Permissibility of a Father giving Daughters Picture to Non-Mahram

July 26, 2017 by Admin Posted in All Q&A, Looking at non-Mahram, Marriage Tagged Bulugh, Hijab, Marriage, Non-Mahram, Rashidah, Suitor

Question 084: What’s the ruling about parents giving Daughters Picture to Non-Mahram (suitor) or his family, without asking the daughter for her opinion, if she agrees to marry the boy or not? If the matter is rejected, what would be the ruling of the pictures (of the girl with and without hijab)? What’s the ruling of exchanging pictures with the intention of marriage between families, not caring if the matter would be rejected or not?

Answer 084: There is a right for the father to intervene, like the right of getting married for a virgin girl and the like, then it is quite obvious that his order must be carried out.[1] So, there would be no problem for a father to give his daughter’s picture to a family (covered one) or a boy (with or without hijab) in this regards.

Note: If a girl comes of age, reaching the age of bulugh and obligation, and is rashidah (meaning that she can tell what is to her benefit and what isn’t), she needs to get her father or grandfather’s (in the case of not having a father) permission if she is a virgin. If she isn’t a virgin as a result of legitimate intercourse [with a permanent or temporary husband], there is no longer any need for her father or grandfather’s permission.[2]

The following are some important rules we are recommended to take them into consideration:

Giving One’s Picture to a Non-Mahram

There is no objection to a boy seeing your picture, if he has a genuine intention to marry you. 2. It is haram for him to look at your picture with lust. 3. If you do not want him to keep your picture with him, he must return you the picture and he does not have the right to keep it. 4. If the picture has no hijab, they would commit sin by seeing your picture without your permission.

The grand maraja’ answer in this regards (giving veiled (with hijab) picture to a boy whom he decided to marry you) is as follows:

Khamenei: There is no problem in it per se.

Makarem Shirazi: There is no problem in it in the said case.

Saafi Gulpaigani: If the man intends to marry her, he can see your picture but try not to let the picture remain with a non-mahram.

Rules regarding Looking at a Woman’s Body for Marriage – It is permissible for a man to look at a woman whom he intends to marry provided that:

– It is not with the intention of pleasure.

– It is to find out about her beauty or her defects.

– There should not be any barrier or hurdle to the marriage.

– He considers it problem that the girl will not reject him[3], in which case he can look at a woman’s face, hands up to the wrists, hair and a part of her body (neck and upper part of the chest).[4]

It should be noted that Grand Ayatollah Saafi believes that, “As an obligatory precaution, he must suffice to looking at her face and hands up to the wrists”.[5]

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

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

[1] . See: Wasa’ilul-Shia, vol. 14, pp. 11-120.

[2] . Tawdhihul-Masa’ele of Maraje’, Vol.2, Pg. 387, question 2376.

[3] . Khamenei, Sayyid Ali, Ajwebat al-Istefaat, question 525; Sistani, Sayyid ali, Minhaj al-Salehin, vol.2, Nikah (Marriage), issue No. 28; Bahjat, Muhammad Taqi, Resalah Tawzih al-Masail, issue No.1944; Makarem Shirazi, Naser, Ta’liqat Alaa al-Urwat al-Wuthqa, Nikah (Marriage), issue No, 26; Fazel Lankarani, Muhammad, Ta’liqat Alaa al-Urwat al-Wuthqa, Nikah (Marriage), issue No. 26.

[4] . Makarem Shirazi, Naser, Ta’liqat Alaa al-Urwat al-Wuthqa, Nikah (Marriage), issue No, 26; Ali bin Abi Talib Religious School, Qom; Sistani, Sayyid Ali, Minhaj al-Saalehin, vol.2, Nikah, issue No. 28; Tabrizi, Jawad, Isteftaat, question 1580, p. 355, Sarwar Publications, Sitara Publications, 3rd edition, 1385 (2006); Bahjat, Muhammad Taqi, Resalah, Tawzih al-Masail, issue No. 1944, p. 386, Publications of the Office of the Supreme Leader, Amir Printing Press, 18th edition,Qom, 1378 (1999). Tawzih al-Masail (with annotation by Imam Khomeini) vol.2, p. 485, issue No. 2433; Imam Khomeini, Sayyid Rohullah, Tahrir al-Wasilah, vol.2, Nikah (marriage), issue No. 28, Payam Printing House, fifth edition, 1365 (1986).

[5] . Saafi, Lotfullah, Hidayat al-‘Ibad, vol.2, Nikah (Marriage), issue No. 28. Adopted from answer 26645 IQ.

Rules Concerning Eid al-Fitr and Eid al-Adhã Prayers

June 25, 2017 by Admin Posted in All Q&A, Eid Prayer, Islamic Laws Tagged Assalat’, Eid al-Adha, Eid al-Fitr, Ghaibat, Jama’at, Jummah, Khutbah, Prayer, Qunut, Takbir

Question 143: Why is the Eid prayer led by one person and the Eid qunut dua led by another person?

