ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH
AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
The Holy =rophet (s.a.w.w.) said:
"There comes no night but that the angel of death calls =o the dead in the
graves and inquires what they regret for today when they =ave vividly seen (and
known) this (next life). Then the dead will say: =91Verily, we regret and envy
the believers who are in their Mosques and they are =raying while we are not;
they give alms and we do not; they fast during =amadhan but we do not; they
donate in charity what they have more than the need of =heir family members
while we do not .."
Irshad-ul-Qulub,
p. 53
RULES =EGARDING NAJAASAT
Q) =/SPAN>Ifthe
pages of the Holy Qur’an happen to become Najis, is it obligatory =o makethe
same Paak?
A)To make the script and pages of Holy Qur’an
Najis, and violate =ts sanctity, is undoubtedly Haraam, and if it becomes
Najis, it should be =ade Paak immediately with water. =/SPAN>In fact, as an obligatory
precaution, it is Haraam to make it Najis even if no =iolation of sanctity is
intended, and it is obligatory that it should be made Paak =y washing it with
water.
Q) =/SPAN>Can aMuslim sell or lend a
Najis thing to a fellow Muslim brother or sister?
A)To sell or lend a Najis thing which can be
made Paak, has no =bjection, but the buyer or the borrower must be told about
it, particularly in the =following two situations:
(i) =
That if
he is not informed, he might contravene the law of Shariah, like, if =e wants
to eat or drink it.
(ii) =
That the
buyer or borrower will pay heed to the advice.
If one knows that it will have =o effect, it will not be necessary to
tell =im.
Note: If
a borrowed object =ecomes Najis, the borrower must inform the owner, provided
the two situations =entioned above is observed.
Q) =/SPAN>If
Isee a fellow Muslim eat or drink something Najis, or pray with a Najis =ress,
isit Wajib for me to draw his attention?
A)It is
not necessary to admonish =im.
Q) =/SPAN>If
Iam invited for lunch or dinner in a Muslim house and during the meals, I
=ecomeaware that a particular food=/SPAN>servedis Najis, is it Wajib for me
to bring to the attention of other invitedguests?
A)It is not necessary for you as a guest to
inform others about =t.But if the host comes to know =uring themeals, that that
particular food served is Najis, he should inform the =uestsabout it.
Note:It
is Haraam to eat or drink or make others eat or drink something which =asbecome
Najis.
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PAPER # 10
EXEGESIS OF SURAH
BAQARAH, VERSE 213
AL-MIZAAN
By Allamah =s-Seyyid Muhammad Husayn at-Tabatabai
07]Difference
among Human Beings
(continued from last week)
This disunity =nd difference was bound to occur in society. =/SPAN>As has already been mentioned, men
were different in the build of their =odies and the bent of their minds. =/SPAN>Of course, they were all human
beings, and to a certain extent their activities and =thinking were similar. =/SPAN>But at the same time, their
feelings, character and condition were different from =ach other. That resulted in a =difference in their
ambitions, sins and goals of life, which in its turn =motivated them to
different types of actions, and finally led to the =isruption of the social system.
That disruption and disturbance made it necessary to
legislate =uch comprehensive and fundamental laws as could remove that
disturbance, =ifference and disagreement by, giving each one his due
right. Also, it was essential to make
=eople obey those laws.
Nowadays, societies use one of two methods to enforce the
=aw:
1]Compelling the people to obey laws (which are
legislated to make =ll people share in the means of livelihood and to give
everyone what could =ake him to the perfection of his life) and discarding
religious tenets like =elief in God and higher moral values. =/SPAN>Faith in God is completely
eradicated, and morality is made to follow the =rends of society. Whatever is =iked by a sizeable section of
the Community is accepted as virtue. One
day chastity is held in =igh regard, the next day it is ridiculed and
debauchery becomes the norm of the =ime.
One day truth is respected, =he next day falsity is glorified. One =ay trustworthiness, the next day
embezzlement and so on.
2]Making people obey laws by character-building and by
training =hem to respect the laws – but after removing religion and
religious teachings =rom the training programs.
The first method uses the sheer force of the rulers,
the second, =ombines force with moral teaching.
=/SPAN>Apart from the rot that sets into society as a result, both
methods are based =n ignorance and negate the reality of human existence. Man is created by Allah; his =xistence
depends on his Master; he came from Allah and to Him he will =eturn. On his departure from this =orld, his life
will continue in the next world forever and ever without =isruption. But the quality of the next =ife will depend
upon this life – how he behaved here, how he maintained his =elation with
his Creator and which characteristics he developed and which qualities =e
acquired. If a man builds =is life here
on the foundation of the rejection of the divinity, he will surely =estroy his “self”
and ruin his next =ife.
(to be
=ontinued next week, insha’Allah)
Paper # 58
ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
No Intercession for Those Who Regard
Salāt
=Unimportant
=nbsp; &=bsp; &n=sp; &nb=p;
Imam Ja’far as-Sadiq (a.s.) said:
“Our intercession is not for those who consider
the Prayers unimportant.”
