Namaz (The Ritual Prayers)

Q1. How should one pray in a bus or a train, while on a journey when one cannot stop at a place and face the Qibla?

A. While travelling in a bus, train, or a plane, or any other vehicle one should always make an effort, as far as possible, to face the Qibla while offering Namaz. If he does not know on which side the Qibla is, then he should face that direction which according to his judgement, he feels is the direction of the Qibla. Also he should maintain facing the Qibla during the Namaz, that is if during the Namaz, the bus, train or other vehicle changes the direction of movement, then the person offering Namaz should also change the direction so as to face the Qibla at all times (of the Namaz). If he does not know, and is unable to have any idea at all about the direction of the Qibla, then he should face any direction for the Namaz. He may offer Namaz in 4 directions as a precaution (Ehtiyat).

Q2. A person while praying in congregation dozes-off for a moment which makes his Namaz void. Should he continue till the end and again offer the Namaz from the beginning or should he leave the congregation?

A. The person can leave the congregation (i.e. Jama’at) if he wishes to but if the person is praying in the first row; the person should leave without causing any disturbance.

Q3. A Muslim lady asks: Kindly tell me if I can wear such clothing in Namaz through which the body is visible from outside in the absence of any Na-mahram? Is it necessary to cover oneself for Namaz even if any Na-mahram is not present?

A. The body must not be visible through the covering, even if the woman is alone and without any onlooker. It is obligatory that she covers herself with a clothing such that her body is completely covered-except her face, her hands (i.e. the palms and fingers of it) and the feet from the ankles to the toes.

Q4. A person joins the congregational prayers in the first Rak’at of Namaz by saying Takbeeratul Ehram and directly goes into Sajdah. Is it valid to do so?

A. The person’s Namaz will be void because one cannot enter the Jama’at Namaz with Sajdah. One can enter with Qunoot or Ruku. Except in the last raka’t of Namaz, where the person who goes directly into Sajdah will stand up again and continue his Namaz without saying any Takbeer. This will be considered as his first Raka’t of Namaz.

Q5. Will a person’s Namaz be valid if he does not say the Tasbihaat-e-Arba’a in the third and fourth Raka’t of Jama’at Namaz?

A. If the person intentionally does not say it, his Namaz will be void but it will be valid if he forgets reciting the Tasbihaat-e-Arba’a.

Q6. Would Namaz become ‘baatil’ (i.e. void) if a person recites intentionally loudly what is supposed to be read quietly, such as 2 Surahs of Namaz-e-Zohrayn, while praying individually?

A. Yes, Namaz would become baatil (void) if the person recites loudly the 2 Surahs intentionally. Only the phrase ‘Bismillah’ can be read aloud at all times. But if it is done out of forgetfulness or ignorance, the prayer will be valid.

Q7. What are the virtues of offering prayers in congregation?

A. Offering Namaz-e-Jama’at carries great reward, especially morning and evening prayers. It has been narrated by Ahlul Bayt (a.s.) that if 10 people form a congregation, all the angels joined together cannot write the complete reward which Allah Ta’ala bestows on the congregation.

Q8. A person sleeps late in the night knowing fully that he will not be able to get up for morning prayers. Would it be permissible for him to sleep?

A. If the person intentionally remains awake, unnecessarily, for instance, by watching a TV programme or movie, it will not be permissible for him to go to sleep when it is certain that his sleeping will make him miss the morning prayers. Since it is haram to deliberately forego the Namaz. Even remaining awake till late in the night will not be permissible for such a person.

Q9. Would it be correct to pray for one’s wishes while crying for Imam Husain (a.s.)?

A. While crying, the heart is expressing one’s humaneness, thus, taking a person nearer to Allah, so it is appropriate to pray for wishes while crying. The best prayer would be praying for the earliest re-appearance of Imam-e-Zaman (a.s.) for avenging the blood of Imam Husain (a.s.) and that of the martyrs of Karbala.

Q10. Would Namaz be considered valid where the person’s long hair prevents the forehead from contacting the place of prostration?

A. In such a case, the sajdah is not correct and Namaz would be considered void. The forehead must touch the place of prostration. If hair or cap comes in between, the person should remove the hair or cap while prostrating. Hair which prevents correct prostration should be shortened.

Q11. A person joins the congregational prayers, when the congregation is standing for the 3rd or 4th Rak’at, and intentionally goes into Ruku’ with them without reciting Surah Al-Hamd. Will his Namaz be considered valid?

A. The Namaz will be baatil (void). If the person doesn’t recite Surah Al-Hamd unintentionally and completes his Namaz, it would be valid. Without completing the Surah Al-Hamd, the person should not join the congregation even if he were to lag behind.

Q12. Will Namaz be considered valid where a woman keeps her hands on her breast in the standing position?

A. Only the women are permitted to keep their hands on their breasts in the standing position of Namaz. Hands should not be crossed but placed separately. It is one of the recommended acts (Mustahabbat) of Namaz for women.

Q13. Is it correct to bend the toes of the feet during the prostration (Sajdah) of Namaz?

A. Bending the toes completely during prostration would make the Namaz void. The correct method is to touch the tips or the sides of the toes.

Q14. Can a person bypass a mosque at the time of Namaz to go to another mosque?

A. If it does not constitute an insult or disrespect, the person can go to another mosque. In case of congregation commencing Namaz, it is greatly recommended that he should not leave the place. Similarly, during congregational prayer, one should not offer Namaz separately (Furada).

Q15. During time of Namaz-e-Zohrayn (noon prayers), a person goes out of town on a journey. There is still time left for Namaz-e-Zohrayn. Will he offer Namaz-e-Qasr or complete Namaz?

A. The person should pray Qasr. In the event that the prayer time passes and his Namaz was missed during its time at home, even if he goes out of town, he shall offer complete Qaza Namaz. When the person returns from a journey, he will offer the Qaza Namaz of the journey as Qasr. People are not permitted to make their Namaz Qaza on any journey or otherwise.

Q16. Will it become incumbent upon a person to offer Namaz-e-Aayat when he receives the news of sun or moon eclipses observed at places sharing the same day and night with one’s village or city?

A. No the condition for Namaz-e-Aayat is that it should be offered at the place where the eclipse has been sighted.

Q17. During Namaz, the child picks up the ‘Muhr’ (the clay-tablet used for resting the forehead in prostration) and walks away. What should the person do?

A. If the place of prostration is made of pure stone or covered by a straw-mat, the person can do Sajadah on it. If there is a carpet made of wool, cotton or plastic, the person cannot do Sajdah on them. In the latter case, the person should search in his pocket for a piece of wood or paper. In case it is not available, the person can do Sajdah on a part of his sleeve or clothes that he is wearing. Ultimately if that too is not feasible, the person should do Sajdah on the back of his one hand or the thumb-nails of his hands.

Q18. Under what circumstances can a Muslim discontinue his Namaz?

A. The person can discontinue his Namaz if his life or another person’s life is in danger. Also if one realizes that Wuzu had not been done and when there is time, discontinuation can take place. In the case that a person realizes that his clothes are unclean (Najis), if one can remove it such that the necessary condition is observed, the person should remove it. However, if a woman recalls that her clothes are Najis and she cannot remove it, she should discontinue her Namaz.

Q19. Would Namaz be valid where a person intentionally does not recite the 3 takbeers at the end of Namaz?

A. Yes, even intentionally not reciting the 3 takbeers at the end of Namaz will not affect the Namaz. The Namaz will be considered valid since it is not part of Namaz. Namaz ends with Salam (salutations). The 3 takbeers are like ‘Ta’qeeb’ (the prayers recited after the Namaz).

Q20. Can you say a Dua in Qunoot other than in Arabic (i.e. in your own words) in a Wajib (obligatory) Namaz?

A. In a Wajib (obligatory) Namaz one can say Dua in Qunoot. He can ask Allah Ta’ala anything in his own language.

Q21. A Mu’min learns that the direction of Qibla which he is facing for offering the Namaz for the last three years was not the correct one. What should he do?

A. If the Mu’min investigated properly and later he learnt that it is incorrect his prayer would be valid. If the true Qibla is not more than 90 degrees away then his Namaz would be valid. Otherwise, he will have to offer the Qaza (Remedy) of it again.

Q22. Is it required for a woman to recite Fajr, Maghrib and Isha prayers loudly?

A. No, it is not compulsory like it is for men but she can, if she is sure no “Namahram” (one other than a close relative) is likely to hear her voice.

Q23. Can a woman offer Namaz standing ahead of men?

A. Namaz is not invalidated, but it is better if she offers behind the men.

Q24. Can one recite Salawat or Isteghfar in any part of Wajib (obligatory) Namaz?

A. Yes. One can recite and later continue with the Namaz.

Q25. Is it wrong to pray in the dark?

A. It is not wrong. It may help increase one’s concentration. Or one may not like to disturb others while performing night prayers. If it helps one to have greater attention and sincerity during Namaz, it may even be preferable. Yet, it is not Mustahab to pray in the dark.

Q26. Can a Mo’min, whose house is near the mosque, pray at home?

A. Except out of necessity and emergency, the Mo’min should offer all his Namaz at the mosque. If a thing is worth Rs. 50, would you sell it for Re. 1? At home, there is Sawaab of only one Namaz but the Namaz offered in the mosque carries 100 times more Sawaab. According to a Riwayat, there is no Namaz in the neighbourhood of a mosque but inside it.

Q27. How should a businessman offer his Namaz & fasting when he regularly makes trips outside where he cannot stay for 10 days?

A. If the businessman goes now & then, on a regular or irregular basis, he will offer complete (Tamaam) Namaz & observe his Wajib (obligatory) fasting.

Q28. Can one offer Namaz while travelling in a lorry?

A. One cannot offer Namaz while travelling in a lorry, train or any vehicle since it is necessary that the people of prostration should be static. Only when the situation is such that, throughout the journey there is no possibility of the vehicle stopping and the time of Namaz is bound to lapse before the vehicle stops at a place, one can offer the Namaz in the vehicle.

Q29. Is it permissible to play taped Azaan even though persons may be present who can give the prayer-call?

A. It is permissible provided it is played at the right time of prayer.

Q30. Will Namaz be considered valid where the person doing prostration has long toe-nails touching the floor?

A. Namaz will not be valid if only the toe-nails touch the floor in prostration and not the toes. A true Muslim should not be careless about personal hygiene such that his nails remain uncut for so long.

Q31. Is it permitted to place one’s forehead during Sajdah on written paper?

A. In the absence of proper material for Sajdah, one can use written or printed paper, provided, the paper is not painted or coloured, because that makes a layer on the paper.

Q32. Can a person wear a gold-plated watch during Namaz?

A. Men are not allowed to wear anything of gold or gold plated, not only during prayers, but at all times. This rule does not apply to women.

Q33. Can a person wear a belt or watchstrap made from snake-skin?

A. Namaz will be rendered invalid. Even one hair of an animal which is not edible, is not allowed to be carried during prayer.

Q34. How does one know that the time of Maghrib Namaz has arrived?

A. A redness appears on the eastern horizon after sunset and it is followed by darkness. When this redness disappears in the sky over one’s head, then it indicates the beginning time for the Maghrib Namaz.

Q35. What should one do in case of discovering seminal discharge in the morning and there being insufficient time for taking a bath for morning prayers?

A. When the time left for a prayer is so little that after having ghusl (bath), the whole prayer cannot be finished in time, the person should perform tayammum and then offer his prayers. And the person will offer his later prayers after having ghusl (bath).

Q36. Some people pray very fast. They don’t even get up after Ruku and go to Sajdah immediately. Is the Namaz right or not?

A. After “Ruku” it is “Wajib (obligatory) “to stand up before going to Sajdah. It is wrong to go to Sajdah before one stands up straight after Ruku. The Namaz will be considered as (baatil).

Five things are compulsory (wajib) for ruku:

(1) To bow upto the extent that your finger tips touch the knees.

(2) To recite “Subhana rabbial azeemay wa bay hamde” once or 3 times “subhaanallah” i.e. “zikr-e-ruku”. This can also be any other “zikr”.

(3) To remain steady, and stationary in the bowing position whilst reciting the “zikr-e-ruku”.

(4) Standing up completely from ruku.

(5) Standing steadily for a moment before going for sajdah.

Hence for those who do not stand before going to sajdah will miss two wajib (obligatory) no. 4 and no. 5.

Q37. Is it wajib (obligatory) to recite Salawaat when one hears the name of Mohammad (s.a.w.a.) during wajib (obligatory) or sunnat (recommended) Namaz?

A. It is “mustahab” (recommended) to recite Salawaat whenever you hear Mohammad (s.a.w.a.)’s name or whenever any one gives a call even during wajib (obligatory) Namaz. Hence one should recite Salawaat and then continue the Namaz from where he stopped.

Q38. If someone prays “furada” (separately) in a jamaat Namaz (congregation). What is the position of Namaz for those in the Jamaat?

A. There is no harm at all for those in the Jamaat Namaz. If two persons adjoining each other are praying “Furada” then they will separate two parts of the line of Jamaat. But if two people adjoining each other are in the first line of the Jamaat then those who are praying away from the Pesh Namaz (person leading the prayer) will be separated from the Imaam’s Jamaat. Those who pray in the second or third lines or further, their Namaz is not effected even if any number of people pray furada because their connection is not broken with the Jamaat. Travellers when praying “Qasr” Namaz generally leave after praying two rakats; it has no effect on the Jamaat Namaz of others in the congregation. If however you are sure that you have been separated from the Jamaat then you will recite Al-hamd & the next Surah.

Q39. Where should one be looking during the Namaz?

A. In qiyam (standing), look at the place of prostration; in ruku between the two feet, while prostrating, between the two palms and during tashahhud, between the two folded knees. Looking around would make Namaz void.

Q40. Would Namaz be valid where the clothes worn by the person has been bought from money who’s Khums has not been paid?

A. If clothes have been bought by money on which Khums is due and it is not paid, Namaz is void and unlawful. But if the clothes are bought before the date of paying Khums is due, one can perform Namaz with them.

Q41. Can a person on whom ghusl (bath) ‘Mass-e-Mayyat’ (for touching the corpse) is incumbent, offer his daily prayers with Wuzu alone?

A. He cannot offer Namaz before performing ghusl (bath) “Mass-e-Mayyat”. It is obligatory to perform ghusl (bath) when a person touches a corpse, after it has become cold and before it has been given the “Ghusl-e-Mayyat”.

Q42. When we say “Aameen” at the end of supplications (Dua), why can’t we say after Surah al-Hamd in congregational prayers?

A. To say “aameen” (May He will it) at the end of yours or another person’s supplication is appropriate. But in a congregational prayer, if it is said intentionally as part of the Namaz, the Namaz will become void since it is an innovation (Bid’at). Imam Mohammad al Baqir (a.s.) said in a tradition: “Do not say after qira’at (Ameen). You may say if you want Alhamdo Lillah Rabbil Aalameen”. Another tradition from Imam Ja’far as-Sadiq (a.s.) is that when one mo’min asked him: “Shall I say after Al-Hamd (Ameen)?” Imam (a.s.) said: “No”. Both these Riwayats and others also are mentioned in the famous book Wasail al-Shia of al-Hur Al-Aameli. The reason of not allowing Ameen in Namaaaz is clear from other Riwayat in which Imam Sadiq (a.s.) said: “Indeed Christians used to say (Ameen)”. It has been recommended to say “Alhamdo-lillahe-Rabbil-Aalameen”. You may say “Aameen” at the end of ‘Qunoot’ (praying with raised hands in the second Rak’at) but not after Surah Al-Hamd.

Q43. What should a person do who does not know whether the Namaz he missed on a journey should be offered completely or halved (Qasr)?

A. If the person had stayed for 9, or less than 9 days, he will offer all the 4 ra’kat Namaz in half. And if the person has stayed for 10, or more than 10 days, he will offer complete Namaz for all the days plus 9 days of Qasr Namaz.

Q44. Is it necessary that there should be a curtain between a Namahram (one other than a close relative) male and female while performing Namaz?

A. It is not necessary. When people go for Hajj or to any of the shrines of Ahlul Bayt (a.s.), they do not see any strict segregation. It is done only to avoid the chances of sin which arises from inter-mingling. For the same reason, it is better that in an open room or hall, men should pray ahead and women behind.

Q45. Is it necessary that while saying Takbeeratul Ehram or wherever “Allaho Akbar” is said in the Namaz, one should raise both hands?

A. It is mustahab (recommended) to raise both hands while saying “Allaho Akbar” during Namaz. But it is not Wajib (obligatory). There are two ways of doing it. (1) By making the thumbs of both hands reach upto the ears, and (2) up to the neck.

Q46. Can a person suffering from “Burs” (leucoderma) lead a congregational prayer?

A. The person suffering from “Burs” can be Imaam-e-Jama’at (congregational leader). Only diseases which affect mobility of the body and cause recurrent urinary or stomach disorders can prevent a person from leading congregational prayers.

Q47. Can one offer Namaz behind a person who is praying a “Mustahab” (recommended) Namaz?

A. No. The Namaz of both the Imam (the leader) and Ma’mun (the follower) should be of obligatory nature.

Q48. In Namaz can a person change Niyyat? If he is praying Zohr Namaz and suddenly remembers in the First Rak’at or 2nd Rak’at that his Namaz-e-Subh was Qaza, so can he change his Niyyat from Zohr to Subh Namaz? If yes, then how is it possible? I think Niyyat is Rukn of Namaz and if one adds or subtracts Rukn knowingly or unknowingly, his Namaz is invalid, please elaborate the matter.

A. In this case his Niyyat of Namaz will not be disturbed, which means he is not actually cancelling his Niyyat of praying Namaz. The only change is the name of Namaz will change. The original niyyat of praying Namaz still holds good. The example you have mentioned is one of the examples in which you can change the Niyyat of Namaz. Since you know that Namaz-e-Subh was Qaza on you, you can change the Niyyat. Thereafter you can pray the Namaz of the time itself.

Q49. It is permissible to do Sajdah (prostration) on paper but not on glass, although both are not natural elements and tempered by fire. Why this difference?

A. Although both are manufactured items, Islam has permitted us to do Sajdah on paper, as well as pure sand, natural stone or wood, leaf but not on glass. We have a “nass” (clear verdict) regarding paper’s permissibility from Ahlul Bayt (a.s.), narrated from Holy Prophet (s.a.w.a.). One reason could be that paper to a large extent, retains the nature of its origin that is wood and leaves. Metals like silver, gold, copper etc. are also not permissible for sajdah.

Q50. Will the traveller offer complete or halved prayers in the course of the journey in which the person has intention of staying for 10 days upon reaching the destination?

A. The traveller will offer “Qasr” (halved) prayers in the course of the journey, and when he reaches the place where he intends to stay for 10 days or more, his Namaz will be complete.

Q51. What should be the correct distance between the two feet while standing for prayers?

A. It is recommended to have the gap between the two feet equivalent to one span of one’s hand. It is permissible if the gap is more or less.

Q52. Should a congregational Namaz or a person praying individually abandon Namaz if it starts raining?

A. The person or a congregation cannot abandon the Namaz. Rain is not fire such that it endangers life. The Namaz should be completed under the rainy conditions.

Q53. Can one offer one’s Namaz separately at the time of commencement of congregational prayers since the head of the congregation is not a just person?

A. The person cannot offer his Namaz separately during the congregational prayers. It can be performed after the congregational prayer concludes. The person in such a situation should perform his Namaz in the congregation with the intention of furada (individual) prayer.

Q54. What should a person do if he mistakenly completes Namaz-e-Maghrib by reciting salaam after the 2nd rak’at?

A. If the person remembers his mistake after reciting the salaam, he should get up and complete the Namaz. He should then do 2 Sajadah-e-Sahw.

Q55. Is it necessary to wear a cap while performing the Namaz?

A. There is increased sawab (reward) for the one praying. Although wearing an Ammama (turban) is better, there is nothing wrong if the person does not cover his head while praying. It is not obligatory.

Q56. Is it permissible to use a sajdagah for prostration, which has some inscription or verses of the Holy Qur’an or writing or the outline of a mosque on it?

A. Yes. It is permissible.

Q57. If a person either on expedition or on service resides in a region such as North or South Pole, where more than 24 hours is either day or night, how can one perform fasting or Namaz in such a region?

A. For one who lives in a Polar region, it is obligatory on the person to migrate to a place where one can easily observe fasting and offer prayers.

If possible, the person may follow the time-table of the nearest region having normal days and nights. Otherwise, on the basis of precaution, the person should offer daily prayers five times in every 24 hours and observe fast consecutively for twelve-hour durations every twenty-four hours, for 30 days in a year.

Q58. Is it permissible to join a congregational prayer being lead by an Imam-e-Jama’at of the Zaidiya sect?

A. Yes, provided your intention (niyyat) should be that you are reciting this prayer individually (furadah), and the recitation of Surah “Al-Fateha” followed by another Surah is obligatory (wajib (obligatory)).

Q59. After doing Ghusl-e-Jumah, is it necessary to offer Namaz-e-Jumah, before performing acts, which require Wuzu?

A. It is not necessary to offer Namaz-e-Jumah before performing acts, which require Wuzu. The person can for instance, offer Namaz before Namaz-e-Jumah after doing Ghusl-e-Jumah.

Q60. Can a person who has offered his Friday prayers also offer his Zohr Namaz in congregation?

A. The person can offer his Zohr Namaz in congregation with the intention of seeking Allah’s Pleasure (Qurbatan Elallaah).

Q61. It is not necessary to touch the toes on bare ground while prostrating in Namaz. So why can’t a person wear shoes in Namaz when he is permitted to wear socks and stand on a covered ground?

A. There are shoes whose front portions are not covered, allowing the big toes to touch the floor, which can be worn during Namaz. Other than this, it is not permissible to wear other types of shoes during Namaz. One probable reason could be that removing footwear is considered to be a sign of humility, which is one of the main parts of submission before one’s Creator, Nourisher and Sustainer.

Q62. Would Namaz be valid, where the person does not recite “Allaho Akbar’ other than the ‘Takbeeratul Ehraam’?

A. The Namaz is valid. Except ‘Takbeeratul Ehraam’, which is obligatory, all other ‘Takbeer’ (recitation of ‘Allaho Akbar’) are only recommendatory in nature.

Q63. Is it permissible to offer complete Namaz or qasr Namaz anywhere inside the cities of Makkah and Medina if one’s stay is for less than ten days?

A. It is permissible.

Q64. During Friday prayer’s sermons, can one recite supplications or Namaz?

A. It is not permissible to offer Namaz during the course of the sermons of Friday prayer. It is Ehtiyat to listen to the sermons with care.

Q65. If the Pesh Namaz (leader of a congregational prayer) becomes ill and cannot continue the Namaz, what should be done?

A. One believer from the congregation, who has all the qualifications of leading the congregational prayer, should step forward and continue the Namaz. If the life of the leader of the congregational prayer is in danger, Namaz can be left incomplete to take care of him. Depending on the need, if, however, one person can take care of him, it would be haram for others to abandon the Namaz.

Q66. How many people are necessary to offer Namaz in congregation (including the pesh Namaz) for: a) daily Namaz, b) Namaz during unusual natural events, c) Namaz for the dead and d) Friday prayers?

A. For Friday prayers if five persons (including the Pesh Namaz) are present congregation would be valid. For offering other congregational prayers, it would be sufficient if at least two persons (including the Pesh Namaz) are present.

Q67. Is it necessary to know all the rules about tackling doubts during Namaz for a person who offers his Namaz individually?

A. It is Wajib (obligatory) (necessary) for a person to know all the rules about Namaz if he offers it individually, especially those, which are absolutely necessary.

Q68. Would Namaz be valid if the person while prostrating does not bring all the seven parts of his body to rest on the ground?

A. If the person intentionally does not rest all the seven parts on the ground, his Namaz will be invalid. But if it is done out of physical compulsions, it would be okay.

Q69. Is it permissible to raise one’s voice while saying “Allaho Akbar” or make a sign with one’s hand during Namaz to draw somebody’s attention to something?

A. If making a sign with one’s hand does not change the form of prayers and if “Allaho Akbar” is uttered with the object of recitation, and simultaneously the voice is raised in order to draw another person’s attention to something, there is no harm in it. However, if a person utters a word, consisting of one or more letter like “Oh” intentionally, though it may carry no meaning, his prayers will become void. Although, there is no harm in coughing, belching or sighing during prayers.

Q70. Can one recite Surah Al-Hamd instead of Tasbihaat-e-Arba in the third and fourth units (Rak’ats) of Namaz?

A. It is permissible and on the basis of obligatory precaution, it’s “Bismillah” should be recited in a low voice.

Q71. Is Friday prayer obligatory for women and old men?

A. Friday prayer is not obligatory for old, sick and blind men, women, travellers and those staying more than 11 kms. away from the nearest place where Friday prayers are being held.

Q72. Is it permissible to offer Namaz on a sloping land?

A. If the place, where the forehead of the person offering Namaz is rested is higher than four joined fingers, from the place of his toes, his Namaz is void. On the basis of precaution, even if it is done by mistake, the person should offer the prayers again after completing it.

Q73. Can Eid prayers be offered individually?

A. Yes. During the present times, when the Holy Imam (a.s.) is in occultation, Eid prayers are recommended and can be offered individually.

Q74. How should a woman lead a congregation of women in prayers?

A. If the Imam (the congregational leader) and the followers are both women, the obligatory precaution is that all of them should stand in a row and the Imam should not stand ahead of others.

Q75. Can a woman be hired to offer lapsed prayers of a dead man?

A. A woman can be hired to offer lapsed prayers of a dead man and in the matter of offering prayers loudly or in low voice, she should act according to her own obligation.

Q76. Can a person recite Surah al-Hamd and Surah in a congregational prayer?

A. It is necessary for a follower in a congregational prayer to recite all the things of the prayers himself, except Surah al-Hamd and Surah. In the first and second unit of midday and afternoon prayers, it is recommended that the follower should utter some recital (e.g. Subhanallah) And if he does not hear the voice of the Imam in the first and second unit of the dawn, dusk and night prayers, it is recommended that he should recite Surah Hamd and Surah in a low voice. But if he recites them loudly by mistake there is no harm in it.

Q77. Offering congregational prayers is a highly recommended act but showing-off one’s piety is a major sin. So am I not justified in abstaining from congregational prayers because of fear of committing ‘Riya’ (simulation)?

A. If a person intends to attend a congregational prayer for the sake of Allah and does so, he need not suspect his own intention and deprive himself of the unlimited rewards of congregational prayers.

In the first place, the possibility of simulation does not invalidate prayer. Moreover, this kind of fear is one of the devices of Satan aimed at restraining a believer from virtuous deeds.

Q78. Is it true that a traveller cannot shorten his prayers if he undertakes the journey against the wishes of his parents?

A. If the travelling is obligatory (e.g. fulfilling a permissible promise or pilgrimage to Makkah) the objection of the parents is not relevant and the prayers should be shortened on the journey. But if the travelling is not obligatory and the person is performing an unlawful act, hence he/she should offer complete prayers on the journey.

Q79. How should a person, whose forehead is covered by a wound, offer prayers?

A. If there is a sore or something on the forehead of a person he should, if possible, offer prostration on the healthy part of his forehead. And if this is not possible he should dig the earth and place the sore in the cavity and as much of the healthy part of his forehead on the earth as is sufficient for prostration. If the sore or would has covered the entire forehead, he should on the basis of precaution perform prostration with one of the two sides of forehead and chin.

Q80. Non Shia Muslims assert that turning one’s back to the Qibla and speaking during Namaz (prayer) is allowed on the basis of narratives in “Sahih” of Bukhari and Muslim, wherein Abu Hurayra relates how Zolyadain (Adb-o-Amr ibn Nazlah) reminded the Holy Prophet (s.a.w.a.) when he forgot that it was a three or four rak’at (unit) prayer and moved away after completing two rak’at. Is this narrative authentic?

A. The Litmus-test of a narrative’s authenticity is that it should be in harmony with Qur’an’s directives. And Allah informs us that the Holy Prophet (s.a.w.a.) was safeguarded from forgetfulness: “We will make you recite so you shall not forget”.[1] When Allah affirms that the Holy Prophet (s.a.w.a.) is not forgetful, then we reject the works of all those who say to the contrary. Next, history informs us that Zolyadain was martyred in the second year of migration in the battle of Badr and Abu Hurayra came to Medina almost five years after Zolyadain’s death.

You may also judge the credibility of Abu Hurayra as well as the claims to authenticity of these “Sahih” books by what Bukhari quotes in his “Sahih”[2] and what Ahmad ibn Hanbal quotes in his “Musnad”.[3] Both have related that when Abu Hurayra was asked whether he heard what he just quoted from the Prophet (s.a.w.a.) himself, he said: “No, I didn’t hear it from the Prophet (s.a.w.a.), in truth it is from Abu Hurayra’s sack.”

Q81. What are the main differences between the doctrines of Mu’tazilites and Shi’ites?

A. Some of the main differences between the doctrines of Mu’tazilites and Shi’ites are as follows:

a) Mu’tazilites upholds the absolute supremacy of reason while Shi’ites accept the authority of reason with the conditions that it should be guided by the dictates of revelation.

b) The Shi’ite believes in “Shafa’ah” (intercession) while the Mu’tazilites refutes it in the case of committers of major sins.

c) The Shi’ite believes that the Imams (a.s.) are divinely appointed by the Prophet (s.a.w.a.) to guide the community in both religious and secular matters. Mu’tazilites, on the other hand, regards the Imam as the head of the community in administrative, military and judicial matters, stripping him of his role of spiritual leadership.

d) Shi’ites believes in deriving judgements through rational interpretation of existing facts while Mu’tazilites uses ‘Qiyas’ (analogy) in deriving judgements.

Q82. Can a carpet or ‘Mohr’ (clay tablets for prostration) which has been endowed in a mosque be taken to a Husayniyah (religious place) adjacent to it for offering prayers?

A. The carpet or ‘Mohr’ which has been endowed in a mosque cannot be taken to the Husayniyah even though it may be near the mosque.

Q83. What is the position of my prayers wherein the private parts are accidentally exposed while offering prayers?

A. If a person realizes while offering prayers that his private parts are visible, what is more apparent is that his prayer is void.

Q84. Is it necessary to offer prayers facing all four directions if one cannot locate the Qibla?

A. If a person does not possess any means to locate the direction of Qibla, or in spite of his efforts he cannot form an idea about it, it is sufficient for him to offer his prayers facing any one direction. And the recommended precaution is that if he has sufficient time at his disposal, he should offer the same prayers four times, facing every one of the four directions once.

Q85. Should a person first place his hands on the ground or his knees while going into prostration?

A. While going into prostration it is recommended that a man should first place his hands (palms) on the ground and a woman should first place her knees on the ground.

Q86. Does moving hands and feet during prayers invalidate prayers?

A. When a person is reciting obligatory things in the prayers, his body should be still. And when he wishes to go a little backward or forward or to move a little towards right or left, he should not recite anything at that time.

Q87. What is the order regarding prayers which are offered before its time or after its prescribed time has passed?

A. If a person realizes that he has offered the prayers before its time set in, he should offer that prayer again when it is due. And if he offers it and later realizes that its prescribed time has passed before he could offer even one rak’at he should offer it’s Qaza (lapsed prayer) again. Except, of course, when a person does not offer Maghrib (dusk) or Isha (night) prayers till midnight he should on the basis of obligatory precaution, offer the prayers before the dawn prayers, without making an intention of offering the two prayers in time or as lapsed ones.

Q88. Can a person perform prostration on a carpet if there is danger to his life?

A. In case the person can perform prostration on a mat, marbled floor or any other thing on which it is lawful to perform prostration, he/she should perform prostration on it, if there is no hardship involved. In that event the person should not perform prostration on a carpet or any other similar thing. But if there is danger from an enemy and there is no alternative, the person can perform prostration on a carpet.

Q89. Is a traveller, who offers complete prayers and recollects after the time is over, required to offer qaza (remedy) of that prayer?

A. If a traveller offers a complete 4 rak’at prayers and recollects after the prescribed time is over, it is not obligatory for him to offer qaza of that prayer. If he recollects within the time prescribed for the prayer, he should offer shortened prayers.

Q90. Can one turn the intention from ‘Qaza’ (lapsed) prayers to ‘Ada’ (in time) prayers?

A. It is not permissible to turn one’s intention from Qaza to the prayers which are offered within the prescribed time.

Q91. Is the prayer, which was delayed intentionally and offered with tayammum, when its time was coming to an end, valid?

A. The prayer which was delayed intentionally and offered with tayammum when it’s time was coming to an end is valid but the person has committed a sin and it is better that the prayers be re-offered.

Q92. What should a person do, who has offered prayer with dress made impure by the wetness of an unbeliever, without being aware of the rule?

A. The prayers of a person offered with dress made impure by the wetness of an unbeliever on account of not knowing the rule is void and he should offer Qaza of the prayers if its time has lapsed.

Q93. Is it necessary to know to whom one is saluting while reciting the Salams at the end of the Namaz? (i.e. Assalamo Alaika ayyohan Nabiyyo wa rahmatullahe wa Barakaato, Assalamo Alainaa wa ala ebaadillahis Salehin, Assalamo Alaikum wa Rahmatullahe Wa Barakaato)

A. It is better to know the meaning of all the things one recites in the course of a Namaz, including Salam. But the person, who recites the Salams at the end of the Namaz, without knowing its meaning, has discharged his obligations and his Namaz is valid.

Q94. Is it necessary to offer prayers when one enters a mosque?

A. It is recommended that a person who enters a mosque should offer a two-unit prayer as a mark of reverence to the mosque and it also suffices if an obligatory or recommended prayer is offered.

Q95. What does Islam say about reciting Azaan in a musical style?

A. If Azaan and Iqamah are recited in a rhythmical way so that it becomes music i.e. if he pronounces Azaan and Iqamah like professional singers who sing in pleasure parties to amuse the people it is unlawful and if it does not become music it is abominable.

Q96. Should a person, whose profession requires him to travel for work, offer shortened or complete prayers when he travels for another purpose to the same place?

A. Persons who reside at one place and work at another (in connection with business, education, etc.) should offer complete prayers. However, if he travels for another purpose like visiting a relative, for instance, he should offer shortened prayers.

Q97. What are the prayer orders for a person who travels to take pilgrims to Makkah or other holy places?

A. If the profession of the person who takes pilgrims to Makkah or other holy places is travelling, he should offer complete prayers. And if his profession is not travelling and he travels only during Hajj days for the purpose of courier ship, the obligatory precaution is that he should offer shortened as well as complete prayers.

Q98. Does looking at the Holy Qur’an or a ring invalidate prayers?

A. Looking at the writing of the Holy Qur’an or a ring during prayers is undesirable but does not invalidate the prayers. In fact every such act which disturbs attention and humility is undesirable.

Q99. Is it wrong to offer prayers at a place where people are walking here and there?

A. It is not valid to offer prayers at a place where there is no surety of completing the prayers. However, if people are walking here or there it is recommended to place something such as a string or stick before his place of prostration.

Q100. Are we allowed to pray Namaz-e-Zohr, before the commencement of Friday sermon, confirming the due time of Namaz-e-Zohr which falls earlier during some seasons?

A. No. Friday prayer is offered in place of Namaz-e-Zohr. According to Ayatullah Seestani, Friday prayer consists of two Rak’at like Fajr prayers. The difference between these two prayers is that Namaz-e-Jumah has two sermons before it. Namaz-e-Jumah is Wajib-e-Takhiri which means that we have an option to offer Jumah prayers, if its necessary conditions are fulfilled, or to offer Zohr prayers. Hence if Namaz-e-Jumah is offered then it is not necessary to offer Zohr prayer.

The following conditions must be fulfilled for Jumah prayers to become obligatory:

1. The time for Jumah prayers should have set in. And that means that the midday time should have begun to decline. The time for Namaz-e-Jumah is the earliest part of Zohr. If it is very much delayed, then Namaz-e-Jumah time will be over, and Zohr Namaz will have to be prayed.

2. The number of persons joining Namaz-e-Jumah should be at least five including the Imam. If there are less than five people, Namaz-e-Jumah would not become obligatory.

3. The Imam should fulfil the necessary conditions for leading the prayers.

4. Namaz-e-Jumah should be offered in congregation. It cannot be prayed alone.

5. The distance between the two places where Namaz-e-Jumah are offered should not be less than one Farsakh (3 miles).

Q101. What are the qualifications of a peshnamaz (leader of congregational prayer)?

A. He must be (a) Isna Ashari, (b) Sane, (c) He must be ‘Adil’. It means that he does not commit big sins even unintentionally; & if he commits any small sin (not intentionally) he repents at once & does not repeat it, (e) He must have correct pronunciation of Arabic words, (f) He must be a man (if he is leading in a prayer attended by men), and (g) He must not be praying sitting (if the people behind him are praying standing); also (h) he must know the necessary ‘Masael’ of Taharat and prayers.

Q102. The views of the Ulema differ regarding the (direction of the) Qibla from New York and similar places in North America. Can you explain in some detail how we are to face the Qibla from there?

A. Facing the Qibla from distant places which have the curvature of the earth between them and the revered Ka’bah is determined by the parallel lines that commence from the front of the body of the person praying and the lines of curvature that arch around the surface of the earth in the direction of the revered Ka’bah, in such a manner that the lines end there (the Ka’bah), even if it is only by probability. The direction of the lines may be established on a globe by connecting the position of the person praying to the revered Ka’bah by a thread — ensuring that it remains on a direct course, rather than veering left or right. According to our tests, the direction of this thread from areas such as New York in North America is to the East, yielding to the North by the degree indicated by the aforementioned thread. As for those who say that Mecca lies beneath the 22nd parallel, New York falls above the 40th parallel, and this requires that the person in New York must face the direction of the honoured Ka’bah by bearing to the South rather than to the North, the answer to this is as follows: This holds true if one uses a flat map as opposed to a global one. The change in the direction of the abovementioned thread on a global model is a result of the portions lying between the two points, if it is viewed in relation to the North and South poles. The support for this is that, if we neglect and do not take into consideration the four cardinal points on the globe, and we turned around a global map putting Mecca in the summit, as if it were the North Pole, we would observe that the direction of the abovementioned thread (in a situation for a person in New York) would be exactly the same as that obtained by the earlier mentioned thread. The person in New York who wants to face the direction of the revered Ka’bah must take this direction and not veer towards the right. In short, in our opinion, what is more likely in the method of facing the direction is as explained in the foregoing. It is clearly the better position also with regard to the necessity of observing the imaginary line that passes through the earth directly between the position of the person praying and the Ka’bah. Since it is not possible to face the direction of this (imaginary) line during prayer, it is necessary to follow the direction of the line of curvature parallel to it, and which goes over the surface of the earth. The parallel line just mentioned is the same as that which we already pointed out, whose direction from New York is towards northeast. Even so, however, the prayer of a person facing southeast would be valid if he is acting on a firm shar’i proof in his possession to that effect. God knows best.

Q103. What if he were to travel three or four times a week during the year, not because his job demands travelling, but for other purposes like sight-seeing and tourism or for treating a patient, visiting the shrines of the Imams (a.s.), etc. What is the ruling on his prayers?

A. He should perform complete prayers and observe the fasts, since given his situation he is considered a frequent traveller according to convention. If he were to travel twice a week and stay five days in his hometown [then it is obligatory for him to offer both the short (qasr) and the complete (prayers); and, in the month of Ramazan, to combine observance of the fasts in it (Ramazan) and their qaza after it].

Q104. A man is wearing a watch whose strap is made of natural leather imported from a non-Muslim country and he does not know whether the leather is from the skin of an animal slaughtered in the Islamic manner or not. The belt on his pants is made from the same kind of leather. Does he have to remove them when he intends to offer prayer?

A. His prayer is valid with them as long as there is a strong probability that the strap or the belt is from the skin of an animal whose flesh is edible and that was slaughtered in the sharai manner.

Q105. What about a wallet placed inside the pocket during prayer if it is made of the same leather as the strap previously mentioned?

A. One is permitted to offer prayer with it.

Q106. Suppose that he is confident that the strap or the belt is made from the skin of an animal that was not slaughtered in the Islamic manner but he prays with it due to forgetfulness and then remembers while praying, and immediately removes his watch or belt.

A. His prayer is valid unless his forgetfulness is due to carelessness and not giving due importance to the matter [in which case he is obliged to repeat his prayer].

Q107. Sometimes I intend to pray and there are some white pieces of paper in my pocket. Is it permissible for me to perform prostration on them?

A. Yes, it is permissible for you to prostrate on them if they are ritually pure and made out of wood-pulp or similar material on which prostration is permissible. The same rule applies if they are made of cotton or linen.

Q108. A mukallaf (person who is to pray) offers Morning Prayer in his city and then travels in a westerly direction. He arrives in a city in which the dawn has not yet appeared and then emerges. Or, he offers noon prayer in his city and then travels by air, arriving in a city where the sun has not begun to go down (noon), and only later begins its descent. Or, he offers the evening prayer in it (city), and then travels to a city where the sun has not yet set, and then sets. Is he obliged to repeat the prayer in all these hypothetical situations?

A. There are two perspectives. It is a better precaution (to repeat the prayer), although apparently it is not (obligatory to repeat it).

Q109. There are extended cities with adjoining borders and sides which, in the past, were reckoned to be separate cities, but after prosperous growth, became one city. Do you regard them as one or several cities? A person travels from the farthest point in the East (of the city) with the intention of travelling to another place, and the time for prayer comes when he is at the farthest westerly point (of the city). He wishes to pray. Should he pray qasr or does he pray complete? And similarly, if he returns from a journey to the outskirts (of the city), and the time for prayer comes, does he pray qasr, or complete? What about the person who is fasting, and leaves (the city) or returns to it?

