The validity of Ghusl even a barrier finds out after a week

March 19, 2017 by Admin Posted in All Q&A, Ghusl Tagged Barrier, Ghusl, Irtimasi, sequential, submerging the whole body, Tartibi

Question 031: If someone does ghusl and after a week finds out that there was a barrier, such as nail polish on their left foot, do they need to repeat the entire ghusl or is it sufficient just to wash that area.
Answer 031: If the Tartibi (sequential) Ghusl was performed, one must only wash that part where the barrier was and that would be sufficient, even though time has passed and all parts of the body had become dry. Therefore, there would be no need to repeat the entire Ghusl nor to repeat washing the whole left side of body. However, if the barrier was on the right side of body and the Tartibi Ghusl was performed, one must wash that part and then wash the whole left side of body.

According to Khomeini (r.a), if one finds out that there was a barrier on his or her body, one must repeat the entire Ghusl if he or she was performed Irtimasi (submerging the whole body) Ghusl, whether or not the barrier was on the left side of the body or right.

It should be noted that all prayers offered after the Ghusl was performed are invalid. The obligatory prayers must be repeated, however fasts are treated as valid.[1]

[1] . Imam Khomeini, Tahrir al-Wasilah, Vol. 1, Pg. 41, issue number 7; for further information please refer to: Tabrizi, Jawad bin Ali, newest Isteftaat, Vol. 1, Pg. 143, Q. 672, first edition; Bahjat, Muhammad Taqi, Isteftaat, Vol. 1, Pg. 206, Q. 719, the office of Ayatollah Bahjat, Qom, first edition, 1428 A.H.

Henry Corbin a philosopher, theologian, Iranologist and professor of Islamic Studies / He Regarded Himself a Shia

March 15, 2017 by Admin Posted in All Q&A, History Tagged Allamah Tabatabaee, Henry Corbin, Hikmat-ul-Ishraq, Iranologist, Massignon, Shia, Sohrevardi

Question 549: Salam. My teacher. last time I listened a clip very informative in which, the scholar told us a French christian researcher doing PhD, his topic on “shiat”

So he done his research on shiat, then he wrote a book on shiat. He said in universe shiat a greatest and brilliant religion.

I want to know the name of this researcher and plus name of book.

And send me another non-Muslim researchers good views on shiat with evidence.

Please send me these materials soon

Please.?

Answer 549: His name is Henry Corbin (14 April 1903 – 7 October 1978). He was a philosopher, theologian, Iranologist and professor of Islamic Studies at the École pratique des hautes études in Paris, France. He resided in Iran for about 20 years. Corbin was also the professor at Tehran University. He discussed with Allamah Sayyid Muhammad Hussain Tabatabaee and other Iranian Muslim scholars. Henry Corbin was interested in Imam and Wilayat positions and specially about Imam of the Time (ajtf) in Shia teachings. According to Allamah Tabatabaee and Sayyid Hussain Nasr, he was spiritually a Shia Muslim. Corbin published some books (A Collection of Iranian Books) related to Hikmat (wisdom) and Islamic philosophy.

He believed that Madism (belief in the reappearance of Imam Mahdi (may God hasten his glad advent) and his establishment of a just government throughout the world is the basis of the dynamism in Shia societies. [1]

Corbin is among the most prominent orientalists and intellectuals of the 2th century who opened a new horizon for the West by introducing the profound thoughts of great Shia Sufis to the western world. Corbin studies Sufism and Shia and Islamic Philosophy with Louis Massignon, director of Islamic studies at Sorbonne University. It was Massignon who introduced Corbin to the writings of Sohrevardi, the 12th century Persian mystic and philosopher, including his Hikmat-ul-Ishraq. Sohrevardi’s work profoundly affected the course of Corbin’s scientific life and he decided to travel to the East.

