CATS - PETS

"According to sharia are we allowed to keep cats as pets?"

Believed Answer: "Yes we are allowed to keep them as pets, but we
have to be carefull that we do not pray with the cat hairs on our body or
cloths of prayer".

I believe that this is the answer but need clarification. If
someone knows the correct answer and the reference, could they please
forward me the answer and the reference, as it is very important).

ANSWER 1

The answer written above is correct.

As for the reference, there is no evidence in the Shari'ah which
prohibits having cats as pets.

With regards to the cat's hair, see the mas'ala on "dress for
prayer" in the risalahs of the maraji`. Ayatullah Khu`i, for example,
says: The dress for prayer should "not be from the parts of the animal
whose meat is not halal...this would also apply to the hair found on the
cloths, etc." (Minhaju 's-Salihiyn, vol. 1, p. 138) Cat is surely an
animal whose meat is not halal, and, therefore, its hair should not be on
the dress of one who wants to do salat.

Sayyid M. Rizvi

QUESTION 1

With the Grace of Almightly Allah and by blessings of His last
Deputy Hazrat Imam Mehdi (a.t.f.s.) Assalamualikum wrwb

Please tell me what are the (if any) conditions for switching marjas if the
previous marja is still alive? That is, if I am considering to change over
into taqleed of another marja what precautions must I take?

ANSWER 1

Salaamun 'alaykum,

You can only change taqlid from one living Mujtahid to another one if,
after research, you are satisfied that the second Mujtahid is the most
learned one (a'lam).

Liyakatali Taki

Changing of Taqleed

I am a follower of Ayatollah Sestani. But would it be right if I was still
following the Mas'alas of Aga Khoui. After Aga Khoui died, I did change the
taqlid to Aga Gulpaigani, but still followed the ruling of Aga Khoui.
After his death, I started following Aga Sestani, but ruling of Aga Khoui.
If I can do what I am doing right now, what should I follow Aga Khoui in,
and what in Aga Sestani.

Please help clear this doubt.

Answer 1

According to the opinion of Ayatullah Seestani you are required
to continue following all the available rulings (fatwas) of the late Ayat
Khu'i if you regard the latter as a'lam (most knowledgeable). For new
issues which have not been addressed by Ayat. Khu'i you would need to
seek recourse to Ayat. Seestani. As far as the religious dues (Sahm-e
Imam of khums) are concerned, you should remit them to Ayat. Seestani
or his authorized wakils (agents).

wa bi-l-laahi-t-tawfiq,

Hamid Mavani

Cheating on Taxes

QUESTION 1

I recently heard that fatwas exists from some prominent Mujtahids stating
that it is permissible to cheat on taxes (and indeed even to break laws)
instituted by non-Muslim governments.

Can anyone provide references and/or clarification about this?

ANSWER 1

No such fatwas have come to my knowledge. Contrary to that, we have been
exhorted by Shariah to -

1. respect and follow the laws of the country we live in,

2. accept that non-Muslims have the same right of proprietership and
discretion over their properties, as Muslims.

Asgharali M.M. Jaffer

Chess

Question 1

What is the ruling about chess? I specially am curious about reasons to
prohibit it, if any.

Answer:

Besmehi Ta'ala

As to the question regarding chess I believe there was enough discussion
but since it is posed again I will try to say a few words about it to the best
of my ability.

In posing questions such as this it is helpful to mention whose ruling we
are interested in. If the interest is in the general treatment of the issue
in Shi'a Fiqh, the generality usually in the area of Fiqh and Naqhl
(narration) brings ambiguity.

Having said this I believe ruling regarding chess is different depending on
whose ruling we are talking about. As it has already been mentioned
according to Imam Khomeini playing chess as a sport or hobby is not Haram.
Since the questioner is more
interested in knowing the reasons for prohibition, I think a correspondence
between Imam Khomeini and one of his student, Ayt.Ghadiry might be of some
help but a more elaborated discussion of the reasons must be sought in more
specialized sources and from scholars who are more qualified in the field of
Fiqh.

