Going for Hajj or Ziyarat of Imam Hussain or Imam Reza

Question 124: Has anyone heard that you have to go for Hajj before you go for ziyarat? Someone advised me of this and I’ve never heard it before. So, tell me sholud I Going for Hajj or Ziyarat of Imam Hussain or Imam Reza?

Answer 124: If a wajib hajj become obligatory upon you, you would have to go for Hajj, first. If you are dubious whether to go for Hajj or visit the holy shrine of the Infallibles Imams (pbuth) you are supposed to act based on the few traditions, as follows: Read More


Greeting with Salam is mustahab responding to it is wajib

Question 062: Why shouldn’t we greet fellow Muslims with Salam on Ashura day? Is it a cultural tradition or there’s an Islamic justification to this?

Answer 062: There is a tradition narrated from Ali bin Ibrahim from his father from al-Nawfeli from al-Sakooni, from Imam Sadiq (as) that the Holy Prophet (pbuh) says: Greeting with Salam (peace) is recommended and voluntary, but responding to it is obligatory.[1] The Prophet (s) also says: Do not give answer to one who doesn’t initiate saying Salaam before his speech.[2]

Arabic version of this hadith is as follows:

السَّلَامُ تَطَوُّعٌ وَ الرَّدُّ فَرِيضَةٌ.

  1. Greeting is one of the desirable acts that have been recommended. It is not makrooh (abominable) to greet someone from this perspective. However, according to some religious authorities (maraje’), if not doing an action such as shaking hands is considered in common view as a way of mourning and expressing grief, it is better not to do it.[3]
  2. Imam Baqir (as) was asked about how we should console each other on the Day of Ashura? The Imam answered: Say: May God increase our rewards as a result of what has befallen us through Hussein’s sufferings. May God make both you and us men who seek vengeance for him together with his great successor (wali), the Imam, the Mahdi from the family of Muhammad (a).[4]

The Arabic version of this recommendation:

“أعظَمَ اللهُ اجورَنابمُصابِنابِالحُسَینِ،وَجَعَلَناوایّاکُم مِنَ الطّالِبینَ بِثارِهِ مَع وَلیّهِ الامامِ المَهدیِّ مِن آلِ مُحَمَّدٍ”

  1. The word ‘Salaam’ has been mentioned 22 times and the word ‘Assalam’ 7 times in the holy Quran. Some of the verses in which the word has been mentioned are as follows:

– When they entered into his presence, they said,” Peace!”” Peace!” He answered,”[5]

– Certainly Our messengers came to Abraham with the good news, and said,” Peace!”” Peace!” He replied.[6]

– Peace is to me the day I was born, and the day I die, and the day I am raised alive.”[7]

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

Index: Ways to Greet in Islam with Muslims and Non-Mahram, answer 369.

Index:  Lamentation: Normal mourning for Imam Hussain (as), answer 049.

[1] . Kulainy, Muhammad bin Yaqoub, al-Kafi, Vol. 2, Pg. 644, H. 1.

[2] . Ibid, H. 2.

[3] . Tabrizi, Jawad, New Isteftaat, vol.1, p. 454, Qom, first edition (date and place of publication not known).

[4] . Tusi, Muhammad bin al-Hasan, Mesbah al-Mujtahid wa Selah al-Muta’abbed, p. 772, Fiqh al-Shi’ah, Beirut, first edition, 1411 A.H.

[5] . Surah adh-dhariyat, verse 25.

[6] . Surah Hood, verse 69.

[7] . Surah Mariam, verse 33.


Take Husbands surname on Marriage

Question 545: What is the Islamic ruling on the wife changing her last name after marriage? Is it recommended or wajib to take Husbands surname on Marriage?

Answer 545: As for a family name is typically a part of a person’s personal name it follows the law or custom obtained in each country. It is passed or given to children from father’s family name or from both of their parents’ family names. The laws vary around the world.

