Wiping performed on socks invalidates Wudu

May 5, 2017 by Admin Posted in All Q&A, Wudhu Tagged Ahlul Sunnah, Severe Cold, Shoes, Socks, Taqiyyah, Tayammum, Wipe, Wudu

Question 037: What is the ruling in Jafari fiqh about making wudu over socks or are we supposed to take the socks off every time we make wudu?

Answer 037: According to all maraja, wiping performed on socks or shoes is void. If one is unable to remove his socks or shoes because of severe cold, or fear of life, or a robber and the like, there would be no problem to wipe on socks or shoes, and then his wudhu is considered as valid. If there was so cold but one would have enough time to perform his wudhu later under normal condition (on time of prayer) it is impermissible to wipe on the socks and shoes.

According to most of Ahlul Sunnah, wiping on the socks and shoes is permissible, even you are under normal condition. As a result, what the reason which is behind the permissibly of wiping on the socks and shoes is on the time when you are under Taqiyyah, according to Shia scholars.

Note: Ayatollah Sistani (ha) says: according to an obligatory precaution, one can wipe on the socks or shoes, and then perform tayammum. If a person is under Taqiyyah (hiding one’s faith), it would be enough for him to wipe on his socks and shoes.[1]

[1] . Tawzih al-Masael (with annotation), Sayyid Roohullah al-Moosavi al-Khomeini, Vol. 1, Pg. 159, question 259, eighth edition, 1424 A.H. – For further information in this regards, please refer to: Moghniyah, Muhammad Javad, Al-Fiqh ‘ala al-Madhahib el Khamsah, Vol. 1, Pg. 37; Makarem Shirazi, Naser, Shia Pasokh Midahad (Shia Answers), Pg. 207.

Doubts (shakk) during prayer whether wudu was performed or not

May 5, 2017 by Admin Posted in All Q&A, Rules of Prayer, Wudhu Tagged Doubt, istibrã’, Namaz, Prayer, Shakk, Taharat, Wudu

Question 036: If one gets Doubts (shakk) during the salah that wudu was not taken, should one break the salah to perform wudu?
Answer 036: If a person doubts during prayer (namaz) whether he has performed wuhu or not, his prayers is void, and he must perform wudhu and then pray. If a person is sure that he has performed wudu but doubts whether he has committed an act which invalidates it or not his wudu would be considered as valid.

If a person doubts whether his Wudhu has become void, he should treat it as valid. But, if he did not perform Istibra after urinating, and performed Wudhu, and thereafter some fluid was discharged about which he was not sure whether it was urine or something else, his Wudhu will be void.

If a person doubts whether he has performed Wudhu or not, he should perform Wudhu.

If a person is sure that he has performed Wudhu, and has also committed an act which invalidates Wudhu (e.g. urinating), but does not remember which happened first, he should act as follows: If this situation arises before his Namaz, he should perform Wudhu. If it arises during Namaz, he should break it and perform Wudhu. If it arises after Namaz, that Namaz will be valid, but for the next prayers, however, he should perform Wudhu.[1]

[1]. Tawzih al-Masael of maraja (with annotation), Sayyid Roohullah al-Moosavi al-Khomeini, Vol. 1, Pg. 179, question 301, eighth edition, 1424 A.H. http://www.sistani.org/english/book/48/2157/; The Official Website of the Office of Sayyid Sistani, Rules regarding Wudhu.

Things from which a person keeping fast must abstain & Kaffarah (Expiation)

May 5, 2017 by Admin Posted in All Q&A, Fasting, Things which invalidate the Fast Tagged Adhan, Fajr, Fast, Iftar, Istimna, Janabat, Kaffarah, Mithqals, Mudd, Ramadan, Sà’, sadaqah

Question 372: what is the kaffarah for one day of not fasting Ramadan? (besides fasting 60 days)

Answer 372: There are nine acts which invalidate fast as follows: 1) Eating and drinking. 2) Sexual intercourse. 3) Masturbation (Istimna) which means self-abuse, resulting in ejaculation. 4) Ascribing false things to Allah, the Almighty or his Prophet or to the successors of the Holy Prophet (pbuth). 5) Swallowing thick dust. 6) Immersing one’s complete head in water. 7) Remaining in Janabat or Haidh or Nifas till the Adhan for Fajr prayers. 8) Enema with liquids. 9) Vomiting. Read More

The night prayer or Salatul Layl (Tahajjud)

April 22, 2017 by Admin Posted in All Q&A, Mustahab Prayers Tagged Fajr, Nafilah, Nawafil, Night Prayer, Salatul Layl, Shaf’a, Tahajjud, Vitr 2 Comments

Question 234: Please let me know about tahajad namaz (The night prayer or Salatul Layl (Tahajjud)) time and tarika??

Brief answer 234: There are eleven Rak’ats of supererogatory for the night, of which eight Rak’ats are called (mid) night (Tahajjud) then two Rak’ats are called Shaf’ (or couple) and one Rak’at called Vitr (single) prayer which along with the Shaf’ prayer is the preferable prayer, while the two Rak’ats of Morning Prayer are even more preferable than both. It is permissible to confine oneself to Shaf’ and Vitr only; rather particularly to Vitr in case the time is too short, while in case otherwise, it may be offered with the hope (of being desirable to Allah).

The due time for the (mid) night (Tahajjud) prayer is from the mid-night to the actual dawn (Subh-I Sãdiq), while morning (Sahar) is preferable than any other time, the last one-third of the night being entirely morning (Sahar), while its preferable time is one close to the dawn (Fajr), and even more preferable than that is the early morning (Tafriq) as was the practice of the holy Prophet, Allah’s Blessing be on him and his Progeny.[1]

Detailed answer 234: The night prayer or Salat al-Layl is one of the acts of worship and prayers which have been greatly stressed upon and recommended. With this prayer in the middle of the night close to dawn when there is utter silence and the daily uproar and commotion have seized, one gets a very special state of concentration and excitement which is unique and indescribable. That is, the friends of God always choose the pre-dawn moment for invocation and supplication for they are composed and at rest at this time and there is no intention of showing off. At this time, one gets the best of concentration which extraordinarily helps build and revive the spiritual self. That is why the Holy Quran has promised those who offer the night prayer to grant them a position of great glory (maqam mahmood):
“وَمِنَ اللَّیْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّکَ عَسَىٰ أَن یَبْعَثَکَ رَبُّکَ مَقَامًا مَّحْمُودًا”

“And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.”[2]

How to offer the Night Prayer: The night prayer consists of eleven rak’ats. Out of the 11 Rak’ats of the night Nafilah, 8 Rak’ats should be offered with the niyyat of the Nafilah, 2 Rak’ats with the niyyat of Shaf’a, and 1 Rak’at with the intention of Witr. All of these eleven rak’ats can be offered in short and long forms.

Short form: In the short form of the night prayer, one can suffice to reciting only Hamd, the opening chapter (without Surah) in the prayers.

Long form: In this method, in the first initial rak’ats one should recite Hamd followed by a Surah (like Surah al-Kafiroon, Tawhid etc. which have been recommended). Indeed, according to some traditions, the Surah of Tawhid has been recommended to be recited up to ten times.

When it comes to the rak’ats of Shaf’a prayer, it is better to recite Surah Falaq after Surah Hamd in the first rak’at and to recite Surah Naas after Surah Hamd in the second rak’at. There remains one rak’at of witr prayer in which it is better to recite Surah Tawhid thrice after Surah Hamd along with Surah Falaq and Surah Naas. One can suffice to reciting only Surah Tawhid and then perform Qunut.
Qunut: The qunut of witr prayer is one of the highly rewarded mustahab acts and stress has been laid on prolonging it. It has been narrated from the Holy Prophet, peace be upon him and his family, that he said: “Whoever prolongs the qunut of his witr prayer in the world, will be at ease at the station of judgment.”[3] In Qunut, first pray for forgiveness of forty or more Mu’mineen who are either dead or living in the following manner. For example, you should say:
“اللهم اغفر لفلان

“Allahumma ighfir li-fulan”.

Instead of ‘fulan’, you should mention the name of the individual whom you want to pray for. Or recite:
اللهم اغفر للمؤمنین و المؤمنات

Allahumma ighfir lil-mo’meneen wal-momeenat.
“استغفر الله ربی و اتوب الیه‌”

Then recite seventy times “astaghfirullah rabbi wa atubu elayh.” Then recite:

“هذا مقام العائذ بک من النار”

Haza maqamul a’eze bika minan nar.

Then say three hundred times:

“العفو”

Al-Afw. Then the following dhikr is recited:

“رب‌ّ اغفرلی و ارحمنی و تب علی‌ّ انک انت التواب الغفور الرحیم‌”

Rabbi ighfirli wa irhamni wa tub ‘alayya innka antat tawwab al-ghafoor al-rahim.

Then you should bend for ruku and go down for prostration (sajda) and salam.

Indeed, there are many mustahab dhikr and supplications which one can recite in all the rak’ats of the night prayer. Should you like to learn more about those recommended dhikr.

Every Nafilahs and all mustahabb prayers in general are two rak’ats. if you dont have enough time to offer all eleven rak’ats, there would be no problem to offer 2 rak’ahs of the shaf’ prayer and 1 rak’ah of the watr prayer. if not you can offer the one rak’ah of the watr prayer, only.

[1] . Tahrir al-Wasilah of Imam Khomeini (ra), Vol. 1, rules concerning Preliminaries of Prayer.

[2] . Al-Isra (17): 79.

[3] . Tabatai Yazdi, Muhammad Kazem, Urwat al-Wuthqa, vol.1, p. 544 – 545, Dar al-Tafsir.

Can an illegitimate child lead congregational prayer

April 18, 2017 by Admin Posted in All Q&A, Congregational Prayers Tagged Christian, Doubtful Nature, Hawza, Illegitimate, Imam of the Prayer, Nikah, Revert, Sheikh

Question 271: A man has been a student at Hawza for 2 years. He reverted in 2011. He has just found out that there might be a problem because his mother never married his father. I have heard, and so has he during his studies, that people cannot pray behind an Imam that is illegitimately born. He’s wondering if there is any point in continuing as a seminary student if people cannot pray behind him? Is it the position of Khamenei and the other Grand Marja that he cannot be an Mola/Sheikh because of this reason? Does his illegitimate birth not count against him because he’s a revert? What is your advice on his continuance in seminary. Can an illegitimate child lead congregational prayer?

Answer 271: Each country has its own special nikah. Islam has respected the law obtained in each country regarding marriage and never considered a child born by such nikah as illegitimate.[1]

If his parents did, according to the rights that were obtained in their country in this regards, their marriage would be considered as valid and he is not illegitimate.

If they didn’t know the rules concerning marriage rights, their child is not considered illegitimate too. It is said to be a child of doubtful nature.[2]

According to common law, if his parents’ relationship is not considered as adultery but, instead it is considered as nikah, their relationship would be valid and the man is not illegitimate as well.

In these previous cases the man can lead congregation prayer.[3]

Otherwise, if they didn’t respect their religious rights (such as Christian, Islam, etc.) and the child was born in this situation and they had committed adultery according to common law he is not able to lead congregation prayer, however he would be able to continue learning and studying Islamic sciences and other acts, which he is allowed to do.

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

Index: Qualification of an Imam of congregational prayers, answer 021.

[1] . Tahzibul Ahkam, Vol. 8, Pg. 29; Al-Tahzib, Vol. 7, Pg. 472, H 99, Wasael al-Shia, Pg. 588, H. 2.

[2] . Ameli, Baha al-Din Muhammad bin Hussain & Sawoji, Nidham bin Hussain, Jame’ Abbai wa Takmil e an (its completion), annotated, researcher and editior: Mahallati Haeri, Sheikh Ali, Vol. 2, Pg. 280, Manshoorat al-Farahani Institution, Tehran, first edition.

[3] . Ale Usfoor al-Bahrani, al-Hussain bin Muhammad, Sidad al-Ebad wa Rishad al-Ebad, Pg. 142, al-Mallati, Qom, first edition, 1421 A.H; Jawad, Miftah al-Kiramah fee Sharh e Qawaed al-Allamah, Vol. 10, Pg. 14, al-Nashr al-Islami al-Tabeah Lijama’at al-Modarresin Institution, Qom, first edition, 1419 A.H.

Permanent or Temporary marriage of a married man without the permission of his wife

April 17, 2017 by Admin Posted in All Q&A, Polygamy Tagged Condition, Justice, Marriage Contract, Permanent, Permission, Polygamy, Temporary, Wife

Question 565: Salamun alaykum. I shall appreciate help with regards to the following questions please.

1) Can a married man engage in temporary marriage with or without his wife’s permission?

2) Can a married man marry a second wife without his first wife’s permission?

Thanks!

Answer 565: Islam recognizes the permissibility of a man having four permanent and concurrent wives. The man’s second marriage while he has a permanent wife, except in the case of marriage with the wife’s niece (her brother’s daughter, or sister’s daughter)[1], is not conditional upon consent of the first wife. But, if the wife [stipulates], as a condition of the marriage, that her husband cannot marry another woman, then, according to some jurists (Fuqahā), this condition is valid and the husband should not violate it.

The following are some opinions of our maraja concerning whether the first wife can stipulate the condition or not:

Imam Khomeini, Ayatollah Bahjat, Khamenei, Fadhil Lankarani, Makarim Shirazi and Noori Hamedani: No, this condition is not valid or binding, unless there is a condition that: “the wife has power of attorney from the husband, that if the husband remarries, she can carry out divorce”, this is valid.[2]

Ayatollahs Tabrizi, Sistani and Safi Golpayegani: Yes, this condition is valid and binding, and if after the marriage, the husband does not act upon this condition and remarries, then he has committed a sin.[3]

Ayatollah Wahid: according to obligatory precaution (Ihtīyāt Wājib), this condition is not valid and binding, unless there is a condition that: ” the wife has power of attorney from the husband, that if the husband remarries, she can carry out divorce”, this is valid.[4]

Justice in dealing with polygamy: The justice that is required [in dealing with polygamy] is related to the division [of time between them] in the sense that when he spends a night with one of them then, he must spend one night each with the rest of them in every four nights.The justice that is required as a recommendation is equality in spending money, giving attention, cheerfulness, and fulfillment of their sexual needs, etc.[5]

Getting married with People of the Book: Some jurisprudential scholars are of the opinion that if a Muslim man wishes to temporarily marry a ‘Ahlul Kitab’ (People of the Book) wife, while he has a permanent Muslim wife, then the permission of that first Muslim wife is a condition upon the second marriage.[6]

For a Muslim man to marry a woman from Ahlul Kitab permanently is against the compulsory precaution in any circumstance. And his temporary marriage to a Jewish or a Christian woman is allowed, only if he is not already married to a Muslim wife. If he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution.

Conclusion: The man’s second permanent marriage or temporary marriage while he has a permanent wife, is not conditional upon the consent of his first wife. Unless, 1) he wants to marry his wife’s niece, 2) the woman stipulates a condition that her husband cannot marry another woman (but not according to all maraja’), 3) he wants to permanently marry a woman from Ahlul Kitab and his first wife is Muslimah.[7]

[1] . Tawzih al-Masael (annotated by Imām Khomeini), Vol. 2, p. 466.

[2] . Imam Khomeini, Istafta’at, Vol. 3, Section on rules of marriage, Q. 55. Ayatollah Makarim Shirazi, Istafta’at, Vol. 2, p. 907. Ayatollah Khamenei, Istaftā’, Q. 7. Ayatollah Fazel, Jama‘ al-Masā’il, Vol. 1, p. 1533. Ayatollah Noori, Istafta’at, Vol. 2, p. 637 and Ayatollah Bahjat, Tūḍīḥ al-Masā’il, Q. 2534.

[3] . Ayatollah Sistani, Minhāj al-Sālehīn, Vol. 2, Q. 333. Ayatollah Tabrizi, Minhāj al-Sālehīn, Vol. 2, Q. 1395. Ayatollah Safi, Jama‘ al-Ahkām, Vol. 2, Q. 5521.

[4] . Ayatollah Wahid, Minhāj al-Ṣālehīn, Vol. 3, Q. 9531. By using the Porsemān software

[5] . The official website of the office of Sayyid Sistani (ha), rules concerning Marriage, q&a.

[6] See: Siratul-Nijat, Sheikh Jawad Tabrizi, vol. 2, pg. 270. Related Question: Temporary marriage with women of the People of the Book, Question 1209.

[7] . For further information in this regards, please refer to answer 080 (Index: Rules regarding temporary or permanent marriage with people of the book).

Rules regarding temporary or permanent marriage with people of the book

April 16, 2017 by Admin Posted in All Q&A, People of the Book Tagged Cristian, Jewish, Marriage, Muslim, People of the Book, Permanent, Temporary

Question 080: Salaams dear Shaykh. What is the ruling of the Maraji’ regarding temporary or permanent marriage with people of the book?

Answer 080: Our maraja have different opinions regarding permanent marriage with People of the Book as follows:

Imam Khomeini: As an obligatory precaution, it is impermissible to get married to People of the Book. Of course, Imam Khumayni (rah) has said in this issue (the issue of permanent marriage with non-Muslim women who are of the People of the Book) that it is an obligatory precaution, which means those who follow him can refer to the verdict of another jurist who says such a marriage is permissible and follow him instead.

Ayatollahs Golpaygani and Safi: The permissibility of marriage with People of the Book isn’t devoid of strength [this is a jurisprudential term meaning that it is permissible], but in the case of one being able to marry a Muslim woman, it is greatly makruh (abominable), as a matter of fact, in such a case, precaution should be observed.

Ayatollahs Khoei and Tabrizi: As a recommended precaution one shouldn’t permanently get married to them and some sects such as the Khawarij, Ghulat and Nawasib who consider themselves Muslims have the same ruling as kafirs and can’t be married to by Muslim women and men, neither permanently nor temporarily.

Ayatollah Noori Hamedani: Marrying them permanently is permissible according to the stronger fatwa, but precaution should be observed in not getting married to them permanently in the case of them being able to get married to a Muslim woman.

Ayatullah Zanjani: The Muslim man cannot get married to the Magi or a non-Muslim who is not of the People of the Book, neither permanently nor temporarily, and apparently, permanent or temporary marriage with Jewish or Christian women isn’t void, but it is makruh and against recommended precaution, especially if the marriage is permanent.[1]

Ayatollah Fazel Lankarani: The Muslim man cannot be permanently married to kafir women, even if they are Jewish or Christian as an obligatory precaution, nevertheless temporary marriage is permissible with Jewish and Christian women.

Ayatollah Makarem Shirazi: The Muslim man cannot get permanently married to kafir women as an obligatory precaution, but temporary marriage with People of the Book such as Christians and Jews is permissible.

Ayatollah Bahjat: The Muslim man cannot get married to other than People of the Book and Magi [from the kafirs], neither permanently, nor temporarily, and apparently, temporary marriage with Jewish and Christian women, both temporary and permanent, isn’t void although it is makruh and against recommended precaution, especially in permanent marriage.

Ayatollah Sistani: The Muslim man cannot get married to kafir women who aren’t of the People of the Book, but temporary marriage with Jewish and Christian women is permissible, and according to obligatory precaution, permanent marriage with them isn’t.[2]

He also says: For a Muslim man to marry a woman from Ahlul Kitab permanently is against the compulsory precaution in any circumstance. And his temporary marriage to a Jewish or a Christian woman is allowed, only if he is not already married to a Muslim wife. If he has a Muslim wife, temporary marriage with an Ahlul Kitab woman is not permissible without her consent; nay, even with her consent, it is not permissible, based on compulsory precaution.[3]

[1] . Tawdih al-Masa’il of the maraji’ (annotated), vol. 3, p. 468.

[2] . Tawzih al-Masael of the maraja’ (annotated by Imam Khomeini), vol. 2, pg. 468; Ibid, pg. 469; Hakim, Muhammad Saeed, Minhajul-Salehin, vol. 3, pg. 33.

[3] . The official website of the office of Sayyid Sistani (ha), rules concerning Marriage, q&a.

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.