Hadith al Dar in Sunni Books?

QUESTION:

Salam:
What is the Authenticity (level or degree) and the references for hadith
Al-dar in Sunni references?

Hadith Al-Dar:

And Muhammad (PBUH) said on the day of the assembly at his house where he
had especially gathered the banu-abd al-muttalib there in order to make
the following solemn pledge:
"Whosoever helps me in this matter will be my brother, my testamentary
trustee (WASI), my helper, my heir, and my successor (KHALIFA) after me".

Thanks,
Salaam.

ANSWER:

Bismillah Arrahman Arrahim

Hadith al-Dar = Tradition of the House. (The prophet summoned the his
uncles to his house). Also know as,

Hadith al-Inthar = Tradition of the Warning. From the Arabic words of
the holy aya - "Wa ANTHIR 'asheeratuka al-aqrabeen":

"And admonish thy nearest kinsmen," [26:214]

When Allah (swt) ordered His messenger (s) to gather the heads of his
family and admonish them about Islam, he invited them to a meal prepared
by Ali (as) three times, inviting them into Islam in compliance with
Allah's order. When he made the declaration, at the end, that "Whosoever
helps me in this matter will be my brother, my testamentary trustee
(WASI), my helper, my heir, and my successor (KHALIFA) after me," only
Ali responded and received that honor.

More details can be found in the on-line Shi'a Encyclopedia:

http://al-islam.org/encyclopedia/chapter3/7.html

The references mentioned in the Encyclopedia are:

Sunni References:
(1) History of al-Tabari, English version, v6, pp 88-91
(2) History of Ibn Athir, v2, p62(3) History of Ibn Asakir, v1, p85
(4) Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, v5,
p97.
(5) Tafsir al-Khazin, by Ala'uddin al-Shafi'i, v3, p371
(6) Shawahid al-Tanzil, by al-Hasakani, v1, p371
(7) Kanz al-Ummal, by al-Muttaqi al-Hindi, v15, p15, pp 100-117
(8) al-Sirah al-Halabiyah, v1, p311
(9) Dala'il al-Nabawiyyah, by al-Baihaqi, v1, pp 428-430
(10) al-Mukhtasar, by Abul Fida, v1, pp 116-117
(11) Life of Muhammad, by Hasan Haykal, p104 (First Arabic Edition only.
In the second edition the last sentence of Prophet is deleted.)
(12) Tahdhib al-Athar, v4, pp 62-63.

Below are additional Islamic resources and opinions by (Sunni) scholars
as to the correctness of the event and authenticity of the hadith.

1 - Abu Jaafar al-Iskafi al-Mu'tazili al-Baghdadi (d. 240), "Naqdh
al-'Uthmaniyya"; said that it is authentic (Sahih).
2 - Burhanul Deen, "Anbaa al-Nujabaa", p44-48
3 - Abul Fidaa al-Dimishqi, "History of Abul Fidaa", v1, p116
4 - Shahabul Deen al-Khafaji, "Sharh al-Shifa" (of Qadhi 'Ayyadh), v3,
p37; dropped the ending and said that it is mentioned in "Dalael
al-Bayhaqi" and others with an authentic chain.
5 - al-Khazin, 'Alaauddin al-Shafe'i al-Baghdadi, "Tafseer al-Khazin",
p390
6 - ahl-Hafidh Jalaluddin al-Suyuti, "Jam'ul Jawami'", v6, p392;
referenced it from al-Tabari; and in p397 referenced it by way of the
six: Abi Is-haq, Ibn Jarir, Ibn Abi Hatam, Ibn Mardawayh, Abi Naeem,
al-Bayhaqi and Ibn Abi Hadid (as in his commentary on Nahjul Balagha,
v3, p 254.)
7 - Abu Is-haq al-Tha'labi (d. 427), "Tafseer al-Kashf wal Bayan", v1,
p101.
8 - al-Hafidh al-Kanji al-Shafei, "al-Kifaya", p89.
9 - Historian Georgy Zaidan, "Tarikhul Tamaddun al-Islami", v1, p31
10- Mohammad Hussain Haikal, "The Life of Mohammad", p104, the first
printing; (he removed the text of the hadith in the second print on!
Even though, he defended the correctness of his first print by
publishing the sources of this hadith in his newspaper "Jaridat
al-Siyasah al-Misriyya", issue 2751, 12 Thil Qi'dah 1350 AH, p5; and
issue 2985.)

It is also obvious to the any researcher that al-Tabari's account in his
well known commentary "Tafseer al-Tabari", on the holy aya, has been
tampered with by replacing the last keywords of the hadith with "my
helper and SO and SO", whereas he has reported the hadith in full in his
famous history book "Tarikhul Tabari" also known as "Tarikhul Umam wal
Mulouk."

All the narrators of the hadith are trustworthy, except for Abu Mariam
Abdul Ghaffar bin al-Qasim, some have regarded him as weak because of
their accusation that he is a Shi'a! In spite of that, Ibn 'Uqdah had a
very high regard for him and transmitted his narration's. See "Lisan
al-Mizan", v4, p43.

Additionally, many others have reported his hadith(s) and treated it as
authentic. As they have stated in "Jame'ul Jawami'", al-Suyuti [v6,
p396] said that Ibn Jarir al-Tabari regarded the men in the narration
chain ALL TRUSTED.

Ahmad bin Hanbal in his "Musnad", v1, p111: All its narrators are from
the men of Sihah. Also, the Imam Ahmad [v1, p159] he reported another
version by way of 'Affan bin Muslim, Abi 'Awaneh, Othman bin
al-Mughireh, abi Sadiq, Rabi'ah bin Najith (Tabi'i) from Imam Ali. All
these men are TRUSTWORTHY in the opinion of Ahmad bin Hanbal, as he said
about them throughout his book.