“Our intercession is not for those who considered
the Prayers lightly.”
(Bihār al-Anwār
vol.3)
It is
related from the Holy Prophet (s.a.w.w.) that he =aid:
“One who considers prayers unimportant is not
from me. By Allah, he is not =rom me.
By Allah, he cannot reach near me at the Haudh
al-Kauthar.” (the cistern =n Paradise)
(Bihār al-Anwār)
Q)Kindly,
=dvise me the things on which Sajdah is allowed and the things on which Sajdah
is not allowed.
A)Turbatul Husayn
(a.s.)
is the best thing for performing Sajdah.
After it, there =re earth, stone and grass, in order of priority.
Things on
=hich Sajdah is allowed.
(a) =/SPAN>Sajdah
should =e performed on earth, and on those things which are not edible nor
worn, =nd on things which grow from earth (e.g. wood and leaves of trees).
(b) =/SPAN>It is in
=rder to perform Sajdah on things which grow from the earth, and serve as
fodder =or animals (e.g. grass, hay, etc.)
(c) =/SPAN>It is in
=rder to perform Sajdah on flowers which are not edible, and also on medical
=erbs which grow from the earth.
(d) =/SPAN>It is
allowed =o perform Sajdah on limestone and gypsum, but the recommended
precaution =s that Sajdah should not be optionally performed on baked gypsum,
lime, brick =nd baked earthenware.
(e) =/SPAN>It is
allowed =o perform Sajdah on paper, if it is manufactured from allowed sources
like =ood or grass, and also if it is made from cotton or flax. But if it is made from silk, =tc., Sajdah on
it will not persmissible.
Things on
=hich Sajdah is not allowed.
(a) =/SPAN>It is not
=ermissible to perform Sajdah on things which are used as food or dress (e.g.
wheat, =arley and cotton, etc.), or on things which are not considered to be
parts of =he earth (e.g. gold, silver, etc.).
=And in the situation of helplessness, asphalt and tar will have
preference over the non-allowable things.
(b) =/SPAN>Sajdah
should =ot be performed on the vine leave, when they are delicate and hence
=dible. Otherwise, there is no objection.
(c) =/SPAN>Performing
=ajdah on grass which is eaten in some parts of the world, but not in the rest,
=ut it is classified as edible, will not be permissible.
(d) =/SPAN>Sajdah on
raw =ruits is not allowed.
__________________________________________________________________=____________________________________
=br>
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__,_._,___
Paper # 57
ANSWERS TO QUESTIONS ASKED OBTAINED =ROM
IMAM ALI (A.S.) FOUNDATION - LONDON
THE LIAISON OFFICE OF GRAND AYATULLAH AL-SAYYID ALI
AL-SEESTANI
The Prophet (s.a.w.w.) said, "No house
has been built in Islam more beloved =n the sight of Allah
than through marriage." (Wasa'il,
vol. 14, p. =)
The Prophet (s.a.w.w.) said, "Two
Rak'ats (cycles) prayed by a married =erson is better than the night-vigil
and the fast
of a single person." (Wasa'il, Vol. 14, p.7) =o:p>
Imam Ja'far as-Sadiq (a.s.) =aid, "Two Rak'ats prayed by a married
person is better than
seventy Rak'ats prayed by a single
person." (Wasa'il,
Vol. 14, p.6)
The Prophet (s.a.w.w.) said, "If anyone likes to meet =llah in purity,
then he should meet Him with a wife."
(Wasa'il, Vol. 14, p. 25)
MUT’AH (FIXED-TIME MARRIAGE / NIKAH (PERMANENT
MARRIAGE) - continued
Supplementary Question # 3
If, under
the situation explained, "the Permanent Marriage is void
and must be performed
again", would they be considered "Na-Mahram"
to each other in the meantime and also
what is the position of "intimate contacts"
that
have taken place between the wife and the husband as a result of which
their
children were born. Would their children be considered illegitimate?
Answer
Comments of Shaykh Mustafa Jaffer
The question
thus remains – what happens to those who had failed to =erminate their Muta
before Nikah – If their Nikah was ‘invalid’, would it =ecessarily
mean that any offspring born are illegitimate???
The Fiqhi
perspective of this situation is called ‘Al Wat’u bish =hubhah’
– in which, although the Nikah has not been technically recited correctly.
It =s still considered a valid relationship. This does not, however, absolve
=he parties from reciting the Nikah again which must be done immediately.
Supplementary Question # 4
Since the
Nikah will have to be performed again, will it also be necessary to =ix a new
'MAHR"?
Answer
Yes,
mahr must be mentioned
Supplementary
Question # 5.
If after their engagement, a man and a woman entered
into a Fixed-Time =arriage (Mut'ah) after having
agreed upon the amount of Mahr, but instead of
fixing the period of Mut'ah, =hey agreed upon the validity
of their Mut'ah to remain valid until the day
their Nikah of Permanent =arriage is performed. In other words, their
contract of Mut'ah to be =erminated when the Nikah of their Permanent
Marraige is =erformed. =/SPAN>Is such a contract of Mut'ah valid?