He settled in Istanbul and for six years studied other works by Sohrevardi as well as works of other Muslim philosophers and mystics. In 1945 he published a collection of Sohrevardi’s works.
In 1946 he replaced Louis Massignon as the Islamic Studies Chair at the Sorbonne.
He also spent a number of years in Middle Eastern countries and served as head of the Franco-Iranian Institute’s Iranian studies department and published a number of works under the title of “A Collection of Iranian Books”.
He was fluent in German, Arabic and Sanskrit and was the first French translator of both Martin Heidegger and Karl Barth.
For 25 years, Corbin would travel back and forth to Iran and meet with prominent Iranian figures like Allameh Tabatabaee, Morteza Motahari, Seyyed Kazem Assar, and Mehdi Elahi Qomshe’i.

Henry Corbin died on October 7, 1978, in Paris.
His scholarly works include: Creative Imagination in the Sufism of Ibn ‘Arabi, Avicenna and the Visionary Recital. Princeton University Press, 1960, The Man of Light in Iranian Sufism, En Islam Iranien: Aspects spirituels et philosophiques.[2]

[1] . Asghar Vaezi, Nim Qarn Pedhoohesh, Scientific life of Henry Corbin; Maaref Magazine, Month of Aban and Azar , N. 88, Goftegoye Sharq and Gharb; Discussing with Sayyid Hussain Nasr, Itilaat hikmat wa Marefat, N. 2.

[2] . Adopted from Iqna (with a few changes has been made on).

Impermissibility of confirming marriage tie with others during Iddah (waiting period)

March 14, 2017 by Admin Posted in All Q&A, Divorce, Iddah Tagged Ba’in, Divorce, Iddah, Irrevocable, Marriage, Non-Mahram, Rej'ie, Revocable, Waiting Period

Question 554: Salam alaikum wa rahmatullahi wa barakatu. Thank you for this helpful and wonderful service. I have a question if you would be so kind to answer. If a lady is in iddah, is she allowed to talk to a man for the purpose of seeing if he will be a suitable husband after her iddah is over? Can she talk to him during iddah before he has formally proposed? Jazak Allah Khair and thank you

Answer 554: Divorce is of two types: Irrevocable divorce (Ba’in)^[1] and revocable divorce (Rej’ie)^[2]. And marriage proposal can be made directly or indirectly.

According to the Holy Quran and Islamic Law, a woman who is in her Rej’ie Iddah (waiting period) is not allowed to confirm the marriage tie with others whether directly or indirectly. Because, she is still considered as the wife of her husband, though she is allowed to be proposed indirectly during Ba’in Iddah.[3]

In this regards, Allah, the Most High says: “And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds Allah knows that you will mention them, but do not give them a promise in secret unless you speak in a lawful manner And do not confirm the marriage tie until the writing is fulfilled And know that Allah knows what is in your minds, therefore beware of Him And know that Allah is Forgiving, Forbearing”.^[4]

Note: According to maraja (ha), all kinds of relations with a non-Mahram including joking, expressing mutual love, talking with the intention of deriving pleasure, looking at the body of a girl (except her face and hands up to the wrists) and at her hair or looking at her face with pleasure are haram (forbidden). In fact, if it is feared that they might fall into a sin, it is forbidden for them to have any kinds of relationship with each other. [5]

For further information regarding Ba’in divorce, please read the following:

The irrevocable divorce has five types:

1) The divorce of the woman who has not completed nine years of age.

2) The divorce of the menopausal woman (Yaa’isah) who has passed fifty years of age.

3) The divorce of the woman whom her husband had not had intercourse with her after the marriage.

4) The divorce of the woman who has been divorced three times.

5) The Khala’^[6] and Mubarat^[7] divorce.

Whatever is aside from these are the revocable divorce (Rej’ie).

[1] . Ba ‘in (Talaq-i): An irrevocable divorce after which a woman is free to conclude a contract of marriage with another husband, indeed, after completing the prescribed period called Iddah, and the husband divorcing her irrevocably cannot recall her except by contracting a fresh marriage with her subject to the restriction of the prescribed number of such remarriages by the same husband.

