Frequently Asked Question
General
Ahl al-Bayt
Companions
Fatimah al-Zahra
Imam al-Husayn and Karbala
Imam al-Mahdi
Imam Ali
The 12 Imams
The holy prophit & early islamic history
Death and dying
Hajj (pilgrimage)
Hijab (islamic modest dress)
Marriage
Salaat (ritual prayer)
Social regulations
Zakat and Khums (charity)
Laws & Worship Death and dying
Well, the Bible is a collection of Old Testament and New Testament. First five books of old Testament are said to have been written by Hadhrat Musa (a.s.), but in fact, the books were compiled 1000 years after Hadhrat Musa (a.s.). The New Testament is named "The Gospel of our Lord Jesus Christ': but not a single book is claimed to have been written by him. And the authorship of even 4 gospels is shrouded into obscurity and nobody is sure who was, for example, the author of the 4th Gospel.
Therefore, if you read Bible with a belief that these books are authentic, true and written by the prophets to whom they are attributed, it will be wrong.
Also, if your knowledge of the alterations, misinterpretations,, forgeries and additions of the Bible is not complete, you should not read them as they may create confusion in your mind.
On the other hand, if you have adequate knowledge of Islam, and a fair idea of the background of the Bible as I have mentioned above, you may read it.
Therefore, if you read Bible with a belief that these books are authentic, true and written by the prophets to whom they are attributed, it will be wrong.
Also, if your knowledge of the alterations, misinterpretations,, forgeries and additions of the Bible is not complete, you should not read them as they may create confusion in your mind.
On the other hand, if you have adequate knowledge of Islam, and a fair idea of the background of the Bible as I have mentioned above, you may read it.
Jihad-e-Akbar: Fighting the enemies of Islam on command of Prophet or Imam is called Jihad-e-Asghar (small battle). Subduing your own desires and ambitions putting your whole self under the command of Allah is called Jihad-e-Akbar (Great Battle). It means that you should willingly sacrifice all that you have if obedience to Allah depends upon it. Neither family ties, society's relations, nor financial holdings should keep you away from right path if you happen to find it. If you succeed in this test, you have won in the Jihad-e-Akbar.
Purpose of Marriage : The institution of marriage has 3 aims, which taken together constitute the purpose of marriage :
a. Satisfying the natural urge of physical love and sex.
b. Procreation which ensures the continuity of mankind.
c. Establishment of a family unit which ensures that the children born as a result of (a) and (b) above receive the love, protection and care which is essential to make them useful and normal human beings.
Sexual desire can be satisfied without marriage, but it lacks the other two (and especially the 3rd benefits.
It should be observed in passing that those religions which try to curb this natural urge are trying to say (by deeds, not by words) that the Creator made a mistake in creating this natural desire. They fail to realize that if all human beings responded to their call of celibacy humanity will be extinct within a short period. Such teaching cannot take humanity forward because of the simple reason that they tend to be against the continuity of humanity.
a. Satisfying the natural urge of physical love and sex.
b. Procreation which ensures the continuity of mankind.
c. Establishment of a family unit which ensures that the children born as a result of (a) and (b) above receive the love, protection and care which is essential to make them useful and normal human beings.
Sexual desire can be satisfied without marriage, but it lacks the other two (and especially the 3rd benefits.
It should be observed in passing that those religions which try to curb this natural urge are trying to say (by deeds, not by words) that the Creator made a mistake in creating this natural desire. They fail to realize that if all human beings responded to their call of celibacy humanity will be extinct within a short period. Such teaching cannot take humanity forward because of the simple reason that they tend to be against the continuity of humanity.
Yes. But with certain conditions. Abortion is not allowed on any pretext.
No - It is strictly prohibited and absolutely unlawful and Haram.
'Adultery" and "fornication" are differently used in the English Language; but the Arabic word for both is the same, i.e. CJ (Zina).Two of the Ayats of the Qur'an on this subject are:-
1. "Nor come near the unlawful sexual relation (Zina) for it is a shameful
deed and evil, opening the road (to other evils)." (Qur'an, 17:32).