Traditionally in some countries for the past few hundred years, it was the custom or law that a woman would on marriage use the surname of her husband and that children of a man would have the father’s surname. But, Islam has neither suggested us to change our last name after marriage nor mentioned any records in which a woman has ever taken her husband’s surname on marriage.

However, we can see in some countries that when a man from a lower-status family married an only daughter from a higher-status family, he would often adopt the wife’s family name.

In a few countries like the US, upon marriage, men can easily change their surname to that of their wife’s or a combination of their two names with the federal government, through the Social Security Administration, but may face difficulty on the state level in some states. In some places, civil rights lawsuits or constitutional amendments changed the law so that men could also easily change their married names (e.g., in British Columbia and California). Though other countries laws permits neither spouse to change surnames.

When we refer to the names of the Infallibles’ (pbuth) wives we see that they never changed their own families after marriage. They always get called by their own first or family names. E.g. Khadijah bint Khuwaylid, Fatima bint Muhammad, Ja’da bint al-Ash’at and etc.

In regards to calling a step-son, in the Holy Quran Allah (SWT) says: “Call them by the name of his Father; That is more just with Allah.”[1]

As a result, having an independent name can be considered as one of the symbols of Self Independence and autonomy which always follow the laws and custom obtained in each country. This is a personal issue that everyone is, according to the law and custom obtained in his/her country, allowed to do it. It is not something related to Fiqhi or other Islamic issue that Islam should have a rule about. Therefore, this is not recommended nor wajib. It is only considered as Mubah (i.e. is it ja’iz).

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

Index: Ahkam al-Khamsa / Wajib, Haram, Mustahab, Makru and Mubah, answer 341.

[1] . Surah Ahzab, verse 5.


Principles of peace and Jihad / Suicidal Attacks

Question 591: What are actual principals of Jihad and seeing that Muslim world is under attack by the West, in such conditions can we allow or justify suicidal attacks?

Answer 591: Of course, all people are born with freedom of choice; some choose to be oppressors and tyrants, causing corruption, therefore it is necessary for a complete religion to have a solution and specific instructions and guidelines for confronting these obstacles that are preventing the guidance of humanity.

Sometimes, oppression and aggression reaches the point that the only thing left to do is self-defense and the usage of force, and that is why Islam has legislated jihad.

In other words, the Quran teaches us to be tough and aggressive with those who don’t follow logic and purposely prevent the prophet’s words from spreading and don’t allow others to be guided because of their enmity towards the truth.  The Quran says: “Oh Prophet! Fight hard against the Unbelievers and the Hypocrites, and be harsh with them…”[1].  “The Muslim nation and Muslims must cause fear and intimidation in the hearts of their enemies, so that they don’t even think about invasion, treachery, and harming the Muslims.”[2]

Of course, Islam’s instructions on military alertness and the protection of the country’s borders[3]  (which is another form of Islam’s emphasis on keeping peace and friendship and settlement) and its call on jihad for the sake of Allah (which in reality is one of the most important forms of Islamic worship and is the manifestation of true love to God and human fellowship, and is the opposition of corruption and impurity) completely differ from bloodshed, tyranny, panic, war and violence.

Concerning the importance of jihad, Allah (s.w.t.) says: “And do Jihad in (the way of) Allah, (such) a Jihad as is due to him…”[4]

Since jihad hasn’t been legislated for conquest and the expansion of one’s power, one can easily conclude that jihad is a way of freedom and self-defense and not a way of violence.  Therefore, if the objectives of jihad are reachable in a peaceful manner, using force and military methods are forbidden.  This is also the reason behind why it is wajib to invite the disbelievers to Islam before going to battle with them if a battle ever wants to begin (this shows that what is important for Islam is for the truth to be heard, not fighting and violence, or else, such a thing wouldn’t be wajib).