Ibn Taimiya, "Minhajul Sunna", v4, p80; he copied it from Ibn Abi Hatam
and al-Ya'qoubi. He claimed that the hadith was fabricated! But that is
not unlike him when it comes to any virtue of Ahlul Bayt.

Even the Christian Abdul Masih al-Antaki (Egyptian) in his commentary on
the poem "al-Qaseeda al-'Alawiyyah al-Mubaraka", p76; he mentioned the
event of Yamul Darr/Yamul Inthar.

Wal Salatu Wal Salamu ala Muhammadin Wa ~Alihi

Shaun Astarabadi

Ahlul Bayt (Arabic) references on the subject:

1. Sheikh Mohammad Mar'i al-Amin al-Antaki, "Limatha ikhtart mathhab
al-Shi'a: Mathhab Ahlul Bayt (as)" (Why I chose the Shi'a School of
thought: The school of Ahlul Bayt), al-Aalami Press.
2. al-'Allama al-Amini, "al-Ghadir fil Kitab wal Sunna wal Adab", v2,
p279.
3. Dr. M. al-Tijani, "Thumma Ihtadait", p180. (English version available
on-line at: http://www.al-islam.org/guided/)

Hadith al Kisaa

QUESTION:

I have heard that Hadith-e-Kisa has a weak chain of authority, is this true?

ANSWER:

It has a very strong and continuous chain of authority, as explained by
Ayatullah Syed Shahabuddin al Mar'ashi in the first volume of his
commentary notes on IHQAQUL HAQ.

Asgharali M M Jaffer

Hadith from our Imams

Questions:

Q1. What role does the Prophet (PBUH&HF) play in regards to these
injunctions? Certainly, he taught Imam Ali (as) the knowledge
but why don't we (or we do) take the injunctions from the
Prophet Muhammad (PBUH&H) directly?

Q2. Why is there more emphasis on the sayings of the Imams (as)
than the Prophet's (PBUH&HF)? There are more sayings that we
attribute to the Imams (as) than to the Holy Personality
himself (PBUH&HF).

Answers:

In His name, the Beneficent, the Merciful.

Let me begin responding to the questions by quoting the following hadiths:

i. Umm Salamah quotes on the authority of the Holy Prophet (s): "`Ali is
always with the Truth (haqq) and the Qur'an, and the Truth and the Qur'an
are always with him until the Day of Judgement they will not be separated
from each other."
According to S.H.Nasr this hadith has been transmitted through fifteen
channels in Sunni sources and eleven in Shi`ah sources.
(Tabatab'i, SHI`AH, Tr. S.H.Nasr, Chapter I, Note 4; with slight difference
in Mizan al-Hikmah, Hadiths 980, 981 & 982).

ii. Imam Ja`far al-Sadiq (a) said: " My words (hadith) are the words of my
father, and the words of my father are the words of my grandfather, and the
words of my grandfather are the words al-Husayn, and the words of al-Husayn
are the words of al-Hasan, and the words of al-Hasan are the words of Amir
al-Mu'mineen (a), and the words of Amir al-Mu'mineen are the words of the
Prophet of Allah (s) and the words of the Prophet are the sayings (qawl) of
Allah." (AL-KAFI, The Book of Excellence of Knowledge, Hadith 154-14).

iii. Once there was a disagreement between Hakam bin `Ayyinah and Imam
Muhammad Baqir (a) on an issue. So the Imam said, " Son, get up and bring
`Ali's book." He brought a big voluminous book and opened it. He looked
closely in it for a while until he found the issue being debated. Abu Ja`far
(i.e. the 5th Imam) said, "This is the handwriting of `Ali and the dictation
of the Messenger of Allah, upon whom be Allah's peace and blessings."
(M. Awliya'i, "Outlines of the Development of Science of Hadith", Al-Tawhid,
vol. 1, No. 1).

Only three out of many similar hadiths have been quoted here. The following
answers to your questions will be better understood, I hope, in light of
these hadiths.

Answer to Question 1:

Although with the Shi`ah Muslims Haidth is what was
said by the Prophet and the twelve Imams (and some scholars include the
sayings of Bibi Fatima also), the real source all Hadith is the Holy
Prophet, sallal-lahu `alayhi wa-aalihi wa-sallam. Therefore, when we take a
hadith from any Imam we are taking them indirectly from the Prophet (s).

As for the question: why don't we take Hadith from the Prophet directly? I
have the following to comment:
1. Where it is possible we do take directly from the Prophet. However, the
scholar quoting these hadiths should be satisfied with their authenticity.
`Allma Tabatab'i, for instance, often quotes from the Prophetic Hadith from
Sunni sources in his celebrated and voluminous exegesis on the Holy Qur'an,
AL-MIZAAN FEE TAFSEER AL-QUR'AN. So does Muhammad al-Ray Sharee in his MIZAN
AL-HIKMAH, a collection of over 22,000 hadith in 10 volumes. Also, numerous
books on Shi`ah-Sunni polemics have hadiths quoted from sunni sources. See
for e.g. S A Sharafuddin, THE STRAIGHT PATH; M. Tijani Samawi, THEN I WAS
GUIDED, and ASK THOSE WHO KNOW.
Thus the claim of some western scholars that the Shi`ah "reject the six
Sunni collections of hadith as deliberate distortions of the Prophet's
conduct and discourse; they rely instead on hadith that omit mention of the
sahaba and are traceable to Ali, his immediate family, and his more
promiment descendants, the Imams" (B. Lawrence, "Sahaba" in The Perennial
Dictionary of World Religions, New York:1989), depicts their ignorance in
this area.