[2] . Meaning that it is permissible for the man to return to his wife during the seclusion (‘Iddah) without need of renewing the marriage contract.

[3] . Golpayegani, Sayyid Muhammad Reza, Majma al-Masael, Vol. 2, Pg. 256, Dar al-Quran al-Karim, Qom, second, 1409 A.H; Imami, Sayyid Hasan, Huquq Madani, Vol. 4, Pg. 270, Islamiyyah Publication, Tehran, Bita.

[4] . Surah Baqarah, verse 235.

[5] . The official website of the office of Sayyid Sistani, Chat between Male & Female

[6] . The divorce of a wife who develops an aversion from husband and hates him, and surrenders to him her Mahr or some of her property so that he may divorce her, is called Khula’ Divorce. The hatred must have reached a proportion where she would not allow him conjugal rights.

[7] . If the husband and the wife develop mutual aversion and hatred and the woman gives some property to the man so that he may divorce her, this divorce is called ‘Mubarat’.

Number of things which invalidate Wudhu (ablution)

March 14, 2017 by Admin Posted in All Q&A, Taharat, Wudhu Tagged Ablution, Ghusl, istibrã’, Istihädah, Istihaza, Janabat, Taharat, Wudhu, Wudu

Question 556: Can you please let us know those things that invalidate Wudhu (ablution) and their Causes?

Brief answer 556: Things that invalidate wudu are: Passing of urine. Excretion. Passing wind from the rear. A sleep, deep enough to restrict sight and hearing. However, if the eyes do not see anything, but the ears can hear, Wudhu does not become void. Things on account of which a person loses his sensibility, like insanity, intoxication or unconsciousness. Istihaza which will be dealt with later. Janabat, and, as a recommended precaution, every state which requires Ghusl.[1]

Detailed answer 556: There are several Unclean Things which invalidate wudu (ablution) and cause the necessity for its repetition.

1 & 2: Effusion of urine or what falls under its category, such as the suspected wetness coming out before istibrã’ or excretion of feces from the natural or unnatural passage, regardless whether the natural passage is blocked or not, and whether its amount is large or small, and whether it is accompanied, for example, by worms or lumps.

3: Passing out of wind from anus, if it comes out of the stomach or bowels, whether it is accompanied with sound and bad odor or not. But the wind that comes out of the front organ (vulva) of a woman, and not from the stomach or bowels is like the wind that enters from outside and then comes out. (It will not nullify ablution).

4: A sleep which overwhelms the senses of sight and hearing (as a result of which the eyes do not see, and the ears do not hear).

5: Everything which stuns human reason such as insanity, swooning, drunkenness or the like.

6: The minor or medium Istihädah (undue menstruation), rather to be more cautious, the abundant one too, though we have declared ritual bath to be obligatory in such cases.

Note: If the water of enema comes out without being accompanied by something like it would not invalidate ablution.

Likewise, if there is suspicion of the water of enema being accompanied by something, Or when some worm or lump comes out without being sullied by feces, (the ablution shall not be void)[2]

[1] . Tawzih al-Masael of maraja’ (annotated by Imam Khomeini), Vol. 1, Pg. 188.

[2] . Tahrir al-Wasilah of Imam Khomeini, Vol. 1, Things that invalidate Ablution & Their Causes.

Making Wudu when you are going to bed

March 14, 2017 by Admin Posted in All Q&A, Ethics and Mysticism Tagged Bed, Blessing, Night, Purity, Tayammum, Wudu

Question 032: I have read two things: 1) It is recommended to be in wudu when you go to bed at night and 2) certain things invalidates wudu, including being unconscious/asleep. So, why is it recommended to go to bed in wudu when you just have to redo it when you wake up? Is there some sort of narration that says wudu protects you during sleep? If not, then what is the purpose in this practice.
Answer 032: Although, a sleep which overwhelms the senses of sight and hearing (as a result of which the eyes do not see, and the ears do not hear) invalidate wudu, but one of the reason which is behind performing wudu before going to sleep and has been recommended by the Infallibles (pbuth) is that the wudu help the soul of a believer to have a divine and positive inspirations during sleep. Unlike those who have been done bad actions during day they would dreamed the actions during night.

