Permissibility of using Henna even if it was mixed by a Hindu

April 8, 2017 by Admin Posted in All Q&A, Islamic Laws, Taharat Tagged Ahlul Kitab, Buddhist, Henna, Hindu, Idolater, Kafir, Najas, Nijasat, Polytheist, Taharat 1 Comment

Question 563: Salam. Can henna be applied if it was mixed by a Hindu?

Answer 563: Generally, if a thing like henna comes into contact with moisture from or on body of a Kafir (like Hindus and Buddhists who are polytheists^[1] and considered to be idolaters in a way) it would make the thing najas as well. Meaning that we are supposed to wash it according to what mentioned in Tawzih al-Masael.

Although, there would be no problem to use such henna even if it was mixed by a Hindu, because, it is not something related to drinking and eating that we are forbidden to use, but if we want to offer our prayers we have to wash it first (i.e. the henna itself not its ink and color as it doesn’t prevent water from reaching the skin) then offer our prayers as taharat is one of the conditions must be fulfilled for offering prayers.[2]

Note: the important issue we are recommended to take it into consideration is that we are not allowed to eat the food prepared by a non-Muslim who is not from Ahle Kitãb [for example, a Hindu or a Buddhist], provided that we certainly know that the non-Muslim touched the food with wetness; and provided that the food consists of what is forbidden to us like intoxicating drinks. As for meat, fat and their extracts, the food cooked by non-Muslims should not contain any of these. If the food contains meat and animal fat, we should be sure that they are halal.[3]

[1] – Serat al-Nejat by Ayatollah al-Shaikh al-Tabrizi, vol.6, pg. 373.

[2] . Tawzih al-Masael of maraja (annotated by Imam Khomeini), Vol. 1, Pg. 95-873.

[3] . Adopted from answer 537 (Index: Eating food has been cooked by a Hindu or Buddhist).

Impermissibility of making Wudu after Ghusl

April 8, 2017 by Admin Posted in All Q&A, Ghusl, Islamic Laws Tagged Ghusl, Istihädah, Jinabat, Mustahab, Prayer, Wajib, Wudhu

Question 035: Is it obligatory to make wudu after ghusl in order to offer prayers?

Answer 035: Grand Ayatollahs Imam Khomeini, Bahjat, Khamenei and Saafi: One who has performed jinabat ghusl mustn’t perform wudu in order to offer his prayers, but one must perform wudu after he has performed another obligatory or mustahab ghusl.
Ayatollah Fazel: One who has performed jinabat ghusl mustn’t perform wudu if he wants to offer his prayers. If one has performed other obligatory ghusl, except medium Istihadah ghusl, then one would be able to offer his\her prayers without wudu, although it is better to perform wudu as well.

Grand Ayatollahs Khoei, Tabrizi, Sistani, Noori, Zanjani and Vahid: One who has performed jinabat ghusl mustn’t perform wudu in order to offer prayers. If one has performed other mustahab and obligatory ghusl except medium Istihadah ghusl, one would be able to offer his\her prayers without wudu, although one is supposed to perform wudu as well, according to a recommended (mustahab) precaution.

Ayatollah Makarem: One is allowed to offer his prayer by any obligatory and mustahab ghusl such as jinabat or other one, but, according to a recommended precaution, one should perform wudu if he has performed other ghusl but jinabat.

In Conclusion: One has to perform wudu if he\she wants to offer his\her prayers, however he has performed a mustahab ghusl, according to the fatwa of grand Ayatollahs Imam Khomeini, Bahjat, Khamenei, Safi Golpayegani and Fazel Lankarani.

However, according to the fatwa of grand Ayatollahs Khoei, Tabrizi, Sistani, Makarem, Noori, Zanjani and Vahid, one is allowed to offer his prayer by mustahab ghusl, however, according to a recommended precaution, one is supposed to perform wudu if he has performed mustahab ghusl.

Sayyid Sistani (ha) says: A person who does Ghusl of Janabat should not do Wudhu for the prayers. In fact one can offer prayers without performing Wudhu after all Wajib Ghusls (except the bath for medium istihaza) as well as after Mustahab Ghusls. In the case of Mustahab Ghusls, however, it is better to do Wudhu as a recommended precaution.[1]

[1] . Tawzih al-Masael of maraja’, issues 391 & 646; Tawzih al-Masael, Ayatollah Wahid, rule 397; Ayatollah Noori, rules 392 & 647.

