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Rules concerning playing Musical instruments

Question 110: Assalamu Alaikum! What is the Shi’a stand on musical instruments, I started out as Sunni and was told I could not play them, thanks in advance for you time! Allahu Akabar!

Answer 110: In any given scenario, the obligation of a jurist lies not in dictating the ruling pertaining to a particular scenario, but rather providing a general ruling. After which, the general public is left with the responsibility of practically applying that ruling. Having said this, if a musical instrument isn’t exploited in a haraam manner, its use would not be considered haraam. The legitimacy in using these musical instruments lies in their method of application. In other words, when determining if using a musical instrument is halaal, one should consider the kind of music being played and the environment it is suited to. If the music played is becoming of immoral and corrupt gatherings, it would be deemed haraam. If this isn’t the case, such music would be considered halaal. Furthermore, it is possible for a particular instrument to have been considered at one time an instrument of haraam due to its common use in haraam gatherings. However, in another time, the same instrument may lose that characteristic of being a tool of haraam, and its use – along with the music created by it – would be considered halaal.

Sayyid Sistani (ha) says: music is an art that has spread far and wide during these days. Some varieties of this art are permissible while others are forbidden; therefore, it is permissible to listen to the first while it is forbidden to listen to the latter.

Music that is permissible is the music that does not entail entertainment in gatherings held for that purpose. Forbidden music is the music that is suitable for entertainment and amusement gatherings.

The expression “the music or the song that is suitable for entertainment and amusement gatherings” does not mean that the music or the song’s tune amuses the heart or changes the mental state because there is nothing wrong in it. The expression actually means that the person listening to the music or the song’s tune —especially if he is an expert in these matters— can distinguish that this tune is used in the entertainment and amusement gatherings or that it is similar to the tunes used therein. (See the question-answer section below.)

It is permissible to visit places where halãl music is being played, and it is permissible to listen to it as long as it is halãl.

It is permissible to visit public places where music is being played, even if it is suitable for entertainment and amusement gatherings, provided that one does not intentionally listen to it: for example, passengers on course, waiting areas for visitors, public parks, restaurants and cafes, etc —even if the music played there is suitable for entertainment and amusement gatherings— because there is no problem in hearing forbidden tunes without intending to listen to it.

It is permissible for adults as well as children to learn the art of halãl music in music schools or other places as long as their visits to such places do not have any negative effect on their proper upbringing.

Singing (al-ghinã’) is harãm: doing it, listening to it, or living of it. By “singing — al-ghinã’,” I mean an amusing statement expressed in the tunes that are suitable for those who provide entertainment and amusement.

It is not permissible to recite the Holy Qur’ãn, supplications (du‘ãs), and words of praise in tunes that are commensurate to entertainment and amusement gatherings.

Based on obligatory precaution, one must refrain from reciting other non-amusing statements, in poetry or prose, in that tune. (See the question-answer section below.)

The prohibition of intentionally listening and giving ear to harãm songs and music has beenmentioned in the holy tradition. The Messenger of Allãh (s.a.w.) said, “And the person with the [sin of] singing (al-ghinã’) will be raised [on the day of resurrection] blind, deaf and dumb. The person with [the sin of] adultery, of wood-wind, and of drum will also be raised in the same way.”[1]

He also said, “Whoever listens to the entertainment (song and music), lead will be melted inside his ear on the Day of Judgment.”[2] He also said, “Singing and music are enchantment for adultery.”[3] That is, it is a stepping stone or a way that leads to adultery. It is permissible for a woman to dance in front of her husband to please and arouse him. But it is not permissible for her to dance in front of other men; based on obligatory precaution, she must not dance in front of other women also. (See the question-answer section below.)

It is permissible to applaud in a marriage ceremony, religious gatherings, seminars, and other functions. This is equally permissible for women and men[4]. [5]

For further information in this regards, please read the following answer:

Index: Rules concerning music use in graduation party, answer 087.

[1] . As-Sayyid al-Khu’I, al-Masa’ilu ‘sh-Shar’iyya, vol. 2, p. 22.

