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Prayers in the direction of the Imams’ tombs  (  Prayer  )  ( بازدید : 199 )

سوال : Question 24: What is your opinion about the people including some mystics who offer their prayers in the direction of the Imams’ tombs? Is it not shirk (polytheistic)?

پاسخ : Answer 24: Qibla of all Muslims including Islamic scholars and mystics is the holy Ka’bah; Prayer offered in any other direction is void and if one intentionally offers his prayer in a wrong direction, it is considered innovation and it is absolutely forbidden.

Istikhara by Quran  (  Miscellaneous  )  ( بازدید : 198 )

سوال : Question 7: Is istikhara by Quran valid and binding? If the answer to an istikhara comes out as bad, is it permissible to go against it.

پاسخ : Answer 6: According to some traditions, istikhara by Quran has also been reported but it is not known whether or not he who makes an istikhara understands the Quranic verses correctly. For this reason, one should refer to a learned and well-informed person for istikhara. Do not violate the istikhara unless you change the situation.

Zikr (praise word) or a supplication for me to read so that my wish may be granted  (  Miscellaneous » Supplication  )  ( بازدید : 196 )

سوال : Question 21: I request you humbly to send me a zikr (praise word) or a supplication for me to read so that my wish may be granted.

پاسخ : Answer 21: Place your hand on your chest upon offering the morning prayer and recite “ya fattah”(یا فتاح)  seventy times and also read the following dua: "لاحول و لاقوة الا بالله، توکلت علی الحی الذی لایموت و الحمدلله الذی لم یتخذ ولدا ولم یکن له شریک فی الملک ولم یکن له ولی من الذل و کبره تکبیرا". (La havla wa laa quwata illa billah, tavakkaltu ‘alal-hayyil lazi la yamutu wal hamdu lillah al-lazi lam yattakhiz waladan wa lam yakullahu sharikun fil mulk wa lam yakullahu waliun menazzull-e wa kabbirhu takbira)

Paw-broking (al-rahn or real security)  (  Miscellaneous  )  ( بازدید : 191 )

سوال : Question 18: In answer to the question whether or not complete paw-broking (al-rahn or real security) and leasing are allowed, many have prohibited full pawn-broking. They say that the contract should be based on a lease with the condition of a loan. Since the individuals do not really intend to give a loan and they resort to such a contract only to get rid of riba (interest) with neither of them meaning to take a loan and give it while the contract is concluded under the title "lease" or "compromise" while both sides allow each other to use the property for a fixed period of time (for example, A (owner of the real estate) allows B (the other person) to use the benefit and he (b) also allows the other side (a) to use his property), is there any religious prohibition in such a contract?

پاسخ : Answer 18: Intention is required in all contracts, the conditions in them and in all the specific features involved, otherwise they (contracts) would not be valid. As per your explanation, there is no binding condition in ebaha (permission to use a property) to make adherence obligatory because the person who gives such a permission can prevent the other side from using his property at anytime he wants whereas in a lease (ejarah) contract, the two sides seek to transfer the ownership of the property to the other side in such a manner that it is binding for both sides. Ebaha has no meaning with respect to the properties which remain intact but whose benefits are used and it is also problematic about money. Ebaha vis-à-vis transferring the ownership of the property in a loan form is problematic as it involves interest but if they make musaleha (compromise) in which the house owner uses the money in exchange for the house with both sides consenting to it, apparently it would be valid and there would be no objection to it.

How did the marriage of Adam and Eve's children take place  (  Beliefs  )  ( بازدید : 189 )

سوال : Question 34:How did the marriage of Adam and Eve's children take place? Did their children commit incest or their marriage took place in a different way?

