Who's a true Shia? Hadith 2

Imam Sadiq has said: "Once a group of people started walking
behind Amir al-Momineen . He asked them: “Who are you?” They
said: “We are your Shia”. He asked: “Why do you not have the signs
of the Shia?” They asked: “What are the signs?” He said: "Paleness due to shortage of sleep, being slim due to fasting, dried lips due to extensive praying and humbleness."(6)

___________________________
6 Mishkat ul Anwar- English edition, pg 154

General Islamic codes: Fasting

From the rulings of Grand Ayatullah Sayed Ali Hussaini Al-Seestani

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 Ramdhãn is intentionally staying in a state of janãbat 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. 

1. (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.

Among the acts that invalidate fasting in the month of Ramadhãn is for a woman to remain until true dawn in a state of ritual impurity caused by menstruation (hayz) or post-natal bleeding (nifãs) 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 janãbat 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 janãbat for his salãt. 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 Ramadhãn 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 qadhã (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 750 grams 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 23 hours 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 qadhã later on [e.g., in other seasons or] by moving to another city, it is wãjib for him to do the qadhã. If he is uable even to do the qadhã, it is obligatory on him to pay fidya in lieu of fasting.

Punishment in Barzakh for Non-Fulfillment of the Rights of Others

From rhe book of Martyr Dastaghaib Shirazi (am);
Barzakh (Purgatory)

In the Name of Allah, the Beneficent, the Merciful
It is mentioned in the book of Misbahul Harmain that in the last days
of his life, a respected personality named Shaykh Abdul Tahir Khorasani
travelled to Mecca and made a vow that as long as he was alive he
would remain there only and serve the holy house. During those days a person had a bag full of gems, jewels and money and he was looking fora reliable person who may hold it as a trust. People suggested the name of Shaykh Abdul Tahir Khorasani and said that he was one of the most reliable and honest personality in Mecca. Thus he placed his trust with
the Shaykh. After a period of time the Shaykh passed away. When the
person who had kept his bag as trust returned, he was informed that the
Shaykh was dead. When he approached the successors of the Shaykh,
they expressed grief about the matter. That man was devastated
and he was reduced to penury due to this. However he was aware of the
fact that the souls of believers arrive in Wadius Salaam and that they are
free and communicate with each other. So he prayed to the Almighty Allah
to enable him to see the deceased so that he can ask him about his
money. After a long time, when he did not get any reply from the valley
he inquired from some scholar why it was so; that he was supplicating so
much but not getting any reply from the Shaykh.

They told him that it
was possible that he might be in the place fixed for wrong doers. That is
he might be Wadi Barhut, which is in Yemen. Wadi Barhut is a dangerous
valley having horrible wells and pits etc. It is often mentioned that
extremely terrifying voices are heard in that place, in other words just as
Wadius Salaam in the neighborhood of Amirul Momineen Imam Ali (a.s.) was a
place of peace and safety for noble souls, in the same way, Wadi Barhut
was a place of stay for wicked souls.[1]
In any case, that person set out for Wadi Barhut and became engrossed
in prayer, fasting and supplications till one day he saw Shaykh Abdul
Tahir. He asked: Are you, Abdul Tahir? Yes, replied the Shaykh. But are
you not the one who served the holy shrine in Mecca? Yes, said the
Shaykh. That person asked about his bag and why the Shaykh was in
such a bad condition. The Shaykh said: Your trust is buried in such and
such corner of the house. You did not come to collect it for such a long
time, so I could not return it to you before my death. Now you may go
there and direct my survivors to restore your trust.

[1] Maad, Ayatullah Dastghaib

Cook Tasting Food While Fasting

Here are four authentic Aḥādīth that allows for a cooking person who is fasting to taste the food they are making. There is an authentic ḥadīth[1] where the Imām (عليه السلام) denies a person from tasting the food, but scholars interpret that ḥadīth as it being makrūh (undesirable) to taste the food without a reason (i.e. to check for salt, etc.).

The ḥadīth regarding a mother chewing the food for her child, if she happens to swallow it, she will have to spit three times.[2]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ الْمَرْأَةِ الصَّائِمَةِ تَطْبُخُ الْقِدْرَ فَتَذُوقُ الْمَرَقَةَ تَنْظُرُ إِلَيْهِ فَقَالَ لَا بَأْسَ قَالَ وَ سُئِلَ عَنِ الْمَرْأَةِ يَكُونُ لَهَا الصَّبِيُّ وَ هِيَ صَائِمَةٌ فَتَمْضَغُ الْخُبْزَ وَ تُطْعِمُهُ فَقَالَ لَا بَأْسَ وَ الطَّيْرَ إِنْ كَانَ لَهَا