Answer 143: The Prayers for Eid al-Fitr and Eid al-Adha are obligatory during the presence of the Imam, Peace be upon him, and when he has complete freedom of action as well as the fulfillment of other required conditions, but they are approved during the Occultation (Ghaibat) of the Imam, and it is more cautious to offer them individually during the Period of Occultation of the Imam. There is, however, no objection in offering them with Jamã’at with the hope (that it shall be desirable to Allah), and not with intention that it has come down in the Shari’at The time for offering these two prayers is from the rising of the sun to noon. It does not become due if not offered.

They consist of two Rak’ats, in each of the Rak’ats one must recite the Sürat al-Hamd (Chapter 1 of the Quran) and some other Surah of the Quran. It is, however, preferable to recite Surat al-Shams (Chapter 91 of the Quran) in the first Rak’at and Surat aI-Ghãshiyah (Chapter 88 of the Quran) in the second Rak’at, or Surat al-A’la (Chapter 87 of the Quran) in the first Rak’at and Surat al-Shams in the second Rakat. After the recitation of the Surah from the Quran in the first Rak’at, one must recite five Takbirs and five Qunuts, one Qunut being after each Takbir, and in the second Rak’at four Takbirs and four Qunuts, one Qunut being after each Takbir.

In the Qunüt, it is permissible to recite any Dhikr or Du’ã’ like other prayers, and if one recites what is usual, there is no harm; rather, it would be approved, and that is as follows (in Arabic): “Allãhummã ahlal kibriyã’i val ‘azamati va ahlal judi val jabarut va ahlal ‘afwi var rahmah va ahlat taqwâ val maghfirah As’aluka bihaqqi hadhal yowmi ladhi ja ‘altahu lil Musilmeena Eidä va lil Muhammadin sallallãhu alaihi va àlihee dhukhran vasharafan va karãmatan va mazeeda an tusalli ‘alã Muhammadin va Al-i Muhammad va an tudkhilani fi kulli khairin adkhalta feehi Muhammadan va Al-a Muhammad va an tukhrijani min kulli su’in akhrajta minhu Muhammadan va Al-a Muhammad Salawàtuka ‘alaihi va ‘alaihim Allãhummã as’aluka khaira ma sa’laka bihi ‘ibãdukas Salihun va ‘audhu bika mimmasta’ãdha minhu ‘ibãdukal mukhlisun”.

Its English translation is as follows: “O Allah, Possessor of Majesty and Greatness, Possessor of Generosity and Almightiness, Possessor of Forgiveness and Mercy, Possessor of Protection and Pardon, I ask Thee, for the sake of this Day which Thou hast set for Muslims a Day of Rejoicing, and for Muhammad, Blessing be on him and his Progeny, (a source of) treasure, honour, dignity and even more, to send Blessing to Muhammad and his Progeny, and to enter me (or my name) in every good deed, Thou hast entered in it (the names of) Muhammad and Muhammad’s Progeny, and remove me (or my name) from every evil, Thou hast removed from it (the names of) Muhammad and Muhammad’s Progeny, Thy Blessing be on him and them. O Allah, I ask Thee for every good thing asked for by Thy pious Devotees, and seek of Thee for the refuge sought for by Thy pure Devotees.”

If a group of people offers these two prayers with Jamã’at with the intention of hope (that it would be desirable to Allah), the Imam shall deliver two Sermons after offering them with the intention of hope (that it would be desirable to Allah). It is permissible to give up both these prayers during the

Period of Occultation (of the Twelfth Imam). (When these prayers are offered), it is permissible to recite the words loudly by the Imam (when offered with Jamãat), or by the individual (when offered individually). It is also approved to raise the hands at the time of reciting the Takbirs, and offer it in large open spaces excepting Mecca. It is disapproved to offer these prayers under a roof.

Like all other Jama’ats, the Imam is not responsible in these prayers for anything except recitation.

If a person doubts about the number of the Takbirs or Qunuts (in these prayers), and the doubt occurs in its proper place (of compensation), he shall decide in favour of the minimum.

If a person does something entailing the performance of the prostration for error, it is more cautious to perform the prostration for error with the intention of hope (that it would be desirable to Allah), though its non-obligation, when the prayer be considered to be approved, (and not obligatory), is not devoid of force. The same is the case with the compensation for a forgotten Tashahhud or prostration

In the prayers for Eid al-Fitr and Eid al-Adhà, there is neither a call for prayer (Adhãn), nor a call for standing for prayer (Iqamah). Of course, it is approved for the Muadhdhin (one who calls for prayer) to call (loudly) three times: ‘Assalat’ (i.e., The prayer is ready).[1]

According to an obligatory precaution, it is said that two sermons (khutbas) be delivered after Eid prayer (in regards to the Jummah prayer, another difference is that the khutbah is delivered before prayer and with Eid prayer the khutbah is delivered after the prayer), and it is better the sermons should explain rules regarding Zakatul Fitr.

– If you are going to offer it individually, you must recite the whole Dhikrs by yourself.

– If you want to offer it in congregation, some of its Dhikrs are recited by the Imam and others by you and the Imam simultaneously.

– When the Imam of prayer is reciting Surah al-Hamd and al-Ikhlas (or al-A’la) others just listen and don’t recite these Surahs by themselves.

– Other Dhikrs such as Takbirs, dua in Qunut, Ruku, Sujood and Tashahhod are being recited by the Imam of Prayer and all Mamomeen altogether.