Answer
No, it is not valid.
Comments of Shaykh Mustafa Jaffer
Such a contract is NOT valid. The time specified must
be a definite. An =ncertain end - one that may also never arise as in cases
where engagements are broken = is simply not acceptable.
__,_._,___ Paper #
56
ANSWERS
TO QUESTIONS ASKED =BTAINED FROM
IMAM ALI (A.S.) FOUNDATION - LONDON
THE =IAISON OFFICE OF GRAND AYATULLAH AL-SAYYID
ALI AL-SEESTANI
The
Holy Prophet (saww) has said, "Beware! Never belie a Scholar,
and do not come in confrontation =gainst him, do not be hostile towards him and
love him. For verily their love is the =ign of sincerity and hostility to them
is the sign of hypocrisy. Beware! Do not =nsult a Scholar. Whoever insults him
insults me and whoever insults me insults =llah and whoever insults Allah then
his path is to Hellfire. Whoever honours = Scholar, honours me. And whoever
honours me, honours Allah. And whoever =onours Allah then his path is towards
Paradise ". (Gunahaane-e-Kabeera)
MUT’AH (FIXED-TIME MARRIAGE / NIKAH (PERMANENT MARRIAGE)
If after
their engagement, the couple intending to get married =fter one year,
enter into a contract of "MUT'AH" (fixed-time marriage) for one year
but =ater
decide to
enter into a contract of "NIKAH" before the expiry of the Mut'ah
Contract, is the Nikah valid without first terminating the Mut'ah
Contract?
Answer
He can
gift her the remaining time of the temporary marriage so the muta is =ver, then
they can arrange the permanent =arriage.
Supplementary
Question # 1
In the
event the Nikah of Permanent Marriage was recited before the expiry =ate set
for Temporary Marriage and
(without first) terminating the remaining
period of Temporary Marriage, is the =ikah for Permanent Marriage valid?
Answer
No, it is not
Suppllemntary Question # 2
There are
hundreds of such cases, a number of them dating =ack
to 20 years or more, where Nikah for
Permanent Marriage was performed
when
the period of their Temporary Marriages (Mut'ah) had not ended (was =till
valid).
The reason
is purely due to ignorance of the knowledge of the relative Mas'ala.
WHAT IS
THE SOLUTION IN THE CASES DESCRIBED ABOVE?
As a
Shari'i representaive
of
Ayatullah Al-Uzama Sayyid Ali Al-Husaini Al-Seestani Dama-Dhilluhu, = look
forward to receive URGENTLY your specific guidance as to what =s
required to be done to restore
or maintain the validity
of their Permanent Marriage?
Addition
to the Question posed above:
Does the
very intention of converting from Mut'ah to Nikah by both the Bride =nd Groom AND
their agreement for the same not constitute the =orgiveness of the balance of
time in Mut'ah? Or does it have to be uttered?
Answer
The
permanent marriage is void and must be preformed again.
NOTE:
As long as the specified Mut’ah
period fixed by the two parties has not =xpired, Nikah for Permanent Marriage
cannot be performed. In other words, if
Nikah for =ermanent Marriage is performed during the specified validity period
of Fixed-Time =Marriage (Mut’ah), the Nikah for Permanent Marriage will
not be valid. =Therefore, before the Nikah for Permanent Marriage is performed,
it is =ecessary to make sure that:
(b) =
If they
previously entered into contract of Fixed-Time Marriage, the period =f their
contract has expired.
(c) =
If the
period of their =ixed-Time Marriage is
still valid and effective, then before performing the Nikah =or Permanent
Marriage, the husband should be asked to give away as gift to =is wife the
remaining period of her Fixed-Time Marriage, thus releasing her from
her obligations as =emporary wife and give her the Dowry (Mahr) fixed for Mut’ah
if he has not already =one so.
__________________________________________________________________=___________________________________________
Paper # 53
ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
The Holy
Prophet [s.a.w.w.] said: "There will come a time for people that: =hey will
not respect their scholars except for their good clothing; they will not
=earken to the Qur'an except for the pleasant voice; and they will not worship
=llah except for during the fasting month; there will be no shyness in their
=omen, no patience in their poor ones; and no prosperity for their rich ones,
they =ill not be contented with a small (portion), and they will not be
satiated =ith abundance. They will strive (only) for their stomach; their
religion is =heir money (wealth); their women are their Qiblah (direction of
worship); and =heir homes are their mosques; they run away from their scholars
just as lambs =un away from wolves.
Then,
when they become like that, the Lord will afflict them with three =onditions.
