1754. Other than the aforementioned forbidden fasts, there are other fasts which are forbidden as well, and have been mentioned in more detailed texts.
1023. It is recommended to seek forgiveness from God after reciting tasbÐÎÁt al-arba‘ah in the third and fourth rak‘ah. For example, one should say:
اَسْتَغْفِرُ اللّهَ رَبِّى وَ اَتُوبُ اِلَيْهِ ({^I seek forgiveness from Allah, my Lord, and to Him do I return. ^})
Astaghfirullaaha rabbi wa atubu ilaih
or
اَللّهُمَ اغْفِرْ لِى ({^ O! Allah! Forgive me! ^})
Allahummagh firlee
If a person doubts whether he has recited sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah, prior to bowing for rukÙ‘—regardless of whether it is while he is seeking forgiveness or after it—he should recite either sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah.
1755. The fast of the day of ‘ÀshÙrÁ is not permissible based on obligatory precaution. As for fasting on the day that a person doubts whether it is the day of ‘Arafah or the day of ‘Ðd al-aÃÎÁ, it is makrÙh to do so.
1024. If during the rukÙ‘ of the third or fourth rak‘ah, a person doubts whether or not he has recited sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah, he should dismiss his doubt. However, if he doubts prior to reaching the limits of rukÙ‘, he should stand and recite either sÙrat al-FÁtiÎah or tasbÐÎÁt al-arba‘ah.
1025. Whenever a person doubts whether he has correctly recited a verse or a word in a verse after its completion, he should dismiss his doubt, regardless of whether he has begun to recite the next part or not. However, if he entertains this doubt prior to its completion, he should attend to his doubt and repeat the word and that which is after it correctly, even if it entails repeating that which is before it. In both cases, there is no problem in repeating the verse or word to ensure its correctness, so long as it does not entail satanic whispering, in which case, repeating it is forbidden. However, to claim that such a repetition invalidates prayer is problematic, though obligatory precaution dictates that one should repeat his prayer after completing it.
1026. It is recommended for one to recite a‘Ùdhu bi Allahi min al-shayÔÁni al-rajÐm (I seek refuge in Allah from the accursed Satan) in the first rak‘ah prior to sÙrat al-FÁtiÎah.
1756. Fasting on any day of the year—other than the fasts which are forbidden or makrÙh, as mentioned earlier—is recommended. In fact, the recommendation of fasting on certain days has been emphasized, of which some are listed below:
1. The first and last Thursday of the month, and the first Wednesday that occurs after the tenth of the month. If someone fails to fast on those days, it is recommended that he fast its qaÃÁ. If he is completely unable to fast, it is recommended that he give one mudd of staple food or 12.6 nukhÙd of minted silver to a needy person.
2. The thirteenth, fourteenth and fifteenth of every month.
3. The entire month of Rajab and ShaÞbÁn, or a part of the two months, even if it be for one day.
4. The day of id of Nowruz.
5. The fourth to the ninth of ShawwÁl.
6. The twenty fifth and the twenty ninth day of Dhu al-qa‘dah.
7. The first to the ninth day (the day of ‘Arafah) of Dhu al-Îijjah. However, if owing to weakened state, a person is unable to recite the supplications of the day of ‘Arafah, then it will be makrÙh for him to fast on that day.
8. The felicitous day of ‘Ðd al-ghadÐr, the 18th of Dhu al-Îijjah.
9. The day of MubÁhilah, the 24th of Dhu al-Îijjah.
10. The first, third and seventh day of Muharram.
11. The day of the blessed birth of the holy prophet (May Allah’s Blessings be upon him and his progeny), the 17th of RabÐÞ al-Awwal
12. The 15th day of JamÁdÐ al-ØlÁ.
13. The day of the mab‘ath of the holy prophet (May Allah’s Blessings be upon him and his progeny), the 27th of Rajab.
If someone fasts a recommended fast, it is not obligatory upon him to complete it. In fact, if his brother in faith invites him to a meal, it is recommended that he accept his invitation, and break his fast during the day, even if it be after zuhr.