A. The hypothetical cities all count as one. The rulings of separate cities do not actually apply to this case. True, the rule with respect to computing the distance is from the point at which the term traveller (musafir) becomes applied to someone. Were this city truly one of the larger cities and the term (traveller) is applied upon the exit of a person from his zone or area of residence, even if it is deemed to be inside the city, then the ruling of traveller applies on him. And the distance would be computed from this point, which is considered hadd al-tarakhkhus (the prescribed distance) with respect to that person. If the term (traveller) does not apply to him unless he leaves the (larger) city, then the last region of the city is to be counted as the beginning for distance measurement with respect to him. God knows best.

Q110. Is one entitled to object to the holding of Friday prayer by claiming that the Marjas of the Muslims in Najaf and Qum do not establish it, while knowing that in the city in which the mukallaf resides, most of the residents perform Friday prayer on the basis of their fiqh?

A. One is not entitled to do that. As for non-holding of Friday (prayer) by the Marjas, who are of the opinion that it (Friday prayer) is superior to zohr (prayer) and the former replacing it (zohr), may be due to personal excuses or the like. This does not prevent others from establishing it (Friday prayer). God knows best.

Q111. I was praying behind one of the brothers, and I noticed that he had recited another Surah after Al-Fatihah in the 3rd and 4th rak’at. I told him that he is not supposed to do that. The question is whether all his prayers are void or not, and whether my prayer, behind him, is void as well. Please answer according to Ayatullah Seestani.

A. In the 3rd and the 4th Rakaat, we are allowed to recite Tasbeehat-e-Arba’ or Surah Alhamd. If the person did it (recited another Surah) purposely, his Namaz is void. If he did not know the Mas’ala nor did it forgetfully, then the Namaz is not void.

Q112. Will the prayer of a person be valid if one offers it on a property: a) purchased with the money on which Khums was not taken out, b) Or one is living in a house on rent but not paying the rent to the owner of the house, c) Or one is offering Namaz in a house for which the owner of the house has asked him to vacate the house but he does not vacate it.

A. (a) If the property was purchased with money on which khums was wajib (obligatory) and still not paid, then the person on whom khums was wajib (obligatory) and did not pay, will be responsible. Only his prayer in that property will be doubtful. Some of ulema say it is invalid. (b) It is Haraam (unlawful) to rent a house and not pay the rent. This place will be then Ghazbi and then the prayer of the person responsible (Ghaasib) at this place will be invalid. (c) If the owner has the right to ask the tenant to vacate according to valid agreement or common practice then the tenant has to vacate, otherwise he will become a Ghaasib, whose prayer at that place is not valid.

Q113. Is it obligatory for the eldest son to offer Qaza prayers of his father and mother both and if so how it should be offered?

A. Yes it is obligatory for the eldest son to perform the Qaza Namaz and fasting of his father and mother. It can be performed gradually. He also can make somebody else to perform it either by paying him some money (Ijaaraa) or voluntarily. If another son or daughter performed the Qaza of their parents, it will suffice and they will get the reward of it besides releasing their parents from the punishment.

Q114. Is there a time limit in which Maghrib Namaz has to be completed? E.g. within 10 to 15 minutes from sunset or start of Maghrib? If this time has elapsed then does are have to pray Qaza Namaz or upto what time it will be Adaa?

A. Maghrib Namaz time starts from 10 to 15 minutes after sunset depending on geographical situation, which is called (Maghrib time) and continues till few minutes before midnight. These few minutes before midnight are for Isha Namaz. This is in the usual cases, while the Maghrib and Isha Namaz time goes further till before Fajr in unusual cases e.g. a person who was unconscious, or a woman who became Paak after midnight etc. they have to pray Maghrib and Isha Namaz as Adaa not Qaza, till Fajr time.

Q115. What is the exact timing of offering Namaz-e-Shab? How can we calculate the time of midnight, is it 12.00 at night?

A. Namaz-e-Shab time starts after Midnight which is the moment which falls at the middle of the period between sunset and sunrise. Some Ulema say that it is the mid between sunset and Fajr. It is not always 12.00. It can be before or after depending on the length of night and the time of sunset.

Namaz-e-Shab time ends just before Fajr. It can be prayed before its time for those who find it difficult to get up during its time. It can also be prayed as Qaza in the daytime or any time if it had not been prayed during its time.

Those who cannot pray 11 Rakats may pray 3 Rakats (2 of Shaf’a and 1 of Watr) and even one of Watr alone will be good, at least, Namaz-e-Shab is not missed.

Q116. Is it permissible to offer recommended prayers (Nawafel or Mustahab Namaz) while walking on the road or travelling in a bus? Is it necessary to make signs with fingers? (Irrespective of whether he can offer the same at home or not).

A. Yes it is permissible, irrespective, of the possibility of offering the recommended Namaz at home or not. Any kinds of sign-say for instance, made by the head or hands are valid. In this case, facing the Qibla is not a necessary condition.

Q117. A person offers a Salat (Namaz) after doing Tayammum instead of Ghusl-e-Janabat, due to lack of water or shortage of time. If water becomes available for the next prayer, will it be necessary to have ghusl (bath) or the person can offer his Salat (Namaz) with Wuzu only?

A. Yes, the person will have to immediately take ghusl (bath) when the water becomes available and the person cannot offer his Salat (Namaz) by Wuzu alone in this particular case.

Q118. If a person has never offered ‘Namaz-e-Aayaat’ in his life, is it necessary to offer the ‘Qaza’ for it? How many should be offered for every year?

A. It is necessary to offer the ‘Qaza for it. The person should offer Namaz-e-Aayaat twice for every year as Qaza.

Q119. Can a person perform Namaz-e-Shab after Namaz-e-Isha if he is certain that he will not be able to get up in the night or before dawn?

A. The person in such a situation can perform his Namaz-e-Shab before going to sleep.

Q120. Is it permissible to recite ‘Tasbihat-e-Arba’ only once in obligatory prayers?

A. It is permissible. Reciting Tasbihat-e-Arba’ thrice is Mustahab.

Q121. How should the eldest son offer the lapsed (Qaza) prayers of his dead mother?

A. He should act in the matter of offering prayers according to his own obligation. Hence, he should offer the lapsed prayers of his mother in respect of dawn, dusk and night prayers in a loud voice.

Q122. Is it necessary to recite Surah Ikhlas in every Salah?

A. It is Mustahab (recommended) to recite Surah Ikhlas at least once in the whole day in one of the obligatory prayers.

Q123. Can Namaz-e-Mayyat be performed wearing shoes?

A. It is not necessary to remove shoes in Namaz-e-Mayyat. One does not require any formal purification such as Wuzu, ghusl (bath) or tayammum. Those who are junub and in condition of Haiz can also offer it because in truth, it is only a dua. It is called a Namaz yet there is no Ruku or Sujood in it.

Q124. A person joins the congregational prayers when they are standing for the 3rd or 4th Rak’at and intentionally goes into Ruku’ with them without reciting Surah Al-Hamd. Will his Namaz be considered valid?

A. The Namaz will be baatil (void). However, if the person doesn’t recite Surah Al-Hamd unintentionally, and completes his Namaz, it would be valid. Unless one completes the Surah Al-Hamd, one should not join the congregation even if he were to lag behind.

Q125. Will it become incumbent upon a person to offer Namaz-e-Aayat when he receives the news of sun or moon eclipses observed at places sharing the same day and night with one’s village or city?

A. No the condition for Namaz-e-Aayat is that it should be offered at the place where the eclipse has been sighted.

Q126. Can a sister and brother offer prayers in congregation (jama’at) by one of them standing as the imam?

A. Yes they can offer prayers in congregation provided that the brother is the imam jama’at (congregation leader), if he fulfills the conditions to lead congregation prayer like adalat (justice), piety and avoidance of sins, and having a proper recitation (qira’at). The sister cannot be imam jama’at for her brother or any male, but she can be imam-e-jama’at for females without standing ahead of them, but in the same line.

Q127. What should a person, who does not know the number of lapsed Namaz he must offer, do?

A. The person should offer the lesser number of Qaza (lapsed) Namaz since that is near certainty.

Q128. How long does the prime time of Namaz last?

A. The prime time for the morning (Fajr) Namaz is from Azan till the time when the reddishness starts in the East. The usual time for this Namaz is upto sunrise.

The prime time for the noon (Zohr) Namaz is from Azan till the time when the length of the shadow of a thing becomes equal to its real length.

The prime time for the afternoon (Asr) Namaz is till the time when the length of the shadow of a thing becomes double the size of its real length.

The usual time for both Zohr and Asr Namaz goes on till before sunset.

The prime time for the evening (Maghrib) Namaz is from Azan till the time of the vanishing of the reddishness after the setting of the sun (Western reddishness).

The prime time for the night (Isha) Namaz is up to one-third of the night.

The usual time for both Maghrib and Isha Namaz goes on till midnight.

It is always highly recommended to perform Namaz at the beginning of it’s time. That is the time when the Imam-e-Zaman (a.s.) performs Namaz.

Q129. Is it permissible to recite “Azaan” (call for prayers) for Sunnat (recommended) (optional) and Qaza (lapsed) Namaz?

A. It is not lawful to say Azaan or Eqamah before optional prayers or prayers other than daily ones. It is strongly recommended to say Azaan and Eqamah for Qaza Namaz.

Q130. Should the recitations of Namaz-e-Ehtiyat be read loudly or silently?

A. Namaz-e-Ehtiyat should always be performed silently.

Q131. In the 3rd Rakat or 4th Rakat if one has inadvertently started praying Surah al-Hamd in Qiyaam and the person then remembers that he is in the 3rd Rakat or 4th Rakat, should he complete Surah al-Hamd or resort back to Tasbeeh Arbah?

A. He can complete Surah Al-Hamd; there is no harm at all, because in 3rd or 4th Rakat either “Tasbeeh Arbah” or Surah Al-Hamd has to be recited.

Q132. Please tell me how to recite Namaz Istikhaara and Namaz Istighfaar?

A. Namaz Istikhara is two Rakats like morning Namaz, but it is not obligatory (not wajib (obligatory)). You can recite any Surah after Surah al-Hamd, and after you complete this Namaz, pray to Allah (s.w.t.) to guide you to the best option when you are not sure about it. Namaz Istighfaar is the same way, but you pray after completing the Namaz for forgiveness for you, your parents and momineen.

Q133. Is it required for a woman to recite Fajr, Maghrib and Isha prayers in a loud voice?

A. No, it is not compulsory like it is for men, but she can if she is sure no “Na-mahram” is likely to hear her voice.

Q134. What are the Nawaafil of the daily prayers?

A. Nawaafil of daily prayers are as follows:

1. 2 rak’ats before Fajr prayer

2. 8 rak’ats before Zohr prayer. These 8 rak’ats are performed in the form of 2+2+2+2

3. 8 ra’kats before Asr prayer which are performed also as 2+2+2+2

4. 4 rak’ats (2+2) after Maghrib prayer

5. 2 rak’ats sitting or 1 rak’at standing after Isha prayer

Beside these nawaafil there is the night nafila which is also called salat al-layl or Namaz-e-shab, which is one of the greatest of the recommended prayers to be prayed between midnight and dawn and consists of 11 rakats (2+2+2+2+2+1). It can be minimized to just 3 (2 rakats of Shaf’a and 1 rak’at of Witr). It also can be more minimized to just one rak’at of Witr. If somebody cannot wake up during that period of time then he can perform it before going to bed any time in the night and if somebody misses praying it he or she can perform it in daytime as Qaza. The benefits of praying this night prayer are far greater than can be included in a book or books.

Q135. Why don’t Shias perform the Namaz (Salat) at all five times when it is clearly mentioned in the Holy Qur’an? Why so much hypocrisy?

A. The Shias follow the Holy Prophet Mohammad (s.a.w.a.) in each and every part of the religion. They pray Zohr and Asr together sometimes and separately at other times, as they pray Maghrib and Isha prayers, either together or separately. This is exactly what the Holy Prophet Mohammad (s.a.w.a.) used to do without any exceptional situation like travel or rain or so.[4]

The Holy Qur’an too states the times for the daily five prayers as three times only: “Establish prayers on midday, till the darkness of night, and Fajr.”[5] Also in Surah Hood, Chapter 11, Verse 114.

Q136. Why are the Shia and Sunni Salaat (prayers) different in some respects? Who is praying correctly and why this variance in the basic duty of a Muslim?

A. The Shia pray as the Holy Prophet (s.a.w.a.) and the Ahlul Bayt (a.s.) used to pray. The Holy Prophet (s.a.w.a.) ordered all Muslims to pray like Him. (Pray as you saw me praying).

The Shia do not fold hands during their Salaat (prayers) as it is a bid’at (innovation) started long after the Holy Prophet (s.a.w.a.). Folding hands during Salaat is a bid’at added to Salaat by Umar bin al-Khattab. When Persian prisoners of war were brought to Madina and they folded their hands before him, he asked them, why they had done so. They said that it is our habit to fold hands before great people. He liked it and ordered his people to do it in their Salaat before Allah. Those who took that order from Umar are following him, while those who take their religion from the Holy Prophet (s.a.w.a.) remained praying as the Holy Prophet (s.a.w.a.) used to pray, i.e. without folding hands. All the Imams of the Ahlul Bayt (a.s.) had stopped people from folding hands during their Salaat and used to tell them not to follow this Zoarastrian and non-Islamic habit.[6]

Folding hands has no evidence even in the Sunnite books; hence no Sunni sect holds it as wajib (obligatory). Shafi’ee and Abu Hanifa and Bin Hanbal and Sufyan al-Sawri said it is not wajib (obligatory).[7]

A famous Sunni scholar, Allays Bin Sa’d, said that it is mustahab (recommended) to keep hands open during Salaat and not to fold them.[8]

Ibn Abi Shayba said that Hasan Al-Basri, Mugheera, Ibn Al-Zobair, Ibn Seereen, Ibn Al-Musayyab, Saeed Bin Jubair and Al-Nakh’ee used to pray open handed and some of them were against folding hands during Salaat.[9]

The Maliki Sunni sect holds that it is makrooh (disliked) to fold hands during obligatory Salaat.[10]

Q137. Is it ok to pray in a Sunni mosque? What is the Shia method of offering wajib (obligatory) prayers behind a Sunni imam in a jamat?

A. Yes, it is highly recommended and very good to pray in any mosque whether managed by Shia or Sunni people, as all mosques belong to Allah (s.w.t.) and every mosque is a house of Allah. If you pray behind a Sunni Imam Jamaat, you must read (silently) Surah Al-hamd and a short Surah after it in the first and second Rak’ats. Qonoot is not Wajib (obligatory), so, you can pray with Sunnis without Qonoot or you may recite it very briefly.

Q138. In our city, Namaz-e-Jumah is held in masjid A regularly for last more than fifty years. However, there is an exception to this regularity. Whenever Id-ul-Fitr or Id-uz-Zuha falls on a Friday, no Namaz-e-Jumah is held. Is this correct?

There is another Bait-us-Salaat B located within a radius of less than 5.5 kms from Masjid A. The management of B wants to start Namaz-e-Jumah in B but not able to do it because it is located at a distance of 3 kms. from A. This year, Id-ul-Fitr is likely to fall on a Friday and as per the practice prevailing in A, no Namaz-e-Jumah will be performed in A. If Namaz-e-Jumah is performed in B on the day of Id-ul-Fitr, will they be able to continue it for ever?

A. 1. There is no point in not praying Namaz Jumah in the usual place of Namaz Jumah when Eid falls on Jumah.

2. There is no objection on praying Namaz Jumah in B Bait-us-Salaat when Namaz Jumah is not prayed in A Masjid, but that should not create a dispute in the future between Momineen in these two places on the matter of Namaz Jumah.

You do not do something which can result in dispute among Mo’mineen.

Real worship unites the believers and does not disunite them.

Q139. Is it wajib (obligatory) to raise hand in the 2nd rak’at for Dua-e-Qunoot?

A. Raising hands for Qonoot is recommended (Mustahab) and not obligatory (Wajib (obligatory)). Qonoot itself is Mustahab and not Wajib (obligatory). Doing any Mustahab act is a cause of great reward, and leaving it without reason deprives us of that reward.

Q140. I am student of Class 8th who usually does not pray Salat (Namaz). What is the sin for not praying? Also I want some small Dua to recite so that my heart should bend towards Salat and my studies too so that I can accomplish and become what I want to be in my life and also that I should remember whatever I learn, so that I can be successful in both this life and in the Hereafter.

A. Salat (Namaz) is the pillar of religion which means that without Salat there is no religion. No good deed can be accepted without Salat. The Holy Prophet (s.a.w.a.) used to say that Salat distinguishes us (Muslims) from non-Muslims. So, whosoever leaves Salat deliberately will be like a non-Muslim. The punishment of not praying Salat is severe because nobody ignores Salat if he/she respects Allah (s.w.t.)’s orders. Disrespecting Allah’s orders would make the person like one who is outside Islam, and such a person will end up in the fire of hell even if he or she was a Muslim by name. Quranic verses have emphasized the supreme importance of Salat and have stated clearly that Muslims who do not offer Salat will go to Saqar, which a part of the hellfire.[11]

If a person wants proximity to the Holy Prophet (s.a.w.a.) and the Ahlul-Bayt (a.s.) he/she must pray Salat, and if he/she does not, he/she shall be gathered with their enemies in the hell fire.

As regards the Dua requested by you, it is very good to repeatedly recite “Astaghferullaaha Rabbi Wa Atoobo Elayhe” and also “Allahumma Salle Alaa Mohammad Wa Aale Mohammad” and “La Hawla Wa La Quwwata Illaa Billah Al-A’liyy Al-A’zeem” 100 times each daily, at whatever time you can. This will help you in getting your heart cleansed, and your wishes fulfilled.

May Allah (s.w.t.) bless you and help you to overcome your worst enemy (Shaitan) who wants to destroy you here and in the hereafter, while Allah (s.w.t.) wants to save you. So, it is for you to decide whom to follow.

Q141. I understand that it is wajib (obligatory) on the eldest son to perform the Qaza wajib (obligatory) Salaat (lapsed obligatory prayers) that were not performed by his deceased father during his lifetime. Can these prayers be performed by the other sons of the deceased too? Are they allowed to do so if they so wish?

A. Though it is obligatory on the eldest son to perform those Qaza prayers, it will be sufficient if they are performed by anybody else. Any son or daughter can also perform the Qaza Salaat on behalf of their deceased father. Alternatively, any other person can perform the Qaza prayers too, either voluntarily or by taking money from the family of the deceased. The eldest son or any other son or daughter or relative or friend can pay money to any person who can pray the Qaza Salaat on behalf of their deceased father. Such Salaat will suffice to release the dead person from the responsibility of his obligatory Qaza Salaat.

Q142. We are told that there is no Namaz-e-Janaaza (funeral prayer) for an unborn child or foetus that dies during pregnancy, possibly on the grounds that there is no soul. If this is so, why is there so much hue and cry about abortion? Please explain.

A. Abortion is always not allowed (prohibited) except when it is necessary to save the life of the mother. No matter what is the duration of the pregnancy - even if it is one day or one hour after the formation of the zygote - it is haraam (unlawful and forbidden) to abort the foetus, simply because it is a beginning of the creation of a human being and no one has the right to terminate it.

The duration of the pregnancy is considered in calculating the penalty of the crime of abortion as it goes up with the period till the period is four months when the penalty is the maximum.

There is no link between Salaat al-Janaza (funeral prayer) and abortion. Salaat al-Janaaza is obligatory to be prayed on every Muslim who understands the meaning of Salaat even if he/she was not abiding. Children under the age of six are excluded from Salaat al-Janaaza if they die. There is no funeral prayer for children under the age of six.

Q143. Is it necessary to pray Salat al-Layl every night, or just a couple of times a week/month?

A. Salat al-Layl (Night Prayer) is highly recommended every night. It is a great, sincere and tasteful relationship between you and Allah (s.w.t.), the Merciful. Leaving Salat al-Layl at any night with out a serious reason, such as illness etc, means that the person has committed a sin which had a bad effect on his/her heart and spirituality, preventing himself/herself from the bounty of Salat al-Layl.

Q144. Can we pray in front of a na-mahram? My friend tells me it’s permissible as we pray in Makkah and Madina. Please clarify.

A. According to the fatwa (verdict) of Ayatullah Seestani, it is precautionally not allowed for a woman to pray side by side a man, even if he was a Mahram. A woman, according to Ayatullah Seestani, is supposed to pray behind the man. According to the fatwa of Ayatullah Khoei, it is allowed to pray side by side or even ahead. Praying in front of na-mahram is allowed as far as woman is wearing her full Hijaab. As Muslim women pray in Makkah and Madina and other holy places in the presence of men, it is allowed elsewhere as far as Hijaab is observed.

Q145. Why a person is denied the right to lead a jama’at (congregational prayers) in case he is born of an illegitimate union, even though it is his parents who are to be blamed for the sin and not him?

A. If an illegitimately born person was to lead the congregational prayers, the severity of the sin of adultery would diminish in the eyes of the people and the forbidden act will gain respectability and acceptability. Just as women are not permitted to lead a male congregational prayer, it is merely a condition that illegitimately born persons should not lead congregational prayers. There is no question of injustice or insult involved here.

Q146. I live in a region that is earthquake-prone. Although a number of earthquakes occur each year, in most cases we do not feel them and come to know of it only in the media the next day. In this situation is it wajib (obligatory) to recite Namaz-e-Aayat?

A. Namaz-e-Ayaat is not Wajib (obligatory) on you if you did not feel the earthquake. In the event of eclipse, if the eclipse was full, then it will be Wajib (obligatory) on you even if you were not aware of it when it happened. If the eclipse was not full, then it will be Wajib (obligatory) only on those who knew about it when it happened.

Q147. Can a person say ‘Bismillah’ before the ‘Tasbeehat-e-Arba’ in the third and the fourth rak’ats (units) of the Salaat (prayer)?

A. It is not wrong to say ‘Bismillah’ before the ‘Tasbeehat-e-Arba’. In fact it is Mustahab (recommended) to say ‘Bismillah’ before starting anything.

Q148. If we say our niyyat (statement of intention) wrong, e.g. instead of saying ‘Zohr’ if we say ‘Asr ki 4 rak’at’, and we correct it by saying ‘Zohr’, is our Salaat correct or is it wrong? Please clarify.

A. The Salaat is correct because your intention was to pray Zohr. It is not necessary to say the niyyat. So long as your intention was to pray Zohr for the sake of Allah it is OK.

Q149. How are the imsak, fajr, zohr and Maghrib times defined?

A. Imsak is the time when it is good to stop eating and drinking. It is a precaution to do so a few minutes before dawn (Fajr). Fajr is the time when light of day start spreading horizontally in the sky. It is the time of the Morning Prayer. Zohr is the time of mid-day when sun is in the middle of the sky. Zohr is defined as the time when the shadow begins to increase after its maximum decrease. Maghrib is the time of the real sunset. It is defined as the time when the reddish light disappears from the east side of the horizon.

Q150. I live in a town where my main base for work purposes is also located. On various occasions, I do have to travel to different places for work, which means 1 sometimes go straight from home, and sometimes go to the local base, then travel on to another place for work. I always return home the same day, and always leave home before noon. Can you please advise if my fast is valid for those days that I travel for my work, bearing in mind my main base is in the town of my residence?

A. If your travelling for work is just sometimes and not regular, you are then a ‘traveller’ and your fasting is not valid if you start travelling before noon. But if your work is travelling or in travelling, you must keep fasting during such frequent travelling.

Q151. A Muslim becomes a Shia after having been in another sect. He owes some prayer [salaat] and fasts due to his not having observed them at the time these were due. Is it wajib (obligatory) on him to observe those lapsed prayers and fasts?

A. Yes.

Q152. A Shia Muslim was not conscious of the importance of prayers and fasting. Is it obligatory (wajib (obligatory)) on him to observe those prayers and fasting once he becomes conscious about it?

A. Yes.

Q153. Please explain on what did our Holy Prophet Mohammed (s.a.w.a.) perform sajdah (prostration) when there was no paper or earth available. Also, when we are in a Masjid where the floor is covered with carpets and no paper available what should we use to perform sajdah? We shall appreciate your reply in the context that the sajdagah (mohr) or khake-shefa was only introduced after the event of Karbala.

A. 1. The Prophetic ahadees mention that sujood (prostrations) must be on earth or anything from the earth except metals, edibles and things that can be worn. Paper is mentioned in the ahadees as an item for sujood.

If any of the above is not available, then sujood can be done on a part of your own cloth. If this is also not possible, then on the back of your hand which is the last stage of necessity. In usual cases doing sujood on the back of the hand is not allowed.

2. In the Masjids of the Ahl-Sunnat (recommended) where there are only carpets, you can perform sujood on a small piece of paper. If this is difficult, then you can adopt taqiyyah by doing sajdah on the carpet to avoid harm.

3. Sajdagah (Mohr) or (Torbah) was not introduced after Karbala, but from the time of the Holy Prophet (s.a.w.a.). Sayyedah Fatema (s.a.) made a sajdagah or a mohr from the soil of the grave of her uncle Hamza to perform sajdah on. Many of the Companions used to use sajdagah from soil or a small piece of mat. This is mentioned in famous Sunni books like Tareekh Ahmadi. It was known by the name of Khumrah.

4. Doing sajdah on carpet or on textile willingly is haraam and Bid’at. The Holy Prophet (s.a.w.a.) never did sajdah on any carpet or textile. He used to say: ‘Earth was made (by Allah) for me as a place for sujood and a source of cleanliness (Tahoora) (like Tayammum).

Khums

Q335. Can Sahme Saadaat (50% share of saadaat) be given in a form other than money? Is it necessary to inform the person that we’re giving him khums money?

A. Sahme Saadaat can be given in the form of gifts and lawful articles. According to Ayatullah Khoei (M.D.A.) it should be given to poor, pious and deserving Sayyeds. And it is not necessary to inform the recipient that he or she is receiving khums money just as one gives in charities without saying anything.

Q336. Would khums be applicable on the jewellery, which has been given by parents to their married daughter?

A. If one knows that the parents have not paid the khums when it was due, it will have to be extracted from the value of the jewellery. Now if the parents have paid the khums but the jewellery is kept by their daughter in safe deposit after one year’s period, khums will have to be paid. Only if khums had been paid previously and the jewellery is put to use by wearing it, khums would not have to be paid.

Q337. Is Khums payable on the amount outstanding in a Provident Fund Account?

A. No, it is yet not 100% in your ownership. At the time when it’s in your ownership only, then Khums is applicable.

Q338. Would Khums be applicable on eatables like rice, oil, etc. which remains at the end of the year?

A. Yes. The 20 percent value of the remaining eatables should be calculated for each item at the year end and paid as Khums.

Q339. A person living at his parent’s house saves money over a period of five years and buys a house where he later lives with his wife. Would he have to pay the Khums on the price of the house?

A. Every person should have a date for accounting purposes. At the end of one year, whatever savings have been made after making all lawful expenses, 20% of it should be given as Khums. Of this, 50% be paid to poor and pious Saadaat (descendants of Hazrat Muhammad (s.a.w.a.) and Aale Muhammad (a.s.)) and 50% be given to Naeb-e-Imam or those who have his permission to collect Sahme-Imam.

If the person did not pay them at the end of every year, he will have to pay the Khums on the total amount saved at the end of 5 years. The amount, which remains after deducting the Khums, will not attract Khums in the next year unless there is an increase. Then, Khums would be deducted from the increased amount only.

Q340. A person has $2000 after paying Khums. In the New Year $ 1000/- is spent on necessities. Now at the end of the New Year, there is a total saving of $ 3000/- would the person be liable to pay Khums on $ 3000/- or $ 2000/-?

A. The Khums should be removed from $ 2000/- since that is the savings from the income of the second year.

Q341. A person wishes to pay Khums on the amount spent for purchasing a television set, years ago. Should he pay according to its original price or the new price?

A. The person should consider the original price and the price it would fetch on selling it presently. And pay Khums on the amount, which is more.

Q342. What should a person do, who, at the end of the year finds that if he paid Khums, he won’t be able to buy a house ever in his life?

A. The person should pay for buying a house in advance as part payment or buy a room before the due date of Khums. But he should use it before the Khums date.

Q343. A person gets his superannuation dues from his company after retirement and invests the same in a business venture before his date for accounting Khums is due. Will the person have to pay Khums on this investment?

A. lf the person has no other source of income, then only the savings made from the profit of the business will not attract Khums. Otherwise, the person having another source of income will have to pay Khums on the total amount received as superannuation dues.

Q344. Will the VCR and Car bought from this year’s profit attract Khums?

A. lf the VCR and Car are used as necessities and not for show-off or pastime then it will not attract Khums. If they are used for any un-Islamic purpose, Khums will have to be paid on the amount spent on buying them.

Q345. WilI a lady has to pay Khums from her full income since what she spends on household expenses is her husband’s responsibility?

A. Yes, she will have to pay Khums on her full income. In case her husband’s income is insufficient, she can spend on household expenditure before the year-end for accounting Khums.

Q346. Can a married lady give gifts and Sadaqa (charity) from her income without paying Khums?

A. A married lady can give gifts and charity from her income before the end of the year and if the year is complete, she should first pay Khums from her savings.

Q347. Can a person re-invest the profit of his business in the same business without paying Khums?

A. It is not permissible to re-invest the savings without paying Khums when the due-date has arrived. The person should first remove Khums & re-invest the rest.

Q348. If a person pays Khums and give it away to some person who has proved his authority of doing so, but later finds that what he has done is not right and that the person was not a right one. In this condition what should the Khums payer do? Should he pay the Khums again?

A. If the person has not done full enquiry before paying then he has to pay his Khums again. If he has done his best in enquiry then he has to ask for his money back to give it to a proper place.

Q349. What should a person do who has never paid Khums in his life?

A. The person should sincerely repent, seek Allah’s forgiveness and after calculating the savings made from the time of maturity should pay 1/5th of it as Khums.

Q350. Is it obligatory for the son to pay Khums from the amount received from his father who never paid Khums?

A. It is obligatory.

Q351. A person pays kaffara for his fasts before his khums date. Will khums be due on that amount?

A. Khums will not be due on kaffara because it is a necessary expense.

Q352. How does one remove khums of a carpet?

A. Since actual division is not possible one fifth its value should be calculated and given as khums.

Q353. What should one reply to the accusation of Non-Shias that if Khums was such an important issue, it would’ve been mentioned many times, whereas it has been spoken of in the Qur’an only once?

A. It is true that Khums has been clearly mentioned only once in the Holy Qur’an namely verse no 42 in Surah Anfaal. Firstly, there are many verses which refer to Khums without mentioning it by name. Secondly, there are very few verses which refer to Allah’s Oneness and the Prophet’s Last Messenger ship. Does that mean that this truth is of less significance? It is the way of Bani Israel to insist on unnecessary clarifications which only made life difficult for them. Muslims should consider it sufficient that when a command comes from Allah and His Messenger, they obey it unhesitatingly.

Q354. Some Muslims believe that Khums is not applicable today because the word “Ghanemtum” refers to “spoils of war?”

A. This misconception is due to the wrong translation of the word ‘Ghanemtum” as “spoils of war”. The word has been invariably used to mean cattles, spoils of war, treasure, mineral and anything which one gains or of value. It has been reliably mentioned in many books of Sunni scholars including Bukhari and Muslim that Khums is due on pearls removed from the sea when the ordinance of Khums was decreed, every Muslim was paying it. In fact, all sects of Islam consider Khums to be applicable on treasure.

Who understands the Holy Qur’an better than the Ahlul Bayt (a.s.) who lived with the Holy Prophet (s.a.w.a.) or those so-called scholars who never met him? Understanding Qur’an by its external meaning alone is not sufficient. The existence of so many sects of Islam is a direct consequence of personal perceptions of Islam. The Holy Prophet (s.a.w.a.)’s famous narrative is well-known, in which he said: “I have fought for the “Tanzeel” (revelation) and Ali (a.s.) will fight for its “Ta’veel” (interpretation) “. That is why we accept the meaning and interpretation of Allah’s commandments only from the Holy Prophet (s.a.w.a.) and his Ahlul Bayt (a.s.).

Q355. A person receives a costly gift, which is not used, and after a month his date for removing khums arrives. Will he have to pay Khums on it? What if the gift was given from money whose Khums had been paid?

A. When a person receives a gift, irrespective of the fact that it had been given from Khums-free money, it becomes part of the receiver’s account. When it is not used or its value is in excess of the receiver’s annual expenses, he will have to remove Khums from it.

Q356. A person buys jewellery for his wife who wears it occasionally. Then for one complete year it is not used and she has no intention of wearing it. Is Khums applicable on it?”

A. In this case, Khums is applicable on it. As far as a thing is in use, Khums does not become applicable on it.

Q357. Is Khums due on what a person sets aside every year as dowry for his daughter?

A. If the person purchases dowry out of the profit made in a year in that year itself and it is not beyond his status, it is not necessary for him to pay Khums on it.

Q358. A person’s year ends on Eid-ul-Az’ha. Will Khums be applicable on the money he spends for Hajj and Ziyarats (pilgrimages) in that journey?

A. Yes. Khums is due on the money which the person spends after Eid-ul-Az’ha because he will be spending the savings of the year in the second year.

Q359. A person owes Khums as well as Kaffarah (atonement) of the Ramazan fasts. Is he free to pay anyone of them first?

A. If Khums is due on a person and it is also obligatory for him to make atonement and he cannot make both the payments, and if the property on which Khums has become obligatory has not perished, he should first give Khums. And if it has perished, it is optional for him either to pay Khums or to make payment of atonement first.

Q360. Is it obligatory for a person who gets some property from a person who does not believe in paying khums, to pay khums for it?

A. It is not obligatory for the receiver to pay the khums. Similarly, it is the not the responsibility of the person who receives a gift or purchases something on which khums has not been paid, to do so.

Q361. Can a person give the share of the Sayyeds from his Khums to his wife who is a Sayyedah?

A. On the basis of obligatory precaution, he should not give khums to her so that she may meet her own expenses with it. It would be permissible for the husband to give khums to her so that she may use it on her non-obligatory expenses.

Q362. Is Khums [religious tax] waajib [compulsory] on a person who has a qarz [dues payable]?

A. If you are under debt and during your khums year, you have paid out a part of your debt then this payment can be considered as your expense, other wise qarz does not effect khums payment. It still becomes applicable.

Q363. Is khums applicable on ‘Nazr’ (vow) and Kaffara (atonement)?

A. Whatever a person spends on vow and atonement is a part of his annual expenditure and khums is not applicable on it.

Q364. Is it obligatory to pay khums on what is given as gift or prizes?

A. Giving a gift or a prize is included in annual expenditure and it is not necessary to pay khums on it, provided it is not beyond his (i.e. the giver’s) status.

Q365. Can a son take Khums out of the property of his father who does not want to pay Khums due on his property, without his knowledge?

A. The person cannot take khums out of his father’s property without the permission of the religious head.

Q366. Do housewives need to have a date for themselves for calculating khums, considering the fact that they don’t have any income of their own?

A. In Islam, women are entitled to own property, conduct business, and receive inheritance and gifts besides saving money from the household expenses. So she is liable to account for her personal possessions and assets. Hence even housewives, or for that matter, all mature and sane men and women should have a date for themselves for calculating khums.

Q367. Can one take the khums to another town for payment even though deserving persons are present in his hometown?

A. Even if a deserving person is available in the hometown of a person, he can carry khums to another town and give it to a deserving person. However, he himself should bear the expenses of taking khums to the other town and in case khums is lost, he is responsible for it although he may not have been negligent in looking after it.

Q368. Can a person give the share of the Holy Imam (a.s.) from his khums to a representative of a mujtahid whom he does not follow?

A. The person should, on the basis of obligatory precaution, obtain permission from the mujtahid whom he follows or his representative before giving the Sahme Imam (a.s.) to a representative of a mujtahid whom he does not follow.

Q369. Is the bath of a person in order who pays the water-bill out of money whose khums has not been paid?

A. If a person pays the water-bill out of money whose khums has not been paid by him, he commits an illegal act but apparently his bath is in order and he remains responsible to pay khums to those persons who are entitled to it.

Q370. Can a person deduct his losses from the profit made before calculating khums in the same year?

A. The person can deduct an equivalent amount of losses incurred from the profit made before he sustained the said loss and not from the profit made after he sustained the said loss, be it in the same year.

Q371. Can a person pool his income from two sources before calculating Khums?

A. If you have two different professions, you cannot, on the basis of obligatory precaution, make up the loss from one side from the profit made from the other. But, for example, if you receive rent from a property and are also engaged in trade, you should pay Khums at the end of the year on what exceeds your expenses. And if you make profit in one and sustain loss in the other, on the basis of recommended precautions, you should pay khums on the profit made by you.

Q372. Would unlawful property become lawful to a person once khums is paid from it?

A. If the real owner of the unlawful property is known. The person should make a compromise with the owner and if the owner is not agreeable to a compromise, the person should give him the complete property. If the owner is not known the person should give it as alms on behalf of its owner and the obligatory precaution is that he should also obtain permission from the Religious Head. Payment of Khums from an unlawful property cannot make it lawful.

Q373. A person buys a shop by taking a loan which he repays from his earlier business. Will khums be due on it?

A. Yes. The person will have to pay Khums on the amount re-paid by the year’s end for the purchase of the shop.

Q374. If somebody does not remember how much he has earned in the past many years and now he wants to take out Khums what he is to do?

A. He has to make a rough estimate. Otherwise he is to refer to Naeb-e-Imam or his representative to solve his problem.

Q375. If one puts his money in Fixed Deposits is Khums to be paid?

A. Applicability of Khums depends on ownership. His ownership does not change and hence he has to pay Khums. Khums is not dependant on any conditions of cash or kind or in hand. If he is the owner he has still his obligation to pay Khums.

Q376. If one puts his money in Fixed Deposits or buys Unit Trusts etc., on the due date of his Khums he may not have liquid money. Is Khums applicable?

A. Applicability of Khums depends on ownership. His ownership does not change and hence he has to pay Khums. Khums is not applicable on any conditions of cash or kind or in hand. If he is the owner he has still his obligation to pay Khums.

Q377. One person took out Khums from Rs. 1000/- and Rs. 800/- was left with him. After one year the same Rs. 800 is still with him. Must be take out Khums again on that money?

A. If the same amount is left till the next year then it is not wajib (obligatory) to take out Khums.

Q378. I have purchased a scooter on loan recently for Rs. 17000/-. How much Khums do I have to pay on it? Can I pay the Khums in instalments? If I can pay in instalments, in how many instalments do I have to pay? The loan is to be repaid in 60 months @ Rs. 250/- p.m.

A. If you have purchased the Scooter from the amount of your current year income and if you have bought it for your use and livelihood and if you are paying from your income in monthly instalments then there is no Khums payable. But if you had the money saved from last year or earlier years, and if Khums had not been paid on that, then Khums will have to be paid out of it. Khums can be paid in instalments after permission from Marja-e-Taqleed or his Vakil.

Q379. Somebody purchased house from money out of which he did not give Khums. Now the price has gone up, what needs to be done?

A. If the house is purchased for residence and not for business then he has to take out Khums on original value. But if purchased for investment or business, Khums is applicable on market value.

Q380. To whom do we give Khums and can we keep it with us for a long time or put it in business till we get chance to pay it?

A. Khums is two parts, one 50% is Imam’s share and cannot be used even for Masjid or Imambara or any other such purposes without the permission of Naeb-e-Imam. 50% is for the pious Sadaat. The Marjae Taqleed Aqae Khoei gave permission to give Sahme Sadaat directly to the deserving Sadaat.

Q381. Can somebody give Khums to his needy relatives?

A. No, Khums has its own rules; he can give from his remaining balance of 80%. However if he is constrained then he should ask the Naeb-e-Imam who may give him permission depending on individual case.

Q382. Is Khums a wealth tax? What is the percentage payable?

A. Khums cannot be referred to as a wealth tax because generally wealth tax does not take into account the lawfulness or unlawfulness of its source, the profit or loss incurred in a particular year and whether the land on which treasure is discovered belongs to a Muslim or non-Muslim and so on. While Khums considers legal as well as moral aspects of savings, inheritance, minerals, property, etc. Khums is 20% of the net amount or value of lawful saving which remains after deducting the lawful expenses incurred and the annual necessities of life. At present, one half of the 20% Khums belongs to the Twelfth Imam (a.s.) (called Sahme Imam) and the other half to poor orphans, destitute, and those of the Hashimites who may run out of money (called Shame Saadaat). Sahme Imam should be paid to a qualified Mujtahid or his representative.

Q383. How is Khums calculated?

A. Khums is very simple to calculate. From the savings which remain after all one’s annual, lawful and standard expenses are deducted from the income. 20% or 1/5th of this amount is Khums. This should be given with the intention of qurbatan elallah (for the pleasure of Allah ta’ala). Next year on the same date whatever you have saved during that year will attract Khums.

Q384. Can a person buy things so as to avoid paying Khums before his due date?

A. Khums is not due on things, which are necessary. If there is no necessity, the things bought will attract Khums.

Q385. Businessmen take loans from a Bank. On their date of Khums what is to be done?

A. They must calculate all their assets and pay Khums. This loan cannot be called “to be in debt”. This debt is for business and not for their necessity of livelihood (existence).

Q386. Some people think that the Khums can be forgiven by Ulemas in some cases, is it so?

A. No it is impossible to forgive Khums because an Alim or anybody else does not have any right, because the Khums does not belong to him. It belongs to Imam and Ahlul Bayt-e-Rasool. The Marja-e-Taqlid or his Vakeel can consider permission in instalments for those who cannot pay lump sum.

Q387. Can a parent keep aside some cash or kind for her daughter’s marriage? Will this saving attract Khums?

A. If a person cannot prepare all the dowry for his daughter at the time of her marriage, and has to do so over a few years, and if it is deemed unbecoming for him not to give away any dowry, Khums will not be liable on what he purchases during the year, provided it is within his means. But if he exceeds his means, or spends the profit of one year to buy the dowry in the following year, he will pay its Khums.