2. Our scholars have taken care to separate all those Hadith where our Imams
quote the exact words of the Holy Prophet (s. In NAHJUL BALAGHA, for
instance, the scholars have enclosed the quotes of the Holy Prophet in
parentheses in about 38 places.
3. The caliphs who took over the control of leading the Muslim ummah after
the death of Holy Prophet (s) prevented Muslims from commiting the Prophet's
hadith in writing. It was almost after about 90 years that the prohibition
was lifted. Consequently, very many unauthentic and fabricated hadith found
places in some of the most renown books of Hadith. Of course, this was not
the only reason for the arising of forged hadith. The Shi`ah who follow the
school of the Ahlul Bayt are fortunate to take the Hadith from their Imams,
for the Imams were in a better position to understand and interpret the
Prophetic traditions.

Answer to Question 2:

Yes, apparently the emphasis on hadith from the Imams
seems more than the Prophetic hadith. This is because:
1. As indicated earlier, hadith from Imams are in essence hadith from the
Holy Prophet (s).
2. The period between the death of the Prophet and the Ghaybat of the
Twelveth Imam, may the Almighty hasten his appearance, was two hundred and
fifty years. Obviously, more hadiths were reported during this time than the
hadith reported by the companions of the Prophet.
3. Political situation after the death of the Prophet prevented the
recording of Prophetic Hadith.
4. Some Imams(e.g. 5th,6th and 8th) had a better opportunity to expound on
various sciences of Islamic teachings. Thus we find bulk of Hadith from them,
especially from the 6th Imam. Thus the name of our Madhhab: the Ja`fari.

My apologies for lengthening the answer with various details.

For further study one may refer to:
1. SHI`ISM: Doctrines, Thought, and Spirituality, Albany:1988, Chapter 4.
2.`Askari, M. A PROBE INTO THE HISTORY OF HADITH, Teheran: 1984.
3. Rizvi, S.A.A. QUR'AN AND HADITH, Mombasa: 1986.
4. Awliya'i, M. "Outlines of the Development of the Science of Hadith", 3
parts in Al-Tawhid, Vol I, Nos. 1, 2 & 3.
5. Ja`fariyan, R. "Tadwin al-Hadith" 3 Parts in Al-Tawhid, vol. v. Nos. 2,
3& 4 and Vol 6. No. 1.

With salaams and du`as.

Hasnain Kassamali
Humble servant of the Ahlul Bayt (a).

Hadith of Holy Prophet (s) to Umar ibn Khattab

Question:

Could you please tell me if this is a true and accurate hadith, and if so, how
should it be interpreted?

"Umar, let them weep. What comes from the heart and from the eye, that is from
God and His mercy, but what comes from the hand and from the tongue, that is
from Satan."

Thank you.

Answer:

The hadith has been recorded and when Umar reported this hadith, Aisha, the
daughter of Abu Bakr and wife of the Holy Prophet (SAW) said, 'The Prophet
(SAW) was referring to Jews grieving their dead'

Mourning for dead friends and relatives is allowed, but expression of grief
cannot include : hitting oneself to extent of harm, pulling one's hairs in
expression of deep grief, and tearing one's clothes. These are acts that go
beyond the limits of expressing grief permitted in Islam.

With Salaams and Duas

Mustafa Jaffer

Hadith on Salaat

QUESTION:

I have been discussing with some people who do not beleive in Hadith, and
they claim that they get ALL guidance from the Qur'an. When I stated
(among other things) that there are no details of the amount of Rakats
needed in each prayer, they responded that there are no such details in
Hadith either. Please could you help me prove them wrong. Could you
please send all Hadith, relating to the Prophet where he SPECIFICALLY
mentions the amount of Rakats, or every detail of Namaz. Could you
mention Hadith from both Sunni and Shia sources, and also provide the
full reference including Isnad, etc. Jazakallah

ANSWER:

Bismihi Ta'ala

It is true that Allah (swt) did not miss anything in the holy book:

"nothing have we omitted from the book" [7:38]

In it are commandments which are clear and other meanings which are
obscure, requiring certain proper interpretation, which is only possesed
by certain persons who are deeply rooted in knowledge. Among whom is the
Holy Prophet (s), no doubt, as the holy ayah clearly reads:

"He it is who has sent down to thee the book: in it are verses
basic or fundamental (of established meaning); they are the
foundation of the book: others are allegorical. but those in whose
hearts is perversity follow the part thereof that is allegorical,
seeking discord, and searching for its hidden meanings, but no one
knows its hidden meanings except Allah and those who are firmly
grounded in knowledge say: we believe in the book; the whole of it
is from our lord: and none will grasp the message except men of
understanding." [3:7]

Allah further instructs us to ask those possessing the "knowlege" (Ahlul
Dhikr) in these other ayahs:

"And before thee also the apostles we sent were but men, to whom we
granted inspiration: if ye realize this not, ask of those who
possess the message." [16:43]

"Before thee, also, the apostles we sent were but men, to whom we
granted inspiration: if ye realize this not, ask of those who
possess the message." [21:7]

Therefore, the Quran if left to the interpretation of just anyone
without the checks and balances of hadith and tradition to constrain the
proper meanings, then there is no assurance that the interpretation is
more than the whims of the interpretor.