Therefore, Allah has made jihad wajib for the defeating of tyrants, the freedom of the oppressed and helpless, and in order to get the grounds ready for those who have been kept in ignorance and unawareness regarding divine teachings and how to prosper in this world and the next, to be able to learn about these things and become familiar with them.[5]

Allamah Tabataba’i says in rejection of Islam being pro-war and after violence, and pertaining to the reality and the reasoning behind jihad: “The whole purpose of jihad is the establishment of Islam and for the word of Allah to rise, therefore jihad is a type of worship that needs to be done with the intention of seeking nearness to Allah (because one of the conditions of something being worship is for it to be done with the intention of seeking nearness to Allah).  Jihad hasn’t become wajib in order to take over others’ property and households, it has become wajib for the defending of human rights.  Originally, defense has limits, while transgression is breaking the limits.  Because of this, the end of the verse says: “لا تعتدوا ان الله لا یحب المعتدین[6]; Do not exceed the limits, for verily Allah does not like the transgressors.”[7]

Therefore, not only isn’t true Islam a religion of transgression, dispute, war and violence, but its instructions and rulings (in which one of them is jihad) have all been legislated for the purpose of helping mankind and for spreading peace and security as a result of godly ruling and the rejection of the ruling of taghut (Evil) and fighting against oppression and injustice.  In short, jihad is a fair and holy war for reaching high godly goals.[8]

Thus, maintaining peace with enemies and those thinking of kufr, depends on them keeping the respect of the believers and also depends on the believers not losing their strength and might due to keeping peace with them.  When sending Malek-al-Ashtar to Egypt to be in charge and run it, Imam Ali (a.s.) says: “If your enemy invites you to a Peace Treaty that will be agreeable to Allah, then never refuse to accept such an offer because peace will bring rest and comfort to your armies, will relieve you of anxieties and worries, and will bring prosperity and affluence to your people. But even after such treaties be very careful of the enemies and do not place too much confidence in their promises because they often resort to peace treaties to deceive and delude you and take advantage of your negligence, carelessness and trust [9].” [10]

On the other hand, the Quran says among believers, peace is the only way, and Islam calls upon brotherhood and reconciliation by asking the believers to have forgiveness, kindness and affection.[11]

Suicide Operations: Such operations that are referred to as ‘suicide operations’ or \ operations have no place in the Shia culture and aren’t permissible per se. Nevertheless, if the precious religion of Islam is ever threatened by a great threat, and there is no other choice to relieve it of these threats, such that the protection of Islam solely lies in such operations, it will become a kifa’i wajib act (meaning that it is wajib upon all Muslims, unless the needed number of people take care of the task) with the permission of the Hakem Shar’, given that innocent lives aren’t lost in the process.

Fatawa of our maraja’ are as follows:

Ayatollah Khamenei: It is impermissible.

Ayatollah Sistani: Ayatollah Sistani hasn’t issued such a ruling till now and such a thing can’t be found in the Shia culture.

Ayatollah Safi Golpaygani: If the only way to protect Islam is through such operations, it is a kifa’i wajib. Nevertheless, the term shahid covers more than just those shahids who don’t need to be given ghusl and shrouded [such shahids who have lost their life via suicide operations still need ghusl and the shroud, but still are shahids].

Ayatollah Makarem Shirazi: Suicide operations are impermissible, except for when a danger threatens Islam and there is no way to protect it except through suicide operation; in such a case it is permissible but with the permission of the Hakem Shar’.[12]

[1]  Tahrim: 9.

[2] Mohammad Taqi Mesbah Yazdi, Porseshha va Pasokhha Darbareye Nezame Siyasiye Islam (Questions and Answers on the Political Structure of Islam), pg. 233.

[3] واعدوا لهم ما استطعتم من قوة …  Anfal: 60

[4]  Hajj: 78.

[5]Ma’refat” Magazine, no. 102, article “Goals and Wind in Islam”, Hamza Ali and Hadifesh.

