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Fiqhi rights of a father to his children upon divorce

Question 202: In the case of an Islam divorce, does the father have fiqhi rights to the children upon divorce? Does the mother have rights to keep the children until she remarries and then the children go to the father? Please, provide references.

Answer 202: According to Islam, the expenditures of the children are the responsibility of their father, although who has custody may vary depending on their age and gender.

Imam Khomeini says: “The custody of the son until two years of age and the daughter till seven years of age is the right of the mother, and after that the mother no longer has any rights regarding their custody and the father can take the children from there on. Nevertheless, the expenditures of the children are the responsibility of the father from the beginning. Also, if the mother gets married to another person during the period that she has custody, she will lose her right and the father will take custody of the children from there on.”[1]

Of course, during this time period, both the mother and father have the right to see their children.

Ayatollah Bahjat (ra) says: “During the time when the father or mother has custody of the children, if the other (who doesn’t have custody) wishes to see the child in order to give him/her something, solve his/her problems or just be beside him/her for a while, the other has no right to prevent such a thing from happening.”[2]

According to Fazil Miqdad and Allama Hilli, it is said that Sheikh Sadouq (ra) believed that kids are in custody of the mother until she marries, but we couldn’t find any reliable sources in this regards.[3]

Those traditions in which say that kids are in custody of the mother are as follows:

  1. Imam Sadiq (as):[4]

“«قال: سئل ابوعبدالله(ع) عن الرجل یطلق امراته و بینهما ولد ایهما احق بالولد؟ قال المراة احق بالولد ما لم تتزوج.»”

The above mentioned hadith is somehow more reliable than the following!

  1. The Holy Prophet (PBUH):
  2. «الام احق بحضانة ابنها ما لم تتزوج.»[5]
  3. «ان امراة جاءت الی رسول الله(ص) فقالت: یا رسول الله(ص) ان ابنی هذا کان بطنی له وعاء و ثدیی له سقاء وحجری له حواء وان اباه طلقنی واراد ان ینتزعه منی فقال: انت احق به مالم تنکحی.»[6]

It should be noted that those traditions in which say that the kid are in custody of her mother until at the age of seven years of old are Sahih.

These Hadith have the same meaning. Imam Sadiq has asked: if a man has divorced his wife and they have a child, the child is in custody of the father or mother? Imam replied: the mother until she marries. The two and third hadith were narrated from the Holy Prophet (PBUH) as He was asked in this regards and He replied as the same as Imam Sadiq (as).

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

Index: Permissibility of getting Divorce when your partner has lied, answer 295.

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

[1] . The Istifia’at (religious Q&A) of Imam Khomeini, vol. 3, pg. 209; also see: Ajwibatul-Istifta’at of Ayatullah Khamenei in farsi, question 1504, pg. 339.

[2] . Tawdhihul-Masa’el (of Imam Khomeini), vol. 2, pg. 516, issue 1986.

[3] . “al-Tanqih al-Raye”, Vol. 3, pg. 271; “Mokhtalif al-Shia”, Vol. 2, pg. 577.

[4] . Wasael al-Shia, Vol. 15, Pg. 191.

[5] . Jawaher al-Kalam, Vol. 31, Pg. 289.

[6] . Al-Fiqh al-Islami wa Adelatohu, Vol. 15, Pg. 192, Hadith 6.

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Marriage of Imam Ali and Fatimah Zahra (pbuth) in Quran

Question 275: salam and jum’ah mubarak to all i have a question about imam ali and fatima zahra a.s. imam is a cousin of prophet muhammad s.a.w and he was also the uncle of fatima, right? so my question how prophet s.a.w agree to marry her daughter to imam ali? and what is a sign that allah agree to marry his daughter? and what hadith in sunni narrated about the aproval of allah s.w.t to marry imam ali and fatima?

Answer 275: Imam Ali (sa) was the cousin of the Holy Prophet (pbuh). His father was Abū Ṭālib ibn ‘Abd al-Muṭṭalib and His mother was Fatima bint Asad.