As to the details of prayer, There are literally 100's of hadiths which
discuss fragments of prayer details. For the Shi'a one book alone:
"Wasael al-Shi'a" has five volumes of hadith strictly on prayers. And
the supplement to it: "Mustadrak al-Wasael" has four more. I will mention
the reference to just one hadith which describes the daily prayers in
details when the prophet (s) received his instruction from Allah (swt)
during the Israa & Mi'raj. It is too long to include the hadith itself
here. Here is the Isnad:

Al-Hurr al-'Amili, "Wasael al-Shi'a", v5 , p465-468, #7086.

Muhammad bin Ali bin al-Husain from his father, and Muhammad bin
al-Hasan bin Ahmad bin al-Waleed from Saad bin Abdullah from Muhammad
bin Isa from Muhammad bin Abi Umair and Muhammad bin Sinan together,
from al-Sabah al-Mazani and Sadeer al-Sairafi and Muhammad bin al-Noeman
Moemin al-Taq and Umar bin Uthainah althogether from Abi Abdullah
(Jaafar al-Sadiq [as]).

Also by way of Muhammad bin al-Hasan from al-Saffar and Saad together
from Muhammad bin al-Husain bin Abi al-Khattab and Yaaqoub bin Yazid and
Muhammad bin Isa, althogether; from Abdullah bin Jabala from al-Sabah
al-Mazani and Sadeer al-Sairafi and Muhammad bin Noeman al-Ahwal and
Umar bin Uthaina from Abi 'Abdullah (Jaafar al-Sadiq [as]).

For Sunni hadith sources Al-Bukhari (v3), Muslim and others have
chapters on Prayer and Time of Prayers. Here is a sample:

Sahih Muslim Hadith # 1278 narrated by Buraydah:

"Someone asked the Apostle of Allah (peace be upon him) about the time
of prayer. Upon this he said: Pray with us these two, meaning for two
days. When the sun passed the meridian, he gave the command to Bilal who
uttered the call to prayer, then he commanded him to pronounce the
Iqamah for noon prayer. (Then at the time of the afternoon prayer) he
again gave the command and the Iqamah for the afternoon prayer was
pronounced when the sun was high, white and clear. He then commanded, and
Iqamah for the evening prayer was pronounced, when the sun had set. He
then gave him the command and the Iqamah for the night prayer was
pronounced when the twilight had disappeared. Later he gave him the
command and the Iqamah for the morning prayer was pronounced when the
dawn had appeared. When it was the next day, he commanded him to delay
the noon prayer until the extreme heat had passed and he did so, and he
allowed it to be delayed till the extreme heat had passed. He observed
the afternoon prayer when the sun was high, delaying it beyond the time
he had previously observed it. He observed the evening prayer before the
twilight had vanished; he observed the night prayer when a third of the
night had passed; and he observed the dawn prayer when there was clear
daylight. He (the Holy Prophet) then said: Where is the man who
inquired about the time of prayer? He (the inquirer) said: Messenger of
Allah! Here I am. He (the Holy Prophet) said: The time for your prayer
is within the limits of what you have seen."

Combining of the Dhuhr and Asr together in the shared time and the Maghrib
and Ishaa together at night has also been reported in many hadiths. The same
hadiths tell of the number of Rukaas in four of the daily prayers, too.

One of many from Bukhari (v1, p286, #510) narrated by Ibn Abbas: "The
prophet (s) prayed, in Madina, Seven and Eight - Dhuhr & 'Asr and Maghrib &
'Ishaa. Ayyoub said: perhaps on a rainy night? He said: perhaps."

Another variation in Bukhari (v1, p292, #529) from Ibn Abbas: "The prophet
(s) prayed seven together and eight together."

Wa Salla Allahu ala Muhammad wa ala Alihi al Tahireen

Wassalam,

Shaun Astarabadi

Question:

Dear brother I just want to ask, is it O.K to make wudu whilst having
something like hair moisturizer, mouse, gel or hairspray in the hair. I know
it's not the same as dye or hair colouring. Must the water be rubbed on hair
free from chemicals. (I don't to mean to get technical).

Answer:

As long as the substances are not so thickly spread that the water does not
reach the hair in Massa, there is no problem. Otherwise they must be cleaned
before Wudhu.
See Masail 300 of Ayatullah Seestani's Islamic Laws.

Wassalaam.

Asgharali M M Jaffer

Hair of a Non Muslim

QUESTION:

According to some maraje', including my marja', the People of the Book
are not tahir. My question is that whether their cut or detached hairs
are also not tahir. Because I work among such people, and use the same
environment, I usually find hairs in my belongings, including my clothes,
that I am sure are from others. Sometime even after washing my clothes, I
still find such hairs.

1- Are the detached hairs of those people tahir after washing?

2- Does the presence of these hairs, whether washed or not, in the namaaz
clothes, cause any harm to namaaz?

Please answer as per Ayatullah Khui.

ANSWER:

Bismihi Ta'ala

According to Ayatullah Khui (RA) and all other maraje', a Kafir is najis
and all the parts of his/her body, whether animate or inanimate, detached
or not, are najis. Hence the hairs from a Kafir found in clothes will be
considered najis and cannot be washed to become paak because a najisul
ayn can never become paak just by washing.

There remains the fact as to whether Ahlul Kitaab (The People of the
Book) are considered to fit within the category of Kafirs or not.
Ayatullah Khui (RA) considred it as an obligatory precautionary measure
(Ihtiyat-e-Wajib) to consider them as Kafir.