"The woman and man guilty of adultery or fornication, flog each of them with hundred strips; let no compassion move you in their case, in a matter prescribed by Allah, if you believe in Allah and the Last Day :and let a party of the Believers witness their punishment." (Qur'an, 24:2).
1. "Nor come near the unlawful sexual relation (Zina) for it is a shameful
deed and evil, opening the road (to other evils)." (Qur'an, 17:32).
"The woman and man guilty of adultery or fornication, flog each of them with hundred strips; let no compassion move you in their case, in a matter prescribed by Allah, if you believe in Allah and the Last Day :and let a party of the Believers witness their punishment." (Qur'an, 24:2).
About your employment: There is no harm in serving a non-Muslim firm. But it is another matter when that service includes transaction of Liquor. Our Holy Prophet has said, ''Allah has cursed (Laanat) liquor, and the man who sows the seeds of grapes or grain for that purpose, and the man who stands guard to that farm; and the man who makes liquor, and the man who drinks it, and the man who serves it to others, and the man who sells it, and the man who buys it, and the man who transports it and the man to whom it is transported, and the man who eats from its price". I hope this Hadith answers your questions.
No
Here I should explain to you that Islam launched a three-pronged attack on slavery: -
Prior to Islam, slavery was practiced with abandunce. Debtors were made slaves. War captives were either killed or made slaves. In weaker nations, people were hunted like animals, killed or captured and reduced to slavery.
Islam, not in ambiguous terms, forbade its followers to enslave people on any pretext. The only exception was an unbeliever enemy captured in a war which was fought in self-defense or with the permission of the Prophet or Imam. This exception was, in words of Justice Ameer Ali, 'in order to serve as a guarantee for the preservation of the lives of the captives'.
Not only that. An alternative was also introduced and enforced: 'To let them go free, either with or without any ransom'.
In the battles forced upon Muslims, the prophet had ordered very humane treatment of the prisoners who fell into the hands of Muslims. And, as mentioned above, they could obtain their freedom on payment of small sums of money, and many of them were let off without any payment. It all depended upon the discretion of the prophet or Imam, keeping in view the safety of the Muslims and the extent of danger from the enemy. The captives of the very first Islamic battle, Badr, were freed on ransom, while those of the tribe of Tai were freed without any ransom.
The Prophet and the 1'1 Imam Ali (a.s) prescribed severest penalties for anyone who took a freeman into slavery. This was a crime whose penalty was cutting off the hand of the culprit.
Justice Ameer Ali writes in Mohammadan Law, (Vol.2, p.31-32:-)
"The possession of a slave by the Qur'anic Laws was conditional on a bonafide war, waged in self-defense, against idolatrous enemies; and it was permitted in order to serve as a gurantee for the preservation of the lives of the captives...... Muhammad found the custom existing among the pagan Arabs; he minimized the evil, at the same time laid down such strict rules that but for the perversity of his followers, slavery as a social institution would have ceased to exist with the discontinuance of the wars in which the Moslem nation were at first involved".
As the enslavement was restricted and only captives in a bonafide war against idolatrous enemies could be made slaves, it is quite right to say that Muslims could not enslave Muslims.
The second front of the attack against 'SLAVERY' was the active campaign to get freedom for the slaves.
The third front of the attack was the restoration of the dignity of slaves and enhancing their social status. Islam made no distinction between a slave and a freeman and all were treated with equality.
If, a non-muslim slave accepted Islam, the master was strongly exhorted to give him freedom-but it was not compulsory. However, many Muslims used to emancipate such slaves at once; but even if that slave was not emancipated at once, he enjoyed full rights in the household of his master.
A book on slavery has been printed just now; and is available from this mission.
Prior to Islam, slavery was practiced with abandunce. Debtors were made slaves. War captives were either killed or made slaves. In weaker nations, people were hunted like animals, killed or captured and reduced to slavery.
