How to get rid of Obsessive Compulsive Disorder

Question 643: Salam un alaikum wa rahmatullahi wabarkatuh. I am 19 year old girl suffering from obsessive compulsive disorder. I keep getting weird blasphemous thoughts about my faith and beliefs.i fear excessively of losing my faith ,dying as a kafir or going against the holy prophet Muhammad saw and the holy imams as .I want to know what is the cure for this disease islamically and also I tend to keep getting back to the sins i had once left…I feel extremely uneasy at heart and feel like my heart has hardened..I feel away from Allah SWT and feeling the love of ahlulbayt decreasing in my heart…I try to pray daily …but it’s just become an excercise without any khushu. However, such is not the case always…I keep oscillating between spirituality and feeling distanced from my Deen… please help me out,it seems like I’m not making any progress in life and am getting farther away from my Deen…I don’t want to loose my Deen and wilayat of ahlulbayt ever… please guide me as to how to keep a balance between wordly and spiritual life and also help me with my OCD ,will Allah punish me for such thoughts…or is it a punishment or a test ?So, please tell me how to get rid of Obsessive Compulsive Disorder?

Answer 643: We must know that one who is serious about his relation to God and is submissive in his heart to the will of Allah, he will not be affected by any doubts concerning religious issues even if those doubts are very serious. In fact, as the Holy Prophet (S) says, the emergence of such a condition can be a sign of his sincerity and religiosity.[1] That is because only a pious and practicing individual gets concerned about his spiritual situation. Read More


Wilayah al-Takwini according to Shia

Question 302: Would anyone explain about Wilayah al-Takwini according to Shia? I am sunni and recently heard about it. I am so confused. Prior hearing about it i was seriously considering to convert to Shia Islam. I will be grateful if anyone explain it to me.  W. Salam.

Answer 302: Wilayah is an Arabic word derived from the word (ولی). In Arabic Wilayah means the coming of something right after another, without any space existing in between them. This calls for the closeness and nearness of these two to each other. Read More


Cursing the enemies of Ahlul Bayt

Question 301: What is correct academic views from Ahlulbait AS about sending lanah upon their enemies? Is Cursing the enemies of Ahlul Bayt bring heavenly reward for us?

Answer 301: Literally, the word “Laanat” means ‘to curse’, ‘make far’, or ‘to separate’. It is an offensive word or phrase used to express anger or annoyance. Also, Lanat means to angrily make somebody far from himself or make him far from good.[1] Read More


Categories of Hadith and their Meanings

Question 059: What does ‘hadith’ mean? What are the different categories of Hadith and their Meanings?

Answer 059: The Arabic word ‘hadith’ means, statement or talk. In the Shari’ah, the word hadith means, those things or actions, which the Holy Prophet (saws) said or did.

A collection of traditions containing sayings of the Holy Prophet (saws) which, with accounts of his daily practices (I.e. the Sunnah), constitute the major sources of guidance for Muslims apart from the holy Qur’an.

Hadith is the collections of the teachings, deeds and sayings of the Holy Prophet Muhammad (saws) and the infallible Imams (a.s). The term comes from the Arabic: حديث, plural: أحاديث, meaning “report,” “account” or “narrative”.

The hadith literature is based on oral reports. Hadith also refers to the speech of a person.

Hadith is known as the second religious source after the Holy Quran. It is widely known among Muslims all over the world that any specific wording of the Holy Prophet (pbuh) on a given topic or theme of subject is known as a “Hadith”. It is obligatory upon every disciple of Islam to know, act upon and spread the Proverbs of Rasulullah (pbuh) as these are the words full of wisdom which result in one`s success both in this world and in the hereafter.

Hadith, according to the late Shia scholars, divided into two categories: Sahih and non-Sahih. This means that they whether accept a hadith which is known as Sahih or reject it as it is considered as non-Sahih.[1] But, now, Hadith in general is composed of three basic components which are given below:

  1. Matn/Content: It is the main passage which is the actual centre of attraction for the reader. It normally tells about the right way of actions in different circumstances of life.
  2. Isnad/Sequence of Reporters: A series of correspondents through which Hadith has spread.

These are the necessary three constituents which need to be present in any text for naming it as a Hadith.

