skills/sistani-guidance/references/books/west/pages-061-072.md

# A Code of Practice for Muslims in the West

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Previous block: [pages 49 to 60](pages-049-060.md).

Next block: [pages 73 to 84](pages-073-084.md).

## PDF PAGE 61

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..……………………………………………… ١٦A Code of Practice For Muslims in the West
Day of Judgement]. Whosoever checks his evil deeds during
this month, Allah shall withhold His anger from him on the day
he meets Him. Whosoever honours an orphan during this
month, Allah shall honour him on the day he meets Him.
Whosoever maintains, during this month, contact with his
relations, Allah will maintain His mercy for him on the day he
meets Him. Whosoever recites a verse from the Qur’an during
this month, his reward will be like one who has completed the
recitation of the Qur’an during the other months.”
Imam ‘Ali (a.s.) said, “There are some who fast but will gain
nothing from their fasting except thirst; and there are some
who pray but will gain nothing from their prayer except
tiredness.”
Imam as-Sadiq (a.s.) said, “When you fast, your ears, eyes,
hair, skin, and all your limbs should also fast.” He also said,
“Fasting is not only [abstaining] from food and drink alone.
When you fast, protect your tongue from lying; lower your
eye-glances from what Allah has forbidden [you to see]; do not
fight with one another; do not be jealous of one another; do not
backbite one another; do not abuse one another; and do not be
unjust to one another. Refrain from false accusation, lying,
fighting, suspicion, backbiting, and slandering. Be those who
look forward to the hereafter, and wait for your days, waiting
for what Allah has promised for those who have prepared to
meet Allah. You must have tranquility, sobriety, humility,
servility, and submissiveness of a slave who fears his master;
```

## PDF PAGE 62

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and be fearful [of Allah’s chastisement] as well as hopeful [in
His forgiveness].” )١( ١
 ١For these and other similar ahadith in the books of hadith and
in Mafatihu 'l-Jinan of 'Abbas al-Qummi, p. ٥٣٢- .٧٣٢
```

## PDF PAGE 63

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General Rules
It is appropriate now to explain some rules of fasting, and
append to them the specific questions and answers concerning
this important Islamic ritual.
Among the acts that invalidate fasting is intentionally eating
and drinking. So, if a person who is fasting eats or drinks by
mistake (e.g., he forgot that he was fasting) and not
intentionally, his fasting is in order and there is no penalty
upon him.
Among the acts that invalidate fasting of Ramdhan is
intentionally staying in a state of janabat until the beginning of
true dawn. So if such a person intentionally remains in that
state without performing major ablution (ghusl) until the
beginning of the true dawn in the month of Ramadhan, then it
is obligatory upon him to refrain from the forbidden things for
the remaining of the day.
(As a matter of obligatory precaution one should abstain with
the intention of “ma fidh dhimma — what is expected of him”.)
They should also make up this fast some other day [after
Ramadhan] with the intention of “ma fidh dhimma” and also
incur the penalty, based on obligatory precaution. If a person is
sick and cannot perform ghusl because of his sickness, he
should do tayammum before true dawn; thereafter, they will be
considered to be in a state of ritual purity. Thus, they will be
able to fast.
```

## PDF PAGE 64

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Among the acts that invalidate fasting in the month of
Ramadhan is for a woman to remain until true dawn in a state
of ritual impurity caused by menstruation (hayz) or post-natal
bleeding (nifas) after it had stopped and while it was possible
for her to do major ablution (ghusl). So if she stays without
ghusl till the beginning of true dawn, her situation will be the
same as that of the person in janabat as mentioned above. If
performing ghusl was not possible for her, she should take to
tayammum.
It is preferable for the fasting person not to swallow phlegm
that has reached the mouth, although it is permissible for him
to swallow it. Similarly, it is permissible for him to swallow
the saliva that has gathered in the mouth, even in large
quantities.
Discharge of semen during daytime does not invalidate the
fast; and the person should perform ghusl for janabat for his
salat. So discharge of semen [during daytime] does not
invalidate fasting.
Washing the teeth with brush and toothpaste does not
invalidate the fast as long as the person does not swallow the
saliva that has mixed with the toothpaste. However, the
lingering flavour or taste of the paste that mixes with the saliva
does not affect the fasting.
If a Muslim lives in a city that has daylight for six months and
night for six months [e.g., the northern part of Europe or
Canada], it is obligatory for him to move during the month of
```