At first, He takes the prosperity from their properties. The second is that =
cruel ruler will dominate them. The third is that they will pass away from =his
world without having (true) Faith." (Waqayi'-ul-'Ayyam, p. 439)
PRAYERS OF A TRAVELLER
If a traveler who wants to stay
at a place for ten days, has determined at =he very outset, that during the
period of ten days, he will travel to =urrounding places up to the limit of
Tarakhkhus or more, and if the period of his going =nd returning is so brief,
that it cannot be considered as infringement of =is intention of staying there
for 10 days, he should offer full prayers. =BR>But if it is considered as an
infringement, then he should pray Qasr. For =xample, if he is away from that
place for a day and a night, then that prolonged =eriod will be breaking the
intention, and he will pray Qasr. But if he was =way for, say, half a day,
returning by the evening, it will not be considered as =reaking the intention.
Of course, if he travels frequently from that place, =iving an impression that
he is visiting two or more places, then he will pray =asr.
Question
put forward to Maulana Sayyid Muhammad Rizvi based on the above Ruling.
Will the
same Mas'ala be applicable, under the same situation, if a traveler =ho has
decided to stay at a place for more than ten days,
did not =etermine at the very outset,
but travels to a nearby place of more than
28 miles (return) and returns the =ame day. For example, he travels in
the morning and returns the same =vening or he travels in the afternoon and
returns at night. As I understand, he =ill be required to pray Qasr during his
traveling but will continue to pray =ull on his return of stay at a place where
he had decided to stay for more than ten =days.
Answer
given by Sayyid Muhammad Rizvi.
By
looking at the ruling, yes, if a person did not have that intention from =he
very beginning and changes his plan in between, then for the remainder =f his
stay, he will have to pray Qasr
unless
the remainder days are =0 days.
Marhum Ayatullah Al-Khoei (a.r.)
If a traveler, who wants to stay at a place
for ten days, has determined at =he very outset that, during the period of ten
days, he will go to different =ides of that place up to the limit of Tarakhkhus
or more, and if the period =f his going and return is, for example, about one
or two hours which is not =sually inconsistent with ten days' stay, he should
offer complete prayers. And =f the period is more than that, he should, as a
precautionary measure, offer =hortened as well as complete prayers, and it that
period is full day or the =arger part of it, he should offer shortened prayers.
Paper # 51
ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
The
Holy =rophet [s.a.w.w.] said: "The one who sees a wrong action done should
prohibit =t by his deed, if he is capable, of course; and if he cannot do that,
he should =rohibit it by his tongue, but if he is not able to do even that, he
may forbid =t by his heart." =/SPAN>
(Wasa'il-ush-Shi'ah,
vol. 16, p. 135)
Imam Amir
ul =u'mineen Ali [a.s.] said: "He who abandons forbidding what is wrong
theoretically =nd practically (and is indifferent while seeing vices committed)
is a =oving corpse amongst the living." (Bihar-ul-Anwar, vol. 100, p. 94)
CONGREGATIONAL
PRAYERS
Q] Kindly explain to me
the advantages obtained and reward earned, =iving both worldly and spiritual
benefits one derives, when he participates in =Congregational Prayers?
A]Marhum Allama Sayyid Saeed Akhtar Rizvi had listed 6 benefits,
=etails as under:
[please, =et us recite Sura Fateha for the benefit of his
departed soul]
(a)
ISLAMIC EQUALITY.
In the
=ongregation, rich and poor, high and low, all stand shoulder to shoulder. This destroys the haughtiness =f the rich and
creates self-respect in the poor. The
best scene of mankind’s equality comes before us in =ongregational prayer.
(b)
UNITY.
In the
=ongregational prayer, all have one intention, one language and identical
actions. All kneel together. All prostrate together. This teaches as the lesson of =he unity of
the Muslims.
(c)LOVE
AND COOPERATION.
People
meet =ith one another in the congregation.
=/SPAN>They know the problems and worries of each other and try to
help each =ther. New things are
known. Mutual love develops. Circle of friendship; is =idened. We get an opportunity to =erfect our live in
the light of others’ experiences.
While
=ffering prayer in congregation we stand in rows, follow the Imam of
Congregation and =ractice obedience to Command.
=/SPAN>This instills in us the discipline which is the essential
feature of a community’s life.
(e)
Our
Mosques =emain thriving – due to prayer in congregation. It enhances the prestige of the Muslims,
and the unity of the =uslims overawes the enemies of Islam.
(to be
=ontinued next week, insha’Allah)
([f]
=imitless Reward)
Paper # 50
ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
Imam Sadiq (a.s.) narrates:
“Whoever
did the Tasbeeh of Fatima Zahra (a.s.) before he unfolded his legs (from =he
position of sitting in obligatory prayer), Allah will forgive him and =ill make
Paradise obligatory upon him.”
“The
beads from the grave of Imam Hussein (a.s.) are counted as Tasbeeh in =he hand
of a man, even if he didn't make the Tasbeeh (i.e. he only held it). The
=asbeeh of Fatima Zahra (a.s.) after every obligatory prayer is more loved by
=llah than praying 1,000 Rak’ats every day.”
(Imam
Reza (a.s.) Network.)
PRAYERS
Q] Kindly
explain to me what does silently mean when the Mas’ala =ays that it is
obligatory for a man and a woman to recite Sura al-Hamd and the other Surah SILENTLY =n Dhuhr and Asr prayers and also =hat is the
extent of the voice that should be raised or lowered by a man in the =ajr,
Maghrib and Ishaa prayers?