The difference between Sayyid and Mirza

April 6, 2017 by Admin Posted in All Q&A, Islamic Laws Tagged Fatima Zahra, Hashim, Khums, Mirza, Sadaqa, Sayyid

Question 562: Assalamu alaikum dear brothers and sisters. I was curious about the difference between Sayyid and Mirza, coz I read that both titles indicate the holy lineage.

Thank you

Answer 562: 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].[5]

[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] . Adopted from answer 352.

Obligatory of Khums on savings exceeds ones expenditure

March 28, 2017 by Admin Posted in All Q&A, Islamic Laws, Khums Tagged Agricultural work, Earning, Expenditure, Industry, Khums, Lona, Money, Research, Savings, Teaching, Trade

Question 559: Assalamulaikum. I have a question regarding Khums on savings exceeds ones expenditure, please. A person has taken a bank loan, and spent the money. The loan is being paid back by monthly installments. The person is able to pay the monthly installments and has enough extra from the monthly salary to put into a savings account. Is khums payable on the savings, given that the loan repayments is still ongoing. Thank you

Answer 559: One of the thing which the khums is obligatory on is profit or gain from earning. This means, if you earn by means of trade, industry, agricultural work, teaching, research or any other ways of earning, and if it exceeds the annual expenses for maintaining yourself and your family, you should pay Khums (i.e. 1/5) from the surplus, in accordance with the rules mentioned in Tawzih al-Masael of maraja’.

Therefore, you are supposed to pay Khums after a year has passed since you gained, on the savings which exceeds your expenditure as well as paying the monthly installments of the loan for that year.[1]

Note: In case the saving is used to purchase the essential things and meet the expenses, Khums would not be payable on it, if it is spent (two or three months) shortly after the khums year to meet those needs.[2]

[1] . The official website of the office of Syyid Sistani, rules concerning Khums.

[2] . Tawzih al-Masael of maraja’ (annotated by Imam Khomeini), Vol. 2, Pg. 79, Q 909.

Imam Hasan and Hussain teach an old man how to make Wudu

March 23, 2017 by Admin Posted in All Q&A, Ethics and Mysticism Tagged al ʿamr bi-l maʿrūf wa-n nahy ʿan al munkar, Hussain, Imam Hasan, Old man, Wudu

Question 024: Did Imam Hasan and Hussain teach an old man how to make wudu? Did they artificially dispute with each other in order to teach the old man how to make wudu?

Answer 024: It has been narrated in some resources that Imam Hasan and Imam Hussain (pbuth), as children, taught an old man, in a good manner, how to make wudu properly, as follows:

One day an old man came to Medina. At the time of prayers he began to make wudu, but he was making his wudu incorrectly. Imam Hasan and Imam Hussain (pbuth) immediately realized that the old man was not doing his wudu correctly. They wanted to correct him, but hesitated to tell him directly. Perhaps the old man would feel humiliated by two young boys correcting him, or he might even lose interest in the act of worship.

Imam Hasan and Imam Hussain (pbuth) came up with a plan. They went to the old man and said, “My brother and I disagree over who amongst us performs wudu the best. Would you mind watching us make wudu and be the judge to see which one of us indeed performs wudu correctly? Could you please correct us wherever we are wrong?” The man watched carefully trying to judge who is better.

The boys performed their wudu under his supervision, one after the other. When they had finished, he realized the wudu done by the boys was methodical and correct. It was his own wudu which was incorrect. Turning to Imam Hasan and Imam Hussain (pbuth), he gently said: “The wudu done by you is correct. I am grateful that you chose to guide me in such a beautiful manner.”

Imam Hasan and Imam Hussain (pbuth) neither criticized the old man, nor reproached him for his ignorance of the ruling of Islam. They did not refer to his way of performing wudu as wrong, nor did they call his action void. Rather, they performed wudu themselves and taught the old man its correct way indirectly. The result of this polite and wise criticism was that the old man confessed to his mistake explicitly, learned how to perform wudu correctly, and thanked them with kindness and pleasure.[1]

[1] . Ibn Shahrashub, Mazandarani, Manaqeb Al –e- Abi-Taleb (a.s), Vol. 3, Pg. 400, Qom, Allamah publication, first edition, 1379 AH; Majlesi, Muhammad Baqer, Biharul Anwar, Vol. 43, Pg. 319, Beirut, Dar –e- Ehya al-Torath al-Arabi, second edition, 1403 AH.