## PDF PAGE 65

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Ramadhan to a city with ‘normal’ day and night so that he can
start fasting, if not, he should move after that month to fast as
qadha (making up the missed fast). However, if it is not
possible for him to move, then he has to pay compensation
(fidya) instead of fasting; that means giving  ٠٥٧grams of food
[rice or flour] to a poor person per day.
If a Muslim lives in a city where daylight in some seasons is
for  ٣٢hours and the night is only for one hour or vice versa, it
is still obligatory on him to fast, if he has the ability to do so.
But if he is not able to fast, the obligation is forfieted. If it is
possible for him to do qadha later on [e.g., in other seasons or]
by moving to another city, it is wajib for him to do the qadha.
If he is unable even to do the qadha, it is obligatory on him to
pay fidya in lieu of fasting.
```

## PDF PAGE 66

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Questions and Answers
Question: Some people come to a city with the intention of
residing therein for some years for a specific purpose [e.g.,
education] During this time, they do not leave their own home-
towns for good. When the specific purpose is accomplished,
they leave that city and go to wherever they like. How should
they do their salat and how should they fast [in that city]?
Answer: They shall pray fully; they can fast after having lived
in that city for a month just as they do in their own home-
towns.
Question: Is it permissible to rely on the European
observatories [i.e., non-Muslim experts] for determining the
timings of true dawn, sunrise, noon, and sunset for the whole
year, including the month of Ramadhan, knowing well that it is
scientific and very precise to the minutes and seconds?
Answer: If one is sure of the correctness of their timings, it is
permissible to act upon it. However, one should know that
there are some differences in determining the true dawn
especially in some of the cities in [northern] Europe [and
Canada]; therefore, it is necessary to ascertain that it is based
on the proper view.
Question: In some cities, the sun does not rise at all for days or
does not set at all for days or even more. How should we pray
and fast?
```

## PDF PAGE 67

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Answer: As for salat, one should, as a matter of obligatory
precaution, observe the closest place that has night and day in a
twenty-four hour period, then say salat according to its timings
with the intention of mutlaqa [i.e., just qurbatan ilal lah
without specifying whether it is ada (on time) or qadha (after
time)].
As for fasting, it is obligatory upon you to move during the
month of Ramadhan to another city where you can observe
fasting of this holy month, or move to that city after that month
to perform it qadha.
Question: Can a person who is fasting in the holy month of
Ramadhan serve food to non-Muslims?
Answer: By looking at the issue on its own merit, there is no
problem in it.
Question: Would use of a nozzle spray that facilitates
breathing invalidate the fast?
Answer: If the spray that comes out of the nozzle enters the
respiratory tract and not the passage of food and drink, it does
not invalidate fast.
Question: Does the nutrition given, intravenously invalidate
fast irrespective of whether or not it was absolutely necessary
for the patient?
Answer: In both the cases, it does not invalidate the fasting.
```

## PDF PAGE 68

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Question: Does masturbating during daytime of Ramadhan
invalidate the fast, regardless of whether or not it leads to
ejaculation? What is the penalty that should be incurred by one
who does so? What is the ruling for a woman who engages in
masturbation during daytime of Ramadhan, irrespective of
whether or not it leads to discharge?
Answer: If a person masturbates with the intention of
ejaculating and actually ejaculates, his fast is rendered invalid
and he must make it up by way of qadha as well as pay the
penalty (kaffara) which is fasting for two successive months or
feeding sixty poor people. If he masturbates with the intention
of ejaculating but does not ejaculate, he must complete the fast
with the intention of pleasing the Almighty and then do it
qadha.
If he masturbates without the intention of ejaculating and he
does not normally ejaculate, knowing that discharge is
probable and it actually happens —he has to do qadha without
the penalty. However, if such a person was confident that no
discharge would take place and it actually happens — no
qadha is required. In all these cases, there is no difference
between a man and a woman.
Question: A believer fasts but does not know that intentionally
getting into state of janabat invalidates fasting—what should
he do [when he finds out]?
Answer: It is obligatory on him to make up those fasts;
however, there is no penalty on him as long as he was
```