His view above leaves you with two options:

1) To follow the ruling of Ayatullah Khui (RA) and hence make
arrangements to have clean clothes specially for reciting prayers OR

2) Since Ayatullah Khui (RA) has deemed them Kafirs as an obligatory
precautionary measure, you can revert back to another Marja' who allows
the People of the Book to be considered Tahir (Paak).

Practically, the best solution is to have a change of clothes before
prayers and all your worries will disappear.

Reference: Tawzeehul Masail of Ayatullah Khui, Masala No.108; Gujarati
Version

Wallahu A'Alam

Mustafa Jaffer

Hajj - Can one postpone Hajj because of important business?

Questions:

The following questions were raised in a group discussion on Hajj, i.e.
Hajj-e-Tamatto'. Please provide the answers according to what all major
Ulema agree, and indicate where they disagree. I appreciate your effort
in this time-consuming act. In the following, all subjects have presumably
not performed their Hajj before, are devout Muslims and just wonder
about their duty.

Question

Can a Muslim postpone his Hajj to an undecided year because of an
important business which he has during Hajj time this year?

Answer:

If going to Hajj will seriously destroy or realistically damage
his business, then he can postpone it. He can not however intend to delay
his hajj to an undecided year, his intention should be to make hajj the
first year of his ability to make hajj.

The final judgement should be to the individual himself as to the safety
of his business.

wassalaam

Abu Muhammad

Hajj - Can a Muslima go to Hajj with her Mahriyyah money?

Question

If a Muslima demands her Mahriyyeh from her husband, she can go to
Hajj by this money. This may or may not cause hardship for the husband.
Should she demand her money and go to Hajj?

Answer:

If the husband can pay when she demands payment, then it is her
right to collect that money whenever she wishes. If the husband has the
money and is able to pay her, and the amount is enough for her to go to
hajj, then she is "able" and therefore obligated to go to hajj.

Her husband can not delay giving her the money unless he knows that
she will deviate from proper conduct.

wassalaam

Abu Muhammad

Hajj - Can one leave the family and go to Hajj?

Question

A man has enough money for Hajj, but his wife and small children
have nobody else to take care of them during his trip. Should he go?

Answer:

If he fears for their safety and security, then he can not go.

wassalaam

Abu Muhammad

Hajj - Man fears spending for Hajj expenses

Question

A man has more money than living expenses now but he fears that
spending for Hajj may cause low living standards for him or his family in
the future. For example, he is planning to buy a house instead of renting.
Should he go to Hajj?

Answer:

One condition of being "ABLE" is that one has the means beyond
ones usual social standing. If his social standing dictates that he must
have a house, then he can save the money{Observe Khums}, build the
house and then go to hajj. If however he can, without hardship, live in an
apartment, then he must go to hajj first.

wassalaam

Abu Muhammad

Hajj - Can man spend money on needy instead of going to Hajj?

Question

A man knows some very needy people who will benefit from his
money, if he spends this money for those people. Can he do so instead
of going to Hajj?

Answer:

If those "momineen" are in need of the money for survival, then he
must spend the money on them. If he can give them enough to sustain them
and still go to hajj, he must do so.

wassalaam

Abu Muhammad

Hajj - If one is on scholarship can he/she go to Hajj?

Question

A man has enough money for Hajj now, but he is on a scholarship
from his employers which will require him to either work for them or pay
all the money back. He would not like to work for them in the future, for
personal reasons. So he would likely loose his ability to go to Hajj. Is he
required to go to Hajj with the money he has now?

Answer:

If he has a ligitimate reason not to work with that orgnization,
and by terminating his employment he looses his "Ability" to go to Hajj,
then he is not required to continue his contract and is not obligated to
go to hajj until he is "able" again. Final judgement is left to the person
as to the reason he does not wish to continue working for the orgization.
If there is unbearable circumstances for instance in working for that
orgnization, then he does not have to continue his contract.

All answers are in accordance with our known and honorable Marjes.

Allah knows best

Abu Muhammad

Hajj - Mother's health deteriorated, should I remain home or?

After having already having made plans and preparations to perform hajj,
it has come to pass that my mother's health has deteriorated to the
extent that it would require me to remain at home, and there is noone
else to take my place at home:

QUESTION 1:

1. Is it still wajib for me to perform hajj?

ANSWER:

No... Hajj becomes Wajib when family members dependant on you have been
taken care of during your trip - financially and otherwise.

QUESTION 2:

2. Should someone be deputed to go in my place?

ANSWER 2:

Deputation is only for the deceased. You may have the opportunity to go next
year, Inshallah..

Mustafa Jaffer

If you could answer within the Frame-work of Ayat. Seestani's (may Allah protect him) and Ayat. Khoei's (may Allah keep him among Ahlul-Bayt) rulings.

QUESTION

Supposing an individual has enough resources and a secure job and is able to go to Hajj, however, at the time of performing Hajj, has some non-khums debt (credit cards, personal loan, etc.). He is slowly paying off this debt and can continue to do so when he returns from Hajj. Can he perform the Wajib Hajj or is he required to first discharge his debts?

ANSWER

The debts that you cite are of a short-term nature and therefore the person would have to first discharge them before being able to
undertake the wajib Hajj. However, if the debts were of a very long-term nature then the person could perform the wajib Hajj.

Hamid Mavani

Hajj - Khums Debt?

If you could answer within the Frame-work of Ayat. Seestani's (may Allah protect him) and Ayat. Khoei's (may Allah keep him among Ahlul-Bayt) rulings.

QUESTION
If the same situation exists as above, however, now there is also khums owed, in addition to the other debt. Altogether, these too will be paid off slowly. The khums will be paid before the end of the current personal fiscal year (for khums calculation purposes?)