– Since this prayer comes only once a year, there is often difficulties about how to offer this prayer and recite the dua in Qunut. So, a mukabbir (one who pronounces takbir) is usually recite this dua in order to help others recite this dua correctly. However, the Imam of prayer and all Mamoneen are reciting it by themselves.[2]

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

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

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

[1] . Tahrir al-Wasiah of Imam Khomeini, Vol. 1, Rules Concerning Eid al-Fitr and Eid al-Adhã Prayers.

[2] . Tawzih al-Masail (without annotation), Roohollah al-Moosavi al-Khomeini, Vol. 1, Pgs. 824 & 825 question 1516, 1519 & 1520.

Reciting Dua or Dikr in any language during the Prayer

June 21, 2017 by Admin Posted in All Q&A, Rules of Prayer Tagged Arabic, Dikr, Dua, Prayer, Ruku, Sajdah

Question 579: Hi. I have heard that Muslim can make Dua during Sajdah in his own language while praying. Is this true?

In which position that Dua would be recited. Will it be while saying Subhana rabbi al awla in Sajdah?

Answer 579: The followings are the answers of our maraja’ regarding this issue:

Imam Khomeini (ra), Ayatollah Araki (ra) Ayatollah Noori Hamedani:

There would be no problem to recite dua in any language other than Arabic while praying.[1]

Ayatollah Bahjat (ra):

Reciting dua or dikr in any language which is specialized for the person offering prayer is permissible, though it is against the precaution.[2]

Ayatollah Tabrizi (ra), Khoei, Shobairi Zanjani, Safi, Golpayegani and Vahid Khorasani:

There would be no problem to recite dua while praying, however you are supposed not to recite it in other than Arabic langage, according to a recommended precaution.[3]

Ayatollah Khamenei:

There is no problem to recite dua in any language during the prayer.[4]

Ayatollah Sistani:

Reciting Dua during the prayers is permissible. However, the recommended precaution is that one should not read Duas in any language other than Arabic.[5]

Ayatollah Fazel Lankarani (ra):

Reciting dua during the prayer is permissible, however it should be recited in Atabic language, according to an obligatory precaution.[6]

Ayatollah Makarem:

It is impermissible to recite dua in any language other than Arabic.[7]

Note: It is obligatory to recite Dhikr in prostration as mentioned under Rukü’, the major Tasbih here being: Subhana rabbiyal a’lã va bi hamdihi.[8]

It is mustahab to recite dua in the last sajdah of the prayer. In this regards, Imam Ali (as) says: It is not necessary to recite Surah al-Hamd and Ikhlas in Ruku and Sajdah. You are recommended to at first praise Allah, the Almighty and then make dua.[9]

The followings are duas we are recommended to recite. Although, they haven’t exactly mentioned in traditions, but there are some traditions that are related to these duas.

. Ya Latif irham ‘abdika al dhaeef al-Zaleel.[10]

. Ya Wali ul Aafeeya, As’aluka al-Afyiah, Aafyit al-Dunya wal Akhirah.[11]

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

Index: Number of things which invalidate the prayer.

Index: Perform our prayers in Arabic language, answer 010.

[1] . Tawzih al-Masael, Pg. 154, q. 1135; ibid, Pg. 207, q. 1137; Ibid, Pg. 231, issue. 1136.

[2] . Istiftaat, Vol. 2, Pg. 151, q. 2029.

[3] . Tawzih al-Masael, Pg. 176, q. 1144; Ibid, Pg. 197, issue. 1144; Ibid, Vol. 1, Pg. 270, issue. 1144; Ibid, Pg. 229, issue. 1144; Ibid, Pg. 199, issue. 1144; Ibid, Pg. 408, issue. 1144.

[4] . New Istiftaat, N. 1, Pg. 16, code: 32304.

[5] . Tawzih al-Masael of Maraja, Pg. 232, issue. 1122; The official website of the office of Sayyid Sistani, rules concerning Things which invalidate prayers » Introduction.

[6] . Tawzih al-Masael, Pg. 192, issue. 1154.

[7] . Tawzih al-Masael, Pg. 193, issue. 1016.

[8] . Tahrir al-Wasilah of Imam Khomeini, Vol. 1, Rules Concerning Sajdah (Prostration).

[9] . Wasael al-Shia, Vol. 6, Pg. 310.

[10] . Sheikh Sadouq, Man la Yahduruhul Faqih, researcher and editor: Ghafari, Ali Akbar, Vol. 2, Pg. 165; Sayyid bin Tawus, Radi al-Din Ali, al-Iqbal bil Aamal al-Hasanah, researcher and editor: Qayoumi Esfahani, Javad, Vol. 1, Pg. 395.

[11] . Sheikh Sadouq, Oyoun Akhbar al-Rida (as), researcher and editor: Lajvardi, Mahdi, Vol. 2, Pg. 16; al-Iqbal bil Aamal al-Hasanah, Vol. 3, Pg. 39.