## PDF PAGE 69

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[erroneously] convinced that being in a state of janabat does
not invalidate fast or was unaware of that ruling.
Question: According to some jurists, a person who
intentionally invalidates his fast during the month of
Ramadhan by committing a sin has to pay all three kinds of
penalty [that is, fasting for sixty days, feeding sixty poor
people, and emancipating a slave]. What should a person
therefor do during our time when emancipating a slave is
impossible since there are virtuallyno slaves?
Answer: The penalty of emancipating a slave is waived when
it is no more possible. It should, however, be clarified that in
our view, it is not obligatory to pay all three kinds of penalty
for invalidating a fast during Ramadhan by committing a sin.
And Allah knows the best.
Question: If the new moon is sighted in the East, does it apply
to us also in the West? And if it is sighted in America, does it
apply to Europe also?
Answer: If the new moon is sighted in the East, it also applies
to the West as long as the latitude of the two locations are not
greatly further away from one another. If the new moon is
sighted in the West, it does not apply to the East unless it is
proven—even by the moon staying on the first [Western]
horizon for the length of time that is longer than the difference
between the sunset of the two locations. [For example, if the
sunset in the Eastern city was half an hour before the Western
city where the moon was sighted, and the moon stays on the
```

## PDF PAGE 70

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..……………………………………………… ٠٧A Code of Practice For Muslims in the West
horizon longer than half an hour —the Eastern city can follow
the moon sighted in the Western city.]
* * *
In Minhaju ’s-Saliheen, it says: “The new moon is proven
through the knowledge acquired by sighting or recurring
reports etc., and through credible reports of its sighting, etc.” In
ruling No.  ,٤٤٠١it says: “If the new moon is sighted in a city,
it is sufficient for other cities, provided they share the same
horizon, in the sense that the actual sighting in the first city
would necessarily be followed with the sighting in the second
city if there were no barriers like clouds, fog, mountains, etc.”
In the light of what has been quoted, the following questions
arise:
Question: Would the sighting of the new moon in cities in the
East like Iran, Ahsa’, Qatif [both in Arabia], other countries in
the Gulf, Iraq, Syria, and Lebanon necessarily be followed by
its sighting in Western countries like England, France and
Germany if there were no barriers like clouds and fog?
Answer: Yes, the sighting of the new moon in an area would
necessarily be followed —provided there were no barriers— in
places which are located to its west as long as they are not far
apart on the latitude lines.
Question: If the answer to the previous question is positive,
would the occurrence of the sighting of the new moon in the
```

## PDF PAGE 71

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..……………………………………………… ١٧A Code of Practice For Muslims in the West
view of some religious scholars in Eastern countries be a
sufficient evidence for one who is residing in Western
countries even though the sighting of the new moon did not
occur in those places for lack of clear skies?
Answer: It will not be a sufficient evidence for him or for
others. However, if the occurrence of the sighting from the
view point of those religious scholars attracts trustworthiness
in that person that the moon was actually sighted or proof was
established about the sighting without any counter proof —
even in the form of a ruling— that person can act on what he
believes is true.
Question: During certain months, it is declared that the
sighting has been proven according to some religious scholars
in some Eastern countries. This is based on the testemony of
those who have sighted the new moon. Such declarations are
usually coupled with the following facts:
The witnesses who sighted the moon and who number around
thirty, for example, are scattered in various cities such as  ٢in
Isfahan,  ٣in Qum,  ٢in Yazd,  ٤in Kuwait,  ٥in Bahrain,  ٢in
Ahsa’, and  ٦in Syria, etc.
The sky was clear in a number of cities in the West, and the
believers went out in the attempt to sight the moon; and there
was nothing preventing the sighting.
The observatories in England announced that it was impossible
to sight the new moon that evening in England except by using
```

## PDF PAGE 72

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..……………………………………………… ٢٧A Code of Practice For Muslims in the West
a telescope; and that its sighting with the naked eye would be
possible only in the following night. So, what is the ruling in
such a case? Please guide us, may Allah reward you.
Answer: The criterion is the satisfaction of the individual
himself [ ]١about the actual sighting [of the new moon] or [ ]٢
the proof of sighting without any counter claim.
In the case mentioned above, satisfaction is not normally
achieved concerning the appearance of the new moon on the
horizon in such a way that it could have been sighted by the
naked eye. On the contrary, one is satisfied that it was not
sighted and that the testimony [of sightings in the Eastern
cities] is based on illusion and error in sight. And Allah knows
the best.
```