ANSWER

The person cannot perform the wajib Hajj as long as there is any outstanding khums.

Hamid Mavani

Hajj - Takes loan from himself?

If you could answer within the Frame-work of Ayat. Seestani's (may Allah protect him) and Ayat. Khoei's (may Allah keep him among Ahlul-Bayt) rulings.

QUESTION

If one takes a loan from himself (i.e. through the employer sponsored 401k plan) and is now paying interest (also to himself), however, there is still a balance left. Is he required to pay that off first prior to making the Hajj trip?

ANSWER

I do not know how the 401k plan works, however, if the loan is from himself, then there is no objection to performing the wajib Hajj.

wassalaam

Hamid Mavani

Hajj / Umrah - Ghusl before Ihraam

In acordance with the Rulings of Ayat. Khui:

QUESTION:

Is Ghusl essential for wearing Ahraam or mustahab.

ANSWER :

Ghusl before wearing of Ihraam for `Umrah or Hajj is Mustahab.

Hasnain Kasamali

Hajj / Umrah - Ghusl with Jabirah

In accordance with the Rulings of Ayat.. Khui:

QUESTION:

What is the ruling in a situation where a person has wajib ghusal due
and is only able to do ghusl-e -Jabirah because of injuries,
what does the person do and would ghusl-e-jabirah suffice to enable
the person to enter the Haram (also Masjid Nabawi) and do all the rites of
Hajj or Umrah as normal.

ANSWER :

Yes, Ghusl with Jabirah will suffice to enter both Masjide Nabawi and
the Haram in Mecca and perform the manasik of Hajj.

Reference: Ayatullah Sayyid Abul Qasimn al-Khu'i (may the Almighty have
mercy on his ruh), Minhajus swaliheen, vol. 1, Mas'alah No. 125 (on Jabirah)
and 339 (on Mustahb Ghusls).

With salaams and du`as.

Hasnain Kassamali
Humble servant of the Ahlul Bayt(a).

Halal - Zabiha Meat

QUESTION:

Salam Alaikum

It is now very apparent, and confirmed by some of the Alims of the
Sunnis, that they consider the food and particularly the meat of
Christians and Jews as Halal. Some meat stores, restaurants, airlines
consider this is as genuine Halal meat.
According to our Marja, what is the distinction betwen Zabeeha which is
the meat that is slaughtered according to the Islamic rules, and merely
Halal, which may be the meat from the "people of the book."
If a Muslim offers meat that he/she deems 'halal', can we
question it in light of the above.

ANSWER:

Firstly, the terms "zabeeha and halal": According to Shi`a maraji`, zabeeha
and halal are one and the same thing. That is, the meat of an animal
slaughtered by a non-Muslim is not halal. So in our terminology, zabeeha and
halal is the same thing. (Even the Sunnis use the two terms as interchangeable.)

Secondly, when the definition of halal and zabeeha meat was one and the same
for all Muslims, you were told to accept the words of your Muslim brother
when he says that the meat is halal.

Now, however, the Muslims are divided on the definition of zabeeha and halal
meat. The Shi`as and many Sunnis on the one hand emphasize on the manual
slaughtering of the animal by a Muslim slaughterer; and many other
"liberated" Sunnis considered the animal slaughtered by a Jew/Christian as
halal.

In this era of relativity (which also creates confusion and choas), if you
know that your Muslim brother is using the term "halal" and/or "zabeeha" in
a meaning different from yours --- then you cannot assume that the meat is
halal and o.k.

Yours in Islam,

Sayyid M. Rizvi

Halal Meat - Frying of pork with Halal meat?

Question:

I go to a place at Rutgers where some Muslims claim they have dhabha meat.
However, they sell pork and some of my friends say i should not buy meat
from them for the fact that they fry pork(bacon, sausage,etc) on the same
grill which they fry my meat. However I nver really paid attention to
them when they fry my things. My questin is is it obligatory on me to ask
if they clean the grill and their hands before they fry my meat?

I am worried about making them uncomfortable with my question, just as
some muslims may feel uncomfortalble if you ask them if their meat is
halal or dhabiha. I know a general islamic ruling , well as far as sh'ii
are conerned is that you are not supposed to ask them if their meat is
halal but with sunis it may not apply because they consider dhabiha and
halal different sometimes.

But if they, like us know that pork is haram to eat, is it still wajib for
me to ask if they are taking care of my meat in a separate way? Ihave
gone to them for a couple of years and this year a friend brought up this
issue, which I never thought about.

Answer:

Ayt. Khamenei on page 83 of his responses to istefta'at question 288 rules
that in non Islamic countries all meat are to be considered "Ghair
Muzzaki" and not halal unless otherwise is established.

In the case at hand if you are certain that the meat served there is
halal, you may consider it so otherwise you should reach certainty.

Once you are certain that the meat is halal then it remains the issue of
whether they fry your meat on the same grill used for pork or not. If you
have doubt whether they clean it or not according to the requirement of
Shari'a, I believe you may consider it to be Taher and Pak. BUT if you
know they do not clean the grill it is najis.

As to the issue of seeking information about the cleaning procedure you do
not need to ask them if you have doubt One more point I believe people are
not encouraged to volunteer information if they are not asked. The friends
of yours who volunteered the information about frying pork on the grill
would have been better not to do so if you had not asked him.

With Regards
Mohammad

Halal Meat - NANDOS

QUESTION:

I have a question and would be grateful if anyone could help me answer it.
Here in Toronto, Canada we have a restaurant called "NANDOS" which is owned by
a hindu and the cooks are christians. It has been claimed that they sell halal
meat.
My question is that can we eat at this restaurant?
If NO then how come we are allowed to eat Pizzas?