The following are some ahadith our Infallibles (pbuth) recommended us perform wudu:

The Prophet (saws) has said, ‘Perform ablution frequently and Allah will increase your life, and if you are able to be in a state of purity throughout the night and day, then do so, for if you die in the state of purity, you will die a martyr.[1]
The Prophet (saws) said, ‘The man sleeping in the state of purity is as the man praying and fasting.[2]

Imam Sadiq (as) said: whoever performs wudu before going to bed, the bed would be like the mosque for him. And if he remembers in the bed that didn’t perform wudu he can do tayammum on the coverlet, so if he sleeps with wudu or tayammum he likes offering prayers as long as he remembers Allah (SWT).[3]

Imam Ali (as) said: None of the Muslims are going to bed while they haven’t performed wudu and if there is no water they can do tayammum, because Angels take the soul of a believer (who sleeps) and climbs into the sky and Allah (SWT) accepts it and send blessing to it; if he is doomed to die He keeps the soul and if not the Angles return it to his body.[4]

[1] . Amali al-Mufid, p. 60, no. 5.

[2] . Kanz al-`Ummal, no. 25999.

[3] . Mahasen, Pg. 47, H. 64.

[4] . Khisal, Vol. 2, Pg. 402; Bihar al-Anwar, Vol. 10, Pg. 91.

Rest, Rain and Snow in the Heaven

March 12, 2017 by Admin Posted in All Q&A, Theology Tagged Desire, Heaven, Quran, Rain, Rest, Snow, World

Question 325: 1) Does it rain in heaven? 2) May we can rest in heaven?

Answer 325: A 1: According to the Holy Quran, the answer to your question is yes. There you will have all that you desire such as rain, snow and etc. and there are other blissful things with Allah, the Almighty which we have no knowledge of. This means that Allah (SW) will grant us anything even more than we deserve. In the Holy Quran Allah (SWT) says: “There they will have whatever they wish, and with Us there is yet more.”

The Arabic version of this verse is as follows:
لَهُمْ ما يَشاؤُنَ فيها وَ لَدَيْنا مَزيد
Also, there is another verse of the holy Quran in which Allah (SWT) says: “And you shall have therein what your souls desire and you shall have therein what you ask for”.
The Arabic version:
وَ لَكُمْ فيها ما تَشْتَهي‏ أَنْفُسُكُمْ وَ لَكُمْ فيها ما تَدَّعُون‏

A 2: If you want to stop being active for a period of time in order to relax and get back your strength, you need to rest. But, you won’t feel tiered or lose your strength to get it back by resting in the Heaven.
In the Holy Quran Allah (SWT) says in this regards: “Abiding therein; they shall not desire removal from them”. So, we won’t get bored in the Heaven, but in the World. Because, Life of the world is only a (passing) enjoyment, and surely the hereafter is the abode to settle.
If we ourselves want to rest in the Heaven we would be able to, but it doesn’t mean that we get bored or lose our strength in order to get it back by.

When appear: Imam Mahdi (ajtf) brings a new order, Method or Shari’ah with Him

March 8, 2017 by Admin Posted in All Q&A, Imam Mahdi as Tagged al-Qa’im, Bid’ah, Ghibah, Imam Mahdi, Jaheliyyah, Occultation, Shari’ah

Question 022: Is Imam Mahdi (ajtf) going to bring a new Shari’ah?