Q388. A person pays kaffara for his fasts before his khums date. Will khums be due on that amount?

A. Khums will not be due on kaffara because it is a necessary expense.

Q389. A person buys a garment for an occasion. After wearing it, he puts it away and a year passes without it being worn a second time. Is khums obligatory on it? Likewise, (is khums obligatory) with respect to jewellery temporarily used and then set aside for more than a year without being used?

A. If the garment is of the type customarily prepared for similar occasions in the years that follow, then khums is not obligatory. Otherwise, based on obligatory precaution, khums applies to it. The same situation applies to jewellery. God knows best.

Q390. Is khums obligatory for furnishings that the mother prepares for her daughter (like marital gifts) when a number of years elapse before they come into use?

A. Khums is not obligatory on them if not preparing (the marital gifts) gradually damages her prestige, because it would not be easy for her to prepare them at the time of her marriage. God knows best.

Q391. If a person, who has not paid khums fully, dies and the cash money left behind by him is not enough, does his property need to be sold to cover the remaining unpaid khums?

A. If the estimated amount of khums is more than the cash left by the deceased person, then his property must be sold to pay off the total amount of khums.

Q392. I owe someone some money, but cannot repay him immediately and I have some savings also. Is khums wajib (obligatory) on me?

A. Khums is wajib (obligatory) on all your savings, even if you have debts. If you repay your debts before the date of khums, then khums is applicable on whatever remains with you. If you do not repay your debt, then khums is applicable on all you have.

Q393. Would the Namaz of a person be valid, when he offers it on a property, purchased with the money whose Khums has not been paid?

A. Possession of that property is unlawful and the prayer, which he offers on it, is void.

Q394. Every month I remit money to an investment fund to purchase shares. When calculating Khums, in my opinion, I think I should not consider these shares as they only have paper value and are not in my possession at the time of calculating Khums. Also, I feel that when I finally sell the shares, then the cash would be in hand and then Khums should be calculated. Am I right? If not, then how do I calculate the amount I have to pay every year as the value of the shares keeps changing, i.e. it rises and falls?

A. The money you remit to the investment fund to purchase shares is still your money, even though it is not in cash. On your Khums date, you should calculate the approximate current market value of your investment, and take out the Khums of the value.

However, if you invest an amount after paying Khums of it, then this particular amount of investment has no Khums again.

If you pay Khums today for your investments valued at say Rs.1000, and the same investment increases in value next year to, say, Rs.1400 then you do not need to pay Khums of all the value of Rs.1400 of investment, but only of the excess over the Rs.1000 value, i.e.Rs.400.

If the value becomes less than Rs.1000 or remains unchanged then there is no Khums again on the same investment.

Q395. My wife has jewellery which she has previously worn. However, the jewellery is sometimes not worn for more than a year. Also some of the items are gifts and the rest are purchased jewellery. Does she (or myself as the bread-earner) have to pay Khums on the jewellery each year that she doesn’t wear a particular jewellery? If Khums is due on unworn items, then once we pay it, if she still doesn’t wear it for another year, do we have to pay again?

A. If the jewellery was unworn for one year, then Khums is to be paid out of its current market value. This is when you have bought it from your income or gifts before paying the Khums, as jewellery for usual use is included in the expenses. But if you had paid the Khums from the original money before buying the jewellery, then Khums will not be obligatory even if your wife does not use it for a year or more, as far as the value of it is not more than the purchase value, and if it is more, then you should pay Khums for the extra amount, since the original amount was Khums-paid.

Q396. I have inherited an amount from my mother after the sale of my father’s property. I am a householder and do not work. All my needs are fulfilled by my husband alhamdolillaah. Do I have to pay Khums on the amount I have inherited? I plan to use it in charity. This is the only amount which I can say is mine. I am not sure whether my parents paid Khums on their property. Supposing they did not pay, what action should I take? And if they have paid then what do I have to do?

A. If your expenses are looked after by your husband and you have no responsibility for spending, then you have to pay Khums on this amount immediately without waiting for one year. If your parents did not pay Khums on their money or property, then Khums must be paid before distributing the wealth left by them.

Q397. Do I have to pay Khums on the jewellery given to me by my parents on my wedding? Supposing they have not paid it and I do not work so should my husband pay it?

A. The jewellery given to you by your parents can be in different cases:

1. Your parents bought it from an income before the date of their Khums, which means that Khums was not Wajib (obligatory) on that money, so you do not need to pay Khums on it as far as you use that jewellery in a usual manner.

2. Your parents did not pay Khums on the amount of the purchase after Khums was Wajib (obligatory) on it, then Khums remains Wajib (obligatory) on that amount.

There is no difference whether you pay Khums, or your husband pays on your behalf if you do not have the amount to pay.

Q398. If the money remaining after paying khums is invested, is it necessary to pay khums on the yearly profit that accrues on the invested amount?

A. Yes, it is obligatory to pay khums on the savings of the profit.

Q399. Should khums be paid from the total amount if a person is indebted?

A. Khums is obligatory on the savings that you own, not on the money which belongs to others which is with you as a loan. You must pay khums out of what you own yourself.

Q400. I am a salaried person and I pay khums on my annual savings. Do I need to pay Zakat on that income as well?

A. You do not need to pay Zakat as you do not have in your savings any of the nine items on which Zakat is applicable, namely golden and silver current coins, camels, cows, sheep, wheat, barely, dates, and raisins. The only Zakat which is obligatory on you if you are not poor is Zakatul Fitr (Fitra).

Q401. I got married last year and I received some gifts – one of them was a watch of significant value. Will I have to pay khums on that?

A. If you use the gift usually in your life, then there is no khums on it. Khums will be applicable on unused gifts as it is obligatory on any unused items and saved money.

Q402. Can one pay Khums on the amount which he has just recorded, i.e. the duration of 1 year has not passed nor is that amount the annual savings?

A. Yes he can pay, but it becomes Wajib (obligatory) only after 1 year of getting the amount or on the due date of his Khums payment.

Quran

Q435. Many times people bring a Holy Qur’an and ask two fighting persons to keep their hands on it and swear on it to decide which one is speaking the truth. Is it permissible?

A. When there is a dispute between two persons, the one who is making an allegation or claim should give proof. He cannot say, “I swear on the Qur’an that I’m speaking the truth”. The one who denies it can swear. Although legally permissible, it would be better to settle disputes without having both the persons swearing on the Holy Qur’an.

Q436. A person enquires that he has been living in an environment from childhood, where he never got an opportunity to learn Arabic or Urdu. He asks whether by reading the Quranic translation, he can get the same blessing as he would if he knew Arabic reading.

A. Those who don’t know Arabic and cannot recite the Quran in Arabic, then they should recite the translation and the meanings of it and they will get Sawaab. Regarding the amount of Sawaab, that depends on the Niyyat and the Sincerity. More sincere intention gives more and more Sawaab.

Q437. A person experiences seminal discharge while asleep and due to shortage of time performs Morning Prayer with tayammum. Can he read Qur’an in that state?

A. The person may read the Qur’an except the verses for which prostration becomes necessary. He should read without touching the words of Holy Qur’an. The person should perform Ghusl (bath) as soon as water becomes available. He cannot offer the next Namaz with Wuzu alone.

Q438. One person does not know how to read Qur’an. He just reads Bismillah Hir Rahmaan Nir Raheem on each line. Will he get the same sawab as that of reading Qur’an?

A. “Bismillah hir rahmaanir raheem” is the greatest Ayat in the whole Qur’an. To recite it accrues great “sawab.” For those who cannot read Qur’an, reading and repeating this great Ayat does benefit them. In fact one should repeat this Ayat at all times whilst walking, travelling and whenever and where ever one can. A lot of sawab and benefits will be derived.

Q439. Is the Holy Qur’an complete?

A. The Holy Qur’an is complete and without any change either for more or for less. The Shia Ulema (scholars) have written many books confirming this fact.

Q440. Is it sufficient to recite Ayatul Kursi upto “Wa Howal A’liyyul A’zeem”?

A. It is sufficient. Ayatul Kursi is after all one ayat. Still it would be better to read till “Hum feehaa Khaaledun”.

Q441. Some people at times, out of distress complain that they would’ve been better-off if they were not born at all. They ask: did Allah gave them a choice before creating them? What should be our answer?

A. Allah mentions in the Holy Qur’an that the purpose behind creation of human-beings was that they receive His infinite Mercies and Bounties. Man’s creation does not benefit Allah Ta’ala in the least bit. He is Absolutely Needless.

Asking for a choice brings to mind the case of children who are unsuccessful at their studies and wish to run away. The child is not in a position to choose who is good for him.

Allah, the Majestic and Mighty, did give each soul the choice of life and of submission. It is mentioned in the Holy Qur’an: “And when your Lord brought forth from the loins of the children of Adam their seed, and made them bear testimony about their souls (He asked): “Am I not your Lord?” They said: “Yes, we bear witness”.[13]

Due to the barriers of short-sightedness, man does not see beyond the materialistic life. Those who speak in this fashion should be grabbed by the neck to see whether they are really fed up of life. Those who believe in the Unseen, Here-after world face life’s vicissitudes with patience and prayers. They do not despair and pose imprudent questions to their Creator, Glory be His name.

Q442. Is there a verse in Holy Qur’an which considers offering Namaz before its time as prohibited, say, one week in advance?

A. The timings of Namaz has been outlined in the Holy Qur’an. For example, the verse: “Establish “Salaat” (Namaz) from the decline of the sun till the darkness of the night, and the recital at the morn; verily the recital of the morn is witnessed.”[14]

Hence offering a Namaz before its time is a violation of Allah’s commandments which is unlawful.

Q443. Who should decide whether a ‘Nauha’ (religious elegy) or Qur’an being recited amount to singing - the singer or the listener?

A. The opinion of pious Mu’mineen who are listeners will be acceptable while deciding whether a recitation amounts to singing. Such recitation (which amounts to singing) is haram.

Q444. Is it obligatory to recite salawat after verse no. 56 of Surah Ahzab is heard or read or read by one self?

A. Some Jurist have considered it as obligatory. In the verse Allah Ta’ala is informing Muslims of one of those things which He himself does, i.e. sending blessing on the Holy Prophet (s.a.w.a.). So even if it is not obligatory, a true Muslim won’t remain silent. It is highly commendable for a Muslim to send blessings and salutations on the Holy Prophet (s.a.w.a.), even if he hears this verse in the midst of his Namaz.

Q445. Do Shias adopt ‘Taqayya’ (dissimulation) when denying ‘Tahreef’ in the Holy Qur’an?

A. No. The Shias believe that there has been no ‘Tahreef’ (distortion) in the Holy Qur’an and the text of the Qur’an is pure and has not been tampered with.

Q446. Is it necessary to recite Qul Howallaaho Ahad in every Namaz?

A. It is Mustahab (recommended) to recite Surah Ikhlas at least once in the whole day in one of the obligatory prayers.

Q447. Will a person be considered to be a disbeliever if he believes in “Tahreef” (alterations) in the Holy Quran?

A. A person believing in “Tahreef” of the Holy Quran will not be considered a disbeliever. He will be considered as a misguided person. According to the greatest living Shi’ite Scholar of our time, Ayatullah-ul-uzma, Sayyed Abul Qasim al Khoei, there is no alteration or interpolation whatsoever in the Holy Quran which is in our hands.

Q448. Can a person touch the translation of the holy Qur’an without having performed ablutions?

A. It is unlawful on the basis of obligatory precaution, to touch without ablutions, the Name of Allah or His special attributes in which ever language they may have been written. And it is also better not to touch without ablutions the names of the holy Prophet (s.a.w.a.), the holy Imams (a.s.) and lady Fatima Zahra (s.a.). However, there is no harm in touching without performing ablutions, the translation of the holy Qur’an in any language.

Q449. How many verses, words and alphabets are there in the Qur’an?

A. The Glorious Qur’an contains 6,236 verses, 77,934 words and 3,23670 alphabets. The difference in the number of verses according to different accounts is due to the fact that certain verses are split into smaller verses in some editions of the Qur’an.

Q450. Is it necessary that all the conditions which apply to prostration during Namaz should be fulfilled for performing an obligatory prostration of the Holy Qur’an?

A. No. Only the place where a person performs obligatory prostrations of the holy Qur’an should not be an usurped one. And on the basis of obligatory precaution, the place where he’ places his forehead should not be higher than four joined fingers from the place where the tips of his toes rest and should place his forehead on things on which prostration is in order. However, it is not necessary that he should face the Qibla or should have performed ablutions or the pre-requisites in the matter of the dress of a person offering prayers be met.

Q451. What is the correct translation of the Qur’anic verse ‘Eh din as Siraat al-Mustaqeem”1: 6?

A. This is the saying of believers on whose heart the light of divine guidance has shone. The preceding verses show that he bears witness to Allah’s Unity, Mercy and Justice. So how can a person who is on Allah’s Path request Him to show or guide him “to” His path? People, who do not know what “Siraat al-Mustaqeem” is, translate this verse wrongly. In “Maani al-Akhbaar”, Imam Sadiq (a.s.) says: “Siraat al-Mustaqeem” is the path towards Allah’s knowledge and that is two paths - ‘Siraat’ in the world and the other in the Hereafter. But the ‘Siraat’ in the world is the Imam whose obedience is obligatory and (the Siraat) in the Hereafter is the bridge of hell; one who doesn’t recognise the Imam in the world will tremble and be destroyed in hell-fire.” As Allah says in the Holy Qur’an: “And for all are degrees according to what they did...”[15] Also, “And Allah increases in guidance those who go aright”.[16] So everybody is not on the same level otherwise it would be meaningless for the Prophet (s.a.w.a.) and Imams (a.s.) to pray thus. The verse is a prayer to Allah to continue to bless us with His Grace in future too. Hence the correct translation would be “Guide us ‘on’ the right path”. Even the Wahabi translator Yusuf Ali, who translates it as “Show us the straightway”, writes in his footnotes that: “If we translate by the English word “guide”, we shall have to say: “Guide us to or in the Straight way”. Obviously, both the sayings are not the same.

Q452. What are the meanings of “Waqf ba Harkat” and “Wasl ba Sukun”?

A. The meaning of “Waqf ba Harkat” is that we utter different strokes occurring at the end of a word and pause between that word and the succeeding word. For example, while saying Ar Rahmaanir Raheem we recite with stroke below Mim of Ar-Rahim and thereafter allow a pause and then say Maaleke yawmid din. And the meaning of “Wasl ba Sukun” is that we do not utter the different strokes of a word and join with the succeeding word. For example, while saying Ar Rahmaanir Raheem we do not give stroke below Mim of Rahim and at once say Maaleke yawmid din. The obligatory precaution is that while offering prayers we should not resort to “Waqf ba Harkat” and “Wasl ba Sukun”.

Q453. Is it sufficient to recite the translation of the Qur’an for fulfilling a ‘Nazr’ (Vow) in which the intention was to recite the Qur’an?

A. Reading the translation of the Qur’an cannot suffice as recitation of the Arabic Qur’an unless, of course, you had intended to read its translation while doing Nazr.

Q454. Who is the person referred to in the verses, “...We would certainly have exalted him thereby, but he clung to the earth and followed his low desire, so his parable is as the parable of the dog; if you attack him he lolls out his tongue; and if you leave him alone he lolls out his tongue; this is the parable of the people who reject Our communications;...”[17]?

A. According to an authentic narrative, the person referred to in the above-mentioned verse (7:176) was Bal’am bin Baaur who knew the Greatest Name of Allah (Ism-e-A’zam) but due to his avid transgression had it effaced from the memory. Some scholars hold that it concerns Bal’am bin Abr, Bal’am bin Aamer or Umayyat ibn Abasalt but they agree that he was a Bani-Israeli man.

Q455. What is the meaning of the word “Masaani” in verse number 87 of Surah Al-Hijr (The Rock)?

A. We have it from Tahzib on the authority of Mohammad bin Muslim that he asked Imam Sadiq (a.s.) whether the seven verses of Masaani is Surah Al-Fateha (The Opening). Imam Sadiq (a.s.) replied in the affirmative.

Q456. What is the best thing for increasing one’s economic status and attracting Allah’s ‘Barakat’ (blessings) in one’s business and livelihood?

A. By reciting Surah al-Waqe’ah every night and by reciting Isteghfar (Astaghferullaah Rabbi Wa Atoobo elayhe) and Salawat as much as possible. Also by taking out Khums and Zakat regularly and giving Sadaqa (charity) continuously.

Q457. According to Holy Qur’an, Allah told the angels to bow down to Hazrat Adam (a.s.); everybody did except Iblis. Was Iblis an angel or Jinn?

A. Here are 3 verses which provide the answer:

i. And when we said to the angels, “Bow down to Adam”; so they bowed down except Iblis. He was from the Jinns, and he broke the command of his Lord. (18:50)

ii. He created man from sounding clay like earthen pottery, and created jinns from smokeless fire. (55: 14, 15)

iii. Said He, “What prevented you that you did not bow down when I did command you?” Said (Shaitan), “I am better than him; You created me of fire and You created him (Adam) of clay”.[18]

These verses clearly show that Iblis was not from amongst the angels he was a Jinn who was created from fire.

Then why was he condemned for disobeying a command given to the angels? It was because he was amongst the group of the angels who had been ordered to bow down to Adam, and since he formed one of the members of the group, the order also pertained to him as the third ayat clearly shows that he was ‘ordered’. If in a group there are, let us say, more men than women (as in Ayat of Tat-hir), then the whole group is referred to in masculine gender and the women are automatically included in it, even if the pronouns etc. are masculine. This rule is called the rule of ‘Taghlib’ (Rule of Predominance). Likewise, in that group of angels there was only one Jinn (Shaitan); therefore, the order covered the group collectively including Satan. That is why he was condemned by Allah for his disobedience.

Even Satan understood it perfectly. That is why he did not argue that he had not prostrated because the order was addressed, not to him, but to the angels.

Q458. What is the interpretation of KafHaYaAinSwad?

A. Such ayat are called ‘Muqatta’at’ (Separated letters), because they are recited one by one. Their meaning is known only to Allah, His Prophet and the 12 Imams. If anybody tries to interpret them according to his own notion he commits a great sin. So far as the above-mentioned ‘Muqatta’at’ are concerned, there are two interpretations which have been narrated from our Imams:

1. Each of the 5 letters stands for a divine attribute.

Kaf - Stands for Kafi (Charitable Giver or Self Sufficient)

Ha - Stands for Hadi (Guide)

Ya - Stands for Yad (Hand, i.e. Powerful)

Ain - Stands for Alim (the All-Knowing)

Swad - Stands for Sadiq (The True One).

2. According to another tradition Allah ordered Gabriel to teach Nabi Zakariya the sacred names of the Holy Prophet and his immediate Ahlul-Bait. When Gabriel mentioned the first 4 names (Mohammad, Ali, Fatemah, Hasan) Zakariya felt great joy. But with the mention of the name of Husain, he was filled with grief and sorrow. When he asked Gabriel about this strange phenomenon, the latter acquainted him with the heart-rending tragedy of Karbala. According to that Hadis, these 5 letters - symbols were used to convey to Zakariya the sad tidings of Karbala:

Kaf - Stands for Karbala

Ha - Stands for Halakat (Annihilation of the Holy family)

Ya - Stands for Yazid

Ain - Stands for Atash (Thirst) of Imam Husain and his companions.

Sad - denotes their Sabr (patience)

Q459. Why does not the Holy Qur’an give strong emphasis to support father-in-law and mother-in-law? Because a married women will never be able to support her father and mother if her husband does not like it.

A. A woman, married or unmarried, is never expected to support any body. She is to be supported by her father or her husband.

Q460. I listen to a tape recorder, radio or television emitting the voice of a reciter of the Qur’an, reciting a verse which demands prostration. Should I prostrate?

A. Certainly not. You are not obliged to prostrate yourself except when you hear it (the verse) from the reciter himself, not on his recorded tape.

Q461. I am 15 years old and have been raised following Sunni interpretations of Islam without adhering to any particular mazhab. I have done much research on Shia interpretations of Islam and I find them to be much more valid than the others. Therefore, I would like to ask whether or not ‘bismillahir rahmanir raheem’ is part of every Surah, or just Surahtul Fateha? Is it necessary to recite it before Surahtul Fatiha during salah? Could you please explain this useful information from any hadis (Sunni or Shia) or any scholar?

A. Shia scholars are virtually unanimous in their view that the Bismillah (i.e. Bismillahir-Rahmanir-Raheem) is a part of every Surah except Surah Taubah (Chapter 9). As a rule of prayer, Shias must recite it for that reason and to intentionally not recite it while it is known to be part of the Surah will invalidate the prayer. Imam Ali (a.s.) was asked: “Is Bismillahir-Rahmanir-Raheem a part of the opening of the book (i.e. Surah Fateha)? He said: Yes. The Messenger of Allah (s.a.w.a.) recited it and counted it as a verse (of the Surah) and he says ‘the opening of the Book is seven oft-repeated verses.”[19]

Q462. Please can you tell me whether it is allowed to recite Sure-Fateha for Ahl-e-Bait in a manner similar to the Fatayhas which are recited for deceased Mo’menin / Mo’menat, i.e. after reciting Sur-e-Fateha for ordinary Mo’menin / Mo’menat we say ‘O Allah please give the sawab / hadiya of this Fateha to X son of Y’. Please note the intention after the recitation, bearing in mind that the Ahl-e-Bait are not in need of our Fatehas, etc. I have heard of situations where the Sur-e-Fatayha is recited for nazar and people say, for example, ‘O Abul Fadlil Abbas please accept our nazar’.

A. Reciting Surah of Fateha, offering the whole recitation of the Holy Qur’an, praying 2 or more Rakaats for Masoomeen (a.s.) is permissible. Your Niyyat for the purpose will suffice, but it has to be Qurbatan Elallah. The Ahlulbait (a.s.) pray for us in return. Nazar can only be made in the name of Allah. It is a covenant with Allah Almighty.

Q463. My question is regarding aamals. There are some aamals in which you need to recite such-and-such dua / Surah of the Qur’an. My question is whether you must recite that dua or Surah that many times or will reciting it once suffice? As I do taqlid of Ayatullah Seestani, I would appreciate a reply with respect to his resalah.

A. In the Aamal which guide us to recite a certain Zikr, Dua’ or Surah for a given number of times, then it should be followed exactly. In that there is a sacred secret which we may not be able to comprehend. At the same time, Aamal are Sunnat (recommended). But when we voluntarily wish to perform them, the guidelines ought to be adhered to.

Q464. Do Shias adopt ‘Taqayya’ (dissimulation) when denying ‘Tahreef’ in the Holy Qur’an?

A. No. The Shias believe that there has been no ‘Tahreef’ in the Holy Qur’an and the text of the Qur’an is pure and has not been tampered with.

Q465. What is Al-Hadees Al-Qudsi?

A. The Hadees Al-Qudsi is revealed as meanings from Allah Ta’ala to the heart of the Holy Prophet (s.a.w.a.) who expressed it in his own wordings. Hadees an-Nabawi is guidance from Allah Ta’ala for all people and are the sayings of the Prophet (s.a.w.a.) as far as the meanings and words, though everything said by the Prophet (s.a.w.a.) and the infallibles reflect the teachings of Allah (s.w.t.).

Q466. ‘Waseela’ i.e. asking Allah (s.w.t.) though the Waseela of the 14 Masoomeens (a.s.) and other highly pious people – is this mentioned in the Holy Qur’an?

A. Waseela is mentioned in the Holy Qur’an in Surah No. 5 (Al Ma’ida) Verse No. 35, “O you who believe! Fear Allah, and seek for him the waseela”

And also in Surah No. 17 (Al Esraa’) Verse No. 57, “those who pray, seeking a waseela to their Lord.”

Q467. According to Quran how many Khalifas are declared by Allah (s.w.t.). Please quote references from the Holy Qur’an.

A. There are 12 mentions of ‘Khalifa’ and its related meanings in the Holy Qur’an:

1. Surah Baqara, verse 30.

2. Surah Saad, verse 26.

3. Surah al-An’aam, verse 65.

4. Surah Younus, verse 14.

5. Surah Younus, verse 73.

6. Surah Faatir, verse 39.

7. Surah al-A’raaf, verse 69.

8. Surah al-A’raaf, verse 74.

9. Surah an-Naml, verse 62.

10. Surah al-Noor, verse 55.

11. Surah Hood, verse 57.

12. Surah al-A’raaf, verse 129.

This is also an indication that the real successors of the Holy Prophet (khalifa) are 12, as it was mentioned in many prophetic traditions. There are also 12 mentions to ‘imam’ and its related meaning in the Holy Qur’an.

Q468. I wanted to know the dua for the sajdah that comes across during reading The Holy Qur’an.

A. Any zikr can be recited in the sajda of reciting the Holy Qur’an or listening to it if the verse recited or listened to is a wajib (obligatory) sajda or a mustahab sajda verse. ‘Subhaanallaah’ or ‘Alhamdolillaah’ or ‘Allaho-akbar’ etc. can be recited.

Q469. Was the Holy Prophet (s.a.w.a.) ever affected by witchcraft? If not, then for what purposes were Surah al-Falaq and Surah an-Naas revealed? If he was affected by witchcraft, then was the effect physical or spiritual?

A. The Holy Prophet (s.a.w.a.) was never affected by any kind of witchcraft in spite of the attempts made by the enemies, for he was protected by Allah (s.w.t.). Indeed any Mo’min is protected by Allah (s.w.t.) from witchcraft if he really seeks Allah’s protection. Surah al-Falaq and Surah an-Nas are not saying that the Holy Prophet (s.a.w.a.) was a victim, but are, in fact, teaching all Muslims to seek Allah’s refuge and protection from the much harm mentioned in these two Surahs.

Witchcraft arises from evil, whereas the Holy Prophet (s.a.w.a.) and the real servants of Allah (s.w.t.) are far away from being affected by the work of evil. Allah (s.w.t.) says in the Holy Quran to Shaitan “Surely, you will have no effect on my servants.”[20]

Q470. I have heard before that some of the Shias say that there is a Qur’an called “Quran Fatimah” where there were some verses that deliver the message for all Muslims about the caliphate of Ahlul-Bayt. Is that true?

A. There is no Qur’an but one Holy Qur’an, which is available in the hands of all Muslims. The book of Fatemah (s.a.) is not Qur’an, but a book of knowledge written by her taken from her father the Holy Prophet (s.a.w.a.).

The Holy Qur’an mentions the importance of the Ahlul-Bayt (a.s.) in many verses. Even Sunni scholars like al-Shafi’ee said that at least 300 verses in the Holy Qur’an relate to the attributes of Imam Ali (a.s.) and the Ahlul-Bayt (a.s.).

Q471. A person while reciting the Holy Qur’an reads the Ayah of Sajdah (prostration). He does not perform the Sajdah forthwith intending to perform it after the completion of the Parah (a part of Quran). However when he completes the Parah he forgets about it. Can he perform the Sajdah later when he remembers about it?

A. The Wajib (obligatory) Sajdah on recitation or on hearing one of the four verses of Wajib (obligatory) Sujood in the Holy Qur’an, must be performed immediately without any delay. It cannot be postponed till the end of the Parah or Surah or anything else. Not performing it immediately will be a sin. Such Wajib (obligatory) Sajdah has no Qaza, so there is no point in performing it afterwards.

Q472. Please give us logical and scientific proofs (not from Qur’an or ahadees) that the Holy Qur’an is the holy book of God.

A. The Holy Qur’an is an everlasting miracle, challenging every generation and proving that it can never be anything but the word of Allah (s.w.t.). The Holy Qur’an threw an open challenge to all those who doubt it and claim that it is not from Allah (s.w.t.) to bring any book like it, or even any ten chapters like it’s 114 chapters, or even any one chapter like it’s chapters. In spite of all the efforts of all the enemies of Islam, nobody could come out with anything at all like Qur’an. This itself should be enough to prove that the Holy Qur’an is not from any human source, and it is from Allah (s.w.t.).

The scientific miracles of the Holy Qur’an are countless, but we may take just few of them as examples:-

1. In Surah Maryam, Verse 25, Allah (s.w.t.) ordered Maryam (Mary) (a.s.) when she was during labour to shake the trunk of the palm tree so that fresh dates may fall on her. He also ordered her to eat from the fresh dates and drink. Medical scientists have recently found that a woman in labour needs a vital food constituent to have an easy delivery. That constituent is found in many foods, but is best found in fresh dates among all foods in the world.

2. The movement of the earth is clearly mentioned in the Holy Qur’an (Surah 27, Verse 88). It should be borne in mind that most people of that time including those in Europe till even a thousand years after the advent of Islam believed that earth was stationary.

3. In Surah 20, Verse 30, Allah (s.w.t.) says “Don’t disbelievers see that the skies and earth were attached, then we detached them?” This Qur’anic fact was confirmed by scientists after advances in scientific research and it is now accepted by scientists. The discovery of the Big Bang which was announced a few years back confirms this Qur’anic fact.

4. The development of the embryo is mentioned in a miraculous way in Surah Al-Mo’minoon, verses 12, 13 and 14 giving the most accurate details which were recently confirmed by scientists. A Canadian Professor announced after 15 years of research in embryology that he found in his research results as stated in Qur’an which was revealed 1400 years ago. He confirmed that the Holy Qur’an can never be from any human being and it is definitely from God.

5. In Al-Nahl (Honey Bee), Verse 69, Allah (s.w.t.) states that honey has cure for people. This Quranic fact is confirmed in hundreds of scientific researches on honey. Today, there are scientific research centres in USA specialising in research on honey and its benefits to cure every illness.

The numerical miracles of the Holy Qur’an are also countless, but we again take just few as examples:-

1. The mention of ‘Hour’ appears in the Qur’an just 24 times, and that of ‘Month’ appears 12 times, while that of ‘day’ appears Qur’an 365 times.

2. The mention of ‘man’ appears in the Qur’an 24 times, exactly as much as the mention of ‘woman’ which is also 24 times.

3. The mention of ‘Aql’ which means intellect appears 49 times in the Quran, as much as the mention of ‘Noor’ which means light which is 49 times.

4. ‘People’ are mentioned 368 times, as much as ‘messengers’ which is again 368 times. This means that whenever there were people, there was a messenger and a message from Allah to guide them.

5. ‘Tongue’ is mentioned in the Quran 29 times, just as ‘talking’ is also mentioned 29 times.

6. ‘Astray goers’ appear 17 times, just as ‘Dead persons’ appear 17 times, because going astray is the real death.

7. ‘Difficulty’ appears 114 times, just as ‘Patience’ which appears 114 times.

8. ‘Life’ appears 145 times, while ‘Death’ appears 145 times too.

9. ‘Dunia’ which means this life appears 115 times, and ‘Aakhirah’ which means the Hereafter appears 115 times.

10. ‘Sins’ is mentioned 180 times, just as ‘Good deeds’ which too appears 180 times.

11. ‘Angels’ are mentioned 88 times, while ‘devils’ are mentioned 88 times too.

12. ‘Imam’ appears 12 times, ‘successor’ appears 12 times, ‘The Best Chosen by Allah’ (Al-Mostafawn) appear 12 times, ‘Most pious’ (Al-Abraar) appear 12 times, and ‘Shia’ too appear 12 times. You find ‘Firqa’ which means a division appears 72 times in the Quran which is the number of divisions in Muslim Ummah that are away from the right path of Islam as the total sects according to the Hadees is 73.

13. ‘Adam’ is named 25 times and ‘Easa’ (Jesus) is named 25 times. The Holy Qur’an says that “The example of Easa with Allah is like the example of Adam.”[21]

14. ‘Land’ is mentioned 12 times whereas ‘Sea’ is mentioned 41 times in the Quran, which is the exact ratio of land and sea on the globe which was discovered just recently after the advancement of science and space photography of the globe.

Finally, I should state with full confidence that every word in Quran has miracles. We may be able to discover some of its facts according to the sophistication of our thought and advancement of our knowledge, no matter which language we understand, because Quran is the everlasting miracle for all worlds, all times. The more we think and conduct research, the more we discover, though Quranic miracles are definitely endless.

Q473. Regarding Fateha for the deceased, I learned that one should recite Salawat 14 or 3 times then one Surah Al-hamd and then three times Surah Tawheed and then again Salawat 14 or 3 times, but some times people do not recite Salawat. So, please clarify this by giving me the details of correct procedure, what should be recited and what is optional. Are there any different methods if one recites for the benefit of the Holy Masoomeen (a.s.) and for the general people.

A. Reciting Surah Fateha, which is Surah Al-Hamd is a source of great Sawab (reward). If we gift its reward to anybody, we will earn more Sawab. Reciting Salawat is another source of Sawab. Reciting Surah Tawheed is also a source of Sawab. Reciting all of them will increase the Sawab.

There is no difference in reciting the Holy Quran irrespective of whom you want to gift the Sawab to. No doubt, when you gift to the Holy Masoomeen (a.s.), the Sawab will be more.

It is mentioned in Islamic resources that reciting Surah Al-Hamd once, followed by Surah Tawheed thrice, and gifting the Sawab to the deceased, will be a source of great Sawab, both for the one who gifts and the one to whom it is gifted. It is also mentioned that the deceased person will know the name of the person who gifted him this gift.

In short, any recitation of Surah Al-Hamd, Surah Tawheed, Salawaat, or any Surah or any Tasbeeh will be a source of Sawab for the person who recites and to whom it was gifted.

Q474. Is the present Qur’an complete? I ask this because some people say that the ayats (verses) which were in the praise of the Ahul Bayt (a.s) are not included in the present Qur’an but Imam Ali ibn Abi Talib (a.s) had written the complete Qur’an which is in existence with the Imam of Our Time [Twelfth Imam] (a.s)? Please explain.

A. The Holy Qur’an is complete and intact. It is the same Qur’an that has been in existence right from the beginning of Islam till today. Nobody can add or omit or change anything in Holy Qur’an. Allah (s.w.t) has promised to preserve Qur’an intact.

Taharat/Najasat

Q501. If one’s clothes are stained with blood and one cannot change it, to avoid the Namaz from getting postponed, what should one do?

A. If the area of the blood-stain is more than one’s thumb-print, it is not permissible to offer Namaz wearing such clothes. Even if the blood is splattered in such a manner that collectively it is more than the thumbprint, offering Namaz with such clothes is not valid. If a change in to clean clothing is not possible without making the Namaz Qaza, the person should remove his shirt if it is stained. It is sufficient to have clean clothes which cover the private parts during prayers. It is Ehtiyat for a male to cover ones body from the navel to the knees.

Q502. Is there any way of purifying Najis (impure) milk?

A. If one is sure that the milk is Najis, it cannot be made Paak, (Purified) at all. Even if sweets or other deserts are prepared from Najis milk, it still remains Najis. Also, Najis milk cannot be made Paak by boiling it.

Q503. What should one believe when a person doubts whether the water in our building’s water-tank is ‘Kur’ or not?

A. If the original status of water is ‘Kur’, and afterwards one doubts whether it is still ‘Kur’ or not, it can be considered as ‘Kur’.

Q504. Can a person have a bath with the intention of Ghusl-e-Jumah?

A. One can combine many intentions while having one Ghusl (bath).

Q505. Is it enough to wash a saucer with soap, which was licked by a dog?

A. No, it is not enough. Even if it is washed a hundred times with soap, it will not be considered clean. It is necessary to rub the entire saucer with mud (dry or wet) before washing it once with running or ‘kur’ water or twice if the water is less than a ‘kur’.

Q506. Is it necessary for a person to be clean before having an obligatory or a recommended ghusl (i.e. bath)?

A. The whole body need not be clean before taking an obligatory or a recommended bath. If a part of the body is najis (i.e. unclean); when it comes to that part it should be first made clean before continuing with the intended ghusl (bath).

Q507. Is it necessary for the host to inform the guests if the food which is served or the prayer carpet is Najis?

A. It is incumbent for the host to inform his guests about the ‘Najasat’ in his food or prayer-carpet. A Muslim neither eats nor gives others to eat unclean (Najis) food.

Q508. Can one perform Ghusl (bath) Janabat while taking shower bath?

A. Yes one can! There is no harm at all. But it will be Ghusl-e-Tarteebee

Q509. I am learning swimming in a swimming pool where non-Muslims also come for swimming? Is it obligatory to take Ghusl (bath) after swimming?

A. No. Usually swimming pool consists of many “Kur” volume of water, and even if non-Muslims go in the water it remains paak. There is no need for you to take “Ghusl (bath)”. Ghusl (bath) is something quite different. Any part of the body when Najis has to be made “Paak”. For Information only: - One Kur is approximately 384 Litres volume hence this volume and above keeps the water from becoming najis.

Q510. Is it permissible to use Najis Milk or oil for massaging the body?

A. It is permissible to use them on condition that the person should wash them off before offering Namaz.

Q511. Would butter made from Najis milk be permitted for eating?

A. Whatever that is made from Najis milk is not lawful for eating. It is of no consequence whether the Najis milk is boiled or processed mechanically or collected upto the amount of Kur water or whether the product made from Najis milk comes packed or unpacked. However, if you don’t know that it is ‘Paak’ (clean), you may consider it as paak and use it because originally the milk is clean.

Q512. Is it obligatory for a 11 years old boy to take ritual bath after touching a corpse?

A. Bath becomes obligatory for a person who touches a corpse, after the body has become cold and before it has been given the ritual bath. It is obligatory on a boy who has attained 15 years of age and on a girl who has attained 9 years of age or when both have become mature before this age limit. The signs of maturity for boy are growth of hard hair around the genital organs or discharge of semen.

Q513. Is it permissible to avoid taking an obligatory bath mainly because of the coldness of water?

A. The obligatory bath cannot be avoided due to the coldness of water. Tayammum can only be resorted to in sickness which will be aggravated by the bath, or lack of sufficient time to take bath and offer the prayers on time, or because of lack of water, or when only ‘najis’ (unclean) water is available.

Q514. Can a person dry himself after urinating with paper, cloth or stone and offer namaz in that state?

A. No. The person does not become clean. Use of water is necessary for cleaning the place of urination. Temporarily, he can use it to dry to avoid, the spread of Najasat (Uncleanness) in the absence of water, but before Namaz he should use water if it is available. If it is not possible to find water and the time of prayer is passing, he will offer Namaz in that state. It is Satanic misguidance to postpone Namaz because of uncleanliness. Namaz cannot be abandoned at any cost.

Q515, Can one touch the names of people which resemble that of the Ma’soomeen (a.s.) without having Wuzu?

A. According to precaution, names resembling that of the Ma’soomeen (a.s.) should not be touched without having Wuzu. If, for instance, the names are Ghulam Ali and Shabeehul Hasan, one can touch Ghulam and Shabeehul without having Wuzu but not Ali and Hasan. And if the names belonging to people have not been inspired by Ma’soomeen (a.s.), even though they resemble their names, one can touch them without Wuzu.

Q516. Can one do Wuzu in the state of janabat?

A. If it is not possible to do ghusl (bath) immediately, one performs Wuzu for earning Allah’s pleasure. Basically this Wuzu is done for eating, drinking or sleeping purpose and namaz cannot be performed with this Wuzu.

Q517. It is not necessary to touch the toes on bare ground while prostrating in Namaz. So why can’t a person wear shoes in Namaz when he is permitted to wear socks and stand on a covered ground?

A. There are shoes whose front portions are not covered, allowing the big toes to touch the floor, which can be worn during Namaz. Other than this, it is not permissible to wear other types of shoes during Namaz. One probable reason could be that removing footwear is considered to be a sign of humility, which is one of the main essences of submission before one’s Creator, Nourisher and Sustainer.

Q518. Is Ghusl-e-Janabnat (obligatory ceremonial bath) affected if the person discharges gas or urinates in between?

A. If while taking bath, the person discharges gas through the rectum or urinates, he should abandon that bath and take a fresh bath.

Q519. Are liquid medicines, perfumes, ghee, soap and polish made in non-Islamic countries pure?

A. If one is not sure of their being impure and there is likelihood of it being pure, they can be considered as pure.

Q520. Does hydrogenated oil (ghee) becomes ‘najis’ (impure) if excreta of a rat falls in it?

A. If the hydrogenated oil is in solid state such that after taking out a portion which came in contact with the rat’s excreta, the space remains vacant or fills up gradually later, only that part which acquired impurity will be considered as impure. The rest will remain pure. However, if the excreta of a rat, or for that matter, of any animal whose meat is unlawful for consumption, falls in a syrup or food, such that after removing a portion, the space does not remain vacant, the entire quantity will become impure as soon as the slightest part becomes impure.

Q521. Are nail, hair, teeth and bones of dead human beings or animals pure?

A. Those parts of a dead body (other than that of a dog, pig or a disbeliever) which does not contain life, such as nail, hair, teeth and bones are pure.

Q522. Is it permissible to use perfume or scent which contains spirit?

A. Yes. It is allowed to use it as perfume.

Q523. Does the impure sole of one’s foot or shoe become purified by walking?

A. The impure sole of one’s foot or shoe is purified by walking provided the following three conditions are fulfilled

(a) The earth should be pure

(b) The earth should be dry.

(c) If the original impurity, like blood or urine is stuck on the sole of the foot or shoe of a person, it should be cleared by walking on earth or by rubbing the foot or shoe on it. It is necessary that the earth consists of clay or sand or floor made of stones or bricks. Walking on green grasses or tar or wooden floor cannot serve the purpose.

Q524. What is the order about the water which splatters on the body while washing impure things?

A. If the impure thing is washed with ‘kur’ water (about 384 litres) or running water, the water which falls from it or splatters, after the washing with which it becomes pure, will be considered as pure.

Q525. Is it necessary to find out the legal position about the state of purity of a thing?