[6] Baqarah: 190.

[7] Allamah Mohammad Hussein Tabataba’i, Al-Mizan, Al-A’lami Press, Beirut, v.10, pg. 63.

[8] For further information, see: Morteza Motahhari, Jihad va Mavarede Mashroo’iyyate an dar Quran.

[9] Nahjul-Balagha, letter 53.

[10] Hossein Eskandari, Ayehaye Zendegi (The Signs of Life), v.1, pg.300.

[11] Hujurat: 9-10.

[12] . Adopted from answer 2907 and 772 IQ.


Impermissibility of making Wudu after Ghusl

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 Daily Nafilah Prayers & Their due time

Question 018: I want to ask the basic problem of my Salat (Prayer). How many nafal and sunnat are in the 5 prayers. For example: If there are 2 rak’at of fajr but before offering fajr prayer I offer 2 rak’at nafal. What are all the rak’at with nawafil of 5 prayers? I need to know the timings of daily Nafilah prayers?

Answer 018: There are two kinds of Prayer: Obligatory (Wãjib) and Recommended (Mandüb).

The recommended prayers are innumerable. Among them are the daily supererogatory (Nafilah) prayers which are eight Rak’ats for Zuhr (noon), eight for Asr (after noon), four for Maghrib (Evening) and two Rak’ats for Ishã’ prayers, which are offered while sitting and are, therefore, counted as one Rak’at, and are called Vatirah, and their due time is extended with the extension of their principal prayer ( the Ishà’ prayer), and two Rak’ats for the morning (Fajr) prayer before the obligatory one, their due time being early dawn and is extended upto when the due time of morning prayer lasts until the appearance of the redness (or twilight). It is permissible to offer them with the midnight prayer (Tahajjud) before dawn even at the middle of the night. Rather, it is not far from being better to offer them some time after offering the midnight prayer after mid-night, but it is more cautious to offer both of them before the early dawn except by inserting them in the night prayer.

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.

Thus, the number of the supererogatory prayers (daily Nafilah prayers) after counting Vatirah as one Rak’at comes to thirty four Rak’ats, double of the (daily) obligatory prayers. Of these supererogatory Rak’ats, eight Rak’ats are dropped for Zuhr during a journey causing Qasr (reducing the number of Rak’ats of prayers), eight for Asr and the rest remain intact, while it is more cautious to offer the Vatirah with the intention of hope (of being desirable to Allah).

According to the stronger opinion, it is established that the Ghafilah prayer is recommended, though it is not among the daily supererogatory prayers. It has two Rak’ats which, according to the stronger opinion, is offered between the evening (Maghrib) prayers and the disappearance of the western twilight.

In the first Rak’at, after the Surah Al-Hamd (Chapter 1 of the Quran), one must recite (in Arabic): “When Dhu al-Nun went off in anger and deemed that We had no power over him, but he cried out in the darkness, saying: “There is no god but Thou. Be Thou glorified, and verily I was among the wrong-doers.” Then We accepted his prayer and saved him from the anguish. Thus we save the believers.” (Chapter 21, Verse 87)

In the second Rak’at, after the Surah Al-Hamd (Chapter 1 of the Qur’àn), one must recite (in Arabic): “And with Him are the keys of the Invisible. No one but He knows them. And He knows what is in the land and the sea. Not a leaf falls, but He knows it, there is not a grain in the darkness of the earth, nor anything fresh or dry except that it is (noted) in the true Book.” (Chapter 6, Verse 59).

After having finished it, one must raise both his hands, and say (in Arabic): “O Allah, ask Thee by the keys of the Invisible which no one knows but Thou to send Blessing on Muhammad and the Progeny of Muhammad, and do for me such and such”. (In the last sentence) must pray as one intends to do, and then must say, “O Allah, Thou art my benefactor and has power to grant my demand. Thou knowest my needs. So I ask in the name of Muhammad and the Progeny of Muhammad, Peace be upon him and them, (to grant me) what Thou hast decided for me.” Then he must ask Allah whatever one wants. God willing, it shall be bestowed upon him by Allah, the Exalted and Glorified.