A]In Salaatul Fajr, Maghrib and Ishaa (JAHR),
when reciting =he two Surahs, a man is required to raise his voice to the
extent that the =erson next to him can hear what is being recited, as in an ordinary
conversation =etween two persons, while in the third Rak’ah of Salaatul
Maghrib and the =hird and fourth Rak’ah of Salaatul Ishaa and all four
Rak’ah of Salatul Dhuhr =nd Asr (IKHFAAT) the person should hear
oneself what is being recited.
[For women,
all their prayers are performed as IKHFAAT]. =o:p>
(answered
by: Sheikh Fadhel Al-Sahlani, the U.S. representative of Ayatullah =l-Udhma
Al-Hajj Al-Sayyid Ali Husaini Al-Seestani Dama Dhilluhu)
Q] =/SPAN>Is
itrecommended or obligatory for a man to recite Surah al-Hamd and the =ther
Surahloudly while offering Fajr, Maghrib and Isha =rayers.
A]It is Wajib, but he should not raise his
voice unusually high, as =f he were shouting, and if he does so his prayers
will be void.
Q] =/SPAN>Can aperson take wages for
teaching a person the act ofprayers?
A]To take wages for teaching obligatory acts
of prayers is Haraam, =s a precaution, and taking wages for teaching Mustahab
things is permissible.
Q] =/SPAN>Can apersonin Namaz carry
=not wearing)Najis things with him?
A]Yes, it is permissible for him to carry
Najis things, like =andkerchief, key and knife.
Similarly = if he has a separate Najis dress which he is carrying, it
will not affect the =alidity of his prayers.
[Note: It does not include carrying carcass of a Mayta]
-----------------------------------------------------------------=---------------------------------------------------------------
Paper # 49
ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
No Intercession for Those Who Regard
Salāt =/I>Unimportant.
&n=sp; &nb=p; ***************************************************=******************
Imam Ja’far as-Sadiq (a.s.) said:
“Our intercession is not =or those who consider the Prayers
unimportant.”
“Our intercession is not =or those who considered the Prayers
lightly.”
The Holy Prophet (s.a.w.w.) has said:
=20
“One who considers
prayers unimportant is not from me. By Allah, he is =ot from me. By Allah,
=20 he
cannot reach near me at the Haudh al-Kauthar.”
(the cistern in =aradise)
(Bihār
al-Anwār)
GHUSL
Q) =/SPAN>Iswashing of hair obligatory
in =husl?
A) =/SPAN>Whiledoing Ghusl, one should
wash the short hair which are taken as a part of =hebody.Washing of the long
=air isnot obligatory.However, =f onemakes water reach the skin in such a way
that those long hair do not =ecome wet,the Ghusl is in order.On =he otherhand,
if it is not possible to make water reach the skin without washing =hehair one
should wash the hair so that water may reach thebody.
(a)For Ghusl it is not necessary that the body =e washeddownwards.
(b)It is not necessary to wash the body immediately after washing =he
headand the neck.There is no =arm,therefore, if there is a lapse of some time
after washing one’s head =nd neckbefore washing one’s body.=/SPAN>It
isnot necessary that one should wash one’s head, neck and body in oneinstance.
Paper # 48
QUESTIONS AND
ANSWERS OBTAINED FROM THE OFFICIAL
WEBSITE OF
AYATULLAH AL-UZMA SAYYID ALI AL-HUSAYNI =L-SEESTANI DAMA
DHILLUHU
Imam
Hasan Askari (a.s) said:
An age will approach when the
people's face would be laughing (exalting) =nd their hearts would be dark,
bleak and dirty. The Sunnah to them would be =nnovation and heresy and
innovation would be (considered) Sunnah among them and =he transgressor would
be honorable and respectable among them.
Their chiefs and lords would =e ignorant and aggressive ones. And the
religious scholars would be on the =hreshold of the aggressors and
tyrants. =/SPAN>(Mustadrak ul Wasail
vol2 pg 322.)
Question:
What are the conditions for validity of an
oath?
Answer: The conditions for validity of an oath are:
1)A person who takes an oath should be Baligh and sane, and should =o so with
free will and clear intention. Hence, an oath by a minor, an insane =erson, an
intoxicated person, or by a person who has been coerced to take an =ath, will
not be in order. Similarly, if he takes an oath involuntarily, or
unintentionally, in a state of excitement, the oath will be void. =BR>2)An
oath taken for the performance of an act
which is Haraam or Makrooh, is =ot valid. Similarly, an oath for
renouncing an act which is Wajib or =ustahab is also void. And if he takes an
oath to perform a normal or usual act, it =ill be valid, if that act has any
preference in the estimation of sensible =eople.
Similarly, if he takes an oath for renouncing a usually permissible =ct, it
will be valid if it is deemed more preferable than its performance, by =he
sensible people. In fact, in each case, his own judgment about the =references
will be enough to grant validity to the oath, even if other sensible =eople may
not concur.