Answer 022: Promoting and expanding the spiritual and material sciences is one of the important issue during the time of Imam Mahdi (ajtf). The knowledge will reach the highest level during that time, according to Imam Sadiq (as). Read More

Qualification of an Imam of congregational prayers

March 7, 2017 by Admin Posted in All Q&A, Congregational Prayers, Islamic Laws Tagged Aaqil, Adil, Baliq, Congregational, Jama’at, Kabirah, Saqirah, Shia Ithna Asheri

Question 021: In our area we don’t have enough Mosques. The students make a Jamaat and among us, one leads the prayer. Usually one student from Saudi Arabia leads the prayer but recently we found out that he is involved in bad activities which is forbidden in Islam. He is the most knowledgeable among us, in terms of deen and he is also Hafiz in Quran. Should we still pray behind him after everything we know about him? What should we do now?

Answer 021: Justice is one of the conditions that a person who leads the prayer should have. Justice meaning, the person is in a state of heartfelt God-fearing that keeps us from doing any capital (Kabirah) and venial (Saqirah) sin. The following are some conditions an Imam of Jamaat should have: Read More

Philosophy of Hijab during prayer

March 7, 2017 by Admin Posted in All Q&A, Rules of Prayer Tagged Dir’, Hijab, Izar, Khimar, Malhafas, Non-Mahram, Prayer, Setr, Women

Question 020: Why must a women be covered when she prays to Allah (swt) in her own home and please provide Hadith. Is it merely to show respect? Is it to induce feelings of modesty and piety psychologically? It must be for our benefit as Allah (swt) is our creator and sees all whether we are we are covered or not. What is the philosophy of Hijab during prayer?
Answer 020: Setr (covering) is one of the Islamic Jurisprudence rules. In Islam, covering is not specialized for the women only and men have such special Islamic rules. Covering during praying is one of the rules in this matter. Perhaps the purpose of covering ourselves when praying is that the dignity and personality of a man requires him\her to show his\her respect for Allah (SWT) even there is no one in the room where praying can see him\her. Probably, we can conclude that the benefit of covering is at first observing this dignity and personality. The following are some reasons regarding why women must cover themselves when praying:

According to all Muslims, in Islam every Islamic sects are unanimously agreed that a woman must have a particular covering.[1]
Narrations: there has been narrated some traditions in which stated that a woman must have special covering during prayer as follows, so we can conclude that this is the one that scholars have been issuing such fatwa in this regards: [2]
Imam Muhammad Baqir (as) has said: “A woman must offer her prayer on Khimar (scarf) and Dir’ in Arabic :

درعcloth like a shirt, called Dir’ (درع) which would cover from about the middle of their chest down to their knees or lower than the knees.) in case the dress is not thin”.[3] In Fiqhi term Khimar means something that a woman can cover her head and hair by. In the Holy Quran Allah (SWT) says: “And tell the faithful women to cast down their looks and to guard their private parts, and not to display their charms, except for what is outward, and let them draw their scarfs over their bosoms, and not display their charms except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brothers” sons, or their sisters” sons, or their women, or their slave girls, or male dependents lacking] sexual [desire, or children uninitiated to woman’s parts. And let them not thump their feet to make known their hidden ornaments. Rally to Allah in repentance, O faithful, so that you may be felicitous”.[4]

Ibn Abi Yafour has narrated from Imam Sadiq (as) as He said: “A woman must offer her prayer while she wore three kinds of clothes: Izar (the traditional long wide dress that envelope the body from head to toe, Dir’ and Khimar (scarf). There is no problem to cover her head and neck by Khimar. If she hasn’t these three clothes she must offer her prayer with two clothes. i.e. use one of the both as Izar (like skirt) and cover her lower part of body and the other as scarf (by which cover her head and the upper part of her body). I asked the Imam that what should the woman do if she has nothing but Dir’ and Malhafa (chador or bed sheet) and doesn’t have scarf? Imam has replied: No problem. She is supposed to use Chador in order to cover her body from head to toe.”[5]
Zorara bin A’ayon has asked Imam Baqir (as): What is the minimum dress a woman can offer her prayer by? The Imam (as) has replied: “Dir’ and Malhafa (like Chador) in a way that covers all parts of her body.”[6]