The Holy Prophet’s (pbuh) father was Abdu’llah ibn ‘Abdu’l-Muttalib and His mother was Āmina.

Fatima Zahra (sa) was the daughter of the Holy Prophet (pbuh). Her mother was Khadīja bint Khuwaylid (sa).

There has not directly mentioned in any verse of the Holy Quran an issue related to the marriage of Imam Ali (as) and Lady Fatimah Zahra (sa), however there are verses of the holy Quran that somehow related to this issue, as follows:

  1. Sura al-Kawthar: “Surely We have given you Kawthar. Therefore pray to your Lord and make a sacrifice.  Surely your enemy is the one who shall be without posterity.”

The Holy Prophet (pbuh) had two sons were born of the Lady Khadijah namely; Ghasem and Taher (also called ‘Abdullah) who died in Mecca and so, there was no live male issue from the holy Prophet (pbuh), so, the Arabs used to call the one who had no son (abtar). Hence after, the holy Quran applied this name to the enemies of the Prophet.

Note: The Messenger of Allah (S) had another son by the name of Ibraheem, was born of Mariyah Qibtiyyah in 8 AH. He also died before he was 2 years old.

Therefore, as the abundance of goodness and blessing the Kawthar has granted to the Holy Prophet by Allah, the Almighty. This verse refers to the marriage of Imam Ali (as) and Lady Fatimah Zahra (sa).

According to Sheikh Mufid, Imam Ali (as) has asked the Holy Prophet (pbuh) regarding the meaning of Kawthar? The Holy Prophet (pbuh) has said to him (as): “It is a stream that Allah (swt) granted to me, … the Holy Prophet then said to him: This stream is for me and you….”[1] Kawthar is Fatimah Zahra (sa).[2]

The Arabic version of this Hadith:

قال له علي بن أبي طالب (عليه السلام): «ما هو الكوثر يا رسول الله؟». قال: «نهر أكرمني الله به»… ثم ضرب رسول الله (صلى الله عليه و آله) يده على جنب أمير المؤمنين (عليه السلام) و قال: «يا علي، إن هذا النهر لي، و لك، …».

  1. Surah al-Rahman verses 19-22: “He has made the two seas to flow freely (so that) they meet together Between them is a barrier which they cannot pass. There come forth from them pearls, both large and small.”

Imam Sadiq (as) has said: the word “Marajal­baḥ­ray­ni  yal­taqiyān” refers to Imam Ali (as) and Fatimah Zahra (sa) and “Yakh­ruju  min­humallu­lu­u  wal­mar­jān” refer to Imam Hasan and Imam Hussain (pbuth).[3]

The Arabic version of this Hadith is as follows:

علي بن إبراهيم، قال: حدثنا محمد بن أبي عبد الله، قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد، عن سليمان بن داود المنقري، عن يحيى بن سعيد القطان، قال: سمعت أبا عبد الله (عليه السلام) يقول في قول الله عز و جل: مَرَجَ الْبَحْرَيْنِ يَلْتَقِيانِ بَيْنَهُما بَرْزَخٌ لا يَبْغِيانِ قال: «علي و فاطمة (عليهما السلام)، [بحران عميقان لا يبغي أحدهما على صاحبه‏] يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ، الحسن و الحسين (عليهما السلام)».

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

Index: The exact date on birth or Martyrdom of Lady Fatima and Infallibles, answer 254.

Index: Who were behind the Martyrdom of Lady Fatimah al-Zahra (sa), answer 486.

Index: Hijab of Sayeda Fatima al-Zahra (sa), answer 492.

Index: Birthplace of Ali ibn Abi Talib / He was born in Kaaba, answer 069.

[1] . Al-Burhan fee Tafsir al-Quran, Vol. 5, Pg. 772, H 11936.

[2] . Tafsir Nemooneh, Vol. 6, Pg. 599; Anwar Derakhshan, Vol. 18, Pg. 310.