It is permissible to offer the supererogatory prayers etc. in a sitting posture even when he is able to offer them in a standing posture, but it is better to count every two Rak’ats as one Rak’at even in case of Vitr, so that one must offer it twice, each time one Rak’at.[1]

[1] . Tahrir al-Wasilah of Imam Khomeini (ra), Vol. 1, Chapter on Preliminaries of Prayer; Tawdhihul-Masa’el (annotated by Sayyid Roohullah al-Moosavi al-Khomeini), vol. 1, pg. 425, issue 746. Muntahal-Amal, Imam Sajjad’s (as) life, using the Porseman software. Usul Kafi, vol. 2, pg. 352, hadith 7. Seyyid ibn Tawus, Iqbalul-A’mal, pg. 452. Tawdhilhul-Masa’el (Sayyid Roohullah al-Moosavi al- Khomeini’s annotations), vol. 1, pg. 426. Tawdhilhul-Masa’el (Sayyid Roohullah al-Moosavi al- Khomeini’s annotations), vol. 1, pp. 427-429.


Al-Ahkam Al-Khamsah / Wajib, Haram, Mustahab, Makru and Mubah

Question 341:  As Salam O Ale Kum. What is meaning of Mubah? What action of shariah is Mubah in Islam? Does following any Mubah is haram upon Ahlulbait AS? Does Mutah comes under category of Mubah?

Answer 341: When it comes to the practical laws of Islam or what is known as “Ahkaam al-Khamsah” in Arabic terminology, we must say that every act that a duty-bound (mukallaf) does is either wajib (obligatory), haram (prohibited), mustahab (recommended) makrooh (abominable) or mubah (allowable). Read More


Answer to your mothers call while you are praying

Question 011: Is it permissible to answer to your mothers call while you are praying your Salah?

Answer 011: It is permissible to break your obligatory prayer when you become compelled or if there is any religious or mundane purposes which is really important for you. Therefore, if you make sure your mother has some really important things to tell you there would be no problem to break your prayer and answer her call.

Otherwise, if you think she wants to say ‘Salam’ and something which is not really important you are not allowed to break your prayer.

It is noteworthy to say that breaking mustahab (recommended) prayers are permissible whenever you want.[1]

[1] . Tawzih al-masa’il (al-mohasha (connotation)), Vol. 1. Pg. 631.


Do we have to pray in Arabic language

Question in short 010: Why do we have to pray in Arabic language?

Question 010:  I know this has more than likely been ask before, but, here goes. I understand the reasoning that we do certain things like Prophet Muhammad(SAW) especially salah, i read in Ad-Dukhan 44.58 that the Qur’an was made easy in they tongue so we can take heed. I can’t speak arabic very well at all, main salahs and I read transliterations when I pray,I understand that we do this because Prophet Muhammad(SAW) recited them im Arabic, it was his native language, my native language is English(USA), will Allah only honor the obligatory prays if they are only spoken in Arabic? Please forgive my newbiness

Answer 010: In order to give the appropriate answer we need to know what is being asked exactly. If the question is asking about why some other language wasn’t chosen to pray instead of Arabic, the same question will come up for those who don’t speak that other language. But if the question is about why we have to perform prayers only in Arabic and why it isn’t permissible for one to pray in his/her mother language, then we need to pay attention to the following points to get an answer to the question.

1- The main reason behind performing prayers only in Arabic after the fact that it is part of the prophet’s (pbuh) Sunnah and that in general, all forms of worship need to be dictated to us by Allah (swt) the way He wants them to be performed, is to avoid the alteration of the form of prayers throughout the different ages and to be protected from any potential change, and if every individual is to perform prayers in the language he/she speaks there would be a fairly great possibility of the alteration of the prayers by adding or omitting some words or even mixing it with superstition, there were also chances of these changes would leading to other changes in the fundamentals of the prayer and little by little the concept of praying would lose its importance and would be completely forgotten.