Islam, not in ambiguous terms, forbade its followers to enslave people on any pretext. The only exception was an unbeliever enemy captured in a war which was fought in self-defense or with the permission of the Prophet or Imam. This exception was, in words of Justice Ameer Ali, 'in order to serve as a guarantee for the preservation of the lives of the captives'.
Not only that. An alternative was also introduced and enforced: 'To let them go free, either with or without any ransom'.
In the battles forced upon Muslims, the prophet had ordered very humane treatment of the prisoners who fell into the hands of Muslims. And, as mentioned above, they could obtain their freedom on payment of small sums of money, and many of them were let off without any payment. It all depended upon the discretion of the prophet or Imam, keeping in view the safety of the Muslims and the extent of danger from the enemy. The captives of the very first Islamic battle, Badr, were freed on ransom, while those of the tribe of Tai were freed without any ransom.
The Prophet and the 1'1 Imam Ali (a.s) prescribed severest penalties for anyone who took a freeman into slavery. This was a crime whose penalty was cutting off the hand of the culprit.
Justice Ameer Ali writes in Mohammadan Law, (Vol.2, p.31-32:-)
"The possession of a slave by the Qur'anic Laws was conditional on a bonafide war, waged in self-defense, against idolatrous enemies; and it was permitted in order to serve as a gurantee for the preservation of the lives of the captives...... Muhammad found the custom existing among the pagan Arabs; he minimized the evil, at the same time laid down such strict rules that but for the perversity of his followers, slavery as a social institution would have ceased to exist with the discontinuance of the wars in which the Moslem nation were at first involved".
As the enslavement was restricted and only captives in a bonafide war against idolatrous enemies could be made slaves, it is quite right to say that Muslims could not enslave Muslims.
The second front of the attack against 'SLAVERY' was the active campaign to get freedom for the slaves.
The third front of the attack was the restoration of the dignity of slaves and enhancing their social status. Islam made no distinction between a slave and a freeman and all were treated with equality.
If, a non-muslim slave accepted Islam, the master was strongly exhorted to give him freedom-but it was not compulsory. However, many Muslims used to emancipate such slaves at once; but even if that slave was not emancipated at once, he enjoyed full rights in the household of his master.
A book on slavery has been printed just now; and is available from this mission.
There are no special purification rites. The method of cleansing by water, as described in ‘Elements of Islamic Studies’ applies here also.
But one must ask forgiveness of Allah for disobeying His Sheriat.
But one must ask forgiveness of Allah for disobeying His Sheriat.
It is either 29 or 30, depending upon the visibility of the moon.
It is not allowed to change from one Mujtahid to another unless the second Mujtahid is 'more learned' than the one whose Taqleed you are doing at present. And in such cases there is no need ask permission from anyone.
There are many reasons, most important of them being the difference in the interpretation of some crucial words or phrases in Ayat or Hadith.
In every sphere of life we have to heed the advice of the experts in that field. Likewise, in the matter oflslamic Laws, we must obey the rulings of the experts of that Law. Those experts are called Mujtahids; and the act of obeying their rulings is called Taqlid. Here are some of the conditions which govern our choice of the Mujtahid:
a.He must be Baligh (i.e. adult),
b.'Aqil (i.e. sane),
c.man,
d.alive at the time of beginning the Taqlid.
e.Ithna-ashari,
f.'Adil,
g.Mujtahid,
h.A’lam,
i.Legitimate child,
j.Having good memory,
k.Not involved in worldly affairs so as to hinder his scholarly persuits.
'Adil means a person who does not commit big sins even unintentionally; and if he commits small sins (not intentionally) he repents at once.
Only an 'Adil can lead in prayers, be accepted as reliable witness and appointed as Qadi. A'.lam means one who is the most learned of all.
a.He must be Baligh (i.e. adult),
b.'Aqil (i.e. sane),
c.man,
d.alive at the time of beginning the Taqlid.
e.Ithna-ashari,
f.'Adil,
g.Mujtahid,
h.A’lam,
i.Legitimate child,
j.Having good memory,
k.Not involved in worldly affairs so as to hinder his scholarly persuits.