A. It is obligatory for a ‘muqallid’ (follower of a jurist) to learn the judgements about the problems which are faced by him usually. If a person does not know whether a thing is pure or not, he should refer to the relevant book or ask someone reliable to enlighten him. However, if in spite of knowing the legal position, he is doubtful whether or not the thing is pure — the thing is pure and it is not necessary for him to make investigation or inquiry about it.

Q526. What is the order regarding a person’s purity whose faith is not known?

A. A person about whom it is not known whether he is a Muslim or not is pure. However, he does not enjoy other rights applicable to Muslims. For example, he cannot marry a Muslim woman and should not be buried in the graveyard of the Muslims.

Q527. Will the food be considered pure in which a drop of blood falls while cutting onions?

A. If even a particle of blood falls in the food while it is being cooked, the entire food together with its container becomes impure and boiling cannot purify it. But if blood falls on solid food such that with the removal of a portion of food, blood is completely removed, the remaining food will be pure.

Q528. Can one employ a non-Muslim servant for washing clothes and utensils?

A. One may employ a non-Muslim servant for washing clothes and utensils provided you purify them before drying the clothes or using the utensils.

Q529. Does the sitting of a fly or an insect on a pure thing which is also wet make the thing impure?

A. If one knows that the fly or insect was carrying impurity with it, the pure thing which is also wet will become impure. But it will remain pure if one does not know.

Q530. Does the water, regarding which one doubts whether it has become less than a kur (about 384 litres), purify an impure thing?

A. If the quantity of water is equal to a kur and later one doubts whether it has become less than a kur, it will be treated to be equal to a kur i.e. it purifies an impure thing and does not become impure if an impurity reaches it.

Q531. Can a person, who has become “Junub” (ceremonially unclean) on account of an unlawful act and performed ceremonial bath or tayammum, perform prayers with the perspiration experienced later on?

A. The perspiration of a person who becomes ceremonially unclean owing to an unlawful act is pure, but on the basis of recommended precaution, prayers should not be offered with it. Hence it is recommended that he should take bath with cold water.

Q532. Is it necessary to perform bath after emission of a white, sticky fluid occurs of its own immediately after urinating?

A. The liquid which at times comes out after urine, of its own accord called “Wadi”, is pure if urine does not reach it and does not require a bath.

Q533. How does one give bath to a bandaged dead body?

A. Jabira (Medical cover) bathing is not permissible in the case of bathing of dead body and if there is some valid excuse for abstaining from giving bath, the dead body should be made to perform tayammum for each bathing, and the obligatory precaution is that it should be made to perform a fourth tayammum also in lieu of 3 bathing. If possible, the tayammum should be performed with the palms of the dead body.

Q534. What should one do when the impurity of dress is realized after completing the prayers?

A. If you were not aware of the impurity of the dress and came to know about it after completing the prayers, the prayers are in order. But in case you had forgotten about it and recollected it after completing the prayers you should offer the prayers again with pure clothes, and if the time prescribed for that prayer has passed, you should offer its qaza.

Q535. After washing clothes, one of the child’s clothes is found to contain impurity. Does it make all the other clothes impure?

A. Only those wet clothes or parts will become impure which has acquired impurity and the remaining part will remain pure.

Q536. Is the bath for ‘janabat’ (ceremonial uncleanness) obligatory for a person who does not experience seminal emission during intercourse?

A. Irrespective of the fact that seminal emission has taken place or not, the bath for ‘Janabat’ becomes obligatory upon sexual intercourse.

Q537. Does bath for ceremonial uncleanness also apply to women?

A. Yes. If a person has sexual intercourse with a woman and the male organ enters either of the private parts of the woman upto the point of circumcision or more than that, both of them become unclean and should take the ceremonial bath.

Q538. If any person touches a pig what can he do to become pure?

A. If both you and the pig are not wet then no need to purify. If any one is wet then after washing three times with water you will become paak.

Q539. At times one feels wetness at the penis. What should be done?

A. Just wetness does not mean that it is semen. So, it is not Najis. If one’s doctor tells him, or one himself knows that it is urine dropping, then he needs to wash it before performing Wuzu. If it is not urine, nor semen, one does not need to do anything.

Q540. Is the skull of a dead man Najis? In Biology Lab we frequently touch man’s skull. If it is Najis is it wajib (obligatory) to take bath (i.e. Ghusl-e-Mass-e-Mayyit)?

A. Yes, Ghusl (bath) of Mass-e-Mayyit becomes Wajib (obligatory), if one touches the body or the bone of a dead person after the body has become cold (and, in the case of a Muslim’s dead body, after it has become cold and before Ghusl-e-Mayyit has been given). If he/she touches it in the night, Ghusl-e-Mass-e-Mayyit should be performed before morning prayers (if because of unbearable cold or illness, one is unable to perform this Ghusl (bath) even with hot water, tayammum should be done in its place.

Q541. Some types of soap which are imported from outside contain lard in their ingredients but at the end, only 5% remains in them. In that case, is the ruling of transformation (istehalah) applicable to it and is the soap ruled to be ritually pure, or does it remain ritually impure?

A. It remains ritually impure. God knows best.

Q542. What is the ruling on blood that coagulates under the fingernail, being the result of a blow or some other cause? This blood then moves gradually to the outside and it is not possible to remove it. Is this blood ritually impure or ritually pure? And how is it treated if it is considered ritually impure?

A. If it does not change (into something other than blood), it is to be considered ritually impure, and it is obligatory to remove it if there is not difficulty in doing so. But if it presents a problem, then that which seems apparent is to substitute tayammum for Wuzu and ghusl (bath). God knows best.

Q543. What is the ruling on someone who performs one of the obligatory ghusls and, after completing the ghusl (bath) or a few hours thereafter, he finds something that prevented the water from reaching a finger of his left hand or a toe of his left foot. Is he obligated to repeat the ghusl (bath) of the entire left part, or is it adequate to wash only that spot with the intention of ghusl (bath)?

A. It is enough to wash that spot only and, based on obligatory precaution, he should combine it with Wuzu if a hadas (impurity) has taken place during that time. God knows best.

Q544. What is the ruling on a person who used to pray and fast but committed several mistakes in the major ablution (Ghusl)? He is absolutely sure now that some of his previous ghusls were void, but he does not know how many. As a result he is not aware of how many invalid prayers and fasts he offered with them?

A. His fasts are valid even if his Ghusl (bath) is invalid. However, it is obligatory for him to offer qaza of all the prayers he offered with the invalid Ghusl (bath). If he is unsure about the minimum and the maximum, he may limit himself to the minimum.

Q545. It often happens that I shake hands with someone while my hands are wet. I do not know whether the one with whom I shook hands is a Muslim or an unbeliever (kafir), who is not, regarded as ritually pure (tahir). Is it obligatory for me to ask him in order to make sure?

A. Certainly not. It is not obligatory for you to ask him. You may assume that the hand with which I touched his hand was ritually pure.

Q546. A university student, businessman, tourist or some such person travels to a non-Muslim country, say, Europe, such that scarcely a day passes without direct contact with its Christian and Jewish inhabitants, with the moisture exchange in the cafe, or at the barber shop, doctor’s office, dry-cleaners, etc. making it difficult to count (the places). What should he do?

A. He should assume the ritual purity of their bodies as long as he does not know that their ritual impurity (najasah) was acquired from an external source.

Q547. If I move into a place which was inhabited before me by people who are not judged to be ritually pure, is it correct for me to consider everything ritually pure?

A. Yes, consider everything ritually pure if you do not know or are unsure of its ritual impurity.

Q548. Ayatullah Syed Ali Husaini Seestani (May he live long) has ruled that water from a tap shall be treated as “Kur” if the source to which the tap is attached contains kur water. My question is what if the reservoir to which the tap is attached, though it doesn’t contain Kur water but that reservoir is in turn attached by way of an electric motor to an underground water tank containing Kur water. Shall the tap water be treated as Kur when the motor is switched off?

A. The tap water will cease to be Kur as soon as the motor is switched off and the connection between the underground water tank and the reservoir gets disconnected. This is presuming that the reservoir is of a lesser than Kur capacity. However, the tap water will not be najis unless any najasat enters into the reservoir and tap section after the switching off the water.

Q549. Sometimes married couples have to ignore the Fajr Namaz for want of performing Ghusl-e-Janabat in cold climates and secondly due to the embarrassment of doing it in the early morning when elders are present in the house. In such conditions can a person do Tayammum in lieu of Ghusl-e-Janabat?

A. When Ghusl-e-Janabat is Wajib (obligatory) then it must be performed. Cold climate is not an excuse to leave it unless it is harmful or dangerous to the person’s health, in which case Tayammum is to be performed in lieu of Ghusl-e-Janabat. Regarding the embarrassment of doing Ghusl-e-Janabat in the presence of elders, it cannot as well be an excuse not to do it.

Q550. After doing Ghusl-e-Jumma, is it necessary to offer Namaz-e-Jumma, before performing acts, which require Wuzu?

A. It is not necessary to offer Namaz-e-Jumma before performing acts which require Wuzu. The person can for instance, offer Namaz before Namaz-e-Jumma after doing Ghusl-e-Jumma.

Q551. Should vapours which rise from Najis (unclean) ground while draining rice-water, considered ‘Paak’ or Najis’?

A. Such vapours should be considered as clean since evaporation is a purifying agent.

Q552. While walking in the rain the bottoms of my trousers become wet from the water being splashed up from the sidewalk/pavement. Do I need to change trousers before I pray?

A. You do not need to change such cloth for praying because you are not sure that it became Najis, though it became wet from the sidewalk or pavement. Such wetness is not Najis.

Q553. After cleaning oneself of Najis things on the body, when one is performing Ghusl (bath) for Janabat or periods (menstrual), is it compulsory that water should reach every part of the body? Can I put water in such a way that water flows from upper parts of body, without actually reaching each and every part?

A. During Ghusl (bath), water must reach every external part of the body. You do not need to make water flow on every external part, but the wetness of the water must reach.

Q554. Recently, I met with an accident and broke my left hand which is now plastered. Due to this, I am unable to perform ghusl (bath) (janabat) as respects my left-half and right-half of my body. The only place where I can perform it is on my head and neck? Can you please tell me if it is alright if I do not perform ghusl (bath) for a few days until the plaster is removed?

A. You must perform the ghusl (bath) of janabat whenever you fall into a state of janabat. You pour water on the open parts of your body and wipe with wetness on the plastered parts that you cannot pour water on. It is worth mentioning that pouring water is not wajib (obligatory) in ghusl (bath), but only making any quantity of it reach your body no matter how small it might be. If that is not possible, then you must wipe on the plaster itself as far as it is tahir (paak), and if it is not, then you must put a piece of paak cloth over it and wipe on it with a little of wetness. The same is to be done in case of wuzu if any part of the body where Wuzu is done is plastered.

Q555. Can a person on whom the ‘Ghusl (bath) Mass-e-Mayyat’ (for touching the corpse) is incumbent offer his daily prayers with Wuzu (ablution) alone?

A. He cannot offer Salaat (prayers) before performing ‘Ghusl (bath) Mass-e-Mayyat’. It is obligatory to perform the ghusl (bath) (ritual bath) when a person touches a corpse after it has become cold and before it has been given the “Ghusl-e-Mayyat” (burial bath).

Women’s Issues

Q580. What is the Islamic view regarding abortion?

A. It is absolutely Haram even if the Zygote is one hour old or even one minute old since that the zygote is formed, it is haraam to abort. It is a misconception among many people that there is no soul in it so we can abort it. We cannot abort any embryo at all just when the zygote is formed. It is not Jaiz (permissible) at all. If it is aborted the penalty differs, that is if the age is either 20 day, 40 days, 60 days or 3 months. The penalty, which we get deeya, is different but abortion is always haraam.

Penalty of abortion is different depending on period of pregnancy:

1st 40 days	20	Dinars
2nd 40 days	40	Dinars
If 120 days	60	Dinars
If bones start forming	80	Dinars
If bones are being covered with flesh	100	Dinars
If soul appears, for Male	1000	Dinars
If soul appears, for Female	500	Dinars

A Dinar is one Misqal of gold

Q581. Can Women watch men who are doing ‘Matam’ with Zanjeer without their shirts on?

A. Women should avoid looking at men and they should not watch the ‘Matam’ of Na-mahram (not related by blood) men. At the same time, it is not Wajib (obligatory) for the gents to cover their bodies during Matam.

Q582. Is discarding wearing of Islamic ‘Hijaab’ in public by women a minor sin or a Gunah-e-Kabeera (major sin)?

A. It is a Gunah-e-Kabeera (major sin) to discard the wearing of Islamic Hijaab in front of Namahram. There is a Hadees from the Holy Prophet (s.a.w.a.) that the women who will not cover their hair and body in front of Namahram will never get the smell of the Heaven. In many other traditions of the Holy Prophet (s.a.w.a.), he cursed women who appear in front of Namahram without Islamic dress (Hijab) and ordered Muslims to curse them because this Gunah is not limited to the individual woman herself but also puts in sin every person who looks at her. The sin of such a woman will increase manifold due to this.

Q583. Can women spend the money earned by themselves without their husband’s permission?

A. Women can spend the money earned by themselves without taking the permission of their husbands except that it should not cause damage to the husband’s interests. Otherwise she can do what she likes, according to Islamic Shariat.

Q584. Some enemies of Islam accuse that although women are considered free in Islam, she is told not to take any steps without her husband’s permission? Please explain.

A. The area of work, which involves the rights of the husband, requires his approval. Other than that, women do many kinds of work. Will she take permission for every thing? A woman cannot give preference to something, which deprives the rights of the husband. When she fulfils her duties, then she can do other things. For instance, a husband cannot say, ‘leave the book and make me a cup of tea.’

A woman is free in Islam just as a man. It is incumbent on a man to provide maintenance. Similarly it is incumbent on the woman to discharge her conjugal duties.

Q585. Some people believe that it is not good for Muslim women to go for higher education or to become doctors or to work outside is this correct?

A. No, it is not correct. Islam does not prohibit women from getting higher education. It is good to acquire knowledge and in some cases it becomes incumbent to. For instance, it is necessary to have lady-doctors for Muslim Women.

The Muslim women who go out for their education should abstain from forbidden acts like discarding the hijab, etc.

Q586. A woman has been advised by her doctors that conceiving a child would be harmful to her life. Can the husband force her to conceive as a matter of right?

A. If it is dangerous to the life of the woman her husband cannot force her. Islam never condones any act of harm and injustice.

Q587. Women go near seaside to recite ‘Haq Ali, Haq’. Is it permissible to do so?

A. Recognizing and remembering that truth is on the side of Hazrat Ali (a.s.), every minute of our lives and with every breath, would not be enough to repay the price of guidance and salvation we owe him. But why the seaside? One can do that wherever one is. And women in particular, should observe Hijab before Na-mahram and avoid any sort of inter-mingling’ with Na-mahram.

Q588. Will a Mu’min be held responsible if women come to the Majalis (i.e. mourning ceremonies) of Imam Husain (a.s.) without Hijab?

A. The Mu’min besides other arrangements should also ensure that the sanctity of the majalis is also respected. The organizer should announce the necessity of observing hijab for the women attending the majalis. If the organizer does not speak this condition and women attend it without hijab, he will be held responsible and will get a share from the sin. Women should not insult the memory of Janabe Zainab (s.a.) by attending Majalises without hijab.

Q589. Girls without hijab and carrying candles are surrounded by men doing Maatam during the ‘Shaam-e-Gharibaan’. Is it permissible?

A. If the girls are above 9 years of age, it is not at all permissible for them to appear without hijab before Na-mahram men.

Q590. Do women have to perform Qaza Namaz and Qaza fasts missed during the period of Haiz or Nifas?

A. It will not be obligatory (Wajib) for women to offer the Namaz missed by them due to Haiz or Nifas. However, the Qaza of the fasting of the month of Ramzan will have to be observed later.

Q591. Can Muslim women apply “tikka” (colourful dots) on their foreheads for beauty purpose?

A. Any custom or manner of clothing, appearance or food, which is exclusively identified with the culture of non-Muslims, would not be considered permissible. Muslim women should not copy their non-Muslim counterpart.

Q592. During her monthly period can a woman handle the Quran, like lifting or shifting it? Can she pray the Ayats of Quran without touching the alphabets? Are the rules same for men in Janabat?

A. Yes, a woman can handle or shift the Quran during her periods and can recite the Ayats. She should not, however, touch the letters and alphabets. The rule is same for men in Janabat. It must be noted that Ayats which prescribe a wajib (obligatory) Sajdah should not be recited during these conditions.

Q593. Some women believe that during pregnancy one should not touch scissors and needles because the child will come to harm or injury. Is it true?

A. These are useless superstitions that have no basis or connection with the Islamic Shariah.

Q594. Can a lady apply nail polish on her feet, except her toenails?

A. If this procedure is to facilitate her in performing Wuzu, it is all right. Her Wuzu will be valid but before taking Ghusl (bath) she shall have to remove the nail polish from all the nails.

Q595. Should a wife remain silent when her husband is known to be earning his income from haram unlawful sources?

A. The wife should not remain silent but persuade him at first with good arguments and if he still persists, she should continue him in every possible manner until he gives up his wrong ways.

Q596. Should a wife obey her husband by going out with him without hijab for watching a movie?

A. The wife should not obey her husband in things, which amounts to disobedience of Allah’s Commandments. She should resist from going to the Cinema for watching anti-Islamic films and from going out without hijab. She should do this in a gentle manner without fighting.

Q597. Some Muslim women believe that widows and pregnant women should not attend the ‘Niyaz’ organised in the name of Janab-e-Fatema (s.a.) because it causes disrespect? Is it an Islamic view?

A. The Islamic Shariah says that there is no disrespect involved in the presence of widows or pregnant women during such ‘Niyaz’.

These are talks, which are rooted in ignorance (jahiliyyat) and infidelity (Kufr). It comes from religion where stones are venerated but human beings are disgraced. It is a sin to insult a Mu’mina just because she is a widow or pregnant or experiencing menstruation. This is oppression and Muslims should discard such practices.

Q598. Is it permissible for women to look at an Orator?

A. Looking at the Orator’s face and hands is not haram provided there is no possibility of sin?

Q599. Is it obligatory for old women to observe “Hijab” (i.e. covering hair and body, except the face and hands from the wrist to the finger-tips)?

A. Hijab is obligatory for females from the time they become mature till the end of her life.

Q600. Is it not better for women to sit at home and listen to music rather than going out without ‘hijaab?

A. Both acts are forbidden (haram). The question of the preference of one over the other does not arise.

Q601. Is it true that a widow should not wear jewellery and go out of the house?

A. Immediately after the death of her husband the widow should observe an Iddah (waiting period) of 4 months and 10 days. During this period she should observe mourning by not wearing jewellery and celebrative clothes and refrain from attending marriage or other happy ceremonies, as far as possible. Although, she can go out to meet relatives, for ziarat and other necessary work by observing complete hijaab.

Q602. Did the Holy Prophet (s.a.w.a.) curse women who go out without hijab before Na-mahram? Is it permissible for a Muslim to publicly curse a lady without hijab?

A. The Holy Prophet (s.a.w.a.) not only invoked Allah’s curse on women who appear without hijab before Na-mahram but also told other Mu’mineen to curse her. Men should not ordinarily curse such women publicly because they could be ignorant about their Islamic obligation. So they should be informed first. But when they refuse to observe hijab or deny it, they should be cursed.

Q603. What is the Islamic viewpoint about “Gaud-Bharai” in which ladies put coconut and sweets in a portion of the dress, which the pregnant lady is wearing?

A. There is no such thing in Islam. Its origin can probably be found in Old Women’s Tales. This is an Indian custom. What is recommended for pregnant ladies is to avoid eating things whose Islamic purity is doubtful, to avoid listening to music, be with Wuzu, do Ehtiyat (precaution), etc.

Q604. Is it permissible for ladies to drive two-wheelers in complete hijab?

A. It is undesirable. If there is possibility of sin, it will be forbidden to do so. Out of necessity alone should a lady venture out of her house? Although it is basically not prohibited, it is not desirable for ladies to drive two-wheelers.

Q605. Is it permissible for ladies to participate in processions on the streets and attract attention of Na-mahram men?

A. If the lady goes with the intention that men should see her, it will be haram. For Allah’s Pleasure alone, if ladies participate in a procession, it is not only permissible but also akin to worship.

Q606. Is marriage of a Sayyed girl with non-Sayyed boy permitted?

A. As far as both of them are following the Ahlul Bayt (a.s.), the marriage between Sayyed and non-Sayyed is permissible.

Q607. Can a Muslim undertake processing of photographs showing Na-Mahram women without proper hijab?

A. If the processor or his workers do not see the prints of Na-Mahram women then it would be permitted for him to undertake the work. The photographs should not show immoral or un-Islamic acts.

Q608. Why is it said not to have intercourse on Tuesday night i.e. Wednesday shab?

A. It is not at all if the wife is not in menses or nifaas. The matter in the question is based on a Riwayat, which does not mean (if proved authentic) forbidding. This can be because of natural factors in that night.

Q609. Is it permissible for a woman to use contraceptives without her husband’s permission?

A. It is permissible for a woman to use such contraceptives as are not very harmful, though her husband may not agree to their use.

Q610. What is the obligation of a woman who doubts whether it is ‘istihaza’ (undue menses) blood or some other blood?

A. If it does not possess signs of other bloods she should on the basis of obligatory precaution, perform the acts relating to istihaza.

Q611. Is it permissible to look at the body and hair of non-Muslim women?

A. If there is no intention of deriving pleasure, a person can look at the faces, hands and those parts of the non-Muslim’s bodies which they do not habitually conceal. It would not be permissible if there is likelihood of getting involved in something unlawful.

Q612. After the birth of my child, the blood discharge lasted for nearly 25 days and some people told me that women are exempted from prayers till one month after childbirth. Recently one learned lady told me that I should have offered my prayers after the tenth day. What is the correct Islamic position?

A. The blood which is discharged when the first limb of the child comes out is known as the blood of ‘Nifaas’ (Lochia). It does not exceed 10 days. If blood discharge continues for more than 10 days and you have a habit in the matter of menses, you should consider the days equal to your habit to be ‘Awaas’ and the rest would be ‘Istihaza’ (i.e. irregular menses). For example, if the habit of a woman has been 6 days and her blood comes for more than 6 days, she should treat 6 days to be Nifaas and also abandon the act of worship on the 7^th day and on the 8^th, 9^th and 10^th day it is optional for her to abandon worship or to perform the act of Istihaza. And if her blood continues to come for more than 10 days, it will be governed by rules of istihaza. For details regarding istihaza, refer to the ‘Risalah’ (book of Islamic jurisprudence) of your Mujtahid. The obligatory acts of worship, which you did not perform after the Nifas period, should be remedied by performing them with the intention of lapsed prayers or lapsed fasts.

Q613. Is it advisable for women to visit the graveyard?

A. It is not advisable for women to visit the graveyard, as it is maqrooh [abominable] for them.

Q614. What should a woman do who doesn’t know if the blood discharged is of menses or istihaza or a wound?

A. If blood is discharged for more than 3 days and less than 10 days and she does not know whether the blood is of menses or a sore or a wound, she should not treat that blood to be the blood of menses. If she doubts whether the blood is of menses or istihaza, she should treat it to be menses if it fulfils the condition of menses.

Q615. Is kaffarah (atonement) due on a woman whose husband compels her to have sexual intercourse?

A. If a man, who is fasting in the month of Ramzan, compels his fasting wife to have sexual intercourse he should make atonement for his own fast as well as for his wife’s. And if the wife was agreeable one atonement becomes obligatory for each of them. However, if the woman becomes agreeable to it during the intercourse, the man should on the basis of obligatory precaution, make two atonements and the woman should make one atonement.

Q616. Can a woman suckle the child of her daughter and son?

A. If a woman suckles the child of her daughter i.e. her granddaughter or grandson the daughter becomes unlawful for her husband. If, a woman suckles the child of her son, the wife of her son does not become unlawful for her husband.

Q617. I observe Hijab before strangers and while going out of the house but not before my relatives like my maternal or paternal cousins. A person told me that I’m mistaken. Is that person correct?

A. Yes. The person is correct because you must observe Hijab before ‘Na-mahram” men (those with whom marriage is permissible) and it does not make any difference if the Na-mahram men are related to you or are strangers.

Q618. Is it permissible for mohrim women to cover their faces? And if not, what is the related kaffarah?

A. It is not permissible for women to cover their faces during the state of ehram, but there is no kaffarah for it.

Q619. Can women enter an Imambara in the state of Haiz?

A. Yes, they can. The state of purification is necessary before entering the shrines of Holy Imams and all mosques.

Q620. Can ladies sit in Etekaaf in the house? Can we do Etekaaf in other months also?

A. Allamah Shaikh Saduq quoting Allamah Halbi who referring Imam Sadiq (a.s.) has said that none can sit in Etekaaf unless one fasts and is present in Jame Masjid. Imam further said that the Holy Prophet (s.a.w.a.) used to sit in Etekaf in the last ten days of Mahe Ramazan.[34]

Hasan bin Mahboob quoting Abu Ayyub who quoted Abu Basir who quoted Imam Sadiq (a.s.) who said that Etekaf must be for at least three days and whoever sits in Etekaf must observe fast and the person sitting in Etekaf must observe the restrictions which are bound for one wearing Ehram. (Ibid, H. 2095) Abu Ayyub further quoting Hazrat Imam Mohammad Baqer (a.s.) who said that the person sitting in Etekaf must not smell a flower, nor sees in a mirror nor indulges in any sort of transactions. And if one has already spent three days in Etekaf it is optional for him that on the fourth day he may sit in Etekaf for three more days or may come out of it. But in the second session if one has spent two days in Etekaf then one must not come out until one completes all the three days.[35]

Imam Sadiq (a.s.) has been quoted saying that any person sitting in Etekaf is not allowed to go out of the mosque without having any vital requirement and if one comes out of the Mosque then he/she should not sit anywhere till he/she returns to his/her previous place. Imam further said that this rule is applicable to women as well.[36]

Safwan bin Yahya quoting Abdul Rahman bin Hajjaj who quoted Imam Sadiq (a.s.) who said that if a person sitting in Etekaf falls ill or if a woman starts bleeding (menstruate) then he/she should return to his/her house and after recovering should observe fast and sit in Etekaf.[37]

Q621. A woman has regular periods and on the seventh day she is free of menstrual blood. But after relations with her husband, blood returns and continues until the tenth day and then stops. In this case, is there any sin or is expiation obligatory for her?

A. There is no sin on her part and no expiation is needed in the hypothetical question. God knows best.

Q622. If a woman with regular menstrual cycle notices, during 2 or 3 days of her cycle, intermittent blood, which has none of the characteristics of haiz. Then, she sees blood with the characteristics of haiz for 5 days — which altogether makes 7 (days). What is the ruling on her?

A. The intermittent blood is not haiz because the minimum number of days for it to be haiz is 3 days. However, what she sees in the 5 days is considered haiz.

Q623. Is a woman with light (qalilah) or moderate (mutawassetah) bleeding (istehaza) obligated to perform the Wuzu between two prayers even if no blood is found between them (the prayers)? How about tawaf and its prayer?

A. It is not obligatory, assuming that the blood has stopped and the cotton was not stained by it.

Q624. Is a man permitted to have relations with his wife after nifas period lasting 10 days has ended, while being aware that blood continues, with the characteristic of istihaza, to flow from her for more than 18 days?

A. It is permissible, although it is preferable to take precautions from the 10th until the 18th day.

Q625. Is nifas applicable only upon giving birth? Or is it deemed to occur simply because of a delivery, regardless of whether it is full-term or not - such as the miscarried foetus with a soul or without a soul, or the miscarried mudgah (lump of flesh) or ‘alaqah (blood-clot)?

A. The ruling of nifas between a full-term creation and others to which the term “birth” can be applied do not differ in their implementation. As for the blood that exits with the mudgah and ‘alaqah, applying the ruling of nifas to them is problematic, rather forbidden.

Q626. Two months after delivering a child and breast-feeding a lady experience some bleeding which is not normal for her menses. This change I suppose is to be expected due to hormonal imbalance. What is the ruling in this case? Should it be treated as haiz or istehaza (she has recovered from Nifaas)? In either case, please elaborate on masaail of taharat and prayers etc.

A. If it cannot be Haiz, it will have to be Istehaza. As to the degree of Istehaza, the lady will have to determine it herself. It cannot be Haiz as specified that it is not her menses. The rule of a Mustahaaza will apply. Depending on whether it is little, medium or excessive, she will have to perform either Wuzu before every prayer (as in the case of little) or one ghusl (bath) every day before Fajr prayers (as in the case of medium) or perform a ghusl (bath) every time she stands up to pray totalling to three ghusl (bath) for the day (as in the case of excessive).

Q627. Is conjugal union allowed in Istehaza?

A. There is no problem

Q628. My wife is pregnant. We just found out last week that our unborn child has major heart deformities. The child will not survive without three consecutive operations. The first of which are to be carried out during the first few hours of life. These operations have a survival rate of about 50% through the first 24 months of life. They are fairly new, so it is unknown how much longer those children can live to be. It is unclear either what the quality of life for such a child would be even if he survived. I know abortion is Haram in Islam for a healthy pregnancy. Are there any exceptions in cases of such lethal deformities?

A. Abortion in such case is not permissible. The survival and the quality of life of the child may turn out to be much better than the doctors predict. The only situation in which abortion has been allowed is when the pregnancy endangers the mother’s life.

Q629. A Muslim woman wears high heel shoes that hit the ground in such a way that it draws attention. Is she allowed to wear it?

A. It is not permissible, if it is intended to draw the attention of non-mahram men to herself, or if it generally causes temptation (for committing sin).

Q630. Recently in London, some of the Islamic leaders have allowed Muslim women‏ NOT to observe hijab as a security measure. What does Islam have to say on this?

A. Hijab is obligatory and compulsory on the Muslim woman. No one can change the orders of Allah (s.w.t.). Those who speak nowadays about leaving hijab due to difficult situations are wrong and their logic is against the Holy Qur’an and the authentic Ahadees (traditions).

Muslim women and men had faced many difficult situations in the past, but they had never given up their responsibilities. Reza Shah of Iran had banned the hijab and severely punished those who challenged his orders. However Muslim women in Iran preferred to stay at home than leave the hijab.

Today, the situation in the West is bad, but not as bad as it was during the dark periods of the Bani Omayyah, the Bani Abbas and other tyrants. So there is no reason at all for those who claim that hijab can be left in the current situations, for such situations are not more than harassment and not life-threatening at all. When it becomes really dangerous – Allah forbid – then the Muslim woman should avoid going out as far as she can to maintain her religious responsibility.

Q631. What is the responsibility of the husband whose wife disobeys him by going out of the house without hijab?

A. There is no compulsion in religion. The husband cannot beat her. The husband must reprimand her and show his displeasure. And yet if she insists on going in front of na-mahram people without hijab, she will be sinning. If the husband does not even protest, he will also get a share from the sin, which his wife commits.

Q632. Are there any dua’s that can be recited during pregnancy?

A. There are many dua’s to be recited before and during pregnancy. Some of them are Qur’anic dua’s, for example:

Surah al-Imran, verse 38,

Surah al-Furqan, verse 74,

Surah al-Saffat, verse 100.

It is recommended generally to be in the state of purity (tahara of Wuzu) and also reciting as many times Surah al-Qadr.

Q633. While considering the minimum and maximum age for mother’s feeding a baby, should one consider the age as per solar year or lunar year? Can we continue feeding a baby a little beyond 2 years?

A. The age must be calculated in accordance with lunar years and not solar years. You can feed the child after completing 2 years, though the usual period is 2 years, but more is not haraam.

Q634. Does a bald woman or a woman with a shaved head need to observe Hijab?

A. Hijab is obligatory on every woman. Whether she has hair on her head or not, a woman must cover her head.

Q635. If women are in their periods, can they apply henna (Mehndi) on their body, viz. hands, leg, hair?

A. It is allowed for a woman during menses to apply Mehndi, though it is Makrooh (disliked).

Q636. What is the Islamic viewpoint regarding birth control measures that a woman can adopt?

A. Birth control is allowed if it is used for temporary effect by adopting means, which usually prevent pregnancy temporarily. If birth control is done through a permanent way, e.g. by an operation stopping pregnancy forever, it will be unlawful.

If pregnancy is really harmful for the health of the mother, then she can go for birth control. If the harm and danger to her health is permanent, she can go for permanent birth control. If the danger is for a short period of her life, she cannot use permanent control when temporary control can help her avoid the expected harm.

Q637. Is it necessary that I put on the Hijab when I come before my brother-in-law? Sometimes the weather is hot and humid and it is an ordeal to wear the hijab in such times. Please advice.

A. It is your responsibility as a Muslim to wear full Hijab before your brother-in-law.

The hot climate cannot be an excuse to leave this responsibility. Remember the Quranic verse answering those who wanted to make such an excuse: “Say, the fire of Hell is more hot, if they know”. The only way I can advise you is that you avoid coming before your brother-in-law as much as possible - then you will minimize the need for wearing Hijab. Nevertheless, your suffering is a sort of jihad (struggle) in obeying Allah (s.w.t.).

Q638. Is it permissible for a lady to slaughter a chicken or a goat?

A. It is permissible. Sex is not a necessary condition for the slaughtering of a lawful animal. The main conditions are basically five:

a) The person slaughtering must be a Muslim male or female;

b) The cutting instrument must be made of iron;

c) The front parts (i.e. the abdomen, feet and chest) of the animal must face the Qibla (i.e. the direction of the Holy Kaaba);

d) The person must mention the name of Allah (i.e. Bismillah or Allah-o-Akbar) while cutting the throat. The pharynx, larynx and the jugular vein must be cut, leaving the thyroid cartilage to the head;

e) After the throat is cut, the animal must move. Even the movement of its eyes is sufficient. This is necessary if there is doubt whether the animal was alive or dead before it was slaughtered.

Q639. Is it necessary to observe hijab before other women?

A. No, hijab is not necessary before other women as far as your dress is modest.

Q640. If a woman fails to perform her marital duties, which are wajib (obligatory) on her, can‏ dowry be reclaimed back from her? After all, dowry was given with the aim of fulfilment of all marital duties a wife is to perform for her husband, so what does the Shariah say regarding this disobedience of the wife?

A. Dowry cannot be reclaimed from the wife if the marriage was already commenced. If divorce takes place before commencement of the marriage (i.e. sexual marriage relations), the wife will be entitled to half of the dowry. If the wife does not fulfil her duties, she will be Naashiz (disobedient), and then will not be entitled of expenses from her husband for the period of disobedience.

Marriage / Muta

Q641. Islam allows polygamy (having more than one wife) and forbids polyandry (having more than one husband) Why is it so?

A. Islamic Laws governing a society are always beneficial and ever-lasting because they take into account human nature and the reality of life. Islam has permitted polygamy and forbidden polyandry in consideration of the natural functions of man and woman in the ordering of society.

Islam does not allow polyandry because it leads to an inhuman society. Consider the following disadvantages:

1) The children will not know as to who their father is. The legitimacy of inheritance is another problem, which will ruin the family structure and subsequently the whole society.

2) Family life between a wife and her husband cannot sustain if woman adopts polyandry.

3) Polyandry is against the nature of every man and woman.

Now polygamy, as a rule, is not a compulsory thing. Islam allows a man to marry more than one wife with a view of easing social and domestic hardships. It is written in the Holy Qur’an: “If you fear that you will not be able to deal justly with the orphans, marry women of your choice; two, three or four. But if you fear you will not be able to deal justly with that number, and then take only one.”

The husband must not only have sufficient economic means of maintenance but in all matters polygamy should be governed by principles of humanity and equality.

Polygamy is allowed by Islam in recognition of the following facts:

1) Men are always fewer in number in the world’s population than women. The reason for this are that men are more prone to illnesses and injuries than women, it is the men who are killed in war and more baby-girls survive infancy. If men are not allowed to take more than one woman, society will be compelling women either to spinsterhood or immorality, which are both undesirable.

2) Polygamy is an alternative in a situation where the wife is sterile and yet, the husband and wife do not wish to part.

3) Biologically all healthy women have to pass through a period, every month when their condition discourages establishment of sexual intercourse. But the man does not lose his urge at any time. What is the remedy if a man is unable to resist his sexual urge during his wife’s menstruations? Polygamy prevents men from licentiousness and maintains social harmony.

4) If the wife falls victim to a chronic disease and the husband does not wish to cast her off in her illness; taking another wife is a natural and reasonable solution. On the other hand, societies, which strictly enforce monogamy, are witness to spiralling rates of divorces and widespread immorality. Moreover, polygamy is not necessarily practiced to satisfy the sexual urge only. It secures shelter and respectability for widows, destitute and orphans too. The aim of polygamy is to ensure maximum fulfilment for both men and women while preventing promiscuity and degeneration of the society.

All civilized countries of the world prohibit polyandry because no society will permit the spread of moral degradation, illegitimacy and immorality in the name of equality or freedom.

Q642. Some consider it wrong to marry-off a girl when her elder brother or elder sister is remaining unmarried. What is the Islamic viewpoint about this matter?

A. There is no condition of serial-wise marriage in Islam. Nobody should impose any limitation if there is a proposal to get a younger sister or brother married first. Whoever gets an early and good opportunity may get married first. It is not good to create barriers for marriages.

Q643. When a husband commands his wife to do a wrong thing, say for example, to tell a lie, should she obey him in such cases?

A. No. If the husband asks his wife to do any sinful act, such as, telling a lie, going to a movie, appearing before Na-Mahram without hijab, shaking hands with Na-Mahram, etc., she should not obey him in such forbidden acts. Because nobody should obey anyone by disobeying Allah.

Q644. Will a marriage be considered valid in Islam where the man and woman sign in the Marriage Registrar’s office in a court?

A. No. The recitation of the formula of marriage (i.e. Sigha) must take place in which the woman makes the declaration and the man accepts; against the agreed amount or kind of mahr to be paid by the husband to the wife. The marriage will not be valid without performing the Aqd in Arabic, either directly by the man and woman or by appointing somebody on their behalf for reciting them.

Q645. Is it permissible for men to demand ‘Jahez’ (i.e. dowry) from the bride’s family in Islam?

A. It is absolutely Haram to demand or ask for dowry (Jahez) from the bride’s family directly or indirectly. Accepting this dowry, paid by the bride’s family out of compulsion or shame, is similar to earning money from the sale of alcohol, pork, etc. It is below the dignity of a man to take money from the woman or her family even if they are giving it willingly.

Q646. What is the permissible minimum age for men and women to marry according to Islam?

A. For performing the Aqd, there is no minimum age-limit, but for sexual consummation, physical maturity is a necessary condition.

Q647. Can a Muslim boy and girl marry against the wishes of their parents?

A. It is not conditional for the boy to take his parent’s permission for marriage but a virgin-girl must necessarily take the permission of her father or in his absence the permission of the paternal grandfather in particular. In all cases there is nothing better than the parent’s blessings and consent. In the case that the boy is a Muslim, of good moral character, sane and mature and there is no objection according to Islamic Shariah from their getting married, then if the father of the girl acts stubbornly for no genuine reason, then she can get married without his permission.

Q648. Is it necessary for guardians or those who solemnize marriages to find out whether the boy or the girl has religious knowledge?

A. No. It is not necessary but recommended for them. It is a must for the boy and the girl seeking marriage to know about ghusl (bath), tayammum, their mutual rights, etc.

Q649. What is the significance of the engagement ceremony? Boys and girls inter-mingle freely after the engagement (i.e. Mangni) ceremony. Is there any prescribed system in Islam, which will make this inter-action permissible?

A. Engagement in itself does not alter the relationship of the boy and the girl. Engagement has no significance in Islam except that they intend to get married to each other in future. Both remain Na-Mahram and they cannot go out together or hold hands after the engagement.

One solution is to perform Aqd-e-Muwaqqat in which the girl puts the condition that there will be no sexual relationship and she will be married to him for a fixed period, say from today for six months (or till the time they intend to get married) against a Mahr of 50 rupees (or any amount for that matter). Hence the dignity of the girl and the boy is safeguarded and they can go out, talk to each other, etc.

Q650. When a husband earns his livelihood from unlawful sources such as gambling, etc. or is a sinner (by drinking alcohol, etc.) Can the wife refuse to fulfil her duties towards such a husband?

A. If the husband’s earnings are totally from unlawful sources, the woman should ask here husband to spend on her Halal (i.e. lawful) money or otherwise to give her divorce. If the husband does not accept any of the conditions, the wife must approach the Hakim-e-Sharh (i.e. the highest religious authority) to deal with her husband and if unavoidable, procure divorce for her.

In the case where the husband has sinful tendencies and habits, the wife cannot refuse to honour his conjugal rights. She must hate the evil-habit and not her husband and try to reform him patiently.

Q651. A Muslim boy wishes to marry a non-Muslim girl who is willing to convert for namesake only.

A. Once the girl truly becomes a Muslim, the boy can marry her. By name-sake, if you mean, she will continue to perform non-Islamic rituals, like going to the temple to worship idols, she will automatically cease to be his wife without the divorce.

Q652. Will it be necessary to take the permission of non-Muslims, girl’s father before marrying her?

A. If the girl becomes a Muslim, then the Muslim boy can marry her without the permission of her non-Muslim father. In this case, a Kaafir has no right over a Muslim.

Q653. Is it permissible to marry the woman with the man, who had sexual relationship with her earlier?

A. If the woman was unmarried, the man can marry her later and if the woman was married, the man can never marry her even after she is widowed or divorced. In both cases, it is a grave sin and Islam strictly forbids men and women from having sexual relationships before marriage.

Q654. Can a Shia male marry a non-Shia female?

A. If the faith of the man and his children’s faith will not be jeopardized or fall in danger, he may marry the non-Shia girl.

Q655. Some Muslims remain unmarried because they cannot marry the girl they love. Is it correct to do so?