Ruling on foods and drinks containing alcohol / Vanilla Extract

June 20, 2017 by Admin Posted in All Q&A, Eating and Drinking Tagged Alcohol, C2H5OH, Chemical, khamr, Najas, Tahir

Question 578: Salaam, I would like to ask regarding the alcohol contain in vanilla essence or medicine. I read once that the pharmacy alcohol is Pak. So it is safe to use vanilla essence or medicine with pharmaceutical alcohol, right? Please confirm. Jazakallah khair

Answer 578: A similar question has sent to the office of grand jurists and the answers that have been received are as follows:

Ayatollah Khamenei:

Generally speaking, the alcohol which is not determined whether or not it is originally intoxicating or not, is ritually clean and is treated as such. There is no problem in using the liquids which contain alcohol and if one doubts whether the alcohol is intoxicating or not, it is treated as clean. So, if the alcohol is not intoxicating and it is not in a liquid form either, it is halal.[1]

Ayatollah Sistani:

All kinds of alcohol whether derived from wood or other sources are pure (tãhir). Therefore, the food in whose preparation alcohol was used is tãhir except for when it causes drunkenness, in which case, the ruling which will apply to it would be different; it would be haram to use it. God knows best.

Considering that vanilla extract contains 35% alcohol, it is not permissible to use its extract![2] But, if the alcohol used in it is so minute that it dissolves in it, there would be no problem to use it.[3]

Q: Alcohol is used in the production of many drugs and medications: Is it permissible to take them? Are they considered pure (tãhir)?

A: They are pure; and since the alcohol used in them is so minute that it dissolves in them, it is therefore permissible to take them also.[4]

Ayatollah Makarem Shirazi:

Considering the high quantity of alcohol in it, it is necessary to avoid it.

Alcohols are divided into two groups: Alcohol that is produced through chemical processes and the one produced through distillation and fermentation. Since ethanol is an industrial alcohol, we will take a look at some facts about industrial alcohol:

The truth of the matter is that industrial alcohol shares the same formula fermented alcohol has (C₂H₅OH). The difference between the two though, is that industrial alcohol isn’t considered khamr, while distilled alcohol, since it comes from the distillation of khamr, might be considered khamr itself.

The common viewpoint among the ulema is that any intoxicating substance that is originally liquid is najis. The question is, does industrial alcohol fall under this category or not?

According to the common viewpoint here, it seems that industrial alcohol can’t be considered an intoxicant although it is used in intoxicating drinks. The reason that it isn’t considered an intoxicant isn’t that they add poisonous and foul-smelling substances such as methanol to it, but because it is so dense and concentrated that if no additives are added to it, drinking even a little is poisonous, this is why this substance (industrial alcohol) isn’t considered as an intoxicant by the people (urf).[5]

Other Translation:

نمایه: حکم ترکیبات الکل یا ژلاتین در مواد غذایی، سوال شماره 32.

[1] . Tawdzīh al-Masā’il of Marāja‘, Vol.1, Pg.145; Istiftā’āt by Ayatollah Khamenei, q. 302,304,305,306,307(Published by Jameh Mudarrasin).

[2] . For further information in this regards, please refer to IslamQuest Website.

[3] . The official website of the office of Sayyid Sistani (ha), Question & Answer » Eating & Drinking.

[4] . Ibid.

[5] The Hawza website, the page of the E-library on Alcohol and its products.

Essential Requirements of a Successful Marriage in Islam

June 14, 2017 by Admin Posted in All Q&A, Marriage Tagged Faith, Honesty, Marriage, Match, Prayer, Truthfulness, Understanding

Question 515: Please say that it is a hadith is Islam that you should get you daughter married in a house financially stronger and wealthier than you is that true? What are the Essential Requirements for having a Successful Marriage in Islam?

Brief Answer 515: There is a hadith narrated from the Holy Prophet (PBUH) in which He has said: If one gets married to a woman for her property Allah would leave him to her property, if one gets married for her beauty he would see an unpleasant thing inside of his wife and if one gets married to a woman for her religion Allah, the Almighty would collect all of the values (such as property, beauty and etc.) for him.

Some of the important teachings concerning marriage which must be taken into consideration are: ethical and moral adherence of the boy and girl, honesty and truthfulness, genealogical originality and equality of the boy and girl in terms of their cultural, financial, family, scientific and religious status.

Detailed Answer 515: Marriage is one of the beauties of creation and a tradition of all nations and peoples of the world. Islam also attaches great importance to it; it has been looked at from different angles and aspects in a way such that it is considered to be irreplaceable with anything. The conducts and practice of the imams and noble servants of God who have the highest degree of knowledge about Islam well endorse the above. Imam Baqir (a.s.) narrated from the Holy Prophet of Islam as having said: “There has not been created any institution in Islam which is more favored and dearer to Allah than marriage.[1]

The Commander of Faithful, Imam Ali (a.s) said: “Engage in marriage; because this is the tradition of the Prophet of Allah (pbuh).”[2]

The Prophet of Islam and all of the Imams have laid so much emphasis on the institution of marriage that it has been considered to be equal to safeguarding half of one’s religion. The Prophet of Islam, peace be upon him and his family, stated: “Whoever gets married has safeguarded half of his religion.”[3] That is to say, marriage causes a believer’s personality to reach a stage where he safeguards half of his faith. Imam Sadiq (a.s) stated: “Two Rak’ats (units) of a married person’s Salat (prayer) are better than seventy Rak’ats offered by a bachelor.”[4]