پاسخ : Answer 34: We cannot give a precise and clear-cut answer to this question. The Holy Quran says in the first verse of chapter al-Nisa, O people! Fear your Lord Who created you from a single soul and made its mate from within it, and from that pair spread many men and women and fear Allah in Whose name you ask for (your rights) and pay attention to the ties of relationship." Some mufassereen (exponents) of the Holy Quran use the verse "and from that pair spread many men and women" to conclude that the Adam's offspring and the existing human generation are from Adam and Eve. They say that no third individual were involved in the spread of their generation, otherwise, the verse would have been "and from that pair and other being spread many men and women". They therefore say that marriage between brothers and sisters took place among Adam's children because it was permitted in the Shari'ah of Adam (peace be upon him) as opposed to those that came afterwards. Rationally, there is no objection to such a marriage, if it had been permissible at a time. If someone says that marriage between brothers and sister had been forbidden even in other religions, the answer is this that the existence of such a commandment does not necessarily mean that injunction had been eternal and permanent because it is legislative (tashri'ei) and changeable. There would be no objection to the marriage between brothers and sisters, if it had been out of necessity in a particular part of the history of human generation. As understood from the narratives, haram things become halal for necessity.   According to some narrations in Behar al-Anwar (Vol.11 pg. 233), marriage between brothers and sisters had been forbidden in all Shariah and divine books. They say that Adam and Eve had as many as seventy sons and daughters. When Cain (Qabil) killed Habil (Abel), Adam cried in grief. Thereupon, God granted him a male human being without a female partner. He was called "Hebatullah" and then a horri was sent down and was called Barakah. Adam was ordered to marry the hori to Seth. Also, another hori was sent down and she was married to Adam's another son called Yafeth. God granted Seth a son and Yafeth a daughter who were married to each other. The prophets and messengers' offspring are from this couple. There is a set of other narrations from which it is understood that God granted Adam a male and a female child with Eve's each delivery. The male child married the female child and it is stated in the traditions that the prohibition of marriage between brothers and sisters was not permanent. Although Eve was created from Adam's ribs, she was made halal for him. (Allamah Baqir Majlisi have taken these traditions for taqiyah (dissimulation)). There is another possibility in this regard which is inferred from the traditions. The strongest possibility which is consistent with the apparent meaning of the Quranic verses is the first possibility in this answer. God knows best.

Why should an apostate be killed?  (  Miscellaneous  )  ( بازدید : 188 )

سوال : Question 1: Why should an apostate be killed? How is this consistent with the Quranic verse which says, "There is no compulsion in religion"? Isn't a person free in choosing his religion?

پاسخ :
Answer 1: If an apostate expresses his apostasy, he will be sentenced to death. In case, he does not express or announce it openly, he will not get such a punishment. In fact, by expressing his apostasy, the apostate has waged a war against the religion, God and His prophet. He should therefore be killed. We believe the religion of Islam is based on logic, wisdom and rationality. There is no way one can use his sound intellect yet he denies the religion of Islam which is the most perfect and comprehensive of divine religions. It incorporates all pre-revealed divine religions with more perfect laws and codes of practice. Moreover, freedom does not mean going against such a religion whose aim is to bring prosperity for humanity. Perhaps, an apostate, by his act, may cause others to deviate from the right path. For this reason, he should be killed. Finally, an apostate is like a fierce and ferocious animal that has to be annihilated. In addition, you should understand that the very law will have its impact on the people who may, out of their carnal desires, want to stand against this divine religion.

The rational argument behind the prophetic mission of the prophets  (  Beliefs » Prophecy  )  ( بازدید : 186 )

سوال : Question 25: I express my heartfelt condolences on the sad demise of your great father. The question I want to ask is: what is the rational argument behind the prophetic mission of the prophets?

پاسخ : Answer 25: Thank you for your sympathy and sincere message. May Allah grant you success. The main reason for the necessity of the prophetic mission of the prophets is the principle of grace (qaeda-e lotf). This principle means that graciousness is necessary and obligatory upon God. Rationally, God cannot deny human beings guidance and prosperity. He must send down a religion or a Shari’ah through a prophet. The same rational argument applies to Imamat. This topic is dealt with at length by books relating ideological subjects. Please refer.

Blood money (Diyah) in  (  Qisas & Diyat » Diyah(blood money)  )  ( بازدید : 184 )

سوال : Question 5: Why are some of the lunar months called "haram" months? Why is the blood money (diyah) doubled in this month?

