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Ziyarat Ghusl: Performing Ghusl for the Ziyarat of Masoomin (as)

Question 596: In terms of ablution, is it then mandatory to do Ziyarat Ghusl or tayammum before entering sacred places or doing salat?

Answer 596: The Fuqaha have mentioned many more Mustahab Ghusls, one of which is Ghusl for the Ziyarat of the Masoomen (A.S.)

The followings are some fatawa of our maraja regarding visiting the holy Shrines of our Infallible Imams (pbuth).

Imam Khomeini (ra): You are supposed to perform Ghusl for the Ziyarat of the holy Shrines of the Imams (as) with the Niyyat of ‘Raja’.

Sayyid Sistani (ha): Performing Ghusl for the Ziyarat of Masoomin (as) has not proved as a Mustahab act, but if one wants to do it, he/she should, as a precaution, perform it with the Niyyat of ‘Raja’, (i.e. with a hope that it might be a desirable act).

Makarem Shirazi (ha), Safi Golpayegani (ha) and the late Bahjat (ra): It is mustahab to perform Ghusl for Ziyarat of Masoomin (as).[1]

Note: If you want to offer the five daily obligatory prayers you have to perform Wudu first. And if there is a barrier preventing water from reaching it you would be allowed to perform Tayammum instead of Wudu or Ghusl.

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

Index:  Impermissibility of making Wudu after Ghusl, answer 035.

Index: The validity of Ghusl even a barrier finds out after a week, answer 031.

Index: Number of things which invalidate Wudu (ablution), answer 556.

[1] . Risalah Tawzih al-Masael of Nine Marja, edited by Rashedi, Haaj Sheikh Latif, Pgs. 367-368, under issue 645, Payam Edalat Publication, Omidvar Publisher, first edition; The official website of the office of grand Ayatollah Saafi Golpayegani, Q&A section, Fiqhi questions, Mustahab prayer, q 374.

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PQ4R Method: Ways to Improve Your Memory

Question 093: Can you please introduce some methods by which we can improve and optimize our memory according to the traditions (Ahadith)?

Answer 093: Effective ways to improve memory and comprehension can be classified into some divisions which are as follows:

  1. Remembering Allah (by worshiping Him and doing the canonical duties specially praying on time).
  2. Reciting those duas which are effective for improving memory like the Dua that has been narrated from the Infallible Imam. In which He says: “Ask Allah the Almighty to improve our intellect and beg Him to give us comprehension and perception”.[1]

We explain some kinds of Duas which are effective for improving memory as a sample, that are as follows:

1: The one that the Holy prophet (P.B.U.H) taught Imam Ali (a.s). In which He recommended Imam Ali (a.s) to say:

«سبحان من لايعتدى على اهل مملكته، سبحان من لايأخذ اهل الارض بالوان العذاب، سبحان الرؤوف الرحيم، اللهم اجعل لى فى قلبى نورا و بصرا و فهما و علما انك على كل شى‏ء قدير».[2]

2: “for re-establishment of heart please read this following Dua thrice” Seyed Ibn Tawoos said.

«يا حى يا قيوم يا لااله الا انت اسئلك أن تحيى قلبى اللّهم صل على محمد و آل محمد».[3]

3: Recite this following Dua when you are going to study:

«اللهم اخرجنى من ظلمات الوهم و اكرمنى بنور الفهم اللّهم افتح علينا ابواب رحمتك و انشر علينا خزائن علومك برحمتك يا ارحم الراحمين».[4]

4: It is supposed to repeat this Dua per day before you talk any:

«يا حى يا قيّوم فلا يفوت شيئا علمه و لايؤده».[5]

  1. Reciting the Holy Quran, especially Ayatul Kursi.

” اللَّهُ لا إِلهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ مَنْ ذَا الَّذي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ ما بَيْنَ أَيْديهِمْ وَ ما خَلْفَهُمْ وَ لا يُحيطُونَ بِشَيْ‏ءٍ مِنْ عِلْمِهِ إِلاَّ بِما شاءَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ وَ لا يَؤُدُهُ حِفْظُهُما وَ هُوَ الْعَلِيُّ الْعَظيمُ. (255) لَا إِكْرَاهَ فىِ الدِّينِ  قَد تَّبَينَ‏َ الرُّشْدُ مِنَ الْغَىّ‏ِ  فَمَن يَكْفُرْ بِالطَّغُوتِ وَ يُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى‏ لَا انفِصَامَ لَهَا  وَ اللَّهُ سمَِيعٌ عَلِيمٌ(256). اللَّهُ وَلىِ‏ُّ الَّذِينَ ءَامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلىَ النُّورِ  وَ الَّذِينَ كَفَرُواْ أَوْلِيَاؤُهُمُ الطَّغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلىَ الظُّلُمَاتِ  أُوْلَئكَ أَصْحَبُ النَّارِ  هُمْ فِيهَا خَلِدُون‏”.[6]

  1. Avoiding those things which cause forgetfulness like sin, loving wealth eagerly and above everything, being so captive by the world and worrying much more about it.[7]
  2. Attenuating anxiety and finding tranquility especially when you are studying.
  3. Reducing mental thoughts.
  4. Improving our concentration and attention.