1027. It is recommended to recite sÙrat al-qadr in the first rak‘ah and sÙrat al-tawÎÐd in the second rak‘ah of every prayer.
1757. It is recommended for certain individuals to refrain from committing the acts which invalidate a fast, even though they are not fasting on that day. These are:
1. A traveler who commits an act which invalidates his fast while he is traveling, and then returns to his hometown before zuhr, or a place where he intends to reside for ten days.
2. A traveler who returns to his hometown after zuhr, or to a place where he intends to reside for ten days.
3. A patient who recovers from his illness after zuhr. The same applies to one who recovers before zuhr, but has already committed an act which invalidates his fast.
4. A woman who becomes purified from the blood of Îayà or nifÁs during the day.
1028. It is makrÙh to not recite sÙrat al-tawÎÐd in any of the daily prayers throughout the day.
1758. It is recommended for a person who is fasting, to offer his maghrib and ‘ishÁ’‘ prayers before breaking his fast. However, if somebody is waiting for him, or if he has a deep craving for food, to the extent that he cannot concentrate in his prayer, then it is better that he first break his fast. He should however offer the prayer in its prime time as much as is possible.
1029. It is makrÙh to recite sÙrat al-tawÎÐd in one breath.
1030. It is makrÙh to recite the sÙrah that one recites in the first rak‘ah of prayer, in the second rak‘ah, except for sÙrat al-tawÎÐd.
1031. After the qirÁÞah of every rak‘ah, one should bow to such a degree that the tips of his fingers reach his knees. This action is known as rukÙ‘. The recommended precaution is that one should be able to place his hands over his knees.
1032. There is no problem if a person bows to the degree necessary for rukÙ‘, but does not place his fingers over his knees.
1033. If a person bows in an unusual manner, for example, if he bows to his left or right side, his rukÙ is invalid, even if his hands reach his knees.
1034. It is necessary that a person bow with the intention of rukÙ. Therefore, if a person bows for another reason, such as killing an insect, it shall not be deemed rukÙ. In the event he bows for another reason, he should stand, and then bow again for rukÙ. This will not add to the pillars of prayer, and therefore will not invalidate his prayer.
1035. If a person's hands or knees are different from others’, for example, his/her arms are abnormally long, to the extent that if he bows slightly, his hands would reach his knees, or if his knees are abnormally low, to the extent that he would need to bow a great deal for his hands to reach his knees, he should bow to the normal degree.
I‘tikÁf is an act of worship. The shar‘Ðyy i‘tikÁf is comprised of a stay or residence in a mosque with the intention of attaining proximity (to Allah). The recommended precaution is that his stay should be coupled with intention of performing acts of worship, such as prayers. There is no particular time that has been prescribed for the i‘tikÁf, and it is valid during any period when fasting is also valid.
1759. The following conditions are valid in i‘tikÁf:
1. The one performing i‘tikÁf should be a sane person. The i‘tikÁf of a distinguishing child is also valid.
2. The intention of attaining proximity as it was detailed in the section on wuÃÙ.
3. Fasting. Therefore, a person whose fast is invalid, such as a traveler who does not intend to reside in a place for ten days, cannot perform i‘tikÁf.
4. It should be held in Masjid al-ÍarÁm, Masjid al-NabÐ, the Masjid of Kufa, the Masjid of Basra, or the central mosque of a city.
5. The permission of the one whose permission is legally valid. Therefore, the i‘tikÁf of a wife without the permission of her husband, in the event that it violates his right, is not valid.
6. The stay should be for a period of three days, and the two nights that occur between the three days, inside the mosque that he is performing i‘tikÁf. He may not leave the mosque, except for some necessary reasons. He may also leave the mosque to visit a sick person, to take part in a burial ceremony, or to perform the last rites for a deceased, such as the ghusl, prayer and burial.
In the cases where he is permitted to leave the mosque, he should not remain outside the mosque for a period that is more than the period required to perform that task. The obligatory precaution is that he should return to the mosque using the shortest possible route. He should also avoid sitting down outside the mosque, and in the event that he is compelled to do so, he should avoid sitting under a shade, if possible.