ANSWER:

The information I have indicates that NANDOS is owned by a Christian,
not a Hindu. The owner assured me personally that the chicken is of halal
meat. In fact,he was prepared to take me to his supplier. However, due to
lack of time, I was not able to accompany him.

It is essential to ensure that the meat is halal. Maybe you and some
brothers can visit the suppliers. Moreover, one has to ensure that the
proper laws of tahara in the kitchen are observed.

As for Pizza, we cannot have meat Pizzas for obvious reasons, they are not
halal. Even in the case of veg. pizzas, one has to ensure that the laws of
tahara in preparation of the Pizzas are observed.

Your brother in Islam

Liyakatali Takim

Halal Meat in Kenya

QUESTION:

Here in Kenya it is said that all the meat is halal. However, there are beef
sausages made by an American Co. which many Muslims including our own
brothers are eating. Are we allowed to eat these sausages?

Secondly are we allowed to buy halal meat from a non-Muslim shop?

ANSWER:

If we are certain that the meat in Kenya is halal, then that meat will be
halal to consume regardless of whether it is bought from a Muslim or a
non-Muslim.
The beef sausages made of such halal meat is halal to consume.

Now as far as the American Co. product is concerned, it is difficult to give
a specific ruling. One has to find out for oneself whether no extraneous
najasat is used to prepare such sausages. This is important because the
makers are non-Muslim and to them Najasat/Taharat may not pose any question.

Asgherali M M Jaffer

Halal Meat - Zabeeha?

INITIAL QUESTION:

Salam Alaikum

It is now very apparent, and confirmed by some of the Alims of
the Sunnis, that they consider the food and particularly the meat of
Christians and Jews as Halal. Some meat stores, restaurants, airlines
consider this is as genuine Halal meat.

According to our Marja, what is the distinction betwen Zabeeha
which is the meat that is slaughtered according to the Islamic rules, and
merely Halal, which may be the meat from the "people of the book."

If a Muslim offers meat that he/she deems 'halal', can we
question it in light of the above.

ANSWER:

Firstly, the terms "zabeeha and halal": According to Shi`a maraji`,
zabeeha and halal are one and the same thing. That is, the meat of an
animal slaughtered by a non-Muslim is not halal. So in our terminology,
zabeeha and halal is the same thing. (Even the Sunnis use the two terms
as interchangeable.)

Secondly, when the definition of halal and zabeeha meat was one and the
same for all Muslims, you were told to accept the words of your Muslim
brother when he says that the meat is halal.

Now, however, the Muslims are divided on the definition of zabeeha and
halal meat. The Shi`as and many Sunnis on the one hand emphasize on the
manual slaughtering of the animal by a Muslim slaughterer; and many other
"liberated" Sunnis considered the animal slaughtered by a Jew/Christian
as halal.

In this era of relativity (which also creates confusion and choas), if
you know that your Muslim brother is using the term "halal" and/or
"zabeeha" in a meaning different from yours --- then you cannot assume
that the meat is halal and o.k.

Yours in Islam,

Sayyid M. Rizvi

Halal Meat & Meat Preparation

Sorry for the two-part question.

First, please enumerate what constitutes halal and haram when it comes to
the slaughtering of an animal permissible
for Muslims to eat. Please tell me which of these halal things are fard
and which are not.

Secondly, please tell me what constitutes halal and haram as
far as the preparation and cooking of that meat is concerned. These
questions concern only meat and not animal by-products such as rennet,
etc.
Your answers may be used in a study I am preparing for a publication on
Halal restaurants in and around Toronto.

Jazaakullaah khair. Khuda hafiz.

ANSWER:

The animals whose meat is allowed are:

1) Cows (Beef)
2) Goat (Mutton)
3) Sheep (Mutton)
4) Camel
5) Chicken

There are other exotic meats that may be allowed and some are Makruh
(recommended to avoid eating them). Yet there are other animals whose meat
is absolutely forbidden like Pig (Pork), animals of prey (Lion, Tiger,
Leopard, etc).

The animal has to be free from eating human faeces. If any of the above
animals have been eating human faeces, there is a period of quarantine
(different for each animal) that has to be put in place. Only after the
expiry of that period can one proceed to slaughter the animal.

Slaughtering the animal has to be done in the following manner:

1) The animal has to face Quibla (Fard)
2) The person slaughtering has to be a Muslim (Fard)
3) The person slaughtering has to recite Bismillah (Fard)
4) Blood flowing out of the animal has to be left to take its natural
course until the animal's body is empty of blood (Fard)
5) Make the animal drink some water before slaughtering (Recommended)
6)Do not let the animal see the knife or implement used for slaughtering
(Recommended)
7) Use a sharp knife or implement for slaughtering (Recommended)

After slaughtering, any person (Muslim or not) can handle the meat and
carve it into pieces to be used for cooking.

It has to be washed before cooking and after washing, only Muslims should
touch it or, if non Muslims were to touch it, then with gloves as contact
with a Najis person (KAfir) will make the meat najis and haraam to eat.

The meat, if fried, cannot be fried in Animal Fat or lard particularly
from animals that have not been slaughtered according to Islamic Sharia. If
there is enough evidence to confirm that the Animal Fat used to fry the meat
is from animals slaughtered according to Sharia, then it is OK.

Trust this will help. If there is anything else you specifically want to
know, please do ask.