All this emphasis implies the extra-ordinary importance attached by Islam to marriage and formation of family. It is a structure in which the first nucleus of a healthy and divine society comes into being. Islam not only attaches importance to marriage itself but also to the way it is formed and continued.[5]

Islam has presented highly valuable guidelines and models for us, and it has explained the characteristics and features of a good spouse and a healthy marriage as shall be enumerated below:

Having real faith and adherence to Islamic moral codes: Such a person, being in communion with God, is reliable. On the other hand, a young man who is not abiding by such principles is not likely to remain faithful to his commitments. Imam Reza (a.s) said: “If a man seeks your hand for marriage and you are happy with his religiosity and moral characteristics, give consent for marriage with him. Do not reject him because of his poverty.”[6]

Having good moral characteristics which cause the parties to the marriage to be happy and have a prosperous family life. It is said in the traditions that a bad spouse leads a person into pre-mature old age.
Honesty and truthfulness: If a man gives promises while seeking a woman’s hand for marriage but he does not remain committed, there would be no trust in their lives.
Genealogical originality: The Holy Prophet of Islam (pbuh) said: “Keep away from the grass that grows on dirt i.e. a beautiful woman in a bad family. The Holy Quran says: He created mates for you from yourselves that you may find rest in them. According to the verse, the women are a source of comfort and good for men.
Avoiding heavy dowry: The Holy Prophet (pbuh) says: “The best women of my Ummat (nation) are those who are beautiful in face and less in dowry.”[7]
Cultural, financial, family, scientific and religious equality of man and woman: If a girl is not of equal status to man especially culturally, it will lead to serious problems in the couple’s lives. One should try, as far as he can, to marry someone who is considered to be his/her equal. It is only a faithful Muslim who is the equal of another faithful Muslim. The Holy Prophet said: ““If one with whose religion and character you are pleased comes to you (to seek your daughter’s hand in marriage), then marry (your daughter) to him.”[8]

There is a hadith narrated from the Holy Prophet (PBUH) in which He has said: If one gets married to a woman for her property Allah would leave him to her property, if one gets married for her beauty he would see an unpleasant thing inside of his wife and if one gets married to a woman for her religion Allah, the Almighty would collect all of the values (such as property, beauty and etc.) for him. [9]

Conclusion: There is no authentic hadith saying that you are recommended to marry your daughter to one who is wealthier than you or your daughter, whereas the both man and woman who want to get married to each other are supposed to be equal in cultural, financial, family, scientific and religious affairs as well as considering the other important teachings concerning marriage. On the other hand, we can see the marriage of Imam Ali (as) and Lady Fatimah Zahra (sa), the Holy Prophet (PBUH) and Lady Khadijah (sa) and the other Imams (pbuth) in order to make sure how they got married!

[1] – Ameli, Shaykh Hurr, Wasail al-Shi’ah, vol.20, pg.13, Aalulbayt (a.s.) Publications.

[2] – Ibid, pg.15.

[3] – Ibid, pg.17.

[4] – Wasail al-Shia, vol.20, pg.20. رَكْعَتَانِ يُصَلِّيهِمَا الْمُتَزَوِّجُ أَفْضَلُ مِنْ سَبْعِينَ رَكْعَةً يُصَلِّيهَا غَيْرُ مُتَزَوِّجٍ

[5] – Question 2478 (site:2619), index: Abandoning Marriage

[6] – Rayshahri, Muhammad, Mizanul Hikmah, vo.4, pg.280, Darul Hadith Publication.

[7] – Question 1300 (site: 1283), Index: The Philosophy of Marriage in Islam

[8] – Nahjul Fasahah, pg. 37, hadith No.193.

[9] . Man La Yahdhuruhul Faqih, Vol. 3, Pg. 251; Wasael al-Shia, Vol. 20, Pg. 51, H 25008.

The sign of Laylatul Qadr, the Night of Power

June 13, 2017 by Admin Posted in All Q&A, Laylat al-Qadr Tagged Laylat Al Qadr, Night of Power, Ramadan, Weather

Question 065: Are there narrations that state that the sky should be completely white during sunrise, in order to confirm Laylatul Qadr? If there is, can you provide the narration(s) and its source(s)? And or are there other indications of confirmation?

Answer 065: When Imam Baqir (a.s) was asked, “What is the Sign of Laylat Al Qadr (The Night of Power)”, he replied:

“علامتها ان یطیب ریحها، و ان کانت فی برد دفئت، و ان کانت فی حر بردت فطابت”

Translation: “The sign for the night of power (Laylatul Qadr) is that a sweet smell of this night is spread everywhere. If it is in the winter its weather will be changed to hot and gentle. If it is during the hot summer it will be changed into the cool and temperate weather”. [1]

According to Allamah Tabatabaee, when the sun rose on the following morning, it had no (visible) rays[2].

Imam Sadiq (as) said: Every year we have the Night of Power. Its days are as the same as its nights.[3]

[1] . Wasaiel al-Shia, Vol. 7, Pg. 256.

[2] . al-Mizan, Vol. 4, Pg. 332.