پاسخ : Answer 5: In pre-Islamic days many tribes banned war in Mecca as a place where conflict was “haram” (forbidden) and four months of the year were also set aside as haram months when all conflict and battles between them were suspended. Prophet Mohammad (pbuh) continued these conventions and sanctified them. Diyah increases in this month to 1/3 because these months are considered as noble by Islam also.

Cloned individual soul  (  Miscellaneous  )  ( بازدید : 182 )

سوال : Question 12: Does a cloned individual have soul?

پاسخ : Answer 12: Apparently, as stated by those making such allegations, the cloned individual has all the aspects and features of a human being; it has soul also.

Prostrate without a zikr  (  Prayer » Obligatory Acts of Prayer » Sajdah (Prostration)  )  ( بازدید : 170 )

سوال : Question 40:If a person places his forehead on a turbat during prostration and lifts up his head before he recites a zikr, is it counted a sajda? Secondly, if during prostration, his forehead starts bleeding and the turbat gets stained with blood, what is he supposed to do?

پاسخ : Answer 40:A) Yes, it is considered one sajda and if he does not recite a zikr intentionally, his prayer would be rendered void. However, if he raises his head involuntarily, he should keep it up and not put it back on the turbat but if his forehead touches the turbat involuntarily again, he should recite a zikr and as a whole they would be considered as one sajda. B) He should place the clean part of his forehead on the turbat. If that is not possible, he should prostrate with either side of his forehead. There are other situations also which have been explained in the manual of Islamic laws. May Allah grant you success.

Nose bleeding amid prayer  (  Prayer  )  ( بازدید : 165 )

سوال : Question 19: If a person’s nose starts bleeding amid prayer, should he carry on his prayer or discontinue it?

پاسخ : Answer 19: If it is possible for him to rinse his body or clothe during prayer in such a way that the form of the prayer and posture of the person are not changed, he should remove the impurity amid the prayer.  If the blood is bigger than a 2 Rial coin and rinsing would lead to disruption of the prayer, he should break the prayer and repeat it after he has made his body and clothe ritually pure.

Why the Imam of Time's(a.s) name is written in disjoined letters  (  Beliefs » Imam Zaman(a.s.)  )  ( بازدید : 164 )

سوال : Question 33:Why do they write the real name of the last Imam, the Imam of Time (a.s.) in the form of disjointed letters as م ح م د))? What is the reason for it?