Categorization of Hadith

The taxonomy of the Prophetic (PBUH) axioms has been very carefully devised according to different sets of classifications along with their further kinds. Following are the five basic arrangements of Ahadiths on the basis of particular grounds:

  1. According to reference to a particular Authority
  2. According to the links of Isnad
  3. According to a number of reporters
  4. According to nature of Matn and Isnad
  5. According to Authenticity of Correspondents

Now let us briefly discuss these classes of Hadith one by one:

  1. i) According to Reference to a Particular Authority

According to careful research, Hadith is divided into four additional kinds under this category:

  1. Qudsi: meaning “Divine”. It is a Heavenly text which was directly sent upon the Holy Prophet (PBUH), Who passed it on to His followers Himself.
  2. Marfu`: meaning “Elevated”. It has got very important status in Islam as it was directly heard from the Messenger (PBUH) of God Himself by His companions and was brought forward.
  3. Mauquf: meaning “Stopped”. It is a kind of command which was directly given by Rasulullah (PBUH) to His cohorts who forwarded it.
  4. Maqtu`: meaning “Severed”. It is a form of Instruction which is plainly described by Successor in his own words.
  1. ii) According to the links of Isnad

Hadith is further divided into six groups under this category:

  1. Musnad: meaning “Supported”. Isnad being reported by a well-known companion of the Holy Prophet (PBUH) although final narrator might not be with Him at that time.[2]

The Hadith Musnad is, according to the existence of the name of Infallible (as) based on its Sanad, divided into two kinds: Mudmar and Musarrah. Mudmar is when the narrator of a Hadith has not specifically mentioned the name of Imam by mentioning only pronoun. Like “Sa’altahu’, ‘Qa’la’ or ‘An’hu’.[3]

  1. Muttasil: meaning “Continuous”. The one with undisturbed Isnad relating back to rightful friend or its heir.
  2.  Mursal: meaning “Hurried”. It missed a connection between the storyteller and the Infallibles (pbuth).[4]
  3. Munqati`: meaning “Broken”. Hadith with a link being absent before it reaches the Successor of the actual narrator.
  4. Mu`adal: meaning “Perplexing”. The one in which narrator misses multiple reported in an order in Isnad of the Hadith.
  5. Mu`allaq: meaning “Hanging”. It fails to spot the complete Isnad of the Hadith.

iii) According to a number of reporters

It is divided into two more sub-groups:

  1. Mutawatir: meaning “Consecutive”. Hadith being reported such a large number of rightful companions that it is agreed upon as authentic.
  2. Ahad: meaning “Isolated”. The one which has been narrated by a countable number of people.[5]

It has been further categorized into these followings sub-types:

  1. Mash’hur: meaning “Famous”. Hadith which is related by more than two individuals.
  2. Mustafidh: meaning that the number of narrators are two or more than three but not as much as Mutawatir Hadith.[6]
  3. Aziz: meaning “Rare yet Strong”. The one having only two reporters in its Isnad.
  4. Gharib: meaning “Strange”. Saying of Holy Prophet (PBUH) with only one narrator in its Isnad.
  1. iv) According to nature of Matn and Isnad

It is split into two major kinds:

  1. Munkar: meaning “Denounced”. A Hadith belonging to a weak reporter.
  2. Mudraj: meaning “Interpolated”. The one having some adding up of words to the authentic Hadith by its narrator.
  1. v) According to Authenticity of Correspondents

It has the following three categories:

  1. Sahih: meaning “Sound”. A hadith reported by a trustworthy reporter known for his truthfulness, knowledge, correct way of narrations and all of them are Just and follower of the Twelve Shia Imams (pbuth). [7]
  2. Da`if: meaning “Weak”. A hadith ranking under that of Hasan because of failing to.[8]
  3. Hasan: meaning “Good”. The one whose reporters are known and is clear-cut and all of them are Just and follower of the Twelve Shia Imams (pbuth).
  4. Da`if: meaning “Weak”. A hadith ranking under that of Hasan because of failing to address the Isnad properly.[9]
  5. Maudu`: meaning “Fabricated”. Hadith having wording opposite to the confirmed Prophetic (PBUH) traditions.

In short, Hadith is an integral part of Islamic teachings through which Muslims all over the world get insight about many aspects of life. Therefore, one must know about its different kinds so as to become able to distinguish the authentic ones from the rest which have weak links in its key constituents.[10]

[1] . Seifi Mazandarani, Ali Akbar, Miqyas al-Rivayah fee Elm al-Dirayah, Pg. 44, Islamic Publication Institution, Qom, 1421 A.H.

[2] . Usul al-Hadith, Pg. 175.

[3] . Usul al-Hadith, Pg. 100.