A. It is not at all desirable. Most often, what they call love is the vile of Satan behind them. Devoid of sanity, they follow their desire and sometimes commit un-Islamic acts. A sane person would select a religious, modest and cultured girl. The love, which develops after a marriage, is stronger than the bonds of lust and desire. 80% of these so-called love-marriages fail miserably, ending in disputes and hatred.

Q656. Can family members and relatives stop a husband from oppressing his wife?

A. Some husbands believe that they own their wives. They think they can treat their wives in whatever manner they like. Is the husband the creator of his wife? A husband has no right to oppress his wife.

Any Muslim who is witness to such oppression should prevent it. It is the Islamic responsibility to stop oppression even if two unknown persons are fighting on the street.

Q657. I have a Sunni boyfriend studying in the same college as mine. When my parents came to know about it they were unhappy. They have arranged my marriage with a Shia boy. The Sunni boy met me and has agreed to become a Shia for marrying me. What should I do?

A. It is very clear to you, too, that the Sunni boy wishes to become a Shia simply because he wants to marry you, so there is a vast difference between a person who will claim to be a name-sake Shia & a real Mu’min. This difference of faith between you & him may lead to disturbances later on.

According to Islamic Fiqh, even if there is possibility of being misled or being badly affected, faith-wise, it is Na-jaiz (unlawful) for a Shia girl to marry a non-Shia boy. And love is not the complete criteria for a marriage. It has been observed that majority of love-marriages have disastrously failed. Apply your mind & don’t act under the influence of sentiments.

We advise you to get married with a boy who is really a Mu’min & not one claiming to be a Mu’min.

Q658. Is it true that marriage should not be contracted in the month of Shawwal?

A. There is no such injunction in Shariat. Marriage can be contracted in Shawwal. Moreover, it is considered Mustahab.

Q659. Should a man wait till the end of his divorced wife’s Iddah before marrying again?

A. No. Iddah is for women. A man need not wait till the period of Iddah expires.

Q660. Will a lady who has married but did not go to live with her husband, have to observe Iddah after divorce?

A. Since consummation did not take place, the lady will not have to observe Iddah after the divorce. Iddah are of two types – for a divorce and for widowhood. If the husband dies even before consummation, the lady will have to observe Iddah-e-Wafat (i.e. as a widow).

Q661. Can a couple renew the period of Aqd-e-Muwaqqat without any Iddah?

A. Since the couple are the same they can renew the Aqd-e-Muwaqqat without any Iddah.

Q662. Can Aqd-e-Muwaqqat be performed between the same couple for more than three periods of time?

A. It is permissible. In fact, it can be done more than 100 times.

Q663. A non-Muslim married couple convert to Islam. Does their marriage continue or will they have to perform marriage according to Islamic rites?

A. If both become Muslims, their original Nikah (marriage) remains and there is no need to remarry according to Muslim rites. But if one of them remains a disbeliever, their marriage is automatically annulled without any kind of divorce, since marriage between a Mu’min and disbeliever is invalid.

Q664. What is the Sigha for contracting the Aqd-e-Muwaqqat?

A. The Sigha (formula) consists of a declaration by the lady and the acceptance of the man. The lady should say: “Zawwajtoka Nafsi Fil Muddatil Ma’loomate alal Mahril Ma’lum” (i.e. I marry myself to you for the known period against the known dowry) and the man should say: “Qabilto” (i.e. I accept) or “Qabiltut Tazweeza Fil Muddatil Ma’loomate Alal Mahril Ma’lum” (i.e. I accept the marriage for the known period against the known dowry).

Q665. Some people believe that marriage should once again be performed once a couple complete 20 years of matrimony or when a woman gives birth to 20 boys?

A. These are nonsensical beliefs, which do not affect the marriage at all. Even if the couple were to live for 100 years together and have 100 children, renewal of marriage contract is not necessary.

Q666. A lady has remained separate for 2 years from her husband. Will the marriage automatically get annulled?

A. No. Separation does not cause annulment of marriage. The marriage cannot terminate unless the husband gives divorce or Hakim-e-Sharh (Authorised Jurist) decides the matter.

Q667. Would it be lawful for a man to marry a converted wife’s daughter from previous marriage?

A. It would be absolutely unlawful for them to contract marriage. Irrespective of the fact, that the daughter remained a non-Muslim or embraced Islam, she has become the person’s Mahram, due to his marriage with her mother. She is his stepdaughter and marriage is not permissible in this case.

Q668. Does not Islam actually want a man to have only one wife because it is next to impossible to treat even two wives equally with justice?

A. The Ahlul Bayt (a.s.) have clarified that the justice which men should observe with regards to their wives and which is obligatory refers to material and physical provisions. For instance, the person should feed, clothe and visit his wives in equal measure. If a person cannot treat his wives equally then he should restrict himself to only one wife. Even though, a person may not love his wives equally, it should not cause difference in administering practical justice amongst them.

Q669. Is a stepmother considered “Mahram” (a consanguineous relative)? Will it be permissible for a person to marry his stepmother’s sister or daughter from a previous marriage?

A. A stepmother is “Mahram” and marriage is forbidden with her even after divorce. On the other hand, the stepmother’s sister or daughter from her previous marriage is Na-Mahram and marriage will be valid.

Q670. Will the Sigha (formula) of Aqd-e-Muwaqqat have to be in Arabic language? And for the divorce too?

A. The Sigha of Aqd-e-Muwaqqat has to be recited in Arabic. There is no divorce in Aqd-e-Muwaqqat. It ends when the time expires, or when it is terminated. But the divorce of a permanent marriage will have to be pronounced in Arabic language.

Q671. If a man performs Muta with a widow, then is this widow’s daughter Mahram for him or Na-Mahram, i.e. can he marry the widow’s daughter later in life?

A. The Widow’s daughter in the case of an “Aqd” will be haram on him forever.

Q672. Is it necessary to obey the parents regarding their choice of a marriage partner?

A. Although it is desirable not to displease one’s parents, it is not obligatory to marry the person chosen by them. You may marry if you like. But if you don’t you are not committing a sin.

Q673. Some people say that their house or wife has proved to be lucky for them. What is the Islamic viewpoint about this?

A. The source of all blessings is Allah Ta’ala alone. When the foundation of a house or a marriage is laid on piety, they do become the means of receiving Allah’s blessings. But it does not mean that, for instance when a person experiences loss after marriage, he should blame her by calling her unlucky. It is zulm (oppression) and absolutely wrong.

Q674. Is it necessary for the person signing as a witness in the marriage ceremony to check whether the girl has truly given her consent of her own free will?

A. It is not necessary unless he has his doubts. Although witnesses are not required for a marriage they are necessary for a divorce proceeding.

Q675. Can a married person perform Aqd-e-Muwaqqat?

A. Ahlul Bayt (a.s.) have commanded that one should not hurt one’s wife. Although it is not necessary to inform the wife if it is contracted for a valid reason and according to shariat. It is permissible.

Q676. Can Aqd-e-Muwaqqat be contracted with ahlay kitab (people of Book) lady who is agreeable only for the sake of money and is known to be irresponsible about observing Iddah (i.e. the waiting period of 45 days?

A. Since it is obligatory for a lady to observe iddah and knowing that the concerned lady will not observe it, it would not be permissible to contract aqd-e-muwaqqat with her, Aqd-e-Muwaqqat is a proper marriage after all.

Q677. Can a girl be married off without her consent?

A. The girl cannot be forced into marrying somebody she does not like and has not consented to marry.

Q678. Does the limitation of four marriages include the fixed-time marriage?

A. No. The four marriages pertain to permanent marriages with the condition of observing justice between the wives.

Q679. The Holy Prophet (s.a.w.a.) said that the person who marries, half his ‘Imaan’ (faith) is perfected. How?

A. The correct word is ‘Protected’ and not ‘Perfected’, that is, half of the person’s faith will be protected due to marriage. Satan has many ways of inciting people towards sinning. The path of lust is one such path, which an unmarried person is likely to take. In the absence of marriage, if a person satisfies his sexual needs by an un-Islamic act, his sense of shame diminishes and ultimately disappears.

The Holy Prophet (s.a.w.a.) said, “Every religion has its special character - trait of my community is modesty (Haya)”. And according to another Hadees, modesty is half of ‘Imaan’. The married person is protected from losing this trait. Hence, half of his Imaan is secured.

Q680. Can a man marry the niece of his wife?

A. A man cannot marry the niece (Brother’s or sister’s daughter) of his wife without wife’s permission. There is, however, no harm in his marring her niece without her permission, provided that she grants such permission later. And if she does not agree to this marriage, the marriage with her niece is void.

Q681. Can a man marry the daughter of a woman, whom he had earlier married and later divorced?

A. If the person had sexual intercourse with the women after marriage, he cannot marry the daughters and granddaughters of the woman and their descendants, as the line goes down and it is immaterial whether they existed at the time of his marriage or were born later. They become his ‘mahram’ and divorcing the woman does not alter the relationship.

Q682. Can a woman get her daughter from an earlier marriage to marry her second husband’s son, who is not from this marriage?

A. Yes, it would be permissible.

Q683. People quote the narration of Hammad bin Eesa quoted in Shaikh Saduq’s ‘Hal’ and Shaikh Tusi’s ‘Tahzib’ that Imam Sadiq (a.s.) considered it unlawful for a man to marry two Sayyedah. What is the juridical point of view?

A. Ayatullah al-Uzma Khoei in his marginal notes on ‘Urwa’ concludes that marrying two Alaviyyah is unlawful although it does not invalidate the second marriage. Although the person would be guilty of committing a sin. Earlier traditionists considered it was unlawful and Ayatullah Kazem Yazdi in his ‘Urwatal-Wusqa’ held the opinion that it is reprehensible to do so. And it does not matter if the women are related to Hazrat Fatema Zahra (SA) from the father’s side or the mother’s side.

Q684. Is it obligatory for Muslims to marry?

A. Marriage is a highly insisted-upon tradition of Islam, which all sane and physically mature Muslims are required to emulate. It becomes obligatory when a person gets involved in unlawful acts owing to his / her not having a wife / husband.

Q685. Is it obligatory for a man having two wives to spend equal amount of time with both?

A. If a man has two wives and spends one night with one of them, it is obligatory on him to spend any one of the four nights with the other as well.

Q686. Is the vow made by parents, that their daughter or son would marry a Sayyed, binding on their children?

A. The vow made by the parents has no significance in this regard.

Q687. Can a man marry the sister of his wife?

A. If a man marries a woman (whether the marriage is permanent marriage or fixed-time marriage) he cannot marry her sister, so long as their marriage lasts.

Q688. Do parents have any right over the marriage of their children?

A. The father and paternal grandfather have full authority over the children who have not yet reached the age of puberty. When a child reaches the age of puberty, then there are three different situations:

a) A child who is Baligh but not mentally mature: In this case, the father and the grandfather still have their authority over him or her. Such a child cannot take a decision on marriage without the approval of the father or the grandfather.

b) A male child who is Baligh and also mentally mature: In this case, he has full right to decide about his own marriage.

c) A girl who is Baligh and mentally mature: Majority of present mujtahids say that in her first marriage, a Baligh and mentally mature girl should marry with the consent of her father or grandfather. And if such a girl had already married before, then she has full right to decide for herself in case of her second marriage.

On the other hand, if the father or grandfather refuses to give his consent to a proposal of a suitable man, then the girl can approach a religious judge whose decision will supercede that of her father.

Q689. By considering the issue of hijab in Islam, is a boy permitted to look at the girl before marrying her?

A. A man is allowed to see without hijab the woman who he intends to marry. However, this permission is just for the man or the woman to see the prospective spouse. It is not a perpetual license to go out together! It is strongly recommended (by Ulema) that seeing the prospective spouse should be done in presence of the parents or the guardians of the girl.

Q690. When to marry (dates)? Are there any special days in the Islamic calendar when marriage is encouraged or discouraged?

A. Basically marriage is allowed at all times. However, there are some days on which marriage is not recommended; some of these are based on traditions and some on cultural, historical reasons. There are some traditions, which say that it is Makruh (abominable) to have marriage ceremony on the days when the moon is in the direction of Scorpio (Qamar dar Aqrab). Some traditions, which say that certain days of each month, are ill-omen days (nahas); these days are 3^rd, 5^th, 13^th, 21^st, 24^th and 25^th of lunar months.

Q691. Getting education compels young men to remain unmarried for a long time, even when their sexual urge does not allow them to remain so. What advice can you give our Muslim young men concerning this problem?

A. There is no other way. If a man cannot control himself, and is in danger of falling in Haraam, then it is Wajib (obligatory) upon him to get married at once. If he neglects this Wajib (obligatory), for whatever reason, then he should not blame the Shariat.

Q692. Is permanent marriage in Shi’a Islam allowed without the presence of witnesses? Please provide me with an answer and the source from which it was taken from.

A. There are no witnesses required for Nikah or Muta in the Shia Fiqh. As for evidence, you do not need evidence for something ‘not’ needed. If at all you ask for evidence, you do so for something required. Perhaps you could ask those who believe that witnesses are required for Nikah where they got it from? If you look up the conditions of Nikah and also look up the condition of Talaq (Divorce) in the resalah of any Marja, you will see that there is no mention of witnesses in Nikah, but there is the mention of two just witnesses in Talaq.

Q693. I have a question regarding a Shi’ite Muslim man marrying a catholic Christian woman. If they recited the nikah according to Islamic Shariya but she does not follow the rulings in her daily life and got married in the Christian manner also, is that marriage valid. What are the rulings regarding the validity of this marriage.

A. A Muslim man cannot permanently marry a non-Muslim woman, even if she is Ahlul Kitab. Therefore the marriage to a woman who has not converted to Islam is void. But if the woman converted then the marriage is valid, even if she may not be following Sharia strictly. However, if she reneges, or goes back to her Catholic faith, the marriage will become void immediately.

Q694. What would happen if the husband did not provide maintenance for his wife?

A. He shall be indebted with the cost of maintenance. If he insisted on withholding it, despite her demand, she is permitted to take it out of his property, even without his knowledge.

Q695. It is believed that Muslims should not marry before they are 25 years old because our Holy Prophet (s.a.w.a.) married at the same age. What is the correct Islamic view?

A. This is a wrong belief. The Holy Prophet (s.a.w.a.) himself used to encourage youngsters to marry as soon as they were physically mature. It is undesirable for young men and women to remain unmarried deliberately.

Q696. Can there be objections to Muslims for bursting firecrackers while celebrating marriages and festivals?

A. Muslims should not adopt the ways and habits of non-Muslims. More so, it will be considered as haram, if it leads to wastage of money.

Q697. Would the presents and gifts given to the bride by the bridegroom’s family become the property of the bride or would have to be returned in case of a divorce?

A. The gifts, etc. given by the bridegroom, his relatives and friends at the time or after the marriage becomes the property of the bride. All those things cannot be taken back from the bride.

Q698. I want to know that if there is a dispute between a husband and wife, and it has reached a level that the wife does not want to continue the marriage (she wants Khula), is there any Dua or a’maal so that her heart would become soft and every dispute will settle down.

A. The husband should make his behaviour with his wife as best as he can. He may also recite “Rabbana hab lana min azwaajina wa zurriyaatina qurrata a’yun waj ‘alna lilmuttaqeena imaama” after every Salaat.

Q699. Me and my husband have not had any relations amongst us for more than 6 months. Does our nikah break?

A. The Nikah does not break if there is no relation between husband and wife. It breaks when there is Talaq (divorce) or on death.

Q700. Can you tell me about the amount of Mehr that the Groom has to pay to the Bride? Is it sunnat (recommended) or wajib (obligatory)?

A. The Mehr (Mahr) is an obligatory right of the Bride on the Groom. It is her right to fix or agree on the amount of it, and also to take it either immediately or whenever she wants, or under her agreement. There is no minimum or maximum amount for Mahr, though it is Mustahab (recommended) to go for Mahre Fatemi, which is 500 silver dirhams. One silver dirham is about 3 grams of silver, i.e. 500 x 3 = 1500 gms. of silver. It is recommended for the wife not to pressurise her husband for the Mahr if he is in financial difficulty. Though Mahr is her right, and will remain her right till she gets it.

Q701. We have been married for 10 months and I have now been checked positive for pregnancy in spite of having practised precaution. I am just 23 years and my husband and I have yet to get settled in life before we have a baby. What should I do? Can we terminate the pregnancy? Please advise what the Islamic view is. When is the zygote formed? Can we abort before the zygote is formed?

A. It is Haraam (prohibited and not allowed) to abort the embryo or the foetus or the zygote even if it be of just one hour after formation. You must leave the pregnancy undisturbed and should not terminate it at any cost as long as it does not endanger your life. Abortion is a sort of killing, murder and it is a major sin.

Q702. When is it forbidden or not recommended to have sexual relations between husband and wife?

A. Sexual intercourse between husband and wife are forbidden (haraam) when she is in her menses (haiz) or post-natal discharge (nifas). Any other relation between husband and wife, which is not intercourse, is allowed. It is makrooh (disliked) for husband and wife to have sexual intercourse during any of these times:

a. When the moon is under Scorpion,

b. The last night of every lunar month when the moon vanishes totally; it is called the night of ‘mihaaq’,

c. The first night of every lunar month except the month of Ramazan when it becomes recommended for couples to do so,

d. Between dawn (Fajr) and sunrise,

e. Between sunset and the total vanishing of light from the sky,

f. The nights of eclipse, earthquake or severe wind, which are mentioned in the books as yellow, red or black winds.

Q703. In two weeks Insha Allah, I shall be getting married to my mamu’s (maternal uncle’s) daughter. Can you advise me of my responsibility as a Shiite and the duty on the night of my marriage? I am nervous about this particular element of consummation and need to know what Allah (s.w.t.) expects from me. Is there any information or knowledge you feel that can assist me? Thank you in advance for guidance.

A. I am glad that you are getting married Alhamdolillaah. My congratulations to you and your wife, may Allah (s.w.t.) bless both of you and grant you happiness and success in your new life. Getting married makes your religion more complete. Your Salaat (Namaz) will, Insha Allah, now be rewarded 70 times more than that before marriage.

There are some recommendations for the wedding night such as:

1. To be with Wuzu.

2. To pray a two Rak’at Salaat (Namaz) when you enter your bedroom.

3. To put your right hand on your wife’s head and to pray for your and her happiness and harmony.

4. Your wife to pray a two Rak’at Salaat (Namaz).

5. Reciting Bismillah Arrahman Arraheem on touching her and starting your married relationship.

There are more details that can be taken from some books on the subject of marriage in Islam.

Q704. At the time of our Muta, neither my wife nor I had kept any conditions. Hence I believe that we are not supposed to avoid sexual intercourse for more than 4 months. But now we want to avoid it and postpone it at least until our marriage (i.e. when we perform our nikah). Is it possible to mutually agree now and not have intercourse? Or is there no other go but to have intercourse every 4 months?

A. It is allowed to avoid sexual intercourse in Muta.

Q705. Is it possible to perform muta during the month of Ramazan, and to have a sexual relationship after iftaar?

A. It is allowed to recite the Aqd of marriage during fasting whether it is for permanent or for temporary marriage (muta). No doubt, sexual relations are not allowed while fasting but after iftaar till before dawn.

Q706. I know homosexuality is not allowed in any religion. But I think I was born as a gay and from the time I was little, I always liked boys and got tempted by them. I still feel the same way although I didn’t choose to be a gay. I feel I am like this by birth. My family and friends do not know about this and will hate me and won’t keep any relationship with me if they do. I am 34 and they are now asking me to get married. I don’t want to get married because girls don’t attract me. I won’t be able to make any girl happy because of this problem. I don’t want to marry a girl and destroy her life. It is killing me everyday. I am under lot of pressure. I pray and cry to Allah (s.w.t.) all the time to help me solve this problem. Can you advise me, please?

A. Every human being is born either male or female. There are some abnormal cases with unusual features of the opposite sex, which lead to misunderstanding of the gender. Such cases need medical examinations to determine the genetic structure of the person, which indicates his or her gender. If the structure is ‘XY’ it means that the person is a male, whereas if it is ‘XX’, it will indicate that the person is a female. This genetic examination defines the gender, no matter what the human being looks like. Some females’ look like males because of extra amount of male hormones in their bodies, similarly, some males look like females because of extra female hormones in their bodies. This abnormality can be treated medically. I advise you to take a medical opinion and have a check-up to be sure that the hormones in your body are in order.

There is nobody created as ‘gay’ as you claim. There can be a problem in identifying the gender or in the hormone balance. Those who do not have any feeling towards females might themselves genetically be ‘females’, or vice versa.

Nevertheless, harbouring temptations towards one’s own sex is an evil desire just like having temptations towards drinking liquor or beer. Such satanic temptations can never be justified or taken as normal. Every sin is a result of a temptation and a desire, but sin remains sin. Homosexuality is a dangerous sin and a serious crime, because of which Allah (s.w.t.) had destroyed the people of Lut. If you mind your fate, you must avoid such dangerous sins and indeed every sin. Try your best to control your desires and remember Allah (s.w.t.) and your grave and the Hereafter when such sinners will be severely punished. May Allah (s.w.t.) save you and all of us from every sin.

Q707. In the context of marriage in Islam, is it a problem if the woman has finished her university education while the man is still studying? The woman will therefore become the breadwinner for a while. I ask this because in some cultures people believe that the man has to be ‘higher’ than the woman. What is the Islamic point of view on this matter? How do you define ‘compatibility’ in Islam? Does ‘status’ come into it?

A. There is no harm at all if the wife willingly wants to spend on or help her husband due to his financial problems. Although it is not obligatory on her to spend on her husband, if she wishes to do so, she will be doing good. Such co-operation from her will strengthen the relationship with her husband and increase compatibility between them.

Compatibility between husband and wife does not depend on financial situation, but on faith, morals, and mutual respect and understanding.

Q708. I have heard that if a man has the intention to get married, it is halal (permissible) to see a photo of a girl without her hijab! Is it halal for the man to see her on web camera live and everyday without her hijab? Does he have to get her father’s permission? Finally, can he see her without her knowledge?

A. A man can see a woman or a girl that he considers for marriage, without hijab, just for one time. He can see her on webcam but again this too can be once only. Seeing her more than once even on webcam is haraam (forbidden). He can also see her photograph for the purpose of marriage only. He can not see her without her permission or knowledge.

Q709. Can a non-Sayed boy get married to a sayyed girl?

A. A non-Sayyed boy can get married with a Sayyed girl. Many of the daughters of the Sadaat during the time of many Imams got married to non-Sayyed boys. Imams (a.s.) never stopped or objected to that. The Hadees says “Al-Mo’min Kof’a al-Mo’minah” which means ‘the Mo’min is an equal match to the Mo’mina’. So, the main criterion is just Emaan and not family background. Many Maraj’e-taqleed and great scholars (Ulama) who were sayyeds gave their daughters in marriage to non-sayyed boys, which confirm the practice.

Q710. Is nikah without the presence of an imam and two Muslim adult male witnesses valid? (There is no marriage certificate.) What if the wali (guardian) has given his consent in writing but during the actual nikah, he was not present? Also, my husband told me that nikah without the presence of an imam and two witnesses are valid if it is recited in the Masjid al-Haram because no place on earth is more holy than that. Is this true?

A. Nikah is valid even without the presence of a Shaikh or an Aalim, etc. and also without the presence of witnesses as witnessing a nikah is just recommended and not a must. This is valid everywhere, and not only in the Haram.

Q711. Is it necessary for guardians or those who solemnize marriages to find out whether the boy or the girl has religious knowledge?

A. No. It is not necessary but recommended for them. It is a must for the boy and the girl seeking marriage to know about ghusl (bath), tayammum, their mutual rights, etc.

Q712. Is it wajib (obligatory) for a virgin lady who has lost her father and grandfather to seek the consent of her mother or brother before marrying?

A. It is NOT wajib (obligatory) on a virgin female who lost her father and grandfather to get her mother’s or brother’s consent for her marriage, though keeping the mother happy is very important.

Q713. I am not able to understand why Mut’a (fixed-time marriage) is allowed in Shia Islam for so many people misuse it. I have also heard that Imam Ali (a.s.) had contracted 99 Mut’a in one night. Is this correct? Does the Holy Qur’an mention anything about Mut’a?

A. Mut’a in its real meaning is an Islamic marriage with many conditions similar to permanent marriage. Some people misuse Mut’a, just as some also misuse permanent marriage. Misuse of the Islamic marriage – just like misuse of any other law or thing - is wrong, but that does not make the concept of the real marriage or the underlying law wrong.

The Islamic institution of Mut’a (fixed-time marriage) is the only solution for millions of females and males who need marriage but cannot get married for any reason. They have no choice to save themselves from sin, but to follow the Islamic Shariah of fixed-time marriage (Mut’a). Without the Islamic marriage of Mut’a, millions of Muslim males and females will fall in sin. Nevertheless, the Islamic marriage of Mut’a should not be misused, and those who misuse it in any manner are the only ones who will be responsible of their wrongdoing.

The claim of 99 Mut’a in one night is nonsensical and baseless. Imam Ali ibn Abi Talib (a.s.) used to spend most parts of his nights in prayer and worship.

Mut’a is mentioned in the Holy Qur’an in Surah an-Nisaa’, verse 24. It is also mentioned in many ahadees (traditions) narrated in Sunni and Shia references.

Q714. A person agreed to marry his daughter to me, but later on changed his mind because of the mischievous things told to him by someone else. If I commit sins then who is responsible for those sins - the one who played the mischief or the man who changed his mind to marry his daughter to me? Is that man who broke the agreement of marriage also a sinner?

A. As far as there is no Aqd (recital of marriage - nikah) between you and the girl, she is free to change her mind. No doubt, it should be based on valid reasons. If anyone commits sin, he will be responsible for it, and he will be entitled for punishment. Nobody can blame others for his sins. If that person refused your proposal for his daughter, you can propose for other suitable girl. The girl whom you wanted to marry is not the only girl, that if you do not marry her you will be left with no choice but to sin.

Q715. What are the rules and regulations of Muta? What is the complete and precise formula (Dua / Ayat) to make a valid Muta? What is the maximum time limit for the Muta?

A. Muta is a fixed-time marriage. The husband is not responsible to spend on his Muta wife unless they put it as a condition of the Muta. The children are legitimate just like any marriage. The Idda after Muta is 45 days before the lady can marry somebody else.

After agreeing on the Mahr and the time-period of the marriage, the lady or any one on her behalf tells the man: ‘Zawwajtoka Nafsi alal Mahr Al-Ma’loom lil muddatil Ma’looma’ [I agree to marry you for the agreed Mahr and the agreed time]. The man replies: ‘Qabilto’ [I accept]. Both must know that it is a marriage with fixed time.

The maximum time for Muta should not be more than the usual lifetime of the human being. It can be 50 or 60 years, but it cannot be 200 years.

Q716. Who are Mahrams? Is brother-in-law included in this category before whom a lady is bound to do hijab? Is she bound to do hijab before her brother-in-law (sister’s husband, her husband’s brother-in-law and her husband’s brother)? What if she lives in a joint family system?

A. Mahrams are the very close relatives with whom marriage is permanently impossible, such as (for females): her father, grand-fathers, her real brothers and their sons, her mother’s real brothers, her father’s real brothers, her sons and grandsons, her sons-in-law, her step-father, and her father-in-law.

Brother-in-law is not mahram at all. Muslim female must observe hijab before her husband’s brothers as far as they are baligh or even before that if the boy distinguishes between male and female bodies (such boy is called as Mumayyiz in Shariah). Sister’s husband is also not mahram, so, hijab is a must before him.

Living in a joint family does not cancel your Islamic duty as a Muslim woman who must observe hijab before all Na-Mahrams, whether outside or inside the house.

Q717. Can one talk to the person whom one is engaged to without Hijab. Is he a Mahram?

A. Engagement does not make it permissible for a male and female see each other freely. Unless the ‘Aqd’ or Nikah is performed, they are still ‘na-mahram’ for each other.

Q718. What is the literal translation of “Mut’a”? What are the views of Sunnis and Shias about Mut’a? Please also give references in this respect.

A. Mut’a can be translated as ‘facility’. There is Mut’a of Hajj (Hajj al-Tamatto’) and there is Mut’a of expenses given to the divorced woman. The time-fixed marriage is called Zawaaj al-Mut’a as it is a facility from Allah (s.w.t.) to save men and women from unlawful sexual relations.

A majority of the Sunnis follow Umar ibn al-Khattab, who banned Mut’a leaving behind the clear teachings and orders of the Holy Qur’an and Ahadees allowing Mut’a.

Mut’a is an Islamic rule, which was declared by the Holy Prophet Mohammad (s.a.w.a.). Shia Muslims believe that nobody can change any Islamic rule and it will remain valid till the Day of Judgement.

Surah Nisaa’, verse 24 is very clear Quranic evidence that Mut’a marriage is lawful according to the Holy Qur’an. You may refer to www.al-islam.org for more details and more evidences.

Sunni references admit that Umar was the one who banned this marriage, which means that it was allowed before Umar’s ban.

Umar said: “Two types of Mut’a were (legal) during the time of the Prophet and I forbid them both, and I punish those who commit it. They are: Mut’a of pilgrimage and Mut’a of women.”

Sunni references:

 Tafsir al-Kabir, by al-Fakhr al-Razi, V. 3, p. 201 under verse 4:24

 Musnad Ahmad Ibn Hanbal, V. 1, p. 52

Also both Ibn Jarir al-Tabari and al-Zamakhshari narrated that: “al-Hakam ibn Ayniyah was asked if the verse of Mut’a of women is abrogated. He answered: ‘No’.”

Sunni references:

 Tafsir al-Tabari, under commentary of verse 4:24 of the Holy Qur’an, V.8, p.178

 Tafsir al-Kashshaf, by al-Zamakhshari, under the verse 4:24, V.1, p.519

Also Ibn Kasir mentioned his commentary: “al-Bukhari declared that Umar used to forbid people on Mut’a.”

Sunni reference: Tafsir Ibn Kasir, V.1, p.233

Also in another Sunni commentary it is reported that: “Umar said, while on the pulpit: “O folk! Three were (allowed) during the time of the Messenger of Allah (s.a.w.a.), and I forbid them, and make them haraam, and punish on them. They were: Mut’a of women, Mut’a of Hajj (pilgrimage), and saying ‘Hayya Ala Khair al-Amal’.”

Sunni references:

 Sharh al-Tajreed, by al-Fazil al-Qoshaji, (Imama Section)

 al-Mustaniran, by al-Tabari

 al-Mustabeen, by al-Tabari

Imam Ali ibn Abi Talib (a.s.) said: “The Mut’a is a mercy from Allah to his servants. If it were not for Umar forbidding it, no one would commit (the sin) of fornication except the wretched (Shaqi; an utmost wrong-doer).”

Sunni references:

 Tafsir al-Kabir, by al-Sa’labi, under commentary of verse 4:24 of the Holy Quran;

 Tafsir al-Kabir, by Fakhr al-Razi, V.3, p.200, commentary of verse 4:24;

 Tafsir al-Kabir, by Ibn Jarir al-Tabari, under commentary of verse 4:24 with authentic chain of narrators, V. 8, p.178, Tradition #9042;

 Tafsir al-Durr al-Mansoor, by al-Suyuti, V.2, p.140, from several chains of transmitters;

 Tafsir al-Qurtubi, V.5, p.130, under commentary of verse 4:24 of the Holy Quran;

 Tafsir ibn Hayyan, V. 3, p. 218, under commentary of verse 4:24 of the Holy Quran;

 Tafsir Nisaboori, by al-Nisaboori (8th century);

 Ahkam al-Quran, by Jassas, V. 2, p. 179, under commentary of verse 4:24.

Salama ibn al-Akwa’ and Jabir ibn Abdullah reported: “Allah’s Messenger (May peace be upon him) came to us and permitted us to contract temporary marriage.”

Sunni references:

 Sahih Muslim, English version, V. 2, chapter DXLI (titled: Temporary Marriage), Tradition #3247

 Sahih Muslim, Arabic version, 1980 Edition published in Saudi Arabia, V. 2, p. 1022, Tradition #14, “Kitab al-Nikah, Bab Nikah al-Mut’a”

Q719. I am a married man having 3 children. My wife is a good woman and a very religious lady. Lately I have noticed she spends a lot of time in prayers, reading the Holy Qur’an, and worship every day and night. Now I am beginning to feel that she is not giving much time to me and the family as she is busy performing prayers, etc. late at night and is very tired and thus I do not want to force her to have love with me. Should I keep silent and let it things be the way they are? As per the Sharia, is it permissible for her to perform good deeds and neglect her husband? I am very disturbed by all this.

A. It is a bounty on you that your wife is a good and pious lady. She is spending time in prayers and reading the Holy Qur’an, which are, in fact, great acts. You know that many women nowadays while their time watching movies or other wasteful or sinful activities. This bounty from Allah (s.w.t.) on you should be appreciated and thanked for. Nevertheless, your wife should keep a balance between worshipping Allah (s.w.t.) and her duties towards you as her husband. It is not acceptable for the wife to neglect her duties for any reason. So, I would advise you to talk to her very gently, appreciating her attention towards worshipping Allah (s.w.t.), and at the same time reminding her to keep a balance between worship and her duties as a wife. You should not discourage her from her worship, but only remind her about her duties towards you, which must be fulfilled by keeping a reasonable balance.

Q720. If at some point in a temporary marriage (Mut’a) the wife is not happy with the situation, can she cancel the marriage?

A. The husband has to agree to cancel and forgive her for the remaining period of the Mut’ah.

Q721. Are sexual relationships allowed in a Mut’a?

A. Mut’a is a marriage, but she can put a condition with the agreement to exclude sexual relationships. Then it will not be allowed

Q722. If a man wishes to enter into a Mut’a with a woman who agrees, can the brother of that woman disagree and stop the process?

A. The brother has no say in the marriage. If the woman is a virgin, she needs her father’s or her paternal grandfather’s consent.

Q723. A temporary marriage (Mut’a) was entered into with a condition of not having sex. In what situation can one break this condition?

A. When the person who put the condition withdraws it.

Q724. If a woman fails to perform marital duties, which is wajib on her, can dowry be reclaimed back from her, because dowry was given with the aim of all‏ marital duties a wife has to perform for her husband, so what the shariat says regarding this disobedience of the wife?

A. Dowry cannot be reclaimed from the wife if marriage was already commenced. If divorce takes place before commencing the marriage (sexual marriage relation), the wife will be entitled of half of the dowry. If the wife does not fulfill her duties, she will be Naashiz (disobedient), and then will not be entitled of expenses from her husband for the period of disobedience.

Q725. What are the conditions that must be conformed to when entering into a Mut’a (time-fixed marriage)?

A. Almost the same conditions as that of a permanent marriage, i.e. the lady should not be married nor should she be in her period of iddah. Both must be Muslims, or the lady can be from the Ahl al-Kitab. The Mahr and the time period of the Mut’a should be agreed to. If the lady is a virgin, then she needs permission from her father or her paternal grandfather.

Q726. How does one explain the Islamic permission of polygamy?

A. Polygamy is a vital need for many persons in every human society. All previous religions approved polygamy. The great prophets like Prophet Ibrahim [Abraham] (a.s.), Prophet Dawood [David] (a.s.) and Prophet Sulaiman [Solomon] (a.s.) had many wives. Polygamy not only solves the problem of men who need it for their different reasons, but also solves the problem of millions of marriageable women who do not or cannot have husbands under the monogamy system, as the number of marriageable males is always less than marriageable females for many reasons like wars, accidents, and hazardous work jobs undertaken by men, not to speak of the usual reasons like divorces and widowhood. Without polygamy, illegitimate relationships will spoil millions of men and women, as we already witness in the western societies - a fact repeatedly confirmed by their own statistics and reports. There is no way for unmarried females to fulfil their needs and have children under the unjust and impractical monogamist system – the only option being to enter into illegitimate affairs and relationships and consequently destroy their dignity, besides producing an enormous problem of illegitimate children who have no fathers to look after – not to speak of threatened marriages and a large populace of men and women of loose morals – further menaces for a civilised society. Polygamy is a mercy from Allah (s.w.t.), the Most Merciful, on human beings. This, however, does not mean that all persons should go for polygamy. The Holy Qur’an puts a very important condition (practical justice between the wives) without which polygamy will not be allowed.

Q727. Can a man enter into a Mut’a with another woman who is already married?

A. Obviously not, just as he cannot enter into a permanent marriage with such a lady.

Q728. Can a woman refuse to enter into a Mut’a with a man?

A. Yes, just as she can refuse his proposal for permanent marriage.

Q729. If both the man and the woman agree to enter into a Mut’a, can the woman’s brother disagree and stop the process?

A. The brother has no say in the marriage. If the lady is a virgin, she needs her father’s or her paternal grandfather’s consent.

Q730. Is not the practice of Mut’a susceptible to abuse, say, by the youth today at universities, colleges, etc.?

A. Those who abuse Mut’a are themselves responsible for the abuse, just as would be the case if any other facility or benefit is abused or misused. Who is responsible for the abuse permanent marriage itself? Can we blame the institution of permanent marriage when some misguided or corrupt people abuse it or misue it? It is religious consciousness and awareness that make people cautious against abusing Islamic rules.

If the youth, who attend universities and colleges, are really in danger of falling into Haraam, they can save themselves from it by adopting this Islamic temporary marriage. If Mut’a is banned as Umar ibn al-Khattab had ordered his people, what would be state of those who are in real need but fear indulging in Haraam? That is why we read a saying narrated from Imam Ali ibn Abi Talib (a.s.) that if Umar had not banned Mut’a, no one would fornicate but a very few.

Q731. Some people contend that Mut’a is a form of ‘legalised prostitution’, while others say that it ‘dilutes’ the importance of the institution of marriage, promoting a loose sense of commitment among the participants. Please clarify.

A. If one lists the differences between ‘marriage’ and ‘prostitution’, one will realize the difference between ‘Mut’a marriage’ and ‘prostitution’. Mut’a is a serious marital relationship permitted in Islam to save men and women from falling prey to sin. A Mut’a marriage establishes definite rights and obligations amongst the husband and wife, as does the usual Nikah marriage. The Mut’a marriage is a kind of marriage, which saves people from falling into illegitimate relations, besides saving the society at large from numerous social evils that are being faced by promiscuous societies.

Q732. Can a Shia Muslim girl marry to a non-Muslim?

A. A Shia Muslim girl cannot marry any non-Muslim. If such a person accepts Islam, then he can get married with a Muslim girl. If that is not the case, it will not be marriage but an illegal relationship.

Q733. I converted to Islam after having practiced my earlier faith for many years. I have been told that I should adopt a Muslim name. But that would mean enormous difficulties vis-à-vis government work, bank formalities and professional difficulties, not to speak of social problems. Is it necessary for me to go through all that?

A. Islam is having faith on the Truth and practicing it. Changing name is not obligatory.

Q734. I fell in love with a Muslim woman before I knew anything about Islam. Although I have converted to Islam and have spoken the truth and told what I want from my wife the woman’s family doesn’t accept me. Is something wrong with Islam or with me or the family when everyone denies me as a Muslim and my right for Islam and my being a Muslim? It hurts me because I lose also my best friend. Can a Muslim revert usually marry a born Muslim? However, I am told that Muslim men can marry a Christian woman. Please explain.

A. A Muslim revert is just like any born Muslim, and can marry any Muslim woman who agrees to marry him. The family about whom you are talking may need to be sure that you are really a Muslim for the sake of the truth and not for any thing else. They might have cultural ideas which are stopping them from accepting a new Muslim for marriage, but such cultural ideas have no value in Islam as Islam deals with all Muslims (new and born) as equals.

Miscellaneous

Q883. What does word Shia’ism mean? Was Shia’ism there at the time of Holy Prophet Mohammed (s.a.w.a.)? If not, then when was it founded, and who was its founder?

A. ‘Shia’ in Arabic language means ‘the followers’, but it is used in Islamic history as a term specifically for the followers of Imam Ali ibn Abi Talib (a.s.) who believed in the fact that he is the legitimate successor of the Holy Prophet Mohammad (s.a.w.a.).

‘Shia’ in the Holy Qur’an:

1. In the Holy Qur’an, Allah (s.w.t.) has given this name of ‘Shia’ to His great prophet Ibrahim (Abraham) (a.s.) as a follower of Prophet Nuh (Noah) (a.s.) ( Sura Saffaat : 83)

2. Follower of Prophet Musa (Moses) (a.s.) was called in the Holy Qur’an as ‘from his Shia’ (Sura Qasas : 15)

Shia in Ahadees (Traditions):

The name ‘Shia’ was given by the Holy Prophet Mohammad (s.a.w.a.) to the most sincere Muslims, those who were close to Imam Ali (a.s.)

a. There is an authentic hadees stating that “Ali and his Shia will be the winners” which was narrated in many Sunni books e.g.

1. Al-Manaaqib by al-Khawaarizmi, chapter 17, second hadees, narrating from Abu Sa’eed al-Khudri.

2. Al-Hafiz Abu Na’eem in Hilyat al-Awliyaa’ narrating from Ibn Abbas.

3. Jalaluddin al-Suyuti in his Tafseer al-Durr al-Mansoor, narrated from Ibn Asaakir and Jabir ibn Abdullah al-Ansaari.

4. Ibn Hajar in Al-Sawaaeq al-Mohreqah, Chapter 11, page 122.

5. Kifaayat al-Taalib, by al-Kanji al-Shaafe’ee, Chapter 62.

b. There is another authentic hadees stating that the Holy Prophet Muhammad (s.a.w.a.) said “The Shia of Ali will be the winners” which was narrated by Anas Bin Malik and mentioned in Yanaabee’ al-Mowaddah by al-Qunduzi al-Hanafi; 180, and Kunuz al-Haqaa’eq; 88 and Entihaa’ al- Afhaam; 222.

c. Abu Huraira has narrated that the Holy Prophet Mohammad (s.a.w.a.) told Ali: “You will be with me and your Shia will be in Paradise”. This hadees is mentioned in Tafseer al-Durr al-Mansoor by Jalauddin al-Suyuti; Volume 6, page 379 and in Yanaabee’ al-Mawaddah by al-Qunduzi al-Hanafi; page 182 and many other Sunni books.

d. Al-Khateeb al-Baghdadi narrated in his famous book “Taareekh Baghdad” that the Holy Prophet (s.a.w.a.) told Imam Ali ibn Abi Talib (a.s.): “Oh Ali, You and your Shia will be in Paradise”.[38]

Muslim scholars’ confirmations:

Ibn Khaldoon wrote in his book of history “Taareekh Ibn Khaldoon”; (3:364): “A group from the Sahaba were following Ali and they believed that Ali is more entitled to lead the Ummah than any one else after the Prophet”. Shaikh Subhi al-Salih in “al-Nozum al-Islamiyah” (96) and Mohammad Ali Kurd in “Khitat al-Sham” (5:251) and many other Sunni scholars confirmed that the Shia existed from the time of the Holy Prophet (s.a.w.a.).