3)The oath must be sworn by one of those names of the Almighty =llah which are
exclusively used for Him, (e.g. 'Allah'). And even if he swears by a =ame which
is used for other beings also, but is used so extensively for Him, =hat when
any person utters that name one is reminded of Him Alone, for =xample, if he
swears by the name Khaliq (the Creator) and Raziq (the Bestower), the =ath will
be in order.
In fact, if he uses other names or attributes of =llah, which do not remind of
Him, but give that connotation when used during =n oath, like Samee' (All
Hearing) or Baseer (All Seeing), even then the oath =ill be valid.
4)The oath should be uttered in words, but a dumb person can take =n oath by
making a sign. Similarly, if a person is unable to utter the words, =e may
write down the oath, repeating in his mind the intention for it, that =ill be a
valid oath, though as a precaution, he may confirm the oath in other =ays as
well.
5)It should be possible for him to act upon his oath. And if he was =ble to act
upon the oath when he took it, but became incapable of acting upon =t later,
the oath becomes nullified from the time he became incapable of acting =pon it,
provided that he did not incapacitate himself purposely. And the same =ule
applies if acting upon one's vow, oath, or covenant, involves unbearable
=hardship.
Question:
If a person breaks his oath, what is he
supposed to =o?
Answer: If a person takes an
oath that he will perform an act (e.g. that he will =ast) or will refrain from
doing an act (e.g. that he will not smoke), but =oes not intentionally act
according to his oath, he should give Kaffarah for it, =hich means he should
set a slave free, or should fully feed ten indigent =ersons, or
should provide them with
clothes. And if he =s not able to perform these acts, he should fast for three
consecutive days.
Paper # 46
ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
Asbaq-ibn-Nubatah has narrated
from the first Imam, Amir ul Mu'mineen Ali [a.s.], who said =he Prophet
[s.a.w.w.] said: "When Allah Almighty and Glorious sends His =rath on a
nation and does not punish (them) by it, then; their prices will go up
(expensive), their lifetimes will shorten, their merchants will not gain
=profits, their fruits will not be abundant, their streams will not =ecome
brimful, their rain will be withheld from them, and their vicious ones =ill
dominate over them." (Khisal by Saduq, vol. 2, p.360)
Note: The summary of this
tradition is that if the destructive penalty does =ot destroy such a nation,
they will be inflicted with seven afflictions =ecause of their committing sins.
Question:
Answer:
BACKBITING means “speaking ill of a believer in
his absence with the purpose of =isparaging or not, and no matter whether the
alleged shortcoming was related to his =ody, his lineage, his behaviour, his
deeds, his statements, his religion, or =is life, and other defects which are
[usually] concealed from the =eople.
Similarly, it does not matter =hether the description was done by words
or by gesture.” =o:p>
The Almighty Allah has condemned backbiting in His
Noble Book and has =escribed it such that mind and body feel abhorrence towards
it. He said, “And some of you
=hould not backbite the others: would anyone of you like to eat the flesh of
his =ead brother” No, you abhor =t.”
(49:12)
The Prophet (s.a.w.w.) said, “Be careful of
backbiting because backbiting =s worse than adultery, in that a person who
commits adultery can repent and ask forgiveness from God, and Allah can forgive
him, whereas Allah will not =orgive the backbiter until the person who at the
receiving end forgives him.” =
“AN-NAMIMAH” means sowing dissention by
statements like “So and so was saying this =nd that about you” with
the intention of damaging the relationship between the =elievers or increasing
bitterness between them.
The Messenger of Allah (s.a.w.w.) said, “Those
who spread slanderous =umours; those who divide friends are the worst people
among you.”
Imam Baqir (a.s.) said, “The Paradise is
forbidden upon the backbiters and =hose who spread slanderous rumours.
Imam Sadiq (a.s.)
said, “The =urderer, the one addicted to intoxicants and one who
spreads slanderous rumours =ill not enter Paradise.
(A Code of Practice for Muslims in the West )
Paper # 45
ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH
AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
Refraining From Sins =s Genuine Worship
“Abstaining from sins is the basis of religion.
Hence, refrain from sins in order to become the most
pious worshipper.
Adorn yourself with piety. Do not perform a single
good deed without piety.
Surely that deed is most acceptable by Allah which is
accompanied by piety,
even though it may be trifle.
As Allah says, “Allah accepts the good deeds only
from the pious =eople.” (Iddat’ud-Dai)
Hence, if you succeed in remaining away from sins,
then even if your good deeds =re paltry, they would be accepted by the Lord.
And when the Lord of the =orlds accepts a deed it cannot be termed as trifle or
paltry. =/SPAN>
Question:
Kindly, explain to me what I am required to know by
way of Sheriah before I =tart a business of my own and if there is any formula
of purchase and sale to =e pronounced?
Answer:
It is recommended for a business man to learn the
rules of daily =ransactions. In fact, if
due to ignorance =here are chances that he may contradict the laws of Sheriah,
then it is =bligatory upon him to learn.