[4] . Farhang Istilahat Hadith, Pg. 121.

[5] . Al-Fadli, Abdul Hadi, Usul al-Hadith, Pg. 72, Ummul Qura Institution, Beirut, 1420 A.H; Ibid, Pg. 82.

[6] . Farhang Istilahat Hadith, Pg. 123.

[7] . Jabal A’meli, Jamal al-Din Hassan (son of Shahid Thani), Muntaqi al-Jaman, Vol. 1, Pg. 4, Nash Islami Institution, Qom.

[8] . Ibid, Pg. 4.

[9] . Usul al-Hadith, Pg. 108.

[10] . For further information in this regards, please refer to: Al-Fadli, Abdul Hadi, Usul al-Hadith; Farhang Istilahat Hadith.


Definition of Bid’ah in Islam

Question 273: Salam, My question is what is the definition of Fitna especially in modern world. Is there anything called Bidat e Hasana? What is the definition of Bid’ah in Islam?

Answer 273: Bid’ah literally means something new, as the Quran describes Allah (swt) as the originator of the heavens and the earth (بَدِيعُ السَّمَوتِ وَالاَرضِ)[1] (badi’ meaning originator and bid’ah are words of the same root) and in Islamic terms, means to relate to religion what isn’t part of religion.

There are two points regarding the description of bid’ah:

1- Bid’ah is a type of bringing about change in religion by adding or omitting something from it. Therefore, any type of change and newness that has nothing to do with religion and is considered something normal isn’t bid’ah. For instance, if a nation chooses a certain day as a day of celebration and joy, not with the intention of relating such matter to religion and saying that religion has asked for such a thing, it isn’t considered bid’ah, although it needs to be analyzed from other points of view to make sure that it isn’t haram for any other reasons (but it isn’t bid’ah).

One can conclude from this that many of the developments and innovations that take place in arts, sports, industry etc. have nothing to do with bid’ah and the only thing that needs to be determined about them is if they are halal or not, nothing more.

2- What is meant by something being new and of no previous record in Islam is for it to not have any accordance with any Islamic laws and in no way fit under any of its guidelines or not be considered an application and instance of an Islamic assertion or doctrine.[2]

In other words, if one says that a certain act is haram or wajib or mustahabb or makrooh, while nothing in religion can be found to justify and explain what relationship this act has with religion, it is bid’ah, or else it isn’t. According to this explanation, many of the doubts and questions that might come up on bid’ah for many can easily be solved and answered. For instance, a great deal of Muslims all over the world celebrate the birthday of the holy Prophet (pbuh) while some consider this act as bid’ah! But according to what we said, bid’ah doesn’t apply here because even if we assume that such an act hasn’t been encouraged (although we might be able to say it has been) by Islam, yet it fits under another category that we are sure that Islam has indeed encouraged and is one of the clear principles of our religion, which is the showing of love and affection to the Prophet (pbuh) and his household (as).

None of the different Islamic sects have ever doubted that bid’ah is extremely forbidden and haram. Naraqi, one of the great Shia scholars says: “There is a consensus by all Muslim nations that bid’ah is haram and its being haram is a clear Islamic principle.”[3] The biggest reason for bid’ah being haram are the many hadiths that can be claimed that they reach the level of tawatur (when a hadith has been narrated so much by many different narrators, in a way that one becomes sure that all of the narrators can’t be mistaken or lying and that the tradition is authentic) that both Shias and Sunnis have narrated saying: “Adding something to religion that has no previous record in religion is bid’ah and all bid’ah is misguidance and all misguidance is in the Hellfire.”[4]

Although all Islamic sects see bid’ah as haram, but since its essence isn’t completely clear, sometimes some groups and individuals have gone too far in confronting it and have accused other Muslims of being kafirs while such accusations are incorrect.

A certain group consider any form of worship that wasn’t practiced during the time of the Prophet (pbuh) or the khalifas as bid’ah and haram, and believe that one should stay away from these acts. For instance, a famous Hanbali scholar had announced theology haram and called it the root and cause of all bid’ahs and misguidance.[5] He writes that any inner knowledge that people claim they have that can’t be found in the Quran and tradition is bid’ah and no one has the right to act according to it and invite others to it. He calls upon all Muslims to return to the old religion that was in practice during the time of the first three khalifahs.[6]