[3] . al-Fusul al-Muhimmah fee Usul al-Aemmah (Takmilatul Wasael), Vol. 2, Pg. 165; al-Tahzib, Vol. 1, Pg. 445; Biharul Anwar, Vol. 95, Pg. 121.

A Muslim Woman Cannot Marry a Non-Muslim Man

June 12, 2017 by Admin Posted in All Q&A, Marriage, People of the Book Tagged Ahle Kitab, Kafir, Kuffar, Marriage, People of the Book

Question 576: Can a Muslim woman marry a Non-Muslim (christian or Jewish) man (interfaith marriage)?

It’s mentioned in Surah Al-Mumtahanah verse 10 “O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgement of Allah; He judges between you. And Allah is Knowing and Wise.”

In this verse, it shows the marriage of muslim women to the disbelievers (Kuffar) is suspended, in which disbelievers doesn’t include the people of the book (Ahel Al Ketab, Christians and Jewish), because many verses in Quran called Christian and Jewish as Ahel Al ketab but not Kuffar (disbelievers).

Note: The maraja showing different opinions in case if a Muslim man marrying a woman from the People of the Book, are these opinions applied on Muslim women who want to marry a man from the People of the Book?

Answer 576: According to the following verses of the Holy Quran, traditions and fatwas of our maraja, a Muslim woman cannot marry a non-Muslim man.

Verses of the Holy Quran:

As for the unbelievers the holy Quran reject any ways for them to triumph over the believers. “… and Allah will never provide the faithless any way [to prevail] over the faithful.” [1] When it comes to the submission, a woman is supposed to submit unto her husband. If a Muslim woman marry a man from Ahli Kitab the man can influence the wife in the long run. In this regards Imam Sadiq (as) says: A woman is under the influence of her husband. [2] This might be a reason to change her religion.
In other verse of the Holy Quran Allah (SWT) says: “O you who believe! when believing women come to you flying, then examine them Allah knows best their faith Then if you find them to be believing women, do not send them back to the unbelievers Neither are these) women (lawful for them, nor are those) men (lawful for them And give them) former husbands (what they have spent And no blame attaches to you in marrying them when you give them their dowries And hold not to the ties of marriage of unbelieving women and ask for what you have spent, and let them ask for what they have spent That is Allah’s judgment He judges between you And Allah is Knowing, Wise”.[3] In this regards, a man asked Imam Sadiq (as) that my wife has a sister who lives in Basrah city where many people are of religion other than Islam, in this case are we allowed to marry her to one of them? The Imam (as) forbade him according to verse of the holy Quran.[4]
There is another verse of the holy Quran in which Allah, the Almighty says: “… And do not give (believing women) in marriage to idolaters until they believe And certainly a believing servant is better than an idolater, even though he should please you. These (idolaters) invite to the Fire And Allah invites to the garden and to forgiveness by His will And makes clear His communications to men, that they may be mindful”[5]

Traditions:

The followings are some highly valuable guidelines and models presented by the Infallibles (pbuth) for us to have a good spouse and a healthy marriage:

Having real faith and adherence to Islamic moral codes: Imam Reza (a.s) said: “If a man seeks your hand for marriage and you are happy with his religiosity and moral characteristics, give consent for marriage with him. Do not reject him because of his poverty.”[6]
Cultural, financial, family, scientific and religious equality of man and woman: The Holy Prophet said: ““If one with whose religion and character you are pleased comes to you (to seek your daughter’s hand in marriage), then marry (your daughter) to him.”[7]
Being carefree and inattentive to prayers and hijab and drinking wine mean that the boy is not the equal of a practicing and faithful Muslim girl. The Holy Prophet (pbuh) says: “If a drinker makes a request for marriage, do not accept him.”[8]

Imam Baqir (as) was asked if we are allowed to marry Ahle Kitab, He said: You are not allowed to do so. The man asked again, what is the reason behind this prohibition? The Imam (as) replied: According to this following verse of the holy Quran: “And hold not to the ties of marriage of unbelieving”. [9]

Fatwa:

Imam Khomeini: A Muslim woman cannot marry a Kafir whether permanently or temporarily[10]

Sistani: As for a Muslim woman, she is not allowed to marry a non-Muslim man at all.[11]

Fadhil, Safi, Makarem: A Muslim woman cannot marry a man from Ahle Kitab.[12]

If a non-Muslim woman, who got married to a non-Muslim man, converts to Islam:

Khamenei: She must separate from him and there is no need for the divorce contract.

Sistani: There is no need for the divorce contract and she must separate from him as soon as she embraces Islam.

Makarem: In the case asked about, if her husband does not embrace Islam, she will separate from him.

Saafi: [The woman] needs to finish the waiting period; if her husband embraces Islam by then, the marriage will hold, but if he doesn’t, then the wife separates from him without the divorce contract and the marriage is terminated.

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

Index: Rules regarding temporary or permanent marriage with people of the book, answer 080.

[1] . Surah al-Nisa, verse 141.

[2] . Al-Kafi, Vol. 5, Pg. 348.

[3] . Surah al-Mumtahinah, verse 10.

[4] . Sheikh Hurr Ameli, Wasael al-Shia, Vol. 14, Pg. 424, chapter 10, Abwab ma Yohramo Bil Kufr, H. 4.