All these evidences confirm that the founder of Shia is the founder of Islam, because Shia Islam is the sincere Islam which will not be deviated as all previous religions were deviated – it is the original Islam that was preserved from deviation by following the Holy Qur’an and the Ahlul Bayt (a.s.). Shia Muslims are the followers of the Holy Qur’an and the Infallible Ahlul Bayt (a.s.), and that is why, the Holy Prophet (s.a.w.a.) had said many times that the Shia of Ali will the winners and will be in Paradise as mentioned above.

Shia Islam is not an Islamic sect, but Islam - the original, before the emergence of sects.

Q884. When did Shia’ism start?

A. When Islam started. It is nothing but the original Islam which was revealed by Allah through Archangel Jibraeel (a.s.) to Prophet Muhammad (s.a.w.a.) and conveyed to us by him and then his progeny, the Ahlul Bayt (a.s.). When many adopted Islam as a tool of worldly gain, Shia’ism became distinct because of its vibrant spirit of Islam. It is therefore, not a sect influenced by man-made ideas.

An incident which beautifully illustrates this point took place in a king’s court. He called the scholars of the four well-known sects of Islam and a Shia scholar.

The Shia scholar deliberately arrived late and before entering the court, he tucked his shoes under his arm. The king asked him: ‘Why didn’t you leave it outside?” He said: “People say that during Holy Prophet (s.a.w.a.)’s time, a Hanafi person used to steal footwear, so...” Immediately the Hanafi scholar objected by saying: “There was no Hanafi during Prophet’s time.”

The Shia scholar said: “Perhaps it was a Maliki man”. It was the turn of, the Maliki scholar to object. Then he said “I forgot, perhaps it was a Shafe’i or a Hanbali man”. Both the Shafe’i and Hanbali scholars denied any association with robbery by saying none of their followers existed during Prophet’s time. The point was not lost on the king and he accepted the Shi’ite faith.

All the four sects came into existence very late. The earliest of their leader, Abu Hanifa was born 60 years after the Holy Prophet (s.a.w.a.) had passed away. Who knows more about the Holy Prophet (s.a.w.a.)’s Namaz — one who never saw him or AhlulBayt (a.s.) who lived in the Prophet’s house?

The word Shia was given by Allah and Prophet Muhammad (s.a.w.a.) addressed Hazrat Ali (a.s.)’s followers and companions as Shias. He gave them the good tidings of success in the Here-after world and of Paradise.[39]

Q885. Is it permissible to give away as gift, copies of the Holy Quran, prayer books and amulets to non-Muslims?

A. There is no problem in it if such is not exposed to desecration and insult, and they are shown due respect.

Q886. At times, while washing the dishes, rice grains etc go down the drain. Is this allowed?

A. It is not permissible to let it go into the drain if it is an amount that can be used even by feeding the animals. But if it is less or dirty, then it can be put in the dustbin in a way that is not considered an insult.

Q887. Fortune tellers and palmists claim to foretell a person’s future. If anyone can plan (his life) according to his prediction?

A. As the information given by the palmist has no value, it is therefore not permissible for him to plan his life accordingly.

Q888. Is hypnotism, invocation of Jinn or spirits permissible?

A. It is not permissible to take into practice any such invocations.

Q889. Does Islam prohibit the display of photographs at home or at office?

A. No. It is permitted to have photographs of religious leaders and family members. But it should not be that of a non-related woman (Na-Mahram) without Hijaab or any photograph of un-Islamic nature.

Q890. What is the Islamic view regarding Test Tube Babies?

A. It is Jaiz (permissible) to take the sperm from the husband and put it with the ova of the wife in the tube. But they should be wife and husband according to Shariat, and no Namahram should be involved in it, which means it should not involve any Namahram looking at the private parts of the lady or vice-versa.

Q891. In your last issue the question of abortion was answered that it is Haram and different penalties are applicable. Could you tell us what the penalties are?

A. Penalty of abortion is different depending on period of pregnancy

1st 40 days	20 Dinars
2nd 40 days	40 Dinars
If 120 days	60 Dinars
If bones start forming	80 Dinars
If bones are being covered with flesh	100 Dinars
If soul appears, for Male	1000 Dinars
If soul appears, for Female	500 Dinars

A Dinar is one Misqal[40] of gold

Q892. One of our readers wanted to know some facts about Abu Hanifa:

A. Abu Hanifa was founder of Hanafi Maslak, which is one of the four famous sects amongst Sunnis. The name of Abu Hanifa was No’man bin Sabit. Originally from Persia as many Olema state. Born in year 80 A.H. The place of his birth is not clear. Some say in Nisa, Anbar, and Kufa etc. But Abu Hanifa settled in Kufa when he was young. He started a textile business. He then indulged himself in Ilmul Kalam, then he studied fiqh and became famous. The Government of Bani Abbas saw in him a potential advantage and used him. Abu Hanifa was a student, one of the thousands of students who took knowledge from Imam Jafar-e-Sadiq (a.s.). Abu Hanifa was founder of Qiyas (guess) among Muslim Ulema. Because of his opinion in Qiyas, Imam Jafar-e-Sadiq (a.s) opposed him. He explained to him that Qiyas was first used by Iblees (Satan). Qiyas cannot be applied on the Rules of the Religion. Abu Hanifa expired in the year 150 A.H. The main person who spread his maslak were Abu Yusuf who was close to the Abbaside Government, Mohammed Shaibani Hasan bin Ziad and others.

Abu Hanifa is praised by many people and placed on a pedestal out of proportion to his knowledge. At the same time there were people who used to abuse him to an extent he did not deserve. Many books on Abu Hanifa exist which have equal amount of praises and abuses. The main objection raised against him is the idea about Qiyas. Qiyas means comparing and measuring, which cannot be implemented in Religion. Also starting of a new sect in spite of having the real Islam.

Q893. What is the relevance of stones lie Aqeeq (Cornelian), Phiroza (Turquise), Durr-e-Najaf, etc.? What are their advantages?

A. Aqeeq is an important stone. Tradition states that the Shia of Aaley Mohammed (a.s.) who wears an Aqeeq will never face anything except good, will have safety from all types of dangers, and his livelihood will be enhanced. He will also be protected from unjust rulers and from fear of the unknown. Aqeeq, as tradition goes, is a stone from a mountain in Yemen. The Holy Prophet (s.a.w.a.) told Ali (a.s.) “Wear Aqeeq in a ring and you will be close to Allah.” Three mountains in Jannat have Red, Yellow, and White Aqeeq.

Phiroza: It is recommended that one should have a Phiroza in one’s hands while raising them in supplication to Allah. It is said that Allah Ta’ala says that He will be ashamed if the wearer of Phiroza raises his hands to ask of Him and He does not accept his request.

Durr-e-Najaf: It is a stone available only from Najaf. A tradition states that whoever looks at this stone will get the Sawab of a Ziarat of Hazrat Ali (a.s.).

Q894. Can rings be worn in the finger next to the thumb? If not, why?

A. It is Makrooh (Better to avoid) wearing rings in the finger next to the thumb (i.e. the index finger) and also in the middle finger. During the times of the earlier Prophets (a.s.), people who were their enemies and enemies of the true religion of Allah had the practice of wearing rings in these fingers. These people had incurred the Wrath of Allah. Hence Muslims are asked to avoid this practice in order that they may not identify themselves with those people. Incidentally they also had the practices of whistling and clapping, which are also Makrooh in Islam.

Q895. Does Islam recognise any beneficial qualities of keeping coconuts, stringed lime and chilli, sprinkling rice, nailing horseshoe or hanging old shoe at one’s home, office, shop or vehicles?

A. These superstitious acts adopted from non-Muslims have no validity or significance in Islam.

Q896. How should one dispose off newspapers and literature containing verses of the Holy Qur’an or the names of the Holy Prophets (s.a.w.a.) and the Holy Imams (a.s.)?

A. Either drop them in the sea or river or bury them in a clean place or keep them in a place where no disrespect will be caused to the holy writings and names.

Q897. Can a Muslim accept blood donated by a non-Muslim? Can a Muslim donate blood not knowing whether a Muslim or a non-Muslim will benefit from it?

A. A Muslim can accept blood donated by a non-Muslim. A Muslim can also donate blood to Non-Muslims with the intention of serving people and not as benefit for the enemies of Allah.

Q898. In the early stages of Mankind, what was the Islamic version of reproduction, once we picture Hazrat Adam’s (a.s.) children without having any other family to join the wedlock?

A. According to an Islamic Narrative (i.e. Hadees), Allah sent Hurs (Angelic women) for the children of Hazrat Aadam (a.s.) to marry.

Q899. Is it okay to keep names like Ma’suma, Tahera, etc. for girls and names like Rahman, Qadir, etc. for boys?

A. It is permissible to keep names like Tahera, Siddiqa, etc. for girls. But to keep a name like Rahman is forbidden since it is one of the special Names of Allah. Of the two types Asmaul-Husna, some are special while others are general. Except Allah, no one can be Rahman, Samad, etc. Men are allowed to keep the name Raheem since it is not one of the special names.

Q900. Are the Holy Imams (a.s.) referring to Yamani Aqeeqs only, whenever they mention Aqeeq (i.e. the Agate stone)?

A. Any Aqeeq will suffice. It is strongly recommended for the believers to wear it in rings. Of course, Yamani Aqeeq has a special status in terms of merit.

Q901. We observe people prostrating before a “Shabeeh” (i.e. replica of Holy Shrine) immediately after entering Mehfils or places where they are kept. Is it permissible?

A. Doing Sajdah before a Shabeeh is forbidden (i.e. haram). Even if Imam-e-Zaman (a.s) were to appear, prostrating before him would not be permissible. Because Sajdah is reserved for Allah alone. If it is a Sajdah of thanks-giving to Allah, it would be permissible.

Q902. A non-Muslim says, “Is it not cruel that just for not saying “God is one and Muhammad (s.a.w.a.) is His Prophet’, we’re going into the fire of Hell for millions and millions of year? Why is Kufr considered to be such a big sin?

A. Let it be known that Allah Ta’ala deals with His creatures with absolute justice. And He rewards people according to their intentions. Such that, if a believer were to live forever in this world, he would continue to have faith in Allah and obey Him. And if a Kaafir (atheist) or Mushrik (polytheist) were to live forever in this world, they would persist in their ways. So eternal reward will be bestowed because of the continuous nature of man’s final choice, and decision in choosing a particular path.

Kufr and Shirk is not only a continuous sin but also a grave and major act of injustice and vice. They not only seek to invalidate the mission and struggle of all the prophets and all the revealed books conveyed by them, the Kaafir and Mushrik arrogantly turns his face away from the One Who gave him life, health, food and all the comforts of worldly life. They deserve the severest of punishment for calling a lie to Allah’s promise of Resurrection and eternal rewards in the Hereafter world.

Q903. Can a Muslim’s dead body be kept for many days without burial?

A. If there is doubt in the person’s death, say, a person suffers a heart attack, one should wait for 3 days or till the signs of death are established. But to postpone burial because someone is going to arrive from abroad is undesirable. It is recommended to bury the dead as early as possible.

Q904. Many people say that the bones of the animal slaughtered for Aqeeqa should not be broken and that the bones should be buried. Is it true?

A. There is no reliable hadees or proof that for Aqeeqa, the slaughtered animal should be cooked intact. Bones can be broken. It can be given raw but it is recommended to cook and serve to invited guests. And it is not desirable for the mother to eat from it. Unfortunately, women willingly commit forbidden (Haram) acts like appearing before Na-Mahram men without hijab and fear the undesirable (Makrooh) acts. Incidentally, Aqeeqa is so strongly recommended that even if a person in his old age comes to know that it was not done by his parents, he should do it.

Q905. Is it permissible to watch cartoon films?

A. It is permissible to watch cartoon or animated films, which depict stories and situations without any un-Islamic content and without containing music.

Q906. Some Muslims recite religious elegies (Nauha) in the tune of film songs. Is it permissible?

A. No. It is an insult and a sin to defile the names of the pure souls of Masumeen (a.s.) by singing ‘Nauha’ in tunes of some film songs.

Q907. Is there any virtue in placing flowers and fruits on the graves in the eyes of Islam?

A. Do you mean to say that you keep the fruits on the graves and then eat it yourself? What virtue is there in doing such a thing? Give it to the poor on behalf of the dead. That will benefit the dead as well as the doer. And best is to give to needy people without letting anybody know. Flowers have no meaning for the dead it is good to give the amount of money in charity.

Q908. Is it wrong to burn candles and agarbattis near the ‘Shabeehs’ (replicas) of Holy Imams (a.s.)?

A. It is good, especially agarbattis due to its fragrance. Pleasing fragrance benefit the people who come for ‘Ziyarat’. Good fragrance is recommended for use in Islam. That’s why we use perfumes.

Q909. How should we interpret dreams?

A. Dreams seen while sleeping between dawn and sunrise and while sleeping before sunset is not reliable since it is Makruh to sleep around these periods.

One cannot take all dreams to be meaningful because if it was so, people would rely on dreams and not on Allah Ta’ala. When we see dreams or hear from others, one should interpret in the best way keeping in mind the benefit of Aakherat (i.e. Hereafter life). So one should narrate it to our well-wishers and pious people only. If the dream is frightening, it is better to give something in Sadaqa (charity) and derive the best and useful interpretation. No doubt some dreams are meaningful under certain circumstances, to avoid sins or to do good.

Q910. Is there anything wrong in wearing black shoes?

A. Wearing black shoes is considered undesirable (Makruh) according to the Ahlul Bayt’s (a.s.) teachings. It leads to decrease in a person’s virility and adversely effects the eyes. It also decreases Barakat.

Q911. Would it be permissible to bury a dead Muslim in a grave where bones are found?

A. If bones are found in an old grave, it cannot be removed to bury another dead body. It should be covered up again till it becomes dust.

Q912. Usually in “Aqeeqa” the child’s hair of the head is shaved. Is this to be done for a female child also?

A. In the first week of the birth of the child i.e. on the 7th day, whether Boy or Girl, the hair has to be removed as it is Mustahab. Also Gold or Silver equivalent to the weight of the hair has to be given in Sadqaa.

Q913. Some people say that one can look at Na-Mahram women in films if there is no intention of deriving pleasure or lust involved?

A. It is not permissible to watch Na-Mahram women. Tell me, what kind of women appear in films? Old women?

Q914. Is it true that souls of people are taken in the presence of Allah? How does the body remain alive without the soul in this case?

A. Yes. While sleeping, man’s soul is taken before Allah and if the period ordained for his lifespan has not been exhausted, it is sent back by the Will of Allah.

What is presented before Allah is the Nafs of man, which is concerned with his emotions and intellect? His physical life and the life-source called Ruh remains with the body. English vocabulary does not make any distinction between the Nafs and Ruh and refers to both as Soul.

Sleeping resembles death to some extent; it is Mustahab (recommended) to sleep on the right-hand side facing the Qibla, which is the posture in which the dead are buried.

Q915. Can a Muslim donate his eye or kidney in his lifetime?

A. A Muslim may donate his Kidney because it saves the life of the recipient. It is not permissible to donate an eye or two in one’s lifetime. After death, the person can donate it to a Mu’min by making a will.

Q916. Are all the enemies of Ahlul Bayt (a.s.) Walad-az-Zina (i.e. of illegitimate birth)?

A. No. Not all born of illegitimate birth (Walad-az-Zina) are enemies of Ahlul Bayt (a.s.). Majority of their enemies are Munafiqs.

Holy Prophet (s.a.w.a.) said to Hazrat Ali (a.s.): “O Ali your love cannot be kept by a Munafiq and your hatred cannot be found in a Mu’min.”

Q917. Can a rich person wear silver footwear?

A. The person may wear it after removing Khums. Generally it is used for showing one’s pride, which would not be permissible. It would not be allowed if it leads to extravagance. Such a person should think of what would be beneficial to him in his hereafter life.

Q918. Can a Mu’min work in a country ruled by a Wahhabi government?

A. The Mu’min may work in a Wahhabi-ruled country, as long as he does not work in any of the regimes departments and does not assist them.

Q919. Can one touch the hand of an old, Na-mahram women while offering help?

A. You may let her hold your hand by the sleeves of your shirt. And if that is not possible, you may hold her hand covered by her dress, if it is necessary.

Q920. What is the Islamic viewpoint about Eid-e-Navroz?

A. Navroz marks the date in the solar year, which signifies the onset of spring. One thousand years before the advent of Islam, Parsees were celebrating it in Iran. Neither any birth, nor Wafat of any of our Imams (a.s.) is connected with it. However, some scholars write that Navroz coincided with Eid-e-Ghadeer. If it so, we are celebrating Eid-e-Ghadeer according to the Islamic Lunar Calendar.

Imam Musa ibn Ja’far (a.s.) has been quoted as saying that it is not our Eid. And the 4-rak’at Namaz prescribed by Imam Ja’far al-Sadiq (a.s.) should be performed with the intention of seeking nearness to Allah Ta’ala (Qurbatan Elallaah). But no scholar has been able to prove that it is an Islamic Eid. The ahadees (i.e. narratives) concerning Navroz are basically weak.

Q921. Is it permissible to begin smoking?

A. Cigarette smoking is permissible. Since forming this habit is injurious to health, it is better not to begin smoking.

Q922. Should one break friendship with a person when there is a chance of acquiring bad habits from him?

A. It is necessary to leave such friends from whom one may acquire bad habits. If your character is morally strong, then you should try to influence him on the Right Path. And if you can’t then part company with him.

It’s like two people - one selling perfumes and another, an ironsmith. Either you buy or benefit from the fragrance of perfumes or you burn or blacken your clothes. Majority of the people are influenced by the friends they cultivate.

Q923. People break eggs after moving around the person’s head for removing the influence of a wicked eye (Buri Nazar). What is the Islamic view about it?

A. Firstly, it is better that one should ward-off evil by giving in charity to the poor. If one can afford it, the best thing would be to slaughter a goat or a chicken & after cooking it, feed the poor with it.

Secondly, what is the benefit of breaking eggs & wasting them? Such practices do not have the backing of Islamic Shariat.

Thirdly, the best precaution is to be in the state of ritual purity (for instance Wuzu) and with the remembrance (Zikr) of Allah on one’s heart and tongue.

Q924. Is it true that only 1 or 3 or 5 rings should be worn by a Muslim?

A. No. But rings should not be worn on the thumb, index-finger and the middle-finger.

Q925. In some places people bend and touch the feet of elders. Is it permissible in Islam?

A. This is not an Islamic custom. If they prostrate, it would be unlawful. People should be advised not to touch other people’s feet, however respectable, he or she may be.

Q926. What should children be told about sexual matters and at what age?

A. When children become mature, that is, normally when girls enter 9 years of age & boys enter 15 years of age respectively, they should be told about Janaabat, Ehtelam, the things not permissible in those states, and the necessary conditions & ways of purification.

If the parents cannot teach them for some reason or other, they should ask others to teach them. However, they should be taught only what is necessary. Some people are ignorant of these even when they are not children anymore. It is also the responsibility of parents to give religious education to their children.

Q927. Is it permissible to believe in the predictions of future made by certain people regarding what one should do or not do?

A. It is not permissible to go to fortune-tellers. A true believer (Mu’min) consults another Mu’min and when faced with difficult options, takes Istekhara.

Even if their predictions were to prove correct, it would be wrong to go to such persons. A Mu’min trusts Allah Ta’ala alone, who knows what is best for everyone. There may be great benefits behind failures, which we cannot grasp.

Q928. Is there anything wrong in looking or talking during sexual intercourse?

A. Looking does not matter, while talking is reprehensible (Makruh) and the reason quoted in ahadees (traditions) is that there is likelihood of the child’s speech getting adversely affected. What is considered undesirable concerning looking is confined to private parts.

Q929. Some people believe that people need education, shelter and food more than religion. Is this a correct view?

A. According to Islam, the material as well as the spiritual needs of people should not be given unequal importance. One should not be ignored at the expense of another. Religion is the first need of people, without which they will come down to resembling animals. Worldly matters without the guidance and motive-force of religion perishes in the world itself. But what benefits in this world as well as in the Hereafter is Religion. So it is incorrect to say that people need material comforts more than religion.

Q930. Will a clean-shaven person’s witness be considered valid by Islam?

A. According to a necessary precaution, shaving the beard is not permitted in Islam. A person who persists in shaving his beard repeatedly cannot be considered a just (Adil) person. Depending on the person doing it knowingly or unknowingly and other compulsions of the particular case, his witness may be considered acceptable by the Islamic court.

Q931. Is it permissible to visit the shrine of Khwaja Gharib Nawaz at Ajmer?

A. Khwaja Gharib Nawaz, whose real name was Syed Moinuddin Musawi Chishti was a Shia Isna-Ashri Mu’min. He was from the lineage of Imam Musa ibn Ja’far (a.s.). This pious Sayyed had come to India to spread the message of Islam.

It is permissible to visit his shrine but since some Muslims do wrong things like singing Qawwalis, Shias do not frequent the place.

Due to the fact that people’s wishes are fulfilled due to his intercession, even enemies of Ahlul Bayt (a.s.) go to the doors of others.

Q932. Is the practice of, or the belief in Astrology permitted in Islam?

A. Astrology cannot be believed in, as a fact. Astrological statements are nothing but guess work. The famous hadees of Prophet (s.a.w.a.) says “Astrologers are liars even if sometimes what they say comes to pass”. Therefore Ulamas say, that to indulge in or to accept astrology as a belief is haraam because it informs about future with conviction, which actually is only in the hands of Allah, and contradicts the very basics of religion.

Q933. Is photography permitted?

A. Yes. So long as it does not indulge in obscenity or exposing na-Mahram. Generally photography is permitted so long it is not used for “na-jaiz (permissible)” or does not show “na-jaiz (permissible)” exposures. Income through this is also jaiz (permissible) unless income is accrued through photography of the “na-jaiz (permissible)” like “na-Mahram” etc. For example those photographers who go to weddings and take photographs of ladies without hijaab is haraam and the income out of it is also haraam.

Q934. What is “Radd-e-Mazaalim”?

A. It is a due given as a precaution or as a payment against monetary dues or rights of others who are “Unknown”. For example for those who deal with various people in business, giving and taking money, goods, etc. Sometimes when one doubts that some one else’s rights have come to them (Unintentionally or otherwise) but one does not know whose rights are on him, then “Radd-e-Mazaalim” is to be used. It is compensation of their expected injustice done (Monetary) on the others rights. Radd-e-Mazaalim is general charity to the poor.

Q935. What is the means of “Niyaaz” in Shari’at?

A. ‘Niyaaz’ is a Persian word meaning “wish or need”. It is an act performed for Allah’s pleasure for a wish that has been granted or desired. For example, “Niyaaz-e-Husain”. We forward the rewards of Allah’s Blessings to Imam Husain (a.s.). Incidentally, Allah may reward the person doubly for his good intentions.

Q936. Can one work under an employer who is a Christian or a Jew?

A. If the work is lawful and permissible and does not undermine your religion, it is permissible.

Q937. Is it permissible to have a gold cap on a tooth?

A. It is permissible because he is not wearing it, and it is just on a tooth as cap or a cover.

Q938. A person vows to do a thing if his wish is granted by Allah Ta’ala. After sometime when his wish is still unfulfilled can the person cancel the “Nazr” (vow)?

A. There is no obligation on the person concerning the “Nazr” as long as its condition remains unfulfilled.

Q939. Is it okay to put black beauty-spots on children for protection against ‘Buri-Nazar’ (wicked eye/bad omen)?

A. No. These are beliefs of ignorant societies. If black is a deterring colour, how come dark-coloured children are also affected? Unfortunately, some people know that this is a superstitious belief, yet, they follow it. The Islamic manner is by reciting Surah al-Falaq and Surah an-Naas and by invoking names of Allah, Prophet Muhammad (s.a.w.a.) and Ahlul Bayt (a.s.).

Q940. Is it permissible for men wear white gold?

A. No type of gold can be worn by men, which in fact is gold.

Q941. Is it considered undesirable to have wall-hangings in the room where one offers Namaz?

A. Wall-hangings are not undesirable provided they are away from Qibla. Having statues and pictures in the house is undesirable, except pictures of pious religious scholars.

Q942. Can Non-Muslims enter a mosque for attending a marriage or death ceremony?

A. A Non-Muslim cannot be permitted to enter a mosque for a marriage or death ceremony.

Q943. Is it necessary for a father to pay indemnity to his minor son, in case, beating leads to injury or causes bleeding?

A. The father will be liable to pay indemnity to his son if beating leaves behind a mark of injury or causes bleeding. A father may only admonish with good logic to make his child behave properly. He has no right to cause injury or bleeding.

Q944. A person had obtained something illegally and now wants to return it to its rightful owner. However he is unable to find the owner. What should he do?

A. The person should return it to the Hakim-e-Shar’a (Naeb-e-Imam or his Vakil) who will spend it in Allah’s way as per the rules of the Shariah.

Q945. Some people say that it is not permissible to have black or green-coloured carpets because they are ‘sacred colours’ of Islam. Is it true?

A. It is permissible to have black or green-coloured carpets and there is nothing sacred abut them. This talk of disrespect is solely dependent on one’s intentions.

Q946. Can donation be accepted from a non-Muslim for religious activities?

A. If the non-Muslim is not doing an unlawful business (liquor, pork, gambling) his donation can be accepted for religious activities.

Q947. Does it cause disrespect if men attend the “Niyaaz” arranged in the name of Bibi Fatima (s.a.)?

A. There is no disrespect involved in attendance of men at Niyaz-e-Fatematuz Zahra (s.a.). After all, men are also hopeful of her “Shafa’at” (intercession) on the Day of Judgement.

Q948. What is the relevance of geometrical designs containing Arabic alphabets and numbers [naqsh] recommended for looking or keeping with oneself by certain books?

A. The Imams (a.s.) have prescribed certain beneficial talisman [taveez] which are either to be looked at or kept with oneself. But one should follow only those which have come down to us through reliable sources because many prevalent versions are forged by unreliable persons.

Q949. What is the best time for doing “Qurbani” (slaughtering the halal animal) whether before or after Namaz-e-Eid?

A. The time to do “Qurbani” starts after Namaz-e-Eid.

Q950. Which of the following methods are permissible in Islam for forecasting future events: Faal Kholna (picking set-predictions), peering into crystal-ball, reading into left-over coffee, numerology, palmistry, astrology, face-reading etc.?

A. All of these are absolutely useless and thoroughly un-Islamic. True Mu’mineen trust Allah Ta’ala more than any fortune-teller.

Q951. What kinds of unfulfilled vows require a person to give Kaffaara-e-Yameen as penalty?

A. The vow should be lawful and valid from the Islamic Shariah point of view. For example, a person’s vow not to smoke or eat sweets, because of its harmful-ness to the person concerned, is valid. And if the person were to smoke or eat sweets, he will be liable to give Kaffara-e-Yameen. But if a person vows not to set foot in the mosque, it would be invalid and no penalty will be due if he enters the mosque. The Kaffara-e-Yameen can be discharged by feeding ten needy Mu’mins or clothing ten needy Mu’mins or fasting for 3 days consecutively.

Q952. Does Islam punish a person of 12 years for committing a crime? Will his father or guardian also be held equally responsible?

A. An immature person is not deemed punishable by Islam. And admonishment of a less severe nature will be administered. If the father or guardian is not directly or wilfully responsible, he will not be punished.

Q953. A person learning karate is required to bow and prostate before his teacher in the course of training, is it permissible?

A. It is not permissible to bow or prostrate before any human being if it is to the extent one bows while offering prayers. What was demanded of angels concerning prostration of Hazrat Adam (a.s.) was upon the command of Allah.

Q954. Can a Muslim shave his beard if it is effecting his business?

A. A Muslim can shave if his life, honour and property are endangered by sporting the beard.

The Muslin may shave if his business is going bankrupt but it is not permissible to shave for increased profits.

Q955. Can a newly converted Muslim remain without getting himself circumcised?

A. Circumcision is an Islamic tradition greatly insisted upon. Although his Namaz would be proper but his circumambulation around the Ka’aba would not be correct if he remained uncircumcised.

Q956. The Holy Prophet (s.a.w.a.) ordered the demolition of Masjid-e-Zaraar because of the possibility of conflict amongst Muslims. Why can’t Babri Masjid be permitted to be demolished on the same grounds?

A. The issues involving the two Mosques are entirely different. Masjid-e-Zaraar was built by hypocrites (Munafiques)

Q957. What is the significance of number seven in Islam?

A. There is no special significance attached to numbers in Islam. Qur’an is one, the Morning Prayer consists of two rak’ats, there are three satans who are stoned during Hajj, Namaz-e-Zohr consists of four rak’ats, there are 5 ‘Ulul Azm’ prophets and so on. There is nothing auspicious or sacredness attached to numbers.

Q958. Can we have pen friends of the opposite sex?

A. No. This kind of friendship is not advisable and cannot be encouraged because the mutual attraction between the opposite sexes, which is instinctive and natural, may in the long run, lead to sinful acts.

Q959. Is it true that there are other planets inhabited by people resembling and looking like us?

A. Yes. This fact has reliably come down to us from our Imams (a.s.). Even science has not ruled out this possibility. But as yet there is no concrete scientific evidence to vouch for such an existence.

Q960. What is the truth about Islamic pamphlets, which one receives by mail fore-casting an impending calamity for the receiver if it is not distributed in large numbers?

A. This is sheer emotional black mail. Threatening and black mailing people is permissible in which religion?

One who mails such literature will be committing a sin because threatening others is haram (forbidden). This is the handiwork of ignorant Muslims who have less trust in Allah Ta’ala and more trust in superstitious nonsense.

Q961. Who started the custom of tying “Taaweez” (talisman) around the neck or arm? Is it permitted in Islam?

A. It is permissible. We’ve been informed by authentic traditions that Ahlul Bayt (a.s.) used to write Qur’anic verses or phrases and give it to others as “Taaweez” for invoking Allah’s Help in solving their problems.

Q962. Is it Wajib (obligatory) for a person to get up from his seat when he sees people carrying a dead body?

A. No. It is recommended to stand when one sees a Mu’min’s dead body being carried and to take few steps behind it.

Q963. Some non-Muslims say that we use idols as means of concentration just as Muslims face the Ka’ba which, too, is made of stone. How should one explain the difference?

A. Firstly, people should know how God wants Himself to be worshipped. Has idol-worship been prescribed by God? If yes, then they should give proof. The earliest images were made of prophets with the intention of benefiting from their presence. In the course of time they took others as sources of blessings and began worshipping them.

Secondly, polytheism is the handiwork of Satan so that man should move away from God. And those who are away from God, they are further away from Truth. Therefore you will find that evil ways have become a part of their lives. Did God say drink wine; play music and dance, which is what many idol-worshippers do before their idols?

Thirdly, Muslims don’t worship Ka’ba. They use it merely as a unifying direction. There is a huge difference between worshipping by means of something and worshipping that thing itself. Our Namaz and worship is for Allah alone. While idol-worshippers worship something other than Allah, which is a great sin. Surely one does not need idols to concentrate. They only obstruct man’s path from achieving true understanding and salvation.

Q964. What should a person do whose lavatory of his house cannot be used without facing the front or back towards the Qibla?

A. The person should turn his body away from Qibla as much as possible.

Q965. It is well-known that the dog accompanying the People of the Cave (As’hab-e-kahf) will be entering heaven. How can an unclean animal enter heaven?

A. Many of the things will not be the same in heaven. Just as gold, which is forbidden for men in this world, will become permissible for men in their heavenly life, the dog will not remain unclean and will be allowed to enter heaven.

Q966. How should a person purify his wealth earned by unlawful means entirely? If he were to give it away, he’ll become destitute.

A. If the source of unlawful acquisition is known, say a person or institution, it should be returned either directly or indirectly.

If the source is not known or cannot be ascertained, say, through sale of film-tickets, music cassettes or wine, etc., this condition is known as ‘Maj’hul-ul-Maalik, that is, owner is unknown. In this case, the person should hand it over to Naeb-e-Imam, or his representative, who will spend it in Allah’s way. Those who fear Allah and follow His Path, Allah will take care of His Affairs. The fear of destitution is the handiwork of Satan.

Q967. Is it permissible to make, sell or display at home statues of human beings and animals?

A. It is unlawful to make status of human beings and animals. Selling or displaying the same at home is undesirable, provided they are not associated with worship acts. According to a hadees, angels do not enter a house, which contains a statue or a dog.

Q968. A magician does magic and claims to be a prophet. How can we prove that he is a liar?

A. If a magical trick is photographed by camera, it will be observed that the illusions seen by the eye are not visible on film. Because a magician can hypnotise the eyes but not the camera.

Q969. Is it proper to recite ‘Salawat’ during an Islamic Scholar’s entry in the mosque or a majlis?

A. It is appropriate because Salawat is not recited for the scholar. It is a supplication and the best means of remembering and expressing one’s love for Holy Prophet (s.a.w.a.) and his Ahlul Bayt (a.s.). The rewards, which the reciter of Salawat receives, is immeasurable. To recite Salawat when a scholar enters a place is showing one’s respect for them, which is doubly rewarding.

Q970. Is it necessary for a person to act upon a written oath?

A. The oath (Qasam) should be uttered with the tongue and if the person is dumb, by means of signs. If the person makes its intention in his heart or writes it on something, the oath is not valid and the person need not act upon it.

Q971. What is the difference between ‘Walimah’ and ‘Wakirah?

A. ‘Walimah’ means serving eatables (that is, treating guests) and it is of many types. ‘Wakirah’ is one type of ‘Walimah’ pertaining to purchase or construction of a house. According to the Messenger of Allah (s.a.w.a.): “Walimah is not (recommended) but for the five (instances)

(1) Marriage, (2) Birth (of a child) (3) Circumcision, (4) Buying a house and (5) Upon returning from Hajj.”

Q972. Is it permissible to tie the limbs of animals or birds while slaughtering them?

A. It is recommended that while slaughtering a sheep (or a goat) both of its hands and one foot should be tied and the other foot should be left free. As regards a cow, its two hands and two feet should be tied and the tail should be left free. As regards a camel, in case it is sitting, its two hands should be tied with each other from below upto its knees or below its armpits and its feet should be left free. And it is recommended that a bird should be left free after being slaughtered so that it may flap its plumage.

Q973. Do Ahl-as-Sunnah give credence to logic in their jurisprudence?

A. Ahl-as-Sunnah jurisprudence is basically a misnomer. There is no uniformity of principle nor of judicial laws among the various factions. Abul Hasan Ash’ari (d. 330 A.H.), the main ideologue, permitted the use of reason and logic in jurisprudence, as is evident from his ‘Risalatun Fi-lsteh’sanel Khawz Fi-llm al-kalam’, which is opposed by Malik ibn Anas and Ahmad ibn Hanbal. Latter-day Sunni scholars are of the view that divine logic is beyond reasoning so they give credence to analogy instead of logic and reason in their jurisprudence.

Q974. Would it be permissible to use the water or toilet facilities of the mosque near our work-place which I don’t attend?

A. It is prohibited to use the water or toilet facilities of a place (e.g. school, mosque, hostel, orphanage etc.) which are reserved for a particular group of attendants, and to which you don’t belong.

Q975. People consider a sneeze to be a sign of bearing patience in the affair one is discussing or involved in. Does Islam affirm this view?

A. What is popular among the people is not to be found in authentic narratives. What we do have is that a sneeze is the sign of the veracity of the spoken word. The sneeze of a sick man is the sign of his recovery. According to a prophetic narrative sneezing benefits the body as long as it does not exceed three times. Sneezing once or twice is a sign of guarantee of remaining alive till three days. It is recommended by the Prophet (s.a.w.a.) that the person who sneezes should praise Allah by uttering ‘Alhamdolillah’ every time he sneezes and the person who hears this should recite ‘Ya Rahmakomullah’ invoking Allah’s mercy on the person who sneezed. Hearing this person who sneezed should say ‘Ashaabokomullah’— meaning to include the other person also in to the fold of Allan’s mercy.

Q976. Can sadaqah [voluntary Islamic charity] be given to non-Muslims?

A. Sadaqah has a specific rule for spending so you can always give help to any one from your own belongings.

Q977. Every first Thursday of the month, some people recite the story of ‘lakadhara’ followed by fateha. Is this story true? If false, is reading the story permissible or not?

A. The hadees of ‘Lakadhara’ is a weak hadees [tradition]. Reciting it as a miracle of Bibi Sayeda (s.a.) cannot be considered totally wrong. However your niyyat [intention] should be pure and this recitation should not be done with a mind saying this is a wrong story. Also in the name of the exalted Lady Fatemah (s.a.), if you recite anything else too for your mannat [wishes], Inshallah it may be fulfilled.

Q978. Is it necessary to utter the name of Allah (for e.g. saying Bismillah) while catching fish?

A. It is not necessary to utter the name of Allah while catching fish nor is it necessary for the person catching a fish to be a Muslim. It is however, necessary that, if he is a non-Muslim, a Muslim should have seen him catching it or he (the Muslim should have become sure by some other means that he caught it from water while it was alive.

Q979. Can a father and a husband nullify the oaths taken by a son and wife respectively?

A. Yes. If the oaths are taken without their permission, they can nullify it.

Q980. What is the order about the animal which has been slaughtered by a Muslim without uttering the name of Allah?

A. The slaughtered animal does not become pure and it is also unlawful to eat its meat. However their is no harm if the person has forgotten to do so.

Q981. How should one answer the statement of opponents of Shias that nothing happens without divine will and that Allah desired the murder of Imam Husain (a.s.)?

A. This belief is not only anti-Shia but it is an anti-Qur’anic and anti-Islamic belief. Such statements were first issued by supporters of Yazid and Bani Umayyah who tried to shift the responsibility of their ghastly crime to God by referring to the Qur’anic verses that ascribed all power to God and ignored the verses that emphasized human freedom and responsibility. To say that nothing happens without His knowledge. Allah does not desire sins to be committed and belief in the day of Judgement establishes the fact that man is free to choose the right or the wrong path, and consequently, will be held responsible for his actions. Allah has declared in the Holy Qur’an: “And guard yourselves against a day in which you shall be returned to Allah, then every soul shall be paid back in full what it has earned and they shall not be dealt with unjustly”.[41]

Q982. Can one accept the prize given by banks?

A. If a condition is imposed in some matter on an account-holder of the bank and the prize is given on the fulfilment of the condition, it is not permissible to give the prize or to accept it. But if a bank, whether owned by government or by the public or by both gives prizes to its customers unconditionally, the person who wins can accept it with the permission of the Mujtahid or his representative as derelict property. And if the bank is owned by a private party, it is not necessary to obtain any permission before accepting the prize.

Q983. Does Islam disapproved the study of philosophy?

A. There is no objection to a Muslim who is well-versed in the fundamental doctrines of Islam and who has mastered Islamic religious laws from studying philosophy. Because this will insure the person from the risk involved in overcoming the pitfalls of philosophy – namely, self-indulgence and straying from the Right Path. In principle, the study of philosophy which is the science of truths underlying all knowledge is not at all disapproved by Islam.

Q984. How does one reconcile the Infinite Compassion of the Almighty with the verse “…Allah took away their light and left them in utter darkness – they do not see”?[42]

A. Whenever Allah recognizes that people will not return from disbelief and straying. He withholds His Grace from them and leaves them with their freedom and their choice. So their blindness is the result of their own recklessness and is not destined by Allah.

Q985. Is it permissible to tattoo one’s body?

A. If tattooing amounts to painting of the body, causes injury to the body, leads to defamation in the society or slurs the image of Islam and Muslims, it would be unlawful.

Q986. What is the position regarding a Waqf (endowment) of a garden which is become ruined?

A. If a person endows a garden for a particular purpose and if it ceases to serve the purpose when it is ruined, the endowment becomes void and the garden reverts to the heirs of the person who had made the endowment.

Q987. What should a person do in order to compensate for the inability in acting upon one’s vow, oath or covenant?

A. If the person is unable to act upon his vow, oath or covenant or later becomes incapable, they become nullified. And the same order applies if acting upon one’s vow, oath or covenant involves such hardship that it is not possible for one to bear it.

Q988. When Allah informed angels about His Decision to create human being, they exclaimed that: “Wilt Thou place in it such as shall make mischief in it and shed blood…”[43] Does it mean human race existed before the creation of Hazrat Aadam (a.s.)?

A. According to a reliable narrative quoted on the authority of Imam Mohammad al-Baqer (a.s.) reported by Shaykh Saduq (a.r.) in his “Elal ash-Sharaye” (vol. 1, section 96) before Allah created human beings, there lived Jinn and Nasnaas (creatures resembling human beings) for 7000 years in a disgraceful manner which made the angels make the above-mentioned remarks.

Q989. Is a person obliged to give atonement for not being able to fulfil a vow of performing Ziyarat of Imam Reza (a.s.)?