These radical beliefs were strengthened in the theories of Ibn Teymiyyah and after him, by Muhammad ibn Abdil-Wahhab and ended in many Muslims being seen as innovators in religion and even mushriks (polygamists). Suleiman ibn Sahman al-Najdi, the grandson of Muhammad ibn Abdil-Wahhab, speaks of the common bid’ahs of the Muslims saying: “The four altars that are built in the mosques for each of the four Islamic sects (Hanafi, Hanbali, Shafe’i and Maleki), reciting the Quran with a high voice, sending blessings on the Prophet (pbuh) (salawat), reciting supplications and doxologies after the adhan and on the night of Friday, the nights of Ramadhan, the night of Eidul-Fitr and Eidul-Adha, gathering for birthdays and deaths of great religious individuals and singing songs on birthdays with a specific tone, mixing poems with sending blessings on the Prophet (pbuh) and Quranic recitation and reciting them after Tarawih prayers, holding dhikr beads for saying dhikr, raising one’s voice while saying the dhikr of لا اله الا الله during taking the dead for burial and while splashing water on their graves after burial, wearing long sufi like clothes, hanging swords and flags in Huseiniyyahs and other places where gatherings are held, beating on tambourines and other musical instruments that make the same sounds such as trumpets, repeating the great name of Allah and His other names etc. are all bid’ah.[7] These fanatical beliefs have caused the killing and massacre of Muslims all over the world.

In response to these extremist beliefs, we say that if we are to look at the laws of Islam like this, then we can no longer accept any change in Muslim lives. We would all have to pray using the same clothes worn during the advent of Islam, think of the same things that they would think of, and pay respect to our dead the same that they would. It is clear that this type of being religious is accepted by no Islamic scholar. All scholars, including Shia scholars have been against these overindulgences and have criticized them in their books.

Because of this, Shia scholars and some Sunni scholars, have divided bid’ah into two groups; haram and halal bid’ah. The author of Jawahir says that some scholars like Muhaqqiq and Sheikh Tusi say that bid’ah is of two types; haram and halal.[8] Shafe’I has been quoted saying that bid’ah is of two types; desirable and undesirable. Bid’ah that is in accordance with Islamic tradition is desirable, while bid’ah which against it is undesirable.[9]

The great Allamah Majlisi says: “In Islamic law, bid’ah refers to something innovated in religion after the demise of the Prophet (pbuh) (that one considers as a part of religion) and there is no general or specific law or principle that applies to it.”[10] Naraqi, also a great Shia scholar, accepts this viewpoint saying: “Bid’ah means for someone other than the Shari’ (the true legislator of Islamic law, being Allah) to falsely claim that something is part of religion without any religious proof or evidence. But if a certain act that hasn’t been specifically “legislated” by religion is done by someone not in way that shows that it is part of religion, it is no longer forbidden because of being bid’ah, although it might be haram because of another reason (but it surely isn’t bid’ah).[11] Shatebi, a Sunni faqih (fiqh expert), has the same viewpoint and says: “Bid’ah is a way in religion that has been added and has no base in Islamic law. But on the outside, it looks like it is part of Islamic law and is mistaken with it.”[12] Therefore, if a Muslim practices something new that isn’t part of religion without relating it to religion, and without doing it with the intention that it is part of religion, it is permissible.

[1] . Surah Baqarah, verse 117.

[2] . With the help of Manshure Aqa’ed of Ayatullah Subhani, pp. 219 and on.

[3] . Awa’idul-Ayyam, pp. 319, quoted by Dr. Yaqub Ali Burji in the weblog of religions and sects.

[4] . Biharul-Anwar, vol. 2, pg. 126. “کل محدثة بدعة و کل بدعة ضلالة و کل ضلالة في النار”.

[5] . Tabaqatul-Hanabilah, vol. 2, pp. 19,27, 34, 37 according to the site of The Islamic Encyclopedia.

[6] . Tabaqatul-Hanabilah, vol. 2, pg. 35, according to the quote of Dr. Yaqub Ali Burji in the weblog of religions and sects.

[7] . Majmu’atul-Tafsir of Ibn Teymiyyah, pg. 340, quoted by ibid.

[8] . Jawahirul-Kalam, vol. 11, pg. 300, quoted by ibid.

[9] . Fathul-Bari fi Sharh Sahihul-Bukhari, vol. 17, pg. 10, quoted by ibid.

[10] . Biharul-Anwar, vol. 74, pg. 202: “و البدعة في الشرع ماحدث بعد الرسول ]بماانه من الدين[ و لم يکن فيه نص علي الخصوص و لايکون داخلاً في بعض العمومات”.