[2] . Ibid.

[3] . Ibid, p. 23.

[4] . The official website of the office of Sayyid Sistani (ha), rules concerning Music, singing & dancing » General Rules.

[5] . Adopted from answer 087 (Index: Rules concerning music use in graduation party).

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Wife’s Illegal Relationship / Ways to understating each other

Question 054: What is the rule of a wife’s illegal relationship with non-Mahram? My wife had an illegal relationship and I caught her red-handed. I asked her about their relationship but she didn’t acknowledge any relationship. I explained to both of them what they were doing. She promised me that henceforth she would never talk to or have any relationship with him at all. She however, talked to another guy and the same thing happened. Why is she doing this? What is wrong with her?

Answer 054: There would be no problem to interact with others in ways that are necessary for communication in daily life if there is no such a fear that we might fall into a sin. Unnecessary and unconventional behavior such as, amorous conversations and physical relationships between non-Mahram man and woman is not allowed.[1]

This unlawful behavior could be the consequence of several root causes, some of which will be explored below. Some recommendations will also be given that will enable you to intervene and prevent her from continuing to commit such sins.

Abnormal behaviors in your wife could be the result of several factors caused by you, that are likely to include emotional distress, verbal abuse, or even sexual deficiencies that have arisen during the course of the marriage.

Women need validation, appreciation and positive attention from their husband in order to maintain healthy behaviors. Also, any unconventional matters in your conjugal life may have discouraged her to get married to you, but she may have consented to marry you because of a particular factor and condition. The last and most important reason could be ignorance of the negative and harmful consequences of her sin and her weakness in her faith in Allah (swt).

The recommended action would be to have a sit down with your wife and inquire in an intimate and friendly manner about these behaviors.

If it is your behaviors and actions which caused her to establish such communications with others, try to correct your behaviors and actions. If there are other factors which could have caused these behaviors in her, try to establish what these factors are and together work to find the best solution for each problem. In any case, make her aware of the negative and harmful consequences of such sins and remind her of the Day of Judgment. In this regards, Allah (swt) says: “O you who believe! turn to Allah a sincere turning; maybe your Lord will remove from you your evil and cause you to enter gardens beneath which rivers flow, on the day on which Allah will not abase the Prophet and those who believe with him”” Their light shall run on before them and on their right hands; they shall say: Our Lord! make perfect for us our light, and grant us protection” Surely Thou hast power over all things”[2]

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

Index:  Premarital relation with non-Mahram is impermissible, answer 082.

Index: Disclose Unlawful Relations to a Potential Wife!, answer 053.

Index: Essential Requirements of a Successful Marriage in Islam, answer 515.

[1] . For further information, please visit: The official website of the office of Sayyid Sistani (ha), Rules concerning Male and Female Relations.

[2] . Surah al-Tahrim, verse 8.

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Getting Married on Wednesday / Praised or Condemned Days

Question 077: Asalamu Alaikum. Is getting married on Wednesday allowed in Islam? I read something that said it is makrooh to have sex or approach wives on Wednesday. Is that an authenticated hadith? Please let me know, as soon as possible. Thank you.
Answer 077: There is a tradition narrated from Imam Ali (as) in which certain days of the week have been praised while other days have been condemned. These are: Saturday is the day of beguilement and deceit, Sunday is good day for constructing, planting and wedding, Monday is the day of travel and business, Tuesday is the day of war and bloodshed, Wednesday is a sinister day, Thursday is the day of visiting the ruler and getting needs fulfilled and Friday is a good day of proposal and marriage. [1]

The Hell has been created on Wednesday, according to the Imam (as).[2] People consider it as a bad omen.

Marriage is a recommended act in Islam, therefore, there is no problem in getting married on each day of a year. All days are good and there is no such thing as a bad day to get married, except when one intends to marry while in a state of Ihram (for Umrah or Hajj) or if a woman is still in the waiting period (iddah) after leaving a husband by divorce or when her husband has died.