[3] . Al-Burhan fee Tafsir al-Quran, Vol. 5, Pg. 233.

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Taking interest from government organization

Question 167: A Pakistani government organization offers interest to their employee in exchange for some money the employee should invest, but with a term in which the probability of returning back their investments is small. Is it permissible to take such interest?

Answer 167: According to some scholars, there would be no problem to take such interest if it is given under a valid legal contracts like Mudärabah (A contract, entered into by two persons on the condition that the stock or Rãs al-Mãl in trade shall belong to one of them, and the labor to another, and in case profit is accrued, it should be divided between both of them. If the whole profit is stipulated to go to the proprietor (of the stock) it is called “Bida’ah, Hibah (donation) moawaddah (exchange contract), advocacy for business or Musharakat (partnership). According to other scholars, it is an example of haram usury.

The grant maraja’ answer to this question is as follows:

Ayatollah Khamenei (ha): There is no problem in it if it is done under moawaddah contract or the like. If you lend it, you are not allowed to take this interest.

Ayatollah Safi Golpayegani (ha): It is impermissible to take interest if you stipulate a condition by which they have to pay back its interest. If they themselves give you the interest there would be no problem to take it.

Ayatollah Makarem Shirazi (ha): Given the supposition made in the questions, taking this interest is considered as haram.

Ayatollah Noori Hamadani (ha): It is considered as a haram act if it is not done under any kind of valid Islamic contracts like Mudarabah and the like.[i]

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

Index: Rules on taking an interest-based loan before reverting to Islam, answer 293.

Index: Bank Interest / Investment in the Stock Market, answer 604.

[i] . This question has been sent to the office of grand Ayatollahs Khamenei, Safi Golpayegani, Makrarem Shirazi and Noori Hamedani (May Allah grant them long life).

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Conditions for non-Iranian ladies who want to study in Hawzah

Question 152: Is there an age cut off for people attending hawzas? i heard in some sunni universities..they only allow people in their early 20s to attend

Answer 152: Non-Iranian ladies who want to study in Hawza (Jami’at al-Zahra) should have the following conditions:
1) Valid Iranian Visa. 2) Diploma (academic degree). 3) Be at the age of 16+ years of age and less than 36 years of age. 4) A father or husband will live with you in the Holy City of Qom. 5) Pass the exam (scientific interview).[1]

According to Jami’at al-Zahra (the international affairs section), if a female wants to attend the Hawzah and study there she will be able to Email us and send her request via this following address: (paziresh@jz.ac.ir)

They also said: we would ask one who wants to study here in Hawzah about religion (e.g. which religion do you believe in) and the like. Btw, you will be able to email them in any language you speak. They will evaluate your request and reply to your email ASAP.

There are two ways of registration for foreign woman who want to study in the Holy City of Qom:

  1. Daily (There are no dormitories available for them. The father or husband is required to live with the female student in the Holy City of Qom).
  2. Nightly (Dormitories are available for them if they are single. They should not exceed the age of 22 years old. However if an older woman wishes to study, she can email the institution and explain their situation in order to be considered).

Note: If special conditions exist, they are able to contact the International Affairs via email address: paziresh@jz.ac.ir.

The above stipulations are for Jami’at al-Zahra. There is another place of study, called al-Mustafa International University and they can be contacted via this address: (http://en.miu.ac.ir/) or http://en.miu.ac.ir/index.aspx?siteid=4&fkeyid=….

As for men who want to study in Hawzah, they need to contact al-Mustafa International University, as well.

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

Index: The curriculum of Hawzah / the first Shia Marja, answer 543.

[1] . Related Link: http://paziresh.jz.ac.ir/. http://support.jz.ac.ir/index.php?a=add&catid=3&language=English

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Who is Sayyid? Rules concerning Sehme Sadaat

Question 352: Assalam o alAikum. Who are syed? According the Holy Quran?

I asked this question because of the concept circling in India and Pakistan about Masoom syed and non Masoom syed. As per my understanding Imam Mehdi as is the last know syed of Hazrat Fatima as blood line.
I do not understand the concept of non Masoom syed blood line.