[5] . Surah al-Baqarah, verse 221.

[6] – Rayshahri, Muhammad, Mizanul Hikmah, vo.4, pg.280, Darul Hadith Publication.

[7] – Nahjul Fasahah, pg. 37, hadith No.193.

[8] – Hurr Ameli, Muhammad bin Hasan, Wasail al-Shi’ah, vol.20, pg.79, Aalulbayt Publications.

[9] . Wasael al-Shia, Vol. 20, Pg. 534, H. 4, # 26275.

[10] . Tahril al-Wasilah of Imam Khomeini, Vol. 2, Kitab al-Nikah, Pgs. 254-258.

[11] . The official website of the office of Sayyid Sistani, Marriage » Questions and Answers.

[12] . Tawzih al-Masael (annotated by Imam Khomeini), Vol. 2, Pg. 468. The official website of the office of Ayatollah Makarem.

Fasting and prayers of a traveler who travel after Zuhr

June 8, 2017 by Admin Posted in All Q&A, Fasting, Rules of Prayer Tagged Fajr, Farsakh, Fasting, Kaffarah, Prayer, Qasr, Ramadan, Tamam, Tarakkhus, Traveler, Zuhr

Question 384: Salam Alaikum! There is someone who lives in Stockholm and they work there too. But they decided during The Month Of Ramadhan to live outside the city, which that city is 50 km aways from Stockholm .But I know they can fast if they travel after Salat Aldhur ; here is the question, will the traveler’s Salat be Qasar or tamam?

My Marja: Ayatollah Al-Udhma Sayed Ali Al-Sistani

Answer 384: If they travel after Dhuhr (noon) their fast is treated as valid. If they have decided to stay in that city for 10 days they would have to offer their prayers tamam and fast till they are there for 10 days. Otherwise, they should offer their prayers Qasr and not to fast other days in this state.

According to Sayyid Sistani (ha), if a fasting person travels after Zuhr, he should, as a precaution, complete his fast. If he travels before Zuhr and had an intention from the previous night to do so, he cannot fast on that day. As a precaution, he cannot fast on that day even if he had no intention to travel from the previous night. In both the cases, he cannot break the fast till he has reached the limit of Tarakkhus. If he does, he will be liable to give Kaffarah.

If a traveller in the month of Ramadhan, regardless of whether he was travelling before Fajr, or was fasting and then undertook the journey, reaches his hometown before Zuhr or a place where he intends to stay for ten days, and if has not committed an act which invalidates a fast, he should fast on that day. But if he has committed such an act, it is not obligatory on him to fast on that day.

If after covering a distance which would add up to make 8 farsakh on return, the traveller abandons the journey, and if he decides to remain at that place, or to return after 10 days, or is undecided about returning or staying there, he should offer full prayers.

If a person abandons the journey after reaching a distance which would add up to make 8 farsakh on return, and decides to return, he should offer shortened prayers even if he wants to stay there for less than 10 days.

For the shar’i distance needed to travel in order for one’s prayer to become shortened, the fuqaha (Jurisprudents) have various rulings. Some say the distance necessary is approximately 22.5 kilometers.[1] Others say that the distance is approximately 21.5 kilometers.[2] Another group says that it is approximately 22 kilometers.[3]

A Farsakh is equal to three miles, while a mile is equal to four thousand cubits, whose length is equal to the breadth of twenty four fingers, and each finger is equal to the width of seven grains of barley, and each barley is equal to the breadth of seven average hair of a Turkish horse (or a pony). If the distance is less than that, even if to a minimal extent, the person on journey shall offer unreduced prayer.[4]

Note: A traveler for whom it is obligatory to shorten a four Rak’ats prayers to two Rak’ats, should not fast. However, a traveler who offers full prayers, like, a person who is a traveler by profession or who goes on a journey for a haram purpose, should fast while travelling.[5]

[1] Imam Khomeini, Ayatullahs Bahjat, Khamenei, Fadhil Lankarani, Safi and Nouri. Tawdhihul-Masa’el (of Marja’s), vol. 1, issue 1272.

[2] Makarem Shirazi, Tawzihul-Masa’el (of Maraji’), vol. 1, pg. 684.

[3] Tabrizi, Sistani and Vahid Khorasani, Minhajul-Salehin, issue 884.

[4] . The Official Website of Sayyid Sistani (ha), Prayers of a traveller » Prayers of a traveller (Musafir) & Fasting by a traveler; Tahrir al-Wasila of Imam Khomeini (ra), Vol. 1, Chapter on a Traveler’s Prayers and its Relevant Rules.

[5] . The official website of the office of Sayyid Sistani (ha), Fasting » Fasting by a traveller.

Using Asthma Inhaler does not break the Fast

June 7, 2017 by Admin Posted in All Q&A, Fasting Tagged Asthma, Capsule, Fasting, Inhaler, Lung, Medicine, Oxygen, Puffers, Vaporizer

Question 575: Does using an asthma inhaler break your fast? It’s a puff of medicine that you breathe into your lungs.