'Adil means a person who does not commit big sins even unintentionally; and if he commits small sins (not intentionally) he repents at once.
Only an 'Adil can lead in prayers, be accepted as reliable witness and appointed as Qadi. A'.lam means one who is the most learned of all.
This rite is un-lslamic, and should be discarded.
I am an American Shia Muslim. Prior to embracing Islam I was an avid lover of music. After entering the fold of Islam, I retained - although to a lesser degree - my love for that art. From some Muslims I have heard that all forms of music is haram; others told me that only some forms of it under certain circumstances and conditions are haram. I have been struggling vainly for the past 4 years to learn of the Islamic position regarding music. Aren't musical talents of musicians a gift from Allah to an artist? And didn't Al lah say 'do not forbid the beautiful things of this life'? Will you, please, clarify this matter and quote sources from the Quran, Sunnah of the Prophet and Ahlul-Bait - permitting or forbidding music.
A: I am sending (by air mail) a book "Music And Its Affects" and the April, 1974, issue of the Light, from which you will know the view of the Shia Sheriat.
Now coming to the second part of your question: You know very well that a greater part of art consists of statues and paintings. But in Islam painting the likeness of a living thing and/or making its statue is Haram. And there is no difference of opinion on this subject among the various sects of Islam. Therefore, your "argument" by quoting the talents of the artists, I am afraid, has no basis at all.
Allah has not said "do not forbid the beautiful things of this life". Perhaps you wanted to quote Ayat 87 of Sura Al-Maidah. This ayat is as follows:-
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ
Its translation:
"O ye who believe! Forbid not (to yourselves) the good things which Allah has made lawful for you; and do not transgress the limits. Verily, Allah loves not the transgressors".
(5:87) And the meaning of the word "s-, " (good things) is explained in this very Ayat by the words "which Allah has made lawful for you".
So the question of allowing "the beautiful things of this life" does not arise at all. What has been allowed by Allah is good; what has been forbidden by Him is bad. And we have been warned not to transgress the limits imposed by the sheriat of Allah, because Allah does not love the transgressors.
A: I am sending (by air mail) a book "Music And Its Affects" and the April, 1974, issue of the Light, from which you will know the view of the Shia Sheriat.
Now coming to the second part of your question: You know very well that a greater part of art consists of statues and paintings. But in Islam painting the likeness of a living thing and/or making its statue is Haram. And there is no difference of opinion on this subject among the various sects of Islam. Therefore, your "argument" by quoting the talents of the artists, I am afraid, has no basis at all.
Allah has not said "do not forbid the beautiful things of this life". Perhaps you wanted to quote Ayat 87 of Sura Al-Maidah. This ayat is as follows:-
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ
Its translation:
"O ye who believe! Forbid not (to yourselves) the good things which Allah has made lawful for you; and do not transgress the limits. Verily, Allah loves not the transgressors".
(5:87) And the meaning of the word "s-, " (good things) is explained in this very Ayat by the words "which Allah has made lawful for you".
So the question of allowing "the beautiful things of this life" does not arise at all. What has been allowed by Allah is good; what has been forbidden by Him is bad. And we have been warned not to transgress the limits imposed by the sheriat of Allah, because Allah does not love the transgressors.
It is haram, if it was spoken or understood before you gave him the loan. On the other hand, if nothing like this was spoken at that time, and at the time of repayment he gave you more of his own free will without your asking him in any way to do so, then it is allowed.
Yes
There are scores of Ahadith condemning these practices and likening such persons to a Kafir.
According to the Fatwa of our Mujtahids, it is allowed to donate blood, provided there is no danger to the donor himself. But it must be with his own free consent. It is not allowed to take blood from the body of a dead Muslim. If the life of a Muslim depends on the donation of the blood, and if the donor has no danger to his own health, then as a matter of 'Ihtiyat' he must donate his blood.