پاسخ : Answer 33: There is a difference of opinion among jurisprudents as to whether it is permissible to use the same name of the Holy Prophet (pbuh) with the intention of using the Imam's name. The jurists are divided into several groups in this respect. Some jurists like Sheikh Saduq, late Allamah Majlisi, Muhaddith Noori and Mohaqiq Damad believed in absolute impermissibility. The author of the book "Shar'at al-Tasmiyah" has claimed consensus with regard the impermissibility of using the name. Some jurists including late Sheikh Hurr Ameli, the author of Wasail Al-Shia, late Fayz Kashani and Sheikh Bahai have stated that the prohibition with respect to using the name means only undesirable (makrooh). A third group says that in the situation of taqiyah (dissimulation), whether it is observed for guarding oneself against dangers or guarding the Imam, it is forbidden to mention his real name but when a person is not in the state of taqiyah, there would be no objection to mentioning the name. A fourth group believes that the impermissibility of using the name is particular to the period of minor occultation.  Thus, those who consider mentioning the Imam's real name as "forbidden" use the disjointed letters to make a reference to the Imam (a.s.). It is necessary to mention that the existing difference among the scholars stems from the various narrations reported from the infallible Imams (a.s.).  These narrations are classed into four groups: A) Narrations indicating the forbiddenness of mentioning the name in an absolute manner. Imam Hadi (a.s.) said, (لایحل لکم ذکره باسمه) which means that it is not permissible for you to talk about the using his name.  Also, Imam Ja'far Sadiq (a.s.) said, (لایسمیه باسمه الا کافر) {No one utters his name except a disbeliever}. Usool-e Kafi, Vol.1 page 333 B) Narrations stating the prohibition of using the Imam's name until his reappearance.  Abdul Azim Hasani reports from Imam Hadi (a.s.) that he said: لایحل ذکره باسمه حتی یخرج، فیملأ الارض قسطا و عدلا کما ملئت ظلما و جورا {It is not permissible to mention his name until he becomes manifest and fills the world with justice in the same way that it has been filled with iniquity and injustice."} C) There are narrations which state that the prohibition of using the name is related to the situation of fear and dissimulation. In Behar al-Anwar Vol. 51 page 31, Abu Khalid Kabuli, one of the companions Imam Sajjad (a.s.) narrates that following the demise of Hazrat Sajjad, Imam Baqir (a.s.) was asked to mention the name of Hazrat Mahdi (a.s.). Then the Imam said: You asked me for something that if Bani Fatema knew him, they would try to cut him into pieces. D) The fourth group of narrations is those narrations which imply permissibility of using the Imam's holy name. Sheikh Saduq narrates from Muhammad bin Ibrahim who reports that Imam Hasan Askari (a.s.) sent a headless sheep to some known individuals and said: This is the aqiqa (slaughtered sheep) of my son, Muhammad.   The narrations concerning taqiya are weak because, we know that the name of the Imam had been already declared by Prophet Muhammad (pbuh). What we can say here is that the prohibition of using his name is linked to more dignifying and revering the Imam (a.s.) because importance was to be attached to other titles of the Imam such as Hojjah, Qaim and Imam of Time. It was to encourage people to get acquainted with the reality of these titles. It would be effective in strengthening their beliefs and adherence to their faith. That is why, when Imam Hadi (a.s.) was asked what name they could use, if they were not allowed to use the Imam's real name, he said, قولوا الحجة من آل محمد صلوات الله علیه{Say, Hojjah of the Household of Muhammad peace be upon him}. This question requires a detailed answer. Should you like to find details, you can refer to Behar al-Anwar or Usol-e Kafi in the addresses given above.  May Allah grant you success.

A question about the nature of diyah (blood money)  (  Qisas & Diyat » Diyah(blood money)  )  ( بازدید : 150 )

سوال : Question 37:I would like to ask you a question about the nature of diyah (blood money)? Is it a divine punishment or considered a kind of reimbursement of the losses? Does it make a difference when the crime is committed intentionally or unintentionally or by mistake?

پاسخ : Answer 37: Diyah is retribution and a punishment from God. It is not to be considered a decisive factor in determining and establishing values. Thus, there is no difference between a man and a woman in terms of their value and also between the various types of murder.

Problem in showing Hazrat Abulfazl’s face on screen  (  Beliefs  )  ( بازدید : 146 )

سوال : Question 43:Question Concerning Showing Hazrat Abulfazl’s Face in a TV SerialAccording to received information, Hazrat Abulfazl’s face is supposed to be portrayed in a TV serial. Is there is any juristic problem in showing his face on screen? Is it not opposed to his dignity and wouldn’t it lower his spiritual character in public mind? That is because people have a heavenly and splendid image of him in their minds and showing his face on screen may degrade him from heaven to earth?

پاسخ : Answer 43: Salamun alaykum There is no doubt that such an action would lower his ranks, especially when it is likely that these actors may have previously played roles in other movies that are completely against it, and this would result in degradation of such noble personalities. So it is necessary to avoid showing his holy face vividly on screen.

What is the Shariah law concerning the ruling of a Mujtahid that permits an act and the ruling of another Mujtahid that prohibits it?  (  Taqlid  )  ( بازدید : 138 )

سوال : Question 27: What is the Shariah law concerning the ruling of a Mujtahid that permits an act and the ruling of another Mujtahid that prohibits it? For instance, some scholars consider clapping in the gatherings held for the Infallible Imams (a.s.) as permissible whereas others do not allow it.

پاسخ : Answer 27: Every individual should act according to the verdict of his own Marja’. If two Mujtahids are equally learned and they hold different views, you are free to follow either of them.

Is the heaven (paradise) for Muslims only ?  (  Beliefs  )  ( بازدید : 138 )

سوال : Question 3: Is the heaven (paradise) for Muslims only? If the answer is in the positive, what will happen to the followers of other religions? Also, is there any difference among the Islamic sects and denominations? Please provide reference from the Holy Quran.