Regards

Answer 352: In Arabic, the word ‘Sayyid’ simply means Mister, Honorable and Head. In Islamic terminology, it is an honorific title denoting those who are accepted as descendants of Hashim through the Daughter of the Holy Prophet (pbuh), Hadhrat Fatimah Zahra (sa) and Imam Ali (as).[1]

Those who are descendant of Imam Ali (as) through Hadhrat Abbas (as) or Muhammad Hanafiyyah are respectfully called Sayyid. The same way is for those Hashemis who are accepted as descendant of Ja’far al-Tayyar and Aqil.[2]

Although, those who are descendants of Laday Fatimah Zahra (sa) through their mothers are Sayyid, but the term Sayyid is not exclusively related to the children of Hazrat Zahra (sa), because those who are accepted as descendants of Hashim and His generations are also considered as Sayyid. What the only difference is in regards to some rules like Khums that are considered as haram to those whose mothers are Sayyida, only. This means that those children of Sayyida mothers are surely descendant of the Holy Prophet (pbuh),[3] but a non Sayyid father are referred to as Mirza.

According to this following verse of the Holy Quran “Assert their relationship to their fathers; this is more equitable with Allah” it is prevalent and customary that a childs name and race are followed by his father, however ascribing the child to his mother is certainly true as well.[4]

One of the important thing we should take into consideration is that a child whose mother is sayyida but non Sayyid father is only allowed to use Sadaqa, though Khums is not given to him.[5]

Note: Khums should be divided into two parts. One part is Sehme Sadaat, it should be given to a Sayyid who is poor, or orphan, or who has become stranded without money during his journey. The second part is Sehme Imam (A.S.), and during the present time it should be given to a Mujtahid, who fulfils all conditions, or be spent for such purposes as allowed by that Mujtahid. As an obligatory precaution, that Mujtahid must be Aalam, and well versed in public affairs.[6]

Sayyid and non-Sayyid on the Day of resurrection:  1) There is no difference between Sayyid and non-Sayyid in doing their duties and canonical responsibilities as they are equal without having any superiority over each other. Because, the Holy Quran says: “Surely the most honorable of you with Allah is the one among you most careful (of his duty) Surely Allah is Knowing, Aware”.  2)  Sayyids due to their descendant ascribed to the Holy Prophet (pbuh) have more responsibility toward observing their Islamic responsibilities and duties.[7]

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

Index: The difference between Sayyid and Mirza, answer 562.

Index: Zakat and difference between Sayyid and non-Sayyid holms, answer 040.

Index: Impermissibility of giving Sadat portion of Khums to a non-Ithna Ashari Sayyid, answer 041.

Index: Khums in the Holy Quran and Traditions / Things on which Payment of Khums is Obligatory, answer 043.

[1] . Qurashi, Sayyid Ali Akbar, Qamous Quran, Vol. 3, Pg. 350, Dar al-Kutub al-Islmaiya, Tehran, sixth edition, 1992;  Ṭurayḥī, Fakhr al-Dīn, majma al-Bahrain, Vol. 3, Pg. 71, Murtadhavi Bookstore, Tehran, third edition, 1996;  Arabic and Farsi Farhang Abjad, Pg. 507.

[2] . Khamenei, Sayyid Ali, Ajwabat al-Istiftaat, Pgs. 216-217;  Golpayegani, Saayid Muhammad Redha, Majma al-Masael, Vol. 1, Pg. 392, Dar al-Quran al-Karim, Qom, eighth edition, 1409 A.H.

[3] . Majlesi, Muhammad Baqir Biharul Anwar, vol. 10, Pg. 349, H 9, Al-Wafa Institution, Beirut, 1404 A.H. Tawzih al-Masael of maraja (annotated by Imam Khomeini), Vol. 2, Pg. 89, Q 1009.

[4] . Surah, al-Ahzab, verse 5.