=/SPAN>
Imam Ja’far Sadiq (a.s.) is reported to have said: =I>“A
person who wishes to engage in business should learn its rules and laws, and if
=e makes any transaction without learning them, he may suffer because of
=ntering into a void or doubtful transactions”.
There is a formula to be pronounced for purchase and
sale but it is not compulsory. If the
=ormula is not uttered at the time of transaction, but the seller hands over to
the =uyer that which he owns in exchange of the money he takes from the buyer,
the =ransaction is in order, and both of them become the owners.
Paper # 44
ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
The Holy Prophet [s.a.w.w.] said: "He who propagates
religious affairs =ithout having required competency does a disservice to the
religion rather than =erving it." (Bihar-ul-Anwar, vol. 2, p.121)
The Holy Prophet [s.a.w.w.] said: "The abandoning of
backbiting is more =aluable to Allah, Almighty and Glorious, than the
performance of ten thousand =ak'at of recommended prayers." (Bihar-ul-Anwar,
vol. 75, p. 261)
Imam Amir-ul-Mu'mineen Ali [a] said: "The most
vicious person is he who looks =or other people's defects while he overlooks
his own faults." =Tara'if-ul-Hikam, p. 176)
(continued from
last week)
HOW TO MAKE PAK A NAJIS THING WITH UNDER-KURR WATER,
KURR WATER OR RUNNING WATER.
-
CLOTH
AND CARPET.
(a) =/SPAN>A najis cloth or carpet when
immersed once in kurr or =unning water, in such a way that water reaches
all its najis parts, it becomes pak. It is not =ecessary to squeeze or wring or
press it. =/SPAN>If it becomes najis
with =rine, it must be washed twice.
(b) =/SPAN>If a najis cloth or carpet is
to be made pak with =nder-kurr water, it should be washed once
but it must be wrung or squeezed =ill the water remaining in it runs out. =/SPAN>If it becomes najis with
urine, it must be washed twice and also =queezed or wrung each time till the
water remaining in it runs out.
(c) =/SPAN>If a najis dress which has
been dyed is dipped into kurr or =unning water, it will become pak
if water reaches all its parts before =ater becomes mudhaaf with color. But if it is made pak with under-kurr
water, it =ill become pak only if mudhaaf water does not come
out at the time of =wringing or squeezing.
(d) =/SPAN>If a part of najis dress or
carpet is washed with under-kurr =ater, the parts adjacent to it where
water usually reaches will become =I>pak, when the najis part becomes
pak. It means that it is not
=ecessary to wash those sides independently, as the najis part and
=arts around it become pak together.
-
FLOOR
(a) =/SPAN>If
thefloor which is made of stone, or bricks or other hard ground, in which =ater
isnot absorbed, becomesnajis, it can be madepakwith =nder-kurrwater,
but, it is necessary that so much water is poured on it that =tbegins to
flow.And if =hat wateris not drained out, and it collects there, it should be
drawn out by a =essel orsoaked by a cloth.
Paper # 43
ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
Asbaq-ibn-Nubatah has narrated from the first Imam, Amir
ul Mu'mineen Ali [a.s.], who said =he Prophet [s.a.w.w.] said: "When Allah
Almighty and Glorious sends His =rath on a nation and does not punish (them) by
it, then; their prices will go up (expensive), their lifetimes will shorten,
their merchants will not gain =profits, their fruits will not be abundant,
their streams will not =ecome brimful, their rain will be withheld from them,
and their vicious ones =ill dominate over them." (Khisal by Saduq, vol.
2, p.360)
Note:The summary of this tradition is that if the
destructive penalty does not =estroy such a nation, they will be inflicted with
seven afflictions because of =heir committing sins.
(continued from last week)
HOW TO MAKE PAK A NAJIS THING WITH UNDER-KURR WATER,
KURR WATER OR RUNNING WATER.
2.
HAIR
(a)
If the najis
hair of head or face is washed with under-kurr =/I>water and if it is
not overgrown, it is not necessary to squeeze them for =emaining water to flow
off.
3.
FOOD
(a) If the exterior of wheat, =ice, soap, etc.
becomes najis, it becomes pak by dipping it in =I>kurr
or running water. But
=f their interior becomes najis, they will be pak if kurr or
=unning water reaches the internal parts. However,
in the case of a soap and similar objects, water does =ot reach the internal
parts at all.
Note: If one doubts whether najis water has seeped
into the interior of =oap or not, its interior will be considered =I>pak.
(b) If the outer part of =ice, meat, or any other
similar thing becomes najis, it may be placed in a =owl, etc., and then
water is poured on it once. Then
the bowl is emptied so that the object in it becomes pak. But if the =owl itself is najis, this
process must be repeated three times. At
the end, the bowl will also =ecome pak.
(c) If najis food =emains between the
teeth, and water is taken in the mouth and moved in such a =ay that it reaches
the entire najis food, the food becomes pak.