[11] . Awa’idul-Ayyam,pg. 110, quoted by Dr. Yaqub Ali Burji in the weblog of religions and sects.

[12] . Al’I’tisam, Library of Maktabatul-Riyadh al-Hadithah, vol. 1, pg. 127 quoted by ibid.


Cut ties with family who constantly commit sins

Question 138: I am a Muslim who has a relative that is an admitted alcoholic. According to Ayatollah Sistani what are the laws about keeping a relationship with this relative in this state? Is it permissible to tell others that he is a medically documented alcoholic? What are my rights to him as he falls under the category of a sibling to one of my parents?

Answer 138: It is obligatory to temporarily cut ties with family who constantly commit sins and that pay no attention to what Allah (SWT), the Holy Prophet (PBUH) and the Infallible Imams (pbuth) have said. If discarding this relationship can possibly cause him to avoid committing sins. This is a type of al-amr bi-l-maʿrūf (bid what is right) wa-n-nahy ʿani-l-munkar (forbid what is bad). Otherwise, you are not allowed to do so.[1]

There is a hadith of Imam Zain al-A’bedeen (a.s) as He recommended His son Imam Baqir (as) to avoid establishing communication with those who commit sins and Islamic laws don’t make sense to them.[2]

However, he committed such sin, but try all your best to help him find the right path and leave drinking alcohol, if you can. Also, try not to abandon him and leave him in this situation where he stymied.

It is recommended to restrict your relationship with him in a way that you just say Salam to him and let him know why you make such decision.

Imam Baqir and Imam Sadiq (pbuth) said, “Maintaining good relations with the relatives (Arham) purifies the deeds, increases the wealth, prevents calamities, makes the accounting easy (on the Day of Judgment) and delays death.[3]

For further information, please read the following answer:

Index: Estrangement from people or being with them, answer 060.

[1] . Tawzih al-Masaiel of Maraja’, Vol. 2, Pg. 772, question 1058; Ibid, Vol. 1, Pg. 76.

[2] . Al-Kafi, Muhammad ibn Ya’qubal-Kulayni, Vol. 2, Pg. 376, H 7.

[3] . Usul al-Kāfī, vol. 2, pg.150 & 151.


Going for Hajj or Ziyarat of Imam Hussain or Imam Reza

Question 124: Has anyone heard that you have to go for Hajj before you go for ziyarat? Someone advised me of this and I’ve never heard it before. So, tell me sholud I Going for Hajj or Ziyarat of Imam Hussain or Imam Reza?

Answer 124: If a wajib hajj become obligatory upon you, you would have to go for Hajj, first. If you are dubious whether to go for Hajj or visit the holy shrine of the Infallibles Imams (pbuth) you are supposed to act based on the few traditions, as follows: Read More


Shia answers: Al-Kafi is an authentic book

Question 290: Asslamo alakaum. Is Kafi an authentic book? I get confused, im still trying to learn about Islam, then there comes a shia who says that “this book is not very authentic but it’s powerful though”!? I seriously want to know whether books that I touch are going to guide me to the right path, I already read 1 volume of this book.

Answer 290: The Shia school is very rich in terms of reliable hadith collections thanks to the ahadith of the Holy Prophet (s) and his pure progeny. The infallible Imams, peace be upon them, are the closest people to the Holy Prophet (s) in terms of position and time. They are inerrant and infallible and there are profuse narrations quoted from them in Shia’s hadith books.
Some of Shia’s major hadith collections that are considered to be reliable are the following: Read More


Definition of Dua, Means and Intercession

Question 148: Sometimes when I’m looking up or finding dua’as to be said for special reasons, I get frustrated. I don’t get why shia dua’as are so different than Sunni dua’as. They aren’t including caliphates or anything, they are all just supplications to God. Like I was looking up dua’as to remove worry and anxiety. There was no common one between Sunni and Shias. The Sunni dua’as are said to be told by the Prophet (SWT) and some Shia dua’as are said to be done by the Imams (AS). Does it really matter if its a supplication just between you and Allah?

Answer 148: Dua or supplication is a relationship out of need between the servant and his lord, for worldly and otherworldly needs. Just like every other phenomenon, the answering of one’s supplication has conditions and formalities that when met and observed, will result in the answering of the dua, and in the case of the dua lacking them, or in the case of other barriers not allowing the dua to be answered that we aren’t aware of, even the best duas known for being answered quickly and certainly can be ineffective.