[5] . Kulayni, Muhammad bin Yaqoub, al-Kafi, Vol. 1, Pg. 539, H. 4, Dar al-Kutub al-Islamiya, Tehran, 1986;  Kulayni, Muhammad bin Yaqoub, al-Kafi, Vol. 1, Pg. 539, H. 4, Dar al-Kutub al-Islamiya, Tehran, 1986;  Surah, al-Ahzab, verse 5.

[6] . The Official Website of Sayyid Sistani (ha), Rules concerning Khums, issue 1843.

[7] . Surah al-Hujurat, verse 13;  Majma’ al-Masael, Vol. 1, Pg. 393.

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Obligatory of paying Khums or Zakat upon Goldsmith

Question 328: Asalamualaikum. Dear Sheikh,If I am a goldsmith ,is it halal/haram for me to give zakat from my earning from such business(i.e.gold)? Thank you

Answer 328: This question has different assumable cases:

1- If gold meets the criterion of being made into coins, and is in currency for transactions, is in one’s possession, and reach the taxable limits, zakat will apply.[1] But if these coins are made into ornaments and used by women as ornaments, e.g., necklaces and bracelets, then zakat will no longer apply.[2]

Note: Zakaat [obligatory charity] must be paid on gold if it reaches the Nisaab [i.e. the minimum amount liable for Zakaah], which is 20 Mithqaal [a measure which equals 70 grams of pure gold, according to most of scholars], this means that one should pay ½ a Mithqaal as Zakaat, i.e., 2.5% of the value of gold. If 4 Mithqaal is added to the previous mentioned value, 2.5% of gold should be paid again as the liable amount of Zakaah.[3]

2- If gold do not meet the criteria mentioned above, like in the case where they aren’t used as currency in transactions, then zakat will not apply. [4] Based on this, since the gold used today isn’t used as currency, zakat does not apply to it.[5]

However, if a khums year passes and you have other required conditions (which have been mentioned in Tawzih al-Masael of maraja’ (ha)), you are just supposed to pay Khums.

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

Index: Zakat and difference between Sayyid and non-Sayyid holms, answer 040.

Index: How to calculate Khums on a house purchased with Sahm e Sadat, answer 046.

Index: Khums in the Holy Quran and Traditions / Things on which Payment of Khums is Obligatory, answer 043.

Index: Obligatory of paying knums on wife’s dowry, answer 042.

Index: Obligatory of paying Khums on a plot of land you have the intention to sell it, answer 567.

Index: Impermissibility of giving Sadat portion of Khums to a non-Ithna Ashari Sayyid, answer 041.

Index: Khums on household items received from parents, answer 038.

Index: Obligatory of Khums on savings exceeds a person’s expenditures, answer 559.

Index: Zakat of Fitrah, Zakãt al-Abdan (or Zakãt of Bodies), answer 045.

Index: Things on which Payment of Zakàt is Obligatory or Recommended, answer 044.

Index: Zakat of Gold and Silver and its criterion, answer 039.

[1] . An inquiry from the office of the Supreme leader; Imam Khomeini, Tawdih al-Masa’il (annotated), researched and corrected by: Bani Hashemi Khomeini, Sayyid Mohammad Hosein, vol. 2, pp. 128-132, Islamic Publications Press, Qum, eighth edition, 1424 AH.

[2] . Tawzih al-Masael of maraja’ (with annotation of Imam Khomeini (ra)), Vol. 2, Pg. 129.

[3] . Tawdih al-Masa’il (annotated), vol. 2, pg. 131; Sistani and Saafi Golpaygani (inquiry from their offices); Zanjani: “Gold and silver coins used as currency that women use as ornaments, if are still commonly used in transactions as currency, are subject to zakat, but if they aren’t commonly used in transactions as currency, zakat will not apply, but it is still a recommended precaution to pay their zakat as well.” Tawdih al-Masa’il (annotated), vol. 2, pg. 130.

[4] . Tawdih al-Masa’il (annotated), vol. 2, pp. 128-132.