(d)
If najis sugar,
or syrup is turned into solid cubes, or granules, it =ill not become pak if =t is immersed in kurr or running
=ater.
(to
be continued next week)
– Cloth, Carpet and Floor
Paper # 42
ANSWERS TO QUESTIONS ASKED
OBTAINED FROM ISLAMIC LAWS =OOK OF
AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless otherwise indicated)
The Holy Prophet
[s.a.w.w.] said: "There will come a time for people that: =hey will not
respect their scholars except for their good clothing; they will not =earken to
the Qur'an except for the pleasant voice; and they will not worship =llah
except for during the fasting month; there will be no shyness in their =omen,
no patience in their poor ones; and no prosperity for their rich ones, they
=ill not be contented with a small (portion), and they will not be satiated
=ith abundance. They will strive (only) for their stomach; their religion is
=heir money (wealth); their women are their Qiblah (direction of worship); and
=heir homes are their mosques; they run away from their scholars just as lambs
=un away from wolves.
Then, when they become
like that, the Lord will afflict them with three =onditions. At first, He takes
the prosperity from their properties. The second is that = cruel ruler will
dominate them. The third is that they will pass away from =his world without
having (true) Faith." (Waqayi'-ul-'
(continued from
last week)
HOW TO MAKE PAK A NAJIS THING WITH UNDER-KURR WATER, KURR WATER OR RUNNING WATER.
2.
THINGS
(a) =/SPAN>If
a najis thing, after removing the najasat, =/SPAN>is
immersed once in Kurr or running water, in such a way that water reaches
all its najis =/I>parts, it becomes pak.
(b) =/SPAN>If
a thing becomes najis with najasat other than urine it can =e made pak with
under-kurr water by first removing the najasat = and then pouring under
kurr water once, allowing it to flow off.
(c) =/SPAN>When
a thing has become najis with urine, it can be made pak =/I>with under-kurr
water by pouring under-kurr water once on it, =nd as the water flows off
eliminating all the traces of urine, the thing will =ecome pak.
3.
BODY
(a) =/SPAN>If
a body becomes najis, and if the Najasat is removed in =I>Kurr or running
water, the body will become pak, except when it =ecomes najis because of
urine, for which one washing is not enough. It needs two washing.
But it is not necessary to walk in and out of water to achieve two
=ashings. If a person under water wipes the najis part with hand,
allowing water to reach there again, it =ill suffice.
(b) =/SPAN>If
a part of the najis body is washed with under-kurr water =he parts adjacent to
it where water usually reaches will become pak, when =he najis part becomes
pak. It means that it is not necessary to wash those sides =ndependently,
as the najis part and parts around it become pak together.
(to be continued next week) – Hair, Cloth, Carpet and Food.
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__,_._,___
ANSWERS TO QUESTIONS ASKED OBTAINED FROM
ISLAMIC LAWS =OOK OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA =HILLUHU
(unless =therwise indicated)
[al-Kulayni narrates] through his chains from Muhammad
ibn
‘Ajlaan
that he said: =93I heard Abu
‘Abdillah (a.s.) saying:
‘Allah had put some people to shame =ecause of their spreading [rumors], as He, the Mighty, the Great,
says: And =hen there comes to them news of security or fear, they spread
it. Therefore, take care not =o
spread [rumors]’.”
(al-Kafi).
(continued from last week)
Before making anything pak it is necessary to remove
any oily or greasy substances which would prevent water from reaching the thing
to be made pak.
1] HOW TO MAKE PAK
=/I>HOUSEHOLD UTENSIL.
(a)
The interior of a najis vessel or utensil must be washed
three =imes if less than kurr water =s
used, and as per obligatory precaution, the same will apply if kurr or =unning water
is used.
(b)
If a dog drinks any liquid from a utensil [or licks it and
something =emains in it] it should first be scrubbed with pak earth, and after
washing off =he dust, it should be washed twice with kurr water or lesser water.
(c)
If the saliva of a dog falls into the vessel, as per
obligatory precaution, =t should be scrubbed with pak earth, and after washing
off the =ust, it should be washed three times.
=/SPAN>If the mouth of a utensil which a dog has licked is narrow,
dust should be =hrown into it and after adding some quantity of water, it
should be shaken =igorously, so that the dust may reach all parts of it. Thereafter, the utensil should =e washed in
the manner mentioned above.
(d) =/SPAN>If a utensil is licked by a pig, or if it drinks any liquid
from it, or in =hich a field-mouse has died in it, then it should be washed
seven times with =unning water, kurr or under-kurr water.
(e)
If a utensil becomes najis with of alcoholic beverage, it
should be =ashed three times with kurr or under-kurr or running water.
(f)
A najis
utensil can be made pak with under-kurr water in two =ways.
(i)
The utensil
should be filled up with water and emptied three times.
(ii) =/SPAN>Some quantity of water is poured in it, and then the utensil
is vigorously =haken, so that the
water reaches all najis parts
before it is spilled. This should be
done three times.
(to be continued
next week) - Thing, cloth and =arpet.