Satans are chained during the Holy Month of Ramadan

March 21, 2017 by Admin Posted in All Q&A, Ethics and Mysticism Tagged Chained, Fasting, Iftar, Ramadan, Satans, Sin

Question 061: Is the saying authentic that, ” Satans are chained during the Holy Month of Ramadan ”?

Answer 061: In some authentic traditional sources like Al-Kafi and Tahzib, there has been mentioned a tradition regarding the blessings of the Holy Month of Ramadan from the Holy Prophet (PBUH) as follows, “When the Holy month of Ramadan enters, the outcast Satans are chained.” This tradition has been narrated by Imam Baqir (AS) by his grandfather. The Arabic version of the hadith is as follows:[1]
«أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْن شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (ع) قَالَ كَانَ رَسُولُ اللَّهِ ص يُقْبِلُ بِوَجْهِهِ إِلَى النَّاسِ فَيَقُولُ يَا مَعْشَرَ النَّاسِ إِذَا طَلَعَ هِلَالُ شَهْرِ رَمَضَانَ غُلَّتْ مَرَدَةُ الشَّيَاطِينِ وَ فُتِحَتْ أَبْوَابُ السَّمَاءِ وَ أَبْوَابُ الْجِنَانِ وَ أَبْوَابُ الرَّحْمَةِ وَ غُلِّقَتْ أَبْوَابُ النَّارِ وَ اسْتُجِيبَ الدُّعَاءُ وَ كَانَ لِلَّهِ فِيهِ عِنْدَ كُلِّ فِطْرٍ عُتَقَاءُ يُعْتِقُهُمُ اللَّهُ مِنَ النَّارِ وَ يُنَادِي مُنَادٍ كُلَّ لَيْلَةٍ هَلْ مِنْ سَائِلٍ هَلْ مِنْ مُسْتَغْفِرٍ اللَّهُمَّ أَعْطِ كُلَّ مُنْفِقٍ خَلَفاً وَ أَعْطِ كُلَّ مُمْسِكٍ تَلَفاً…» Read More

Rules on taking an interest-based loan before reverting to Islam

March 21, 2017 by Admin Posted in All Q&A, Loan, Transactions Tagged Bank, Interest, Islamic lending company, Loan, Mortgage, Non-Muslim Countries

Question 293: What is the ruling on loans made with interest (interest-based loan) before reverting to Islam? To clarify better my mortgage on my house is a loan that I pay interest on, should I seek an Islamic lending company and transfer my mortgage?

Answer 293: If it is an interest-based loan, it is haram to take it irrespective of whether one takes it from a Muslim or a non-Muslim; from an Islamic state or a non-Islamic state except for when one is in a difficult situation which makes committing a haram act permissible.

Taking a haram loan does not become halal with the permission of a qualified Mujtahid. In order for the recipient of the loan not to commit a haram act, it is necessary that he should take the loan with the intention that it is a transaction without return, even if he knows that he will end up paying the capital as well as the interest. The permissibility of taking an interest-free loan is not restricted to being needy or to an emergency situation.”

To explain further, he who receives the loan should not take it with the intention of paying interest. In his mind, he should have the intention that he is not going to give interest.

Note: Although, taking such interest-based loan is haram, but after that using the money is allowable. I.e. the one, however has already committed the sin, but would be allowed to use the money later.

Since, you were non-Muslim on that time, there would be no sin upon you in what have you already been committed such sins like taking the loan as Islam would forgive the past sins.

As a result, you would be able to use the money and no need to transfer your mortgage.[1]

[1] . Ajwebat al-Isteftaat (Farsi Answers to Religious Queries), vol.2, question 826.

Jannatul Firdaus (Garden of Paradise) is the paradise which God has made of gold and silver

March 20, 2017 by Admin Posted in All Q&A, Heaven Tagged Dar al-Jalal, Dar al-Salam, Jannatul Adan, Jannatul Firdaus, Jannatul Khuld, Jannatul Mava, Momenoon

Question 338: Assalam walaikum saheb,

1) I know that Jannatul Firdaus is the greatest and highest level of Jannat.What qualities are most essential to enter firdaus? I heard the topmost level is only for Rahmat-ul-Aalameen and martyrs and Ahlul-Bayt.
2) There are so many acts of goodness to do.Some people may pray day and night for 40 years,but somewhere someone must have gained the same favour in just giving a small,yet timely charity frown emoticon. What are the MOST,MOST,MOST rewarding deeds for a believer?