It is noteworthy to mention that getting married on a special days are recommended, these are: First, forth, sixth, seventh, ninth, twelfth, seventeenth, twenty-third and thirtieth day of each Lunar Month.[3] If you want to get married during the days of martyrdom of the infallible Imams (pbuth), you should also consider, respect, and observe the rules of etiquette of these days completely.

It should be noted that reciting the marriage contract during the time when the moon is in Scorpio (Qamar dar Aqrab), is considered as a forbidden act, according to some traditions. However, you may still get married when the moon is in Scorpio.[4]

One of the things which is haram for the menstruating woman, is vaginal intercourse. This is haram both for the man and woman, even if only the glans enters and there is no seminal discharge. As a matter of fact, as an obligatory precaution, it is forbidden for even less than the entire glans to enter. As for anal intercourse, it is extremely makruh but not haram. Even on the days where the woman’s menstruation isn’t certain but she has to legally consider it to be so, intercourse is haram. Now if one commits this forbidden act of intercourse during menstruation, he/she will be liable to kaffarah (atonement) and has to act according to what has been mentioned in the risalahs (tawdih al-masa’il/books of legal verdicts) of the maraji’. [5] [6]

Note: There are many ahadith in which we are recommended to give Sadaqah (charity) or recite Ayatul Kursi in order to get rid of the evil omen, some of which are as follows:

Imam Sadiq (as) says: Whoever gives Sadaqah on every morning Allah (SWT) would ward off the bad omen on that day.[7] The Imam also says: If you want to travel on Wednesday give Sadaqah and recite Ayatul Kursi.[8]

These traditions are for getting rid of such bad omen. If you are able not to pay attention on such bad omen of some days of the week it would be much better for you to do so, but if you don’t have such ability, take refuge in Allah, the Almighty, recite the holy Quran and make dua.[9]

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

Index: Essential Requirements of a Successful Marriage in Islam, answer 515.

[1] . Sheikh Sadouq, al-Khisal, Vol. 2, Pg. 384, Office of Islamic Publication (daftar Intisharat Islami), first edition.

[2] . Ibid, Pgs. 387-388.

[3] . Al-Hurr al-Aamili, Muhammad bin Hasan, Wasā’il al-Shīʿa, Vol. 11, Pg. 399, Alul Bayt, Qom, 1409 AH.

[4] . Al-Shaykh al-Saduq, Man La Yahdhuruhul Faqih, Vol. 2, Pg. 276, Qom, office of Islamic Publication, second edition, 1404 AH; adopted from answer 71076; al-Kulayni, Muhammad bin Ya’qub, Kafi, Vol. 8, Pg. 275, Dar al-kotob al-Islamiyah, Tehran, 1404 AH; Adopted from answer 8340 IQ; For further information regarding these times, please refer to the astrological table.

[5] Sistani: And this ruling does not apply to anal intercourse…; Zanjani: Apparently, it isn’t permissible for less than the entire glans to enter…

[6] See: Tawdih al-Masa’il of the maraji’, vol. 1, issue 450, pp. 260-265.

[7] . Muhaddith Noori, Mustadrak al-Wasael, Aalul Bayt Li Ihya al-Turath Institution, Qom first edtion, 1408 A.H, Vol. 56, Pg. 31.

[8] . Ibid, Pg. 28.

[9] . Allamah Tabatabee, Tafsir al-Mizan, Vol. 19, Pg. 143.

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The Virtues of the Day of Arafat / Fast on this Day

Question 155: What are the virtues of the day of Arafat? Is it haram to fast on this Day?

Answer 155: There are numerous virtues claimed for the 9th of Dhu ’l-Hijjah which is known as yawm al-‘Arafah. This is the day where the pilgrims assemble on the plain of ‘Arafah to complete one of the essential rituals of the Hajj.