پاسخ :
Answer 3: It is inferred from Quranic verses that paradise is for the believing Muslim men and women. There is no room therein for unbelievers. As for the followers of other Islamic sects, it depends on the degree of their pertinacity, commitment and weakness. For more details, see books written by Shia scholars on "Hereafter". May Allah grant you success.

Is it permissible not to follow a specific Mujtahid?  (  Taqlid  )  ( بازدید : 131 )

سوال : Question 16: Is it permissible not to follow a specific Mujtahid? In fact, I want to study the rulings of different Mujtahids and follow the ones which are relatively logical? For instance, I check the fatwas (verdicts) of the six jurists introduced by the Islamic Seminary of Qom and then I will accept one of them as my Mujtahid and act upon his rulings; is it acceptable?

پاسخ : Answer 16: It is permissible to follow different Mujtahids at the same, if they are equally learned and equally qualified but if you consider one of them as the most learned of all, it is mandatory to follow him.

Question about the version of "Basāer Al-Darajāt"  (  Miscellaneous  )  ( بازدید : 130 )

سوال : Question 15: I have a question about the version of "Basāer Al-Darajāt" which was mentioned by Allamah Majlisi in his book Behār al-Anwār? Was it a reliable and authentic book? Given the anonymous identity of Ahmad bin Muhammad bin Yahya al-Attar, are the transmitted narrations in the book authentic?

پاسخ : Answer 15: "Basāer Al-Darajāt" was written on the virtues and excellence of the Holy Prophet's household (peace be upon him and his progeny). The great and highly regarded author of the book, late Sheikh-ul Qommiyeen Muhammad bin Hasan bin Farrrukh Al-Saffar, is one of the companions of Imam Hasan Askari (a.s.). The book is recognized as one of the reliable books. Many a number of great scholars such as Kulayni have relied on it. Sheikh Tusi and Najashi have transmitted all of Muhammad bin Hasan bin Farrukh's books through Muhammad bin Al-Hasan bin Al-Walid except for Basāer Al-Darajāt which they have transmitted through Ahmad bin Muhammad bin Yahya (Al-Attar). He is one of the scholars from whom Sheikh Saduq has narrated many a great number of traditions. Allamah Majlisi has relied on him. Shahid Thani and Sheikh Bahai have considered him as reliable. However, the criterion is that Ahmad bin Muhammad bin Yahya Al-Attar is one of the prominent and renowned scholars with no reproof about him. This much that he has not been reproved by any scholars is sufficient for us to accept him as a reliable person. May Allah grant you success.

The People of the Book are taher(ritually pure)  (  Miscellaneous » People of the Book  )  ( بازدید : 129 )

سوال : Question 29: I had asked a question about the People of the Book (Christian and Jews) and you said that they are taher (ritually pure). Does the said verdict include the entire European society?

پاسخ : Answer 29: If a person says that he is from the people of the Book and there is no indication of him being a polytheist, he is treated as ritually clean. The distortions in their teachings do not harm their purity, if they do not lead them to setting up a partner for God.

Carrying out the vow(nazr)  (  Nazr(vow) » Nazr  )  ( بازدید : 129 )

سوال : Question 17: I was born in one of the villages of Esfahan province but I have been living in Tehran for the past many years. I had made a vow (nazr) that I would slaughter a sheep in front of a mourning procession in my village, if my wish were granted. Praise belongs to Allah, now my wish has been granted but unfortunately, for some reason, I cannot return to my birthplace to carry out the nazr. Can I give the money to a charity organization here on the day of Ashura? Does it relieve me of my duty?

پاسخ : Answer 17: If it had been only a niyat (intention) and the nazr had not been made according to Islamic Shariah, you can act in the same manner that you have stated in your message, or else you can ignore it. If you had made your nazr according to Shariah law (for instance, you had read the formula of Nazr in Arabic or in your own language), you must carry out the nazr in your birthplace in the same manner that you had decided in the first place. May Allah grant you success.

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