A thing which comes into contact with any of 10 Najasat (pollutions) becomes Najis (polluted) even if it looks otherwise clean. You cannot pray dressed in a Najis cloth; but you may say your prayers even if you have put on dirty cloth provided it is not Najis (polluted). Najasat are as follows:-
1. and 2. Urine and stool of those animals whose meat is Haram and whose blood comes out with a gush (other than birds )
3.and 4. Blood and semen of those animals whose blood comes out with a gush.
5.Dead body of those things whose blood comes out with a gush. (There are some details.)
6.The dog
7.The pig
8.The Kafir
9.The liquor (Liquid intoxicant.)
10.The beer.
1. and 2. Urine and stool of those animals whose meat is Haram and whose blood comes out with a gush (other than birds )
3.and 4. Blood and semen of those animals whose blood comes out with a gush.
5.Dead body of those things whose blood comes out with a gush. (There are some details.)
6.The dog
7.The pig
8.The Kafir
9.The liquor (Liquid intoxicant.)
10.The beer.
It is of great "thawab" to recite Qur'an (even if you do not know its meaning).
For one thing, it will bind you strongly with the religion and the Book of Allah. For another, by regularly reciting it, you will one day feel that you should also know its meaning.
For one thing, it will bind you strongly with the religion and the Book of Allah. For another, by regularly reciting it, you will one day feel that you should also know its meaning.
For your information, this tradition is about the knowledge of religion only. So far as the eating of Najis food is concerned, it has its own penalty. But it does not mean that you should neglect your prayer for so many days. It is one thing to say, "Your prayers will not be rewarded"; and quite another to say, "you did not pray': Because if you did not pray then you would be liable to punishment for "not praying': which is one of the most
serious sins in Islam. On the other hand, if you prayed but your prayers were "not accepted" (i.e. not rewarded) at least you would be immune from the punishment of "not having said your prayers".
serious sins in Islam. On the other hand, if you prayed but your prayers were "not accepted" (i.e. not rewarded) at least you would be immune from the punishment of "not having said your prayers".
The easiest way of thanking Allah is to say "Al-Hamdu Lillah". Also; you may do Sajdah of"Shukr" or recite 2 Rak'ah prayer of"Shukr". If Allah has given you something, then the best way of thanking Him is to share it with His servants with open heart i.e. not for making a show but only for the Love of Allah.
In Islam to build graves in such a way is frowned upon (Makruh). Of course the earth should be filled in the grave firmly. So that there is no danger of incursion from animals etc.; but building it with bricks, cement etc. is disliked.
When a grave begins to cave in it is 'Makruh' to repair it. Nature should be left to take its course. (Of course, if any part of the dead body is still intact, then the grave should be refilled with earth). The graves of the prophets. Imams, martyrs etc. do not come under this rule. They should be repaired.
When a grave begins to cave in it is 'Makruh' to repair it. Nature should be left to take its course. (Of course, if any part of the dead body is still intact, then the grave should be refilled with earth). The graves of the prophets. Imams, martyrs etc. do not come under this rule. They should be repaired.
Fateha Khwani means reciting Sura-e-Fatiha (and the Holy Qur'an) for the thawab of the deceased. It is not only allowed but also is very highly recommended. And it can be performed on any day. If someone offers tea etc., to the participants, it is his own generosity. If he does not have money to offer any refreshment it, he should not take loan and should not burden himself in any way.
Yes, first that of ascribing any partner or colleague to Allah. Allah says: "Verily Allah forgives not that anything be associated with Him''. (Qur'an 4:48)
Also, He will never forgive a sin, however small or minor, when the sinner does not leave that sin and goes on committing it. Allah says:-
''And repentance is not profitable for those who do evil until death comes to one of them, then he says 'Now surely I repent': (Qur'an, 4:18)
Also, He will never forgive a sin, however small or minor, when the sinner does not leave that sin and goes on committing it. Allah says:-
''And repentance is not profitable for those who do evil until death comes to one of them, then he says 'Now surely I repent': (Qur'an, 4:18)
Reading story-books (novels included) is allowed, if it teaches some moral lessons. But if it excites sexual or unethical feelings, then it is not allowed.