Means: When it comes to the meaning of ‘means’ in the holy verse “O you who believe! Fear Allah and seek means of nearness to Him” Allamah Tabatabai explains the term as such, “The reality of the means of nearness to Allah is to comply with demands of His path with knowledge and worship, pursuit of virtues and fulfillment of recommended acts. It is a sort of joining together, (i.e.) a spiritual joining which connects the slave with his master; there is no link that connects man with his Lord except the submissiveness of worship and veneration. Therefore, the means of nearness means ensuring the reality of veneration and turning the face of humility and poverty to His direction – therefore, Wasilah (means) in the above verse refers to the link that joins the servant to his Lord.

Intercession: The concept of imploring or interceding with the Prophet (SWT) or Imams (AS) or Allah’s saints is to make recourse to the high position of these great people because they are dear and near to God and if their intercession is sought, God will, for their sake, grant His servants the position of proximity.

We can’t bring the text of the duas here, but here we will only list them without mentioning their texts:

(1) The dua of Tawassul. (2) The dua of Faraj. (3) The dua of Ism A’dham. (4) The dua of Muqatil bin Suleyman from Imam Sajjad (AS). (5) A dua with the name of “Sari’ul-Ijabah” (which literally means ‘quickly answered’) by Imam Kadhim (AS) which reads, “اللهم انی اطعتک فی احب الاشیاء الیک و …”

(6) A dua from Imam Sadiq (AS); the imam (AS) says whosoever says “Ya Allah” (یا الله) ten times, will be told [by Allah (SWT)]: “Here I am! What is your wish?” (7) Imam Sadiq (AS) has been narrated saying: “Whosoever repeatedly says “Ya Rabb Ya Allah” until he runs out of breath, will be told: “Yes! What is your wish?!”

These duas have been mentioned in the book of Mafatihul-Jinan, under the title of “Quickly Answered Duas” or “Sari’ul-Ijabah Duas”.

It is said we can make dua without interceding with the Holy Prophet (SAWS) and the infallible Imams (AS) (i.e.) just between us and Allah (SWT).

How to make Dua: There are some conditions for one who wishes to make dua’a should observe, in order that Allah (SWT) will grant his\her dua as follows: things we ask God mustn’t be haram; recite salawat before and after each dua’a, we shouldn’t hurry up, so that Allah (SWT) grant our duas anytime He wants; all dua’as that are not in contrary with the Shia belief, are considered as valid.

We ought not to accept all Sunni dua’as nor to reject them. There is a rule which says those dua’as that aren’t in contrary to the Shia belief are accepted, whether or not it is narrated or not. This means, if it doesn’t include haram things and other conditions that have been mentioned above, there would be no problem to apply it.

For further information in this regards, please refer to the following answer and link:

Index: Evaluating the chain of narration of Dua Muqatil bin Sulaiman, answer 150.

Index: Reciting Dua or Dikr in any language during the Prayer, answer 579.

Index: Seeking one’s need from someone other than Allah, answer 005.

Index: Intercession and calling Imam Musa al Kadhim Bab al Hawaij, answer 159.


Visiting non-Muslim graves and Praying for them

Question 103: Assalaamualaikum. What is the Shia view on visiting non-muslim graves and praying for dead non-muslims?
Answer 103: According to the verses of the Holy Quran, if those non-Muslim who have not fought Muslims on the account of Religion and have not driven us out of our Homeland, Allah (SWT), the Almighty does not forbid us from doing good and regarding justice to them.

Therefore, we can visit their graves and ask Allah, the Almighty for His forgiveness and pray for them. On the other hand, Allah (SWT) forbids us only from having Friendship with those who fought us on the account of Religion and Drove us out of our homeland; and helped one another in driving us out. As a result, we are forbidden to have friendly Relation with them; and whoever among us does so, then he is regarded as one of the disbelievers. Because, in the Holy Quran Allah (SWT) says: “The Prophet and the faithful may not plead for the forgiveness of the polytheists, even if they should be [their] relatives, after it has become clear to them that they will be the inmates of hell”.[1]

Conclusion: If you come to know that they won’t be the inhabitants of the Fire there would be no problem to visit their graves and pray for them.

Index: Praying for non-Muslim Parents, answer 516.

Index: Barzakh / Whoever dies shall see the Infallibles (pbuth) in His Grave, answer 564.

Index: Barzakh / Everyone Shall Enter the Hell, answer 326.

[1] . Surah Mumtahina, verses 8 & 9; Surah Tawbah, verse 113.