Note: whatever that has been explained in regards to improve memory and intelligence from the traditional and prayer (dua) book is not counted as the absolute reason. Because, some factors which are in regards to intelligence and memory are actually related to heritage and genetic elements and they are beyond our control.

In other words, every human’s intelligence, memory and talent are a consequence of various environment and genetic factors such as the abovementioned factors that some of them are beyond human control like the role of the past generation’s genetic factors, though some of them in our hand.

Therefore, we shouldn’t expect that a miracle will be performed if suddenly your intelligence quotient (I.Q) promoted to the highest levels, from 90 to 130, by doing the abovementioned tasks which are actually effective, but not as we expected so. Otherwise, if it hasn’t performed, we do not have to tend to undervalue Imam’s recommendations in this regards.

Actually, we can enhance an intelligence which has 100 points in order to be more effective. However, we can increase the intelligence quotient (I.Q) based on the regular and accurate program that have been organized for mother and child nutrition. Moreover, we can increase the child intelligence quotient (I.Q) if we enrich child’s growth environment by providing any healthy environmental provocations. We are supposed to remove all obstacles were created on the way of promoting intelligence even at the age of youth and middle-ages in order to provide capabilities and developments factors.

It should be noted that these traditions and recommendations have been provided for these matters.

B) Observing material things

  1. Providing natural and Physiological necessities like proper nutrition, sport and sanitation.
  2. Brushing teeth.
  3. Using more articles of food which contains glucose like date, honey, natural sweets; also using those foodstuffs which contain calcium, phosphor and vitamins like milk products, fish oil, orange, tomato, bran, fresh vegetables, carrot and liver.

It is mentioned in Mafatih al-Jinan that if we continually eating currants specially when it is red and has 21 in number before breakfast, and eating sweet paste, meat of around the neck, honey and lentil, our memory will be enhanced.

  1. Practicing and repeating those topics we learned.
  2. If you want to study smarter, take about 10 minutes break every 45 minutes.
  3. Respiratory practice: you are supposed to fill you lug with the air and then breath our gradually while you are standing. This practice help you concentrate better.

C) Observing psychological recommendations:

“You will be able to enhance your memory if you use these following solutions” Psychologists said.

  1. Scanning: which means to classify all the words you want to learn into some lexical sections, then classify these sections into some phrases. So that we can change those words or numbers into the meaningful sections by using this method of scanning in order to increase the capacity of our memory. E.g. changing this numerical chains (149-2177-619-83) to this chain (1983-1176-1492) which is the Christian era. As a result, we can increase and enhance our memory.
  2. Make it meaningful: this method can help us enhance our memory much better than the others. Moreover, we will keep and memorize what we learned better if we make it meaningful profoundly and even with more detailed. So, whenever we are going to keep a note of a book in our mind we will remember it faster in case we focus our attention not on the words but on its meaning. Therefore, we will learn it better if we pay more attention on its meaning profoundly and completely.
  3. Organizing: we can learn, memorize and remember any topics easily if we organize it. Which means, if the topics we are going to learn have numerous collections and branches, the best way of keeping them in our mind is to set it into the rational hierarchy and then divide them into some slightest divisions. E.g. we can divide it from the whole part into the slightest one (major topics into subtopics) and from the top into the down. As a result, we will learn and keep them in our mind easily.
  4. Providing safe environment: When we want to learn something, we usually do it in the special place, time and condition. These situations and conditions in which we learn is actually defined as “Ba’ft”. So, we are able to easily remember those topics we had learned them in case we arrange the same situation and condition as we learned there. E.g. when you want to easily remember the names of your guidance school classmates, you are supposed to walk throughout the school’s aisle where you graduated in order to remind that time when you had been studying with your classmates, so that you can remember their names very easily.
  5. Teaching the PQ4R Method: This method helps students to memorize their textbooks as it is explained under. This name is the abbreviation of the following words:

Preview. Survey or scan the material quickly to get an idea of the general organization and major topics and subtopics. Pay attention to headings and subheadings, and identify what you will be reading about and studying.

In another words: Look through the pages of your reading passage and read the headings of the chapter and any sections dividing the chapter. Read the first and last paragraph in each section. View the illustrations in each section. Read the captions under the pictures and take a few minutes to look at charts, graphs, or maps.

Question. Ask yourself questions about the material before you read it. Use headings to invent questions using the Wh words: who, what, why, where.

In other words: Think about the information you learned in the Preview. Ask yourself questions about it. Think about what you already know about ideas you saw during your Preview. What do you think are main points that will be raised in the chapter? What do you expect to learn from reading this material?

Read. Read the material. Do not take extensive written notes. Try to answer the questions that you posed prior to reading.

In other words: Read the passage. If there are ideas seem important, make a note of them on paper. If the book belongs to you, consider making notes in the margins and highlight important parts in the book. If you just can’t imagine writing in your book, make notes on paper.

Reflect on the material. Try to understand and make meaningful the presented information by (1) relating it to things you already know, (2) relating the subtopics in the text to primary concepts or principles, (3) trying to resolve contradictions within the presented information, and (4) trying to use the material to solve problems suggested by the material.

In other words: Take time to reflect on what you have read. How are the passages or chapters inter-related? How does the information fit into things you have already learned? What new information did you learn? Did the passage include the information you expected it to cover? Was there information that surprised you?