There are many branches, i.e. the rules of Shari'ah. But generally ten are considered most important.
They are:
1.Salat-Prayer
2.Saum- Fasting
3.Hajj - Pilgrimage to Mecca
4.Zakat-Welfare tax
5.Khums-Paying one-fifth of saving
6.Jihad-Fighting in the cause of religion.
7.Amr bil Ma'ruf-To exhort others to do good
8.Nahy 'anil munkar-To forbid others to do evil
9.To love the Prophet and his family members and
10.To remain aloof from their enemies.
They are:
1.Salat-Prayer
2.Saum- Fasting
3.Hajj - Pilgrimage to Mecca
4.Zakat-Welfare tax
5.Khums-Paying one-fifth of saving
6.Jihad-Fighting in the cause of religion.
7.Amr bil Ma'ruf-To exhort others to do good
8.Nahy 'anil munkar-To forbid others to do evil
9.To love the Prophet and his family members and
10.To remain aloof from their enemies.
I had written you once that the Shari'ah recognises the difference between Darul Islam and Darul kufr, because not all the rules can be enforced in a place dominated by unbelievers. Therefore, a Muslim who dies in such a country will be buried in the place reserved by the town authorities for burial.
As for the second question, please remember that "No bearer of burden shall bear the burden of another:' (Qur'an, ch. 53, v. 38; ch. 35, v.18).
So in both cases, there will be no trouble for the dead Muslim at all. A man gets reward or punishment for what he has done; not for what others have done or not done to his dead body.
As for the second question, please remember that "No bearer of burden shall bear the burden of another:' (Qur'an, ch. 53, v. 38; ch. 35, v.18).
So in both cases, there will be no trouble for the dead Muslim at all. A man gets reward or punishment for what he has done; not for what others have done or not done to his dead body.
Any deal entailing riba is invalid. Details may be seen in the English translation of the Rulings of Ayatullah al-'Uzma al-Khoui; you may obtain a copy from the Islamic Seminary.
But in case of emergency you make take loan from a bank without intention of paying its interest. Later on when the bank demands extra payment (as interest) and there is no way of avoiding it, then you may pay it "to save your honour".
But in case of emergency you make take loan from a bank without intention of paying its interest. Later on when the bank demands extra payment (as interest) and there is no way of avoiding it, then you may pay it "to save your honour".
It depends on the value of the said tee or ball. If its price is less than that of 2 grammes of pure silver then the finder may become its owner and treat it as his property. Then if the original owner comes to claim it, he is entitled to it provided the thing is extant but if it is used up or lost again, then there is no responsibility on the finder.
If the price is equal to, or more than that of two grammes of pure silver, and it is difficult to ascertain who the original owner is, then the finder may treat it as his property, but he will be responsible to pay its price to the original owner, if he is found. If it is definitely known that the original owner has abandoned it then the finder may treat it as his own property, and the original owner has no right to claim it or its price.
If the price is equal to, or more than that of two grammes of pure silver, and it is difficult to ascertain who the original owner is, then the finder may treat it as his property, but he will be responsible to pay its price to the original owner, if he is found. If it is definitely known that the original owner has abandoned it then the finder may treat it as his own property, and the original owner has no right to claim it or its price.
Yes. 'Iddah is compulsory, if sexual relation has been established even once. There is no escape from it.
A woman married in Mut'ah has to observe 'Iddah which in her case is two monthly courses, or two months. If in that period, signs of pregnancy appear, then the 'Iddah will continue upto the delivery of the child. But if the same man who had done mut'ah with her wants to extend the mut'ah period, or wants to remarry her, there is no need of 'Iddah.