There are also many prayers in Shia literature, including performing Ghusl and the famous supplication known as “Du’a ‘Arafah” ascribed to Imam Husayn ibn Ali (AS), that are to be recited on this day as well as fasting, forgiveness of the sins (it is expected that Allah will expiate the sins committed the previous year) and etc. that are some of the Importance and the Virtues of the Day of Arafa.[1]

Arabic version:

عَلِيٌّ عَنْ أَبِيهِ قَالَ: رَأَيْتُ عَبْدَ اللَّهِ بْنَ جُنْدَبٍ فِي الْمَوْقِفِ فَلَمْ أَرَ مَوْقِفاً كَانَ أَحْسَنَ مِنْ مَوْقِفِهِ مَا زَالَ مَادّاً يَدَيْهِ إِلَى السَّمَاءِ وَ دُمُوعُهُ تَسِيلُ عَلَى خَدَّيْهِ حَتَّى تَبْلُغَ الْأَرْضَ. فَلَمَّا صَدَرَ النَّاسُ قُلْتُ لَهُ: يَا أَبَا مُحَمَّدٍ مَا رَأَيْتُ مَوْقِفاً قَطُّ أَحْسَنَ مِنْ مَوْقِفِكَ! قَالَ: وَ اللَّهِ مَا دَعَوْتُ إِلَّا لِإِخْوَانِي وَ ذَلِكَ أَنَّ أَبَا الْحَسَنِ مُوسَى (ع) أَخْبَرَنِي أَنَّ مَنْ دَعَا لِأَخِيهِ بِظَهْرِ الْغَيْبِ نُودِيَ مِنَ الْعَرْشِ وَ لَكَ مِائَةُ أَلْفِ ضِعْفٍ، فَكَرِهْتُ أَنْ أَدَعَ مِائَةَ أَلْفٍ مَضْمُونَةٍ لِوَاحِدَةٍ لا أَدْرِي تُسْتَجَابُ أَمْ لا.

According to Imam Ali (AS), Arafat is the Place where it is out of Haram of Allah. Muhrim (after wearing the ihram) needs to go out of Mecca, out of the Haram and then come back later on after a few obligations and supplicate to Allah in order to be deserving inter to the Haram of Allah. The reason one is supposed to do so is that a person who comes from his polluted tedious life into such a Holy place, he is not prepared for it and for this reason he is sent to such plains and valleys so that he can be trained and made capable of going to the Kaaba.[2]

Therefore, in the Holy Quran Allah (SWT) says: “And when We made the House a place Of assembly for mankind and a place Of safety, We stated:” Take you] People [the Station of Ibrahim as a Place for prayer.” And We Commanded Ibrahim and Ismail:” You should Sanctify My House for those who Compass it round, or use it as a place For Divine retreat, or bow or Prostrate [in prayer].””[3]

One’s condition is recognized when one visits the House of Allah, and the style of circumambulating shows how engrossed the person was in his daily mundane earlier. This is why he is sent to Arafah where he spends half a day then a whole night in Muzdalifah, following 3 days in Mina and then he returns back to the Haram of God. Imam says that Allah has kept His Wisdom behind this sequence. He wants a person to leave the old routine and be prepared to that extent that he can step into the next phase.

Imam Ali (as) says, it is the day to recognize yourself and your Creator. The famous saying which goes, “Whoever recognizes himself, recognizes his Creator” (man ‘arafa nafsahu faqad ‘arafa Rabbahu) is narrated for this Day.[4]

The Day of Arafah is the “Day of Acceptance and Confession”. This confession is of many things which can lead us to our sublime goal, confession of us being servants of God, confession of Allah being the Supreme Lord, confession of our sins, defects, ignorance, immoralities, mistakes, failure, and confession of Allah’s Mercy, Benevolence, and Forgiveness.[5]

Note: It is Makrooh to fast on ‘Ashura (10th of Muharram). It is also Makrooh to fast on the day about which one is not sure whether it is the day of ‘Arafa or Eid-ul-Azha. But, it is haraam to fast on the day of Eid-ul-Fitr and Eid-ul-Azha.[6]

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

Index: Fasting on Arafat Day / Mustahab Fast, answer 455.

Related Link: Facebook

[1] . Kuleini, Al-Kafi, Vol. 2, Pg. 508.

[2] . Kuleini, Al-Kafi, Vol. 4, Pg. 224.