Recite. Practice remembering the information by stating points out loud and asking and answering questions. You may use headings, highlighted words, and notes on major ideas to generate those questions.

In other words: Think about the material. Discuss it with someone else or write down the main points you learned. Generally, writing information down by hand will improve memory of the material. If writing is a problem for you, consider brief notes or discuss the material with other students. It is important to summarize the material in writing using your own words. Explain it aloud to someone else or recite your notes aloud to yourself. Consider using a graphic organizer to increase your understanding of how concepts in the reading relate to each other.

Review. In the final step, actively review the material, focusing on asking yourself questions; re-read the material only when you are not sure of the answers.[8]

Also, consider the main points of the material. Were your questions answered? Do you feel that the writer’s points are fully understood?

Conclusion: We can classify those effective methods of enhancing and optimizing memory and comprehension into some divisions which are as follows:

A) Spiritual methods:

  1. Remembering Allah (by worshiping Him and doing the canonical duties especially praying on time)
  2. Reciting those duas which are effective for enhancing and optimizing memory such as the Holy prophet (P.B.U.H) taught Imam Ali (a.s). In which He recommended Imam Ali (a.s) to say:

«سبحان من لايعتدى على اهل مملكته، سبحان من لايأخذ اهل الارض بالوان العذاب، سبحان الرؤوف الرحيم، اللهم اجعل لى فى قلبى نورا و بصرا و فهما و علما انك على كل شى‏ء قدير»[9]

  1. Reciting the verses of the Holy Quran especially Ayatul Kursi.
  2. Avoidance of those things which cause forgetfulness like sin.
  3. Attenuating anxiety and finding tranquility especially when you are studying.
  4. Reducing those things which our memory become obsessed with.
  5. Improving our concentration and attention.

B) Observing material things.

  1. Providing natural and Physiological necessities like proper nutrition, sport and sanitation.
  2. Brushing teeth.
  3. Using more articles of food which contains glucose like date, honey, natural sweets; also using those foodstuffs which contain calcium, phosphor and vitamins like milk products, fish oil, orange, tomato, bran, fresh vegetables, carrot and liver.
  4. Practicing and repeating those topics we learned.

C) Observing psychological recommendations:

Psychologist said: “you will be able to enhance your memory if you use these following solutions”

  1. Scanning.
  2. Make it meaningful.
  3. Organizing.
  4. Providing safe environment.
  5. PQ4R method.

[1] . Bihar al-Anwar, vol 1, p 224, first tradition of Unwan al- Basri.

[2] . Mafatih-ul Jinan, the first chapter one of the first section, Taqeebat-e-Namaz.

[3] . , the book Baghiyat –e- Salehat.

[4] . Ibid.

[5] . Ibid.

[6] . “There is no God but Allah, the Eternal- Live; slumber does not overtake Allah, nor does sleep. To Allah Belongs whatever is in the heavens and On the earth. Who dares to intercede In Allah’s Presence without His Leave? Allah Knows what happens to The people now and what happens to Them in the future; and none of Them will ever encompass anything of Allah’s Knowledge except as much Allah Wills. Allah’s Throne is Extended over the heavens and The earth; but preserving both of Them] at the same time [does not Trouble Allah. And Allah is The Supreme-Exalted Great;

There is no compulsion in accepting Religion,] since [Truth has verily Become distinct from Falsehood] in The Qur’an and through The Messenger and Miracles [; whoever Rejects Satan and believes in Allah, Then indeed he has grasped the firmest Handle that will never break off. And Allah is the Knowing Hearer;

Allah is the Guardian of those who Believe; He takes them out from The darkness into the Light; and Those who reject Faith, their Guardians are the rebels who take Them out from the Light into The darkness and they will be The dwellers of the Hell, therein they Shall abide forever.”

[7] . Ibid

[8] . Adapted from Porseman CD, but with changing and rewriting a lot.

[9] . Mafatih-ul Jinan, the first chapter one of the first section, Taqeebat-e-Namaz.

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The exact date on birth or Martyrdom of Lady Fatima and Infallibles

Question 254: I am having a query that we people do not know the exact date of our imams birthday or martyr as we knew imam al Mahdi (.a.s) is present? Example, the exact date on birth or Martyrdom of Lady Fatima (sa)?

Answer 254: There have been many different reasons why we Shia don’t have an exact date of the martyrdom or birth of our Infallibles (pbuth) as follows:

People didn’t narrate the historical events during the times of our Infallibles (pbuh) as we do, now.  Due to lack of facilities, they didn’t keep such important issues on book or text to be transferred to the next generations. Narrating historical events were verbally at that times. Obviously, no one can claim that all of these narrators were immune to mistakes even about the date of birth of the Holy Prophet (pbuh) as we see different opinions in this regards. The people didn’t also record the date of birth of their children.

Given to the fact that knowing the exact date of martyrdom or birth of our Infallibles (pbuth) was more important according to Shia narrators, most of scholars of this filed have been mentioned a solution by which people can understand it easily. They have been determined a date for such events based on the authenticity attained by scientific researches.