We may want to know that someone wrote to Imam Khomeini and said that chess
was considered a sport and it was a mental exercise and he wanted to know if
playing chess was Jayz according to Imam. Imam Khomeini wrote that it was Jayz
and the reply was widely broadcasted in Iranian Mass Media then. Ayt. Ghadiry in
a letter to Imam Khomeini wrote that he thought Imam was wrong in permitting
chess because chess is widely played for gambling purposes and had no
significant sport function. This letter was also publicized widely by those
who found the ruling wrong. In yet another publicized
letter Imam Khomeini wrote a very short answer to Ayt. Ghadiry that he was
surprised to read his letter and that expected more competency in Fiqh from
him. He told Ayt. Ghadiry that by then he should have known that ruling in
Figh are context bound and answers are only meaningful in the context of the
questions being asked. And if the original assumptions of the question were
different the ruling would be different (please note that this a free
translation from my memory.)

As we see the basis for this ruling was whether chess is a means of Haram
(gambling) or not. There is a Mabna (theoretical foundation) in Fiqh which
some scholars accept and some do not it says that any means of a Haram
activity is Haram itself, those who do not believe in this theorem do not
consider playing chess Haram if the purpose of playing is not gambling, In
his letter to Ayt. Ghadiry Imam Khomeini mentioned to him
that Ayt. Khonsari, who was one the most mottaghi (righteous) person he has
seen, did not consider playing chess Haram. Apparently Ayt. Araki did not
believe in the above theorem since as I remember he did not consider playing
cards Haram given that gambling was not involved in the play, while we know
cards are widely played for gambling purposes.

However it is clear from Imam Khomeini's correspondence with Ayt. Ghadiry
that had chess been predominantly a gambling instrument he would have
considered it as Haram even if in individual cases it was not used for
gambling purposes.

With Regards,

Mohammad

I have a question regarding chess. As you may know it is a game that is
played mostly here, in USA, for money and is virtually attached to gambling.
I need to explain a little bit more, because it is directly related to what
my question is! In parks and many public places, as in specific clubs (chess
clubs) people gather and play. As a rule, almost wherever there are strong
players, they play in groups and gamble. Usually not for a big money but, it
is for money. As a chess player who has worked on the science of this game,
I, to improve or at least to maintain the same level I am at now, need to
practice, and considering my level (I am a master), I have to find strong
players and play them.

Now here is the question: Is there any way that I can play and be sure that
I am not committing sin of gambling? I though, I could pay the deal when I
lose, and when ever I win some money, keep it to play with others that I
have a bigger chance to lose it! Or even if there is a gain of money for
sure, I can give it away and not to spend it at all. This way my intention
is not gambling! Because, there is no way that I gain money is this way here
( I assume, gambling is what you have a chance, even slight, of winning!).
The loss could be considered as money spent for educational purposes, which
is the very truth (that is my only intention here).
The only other way for me, is to hire a very high level grand master which I
can not afford. This is the problem I am facing, and appreciate any help in
this regard.

Answer 2

salaamun 'Alaykum,

According to Ayatullah Seestani, playing chess is haram in itself. So
regardless of whether one is gambling or not, it is not allowed. Infact, he
even states that playing chess on a computer (where I assume no gambling is
involved) is also haram.

See Mustahdathat, p. 27.

Wa Ma alayna illa'l balagh

Liyakatali

Chewing Inside of Cheek while Fasting

Asalaam Alaaykum

I have a question on fasting:
Someone has the habit of chewing on the inside of the cheek (inside
the mouth) and does it frequently and usually unconsciously. Often
a small portion of the skin of the inside of the cheek comes off and
is swallowed.

Does this habit violate the fasts of this person when it is done
unconsciously? What is the case for the fasts of previous years for this
person?

