.a.w.) said, “If a
man has a wife who harasses him, Allah will neither accept her
ritual prayer (salat) nor any of her good deeds —until she has
pleased him— even if she fasts and prays at all times,
emancipates slaves, and gives away her wealth in charity for
the sake of Allah. She will be the first to enter the Fire.” Then
he said, “And the husband has the same burden and
chastisement, if he is a harasser and unjust [in his behaviour
towards his wife].”  )٦٢( ١
Friendship with non-Muslims
A Muslim is allowed to take non-Muslims for acquaintances
and friends, to be sincere towards them and they be sincere
towards him, to help one another in fulfilling the needs of this
life. Almighty Allah has said in His noble Book: “Allah does
not forbid you in regard to those who have not made war
against you on account of (your) religion, and have not driven
you forth from your homes, that you show them kindness and
deal with them justly; surely Allah loves the doers of justice.”
( )٨:٠٦
 ١Al-Hurr al-'Amili, Wasa'ilu 'sh-Shi'a, vol.  ,٠٢p.  .٢٨Also see
'Abdu 'l-Husayn Dastghayb, adh-Dhunûbu 'l-Kabirah, vol.  ,٢p.
٦٩٢- .٧٩٢
```

## PDF PAGE 156

```text
..……………………………………………… ٦٥١A Code of Practice For Muslims in the West
When these kinds of friendship produce good results, it
guarantees that the non-Muslim friend, neighbour, or colleague
and business partner will know about the values of Islam, and
it will bring him closer to this upright religion. The Prophet
said to Imam ‘Ali, “If Allah guides through you a single person
from His servants, that is better for you than anything upon
which the Sun shines from the East to the West.” ( )٧٢(١See the
question-answer section below.)
It is permissible to greet Ahlul Kitab (the Jews and the
Christians, etc) and also the non-Ahlul Kitab on the occasions
they celebrate like the New Year, Christmas, Easter, and the
Passover.
Al-Amr bi ’l-Ma‘rûf and an-Nahi ‘ani ’l-Munkar
Enjoining good and forbidding evil are obligatory rituals,
whenever the conditions exist, on all believing men and
women. Almighty Allah has said in His noble Book: “There
should be a group among you who should be calling (people)
to the good, enjoining the good, and forbidding the evil; they
are the successful ones.” ( )٤٠١:٣He also said, “The believing
men and the believing women are helpers of one another, they
enjoin the good and forbid the evil.” ( )١٧:٩
Our noble Prophet Muhammad (s.a.w.) said, “My community
will continue to be blessed as long they enjoin the good and
forbid the evil, and help one another in good deeds. When they
do not do this, blessings will be withheld from them, and some
 ١An-Nuri, Mustadraku 'l-Wasa'il, vol.  ,٢١p.  .١٤٢
```