[3] . Surah Al-Bagharah, verse 125.

[4] . Mafatihul Jinan, Dua Kumail.

[5] . For further information in this regards, please refer to Mafatih al-Jinan.

[6] . The official website of the office of Sayyid Sistani (ha), rules concerning “Fasting » Haraam and Makrooh fasts”.

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Mixing between men and women at Fitness Centers in College

Question 595: 1. To stay healthy is it alright to participate in a college class where women and men are exercising together, playing a sport (i.e. basketball, soccer, volleyball) ? All the Fitness Centers in College are male/female mixed and expensive, you have to travel very far to participate with other Muslim brothers to exercise in a halal way, and cannot afford equipment of your own. What should you do to prevent disease, laziness, and lethargy in this case.

Answer 595: Firstly, these sports you named are not necessary for a person to exercise. Secondly, in order that you want to stay healthy and prevent disease and laziness you can do other sports like walking. But, if those females participated in such sports have at least observed Islamic hijab in some cases and you are also completely sure that you don’t engage in a forbidden act and this doesn’t harms your beliefs and commitment to the faith (which is what normally happens) nor entails any harãm act you would be allowed to participate in such sports.

According to Sayyid Sistani (ha), one must refrain from going to such places where people go about half-naked is if it entails a harãm act. Based on obligatory precaution, one must refrain from going to such places, even if it does not entail a harãm act like looking with lust and the like.[1]

[1] . For more information, please refer to: The official website of the office of Sayyid Sistani (ha), Youth’s issues » General Rules.

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Haram Meat / The impermissibility of eating rabbit meat

Question 418: Why is the eating on animals with canine teeth such as rabbit haram in Shia Fiqh? I found the ruling just not the explanation. What are the Haram Meats?

Answer 418: In general, haram meat creatures are divided into several categories:

  1. Sea Creatures: Fish that have scales are the only type of halal sea creatures. Other sea creatures and fish are haram.[1]
  2. Land creatures are divided into two categories, wild and domestic:

Domestic Land Creatures:

Among all domestic land creatures; sheep, cow and camel are halal, but eating horse and donkey meat is makruh and the makruhness of horsemeat is less than other makruh meat. The rest of domestic land creatures such as dogs, cats, etc. are haram.

Wild Land Creatures:

Deer, cow and mountain goat and wild donkey are all halal and eating the meat of wild predatory animals that are predatory in essence, have strong and sharp nails, claws and fangs such as, lions, leopards, cheetahs, wolves, or animals with less sharper fangs such as, foxes and hyenas as well as rabbits, even though they are not part of the predatory category, are considered haram. Also insects and reptiles, such as snakes, mice, lizards, hedgehogs, fleas, lice, etc.; the examples for which are uncountable, are all haram. Animals who have undergone maskh (metamorphosis) such as, elephants, monkeys, bears, etc.[2] are haram as well and the reason why is a tradition narrated from the Prophet (A.S.).[3]

  1. Birds: Halal meat birds have two indications, making anything else other than that haram:
  2. Birds that flap their wings more than they glide while flying are halal; but birds that glide and spread their wings more while flying in the air instead of flapping their wings are haram.
  3. Birds with a corp, gizzards and spurs at the back of their feet are halal. (Note: Birds with sharp claws such as eagles, hawks, falcons, etc. are haram.)[4]
  4. Insects: All insects are haram.[5] (Note: If a locust is caught by hand or any other means, it is halal after dying.)[6]

Eating halal meat creatures is sometimes haram:

  1. If a creature has fed on a najis substance: An animal that has fed on human feces.[7] However, eating najis substances other than human feces does not make it haram.[8] An animal is considered haram for feeding on human feces when the sole thing it has fed on has been human feces and nothing else.[9] (Note: An animal that feeds on a najis substance will be pure and halal to eat once it undergoes istibra’.)[10]
  2. Being the object of intercourse by a human.[11] In a tradition Imam Ali (A.S.) says: “Eating the meat of an animal that has been penetrated by a person is haram.”[12]
  3. An animal that suckles the milk of a female pig to such an extent that its flesh and bones grow from it and gain strength is haram.[13]