Thankyou

ANSWER 1

Salaamun 'alaykum,

Unless an extraneous element goes under the throat, fasting is not
invalidated. Skin should not be swallowed, however, if it is done
unintentionally then the fast is valid. The fasts of previous years are ok.

With salaams and du'as

Liyakatali Takim

I would like to know if having children for a married couple is
obligatory in general. Would it make a difference if the husband wants a
child and the wife doesn't or vice versa? If so, what can wife or the
husband do about it?

P.S. Still making taqlid of Imam Khomaini (R.A.)

Answer 2

Having children is not OBLIGATORY. However it is the purpose for which a
marriage has been recommended.

Asgharali M.M. Jaffer

Children from separate marriages

I would like to know if children who come from separate parents altogether,
but are living together with new parents, are mahram to each other?

ANSWER 1

Such children from separate parents are not mahram to each other.
References can be found in ISLAMIC LAWS (English Version) by Ayatullah
Seestani where Mahram and Na-Mahram are explained.

Asgherali M M Jaffe

Chocolate Liquor

I shall be grateful to be advised if it is allowed to eat chocolate which
contains chocolate liquor. I need the reply based on the ruling of
Ayatullah Seestani.

ANSWER 1

The information that I have indicates that chocolate liquor contains
some element of alcohol in it. Thus we are not allowed to consume it.

And Allah knows best

Liyakatali

Christians Opinion on Jesus (a.s.)

QUESTION 1

I have been fortunate in the sense that I had a Muslim father and a
Christian Mother. Neither of them forced or encouraged me to follow either
belief. I was allowed to seek the truth for myself.

After years of 'feeling' out both, I decided that Islam offered the most
logical explanations towards behavior, belief in God and the day of Judgement.

As you are aware, Christianity has deified the Prophet Jesus. He is part
of what is called the ''Holy Trinity'.

As I understand this, this brings forth the question, "Who rules Heaven?".

It brings along another problem. Namely, the 1st commandment handed down to
the Prophet Moses emphatically states that man shall only adore God.

Christians whom I know, state that the above rules do not apply in this
case. As you and I are well aware, God has not sent down an 'amendment' to
the 1st commandment. Would you be able to give me some idea how I should
counter their arguments?

ANSWER 1

Of course, the Christians do not consider this a contradiction of their
faith. However, logically it cannot be that Jesus (AS) can be God and
God can be God without their being two Gods or some type of "divided"
Godhead. Neither of which cannot be associated with Allah Ta'ala. The
commandment clearly states that "thou shall place no other God before Me."
Christians would probably state that this refers to false Gods, not Jesus
(AS). It is not a logical argument, so therefore do not expect that they
will follow logical lines of argumentation.

Rather, they rely on blind faith. Clearly, if Jesus is God what can they
say about his crucifixion. Is that they really believe that God died and
was resurrected? During the time when God was dead (from Wednesday through
Sunday), was there another God ruling? Or was there no God during that time?

May Allah Ta'ala enlighten them with the truth of Islam.

Was-Salaam.

Ali Rasheed

Circumcision

QUESTION 1

Asalaam Alaaykum

I was writing with a man thinking of converting to Islam. He was born
christian and so he was circumcised but later decided to have it
restored.

Now he is asking for more information about Islam and circumsion; i.e. is
it required or sunnah in Islam and more importantly he wants to know why
and what it signifies using any reference you have available.

Thank you

ANSWER 1

It was reported in a narration from Imam Ja'far As-Saadiq (AS) that on the
seventh day after the birth of a prophet his umbilical cord (Surr) and
foreskin (Gulfah) would fall off. During the life of Prophet Ibrahim (AS)
when his wife Hajir gave birth to his son Isma`eel (AS), his other wife
Sara severely berated Hajir until she was in tears. When Prophet Ibrahim
(AS) was informed of the incident, he also was moved to tears. When Sara
gave birth to Prophet Ibrahim's (AS) second son, Ishaaq (AS), his umbilical
cord dropped off on the seventh day but the foreskin remained. When Sara
questioned the Prophet Ibrahim as to the reason this not happened to Ishaaq
(AS) when it had happened to all previous sons of prophets. The Prophet
when to his place of prayer and prayed. Allah Ta'ala revealed to him that
his son Ishaaq was deprived of this because of his mother's berating of
Haajir at the time of the birth of Isma`eel. The Prophet Ibrahim (AS)
thereafter removed the foreskin of Ishaaq (AS) with a knife. (Taken from
'Ilal As-Sharaa`i' by Shaikh As-Sadooq, pg. 505)