There has been mentioned different opinions about how long has the Lady Fatimah (sa) been alive after the demise of the Holy Prophet (pbuh) in Hadithic or historical books. Some say it was forty days and others mentioned six months.[1]

According to Shia, the most authentic tradition in which mentioned the exact date of martyrdom of Lady Fatimah (sa) is a hadith narrated from Imam Sadiq (as) as He has said: Indeed, the date of martyrdom of Seddiqah Kubra (sa) is three months after the  demise of the holy Prophet (pbuh).[2]

According to Tabarsi (ra) Hadhrat Seddiqah Tahirah (sa) has passed away in Jumada al-Akhira in the eleventh year of the hegira. She had lived 95 days after the demise of the holy Prophet (pbuh).[3]

In his book Dalael al-Imamah Late Tabari narrated a hadith from Imam Sadiq as He has said: Lady Fatima Zahra (sa) has passed away on Tuesday in the month of Jumada al-Akhira, in the eleventh year of the hegira.[4]

Most of shia scholars including Sayyid bin Tawoos have accepted these above mentioned ahatith as authentic.[5]

There is another sahih hadith narrated by Late Kuleini from Imam Sadiq (as) as He has said: Indeed, Lady Fatima (sa) were alive seventy five days after her beloved Father (pbuh).[6]

Probably, the reason why some of scholars say it was ninety five days and others say seventy five days after the Prophet’s (pbuh) death is that the punctuation wasn’t prevalent at that time. Taking the following words into consideration can confirm the reason.

If we delete the spot of the letter “B” in the word “sab­’ôn” (seventy) and add two spots above the first letter of the word it would be pronounced “Tes­’ôn” (ninety).

Arabic version:

«خمسه و سبعون» با «خمسه تسعون»

Note: According to great Shia scholars, the most authentic date of martyrdom of Lady Fatima Zahra (sa) is ninety five days after the Prophet’s (pbuh) death.[7]

[1] . Majlesi, Muhammad Baqir, Bihar al-Anwar, Vol. 43, Pg. 189, H 19.

[2] . Abul Faraj Esfehani, Maqatel al-Talebin, researcher: Saqar, Sayyid Ahmad, Pgs. 59 and 60, Dar al-Marefat, Beirut, Bita.

[3] . Tabarsi, Fadl bin Hasan, Aalam al-Wara bi Aalam al-Huda, Vol. 1, Pg. 300, Aalul Bayt Institution, Qom, first edition, 1417 A.H.

[4] . Tabari, Muhammad bin Jurayr bin Rostam, Dalael al-Imama, Pg. 79, Be’that, Qom, first edition, 1413 A.H.

[5] . Ibn Tawoos, Ali bin Musa, al-Iqbal bi al-Aamal al-Hasana fima Ya’mal Marrat-an fi al-Sunna, researcher and editor: Qayoumi Esfahani, Jawad, Vol. 3, Pgs. 160-161, Daftar Tablighat Islami, Qom, first edition.

[6] . Al-Kafi, Vol. 1, Pg. 458, H 1.

[7] . Adopted from answer 8086.

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Men and Women: Covering body in prayers

Question 594: Salam. I wonder what obligatory parts men and women need to cover when performing Salat?

Brief answer 594: While offering prayers, a man should cover his private parts even if no one is looking at him, and preference is that he should also cover his body from the navel up to the knee.

A woman should cover her entire body while offering prayers, including her head and hair. As a recommended precaution, she should also cover the soles of her feet. It is not necessary for her to cover that part of her face which is washed while performing Wudhu, or the hands up to the wrists, or the upper feet up to the ankles. Nevertheless, in order to ensure that she has covered the obligatory parts of her body adequately, she should also cover a part of the sides of her face as well as lower part of her wrists and the ankles.[1]

Detailed answer 594: In case of ability, it is obligatory to cover the private parts in prayer and its appurtenances like the Rak’at offered by way of caution, and according to the stronger opinion, the compensatory prayer for the forgotten portions, and according to the more cautious opinion, the two prostrations due to inattention, as also in the supererogatory prayers excluding the prayer of the dead, though, according to the more cautious opinion, also including it, while caution must not be given up during the performance of the circumambulation.

If the private part of a person becomes visible due to wind or negligence, or it was visible from the beginning of the prayer without the knowledge of the person offering praying, the prayer shall be valid. However, the person should cover it immediately, if he comes to realize about it during the prayer. It is more cautious to finish it, and start it anew.

The same rule applies in case he forgets in both cases.

The private parts of a man which are required to be covered and are forbidden to look at during prayer are the anus, the penis and both the testicles. It is more cautious to cover the indistinct figure of the private parts visible from behind the clothes without distinction of the color.

As regards the parts of a woman which are required to be covered during prayer, they include her entire body including even her head and hair excluding the part of her face which is required to be washed for ablution and both her hands upto the forearms and both feet upto the ankles. It is obligatory to cover a little of the parts mentioned as excluded from being covered.

It is obligatory on a woman to cover her neck and the lower part of her chin including even that much of it as can be seen after wrapping the scarf (khimãr).

A slave girl and small girl are treated at par with a free and adult woman, except that it is not obligatory on them to cover their head, hair or neck.