The impermissibility of eating rabbit meat

All divine rules are legislated because of the wisdom and important reasons that back them; some of those reasons being mentioned in hadiths while others being left to be comprehended and discovered by man himself.  Of course, there are some cases that the mind has no way in, just like there are also cases that can’t be figured out today because man still hasn’t reached the necessary level of knowledge to do so, while there are chances that in the future he will be able to do so.  Therefore we can conclude that the reasons to many rulings still aren’t clear to us, yet since we know that the entity legislating these rulings is all-wise, we are to abide by all of them.

As you know, the highest form of worship is to obey Allah (swt) because He is the lord, even if the reasons behind a specific ruling might not be clear to us.  This is where our servitude to Him becomes completely manifest, because even those who don’t believe in Allah (swt) will certainly act according to rulings if they are aware of its reasons and how it is completely to their benefit, so acting according to rulings that one knows the reasons for isn’t a big deal, what is important is to act according to all of Allah’s (swt) rulings, regardless of the reasons behind them, or else one can dare say that there is no difference between the believer who observes rulings because of the reasons behind them and the disbelievers who do the same.

Rabbit meat is haram because of the hadiths that have reached us from the imams (as).  In these hadiths it has been stated that eating rabbit meat is forbidden, and this is the reason why Islamic scholars have issued fatwas on its impermissibility.  Three things can be concluded from these hadiths:

1- The rabbit is one of the animals that have undergone metamorphosis and that is why their meat is haram.  The holy prophet of Islam (pbuh) has said: “The monkey, pig, dog, elephant, wolf, mouse, rabbit…are all animals that have undergone metamorphosis and eating them isn’t permissible.”[14]

There are other hadiths from the imams with the same theme.  It has been said by one of the great Shia scholars, the “Shahid Thani”(the Second Martyr): “What is meant by these hadith is that the people who underwent metamorphosis and transformed, took the shape of these animals, [not that all of these animals today are actually people who have transformed into them], because people who undergo metamorphosis [as a punishment by Allah (swt)] last no longer than three days, dying afterwards.”[15]

The fact that the abovementioned were transformed into these animals, could be a signification that these animals have an inner impurity, or else what other reason could there be for choosing these animals?  There are great chances that the reason for the meat of these animals being haram is their physical and/or spiritual impurities.

2- In other hadiths, it has been said that rabbit meat is haram because as with cats, rabbits have claws, and the meat of animals of prey [animals with claws] is haram.[16]

3- In another hadith, Imam Ridha (as) says: “Since the rabbit has blood similar to that of women [which is discharged during menstruation], its meat is haram.”[17]

In any case, the complete reasoning behind every ruling isn’t clear to us, and what has been mentioned in hadiths are only some of the reasons that might contribute to a ruling, yet since we know that Allah (swt) is the All-Wise and All-Knowing, we are sure that anything He orders us to do is to our benefit, and anything He prohibits us from doing is truly to our disadvantage and we must refrain from it.

[1] Imam Khomeini, Tahrir al-Wasilah, vol. 2, pg. 137, book of foods and drinks, issue 2; al-Mukhtasar al-Nafi’, pg. 251; Sharayi’ al-Islam, pg. 169.

[2] Ibid.

[3] Jawahir al-Kalām , vol. 36, 294.

[4] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 594, the rulings on foods and drinks; Tahrir al-Wasilah, vol. 2, pg. 139, issue 8.

[5] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 603.

[6] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 593, issue 2622.

[7] Tahrir al-Wasilah, vol. 2, pg. 140, issue 15.

[8] Jawahir al-Kalām , vol. 36, pg. 271.

[9] Wasa’il al-Shiah, vol. 24, chapter 24 of the chapters on haram foods and drinks, hadith 2, pg. 160.

[10] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 568, issue 2583.

[11] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 601, issue 2632.

[12] Wasa’il al-Shiah, vol. 24, pg. 170, hadith 3.