Answer 575: Since, the puffer uses a compressed gas that is used by the patient, which reaches the lungs via the trachea to expand the lungs, is not food or drink or anything resembling them there would be no problem for a person observing fast to use asthma inhaler during the day. His fast is not broken by using this kind of medicine, according to all maraja’.[1]

Note: There are many kinds of medication for asthma, some of which invalidate the fast and some do not. The most well-known of these medicines and treatments are puffers, oxygen, vaporizers and capsules that do not break the fast.

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

Index: Things from which a person keeping fast must abstain & Kaffarah (Expiation), answer 372.

Index: Number of things which are disapproved (Makruh) for a person observing fast, answer 566.

[1] . Tawzih al-Masael (annotated by Imam Khomeini), Vol. 1, Pg. 892, Issue: 1576; Ibid, Pg. 893, Sistani; The official website of the office of Sayyid Sistani (ha), Dialogue on miscellaneous issues.

Rules concerning Janabat during the holy month of Ramadan

June 5, 2017 by Admin Posted in All Q&A, Fasting Tagged Adhan, Fajr, Ghusl, Ihtilam, Janabat, Kaffarah, Mohtalim, Qada, Ramadan, Suhoor, Tayammum

Question 394: What is the ruling on Ehtelam in Ramadan? If a person doesn’t perform ghusal before Imsak then what about the Fasting? And if a person is taking a nap afternoon, and something like this (2-3 drops not sperms) happens, what is he supposes to do, is ghusal wajib on him? and what about that fasting, is it makrooh, haram, batil? A friend needs help 🙂 Jurisprudent: Ayatollah Sayed Khamenai or Sistani I guess.

Answer 394: If a person enters the state of Janabat during a night in the month of Ramadhan, and does not take Ghusl intentionally till the time left before Adhan is short, he/she should perform tayammum and observe the fast. However, it is a recommended precaution that its qadha is also given.

If a person in Janabat in the month of Ramadhan forgets to take Ghusl and remembers it after one day, he should observe the qadha of the fast of that day. And if he remembers it after a number of days he should observe the qadha of the fasts of all those days, during which he is certain to have been in Janabat. For example, if he is not sure whether he was in Janabat for three days or four, he should observe the qadha of three days.

If a person who does not have time for Ghusl or performing tayammum in a night of Ramadhan gets into state of Janabat, his fast will be void and it will be obligatory upon him to give qadha of that fast, as well as Kaffarah.

If a person investigates whether or not he has enough time at his disposal, and believing that he has time for Ghusl, goes into state of Janabat and when he learns later that actually the time was short, he performs tayammum, his fast will be in order. And if he presumes without any investigation that he has enough time at his disposal and gets into Janabat and when he learns later that the time was short, keeps the fast with tayammum, he should, as a recommended precaution, observe the qadha of that fast.

When a person in Janabat goes to sleep in a night of Ramadhan and then wakes up, the obligatory precaution is that if he is not sure about waking up again, he should not go to sleep before Ghusl, even if he has a faint hope that he might wake up before Fajr if he sleeps again.

If a person in Janabat in the night of Ramadhan feels certain that if he goes to sleep he will wake up before the time of Fajr prayers, and is determined to do Ghusl upon waking up, and oversleeps with that determination till the time of Fajr prayers, his fast will be in order. And the same rule applies to a person who, though not absolutely certain, is hopeful about waking up before the time of Fajr prayers.

Ihtilam During Day Time: If a person observing fast becomes Mohtalim during day time, it is not obligatory on him to do Ghusl at once.

When a person wakes up in the month of Ramadhan after the Fajr prayers and finds that he has become Mohtalim his fast is in order, even if he knows that he became Mohtalim before the Fajr prayers.

Note: There are three characteristics of semen as follows: 1) A sticky liquid that smells like dough. 2) Its color is milky with a hint of either green or yellow. 3) It is ejaculated when orgasm is reached, after which the body feels relaxed.

There must exist three characteristics for it to be called semen. They are: Sexual desire, ejaculation, and resultant relaxation of the body. In sick people, however, sexual desire is sufficient. So, if you saw the drops (as you are sure it is not sperm) that has not the above mentioned sings of the three characteristics it would not regarded as sperm and then no need to perform Jinabat ghusl. As a result, your fast is in order.

When one cannot ascertain whether the fluid emitted from one’s body is semen, urine or something else, it will be treated as semen if it is thrown out with lust and if the body is slackened. If all or some of these signs are not present the fluid will not be treated as semen. In the case of illness, the fluid may not come out with sudden swiftness and the body may not slacken; but if the emission takes place with lust, it will be treated as semen.

So, if he becomes sure the drop is semen or any other najas thing the clothes is treated as impure. Otherwise, it is considered as clean. As a result, if it is not semen performing ghusl is not obligatory upon him.[1]

For further information regarding Kaffarah, please refer to the following answer:

Index: Things from which a person keeping fast must abstain & Kaffarah (Expiation), answer 372.

[1] . Official Website of Sayyid Sistani (ha), Rules concerning Fasting, Remaining in Janabat or Haidh or Nifas till Fajr time; Ayatollah Khamenei (ha), Ajwabat al-Istiftaat, Q 180; Ibid, Istiftaat, rules concerning Jinaba ghusl, Q 177, Pg. 229.