Obviously in order to prevent an act from fading away during different ages and eras, there needs to be an unchangeable criteria and measure that it can be judged by. For example, length is measured by the unit of centimeters and millimeters and weight is measured by the unit of kilograms and grams. The units and in other words the criteria never changes with the pass of time and this applies to praying too, meaning that there are certain criteria for prayers which are the wajib acts and the fundamental acts of prayer and among these fundamentals is saying the wajib phrases in Arabic.

2- Islam is a global religion that aims to unite all Muslims and without a language that they can understand each other through, such a goal is achievable. Arabic, which according to the experts, is one of the most comprehensive languages that has the potential to be an international language, one which Muslims can be united by and will remain as a sign of Muslim unity, just like in other aspects of Islam, like praying towards one Qibla and so forth.

3- Some may think that forcing people who aren’t good at Arabic to pray in this language is not fair because of the trouble they need to go through to learn it. In this regard one must say that learning a total of 20 words (without counting the words repeated more than once) that are used in the prayer isn’t considered difficult for those who can easily learn and use tens and hundreds of words and phrases of other languages! Add to that the fact that the simple meanings of the phrases in prayer are easy to learn and understand and all people are capable of learning the simple meaning of (بسم الله الرحمن الرحیم) and other phrases, although these phrases do have profound and deep meanings as well.

4- According to language experts, Arabic is one of the world’s most comprehensive languages that has the capability of conveying deep meanings in short and beautiful phrases.[1]

5- It is not obligatory to perform all acts of worship in Arabic. For example, some Islamic scholars’ fatwas do not say that it is wajib[2] for the marriage contract to be pronounced in Arabic; some great scholars like Imam Khomeini say that if a person isn’t capable of pronouncing the marriage contract in Arabic and is able to get an agent (wakil) to do it in Arabic for them, it isn’t necessary and he/she can do it his/herself in his/her own language.[3]

Also, it isn’t necessary to do supplications and call Allah (swt) in Arabic and is okay to talk to Him in other languages (of course not in prayer) and according to the fatwa of the majority of faqihs (jurists), one can pronounce all phrases of the prayer other than the wajib ones in other than Arabic, especially in the qunut (which isn’t wajib)[4]. What was said of course was not meant to encourage Muslims to ignore the meanings of the phrases in prayers, for all Muslims are responsible of learning the meanings of these prayers and supplications in order to understand what he/she says while speaking to Allah (swt). This gives rise to one’s worship not being a mere formality anymore, giving it life and integrity, helping him/her rise in spirituality.

[1] . Al-Mizan, vol. 4, pg. 160; Tafsir Nemoneh, vol. 9, pg. 300, and vol. 13, pg. 311.

[2] . Mo’allaqate Ayatollah Gerami, vol. 4, pg. 645.

[3] . Urwatul-Wuthqa, vol. 2, page 645.

[4] . Tawdihul-Masa’ele Maraje’, vol. 1, pg. 62.


Purchasing something from Haram Rizq

Question 004: I am a teenager that knows that my father is earning Haram Rizq (money). If something is purchased from that money does it also become haram?

Answer 004: If you are absolutely sure he is earning haram rizq you are not allowed to buy anything from that money. Otherwise, if you are not sure, there would be no problem to use it.

Therefore, buying anything with money earned in a fashion that is haram rizq, makes the thing itself haram.

Note: forbidding others from haram acts, or enjoining them to do their wajib ones, is wajib (obligatory) upon us, because it falls under the category of amr bil ma’ruf wa nahy anil munkar, and this applies to everyone. Thus, carrying this religious duty is also wajib, given that all the conditions are met and that it certainly applies.