This is the basic origin of the practice as related from the Hadith. It is
considered as the Sunnah of Prophets to be circumcised. Islam requires that
the male is circumcised. It is obligatory for a convert to Islam to be
circumcised if he has not been previously. It is Makrooh or disliked for an
uncircumcised person to lead the prayer and a person cannot perform the
pilgrimage properly when uncircumcised.

Was-Salaam,

Ali Rasheed

Circumcision of Women

Is circumcision for women sunnat? Please answer based on Ayatullah Seestani

Answer 1

No it is not sunnat for women and Agha Seestani has not mentioned it.

And Allah knows better.

Asgharali M M Jaffer

Clothes & Wudhu in Janabat

Salaamun alaykum,

This question is related to a recent broadcast by the same subject title.
Kindly provide answers to the following questions.

QUESTION 1:

You wrote that "the state of Janaabat is not a state of physical
impurity but, rather, spiritual impurity. Therefore, it cannot be spread
in the same manner as a physical impurity. The person in this state (the
Junub) cannot make anything impure by touching it under any circumstances."

Does that mean that the clothes I may wear after janaabat and
before taking the mandatory bath do not become najis?

ANSWER 1

Correct. They will not become Najis unless some Najaasah comes into
contact with them. The state of Janaabat cannot make them impure.

QUESTION 2

Secondly, you wrote that "...eating while in the state of Janaabat is
Makrooh... However, if the person perfoms Wudhoo` before eating, it is not
Makrooh".

Is it allowed to perform Wudhoo without taking the mandatory Ghusl-e-janaabat?

ANSWER 2

Yes, it is allowed. For example, Marhoom Ayatullah Kho`i, may Allah
Ta'ala elevate his station, stated: "They have mentioned (meaning
previous Ulemaa`) that it is Makrooh for the Junub to eat and drink except
after Wudhoo` or rinsing the mouth (Madhmadhah) or rinsing the nose
(Istinshaaq)." [Minhaaj As-Saaliheen, pg. 49]

Remember that the purpose here is only to eliminate the dislike (Karaahat)
of eating and drinking while being Junub. It does not allow the person to
do anything which a Junub person is forbidden to do.

Wa-Salaam,

Ali Rasheed

Clothes for Salaat-Permission

I understand that the clothes we wear for prayers must be mubah i.e we must
own the clothes.
The problem is that I live with my family and I have been in the habit of
wearing my brother's clothes (without his express permission). He has never
oppose it nevertheless. I used to wear the clothes in my Salat. Were my
Salat valid? If not, do I have to qadha the Salat.

ANSWER 1

In cases such as the one described by you, your Salaa is not baatil. They
are valid.
Permission is of two types. It can be explicit, and it can be implicit, in
a sense that one is sure that the owner will not object. In each case, the
permission is understood as granted.

Asgherali M M Jaffer

Clothing with the name of Allah - Masumin

QUESTION 1

I have a question regarding clothing (shirts, etc) that has the name of
Allah
written on it, in Arabic and/or English. Is it permissible to wash these in
the
washing machine, or must it be done by hand?

I follow Ayatollah Seestani.

ANSWER:

There is no objection to washing such shirts in the washing machine.
However, there is a word of caution I would like to add. When one is wearing
a shirt with any of the names of Allah printed on it or the name of any of
the fourteen ma'sumeen, one assumes the responsibility to not only respect
the name emboldened on his garment but also not to indulge in any haraam
act.