[13] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 2, pg. 69, issue 86.

[14] Sheikh Saduq, Man La Yahdhuruhul-Faqih, vol.3, pg.336.

[15] Shahid Thani, Al-Rawthatul-Bahiyyah, vol.5, pg.24.

[16] Sheikh Hurr Ameli, Wasailul-Shia, vol.24, pg.109.

[17] Ibid.

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Al-Ahkam Al-Khamsah / Wajib, Haram, Mustahab, Makru and Mubah

Question 341:  As Salam O Ale Kum. What is meaning of Mubah? What action of shariah is Mubah in Islam? Does following any Mubah is haram upon Ahlulbait AS? Does Mutah comes under category of Mubah?

 Answer 341: When it comes to the practical laws of Islam or what is known as “Ahkaam al-Khamsah” in Arabic terminology, we must say that every act that a duty-bound (mukallaf) does is either wajib (obligatory), haram (prohibited), mustahab (recommended) makrooh (abominable) or mubah (allowable).

If any action that has no specific ruling (i.e. it is not wajib, haram, mustahab or makruh) is considered as Mubah (allowable, permissible), so doing or avoiding it is equal and it has no Divine Reward and Punishment.[1]

In hadiths and sources, mubah also is used in a more general meaning of “ja’iz” (unprohibited) and “halal” (allowed). But, there is difference between Mubah and Halal. Halal is the opposite of haram and includes everything that is not haram. Based on this, halal is more general than mubah, meaning that every mubah is halal, but not every halal is mubah, like makruh which is halal but not mubah.

According to some ahadith, mutah is mubah and halal but not mustahab. In this regards, Imam Kadhim (as) said: Mutah is Halal, Mubah and Ja’iz for one whose wife is away. [2]

Arabic version of this hadith:

هي حلال مباح مطلق لمن لم يغنه الله بالتزويج فليستعفف بالمتعة فإن استغنى عنها بالتزويج فهي مباح له إذا غاب عنها

According to others, it is considered as a mustahab act.[3]

Imam Sadiq (as) said: It is mustahab for men to do mutah.[4]

Arabic version:

أَبِي عَبْدِ اللَّهِ ع قَال‏: يُسْتَحَبُ‏ لِلرَّجُلِ‏ أَنْ‏ يَتَزَوَّجَ‏ الْمُتْعَةَ وَ مَا أُحِبُّ لِلرَّجُلِ مِنْكُمْ أَنْ يَخْرُجَ مِنَ الدُّنْيَا حَتَّى يَتَزَوَّجَ الْمُتْعَةَ وَ لَوْ مَرَّة

For further information in this regards, please read the following answer:

Index:  Rules of Mutah (temporary marriage), answer 079.

[1] . Adopted from answer 223

[2] . Sheikh Hurr Ameli, Wasael al-Shia, Beirut, Dar Ihya al-Turath al-Arabi, 1104 A.H. Vol. 14, Pgs. 449-450.

[3] . Jawahir al-Kalam, Vol. 30, Pgs. 139 & 151; Wasael al-Shia, Vol. 21, Pg. 13;  The official website of Ayatollah Bahjat (ra), rules of temporary marriage, Q 527.

[4] . Wasael al-Shia, Vol. 21, Pg. 15; Biharul Anwar, Vol. 100, Pg. 305.

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Purchasing something from Haram Rizq

Question 004: I am a teenager that knows that my father is earning Haram Rizq (money). If something is purchased from that money does it also become haram?

Answer 004: If you are absolutely sure he is earning haram rizq you are not allowed to buy anything from that money. Otherwise, if you are not sure, there would be no problem to use it.

Therefore, buying anything with money earned in a fashion that is haram rizq, makes the thing itself haram.

Note: forbidding others from haram acts, or enjoining them to do their wajib ones, is wajib (obligatory) upon us, because it falls under the category of amr bil ma’ruf wa nahy anil munkar, and this applies to everyone. Thus, carrying this religious duty is also wajib, given that all the conditions are met and that it certainly applies.