A. If a person makes a vow that he will perform the Ziarat of Imam Reza (a.s.) and cannot do so on account of some valid excuse nothing is obligatory on him.

Q990. Is it permissible to sleep inside a mosque so as to see good dreams?

A. It is abominable to sleep in the mosque without a just excuse. A mosque is a place where you learn to face reality and not where you dream. After all, good dreams are not confined to mosques.

Q991. Do traditions say anything about Jews in the Aakher az-Zaman (End of time)?

A. There are many traditions recorded in Shi’ite and non-Shi’ite sources which speak of Jewish defeat at the hands of Muslims. One of the most well-known tradition reported by non-Shi’ite scholars, such as Muslim, Tirmizi and Ibn Hanbal, quote the Holy Prophet (s.a.w.a.) to have said that: “The Day of Judgement will not take place until battle transpires between Muslims and Jews such that Muslims will eliminate all of them...”[44]

Q992. Was Zul Qarnain a prophet or a king?

A. Zul Qarnain was neither a prophet nor a king but a pious believer who used to invite his tribe towards monotheism.[45]

Q993. Can a follower act on the judgement of another jurist if the learned jurist has only mentioned a rule on the basis of obligatory precaution or recommended precaution?

A. In the presence of a rule based on an obligatory or recommended precaution which has been issued by the learned jurist, the follower may either act on this precaution or he may act on the judgement of another jurist whom it is permissible to follow.

Q994. Can a Muslim attend a congregation where a Mystic summons the souls of dead persons for questioning?

A. Attending such congregations or believing in such Mystics is haram (unlawful) and people who are guilty of these acts should repent and sincerely seek Allah’s forgiveness.

Q995. If my parents express conflicting views about the manner of handling an issue which are both permissible in the eyes of Islam, whom should I listen to?

A. If you can logically explain the benefit and strength of the stronger view, the opposing parent will appreciate your choice. At any cost, avoid annoying the parent whose views are not acceptable to you.

Q996. Do we have any mention of “Aab-e-Hayaat” (the water of eternal life) in Islamic traditions?

A. Yes. We have it on the authority of Imam Reza (a.s.) that Hazrat Khizr (a.s.) drank this water because of which he is still alive and will continue to live until Israfeel (a.s.) will blow the trumpet. Refer to Allamah Majlisi’s “Bihar al-Anwar” Vol. 52, page no. 152.

Q997. Should spittoons be kept inside a mosque?

A. Considering the fact that it is ‘Makruh’ (abominable) to spit or to blow one’s nose in a mosque or to throw phlegm in it, it would be undesirable to keep spittoons inside a mosque. It is as undesirable as keeping ash-trays & dustbins inside the mosques.

Q998. Is it true that removing white hair from one’s beard is unlawful?

A. Plucking white hair for a corrupt purpose would be unlawful. However, according to an authentic narrative, Hazrat Ali (a.s.) considered it be cut.

Q999. How can Islam regulate modern life, since it has no similarity with the simple life of 14 centuries ago?

A. It is a misconception that Islam contains only a number of fixed regulations and injunctions. There are laws which pertain to man’s nature and hence they are universal & unchangeable as long as man exists. But it also comprises general principles which can address the changing human circumstances and means. If there was no flexibility in secondary decrees. Islam would not have recommended people to consult one another. Hence Islam is the only comprehensive religion which can ensure a progressive, just, happy and peaceful society for human beings.

Q1000. Is a person obliged to do Amr bil Ma’ruf (enjoin good) when one knows the person concerned will once again engage himself in that unlawful activity?

A. In view of the certainty that the counsel will cause the person to abstain from committing the unlawful act even for a short period of time, it becomes obligatory to do Amr bin Ma’ruf. There is also the possibility that the person who has accepted the wrongness of his deeds may decide to stop committing that act for ever.

Q1001. How do we ascertain the first day of a lunar month?

A. According to Ayatullah Seestani the first day of a month is established in the following four ways:

(i) If a person himself sights the moon.

(ii) If a number of persons confirm to having sighted the moon and their words assure or satisfy a person. Similarly, if an astronomer forecasts which convinces or satisfies him that it is the first day of the month then he should act accordingly.

(iii) If two just (Adil) persons say that they have sighted the moon at night. The first day of the month will not be established if they differ about the details of the new moon. For example, when a group of people goes out in search of a new moon and none but two Adils claim to have seen the new moon, though, among those who did not see, there were other Adils equally capable then the testimony by the first two Adils will not prove the advent of a new month.

(iv) If 30 days pass from the first of Shabaan, the 1st of Ramazan will be established, and if 30 days pass from the 1st of Ramazan the 1st of Shawwal will be established.

The 1^st day of any month will not be proved by the verdict of a Mujtahid and it is better to observe precaution.

Q1002. For fixing the first day of lunar month is it compulsory that the moon is sighted in the nearest area?

A. According to the verdict of Ayatullah Khoei it makes no difference if the moon is sighted at nearer place or at a far off place only the night must be common but according to Ayatullah Seestani the horizon must be the same.

Q1003. Why do some people of our community not wear caps while offering prayer and reciting Holy Qur’an?

A. According to Shia Fiqh it is not obligatory to wear a cap while offering prayers or reciting Qur’an.

Q1004. What are the Islamic teachings about fertility?

A. It is recommended for fertile married persons to try to have children to raise them in an Islamic way, to increase the number of the believers in Allah (s.w.t.), and to make them good human beings. Those who are not fertile for curable reasons may seek treatment to become fertile, but if they do not become fertile, or remain sterile, they should not feel sad at all for being unable to have children, as Allah (s.w.t.) really knows their benefit much more than what they wish, and He gives them according to His absolute knowledge and mercy. Allah (s.w.t.) says in the Holy Qur’an: “He grants to whomever females and grants to whomever males, or grants both males and females, and makes whomever he wants sterile.”[46] No doubt, Allah (s.w.t.) does not want to deprive any one of His bounties. He only wants what ever is good for human beings.

Q1005. How can the belief in one God create brotherhood?

A. As children of one father have a feeling of brotherhood because all are the off-springs of one father, likewise, the creatures of One God are bound to have brotherly feelings towards each other because they are the creation of One Creator.

Q1006. Satan was one of the Angels. Angels were not given the power to do things according to their free will, power and intention. How did Satan come to disobey Allah while he was bound to Allah’s commandments and guidance?

A. Satan was not from the angels. Qur’an repeatedly says that he is from Jinn. Jinns, like human beings, have been given free will and they are expected, like human beings, to obey the commands of Allah by their free will and power.

Q1007. The Jinns and men have the same obligation towards Allah. Why is that Jinns are kept in Ghaib?

A. Jinns are invisible to us only. They are not invisible among themselves. They have their life and death; their family and society; their religion and belief.

For example if a blind animal does not see human beings, it does not mean that human beings feel any trouble or discomfort. Likewise, if our eyes are not seeing the Jinns, it does not disturb the Jinns at all.

Q1008. My mother died an hour after my birth; my aunt took care of me. This woman has no son. What are my duties towards her?

A. Did she give you her milk from her breast? At least for one day and night? If so, then she is your foster-mother. You cannot marry her daughters, nor the daughters of those foster-sisters. In short, think of her as mother, and all the rules regarding mother and child will apply in her case also.

Q1009. Most Arabic names start with either ‘Al’ or ‘El’. What is the difference of the two words and How are they used in the Arabic language?

A. ‘Al’ or ‘El’ is the Arabic ‘Alif’ and ‘Lam’. There is no difference in Arabic. Some Europeans write it as ‘Al’ which is the correct pronunciation; others write it as ‘El’.

‘Al’ conveys in Arabic the following shades of meaning: (1) Each and every individual of the thing mentioned, taken separately; (2) all the individuals of the thing mentioned, taken jointly; (3) the species of the thing mentioned taken as an abstract idea. Thus it may be translated by ‘Each and every’, ‘all’ and ‘the’.

Q1010. What should we do if we want to be the most God-fearing person?

A. The most God-fearing person these days is the one who obeys all the commands of God and abstains from all forbidden things.

Q1011. There is a man, who sincerely believes in all the fundamentals and professes them in words but he neither observes prayer nor performs pilgrimage. Would it be right to call him a true Muslim?

A. Your question concerns the relationship between ‘Iman’ and ‘Good Deeds’. Iman is likened to a flame of a lamp, and worship of Allah and good deeds are like its light. The stronger the flame of the lamp, the brighter its light. Likewise, the stronger the Iman the better and more sincere the worship of Allah and more virtuous good deeds.

Q1012. Does our Isna-Ashari faith accept the theory of evolution, i.e. we were not created at an instant, but were evolved?

A. First let it be clear that our faith is based on the ‘belief in the Creator’. If evolution means that Allah created different things in stages, there is not much conflict with religion. If, on the other hand, evolution means that there is no creator and that the things came into being just by progress of matter, then it is naked ‘Kufr’ (atheism) and our faith cannot tolerate it even for an instant.

Q1013. Why have we been created?

A. Allah says in the Qur’an: “And I did not create Jinn and Human Beings but so that they worship Me.” The Maarefat (Knowledge) of Allah and then obeying His Will and Command is included in the word “Worship”.

Q1014. Is it a sin reading the Bible?

A. The Bible is a collection of Old Testament and New Testament. First five books of old Testament are said to have been written by Hazrat Musa (a.s.), but in fact, the books were compiled 1000 years after Hazrat Musa (a.s.). The New Testament names “The Gospel of our Lord Jesus Christ”, but not a single book is claimed to have been written by him. And the authorship of even 4 gospels is shrouded into obscurity and nobody is sure who was, for example, the author of the 4th Gospel.

Therefore, if you read Bible with a belief that these books are authentic, true and written by the prophets to whom they are attributed, it will be wrong.

Also, if your knowledge of the alterations, misinterpretations, forgeries and additions of the Bible is not complete, you should not read them as they may create confusion in your mind.

Q1015. Was Hazrat Isa (a.s.) born on 25^th December, according to our history?

A. Hazrat Isa (a.s.) was not born in December; he was not born even in winter. It is no question of ‘our’ or ‘their’ history. It is an accepted fact.

25^th December was the day when the Romans (worshippers of Mitra) used to celebrate the birth of Sun-God. 23^rd December, is the shortest day in Northern hemisphere; so, the next day sees the beginning of the elongation of day-time. But the Romans miscalculated and thought that the day starts to become longer from 25th December; hence their festival. When the Roman emperor Constantine left Mitraism to become a Christian, the Christian priests took a lot of myths from Mitraism and made them a part of Christianity to please him and accommodate the Roman’ practices within Christianity. The belief in son ship of God, the atonement, the Mass, Easter, Christmas, all fall in this category.

Q1016. I would appreciate a clarification on a subject that has me (and a few others) confused. I bought a few “Kafans” from Karbala about 9 years ago. These kafans have some dua’s (I assume they are dua’s) written on them. Since then, I have been told that such Kafans should not be used and they are “useless” now. I hear conflicting arguments on this subject; so could you please inform me as to what to do with these kafans now Some have suggested that it’s okay to place a piece of this kafan with dua’s on it, on the chest of the “Mayyat” (instead of using the whole kafan). Someone has suggested that instead of discarding the whole kafan, I should cut it into small pieces and donate it to the mosque so that the “Mayyat Committee” can use it whenever the need arises. Is it okay to do so? Also, do I have to pay Khums/Zakat on these kafans? I have given away some to family members too. What should I tell them? Another pertaining issue is placing an Aqeeq with names of Allah (s.w.t.) and/or the Panjetan (a.s.) written on it, in the mouth of a “Mayyat”.

A. Kafan with Duas or Ayats of Quran or the names of Allah, Prophet and Aimma written on them, should be kept near the head of the Mayyit. There is no need to destroy the Kafan or cut them into pieces. Similarly, Aqiq with the Ayats, Duas or the holy names should not be kept in the Mayyat’s mouth. If Kafan was purchased from the wealth upon which Khums was paid, there is no Khums on it. If Khums was not paid, then 1/5 of the price of Kafan should be paid as Khums. As you know, Kafan is usually from the estate of the deceased, before it dissolves upon the heirs. In this situation also, if Khums has not been paid, it must be paid before Kafan is provided. Zakat does not apply.

Q1017. Is it allowed for a man to shave the pubic hair? (Or must he only trim with a scissors?) I was told that it is forbidden because of medical reasons. I was told, also, that women can shave with a razor in the pubic region (that is not forbidden).

A. Shaving or Trimming boils down to personal choice. There is no limit as to who does what. Islam has only guided men and women to keep themselves clean.

Q1018. What if a child finds a big sum of present-day currency?

A. If there is no particular description that would make it possible to find its owner and return it to him, then the guardian of the child is permitted to take it and keep it for him. Otherwise, it is obligatory to find out who (the owner) is.

Q1019. What is the ruling about watching Indian movies, Pakistani movies and general movies?

A. Any movie which contains parts which are haram to view, or to hear, is haram. There is no difference between the Indian, Pakistani or any other movie. Moreover with music, dance or any other un-Islamic portrayal is haram to view, and they are classified as Fisq and Fojur.

Q1020. Is it required for a convert to Islam to take the shahada in the presence of a Maulana? Also, does the person have to take an Islamic name upon conversion to replace their ‘Christian’ name? If these things are not required, are they common or advisable?

A. There is no requirement as mentioned above in both instances. Accepting Islam is between a person and his or her Lord only. Changing names is also because of cultural and social implications. It is advisable to change names and have witnesses when accepting Islam.

Q1021. What is the ruling on saying ‘salam’ or replying to it with respect to the People of the Book, or others amongst the unbelievers? Is it permissible to congratulate them on some of their special occasions like Christmas and the like?

A. There is no objection to commencing with ‘salam’ to them, but it is discouraged (makruh) except when necessary, even if it is customary. Their ‘salam’ should be replied by saying ‘alayk.’ There is no objection to congratulating them on special occasions.

Q1022. Some electronic games that appear on TV with an apparatus called ‘Atari’ and are played with buttons for enjoyment, without placing a bet.

A. If the pictures that appear on the screen are pictures of the instruments of gambling, then it is not permissible to play with them using the ‘Atari’ apparatus, otherwise, it is permissible.

Q1023. I wish to study the religious books of Ahlul Bayt, specifically those pertaining to the Hadis and other works of reference. Kindly send me lists of available titles in English since I can only read English and lack good knowledge of Arabic and Farsi. It would be good to know the availability of such books and the publishers/bookshops that facilitate mail order.

A. Here is a list of some books in English.

1. Hadis Books: There is an incomplete translation of al Kafi in English, published by W.O.F.I.S. from Iran. Additionally, there is a new publication of some selected sayings of the Imams and Lady Fatema (a.s.) titled ‘Bundle of Flowers’ published by the Imam Ali Research Centre, Isfahan Iran.

2. Sirah Books: For the beloved Messenger (s.a.w.a.), there is ‘The Message’, by Ayatullah Jafar Subhani, originally published by the ‘al-Khoei Foundation’ and also done by ‘Ansariyan Publications’. A second title is ‘Beacons of Light’, by Tabrisi, published by W.O.F.I.S and translated by Mahmood Ayub. This one also contains a Biography of Lady Fatima (a.s.). For Imam Ali (a.s.), ‘The Brother of Mohammed’, by the late Jawad Chirri, published by the Islamic Centre of America in II volumes, that has now been put in one vol. by Ansariyan as well. This is more of a historical work. Also the work ‘Voice of Human Justice’ by the Christian writer, George Jordac, published by ‘al-Khoei Foundation’ and also by Ansariyan Publications. This is a very important work, highlighting the achievements of Imam Ali (a.s.) in the field of war, knowledge, rhetoric and politics. A Complete work on all the Imams (a.s.) is Kitab al Irshad, by al Mufid. This has much detail on the life of Imam Ali (a.s.), his achievements, his sayings, his miracles.

3. Qur’an and Translations: There are several titles, some complete and some in-complete. One of them is S. V. Ahmed Ali translation with Commentary by Ayatullah Pooya Yazdi, published by Ansariyan, Tehrike Tarsile Qur’an and also Peer Mohammed Ibrahim Trust. An incomplete translation and work is by the Imam Ali Centre of Islamic Research, for para. 1 and para 30. We strongly recommend this work, and other paras are on their way. A mere translation is one by M. H. Shakir. We would strongly recommend the work ‘Quran in Islam’ by the late Tabatabai. Published by Zahra, Islamic Propagation Org. and Ansariyan publications. It discusses the role of Quran and it’s thought on human life and perspective.

4. We would also suggest some works on the Shia school of thought. One of them is ‘Shia’ by Tabatabai, published by Ansariyan. The other is ‘Shia: Origins and Development’ by S. H. M. Jafri, published by Kegan Paul and Ansariyan. A note worthy title is ‘Ghadir’, articles by Sachedina, Baqir as Sadr, Husain Khimji and S. M. Rizvi, also published by Ansariyan. All the works of Syed Lari, 1. Seal of the Prophets, 2. God and His Attributes, 3. Imamate and Leadership, 4. Resurrection Judgement and Hereafter 5. Ethic and Spiritual Growth. These are all published by the Syed Lari Foundation, Qum, Iran. There are more titles, but these are a must for every Shia student and follower.

Q1024. Is it recommended (for a child) to obey his parents in everything, even in matters of daily life, as when the father says to his child eat this fruit or sleep at 10 clock or similar things?

A. Yes, this is recommended for him (the child).

Q1025. If the father prohibits his child from doing a certain thing that may bring harm to his child if he does it, knowing that in the opinion of his child this assessment is incorrect.

A. It is not permissible to oppose the father in such a situation because he will suffer from his opposition on account of his (the father) affection for him (the child).

Q1026. Is it permissible to undertake printing work which contains the design of an idol as part of its trademark?

A. Any work which involves direct or indirect participation in forbidden activities such as printing idol’s design, nude photographs, cinema tickets, gambling literature, audited reports of liquor companies, slander of Islam and Mu’mineen, etc. are forbidden.

Q1027. Is it permissible to provide service for decoration of a shooting centre for programmes shown on T.V.?

A. If the place is made to be used in Haraam activities, then it will be forbidden to take any part in preparing, building or decorating it because it will amount in preparing for Najaaez.

Q1028. In some sects like Bohras, they follow Egyptian calender and not the moon-sighting to begin and end the month. Therefore they are always one or two days ahead of the rest of Muslim Community. Is this practice consistent with the Islamic (Quranic) laws? If not then could you quote some Quranic verses and traditions which instructs to follow the moon?

A. Quran and Hadees clearly declare the moon sighting, and not Calendar to begin and end the month. Quran says, “And that who witnesses the (moon of the) month should keep fast.”[47]

Hadees from the Holy Prophet (s.a.w.a.) says, “Keep fast for sighting the moon, and end your fast (Eid) for sigthing the moon.” Moon sighting can be anywhere where night is common according to many Ulama e.g. Ayatollah Khoei, or common ‘Ufuq’ according to other Ulama e.g. Ayatullah Seestani.

Following the calendar not based on moon sighting is a deviation from Shariat.

Q1029. It is said that every child is born on the faith of Islam but a child of an unbeliever is not taught about Islam by his parents. So why hell for the child when his parents are responsible for his education?

A. No human being will go to hell because of his parents or anybody other than him. Allah (s.w.t.) has given everybody Intellect (Aql) which is the scale between right and wrong. Every human being will be given full chance to choose his faith and his behaviour, and will be rewarded or punished according to his own choice. Those who die without full knowledge about religion will be examined on the Day of Judgement and will be given full chance to choose as well.

Q1030. What about looking at one’s sister-in-law, and paternal and maternal cousins?

A. No, it is not permissible to look at them, because they do not fall within the same category of maharim, i.e. they are alien to him.

Q1031. There are persons who claim to have contacts with Jinn and who cure sickness and remove evil-effects by giving lemons, threads, ash, etc. Is it permissible to take their help?

A. It is not appropriate to go to such persons. No Riwayat mentions the use of lemon, coconut, chillies, etc. for such purposes. There is no Wasilah more powerful and better than Muhammad (s.a.w.a.) and Aal-e-Muhammad (a.s.). And having relationship with a Jinn is not permissible.

Q1032. What should a Muslim do for increase and barkat (blessing) in his livelihood?

A. Many things are mentioned in the sayings of the Prophet (s.a.w.a.) and the Ahlul Bayt (a.s.) for increase in Rizq (sustenance) and Barakat in livelihood. For instance:-

a) Being very good to parents and relatives.

b) Reciting Namaz-e-Subh (Night Prayers of 11 Rak’at, which is 4 Namaz of 2 Rak’ats each, followed by a Namaz of Shaf’a of 2 Rak’ats, and a Namaz of Witr of one Rak’at. If one is unable to recite all, then recite just 2 Rak’ats of Namaz of Shafa + One Rak’at of Namaz of Witr, and if one is not able to recite even that, then recite just One Rak’at Namaz of Witr.

c) Reciting Surah Waqea every night.

d) Reciting Isteghfaar (seeking forgiveness) as much as you can.

e) Reciting Salawaat (Allahumma Salle Ala Mohammed Wa Aale Mohammed) as much as you can, but not less then 100 times daily, and 100 times on Friday and its night (Shab-e-Jumah).

f) Being busy in Taqeebat after Morning Prayer during the time between dawn and sunrise. “Taqeebat means recitation of Supplementary Prayers, Duas, Tasbeehs, and the Holy Quran.

g) Giving Sadaqa (Charity). Imam Jafar-e-Sadiq (a.s.) has advised to give Sadaqa for increase in Rizq and Barakat.

h) Repeating the great names of Allah (s.w.t) many times like:- Ya Razzak, Ya Wahhab, Ya Kareem, Ya Raheem, Ya Jawaad, These are just some examples and there are many more in the detailed books. No doubt doing any of these things will lead to great benefit if it is done with sincerity, dedication and submission to Allah (s.w.t.).

Q1033. The Western media and many people blame Muslims for Terrorism. What should be our response to this situation?

A. We Muslims are being blamed for the terrorist attacks on the civilians in the U.S.A. However, the Muslim ummah has nothing to do with any terrorist act, because of the clear fact that Islam forbids any sort of terrorism. If a handful of people from any community commit a crime would any sensible person blame the whole community for that crime? Does the Western media blame the entire Catholic community for what is being committed by the Catholic IRA? Of course, they do not. Then why are over 1.5 billion Muslims being blamed for the irresponsible acts of the terrorists? From another perspective, we Muslims are suffering the uncivilized response from the people living in the west, against our sisters, daughters, our mosques and centres. The Zionist lobby and their allies are attempting to attack us and spread an atmosphere of hatred and Islamophobia.

Our response in this critical situation is: Explaining our real stand against any terrorist act and using the media and any other possible means to convey the message to maximum number of people.

Being tolerant and preaching to all Muslims to remain tolerant and to restrain themselves emotionally and not to react sentimentally to any uncivilized behaviour or to the anti-Islamic campaign.

To make our voices reach the leaders of the world, demanding justice in dealing precisely with the terrorists themselves, without harming or even frightening civilian women, children and men who are not involved in the conflict.

Q1034. I am working far away from my hometown for the last couple of years. Every year I go back to my hometown for one month during my annual leave. My wife is not happy with the way things are going on. My parents, however, do not want me to leave my present job and come back due to financial crisis. Am I being just with my wife and my son?

A. If you can get your livelihood without being away from your wife, then do not leave her for long because you must be with her at least once every four months. If you cannot get your livelihood there at all then you should convince your wife. Obeying your parents is a must, but not in violating the rights of others.

Q1035. Does a Muslim boy become najis after Circumcision (Khatna) and should the walls be cleaned or repainted?

A. These beliefs are baseless and are completely wrong, because Muslim boys are clean and do not need any obligatory bath (ghusl (bath)) unless they be in the state of janabat. It seems that such wrong beliefs have been acquired by some less informed Muslims from non-Muslims. Obviously, there is no point in cleaning or repainting the walls. Khatna is an Islamic practice and there is nothing in Islamic teachings like the boy being najis after Khatna or the walls requiring cleaning or repainting. Muslims should understand that such baseless practices are un-Islamic.

Q1036. Can you suggest me a Dua or a’maal to curb my anger? I am a very short tempered person and I fear that this anger, building inside me like a volcano, will one day take my life way. So, please help me with this problem so that I can become a cool person.

A. Remember that anger is a weapon from Shaitan for destroying your respect and comfort in this world and the Hereafter. Recite Isteghfaar as much as you can. Change your position when you feel angry, like standing if you are sitting, or walking if you are standing. Also look at yourself in a mirror while angry. Then you will see how bad and ugly it is to be angry.

Q1037. Who was the first Muslim to use a coin?

A. The first Muslim who made Islamic Coins was Amirul Momineen Imam Ali ibn Abi Talib (a.s.) when he took charge of the government. According to the Encyclopaedia Britannica, 13th Edition, Volume 17, page 904: The first Islamic coins were started by Imam Ali in the year 40 After Hijra, and were produced in Basra (a city in Iraq) when Imam Ali was there. There are evidences that the coins produced by Imam Ali (a.s.) had a print on them in Arabic (Waliullah), according to Al-Muqtataf, vol. 49, p. 58. Before Imam Ali (a.s.), the Muslims used the Persian coins, as is mentioned in ‘Al Dinar al Islami’, p.17-18.

Q1038. Ever since I have come to Saudi Arabia with a better job, every month I donate some money to the poor and also towards Muharram Azadari (mourning) and Ramazan majalis activities. I would like to know whether it is justified or wise that I direct all my contributions towards the poor especially the women of our community instead of spending on Azadari and Ramazan majalis activities.

A. It is good to help poor women as much as you can, but you should not stop contributing towards Azadari and Ramazan majalis. The greatness of such majalis is much more than people think and the reward for azadari and majalis is greater than what we think.

Q1039. Is fantasising a greater sin?

A. A Muslim is supposed to be a realistic person so that he may be successful in his worldly life and the Hereafter. Fantasising keeps you away from being realistic and hence you should avoid it. It will need a strong will to get rid of fantasising, if you are used to it. Yet where there is a will there is a way. Imam Jafar as-Sadiq (a.s.) said: ‘The body is never weak, if the intention (will) is strong’.

Q1040. Can a person pay money to fraudulently obtain a diploma or a degree from educational institutions?

A. No. This is blatant treachery which is forbidden in Islam. It is not befitting a Muslim to doubt the generosity of Allah (s.w.t.) and indulge in such activities.

Q1041. Why is Abu Huraira referred to as an unreliable and untrusted narrator?

A. There are many authentic Sunni sources stating that Abu Huraira was fabricating Hadees on his own. You may refer to a famous book written by a Sunni Aalim from Al Azhar, Egypt under the title of `Shaykh al Mazeerah Abu Huraira’ in which you will find many prominent Sahaba stating that Abu Huraira is untrusted like Omar bin al Khattab who had beaten Abu Huraira with slashes at the gate of the Masjid-e-Nabawi to stop him from fabricating Hadees and warned him that if he narrates again any Hadees he will be killed by Omar. Amir ul Mo’meneen Imam Ali ibn Abi Talib (a.s.) used to openly say that Abu Huraira was lying as regards The Messenger of Allah (s.a.w.a.). You may also refer to another famous book in this regard - Abu Huraira by Allamah Sharafuddin.

Q1042. A person had obtained something illegally and now wants to return it to its rightful owner. However he is unable to find the owner. What should he do?

A. The person should return it to the Hakim-e-Shar’a (Naeb-e-Imam or his Vakil) who will spend it in Allah’s way as per the rules of the Shariah.

Q1043. I work for a company that provides some stationery like papers, envelopes, etc. Is it allowed that I use the stationery for private use? For example, can I use the envelope if I want to send a private letter?

A. If you know that the owners of the company do not object to their staff using envelopes and other stationery for their personal needs, then you can use it. But if you think, or have reason to believe, that they might object to that personal use, then you cannot use the company’s stationery in your personal use without permission.

Q1044. What is the difference between the terms ‘mo’min’ and ‘Muslim’?

A. Every ‘Mo’min’ is a ‘Muslim’, but every ‘Muslim’ is not a ‘Mo’min’, because ‘Imaan’ is a higher degree or superior state in which the Muslim believes in all tenets of Islam in their entirety. The term ‘Muslim’, however, can be given to any person who declares witness or believes in Allah (s.w.t.) and the Holy Prophet Mohammad (s.a.w.a.) without going into the details of the full message of Islam. The difference between ‘Muslim’ and ‘Mo’min’ is mentioned in The Holy Qur’an in Surah al-Hojoraat (Chapter 49, Verse 14):

“The Arab said: ‘We have believed.’ Tell (them): ‘You did not believe, but you say: We submitted (surrendered) to Islam, while Imaan has not entered into your hearts yet’”.

Imaan according to many Ahadees is the belief in the heart, along with submission in the tongue, and practice in the organs. No Muslim can be a real Mo’min without believing in all the teachings and orders of the Holy Prophet (s.a.w.a.) including the most important orders regarding the leadership of the Muslim Ummah after the Holy Prophet (s.a.w.a.) which rests with the Holy Ahlul-Bayt (a.s.), without whom Muslims will go astray. Mo’mins are of many degrees according to the state of purity of their heart and deeds. [“And for every one, are degrees according to their deeds.”[48]]. The Imaan of a good Mo’min is increased by Allah (s.w.t.) as a result of his good deeds, dedication in worship, increased sincerity and sacrifice. [“And those who were guided, Allah will increase them with more guidance.”[49]].

Imaan can also decrease and diminish due to bad deeds, love of worldly things and lack of dedication. That is why it is very important to keep praying: “Rabbana La Tozigh Qoloobana Ba’da Izh Hadaitana’ “O Our Lord! Do not let our hearts deviate after you have guided us.”[50]].

Q1045. We would like to name our son ‘Zain-ul-Abideen’, but we were told that we cannot give the full name ‘Zain-ul-Abideen’ to the boy. What is the correct position?

A. You can surely name your son as ‘Zain-ul-Abideen’ and there is no reason to say that you cannot.

Q1046. Can a man meet a girl who is in hijab? If the girl is not in hijab, will it be right or wrong? If a man and a woman love each other and they are doing all this according to the rules and restrictions of Islam are they right or wrong?

A. It is not allowed for them to look at each other or talk on phone with sentiments or desire, unless they have between them a valid temporary marriage agreement (Mut’a), which can be entered into with a condition to exclude the sexual side and be confined to meeting and talking only.

Q1047. Why do the Shia make “Alams” in the month of Moharram? What is the idea behind having five Alams? - Is it not symbolizing the Panjetan [The Holy Prophet (s.a.w.a.), Imam Ali ibn Abi Talib (a.s.), Sayyedah Fatemah (s.a.) Imam Hasan (a.s.) and Imam Husain (a.s.)]? Don’t you think it offends the respect of the Panjetan (a.s.)?

A. An Alam is a symbol of the great martyrs of Karbala from the Ahlul Bayt (a.s.). It makes people remember that tragedy and feel more attached to the values for which the martyrs of Karbala have sacrificed their lives. It does not offend the respect of the Panjatan (a.s.), on the contrary it makes people remember the Panjatan (a.s.) and try to be closer to them.

Q1048. Is it permissible for women to recite Marsiyas and Nauhas in a mixed gathering of men and women?

A. If her voice is listened to by men as a female voice causing any bad thought or effect then it is haraam (prohibited). I advise Momineen to avoid gatherings of women and preserve the sanctity of the Hijaab, and respect of our sisters and daughters by avoiding mixing them with men.

Q1049. Can one see Istikhara again for the same subject?

A. You can not see two Istikharas for one subject. The second one is meaningless, unless something has changed in the subject and it became another subject.

Q1050. In respect of my daughter’s marriage, in spite of Istikhara having been good, my daughter and son-in-law face a lot of problems in their married life. How is this possible?

A. When Istikhara came good, it does not mean that there should be no difficulties at all.

Q1051. My son is today 11 years and 10 month old. I have observed very few but coarse black hair growing below the umbilicus and very scanty (may be four or five) hair under his armpit. However there is no erection of penis or ejaculation so far. Should he be considered as Baligh (‘mature’ under the Sharia)?

A. If the hair growing below the umbilicus is coarse then the boy is Baaligh, Masha Allah.

Q1052. Can you briefly describe wilayat al faqih?

A. Wilayat al faqih means the authority of the jurist who should be the most learned scholar in the fiqh of the Ahlul Bayt (a.s.). This authority has got its limits and that is the case of different opinions on it among Islamic scholars. Although all the scholars unanimously agree that there is a definite authority for the faqih, they differ on where this authority ends. The majority of the Shia marja-e-taqleed say that wilayat al faqih does not mean something similar to the authority of the Infallible Imams (a.s.) but to manage and look after the necessary matters in the social life of any Muslim group or any society such as:

1. Management of the wealth of orphans who do not have any guardian

2. Management of the estate of the heirless

3. Religious judgment in disputes amongst the people

4. Settling matrimonial disputes and the exercise of the authority of ordering a divorce or freedom of a wife when her husband insists on not fulfilling his duties towards her.

Some of our ulema extend these and ascribe to the faqih every authority of the Infallible Imams (a.s.) except starting war. They depend on a narration from Amr ibn Harzalah which gives the faqih a deputy status to the Infallible Imams (a.s.). This narration was discussed at length among many ulema as far as the chain of narrators and the meaning are concerned.

Q1053. Is it permissible to permanently remove excess hair on body like chest and legs with hair removing cream or any surgery?

A. Yes, it is allowed to permanently remove unwanted hair from the body.

Q1054. Can you give us some steps to get closer to Allah (s.w.t)?

A. The following are some ways to achieve proximity to Allah (s.w.t.)

1. Remember how your real leaders (the Ahlul Bayt (a.s.)) were sincere servants of Allah (s.w.t.), and try to be a real servant of Allah, without any arrogance or sin.

2. Be with Allah (s.w.t.) always and keep your heart and mind and tongue with Him.

3. Keep yourself busy in His Zikr and in reciting the Holy Qur’an.

4. Be a sincere student of the Holy Prophet (s.a.w.a.) and Imam Ali ibn Abi Talib (a.s.) by reading their sayings with full attention and understanding and following them.

5. Ask yourself before any act or deed or even a word - do the Ahlul Bayt (a.s.) do it? If yes, then do it, and if not, then do not do it.

6. Talk to Allah (s.w.t.) by praying your Salat with full attention as if you see Him. Though you do not see Him with your eyes - He sees you.

7. Seek from Him to make you a sincere servant and grant you the light.

Q1055. Is it true that the Islamic punishment for one who leaves the fold of Islam [i.e. an apostate (murtad)] is death sentence?

A. It is wrong to allege that Islam sentences to death every person who just did not keep to it. Allah (s.w.t.) says in Holy Qur’an: “There is no compulsion in religion, truth is distinct from falsehood”. The rules of Murtad have many detailed conditions which are either misunderstood by or even unknown to many Muslims as well as non-Muslims. Not every person who leaves the fold of Islam is sentenced to death. There are many difficult conditions which need to be established before such a punishment can be meted out. Usually he should have indulged in causing damage on the earth (Fasaad Fil Arz) which requires that many conditions be proved.

Q1056. Is gelatin haraam? What about Kosher Gelatin?

A. The permissibility of animal gelatin depends on the situation of the animal at the time of slaughtering. If it was halal, then gelatin derived from its bones is halal. If the animal was not halal, then its gelatin too will be not allowed to be eaten. Kosher gelatin is taken from animals slaughtered by Jewish people. That animal is not halal, so the gelatin is not halal as well. Obviously, vegetarian gelatin is allowed to be eaten.

Q1057. Can you just tell me why do the Shia Muslims say: “Ya Ali madad”? Is this not shirk (association)? You are seeking help from “Hazrat Ali Karam Allah Wajuh” (Nauzobillah) instead of from Allah, the Most Merciful and the Most Graceful.

A. Saying “Ya Ali Madad” is seeking the Waseela of Imam Ali ibn Abi Talib (a.s.) to get your wish from Allah (s.w.t.).Those who misunderstand it think wrongly. Seeking help from human beings is not shirk. Don’t you read in the Holy Qur’an how Prophet Sulaiman (Solomon) (a.s.) sought help of others to bring the throne of Bilqis? All other prophets sought help from people but never believed or claimed them to be God or His partners. We seek help from doctors when we need them and indeed nobody can say that it is shirk. What if we seek help from the best of the servants of Allah (s.w.t.) and seek their Waseela and intervention to pray for us to Allah (s.w.t.)?

In the Holy Qur’an, Allah (s.w.t.) has ordered us to seek help from patience (sabr) and prayers (salat) (The Holy Qur’an, 2:45 and 2:153). Obviously, ‘sabr’ and ‘salat’ are not ‘Allah’, but still we must seek help from them.

Saying “Ya Ali Madad” is therefore, absolutely in accordance with the Holy Qur’an and the Prophetic Ahadees.

Q1058. I grew up in a culture where placing of lit incense sticks (agarbatti) on the graves of loved ones was practised widely. I also have witnessed candles being lit and placed on hundreds of graves in the many Shia burial places in Iran and other places. Besides this, there are a number of marsiyas and nauhas (elegies) where the placing of a “diya” or “shama” (a source of flame/light such as a candle or an oil lamp) is referred to - not necessarily as a means of providing light! However someone told me that such rituals are not permissible in Islam. According to him, we should not place “Fire” on a grave, though he did not elaborate further. Is it permissible to light a candle or incense sticks (aggarbati) and place it on the grave of a loved one (family member, spouse, friend etc)?

A. Placing of flowers, lit Agarbattis and candles have no mention in Islamic sources as recommended acts to be done for the benefit of the dead person. These look like non-Muslim customs, or traditions which came to Muslims from mixing with others. No Imam (a.s.) or Aalim has put Agarbatti or flowers or candles on any Imam’s grave.

Using Agarbatti for good odour is good everywhere like using any other method of spreading fragrance. However putting it on the grave is meaningless because the dead person does not need it, nor does it give him any reward. Using candles for light is good when light is required, but again putting them on the grave has no meaning by itself unless you want to spread light in the graveyard for the benefit of people when it is dark. Then too it would be more useful to put the candles at a place or places where they help people get the required light, rather than on the grave

People should perform acts that are helpful to their deceased beloved ones like giving charity (Sadaqa), supplicating (Du’a), performing pilgrimages (Hajj and Ziyarat), offering prayers, spreading the knowledge teachings of the Holy Prophet (s.a.w.a.) and the Ahlul-Bayt (a.s.) (tabligh) on behalf of the deceased. Primary importance should be given to performing or completing the obligations (wajib (obligatory) at) left unperformed or incomplete by the deceased like the obligatory (wajib (obligatory)) prayers, fasts, zakat, khums, other debts, unfulfilled obligations, etc.

People should not waste their money and efforts in things which are baseless according to the Holy Prophet (s.a.w.a.) and the Ahlul-Bayt (a.s.).

Q1059. I am not able to understand why Mut’a (fixed-time marriage) is allowed in Shia Islam for so many people misuse it. I have also heard that Imam Ali (a.s.) had contracted 99 Mut’a in one night. Is this correct? Does the Holy Qur’an mention anything about Mut’a?

The claim of 99 Mut’a in one night is nonsensical and baseless. Imam Ali ibn Abi Talib (a.s.) used to spend most parts of his nights in prayer and worship.

Mut’a is mentioned in the Holy Qur’an in Surah an-Nisaa’, verse 24. It is also mentioned in many ahadees (traditions) narrated in Sunni and Shia references.

Q1060. Is organ donation haraam?

A. According to many leading scholars, including Ayatullah al-Uzma al-Sayyed al-Khoei, organ donation is allowed. Any person can make a will to donate any of his organs for the benefit of others.

Q1061. Please tell us something about Abraha.

A. Abraha was a king in Yemen who built a big temple or church and called people to come to it for pilgrimage. He wanted to destroy the Holy Ka’ba and make people come to his church or temple as an alternative. He came with a big army from Yemen towards Makkah to destroy the Ka’ba. He sent a message to Makkan leader Hazrat Abdul Muttalib (the grandfather of the Holy Prophet Mohammad (s.a.w.a.)) that “we are not interested in killing your people, but only in destroying Ka’ba”. Hazrat Abdul Muttalib replied to him: “The house of Ka’ba has a Lord who will protect it”.

Abraha and his army started their war moving towards the Ka’ba. They brought with them elephants to scare the Arabs of Makkah who were unfamiliar with elephants. However, small birds were sent by Allah (s.w.t.) carrying small stones to destroy these enemies of the Ka’ba. Those birds are called Abaabeel in the Holy Quran. The Abaabeel birds threw the small stones on the army of Abraha, and that was enough to destroy them and force the rest to run away to Yemen. Abraha was injured and was taken back to Yemen were he succumbed to his injuries and died.

This incident was so famous among people that its year was called ‘The Year of Elephant’ among the Arab people and became a part of history. Abraha wanted to destroy the Ka’ba, but Allah (s.w.t.) has destroyed him and his army. People who saw or heard about this miracle became more attached to the Ka’ba. The Quranic Surah ‘Al-Feel’ (Elephant) reminds people about that great miracle.

Q1062. Is the concept of ‘Wahdatul Wujud’ a valid doctrine of Islam?

A. ‘Wahdatul Wujud’ is a wrong concept claiming that everything in the existence is one. It goes against the fact that Allah (s.w.t.) is the Creator and He can not be like His creatures. Allah says in the Holy Qur’an about Himself (“Laisa Kamislehee Shay” i.e. “Nothing is like Him”).

Q1063. Is Zanjirzani (doing Matam with knives) as done in the Indian sub-continent right?

A. Zanjeerzani is a method of some Mo’mineen to express their grief on the great tragedy of Karbala. It is their right to express such noble feelings which are a sign of love of the Prophet (s.a.w.a.) and the Ahlul Bayt (a.s.). Everyone is free to express his feeling in his own way as far as it does not involve any unlawful act. In short, zanjeerzani as done in India, Pakistan, Iran, Iraq and other places is a lawful way of expressing a noble feeling of grief.