With salaams and du'aas from a humble servant of Ahlul Bayt and their
followers, and with a
request to be remembered by you in your prayers,

Bashir Rahim

Collagen / Handcreams / Lotions

Q1. Collagen is found in many hand creams and lotions. Since it is an animal
product do we consider it paak or najis?

Answer:
A1. An animal product is najis if both of the following are present:
a)At the time of slaughtering the animal, its blood comes out with gush, and
b)Such animal (as mentioned above) is not slaughtered according to method
prescribed by Islam, nor is there a probability that it may have been
slaughtered thus.
Now if these condtions apply to Collagen then it is najis, otherwise it is paak.

God knows the best.

Reference: See Tawdheehul Masaa'il of both Ayatullah al-Khu'i (may God have
mercy on his ruh) and and al-Seestani in the chapter of Najasat under the
discussion of "Dead Body".

Q2. What is the significance of wearing Akik and firoza rings?

Answer:
Q2. There are several hadiths from our Imams recommending us to wear
rings containing Aqeeq and Feeroza. Some of these are:
1)Ma`adh has narrated on the authority of Imam `Ali (a) saying: The one who
wears an aqeeq ring, God grants him (literally: seals for him) the peace
(al-amn) and faith.
2)Imam `Ali (a) has said: Wear aqeeq on your rings, you will be blessed and
will be saved from afflictions.
3)`Abul Mu'min al-Ansaaree reports that I heard Abu `Abdillah (Imam Ja`far
as-Sadiq) saying: The hands that wears Firoza will not see poverty.

God knows the best.

Reference: Shaykh al-Tabrasee, Makarimul Akhlaaq, Teheran, 1972, pp. 87-89.

With salaams and du`as

Hasnain Kassamali
Humble servant of the Ahlul Bayt (a)

Colors of Islam

QUESTION 1

Knowing that black is used by shia's and universally by mostly believers of God for consolation. That green is used by shia's in many occasions. Are there any records, stories, or arguments that could clear the picture and
assure a "settlement" for queries on these two. Specially when raised by the Sunni brothers or non-believers of God ?

White, yellow and red flags were also used in at least the invasions/wars era of the prophet (pbuh&hf), Imam Ali (as) and Imam Hosain (as). Imam Ali (as) was known to wear yellow garment and fasten a yellow bandage around his head in wars and at tough tims. Any views on why such choices were made ?

Is it true that there were actual yellow, white and red lights emitted from Fatima Al Zahra -a- such that people would notice particulary the yellow light?

ANSWER

Salaamun 'Alaykum

The color which the 'Alids (descendants of Imam Ali) wore frequently was
white or in some reports green. For example, the followers of Abu Saraya
(who led a revolt against the Ummayyads on behalf of the Alids) were called
the Mubayyida (the white ones) in reference to the standard of Imam 'Ali.

When al-Ma'mun asked Imam al-Rida to perform the Friday salat, he wore a
white turban and white clothes ('Uyun akhbar al-Rida !!, p. 49).

Similarly, to mark the festival when Imam al-Rida would be proclaimed as
Ma'mun's successor, the Imam wore a white cotton turban. (See al-Mufid,
Kitab al-Irshad p. 474)

On the other hand, to side with the 'Alids and get their support, al-Ma'mun
changed the color of the 'Abbasid emblem from black to green. When Imam
al-Rida was poisoned, he changed it back to black, the 'Abbasid emblem.
Al-Mufid also has reports which indicate that the Imam would publicly dress
in green.

In a long tradition related by Mufaddal b. 'Umar from Imam al-Sadiq, he
states that when our 12th Imam (A.S.) will re-appear in Mecca, he will wear
a yellow turban.

It would appear from most traditions that white (and in some reports green)
were frequently worn by the Imams as a badge of identity.

As for the traditions cited by you concerning the lady of the light, I have
not come across it.

And Allah knows best

Liyakatali