It is not obligatory to cover the private parts from below. Of course, if one is standing at the corner of the roof or net where a person may possibly pass and have a look at the private parts in case he looks up, then, according to the more cautious, rather stronger opinion, one should cover the private parts from below too, even if presently there is no person looking there.

In case, however, there is a net under which no person is expected to look from under as a.net on a well, then, according to the stronger opinion, it is not obligatory (cover the private parts from below), except when there is a person looking in the net.

The hiding from sight may be obtained through any means which may hide a thing from sight, including even a hand, coating with mud or dipping in water. Even both the hips are sufficient to cover the anus.

The hiding of the (private parts) in prayer is not sufficient by means of the things mentioned above, even in case of an emergency.

As regards covering (the private parts) by means of leaves, grass, cotton, and unwoven wool, according to the stronger opinion, it is permissible generally, though caution must not be given up in case of the first two.

According to the stronger opinion, if a person finds nothing to (cover his private parts), even grass or leaves, it is permissible for him to offer prayer, though it is more cautious for a person who finds something to coat with to add to his own condition the condition of one who could find something (to cover his private parts). [2]

When a person offers the forgotten Sajdah or tashahhud, he should cover himself in the same manner as in prayers, and the recommended precaution is that he should also cover himself at the time of offering Sajda-e-Sahv.

If while offering prayers, a person does not cover his private parts intentionally, or on account of not having cared to know the rule, his prayers is void.

If a person realizes while offering prayers, that his private parts are visible, he must immediately cover them, and it is not necessary for him to repeat the prayers. As a measure of precaution, he should not continue performing any part of the prayers, as long as the private parts are visible. If he learns after the completion of prayers that his private parts were visible, his prayers would be deemed valid.

If the dress of a person covers his private parts while he stands, but it may not cover them in another posture like in Ruku or Sajdah, his namaz will be valid if he manages to conceal them by some other means. However, the recommended precaution is that he should not pray in such dress.[3]

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

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] . The official website of the office of Sayyid Sistani (ha), Rules of Namaz » Covering the body in prayers, Q: 796-797.

[2] . Tahrir al-Wasilah of Imam Khomeini (ra), Vol. 1, Third Preliminary of Prayer: Permissible Garment of the Person Offering Prayer; Tawzih al-Masael of Maraja’ (annotated by Imam Khomeini), Vol. 1, Pgs. 441-445.

[3] . The official website of the office of Sayyid Sistani (ha), Rules of Namaz » Covering the body in prayers, Q: 798-801.

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How to Express Condolences in the Month of Muharram

Question 050: What are we supposed to say to each other during Muharram, it’s a time of mourning?

Answer 050: Imam Muhammad Baqir (as) was asked if we want to condole others in the month of Muharram, especially on the Day of Ashura, how and what do we say? The Imam replied, “Say: May Allah (SWT) increase our rewards of our mourning for Imam Hussain (as) and let us be one of the companions of Imam Mahdi (ajtf) to take our revenge against the killers of Imam Hussain (a.s)”.

(A’adhamallahu ujurana wa ujurakum bi musaabina bil Hussain alayhis salaam)

The Arabic Version is:
“عَظَّمَ اللَّهُ أُجُورَنَا بِمُصَابِنَا بِالْحُسَيْنِ ع وَ جَعَلَنَا وَ إِيَّاكُمْ مِنَ الطَّالِبِينَ بِثَأْرِهِ مَعَ وَلِيِّهِ الْإِمَامِ الْمَهْدِيِّ مِنْ آلِ مُحَمَّدٍ ص”

It is noteworthy that sacred months which are known as Ḥarām months are Dhu al-Qidah, Dhu al-Hijjah, Muharram-ul-haram and Rajab-al-Murajjab. The reason we say Muharram-ul-haram is because fighting in this month is forbidden.[1]

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

Index: Qama Zani / How the Infallible Imams (pbuth) mourned for Imam Hussain (as), answer 507.

Index: Mourning for Imam Hussain (as) while you are grieving, answer 047.

Index: Lamentation: Normal mourning for Imam Hussain (as), answer 049.

[1] . Kamil Al-Ziyarat, al-Nass, Pg. 175; al-Misbah al-Kaf’ami (Jannatul Aman al-Waqiyah), Pg. 482; Wasael al-Shia, Vol. 14, Pg. 509, H 19709; Biharul Anwar, Vol. 98, chapter 24 (how to visit the Holy Shrine of Imam Hussain on the Day of Ashura.); Mustadrak al-Wasael wa Mustanbit al-Masael, Vol. 10, Pg. 316, Chapter 49 (recommendation of crying over martyrdom of Imam Hussain (as)).

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Cheese and Walnuts / Eating cheese in the morning is Makruh

Question 593: Are there any hadith about not eating cheese or stating its negativities? Also, are there any hadiths or sayings from the 14 Infallibles about not eating bread and cheese in the morning? What about Cheese and Walnuts at night?

Answer 593: Regarding cheese, a person asked Imam Sadiq (as). He said: it is an ailment without remedy. The Person went to the Imam at the time of dinner and saw there is cheese at his table! The man asked: O Imam Sadiq (as), May I be the ransom! I asked about the cheese at the time of Chasht (forenoon) and you replied it is an untreated pain, now I see it at the table! The Imam said: it harms us if it is used for Chasht whereas it is useful at night.[1] Read More

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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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Take Husbands surname on Marriage

Question 545: What is the Islamic ruling on the wife changing her last name after marriage? Is it recommended or wajib to take Husbands surname on Marriage?

Answer 545: As for a family name is typically a part of a person’s personal name it follows the law or custom obtained in each country. It is passed or given to children from father’s family name or from both of their parents’ family names. The laws vary around the world.

Traditionally in some countries for the past few hundred years, it was the custom or law that a woman would on marriage use the surname of her husband and that children of a man would have the father’s surname. But, Islam has neither suggested us to change our last name after marriage nor mentioned any records in which a woman has ever taken her husband’s surname on marriage.

However, we can see in some countries that when a man from a lower-status family married an only daughter from a higher-status family, he would often adopt the wife’s family name.

In a few countries like the US, upon marriage, men can easily change their surname to that of their wife’s or a combination of their two names with the federal government, through the Social Security Administration, but may face difficulty on the state level in some states. In some places, civil rights lawsuits or constitutional amendments changed the law so that men could also easily change their married names (e.g., in British Columbia and California). Though other countries laws permits neither spouse to change surnames.

When we refer to the names of the Infallibles’ (pbuth) wives we see that they never changed their own families after marriage. They always get called by their own first or family names. E.g. Khadijah bint Khuwaylid, Fatima bint Muhammad, Ja’da bint al-Ash’at and etc.

In regards to calling a step-son, in the Holy Quran Allah (SWT) says: “Call them by the name of his Father; That is more just with Allah.”[1]

As a result, having an independent name can be considered as one of the symbols of Self Independence and autonomy which always follow the laws and custom obtained in each country. This is a personal issue that everyone is, according to the law and custom obtained in his/her country, allowed to do it. It is not something related to Fiqhi or other Islamic issue that Islam should have a rule about. Therefore, this is not recommended nor wajib. It is only considered as Mubah (i.e. is it ja’iz).

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

Index: Ahkam al-Khamsa / Wajib, Haram, Mustahab, Makru and Mubah, answer 341.

[1] . Surah Ahzab, verse 5.

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Islam and Democracy / Khilafat is Appointed by Allah’s order

Question 592: Islam and Democracy: 1. Is democracy in consonance or against Islam? And if it is, can Shariah be adjusted in democracy?

2. Is Khialafat (which is demand of a lot of muslims esp in Pakistan we here conventions regarding that) Is it possible in the present world? Seeing that Jamal ud din Afghani and Iqbal talked about one political center for Islam. Is it viable?

Answer 592: First of all, Caliphate or successorship is divinely appointed by Allah’s (SWT) order and the Infallibles (pbuth). So, if you meant having such Caliphate that was appointed at the advent of Islam and the times of the Fourteen Infallibles (pbuth) it would be impossible to have it in the present world. Because, the Twelve Infallibles (pbuth) have already appointed as Caliphate and the last Imam (as) is in occultation now. But, if you meant having an Islamic government in occultation era it would be possible to be functioned with the selection and advocating of the people.

In regards to democracy, we can say that people can determine their own destiny and enjoy their individual and social rights under the Islamic system, according to Islam.

Islam does not accept some features of western democracy where the majority vote contradicts human dignity; however, there are more complete and beautiful facets of democracy present in the Islamic version. In reality, there are no contradictions between religion and democracy and Islam has the most developed form of democracy that exists.

Islam and Democracy: Democracy is a method of organizing society and respecting the majority vote while maintaining individual and civil rights.

Although the majority is not necessarily always right[1], the majority can be determining[2] and can accomplish its goals by accepting or not accepting them. From Islam’s point of view a system cannot exist unless the people and the majority accept it.

Islam believes that people have the right to determine their future and enjoy their individual and social rights in an Islamic system.[3]

Of course Islam does not accept democracy in the way the western world does. In Islam if the vote of the majority contradicts basic human dignity[4], it is considered illegitimate. However Islam accepts democracy in a much more complete and beautiful sense of the word. In Islam, religion and democracy are neither fully contradictory nor fully in agreement. The system which Islam accepts as legitimate is a type of religious democracy.[5]

The system of the Islamic Republic of Iran is a clear example of such a system which coordinates between religion and democracy. Imam Khomeini, as a qualified religious authority and jurisprudent, founded the Islamic Republic of Iran and proved that not only aren’t Islam and democracy not contradictory, but that they are in fact able to work in tandem. Based on the peoples’ vote, Islam has the most democratic way of organizing the society.

We have some verses in the Holy Quran which show that the Prophet (s) consulted with people, allowed them to take part in political and social matters, used their suggestions[6], and gave them freedom of thought and speech. [7]

Furthermore in traditions, the history and the life of Infallible Imams (a) all clearly shows this[8].[9]

Caliphate: According to Shia: Caliphate or successorship to the Holy Prophet (s) is divinely appointed and that at God’s order the Prophet, many a time, introduced Ali (a.s.) as his successor.

The successors of the Prophet (s) are twelve immaculate Imams or “twelve caliphs” as reported in Shiite and Sunni sources. The first of them is Ali bin Abi Talib and the last of them is Hazrat Hujjat bin Al-Hasan Al-Askari (Imam Mahdi) – may Allah hasten his reappearance.

Following the demise of the Holy Prophet (s), a situation came into being as a result of which the Commander of Faithful, Ali (a.s.) who had been appointed by the Prophet (s) as his successor was deprived of his right to the caliphate. Thus, he was made to keep aloof in his house. Indeed, for the good of Islam and Muslims, Ali (a.s.), despite being dissatisfied with the performance of the caliphate, never refrained from giving his advice to the caliphs.[10]

The relationship between government and people in Islam: According to Islam and Quranic verses, people are one of the central factors of a government.  The Holy Quran says: “لقد ارسلنا رسلنا بالبینات و انزلنا معهم الکتاب و المیزان لیقوم الناس بالقسط…” meaning that: “Certainly We sent Our apostles with manifest proofs, and We sent down with them the Book and the Balance, so that mankind may maintain justice;”[11]  According to this verse, Islam, that has guidelines and instructions for the maintaining of justice in society, values such a thing when it is carried out by normal people, not officials and authorities.

We can summarize the relationship between people and the government within the following fields:

1- Choosing the Islamic government by the people:

In the Islamic government, people have chosen an Islamic political structure out of their knowledge, love and free will and long the execution of divine law, and obviously, an Islamic government will not be able to function without the selection and advocating of the people.  It is on this basis that even though Imam Ali was granted Wilayah (Authority) by Allah and was divinely selected to lead the people, he did not carry out this responsibility until they came to him and swore allegiance, because the grounds were not yet ready for him to practice his authority and Wilayah.

But when the grounds existed he did not neglect his responsibility, as the Imam himself says : “لولا حضور الحاضر و قیام الحجة بوجود الناصر و ما اخذ الله علی العلماء ان لایقاروا علی کظة ظالم و لا سغب مظلوم لألقیت حبلها علی غاربها و لسقیت اخرها بکأس اوّلها و لألفیتم دنیاکم هذه ازهد عندی من عفطة عنز…”[12] which means: “If people had not come to me, and supporters had not exhausted the argument, and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed, I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one.  Then you would have seen that in my view this world of yours is no better than the sneezing of a goat!”[13]

These statements of the Imam show that even though establishing a government for the execution of justice and getting back the rights of the oppressed from oppressors is a duty that Allah has assigned to the imam, but because carrying out this duty is not possible without the support, allegiance and advocating of the people, until people do not take the required steps in regard to establishing a government, the infallible imam is not responsible to force people to obey him, instead he must guide people and advise them so that they do what is necessary out of free will.[14]

[1]. In another word legitimacy is not determined by the majority vote whereby acceptance is.

[2]. As an explanation we draw your attention to the following example: imagine several jurisprudents are qualified to take over the Islamic government but by the majority vote and public opinion only one jurisprudent is selected for this mission.

[3] Refer to:

A – Hadavi Tehrani, Mehdi, Leadership and Religion, P.117 – 138.

B – Subject: The relationship of people and government in Islam, question: 269

[4]. Refer to subject: Human being and dignity, question 48

[5]. I.e. democracy in a society in which there is a Muslim majority is discussed within the religious and legal principles. They have accepted Islam freely and voluntarily and they have agreed that Islam’s laws and legislative system and moral and religious values should be enforced in society.

[6]. Ale-Imran:159, “So under God’s blessings you have become merciful and kind to them. If you were harsh on them they would keep a distance from you. So forgive them and consult with them in your affairs…”

[7]. Ghashieh:21 and22; Zumar:17 and 18.

[8] Nahj Al Balagheh, p. 207

[9] . Adopted from answer 292 (Index: Islam and Democracy).

[10] . Adopted from answer 1289 (Index: Shia and Successorship to the Prophet (s)).

[11] Hadid: 25

[12] Nahjul-Balagha, sermon 3, Translation, Muhammad Dashti.

[13]. Ibid.

[14] . Adopted from answer 269 (Index: The relationship between government and people in Islam).

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Principles of peace and Jihad / Suicidal Attacks

Question 591: What are actual principals of Jihad and seeing that Muslim world is under attack by the West, in such conditions can we allow or justify suicidal attacks?

Answer 591: Of course, all people are born with freedom of choice; some choose to be oppressors and tyrants, causing corruption, therefore it is necessary for a complete religion to have a solution and specific instructions and guidelines for confronting these obstacles that are preventing the guidance of humanity.

Sometimes, oppression and aggression reaches the point that the only thing left to do is self-defense and the usage of force, and that is why Islam has legislated jihad.

In other words, the Quran teaches us to be tough and aggressive with those who don’t follow logic and purposely prevent the prophet’s words from spreading and don’t allow others to be guided because of their enmity towards the truth.  The Quran says: “Oh Prophet! Fight hard against the Unbelievers and the Hypocrites, and be harsh with them…”[1].  “The Muslim nation and Muslims must cause fear and intimidation in the hearts of their enemies, so that they don’t even think about invasion, treachery, and harming the Muslims.”[2]

Of course, Islam’s instructions on military alertness and the protection of the country’s borders[3]  (which is another form of Islam’s emphasis on keeping peace and friendship and settlement) and its call on jihad for the sake of Allah (which in reality is one of the most important forms of Islamic worship and is the manifestation of true love to God and human fellowship, and is the opposition of corruption and impurity) completely differ from bloodshed, tyranny, panic, war and violence.

Concerning the importance of jihad, Allah (s.w.t.) says: “And do Jihad in (the way of) Allah, (such) a Jihad as is due to him…”[4]

Since jihad hasn’t been legislated for conquest and the expansion of one’s power, one can easily conclude that jihad is a way of freedom and self-defense and not a way of violence.  Therefore, if the objectives of jihad are reachable in a peaceful manner, using force and military methods are forbidden.  This is also the reason behind why it is wajib to invite the disbelievers to Islam before going to battle with them if a battle ever wants to begin (this shows that what is important for Islam is for the truth to be heard, not fighting and violence, or else, such a thing wouldn’t be wajib).

Therefore, Allah has made jihad wajib for the defeating of tyrants, the freedom of the oppressed and helpless, and in order to get the grounds ready for those who have been kept in ignorance and unawareness regarding divine teachings and how to prosper in this world and the next, to be able to learn about these things and become familiar with them.[5]

Allamah Tabataba’i says in rejection of Islam being pro-war and after violence, and pertaining to the reality and the reasoning behind jihad: “The whole purpose of jihad is the establishment of Islam and for the word of Allah to rise, therefore jihad is a type of worship that needs to be done with the intention of seeking nearness to Allah (because one of the conditions of something being worship is for it to be done with the intention of seeking nearness to Allah).  Jihad hasn’t become wajib in order to take over others’ property and households, it has become wajib for the defending of human rights.  Originally, defense has limits, while transgression is breaking the limits.  Because of this, the end of the verse says: “لا تعتدوا ان الله لا یحب المعتدین[6]; Do not exceed the limits, for verily Allah does not like the transgressors.”[7]

Therefore, not only isn’t true Islam a religion of transgression, dispute, war and violence, but its instructions and rulings (in which one of them is jihad) have all been legislated for the purpose of helping mankind and for spreading peace and security as a result of godly ruling and the rejection of the ruling of taghut (Evil) and fighting against oppression and injustice.  In short, jihad is a fair and holy war for reaching high godly goals.[8]

Thus, maintaining peace with enemies and those thinking of kufr, depends on them keeping the respect of the believers and also depends on the believers not losing their strength and might due to keeping peace with them.  When sending Malek-al-Ashtar to Egypt to be in charge and run it, Imam Ali (a.s.) says: “If your enemy invites you to a Peace Treaty that will be agreeable to Allah, then never refuse to accept such an offer because peace will bring rest and comfort to your armies, will relieve you of anxieties and worries, and will bring prosperity and affluence to your people. But even after such treaties be very careful of the enemies and do not place too much confidence in their promises because they often resort to peace treaties to deceive and delude you and take advantage of your negligence, carelessness and trust [9].” [10]

On the other hand, the Quran says among believers, peace is the only way, and Islam calls upon brotherhood and reconciliation by asking the believers to have forgiveness, kindness and affection.[11]

Suicide Operations: Such operations that are referred to as ‘suicide operations’ or \ operations have no place in the Shia culture and aren’t permissible per se. Nevertheless, if the precious religion of Islam is ever threatened by a great threat, and there is no other choice to relieve it of these threats, such that the protection of Islam solely lies in such operations, it will become a kifa’i wajib act (meaning that it is wajib upon all Muslims, unless the needed number of people take care of the task) with the permission of the Hakem Shar’, given that innocent lives aren’t lost in the process.

Fatawa of our maraja’ are as follows:

Ayatollah Khamenei: It is impermissible.

Ayatollah Sistani: Ayatollah Sistani hasn’t issued such a ruling till now and such a thing can’t be found in the Shia culture.

Ayatollah Safi Golpaygani: If the only way to protect Islam is through such operations, it is a kifa’i wajib. Nevertheless, the term shahid covers more than just those shahids who don’t need to be given ghusl and shrouded [such shahids who have lost their life via suicide operations still need ghusl and the shroud, but still are shahids].

Ayatollah Makarem Shirazi: Suicide operations are impermissible, except for when a danger threatens Islam and there is no way to protect it except through suicide operation; in such a case it is permissible but with the permission of the Hakem Shar’.[12]

[1]  Tahrim: 9.

[2] Mohammad Taqi Mesbah Yazdi, Porseshha va Pasokhha Darbareye Nezame Siyasiye Islam (Questions and Answers on the Political Structure of Islam), pg. 233.

[3] واعدوا لهم ما استطعتم من قوة …  Anfal: 60

[4]  Hajj: 78.

[5]Ma’refat” Magazine, no. 102, article “Goals and Wind in Islam”, Hamza Ali and Hadifesh.

[6] Baqarah: 190.

[7] Allamah Mohammad Hussein Tabataba’i, Al-Mizan, Al-A’lami Press, Beirut, v.10, pg. 63.

[8] For further information, see: Morteza Motahhari, Jihad va Mavarede Mashroo’iyyate an dar Quran.

[9] Nahjul-Balagha, letter 53.

[10] Hossein Eskandari, Ayehaye Zendegi (The Signs of Life), v.1, pg.300.

[11] Hujurat: 9-10.

[12] . Adopted from answer 2907 and 772 IQ.