From al-Ḥalabī from Abī `Abd Allāh that he was asked about a women cooking and she is fasting and she tastes the broth in the pot. He (عليه السلام) said: ‘No problem’. He (al-Ḥalabī) said that he (عليه السلام) was asked about a women who has a child, and she is fasting, can she chew up the bread and feed him (the child)? So he (عليه السلام) said: ‘No problem, (also is the case) for a bird she has’[3]

وَ عَنْهُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَأَلَ ابْنُ أَبِي يَعْفُورٍ أَبَا عَبْدِ اللَّهِ ع- وَ أَنَا أَسْمَعُ عَنِ الصَّائِمِ يَصُبُّ الدَّوَاءَ فِي أُذُنِهِ قَالَ نَعَمْ وَ يَذُوقُ الْمَرَقَ وَ يَزُقُّ الْفَرْخَ

From Hammād b. `Uthmān said, Ibn Abī Ya`fūr asked Abā `Abd Allāh (عليه السلام), that I heard a fasting person can pour medicine in his hears. He (عليه السلام) said, ‘Yes, and he can taste broth and he can chew for fledgling’[4]

الْحُسَيْنُ بْنُ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَا بَأْسَ أَنْ يَذُوقَ الرَّجُلُ الصَّائِمُ الْقِدْرَ

From Muḥammad b. Muslim from Abī Ja`far (عليه السلام) said, ‘There is no problem if a fasting person tastes (what is in) the pot’[5]

عَلِيُّ بْنُ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ سَأَلْتُهُ عَنِ الصَّائِمِ يَذُوقُ الشَّرَابَ وَ الطَّعَامَ يَجِدُ طَعْمَهُ فِي حَلْقِهِ قَالَ لَا يَفْعَلُ قُلْتُ فَإِنْ فَعَلَ فَمَا عَلَيْهِ قَالَ لَا شَيْ‏ءَ عَلَيْهِ وَ لَا يَعُودُ

`Alī b. Ja`far from his brother Mūsa (عليه السلام) said, ‘I asked him about a fasting person tasting the drink and food until he finds the food in his throat’. He (عليه السلام) said: ‘Do not do that’ I said: ‘And if he does (that), what is upon?’ He (عليه السلام) said: ‘There is nothing upon him, nor does he have to repeat (his fasts)’[6] 

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[1] al-Kulaynī, al-Kāfī, vol. 4, pg. 115, ḥadīth # 4; al-Majlisī said this ḥadīth is Ṣaḥīḥ (Authentic)(See: al-Majlisī, Mir’āt al-`Uqūl, vol. 16, pg. 298):

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَعِيدٍ الْأَعْرَجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الصَّائِمِ يَذُوقُ الشَّيْ‏ءَ وَ لَا يَبْلَعُهُ قَالَ لَا
From Sa`īd al-A`raj said, ‘I asked Abā `Abd Allāh about a fasting person who tastes something and does not swallow it?’ He (عليه السلام) said: ‘No’

[2] This is based off of the ḥadīth narrated by al-Mufīd in his al-Muqni`ah, ch. 38, pg. 380

[3] al-Kulaynī, al-Kāfī, vol. 4, pg. 115, ḥadīth # 4; al-Majlisī said this ḥadīth is Ḥasan (Good) (See: al-Majlisī, Mir’āt al-`Uqūl, vol. 16, pg. 297)

[4] al-Ṭūsī, Tahdīb al-Aḥkām, vol. 4, pg. 311, ḥadīth # 9; al-Majlisī said this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Majlisī, Milādh al-Akhyār, vol. 7, pg. 139)

[5] al-Ṭūsī, Tahdīb al-Aḥkām, vol. 4, pg. 311, ḥadīth # 8; al-Majlisī said this ḥadīth is Kal-Ṣaḥīḥ (Like Authentic) (See: al-Majlisī, Milādh al-Akhyār, vol. 7, pg. 139)

[6] al-Ṭūsī, Tahdīb al-Aḥkām, vol. 4, pg. 325, ḥadīth # 72; al-Majlisī said this ḥadīth is Ṣaḥīḥ (Authentic) (See: al-Majlisī, Milādh al-Akhyār, vol. 7, pg. 162)

Bibliography

al-Kulaynī. al-Kāfī. Ed. `Alī Akbar al-Ghaffārī. 3rd. 8 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1388.

al-Majlisī. Milādh al-Akhyār. 1st. 16 vols. Qum: Maktabah Ayatollah al-Mar`ashī al-Najafī, 1406.

—. Mir’āt Al-`Uqūl. 26 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1410.

al-Mufīd. al-Muqni`ah. 1st ed. 1 vols. Qum: al-Mu’tamir al-`Ālamī lil-Alfiyyah al-Shaykh al-Mufīd, 1413.

al-Ṭūsī. Tahdhīb al-Aḥkām. 4th. 10 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1407.