Answer 338: In the holy Quran Allah, the Almighty says: “As for those who have faith and do righteous deeds they shall have the gardens of Firdaws for abode”.[1]

Although, according to the apparent of the above mentioned verse of the holy Quran everyone who have faith and do righteous deed will go to the Jannatul Firdaus, but considering the meaning of the word ‘Firdaus’ we can figure it out that this holy place is for particular believers have been mentioned in other surah of the holy Quran as follows:[2]

In the holy Quran surah Momenoon, Allah (SWT) introduces some conditions for the believers who inherit Jannatul Firdaus as follows:

Certainly, the faithful have attained salvation, those who are humble in their prayers, who avoid vain talk, who carry out their [duty of] zakat, who guard their private parts, except from their spouses or their slave women, for then they are not blameworthy; but whoever seeks [anything] beyond that it is they who are transgressors, and those who keep their trusts and covenants, and who are watchful of their prayers, It is they who will be the inheritors, who shall inherit paradise (Firdaus), and will remain in it [forever].[3]

Traditions:

The Holy Prophet (pbuh) said: Request Firdaus that is in the center of the heaven and best and highest level of it that Allah’s Arsh (Throne of Allah) is above it ….[4]

Imam Ali (as) said: The highest level of the heaven is Firdaus where it is for the holy Prophet (pbuh) and his Progeny.[5]

There are seven paradises have been discussed in Holy Quran and tradtions as follows: Dar al-Salam (Abode of Peace), Dar al-Jalal (Abode of Glory), Jannatul Mava (Garden of Refuge), Jannatul Khuld (Garden of Eternity), Garden of Eden, Garden of Paradise and Garden of Bliss (or Delight).

Jannatul Firdaus:

Jannatul Firdaus (Garden of Paradise) is the paradise which God has made of gold and silver mixed with the fragrance of musk and amber. According to a narration, God has made paradise of musk and amber and therein He has planted the best fruit (trees) and basils. [6] Jannatul Firdaus (Garden of Paradise) is the highest level of paradise. [7] This is the paradise which Fatima Zahra, peace be upon her, while describing it amid weeping on the separation of her father said: “O father, you answered the call of your Lord when He called you. O father, Jannatul Firdaus is your abode.” Therefore, Firdaus is the name of the paradise where the Prophet (s) is dwelling. [8]

The ceiling of this Paradise (Firdaus) is the Throne of the Lord and therein two green and white palaces are made of pearl. The white palace consists of seventy thousand units (rooms) inhabited by Prophet (s) and his household. The green palace also consists of seventy thousand units whose residents are Ibrahim and his household (a.s). [9]

It has been narrated that the walls of Jannatul Firdaus are made of light, and the light of its rooms and units is from the light of the Lord. [10]

[1] . Surah Kahf, verse 107.

[2] . Tafsir Nemooneh, Vol. 12, Pg. 614.

[3] . Surah Momenoon, verse 1-11.

[4] . Payam e Quran (the message of the holy Quran), Ayatollah Makarem Shirazi, Vol. 6, Pg. 351, quoted from Rooh al-Ma’ani, Vol. 16, Pg. 47.

[5] . Bihar al-Anwar, Allamah Majlesi, Vol. 24, Pg. 269, al-Wafa Institution.

[6] – Ardabili, Zubdatul Bayan, pg. 55.

[7] – Kashif al-Ghita, pg. 19.

[8] – Shukani, Neil al-Awtar, vol.4, pg. 161.

[9] – Masail Ali bin Ja’far, pg. 345.

[10] – Man La Yahzuruhu al-Faqhi, vol.1, pg. 296.

Rules of prayers and fasting performed without ghusl

March 19, 2017 by Admin Posted in All Q&A, Fasting, Ghusl, Rules of Prayer, Taharat Tagged Fast, Ghusl, hayd, Ihtilam, Impurity, Janabat, Jinabat, Masturbation, Prayer, Qada

Question 034: I used to masturbate, for the past few years, without knowing it was haram and that it voids the prayers and the fasts. I didn’t take the ghusl (ritual bath) and was fasting and praying in this impure state. Today I understand my mistake, but I don’t remember how many times I did it, nor how many fast/prayers it concerns. I’m 14 years old, and I don’t know which rules apply to me in order to pay the Qadha, as I didn’t know it was haram. I think I’ve missed at least three months of fasts. What’s the rule for someone who ignored that masturbation was illicit? I follow Ayatullah Khamenei.