Note: According to maraja, a woman is allowed to keep her face and hands uncovered in the presence of a non-Mahram man, provided that she does not fear of getting into a harãm act, that the exposure of her face and hand does not cause men to gaze at her in a forbidden way, and that it does not give rise to immorality in general. Otherwise, it is obligatory on her to conceal [her face and hands], even from those who are mahram to her. It is not permissible for a woman to expose the top part of her feet to a non-mahram onlooker. However, she is allowed to keep her feet —top as well as sole— exposed during salãt, if she is in a place where she is immune from the looks of a non-mahram person.[7]

[1] . Borojerdi, Hussain, Taqrir Bahth al-Sayyid al-Borojerdi, by: Ishtihardi, Sheikh Ali Panah, Vol. 1, Pg. 67, Office of Islamic Publication, Qom, 1416 A.H.

[2] . Refer to: Taqrir Bahth al-Sayyid al-Borojerdi, Vol. 1, Pg. 67.

[3] . Mahmood Abdul Rahman, Mojam al-Mustalihat wa al-Alfadh al-Fiqhiyah, Vol. 2, Pg. 79, Darel Fadilat, Cairo, 1407 A.H.

[4] . Surah al-Noor, verse 31.

[5] . Al-Kafi, Pg. 395 – 396. The Arabic version of this Hadith is follows: «مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع تُصَلِّي الْمَرْأَةُ فِي ثَلَاثَةِ أَثْوَابٍ إِزَارٍ وَ دِرْعٍ وَ خِمَارٍ وَ لَا يَضُرُّهَا بِأَنْ تُقَنِّعَ بِالْخِمَارِ فَإِنْ لَمْ تَجِدْ فَثَوْبَيْنِ تَتَّزِر بِأَحَدِهِمَا وَ تُقَنِّعُ بِالْآخَرِ قُلْتُ فَإِنْ كَانَ دِرْعٌ وَ مِلْحَفَةٌ لَيْسَ عَلَيْهَا مِقْنَعَةٌ فَقَالَ لَا بَأْسَ إِذَا تَقَنَّعَتْ بِالْمِلْحَفَةِ فَإِنْ لَمْ تَكْفِهَا فَلْتَلْبَسْهَا طُولًا»

[6] . Sheikh Tusi, Tahzib al-Ahkam, researcher: Moosavi Khurasan, Hussain, Vol. 2, Pg. 217, Darel Kutubel Islamiyah, Tehran, fourth edition, 1407.

[7] . The official website of the office of Sayyid Sistani (ha), Women’s issues » General Rules.

Ways to obtain the verdict (Fatwa) of a Mujtahid

March 6, 2017 by Admin Posted in All Q&A, Ijtihad and Taqlid Tagged Marja, Mujtahid, Risalah, Taqlid, Verdict

Question 555: Can you please tell us the ways by which we can obtain the verdict (Fatwa) of a Mujtahid?

Answer 555: There are three ways of adopting the verdict (Fatwa) of a Mujtahid on different issues:

Listening to the verdict from the Mujtahid himself.
Narration by one or two morally sound (Adl) persons about the Mujtahid (‘s verdict) or about (his opinion given in) his Risâlah (Tawzih al-Masael), provided that it is free from (typing) errors; rather, the narration by a single person would be sufficient, if he happens to be one whose statement is relied upon.
Consulting the Mujtahid’s Risãlah, provided that it is free from (typing) errors.[1]

[1] . Tahrir al-Wasilah of Imam Khomeini, RULES REGARDING TAQLID.

According to Khomeini (r.a), if one finds out that there was a barrier on his or her body, one must repeat the entire Ghusl if he or she was performed Irtimasi (submerging the whole body) Ghusl, whether or not the barrier was on the left side of the body or right.

Narrations: there has been narrated some traditions in which stated that a woman must have special covering during prayer as follows, so we can conclude that this is the one that scholars have been issuing such fatwa in this regards: [2]

Answer 555: There are three ways of adopting the verdict (Fatwa) of a Mujtahid on different issues: