Praying for non-Muslim Parents

June 28, 2017 by Admin Posted in All Q&A, Ethics and Mysticism Tagged Al-Fatiha, Christian, Dead, Dua, Forgiveness, Non-Muslims, Parents, Pray, Quran, Salawat

Question 516: Can I as a Shia Muslim pray for my dead parent who is a non-Muslim? They were Ahl al-Kitab. If so, can you provide sources and scholarly opinions? Thank you.

Answer 516: We have already sent a similar question to the office of grand maraja’, whether it is permissible to solace to non-Muslims who have passed away and send salawat, recite surah al-Fatiha and pray for them?

Our maraja’ have different opinions about it. Some say, it is permissible if they have not fought Muslims on the account of Religion and have not driven us out of our Homeland. Others say, it is permissible to solace, though asking Allah, the Almighty for His forgiveness and pray for them is not permissible.

Ayatollah Khameneni: There is no problem in it per se if they have not fought Muslims on the account of Religion.

Ayatollah Sistani: It is impermissible to ask Allah, the Almighty for their forgiveness and pray for them.

Ayatollah Safi Golpayegani: Sending Salawat and praying to Allah (SWT) to forgive them are not permissible[1].

According to the verses of the Holy Quran, if those non-Muslim who have not fought Muslims on the account of Religion and have not driven us out of our Homeland, Allah (SWT), the Almighty does not forbid us from doing good and regarding justice to them. Therefore, we can visit their graves and ask Allah, the Almighty for His forgiveness and pray for them. However, Allah (SWT) forbids us only from having Friendship with those who fought us on the account of Religion and Drove us out of our homeland; and helped one another in driving us out; We are forbidden to have friendly Relation with them; and whoever among us does so, then he is regarded as One of the disbelievers. Because, in the Holy Quran Allah (SWT) says: “The Prophet and the faithful may not plead for the forgiveness of the polytheists, even if they should be [their] relatives, after it has become clear to them that they will be the inmates of hell”.[2]

It should be noted that the loss of a family member is a difficult challenge to overcome. However, one can overcome this situation by doing the following points:

A: Having patience: Patience is mans’ greatest friend in life.^[3] Patience in the face of calamities is one type of patience.^[4] The ahadith speak of a great reward for patience in such situations. To pay attention to its results and rewards which are mentioned in the Quran and ahadith is one of the ways to overcome a loss. We will mention some of these Quranic verses and ahadith below:

1- In the Quran, God says: “Peace be to you, for your patience.” How excellent is the reward of the [ultimate] abode!”^[5] “We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient. Those who, when an affliction visits them, say,” Indeed we belong to Allah, and to Him do we indeed return. It is they who receive the blessings of their Lord and [His] mercy, and it is they who are the [rightly] guided”^[6]

2- Imam Ali says “Having patience when calamities strike stems from one’s wisdom.”^[7]

“Amongst the treasures of belief is having patience when calamities befall one.”^[8] “Having patience at the time of catastrophes elevates one to lofty spiritual levels.”^[9]

B: We must understand that death will take place for all of us: “Every soul shall taste death. Then you shall be brought back to us.”^[10] Because all creatures are manifestations of Go Godl’s existence and attributes and they have come from him, they will all go back to him “Indeed we belong to Allah, and to Him do we indeed return.”^[11]

One of the results of having belief in God is that when catastrophes strike, a believer reminds himself of the above mentioned verse. The better and deeper one understands the truth mentioned in the verse, the easier he will be able to overcome such issues.

C: The ahadith have mentioned certain acts to be carried out for the dead. Some of them are wajib and some are mustahab. We will mention some examples of these ahadith below:

First: Paying charity; A man from the tribe of Bani Saedah came to the Prophet after his mother passed away and said: “My mother passed away during my absence. If I pay charity on behalf of her, will her soul be rewarded?” The Prophet replied: “Yes.”^[12]

Second: Reciting Quran; The Prophet stated: “Whoever passes by a graveyard and recites surah Ikhlas eleven times and sends the reward for the dead, he will be rewarded by the number of people that are buried there.”^[13]

Third: Doing good deeds; Imam Sadiq said: “The reward of charity, supplicating and good deeds will reach the dead as well as the one who carried them out.”^[14] “Whenever a Muslim does good deeds on behalf of the dead, God will multiply his reward and also give the dead the reward of the good deed.”^[15]

Fourth: Performing Wahshat prayer; It is mustahab to pray two raka’ats on the first night of burial.^[16] The details of this prayer are mentioned in the law books of the maraji’.^[17] Therefore, it is musthab to perform this prayer only on the first night and not all nights. For the other nights, one may perform other acts for his mother to send her the reward and make her soul calm and happy in the other world.

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

Index: Visiting non-Muslim graves and Praying for them, answer 103.

(https://www.facebook.com/groups/510247479126564/permalink/546002345551077/)

[1] . Adopted from answer 35827.

[2] Surah Mumtahina, verses 8 & 9; Surah Tawbah, verse 113; Adopted from Index: Visiting non-Muslim graves and Praying for them.

[3] For further information, refer to the topic “Increasing Patience”, Question 8418 (site: 9091).

[4] Daylami, Shaykh Hasan, Irshad al-Qulub ila al-Sawab, vol. 1, p. 126, Sharif Radhiyy Press, Qum, first edition, 1412 AH.

[5] Ra’d:24.

[6] Baqarah:155-157.

[7] Tamimi Amidi, Abd al-Wahid ibn Muhammad, Ghurar al-Hikam wa Durar al-Kalim, p. 283, hadith 6299, Islamic Propagation Office Press, Qum, 1366 (solar).

[8] Ibid, p. 282, hadith 6298.

[9] Ibid, p. 262, hadith 6269.

[10] Ankabut:57 “كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ ثُمَّ إِلَيْنا تُرْجَعُون”.

[11] Baqarah:156 “إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ”.

[12] MullaHavish Aal Ghazi, Abd al-Qadir, Bayan al-Ma’ani, vol. 1, p. 203, Taraqi Press, Damascus, first edition, 1382 AH; Qurtubi, Muhammad ibn Ahmad, Al-Jami’ li Ahkam al-Quran, Nasir Khosro Press, Tehran, first edition, 1364 (solar).

[13] Majlisi, Muhammad Baqir, Bihar al-Anwar, vol. 10, p. 368, al-Wafa Institute, Beirut, 1404 AH.

[14] Amili, Shaykh Hurr, Wasa’il al-Shia, vol. 8, p. 279, Aal al-Bayt Institute, Qum, 1409 AH.

[15] Hilli, Ibn Fahd, Uddat al-Da’i, p. 146, Daar al-Kutub al-Islamiyy, Qum, 1407 AH.

[16] Amili (Kaf’ami), Ibrahim ibn Ali, Al-Misbah, p. 411, Daar al-Radhiyy Press, Qum, second edition, 1405 AH, Wasa’il al-Shia, vol. 8, p. 168.

[17] Musawi (Imam Khumayni), Sayyid Ruhullah, Tawdhih al-Masa’il, vol. 1, p. 348, researched/edited by: Sayyid Muhammad Husayn Bani Hashimi Khumayni, Islamic Publications Office, Qum, eighth edition, 1424 AH.

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.

Evaluating the chain of narration of Dua Muqatil bin Sulaiman

May 15, 2017 by Admin Posted in All Q&A, Dirayat al-Hadith Tagged Dua, Ilaahee Kayfa Ad-O'oka, Imam Sajjad (as), Mafatih al-Jinan, Muqatil bin Sulaiman

Question 150: Is the saying authentic that reciting Dua Muqatil bin Sulaiman for 100 times is recommended for granting our wishes?

Answer 150: In the book Miṣbāḥ al-Kaf’amī the Du-A’a Ilaahee Kayfa Ad-O’oka (Dua muqatil bin sulaiman) has been narrated from Imam Sajjad (as), as follows: [1]

إِلَهِي كَيْفَ أَدْعُوكَ وَ أَنَا أَنَا وَ كَيْفَ أَقْطَعُ رَجَائِي مِنْكَ وَ أَنْتَ أَنْتَ إِلَهِي إِذَا لَمْ أَسْأَلْكَ فَتُعْطِيَنِي فَمَنْ ذَا الَّذِي أَسْأَلُهُ فَيُعْطِيَنِي إِلَهِي إِذَا لَمْ أدعوك [أَدْعُكَ] فَتَسْتَجِيبَ لِي فَمَنْ ذَا الَّذِي أَدْعُوهُ فَيَسْتَجِيبَ لِي إِلَهِي إِذَا لَمْ أَتَضَرَّعْ إِلَيْكَ فَتَرْحَمَنِي فَمَنْ ذَا الَّذِي أَتَضَرَّعُ إِلَيْهِ فَيَرْحَمَنِي إِلَهِي فَكَمَا فَلَقْتَ الْبَحْرَ لِمُوسَى عَلَيْهِ السَّلَامُ وَ نَجَّيْتَهُ أَسْأَلُكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تُنَجِّيَنِي مِمَّا أَنَا فِيهِ وَ تُفَرِّجَ عَنِّي فَرَجاً عَاجِلًا غَيْرَ آجِلٍ بِفَضْلِكَ وَ رَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ

Transliteration: Bismillaahir Rahmaanir Raheem Elaahi Kayfa Ad’ooka Wa Anaa Anaa Wa Kayfa Aqta-O’ Rajaaee Minka Wa Anta Anta Elaahi Iz Lam As-Aloka Fa-Too-Teenee Faman Zal-Lazee As-Alohu Fayo’teenee Elaahi Iz Lam Ad-Oo’ka Fa-Tastajeebo Lee Faman Zal Lazee Ad-Oo’ho Fa Yastajeebo Lee Elaahi Iz Lam Atazarra’ Elayka Fa Tarhamoni Faman Zal Lazee Atazarra-O’ Elayhe Fa Yarhamonee Elaahi Fakamaa Falaqtal Bahra Le Moosaa A’layhis Salaamo Wa Najjaytahu As-Aloka An Tosalle A’laa Mohammadin Wa Aale Mohammadin Wa An Tonajjeyanee Mimmaa Anaa Feehe Wa Tafarreja A’nnee Farajan A’aajelan Ghaira Aajelin Be Fazleka Wa Be Rahmateka Yaa Arhamar Raahemeen.

Translation: My God how can I call on You (for help) for I am me (a sinful servant)? How can I cut off hope from You, for You are You (the merciful lord)? My God (even) when I did not beseech You, You gave me. So who is he who gives, if I beseech him? My God (even) when I did not call out, You fulfilled my desire. So who is he who satisfies, if I call him? My God (even) when I did not humbly solicit, You took pity on me. So who is he who shows mercy, I’ll solicit him? My God I beseech You, that just as You parted as under the sea for Musa (pbuh) to save him, send blessings on Muhammad and on the children of Muhammad, and come to my rescue, and deliver me (from these troubles), and disperse (afflictions), and do it quickly, without delay, through Your kindness, through Your mercy, O the most merciful.

In his book Mafatih al-Jinan Sheikh Abbas Qummi (ra) said: In book Balad al-Amin, sheikh Kaf’ami quoted a Dua from Imam Zainul Abedin (as) and said that Muqatil bin Sulaiman narrated it from the Imam (as). He (Muqatil) also said that whoever recited it 100 times and his duas haven’t been granted, curse me (Muqatil).[2]

The followings are some issues we should take into consideration:

– Kaf’ami has narrated this Dua by only mentioning this phrase: “مَرْوِيٌّ عَنْ عَلِيِّ بْنِ الْحُسَيْن” (meaning that it has narrated from Ali bin al-Hussain (as)).

– There hasn’t mentioned any name of Muqatil bin Sulaiman in this Dua nor how many times we are recommended to recite this Dua.

– As Muqatil bin Sulaiman died in the year 150 (A.H.), he was unable to directly narrate this Dua from Imam Sajjad (as).[3] He was one of the companions of Imam baqir (as) and Imam Sadiq (as).[4]

But, if we recite this Dua with the intention to get the reward from Allah, the Almighty and also as what Sheikh Abbas Qummi (ra) has narrated in Mafatih al-Jinan, our righteous wishes will be granted by Allah (SWT). In sha Allah.

[1] . Kaf’amī, Ebrahim bin Ali, al-Miṣbāḥ, Pg. 292-293, Qom, Dar al-Radi (Zahedi), second edition, 1405 A.H.

[2] . Qummi, Sheikh Abbas, Mafatih al-Jinan, Pg. 113, Qom, Osveh Publication.

[3] . Khayr al–Dīn Ziriklī, al-Aalam, Vol. 7, Pg. 281, Beirut, Dar al-Elm lil Malaeen, fiftieth edition, 2002.

[4] . Allamah hilli, Khuasat al-Aqwal, Pg. 260, Qom, Dar al-Zakhayer, 1411 A.h; hussaini Tafreshi, Sayyid Mustafa bin Hussain, Naqd al-Rijal, Vol. 4, Pg. 412, Qom, Aalul Bayt (pbuth) Institution, first edtion, 1418 A.H.

Hudhur al-Qalb in worshiping Allah

February 3, 2017 by Admin Posted in All Q&A, Ethics and Mysticism, Islamic Laws, Miscellaneous, Rules of Prayer Tagged Dhikr, Dua, Hudur al-Qalb, humbleness, Ibadat, khushu, Laylatul Qadr, Masjid, Prayer, Worshiping

Question 014: If a woman feels distracted at the masjid and feels less intimacy when speaking to Allah (swt) (for example: unable to cry in public, has more trouble being mindful during prayer because of the crowd, etc) especially on a valuable night such as Laylatul Qadr, would it be best that she stays home and follows guidelines she finds online to make best use of the night or is it better to pray and worship in congregation?

What if she is relatively new to Shia Islam and doesn’t know how to perform the all night prayer on her own but she can perform the special 2 rakah prayer and all the other Duas and Dhikr on her own?

Answer 014: According to some Ahadith narrated from our Infallibles (pbuth), a woman who prays at home will get equal reward as praying at a mosque. They also say: if a woman prays at her house she will get more rewards than praying at other places. [1]

Given the supposition made in the question, if a woman feels distracted at the Mosque and has the problems that don’t let her has the complete presence of mind and heart throughout her prayers she would be able to stay at home offer her prayers, recite dua and finally do the righteous deeds.

It is noteworthy to say that our scholars, based on the following reasons, recommend us to have the complete presence of mind and heart in worshipping Allah, the Almighty.

Hudhur al-qalb in worshiping Allah, the Almighty means to not allow thoughts that have to do with material matters, whether they are personal or pertaining to others, and in general, thoughts that are in contradiction with the hereafter to enter one’s mind. But thoughts that conform to the nature of Ibadat (worship) do not disturb hudhur al-qalb in anyway. So, it is safe to say that this is a personal thing where everybody should be their own judge when it comes to saying whether a thought distracts their heart or not. The presence of the heart (hudhur al-qalb) in prayer has its levels and those who have reached the highest levels have completely forgotten and turned their backs on everything except Allah.

The great figures of our religion have introduced many methods for attaining khushu (humbleness) and hudhur al-qalb in prayer that can be helpful:

Specifying a place for worshiping Allah (SWT) like prayer can also help, which is exactly why praying in front of objects that cause distraction is makruh, it is also makruh to pray in front of an open door and passages, before a mirror and pictures and so on. This explains why the more simple a mosque is built the easier it will be to have hudhur al-qalb. Abstaining from sin is a pivotal element because sins separate us from God.[2]

A person offering prayer must have complete presence of mind and heart through-out his prayers, regardless of its words and actions. So nothing is counted as prayer from a devotee but what has been done in such condition. It means full attention towards the prayers and to what he utters and complete attention towards the Worshipped Being, whose Majesty is Glorified. He should be cognizant of His Greatness and the glory of His Dignity. He must sever himself from everything other than Him. He should find himself as if in the presence of the greatest of all the great kings of kings addressing Him and invoking His Favour. Once he is cognizant of all this, an immense awe shall enter his heart. Then he shall see himself responsible for negligence in the fulfillment of his duties and obligations, and shall be frightened. Then he shall realize the abundance of His Favour, and shall hope to receive His Reward. He shall find himself in a state of hope and fear, and this is the quality of the accomplished ones.

This quality has several degrees and innumerable ranks according to the statures of the worshippers. He must have humility and submission and peace of mind and heart and sobriety. He must have cheerful appearance and should apply perfume, brush his teeth and comb his hair before starting his prayers. He must offer his prayers like one bidding farewell, and should renew his penitence, invocation and asking forgiveness. He must stand like a humble slave in front of his Master. He should be sincere while uttering the words “We worship but Thee and ask help but from Thee”. He must not utter these words while he is still the adorer of his own desires and asking the help from others than his own Master.

He must also make all endeavors for removing the hindrances lying in the way of the acceptance (of his worship) like self-conceit, jealousy, pride, back-biting and avoidance of the payment of Zakãt and non-fulfillment of all due rights which are the real impediments in the way of acceptance (of the prayers).[3]

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

Index: The best place for a woman to pray is at home or mosque, answer 015.

Index: The Secret of Prayer / Sirr us-Salat, answer 589.

Index: Estrangement from people or being with them, answer 060.

[1] . Wasaiel al-Shia, Vol. 5, Pg. 237, Allamah Majlesi, Bihar al-Anwar, Vol. 80, Pg. 371; Sheikh Saduq, Man la yahduruhu al-Faqih, Vol. 1, Pg. 374, H 1088; Abul Qasim Payandeh, Nahjul Fasahah, Pg. 474, H 1532.

[2] . Surah Ahzab, verse 33; Sayyid Quṭb, In Tafsir Fi Zilal Al-Quran, Vol. 5. Pg. 2859; Banu Amin, Tafsir Makhzanul-Irfan, vol. 1, pg. 103; Tafsir Makhzanul-Irfan, vol. 9, pg. 9; Tafsir Nemouneh, vol. 14, pp. 205-206; Al-Kafi, vol. 2, pg. 268 “كان أبي (ع) يقول: ما من شيء أفسد للقلب من خطيئة، إنّ القلب ليواقع الخطيئة فما تزال به حتّى تغلب علیه فيصيّر أعلاه أسفله”

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