[5] . Makarem Shirazi (inquiry from office).

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Wilayat e-Takwini in Sunni traditions

Question 351: Salam Maulana, Can wilayat e takwini be explained by sunni hadith’s?

Answer 351: Wilayah Takwini means guardianship over all things in this world and to have control over them and to be able to render change in them in any way; such power primarily belongs only to Allah (swt), but can also be attributed to the prophets and infallible imams (pbuth) and complete individuals secondarily.[1]

The word Takwin is derived from “Kawn” meaning “Be” or “Being”. Considering the Saying of Allah is the Act of Him not His Words, Voice and the like, in the Holy Quran the meaning of Takwin is: “Wonderful Originator of the heavens and the earth And when He decrees an affair, He only says to it: Be, so there it is”[2] Read More

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Ancestry of Khawaja Ghareeb Nawaz to the Imams

Question 183: Is there an ancestry connection of Khawaja Ghareeb Nawaz to the Holy Imams (as)?

Answer 183: Moinuddin Chishti (Khawaja Ghareeb Nawaz. Benefactor of the Poor), introduced and established the Chishti Order of Sufism in the Indian subcontinent. The initial spiritual chain (silsila) of the Chishti order in India, comprising Chishti, Qutbuddin Bakhtiar Kaki, Fariduddin Ganjshakar and Nizamuddin Auliya—each successive person being the disciple of the previous—includes the great Sufi saints of Indian history. Various Mughal emperors were followers of Chishti.

There is no reliable information available regarding his early life and background before he settled in Ajmer.

According to some books regarding Khawaja Ghareeb Nawaz’s life and works, he is said to have been born in Chisht in a city between Afghanistan and Iran and is thought to be a “Sayyid”, and with some mediators’ descendant connected to Imam Hasan (as).[1]

[1] . Moin al-Awliya, Pgs. 37 – 38; For further information in this regards, please refer to Book Majales al-Nafaes.

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Rules of wearing colorful scarf

Question 287: Brother I have a question regarding this if a woman wears colorful scarf with proper manner and she feels that she is become more attractive by just color of scarf … is it haram?

Answer 287: There is no problem in it by itself provided that it does not attract others’ attention or entail evils.[1] But, one should show restraint in choosing colors and designs which stand out or attract attention.

Regarding the color of clothing, although the Holy Quran and authentic hadiths have not constrained the color of hijab, considering the philosophy of hijab, that clothing should not attract attention and the fact that come colors cause attraction in a way that it defeats the purpose of hijab, a vast amount of scholars have prohibited wearing such clothing. To look at the whole issue from a general perspective, it can be said that the fatwa of these maraji is based on the fact that when wearing ‘different’ clothing, one should keep in mind the norms of society.

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

Index: Hijab of Sayeda Fatima al-Zahra (sa), answer 492.

Index: Men and Women: Covering body in prayers, answer 594.

Index: Philosophy of Hijab during prayer, answer 020.

Index: The best place for a woman to pray is at home or mosque, answer 015.

[1] . Tawzih al-Masael of maraja (with annotation of Imam Khomeini), Vol. 1, Pg. 466.

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Only Imam Ali (as) is Amir al-Mu’minin

Question 621: Sallam O Alaikum. This Hadith is circulating in the social media and I really wanna know the authenticity of the Hadith will you confirm if it’s fake or a real Hadith. A man entered on Imam Sadeq and said: Salam Alikum ya Ameeral Mu’meneen. The Imam have stood up and said angerly: Behold! This is a title only suitable for Imam Ali! Allah have named him with it, and anyone who claim the title for himself, he is a penetrated homo [and if he isn’t, he will be]. Only Imam Ali (as) is Amir al-Mu’minin? Tafsyr Al Ayashi v1 p276. Wasael al Shia v14 p600. I would appreciate it. Thank you very much

Answer 621: As for the Hadith narrated from an unknown man without mentioning other chain of narrations it is considered as mursal and a weak hadith. Read More