Q1064. Is the practice of Hijama (blood cupping) i.e. sucking of bad blood from the body, allowed in Shia belief. The Sunni’s say that the Holy Prophet (s.a.w.a.) used to do it in Ehraam (while in Hajj) and in Saum (fasting) too. Is that correct?

A. Hijama is a recommended act that has good effect on health, both as prevention and as a cure. It is wrong to claim that the Holy Prophet (s.a.w.a.) did hijama during Ehraam because it is forbidden (haraam) to take out blood during Ehraam. During fasting (Saum) it might be harmful to do hijama. Hijama is very good in its proper time and not at a wrong time.

Q1065. I am presently residing in Jeddah. We are following the dates announced by the government. Then one day before the pre-announced Ashura came, the government readjusted the calendar. We are confused and wonder whether we have observed Ashura on the correct date.

A. You should ask the Shia Ulama about any Islamic matter, including the beginning of Islamic months if you are not sure. You may send emails to them or telephone them if you can.

Mourning before or after the real date of Muharram does not make your noble work invalid as mourning for Imam Husain (a.s.) is highly recommended at all times and all the year round. Mourning is not a time-fixed matter like fasting in the month of Ramazan. Whenever you observe mourning and Majalis and Azadari of Imam Husain (a.s.) you will get your reward Insha Allah Ta’ala.

Q1066. Why do we mourn over the events of Karbala? I fail to understand them as Islam forbids suicide. So how can one explain believers inflicting themselves? Also, I am told there was no such practice of matam during the time of the Holy Prophet (s.a.w.a.). So does it not become bidat if it is started after his time?

A. We mourn the tragedy of Karbala because of our love for the Holy Prophet (s.a.w.a.) and his Progeny [the Ahlul-Bayt (a.s.)]. Every tragedy that has affected them is our own tragedy. Karbala is the greatest tragedy in the history of man and has left the deepest effect on the hearts of those who have hearts filled with love for the Holy Prophet (s.a.w.a.) and the Ahlul-Bayt (a.s.).

Expressing grief depends on the person himself, but one must avoid forbidden acts like suicide, or any act that leads to major harm. There is no major harm at all in mourning practices. On the contrary, there are many spiritual and physical benefits.

Similar practice of expressing grief was in existence during the time of the Holy Prophet (s.a.w.a.). All Muslim scholars admit to the fact that a very pious companion of the Holy Prophet (s.a.w.a.) by the name of Usman Bin Maz’oon had injured himself expressing his grief when he heard that the Holy Prophet was injured in the battle of Uhod. When the Prophet (s.a.w.a.) was informed about this act, he prayed for Usman Bin Maz’oon and did not object to that action of his.

Q1067. I understand and believe that Allah (s.w.t.) has given us free will and that we are responsible for our actions. My question is - why do we choose what we choose to do? Why does one choose to be good or to be bad?

A. Freewill means the ability to choose good or bad. Your question can be answered by understanding the real meaning of freewill. Freewill means the ability to choose good or bad without any influence from anybody or any factor or reason but out of one’s own decision. The choice to be good or to be bad is a result of many factors, all of them directly related to the one who decides and not to anybody or anything else. Some of these factors are:

1. The state of mind of the person and how he/she looks at life. Those who think in a wrong way usually choose bad thoughts and bad deeds. The mind that acknowledges the main facts of life is a clear mind and usually leads to rightful thoughts and deeds, while the person who insists on denying the main facts of life, or tries to bypass them, fails in achieving peace and success. The biggest fact in life is ‘The Creator of life’, Who has put a discipline of harmony between man and himself, man and others, and man and his Creator. Acknowledging this central fact makes one’s life in harmony, while denying or ignoring the discipline of life put by The Creator will definitely lead to bad life. So, understanding or misunderstanding life is crucial in shaping a man’s course of life as good or bad. It is his own decision which takes him by his own freewill to good or to bad.

2. One’s aims in life and how he/she wants to achieve them. As a result of his or her understanding or ‘misunderstanding’ of life, the aims of life are set by every person. Wrong aims like material, desires, lust, fame, power, etc naturally deviate man from right towards wrong, while right aims like gaining useful knowledge, doing good, helping others etc., make the person closer to success as far as he/she is focusing on and trying to achieve the noble aims. Sometimes some people have good aims but choose wrong ways to achieve their aims. That is why we need to be sure that not only are our aims noble, but so are our means.

3. The result of the conflict between intellect (Aql) and excessive desires - as this conflict is a reality in the life of every human being. Those who give their desires more than the balanced share, fall into bad actions, while those who have a control over their desires succeed in getting more freedom, dignity and self and others respect.

It is altogether for the person himself or herself to choose, and there is no power whatsoever, in any inner or outer factor to compel or enforce human behaviour. No doubt, the instinct (Fitrah) which is inside every human being, always guides him/her towards good, but many people insist on going against it in favour of their excessive desires or misguided goals of life.

As an example of the freewill, look at one of the greatest prophets, Noah (a.s.), who had his own son and wife going astray? On the hand, look at one of the worst evil doers, Pharaoh, whose wife chose to be good. It is after all the human being’s own freewill, as Allah (s.w.t.) says in the Holy Qur’an: “Verily, We have shown him the way, be he grateful, or ungrateful.”[51]

Q1068. I have a great problem. I have a weak memory due to which I remain just average in my studies. My IQ level is also below average. As these are times of extreme competition I fear I will not get anywhere in life. Please tell me how I can improve my memory and my intelligence levels.

A. There are many things useful for improving one’s memory, the best of them being Taqwa and memorising the Holy Qur’an.

The following are seven things useful for attaining a better memory:

1. Reciting Ayatul Kursi [Surah Baqarah: verses 255-257] seven times a day.

2. Reciting Salawaat as much as possible, but not less than 100 times a day.

3. Reciting Isteghfaar at least 100 times a day. Recitation more times is better.

4. Reciting Salat al-Layl (Namaz-e-Shab, Night Prayers).

5. Remaining in Wuzu (ablution) all the time. This is possible by performing Wuzu whenever your Wuzu is broken.

6. Reciting this verse seven times after every Salat: “Rabbanaa Laa Tozigh Quloobana Ba’da Iz Hadaytana Wa hab Lanaa Min Ladunka Rahmatan Inaka Antal Wahhaab” [‘Our Lord! Suffer not our hearts to perverse after Thou has guided (aright), and grant us from unto Thee mercy, for verily Thou and Thou (alone) art the Ever-Bestower’[52]]

7. Eating 21 raisins in the morning before breakfast for at least 40 days.

Q1069. What is a Mo’jiza?

A. Mo’jiza means a miracle which is impossible for people to perform. It happens because of the orders of Allah (s.w.t). The most pious servants of Allah (s.w.t) like the Prophets and the infallible Imams can do things which are impossible for others. This is only because of the powers granted to them by Allah (s.w.t).

Q1070. What is meant by lail-o-ashar?

A. In Surah al-Fajr there is a mention of ‘Layalin Ashr’ which means the Ten Nights. It is mentioned in the books that these ten nights are the first ten nights of the month of Zilhajj.

Q1071. I have a problem with my past enemies. Some have oppressed me so much that I cannot forget the agonies they heaped upon me, the pains of which are now embedded in my heart, though it is now 3 years since. I cannot concentrate even during prayers. It also frustrates me when I think as to why this has happened to me and not to someone else. I have lost all hopes in life. What I planned never came true. I am too worried and depressed. I cry and am disappointed every now and then. Please give me any solution to all this. Suicide is haram (prohibited) else I would have killed myself.

A. I am sad to read your letter with your distressed words which reflect a state of disappointment, due to some sufferings you may have faced. Life, however, demands that we be realistic. As we enjoy the uncountable and endless bounties, we also have to tolerate the hardships. In fact, we would never feel the taste of the bounties we enjoy, if we do not feel the bitterness of hardships.

If you agree to try your best to be realistic, I would like to suggest the following to remove or at least minimize your depression:

1. Make a list of the bounties that Allah (s.w.t.) has granted to you. This list will be very long, and you will keep on adding to it with time. You might even need a notebook or more. Keep the listed bounties in serial number. This list of bounties should be looked at by you whenever you feel unhappy or depressed.

2. Ask yourself and ponder about the greatness of these bounties e.g. eyesight, hands and legs, tongue etc. Thank Allah (s.w.t.) who is the source of all bounties and who has granted you these.

3. Make a list of your problems which actually exist. This list will make you face your problems with a realistic attitude. Now if you look around, you will notice that millions of people are suffering much more than you do, and still are carrying on their life without disappointment or depression. A hadees says: “In your worldly matters, look at those who are less than you to appreciate the bounty of Allah on you, while in your religious matters, look at those who are better than you.”

4. Remember that Allah (s.w.t.) has saved you from many dangerous problems, which you might know of or do not know. He is the Protector and the Merciful and on Him you must trust. You should always thank Him for His bounties on you and for avoiding you many problems.

5. Recite ‘Isteghfar’ and ‘Salawaat’ at least a 100 times each day. More recitation earn you more blessings and peace of mind.

Q1072. Tell us about the history of the black flag (alam)? Why do the momineen put this flag on their roofs?

A. Alam is a sign of the flags of the Ahlul Bayt (a.s.) which they have used during the Karbala tragedy.

Putting the flags on the roofs and showing respect towards them signifies that we are under the guidance of the Ahlul Bayt (a.s.) and we regard their flag in high esteem as it is the flag of the Holy Prophet Mohammad (s.a.w.a.).

Q1073. When Abraha attacked the Holy Kaaba, Allah immediately punished him with birds throwing stones and Abraha was killed. But how come when man oppresses another man, Allah (s.w.t.) only looks and waits? Is this fair and just? People are butchered unjustly, driven out of their houses unjustly and still nothing happens to the oppressors? But when Allah’s (s.w.t.) house was attacked He immediately punished Abraha. Please explain.

A. Some sinners get punished immediately, but not every sinner. It is the wisdom and mercy of Allah (s.w.t.) to delay punishment to give a chance for repentance and rectification. He knows who should be punished at once. You should know that Allah’s knowledge and wisdom are absolute.

Q1074. Why do the Shias indulge in the business of spreading false allegations and character assassination of a Sahaba [Companion of the Holy Prophet (s.a.w.a.)]? Even if he has done some wrong as they say, we are not his judge. Allah (s.w.t.) will decide on the Day of Judgment and then the Shias will be caught red-handed due to their outrageous campaign. A person who has once seen the glorious face of Holy Prophet (s.a.w.a.) - Hellfire will be haraam on him or her. But time and again the Shia insults the Sahaba of Holy Prophet (s.a.w.a.). You Shias can do no harm to him and his high position, even if you all cry till Qayamah. May Allah guide you all to the path of righteousness and enable you to learn about “Ikramul Mumineen”, both of the past and that of the present. I feel pity for this mentality of extreme narrow-mindedness.

A. I am surprised to read a letter from a person supposed to be educated claiming that the Hellfire will be haraam (prohibited) on every person who has seen the glorious face of the Holy Prophet (s.a.w.a.). This claim contradicts the Holy Quran and the authentic Ahadees (traditions). The Holy Quran tells us about many people who saw the Holy Prophet, but disobeyed Him and hence earned for themselves the Hellfire. Verses 5:61, 6:25, and 58:8 of the Holy Quran are just a few examples of this. The point is not just ‘seeing’ the Holy Prophet (s.a.w.a.) but ‘obeying’ the Prophet which makes the person a Mo’min.

Authentic traditions of the Holy Prophet (s.a.w.a.) state that many of the Sahaba (Companions) will be relegated to the Hellfire because they have changed after the Holy Prophet and disobeyed him [Refer Saheeh al-Bukhari; 8:372 and 9:499 and 1:19]. Still, some claim that the Shia stand in evaluating the Sahaba according to Holy Quran and the Sunnah is narrow-mindedness.

I wish to ask all truth seekers - who is narrow minded? The one who follows the Holy Quran and the real Sunnah and says about the Sahaba as Allah (s.w.t.) and His Prophet described them, i.e. as they were - human beings who included good and bad persons - or the one who closes his mind even from thinking about any evidence against some Sahaba and insists on whatever his parents or Shaikhs taught him without concrete evidence? Can they prove that all companions of any Prophet were totally faithful and pious?

Don’t they read in the Holy Quran how the companions of Prophet Musa [Moses] (a.s.) went astray and worshipped the goat soon after he left them? Don’t they read how the life of Prophet Easa [Jesus] (a.s.) was in danger because of one of his companions? So, why insist on the weak and the anti-Quran, anti-hadees and grossly illogical claim that all the companions were pious and all of them are to be followed without distinguishing between good and bad?

I feel that many Muslims ask non-Muslims to be open minded and not to follow their forefathers against concrete evidences, but fail to practise it themselves when it challenges some of their own inherited beliefs.

Q1075. I have a question about practices concerning Jinn. Is it forbidden or allowed to slaughter a chicken and dig it into the earth near a new built house as a gift to the Jinn? What about giving rice with sugar to the Jinn? And what about smashing eggs on the roof and reciting Surahs for the same reason?

A. There is no common world between humans and Jinn as they belong to two completely different worlds. All things mentioned in your question have no meaning at all as far as Islam is concerned. The Holy Qur’an speaks (in Surah Jinn and other Surahs) about Jinn as a separate world, but does not encourage human beings to indulge themselves in the world of Jinn. The Jinn include good and bad - the bad Jinn can be harmful to those who are exposed to them without protection. The only thing to avoid the harm is to seek refuge from Allah (s.w.t.) and recite Surah Falaq and Surah An-Naas and other Quranic verses.

Q1076. If an oppressor gives false accusations to authorities against me. Can I also give false accusations against him in self-defence? If no, then how can justice be done? He will continue to oppress me with his lies.

A. We can not lie against others to defend ourselves. You try to prove that your enemy is a liar, but do not be a liar like him.

Q1077. Can you tell us of a solution to keep us safe from evil eyes and harm?

A. Recitation of Surah Falaq and Surah Annaas is very useful to avoid evil eyes and other harms. It is also useful to repeatedly recite “Maasha’ Allah, La Hawla wala Qowwata Illa Billah.”

Q1078. What is the difference between being satisfied with ‘destiny’ and accepting the bad things that happen for us because of our own or other peoples’ sins or carelessness? Should we also be satisfied with the hunger in Africa or wars in Middle East?

A. Destiny involves matters and things which are out of our choice and can not be changed by us, e.g. child gender, skin colour, place of birth, etc. Destiny does not apply to things which result from our own or other’s mistakes. Hunger in Africa is not a ‘destiny’ but a crime committed by those who steal the food and resources of the people. War in the Middle East is not ‘destiny’ as well, but a crime committed by oppressors.

Q1079. Is it permissible to change one’s gender from female to male through a surgery?

A. Some people appear different from their real gender due to disorders in hormones. Rectifying the appearance medically is wrongly called as ‘changing gender’.

“Changing gender” is allowed if the person was genetically female with male appearance, or genetically male with female appearance, so, it is allowed to give such persons treatment or operate on them to make them appear as they actually are according to their genetics. This is in fact a rectifying treatment and not a ‘changing’ of gender in the real sense of it.

Other than such rectifying of gender appearance, changing the appearance of a person who is really a genetically male to look like a female, or the appearance one who is really a genetically female to look like a male is not allowed.

Q1080. What happened to Jesus (a.s.) according to Islam? Did he die on the cross or not, and where is he now?

A. Prophet Isa [Jesus] (a.s.) did not die nor was he crucified. Allah (s.w.t.) saved him and raised him to the heavens (see the Holy Qur’an, 4: 157, 4: 158). Prophet Isa (a.s.) is still alive and will descend to the earth when the Twelfth Imam al-Mahdi (a.s.) re-emerges in public life, and will pray behind the Imam al-Mahdi (a.s.).

Q1081. What is the Islamic position regarding donation of genetic materials? Are there any sins on those who donate genetic materials?

A. Sperms and ova must not be used by any one but the husband and his wife. A man cannot donate his sperms to a woman (not his wife) for having a child, if her husband is sterile or for any other reason.

Q1082. According to the Islamic Shariah, is it permissible for one to participate in elections in a non-Islamic state, or be an election official, a candidate to be voted for, a voter or a supporter of a particular political party, when there is knowledge that most of the candidates are corrupt individuals and often the election is rigged and even when voted in to power one would have to follow the constitution of that country which may be different with that of the Holy Qur’an and the teachings of the Ahlul Bayt [a.s]?

A. It is allowed to participate in elections in non-Islamic governments as far as your intention is serving the cause of the people and getting for them their rights. It is not allowed to vote for or help in any way any candidate or party or group who are corrupt or work against the interests of the people.

Q1083. Why is fish so auspicious among Shia Muslims?

A. Shia Muslims follow whatever the Holy Prophet Muhammad (s.a.w.a.) said in every subject and every thing. There are many Prophetic Ahadees (traditions) about fish that eating soft fish as a continuous habit is harmful for health.[53] To avoid such harm, you need to eat some dates [according to Imam Ja’far ibn Muhammad al-Sadiq (a.s.)] or honey after eating fish. There is a hadees that the Holy Prophet Muhammad (s.a.w.a.) used to say when eating fish “O Allah, grant us your blessings in it, and replace it for us by a better than it”.[54]

Q1084. When does human life begin - at conception, or later on during pregnancy?

A. Human physiological life has many stages, starting from the formation of the zygote, which is the united cell of the male sperm and the female ovum. Zygote which is the beginning of pregnancy develops into increasing numbers of cells forming the beginnings of the organs of the human body. When the human embryo reaches four months, Allah (s.w.t.) blows in it the spirit of life, so, it starts pulsing and little movements.

This is why it is not allowed to deliberately terminate pregnancy even if it is for one hour or less, as far as it has already started by the formation of the zygote.

The human soul is created long before his physiological life. There is a hadees (tradition) stating that Allah has created the souls of people before creating their bodies by two thousand years, and created their sustenance before creating their souls by two thousand years.

Q1085. Are there any restrictions as to how one’s reproductive powers may be used?

A. Every power must be used according to justice and fairness. It is a must to use the fertility power in lawful way which means using it in accordance to Islamic Shariah.

Q1086. Christian asks: I have understood that also in Islam eternal‏ punishment in Hell is for those who don’t get into Heaven. What is the‏ possible benefit of this punishment? What purpose does it serve? Same‏ question could be asked in discussion about Christianity.

A. The benefit of punishment hereafter is to decrease bad deeds and counter injustice. The punishment is a natural reaction of bad deeds, as reward is a natural reaction of good deeds. With out punishment, life would have been a hell of crimes.

Q1087. Shia Muslim asks: How powerful is dua? Can you change your life and‏ your destiny even if Allah has already - when you were in the womb of the‏ mother - decided the length of your life? Can dua lengthen your life, stop‏ you from getting into deadly car accident or in daily life help you to lose‏ weight? Can dua really lengthen your life if you ask for it or even if you‏ ask safe trip, so Allah will prevent you to get into that accident where you‏ were supposed to be killed

A. Yes, Du’a can change your life and prolong it and help fulfill your wished. Du’a is a golden key given by Allah (s.w.t.) to the people to seek their wishes. By Du’a, great harms can be avoided, and longer life can be achieved as well as many other wishes. All the prophets used to use Du’a as a weapon and the Hadees says (Du’a is the weapon of the believer).

Q1088. A Sunni Muslim asks: How is the ban of pictures different for Shias than Sunnis? Sunnis are quite hard about that it’s haram to make pictures of living creatures. On the other hand Shias have pictures of their Imams (a.s.) and others, also in eid cards. Is forbidding of pictures different for Shias‏ than Sunnis and any hadees about it?

A. Drawing pictures of full body of living creatures is not allowed according to Shia and Sunni scholars. Some Shia artists (mainly from Iran and Turkey) draw a face or half body of some Islamic leaders, as an imagination and not the exact reality. That is allowed as it is not for the whole body. Sunni artist make drawings of their kings and leaders.

Q1089. How can a Muslim take part in politics? What is a proper behaviour for a‏ Muslim in politics and from what kind of activities should be refrained? Is‏ some type of activity haram?

A. Muslim in politics – and always – should be away from lying, corruption, and sins. He should serve the interest of people and not only his own interest. He should support justice and stand against injustice. He should keep seeking guidance from Islamic scholars in any matter which is unknown to him.

Q1090. If someone is a psychopathic (mentally sick) is it possible for him to‏ get healthy from that? What should Muslims think about mentally sick people‏ who commit crimes such as murders?

A. Sick is sick, weather mentally or physiologically. Sick is required to seek cure by proper treatment as Allah (s.w.t.) has created for every sickness a cure. Sick persons who commit crimes must be dealt with as sick if they committed the crime during the sickness period.

Q1091. A Sunni Muslim / salafi asks: What is taqayyah and when is it done? Are‏ these hadees authentic according to Shia “Nine tenths of religion is taqayyah (dissimulation), hence one who does not‏ dissimulate has no religion.”[55] “He who conceals his religion has saved it, and he who makes it public has‏ destroyed it‏”. “A believer who does not dissimulate is like a body without a head‏”.[56] “Mix with them (i.e. non-shia) externally but oppose them internally‏”.[57] If these are authentic could you explain them please?

A. Taqayyah is a must to protect the believer and the faith from the danger of the enemies. Every human being acts on Taqayyah when he or she feels danger or expect harm from exposing his faith. Taqayyah is not meant to oppose any one, but just to save the believers from any expected harm, for that, those who do not observe Taqayyah can endanger themselves and other believers and the whole community of believers, hence it is mentioned in Hadees that (Who does not have Taqayyah, has no religion) Allah (s.w.t.) in Quran ordered the believers to do Taqayyah to avoid the harm from the enemies. (Sura Aal Imraan; Verse 28)

Q1092. How precisely is the Islamic crime and punishment law written? Who have‏ accepted it and on what terms?

A. Crime punishment in Islam has a comprehensive law derived from Quran and authentic Sunnah and researched by great Islamic scholars. It is mentioned in details in many books under the titles of Kitaab al Qazaa’, Kitaab al Qasaas, Kitaab al-Shahaadaat and Kitaab al Diyyaat.

Q1093. What are the greatest sins‏?

A. The most dangerous sins are : Polytheism, denying the orders of Allah, opposing the servants of Allah, killing innocent, harming any of the parents, fornication, eating up the wealth of orphans, usury, bribe, ill-treating relatives, false oath, usurping other’s rights, putting allegation on innocent, lying and steeling and many other dangerous sins.

Q1094. What does happiness mean from Islamic perspective‏?

A. Happiness is a state of mind which reflects in its real sense the peace of mind as result of a success in fulfilling the real needs of the human being. No real happiness with out peace of mind, and no peace of mind with out harmony with the Creator, Almighty Allah (Verily, only by remembering Allah, hearts get peace and tranquillity).

Many people misunderstand happiness and think that lust and wrong desires are ways to happiness, while such things are ways to more pain and tension. Real happiness is in fulfilling the aim of life in gaining useful knowledge and achieving good deeds.

Q1095. A Christian asks: What kind of view does Islam have about keeping dogs‏ and pets? I have heard that dogs are considered filthy. Do Muslims think‏ that I’m a terrible and bad person because I love dogs and many times I hug‏ dogs. Here dogs are kept traditionally for hunting and as watch dogs, in modern days as pets?

A. Islam teaches mercy and sympathy on every human being and animals. We have in the Hadees that a person was rewarded the Paradise because a dog which was given water by him, while a woman was punished by hellfire because of a cat which was tortured by her. Doing well to animals is very good and a cause of reward, but that does not mean that human life should be mixed with animal life. Dogs can cause transfer of dangerous diseases to humans, so, dog is to be kept away from our food and body to avoid those dangerous diseases. We believe that harming any animal for no valid reason is bad and very bad, but we also believe that we have to keep our human life with necessary hygiene.

Q1096. A man who has converted to Islam asks: I fell in love (before I knew‏ anything about Islam) in a Muslim woman. Although I have spoken the truth‏ and told (also made shahadah) what I want from my life the family doesn’t accept me. Not even as a friend of the woman anymore. What is wrong with Islam or with me or the family when everyone denies me as a Muslim and my‏ right for Islam and being a Muslim? It hurts me because I lose also my best‏ friend. Can a Muslim revert usually marry a born Muslim? However, Muslim men‏ can marry a Christian woman‏…?

A. Muslim revert is just like any born Muslim, can marry any Muslim woman who agrees to marry him. The family about whom you are talking may need to be sure that you are really a Muslim for the sake of the truth and not for any thing else. They might have a cultural ideas which are stopping them from accepting a new Muslim for marriage, but such cultural ideas have no value in Islam as Islam deals with all Muslims (new and born) as equal.

Q1097. A new Muslim revert asks: What does Islam say about evolution? Is‏ development theory accepted as a creation of Allah? If it’s accepted does it‏ still happen? Did Allah rest on the seventh day as said in the Bible? How‏ about the question about the first man (Adam a.s.)? Did he look different‏ than modern humans? Were his mental capacity same as ours‏?

A. Allah has created human beings father (Adam)and mother (Ave) as complete human beings, just like what we are toady, and it did not happen gradually as that un-proved theory claims. The mental capacity of Adam was better than all of us, as He was a prophet. His children had also strong mental capacities which went on through out the human generations till now.

Q1098. A possible new Muslim revert asks: After many years now I’m coming back‏ to Islam. My biggest problem at the moment is that the sports that I do is‏ probably against Islamic rules. I’ve done very much work so that I could go‏ to competitions and now I wouldn’t want to finish the preparations. I try‏ hard to think what is the right decision because I would break at least the‏ rules of clothing for women because the sports that I do is fitness sports‏. Otherwise I could live islamically‏.

A. When you really believe in the Truth, you have to sacrify for it. Islam is the pure word of God for all human beings, so, you are free to accept or reject the word of God. I do not think a person who respects her intellect like you can go against the word of God. Regarding your sports activities, Islam does not ban sports at all, but guides you to a modest dress which does not stop you from taking active part in sports.

Q1099. I am Syed and my family Sunni but I study some books and websites of shia, now I thinks that shia ideology and believes are correct but I have some confusion in following topics so I want some books about these topics can you help me‏. 1. Concept of Shia about last Prophet‏. 2. Quran is complete or not‏. 3. What is Mutah‏?

A. I appreciate your efforts to follow real Islam which is the Islam of the Prophet Mohammad (s.a.w.a.) and His Ahlul Bayt (a.s.). Shia Islam is not a sect like other sects, but it is The Islam original which was preached and practiced by the Prophet Mohammad (s.a.w.a.) and Ahlul Bayt (a.s.) very long before the emerging of any of the Sunni sects. This fact puts a big question in front of those who do not follow Ahlul Bayt (a.s.) as how do they justify leaving Ahlul Bayt and following others instead? Did others have more knowledge about Islam and the real Sunnah than Ahlul Bayt? Or were others were more pious and more trusted than Ahlul Bayt?

Regarding your questions, theses are my replies to them:

1. Concept of Shia about last Prophet: Mohammad (s.a.w.a.) is the last prophet as Allah (s.w.t.) said in Quran about Him (Mohammad is not a father of any one of your men, but He is The Apostle of Allah and the Last of prophets) (Wa Khaatam al Nabiyyeen).[58] Any one claims any prophet after Mohammad (s.a.w.a.) is non-believer. The Prophet Mohammad Himself said (O Ali, your status from me is like the status of Haroon from Musa, but there will be no prophet after me.)[59] The enemies of Shia wrongly claim that Shia believe in Ali as a prophet. This is one of many allegations against Shia, which reflect that the enemies of Shia have no evidence against Shia, so they go for allegations.

2. Quran is complete or not‏.

Quran is complete without any change or more or less. Shia Ulema have written many books confirming this fact.

3. What is Mutah?

Mut’a is a type of marriage which was taught to Muslims by the Prophet Mohammad (s.a.w.a.) and practiced by Muslims during the time of the Prophet and even after Him, till Umar announced his ban on this Marriage. You can read more details on www.wabil.com and www.al-islam.org.

Q1100. How can a Muslim take part in politics? What is a proper behaviour for a Muslim in politics and from what kind of activities should he refrain? Is some type of activity Haraam (prohibited)?

A. A Muslim – in politics – and indeed always – should keep away from lying, corruption, and sins. He should serve the interests of people and not his own interest. He should support justice and stand up against injustice. He should keep seeking guidance from Islamic scholars in any matter which is unknown to him.

Q1101. What is taqiyyah (dissimulation) and when is it done? Why is it considered according to the Shia?

A. Taqiyyah (dissimulation) is a must to protect the believer and the faith from the danger of the enemies. Every human being acts on taqiyyah when he or she feels danger or expects harm from exposing his faith. Taqiyyah is not meant to oppose any one, but just to save the believers from any expected harm - those who do not observe taqiyyah can endanger themselves and other believers and the whole community of believers. Hence it is mentioned in the hadees that “Who does not have taqiyyah, has no religion.” Allah (s.w.t.) ordered the believers in the Holy Qur’an to observe taqiyyah to avoid the harm from the enemies.[60]

Q1102. How precisely is the Islamic crime and punishment law written? Who have accepted it and on what terms?

A. Crime and punishment law in Islam is comprehensive and is derived from the Holy Qur’an and authentic Sunnah and is researched by great Islamic scholars. It is mentioned in detail in many books under the titles of Kitaab al-Qazaa’, Kitaab al-Qasaas, Kitaab al-Shahaadaat and Kitaab al-Diyyaat.

Q1103. What does happiness mean from the Islamic perspective?

A. Happiness is a state of mind which reflects in its real sense the peace of mind as result of a success in fulfilling the real needs of the human being. There can be no real happiness without peace of mind, and no peace of mind without harmony with the Creator, the Almighty Allah [“Verily, only by remembering Allah, hearts get peace and tranquillity”] Many people misunderstand happiness and think that lust and wrong desires are ways to happiness, while such things are ways to more pain and tension. Real happiness is in fulfilling the aim of life in gaining useful knowledge and achieving good deeds

Q1104. As a Christian I would like to know what kind of view does Islam have about keeping dogs and pets? I have heard that dogs are considered filthy. Do Muslims think that I am a terrible and bad person because I love dogs and many times I hug dogs? Dogs were traditionally kept for hunting and as watchdogs – in modern days they are kept as pets.

A. Islam teaches mercy and sympathy for every human being and animals. We have in the hadees that a person was rewarded with Paradise because of his good action of giving water to a dog, while a woman was punished by Hellfire because of her torturing a cat. Doing well to animals is very good and a cause of earning reward, but that does not mean that human life should be mixed with animal life. Dogs can cause transfer of dangerous diseases to humans – so a dog is to be kept away from our food and our bodies to avoid those dangerous diseases. We believe that harming any animal for no valid reason is bad and very bad at that, but we also believe that we have to keep our human life in necessary hygiene.

[4] Saheeh Muslim, Vol.2, p.151; Musnad Ahmad bin Hanbal, Hadees No.2465 and 2582; and Sunan al-Tirmizi, Vol.1, p.354.

[5] Surah Bani Israel (al-Esraa’) Chapter 17, Verse 78.

[6] al-Kaafi, 3:299; al-Wasael, 7:266; Da’aaem al-Islam, 1:159; Mustadrak al-Wasa’el, 5:421.

[7] al-Fiqh alal Mazaahib al-Arba’ah, 1:251.

[8] Fat’h al-Baari fi Sharh Saheeh al-Bukhari, 1:266.

[9] Al-Musannaf, 1:343; al.Muhgnee, 1:549; Umdatul-Qaari, 5:279.

[10] Bidayatul-Mujtahid by Ibn Rushd, 1:136; Nayl al-Awtaar, 2:186; Al-Mughnee, 1:549 and al-Fiqh Alal Mazaahib al-Arba’ah, 1:251.

[12] Al-Oyoon Shaikh al-Saduq 2:31; Behaarul Anwaar 76:172; Saheefat al-Reza 150; Mustadrak al-Wasael 13:266.

[19] Wasaa’il Ash-Shi’ah, Vol. 6, pg. 59, H. No. 34511.

[20] The Holy Qur’an, Surah15, Verse 42.

[23] “Kitabul Wilayah” by Sunni scholar, Ibn Jarir Tabari.

[33] Jawaherul-Iqdain; As-Sawaaeqe Mohareqa.

[34] Man la yahzarul Faqih, Hadis No. 2086, 2087.

[38] Tareekh Baghdad; vol. 12, page 289.

[39] Refer to Sunni sources, such as “Kanzul Ummal”, p. 94; “Kunuz al-Haqaiq”, pgs. 4, 21 & 173 & “Riaz un-Nazarah, Vol. 2, p. 202.

[40] 1 Misqal-e-Shariah = 18 grains = 3.456 gms.

[45] Ref. Shaykh Saduq’s “Elal”, vol. 1, p. 97.

[54] Da’aaem al-Islam; 2:151 and Mustadral al-Wasaa’el; 16:357.

[59] Bukhari; 5:280, Muslim; 4:1870 and many others.

Aaq-e-Waledain	:	A child who disobeys or angers the parents.
Ahlul-Bayt	:	People of the house. They are the Holy Prophet (s.a.w.a.), Janabe Fatima Zahra (s.a.), Imam Ali (a.s.) and his eleven successors.
Ahlul Kitab	:	People of the Book, that is, the Christians, the Jews and the Zorastrains
Al-Hakim-ash-Shari’e	:	A Mujtahid or someone authorized by him to deal in judicial matters.
Ahsan	:	Goodness
Amanat	:	Trust
Amr-bil-Maroof	:	Enjoining to do good
Ayat	:	Verse of the Holy Quran.
Baligh	:	A male child of 15 lunar years and a female child of nine lunar years.
Barkat	:	Divine increase of bounties
Barzakh	:	The intermediary stage between death and the Day of Judgment
Diyah	:	Blood money
Dua	:	Invocation
E’tikaf	:	A recommended ritual consisting of a continuous stay of at least three days in the mosque during the last ten days of the month of Ramazan.
Fajr	:	Morning
Faqih	:	Jurisprudent
Furoo-e-Deen	:	Branches of Religion or the practical laws of Islam
Hadd	:	A prescribed punishment
Hadith	:	Saying of the Holy Prophet (s.a.w.a.) or of the Holy Imams (a.s.)
Hajj	:	Annual pilgrimage to Mecca during the month of Zil Hijjah
Halal	:	Permissible, legal
Haraam	:	Prohibited, illegal
Hasna	:	Unit of Heavenly rewards
Hijab	:	Statutory Islamic dress for women, veil, curtain
Iddah	:	A prescribed period a woman has to pass after divorce or her husband’s demise before she can remarry.
Isha	:	Late evening
Imaan	:	Faith
Ihtiyat	:	Studying the views of the most learned mujtahid and then adopting the precautionary line of action.
Ihtiyat-e-Wajib	:	Precautionary obligatory
Jama’at	:	Congregation
Janabat	:	The state of impurity caused by discharge of semen or sexual intercourse that can be removed by taking ritual bath.
Jehad	:	Religious war
Kaffara	:	Fine, Penalty
Kafir	:	One who denies Allah (s.w.t.)
Kurr	:	A body (quantity) of water (not moving) that is still and weighs at least 377 kg or occupies atleast 27 cubic span space which will make the water paak (purified).
Mahram	:	A person who is related by blood or marriage and in whose presence the hijab is not compulsory.
Maghrebain	:	The two prayers of Magreb (early evening) and Isha (late evening)
Makrooh	:	Detestable. In the Islamic terminology it denotes an action performing which does not incur sin but refraining from which earns divine reward.
Marja (Mujtahid)	:	The mot learned mujtahid (Jurist) to whom the layman refers for guidance in religious matters.
Masjidul-Haram	:	The Holy Mosque in Mecca.
Masoom	:	Infallible (Plural: Masoomin)
Mahshar	:	The field where people will be gathered on the Day of Judgment for their final accounting.
Misqal	:	A measure of weight of about 4.6 gms
Momin	:	Believer
Mubah	:	Permitted. Any action performing of which earns no reward and refraining from it is not punishable.
Munafiq	:	Hypocrite.
Mushrik	:	Polytheist
Mustahab	:	Recommended. An action performing of which earns rewards and refraining from it is not punishable.
Mayta	:	An animal that died by itself or was killed without observing the Islamic rules.
Najis	:	Unclean
Namaz	:	Salat or Prayers
Namahram	:	Persons between whom marriage is possible.
Nawafil	:	Recommended prayers
Nikah	:	Marriage ceremony
Qalil	:	A body of still water that is less than kurr
Qasr	:	Shortening of the ritual prayers during journey.
Qate-Rahmi	:	Breaking off relations with relatives (a sin)
Qaza	:	An unfulfilled obligatory act
Qazi	:	Judge, Jurist
Rakat	:	A unit of ritual prayer
Rawayat	:	A narration
Riyah	:	Act of showing off
Rizq	:	Sustenance
Sadaat	:	Descendents of the Holy Prophet (s.a.w.a.) through Imam Husain (a.s.)
Sadqah	:	Voluntary charity, alms
Salaat	:	Ritual prayer
Sawab	:	Divine rewards
Shariat	:	Islamic law
Sileh Raham	:	Action of goodness towards ones relatives
Taqwa	:	Piety
Tawakkal	:	Reliance
Tawaf	:	Going around the Holy Ka’ba seven times
Tawfeeq	:	Divine inspiration
Tawriya	:	Making a statement that can be interpreted in two different ways: you mean one thing but you let the listener perceive something else.
Tayammum	:	A substitute of Wuzu (minor ablution) and ghusl (major ablution) when water is unavailable.
Wajib	:	Obligatory
Wajib-e-Aini	:	An obligation that is to be carried out by all Muslims.
Wajib-e-Kifai	:	An obligation which is equally applied on all Muslims but lifted as soon as one of them fulfills it. On the other hand if no one fulfills it, then all are accountable in the eyes of Allah (s.w.t.)
Zakat	:	Obligatory Islamic wealth tax.
Zohrain	:	The two ritual prayers of Zohr (noon) and Asr (afternoon)
Zuhoor	:	Reappearance (of Imam Mahdi (a.t.f.s.))

Ans no.	Page no.	Corrections
5	8	If the person intentionally does not say it or Surah Al-Hamd in the 3^rd & 4^th raka’t his namaz will be void, but it will be valid if he forgets reciting the Tasbihat-e-Arba’a or Surah Al-Hamd.
409	141	Yes it is permissible and good to set aside money for charity. You can also change it with another currency, which suits the charity recipients.
437	151/152	The person may read Quran except the verses for which prostration becomes necessary. He should read without touching the words of Holy Quran. The person should perform Ghusl (bath) as soon as water becomes available. He cannot offer the next namaz without performing Ghusl and not with wuzu alone. (For clarification)
532	196	The liquid which at times camos out after urine of its own accord called “Wadi” is pure (if urine does not reach it) and does not require a bath.
562	208	Eight gates of Paradise? (to be mentioned)?
808	302	Parents and children: when there are no children at all, then their children (grandsons / grand daughters) take their places.

Questions and Answers on faith and practice .

Hujjat-ul-Islam Sayed Mohammad Al-Musavi

Foreword

Namaz (The Ritual Prayers)

(B) Mustahab Prayer

(C) Doubts in Prayer

Supplications

Wuzu/Tayammum/Ghusl (bath)

Fasting (Sawm)

Hajj and Umrah

Khums

Zakat

Taqlid

Death Related Issues

Medical Issues

Quran

The Holy Prophet (s.a.w.a.) and Ahlul Bayt (a.s.)

Taharat/Najasat

Hereafter

Major Sins

Women’s Issues

Marriage / Muta

Divorce

Dress and Clothing

Music and Singing

Eating and Drinking

Will / Inheritance

Sale / Purchase

Business / Investment

Interaction in Social Life

Miscellaneous

Glossary of Islamic Terms

Errata

Corrigenda

Page No.	Line	Incorrect	Correct
7	8	If he does	If one does
7	9	He should	One should
7	10	He feels	He / she feels
7	11	Also he	Also he / she
7	18	If he	If one
8	08	A	Omit/cancel
9	5	But	However
9	23	Since	, since
10	18	unintentionally	Intentionally
11	24	are otherwise	journey.
13	10	Mumin	Mo’min
13	27	Offers behind	Offers namaz behind
14	18	No Namaz	No swab for Namaz
14	19	but inside	but only inside
14	21	fasting	fast
17	10	No. 4	Condition no. 4
18	01	effected	affected
31	5	Upholds	Uphold
31	19	Believes	Believe
32	10	And the	The
33	01	And if	If
34	13	with dress	with a dress
35	29	And if	If
39	24	He	A person
77	20+21	Sheriff	Shareef
87 - 102	top	Fating	Fasting
108	21	May	Pay
121	6	Which	That
132	21	Shame	Sahme
130	21	Be	He
138	15	Indebted	In debt
140	20	Mad	May
140	23	khums for	khums or for
141	01	the	A
141	19	Golden	Gold
143	27	Blindly behind someone	someone blindly
146	10	Stitching	Stitched
146	12	In	During
153	9	Who	What
156	23	Shone	Shown
213	3	First that	First is that
222	3	Continue him	Continue to persuade him
225	14	Not at	Not prohibited at
227	17	A woman	A fasting woman
300	24	Hal	Haj
315	20	Traction	transaction
351	19,20,23	Permissible	-not- permissible
360	21	Status	Statues
364	22	Their	There
383	05	sigthing	sighting
384	19	Subh	Shab
419	19	Seeling	stealing
420	24	is bad and	Is very bad.
420	28	In	With
421	4	lose also	lost
421	12	have a	have
421	25	Human beings	the father
421	26	(Ave)	(Eve)
421	28	tody	today
421	33	till	until
422	13	Scarify	Sacrifice
422	21	Family	Family is
422	22	Thinks	Think
422	23	Believes	Belief
423	13	Him	him
423	16	One	One who
429	23	Mot	most