Answer 034: Undoubtedly, one must make qada, as all the fasting and prayers have been done in the state of Janabat, according to Ayatollah Khomeini, Bahjat, Tabrizi, Khamenei, Makarem, Vahid and Sobhani.[1] If he\she knew that, his\her prayer and fasting in this state is regarded as invalid. What should one do if the one didn’t know the rule concerning this issue nor knew that performing ghusl is required for doing such acts?

Remember, to act based on your own marja’ ruling. Here are some of the answers of our contemporary scholars concerning this issue, as follows:

According to Imam Khomeini (May his soul rest in peace), who had replied to the question: What is the ruling on a woman who ignorantly didn’t know the rules concerning womens ihtilam and then she has done her worships without ghusl? He replied as follows: If they weren’t sure that they have become polluted, (jonob) there would be no need to compensate those prayers that have been offered in that state, however in any case, her fasting were considered as valid.

According to Ayatollah Khamenei, one must make qada for those of her prayers that have been offered in the state of janabat, but her fasting is considered as valid and doesn’t need to compensate it if she didn’t know the rules concerning the janabat itself.
According to Ayatollah Bahjat, one who doesn’t know that janabat ghusl is obligatory, his\her prayers that have been offered in that state are void and must compensate them.
Ayatollah Makarem has said, as long as the woman has performed hayd ghusl (as it is sufficient by which she doesn’t need to perform janabat ghusl), those of her prayers and fasting that have been done after the ghusl, are treated as valid. Those prayers that have been offered before performing ghusl and in the state of janabat are void and must be compensated. One who has become polluted by doing haram act is able to perform his\her ghusl by hot water.

According to Ayatollah Sistani, Safi Golpayegani and Fazel (ha): if you didn’t neglect learning Islamic laws your fasts have been done in this state would be in order, but you must perform Ghusl and fulfill the qaza of your prayers.[2]

Ayatollah Noori, Your fast is in order, but you have to qadha all your prayers offered in the state of Janabat.[3]

Note: Self-satisfaction which is referred to as masturbation or Istimna’ is a major sin and haram and has a heavy punishment.

In the Holy Quran Allah (SWT) says: “Say [that Allah declares,] ” O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed Allah will forgive all sins. Indeed He is the All-forgiving, the All-merciful.”[4]

[1] . Ayatollah Tabrizi, Serat al-Najat, Vol. 1, Q 107; Minhaj al-Salehin, Vol. 1, after rule 1004; Ayatollah Wahid, Minhaj al-Salehin, Vol. 2, after rule 1004; Sitiftaat, Vol. 1, Fasting, Q 31, Ayatollah Khamenei, Q 194.

[2] . Ayatollah Sistani, Minhaj al-Salehin, Vol, after rule 1004; Ayatollah Fazel, Jame al-Masael, Vol. 1, Q 558.

[3] . Ayatollah Noori, Istiftaat, Vol. 2, Q 96.

[4] . Surah al-Zumar, verse 53.

Offering Qada Prayer if you forget to clean the dress carelessly

March 19, 2017 by Admin Posted in All Q&A, Rules of Prayer, Taharat Tagged Carelessness, Compensate, Dress, Make Up, Najasat, Prayer, Qada, Taharat, Wudu

Question 033: I had wudu before suhoor yesterday and then I ate. After eating, my stomach was hurting so I went to the toilet and I saw light brownish marks from feces on my underwear. There wasn’t any actual feces on it, but just a faint mark. I wanted to clean it but I forgot and ended up doing wudu and praying Fajr. I only remembered when I was going to bed. I wasn’t sure whether I have to make up this prayer or not. In the morning, when I woke up, my menses started. What is the rule of Offering Qada Prayer?

Answer 033: If you were sure that the light brownish mark was from the feces and forgot to clean it, you have to make your Fajr prayer up (Qada). However, there wasn’t any actual feces on your underwear!

Otherwise, if you were not sure whether it was from feces and Najas or not your prayer is treated as valid.[1]

In Minhaj Ul Saliheen, Grand Ayatollah Sistani (ha) said, “According to an obligatory precaution, if it was due to carelessness, his prayer is treated as invalid whether he remembered after prayer or during prayer. Otherwise, if it wasn’t due to carelessness his prayer is valid.[2]

[1] . Tawzih al-Masaiel of Maraja’, Vol. 1, Pg. 85, Question 121;Ibid, Pg. 87, Question 123.

[2] . Minhaj al-Saliheen, Vol. 1, Pg.144, Question 422 & 426.