With Salaams and Duas

Mustafa Jaffer

Halloween

QUESTION:

Is it Haram for our children to dress up in costumes and partake in trick or
treating on Halloween if the intent is harmless fun and to get candy?

ANSWER:

Please note that only those things are Haram which are either clearly
indicated as forbidden in the Qur'an and Hadith (e.g. lying, cheating,
dealing in usury, backbiting, etc), or which can be classified under certain
principles which cause them to become haram (e.g if the harm is more than
the benefit, if it takes you away from Allah, etc). The application of such
principles is done by the learned mujtahidun (juri-consults) who look at a
particular issue from all aspects and decide whether it can be considered
Haram or not.

Coming to your question whether we can allow children to dress up in
costumes and partake in trick or treating on Halloween even if the niyyah is
to derive fun and gather candies, I would say that it is SURELY WRONG. Several reasons can be cited, three of which are:

1)It is believed that the ritual of Halloween was started by
satan-worshippers and adapted by some Christians. Participating in a ritual associated with satan worshippers is abominable and unIslamic. The Holy
Prophet (s) was always concerned about Muslims having their own identity in their appearance and practices-- different from pagans, Christians and Jews. The Noble Prophet abhorred following the ways of non-Muslims.

2)Islam is a complete way of life. God perfected it in the final days of the
Holy Prophet (Qur'an 5:3). We do not need to copy the ways of satan
worshippers and Christians to have fun. Alhamdu lil.. the followers of the
Ahlul Bayt (a) have many happy occasions to celebrate and make their
children happy.

3) Muslims are a minority in North America and Europe. If we are not firm in
establishing and holding to our values, then God-forbid a time may come that
our children would melt in "the American melting pot" such that it will be
difficult to differentiate between Muslim and non-Muslim children.

God knows the best.

Hasnain Kassamali
Humble servant of the Ahlul Bayt (a).

Haydh / Istihadha

QUESTION

2 months after delivering a child and breast feeding, a lady experiences
some bleeding which is not normal for her menses. This change I suppose is to
be expected due to hormonal imbalance.
What is the ruling in this case?

ANSWER:

If it cannot be Haydh, it will have to be Istihadha. As to the degree of
Istihadha, the lady will have to determine it herself.

Mustafa Jaffer

Haydh / Menses

Should it be treated as haydh or istihadha(she has recovered from Nifaas)?

ANSWER:

I say it cannot be Haydh because you specify that it is not her menses.

Mustafa Jaffer

Haydh / Mustahaadha

QUESTION:

In either case, please elaborate on masaail of taharat and prayers etc
according to the rulings of A.Seestani(AM).

ANSWER:

The rule of a Mustahaadha will apply. Depending on whether it is little,
medium or excessive, she will have to perform either wudhu before every
prayer (as in the case of little) or one ghusl every day before Fajr
prayers (as in the case of medium) or perform a ghusl everytime she stands
up to pray totalling to three ghusl for the day (as in the case of
excessive). For details refer to the Resala of Ayatullah Seestani which has
detailed everything.

Mustafa Jaffer

Haydh / Conjugal Union

QUESTION 4:

Is conjugal union allowed in Istihadha

ANSWER 4:

There is no problem.....

With Salaams and Duas

Mustafa Jaffer

Hijab / brother in law?

QUESTION:

If two brothers live in the same house, do their wives have to
observe hijab in front of their husband's brother (i.e their
brother-in-law)? Doing so would mean they have to have hijab on for most
of the day.

ANSWER:

The brother of the husband is not Mahram, and so they must observe Hijab,
even if they have to wear it all the time.

Wasalaam

Mustafa Jaffer

Hijab - Jalabiyya or Abaya

Question:

Is it better to wear a jalabiyya or abaya or a long skirt over loose
trousers? Are loose trousers considered haram?

Answer:

Yes, it is better for women to wear a jalabiya or an abaya to cover the
frontal part of the body. Any dress that would reveal the shape or body
contours of a woman would not complete the HIJAB.

Hijab - Cover the body

QUESTION:

In proper hijab, does the length of the shirt matter?
What should be the minimum length of women shirt, i.e up to knee or just
covering hips or etc? Pls advise.

ANSWER:

The length has got to be enough to cover the body by a garment which would
not show the shape of the body.

Hijab - Covering the feet

QUESTION:

As regards to the covering of the body in hijab, how much of the body has to
be covered? Earlier I had learned that the face, wrists, and feet upto the
ankle could be left uncovered. Recently, however, I came to know that now
only the hands and face can show. I am now following Ayatulla Seestani.
Also, I was under the impression that the hijab for namaaz and that worn
outside have the same rulings. Ayatulla Sestani, in his resalah states that
in namaaz the feet do not have to be covered, but it is better to do so,
especially the underside of the foot. Can I then assume that the same
ruling applies for the hijab worn outside?

ANSWER:

The ruling for hijab outside includes covering the feet. As for the dress
for Ladies for namaaz, covering of the soles is recommended.

Asgharali M.M. Jaffer

Hijab - Head Covering

QUESTION:

Salaams,

I wear hijab and have done so for some time. My usual mode of dress
is something loose with a headscarf. Now, my husband says that my
scarf must cover my bosom with my headscarf, with regard to the
following ayat:
"....and to draw their veils over their bosoms," 24:31

Is loose clothing not enough? One must explicitly cover the bosom
area, with a further covering?

ANSWER:

Wa Alaikum As-Salaam.

What we understand from this verse is two things. One, the woman is
obligated to wear the head covering as the verse assumes a woman to be
wearing it. Second, that she must also cover her bosom. Arab women (and
men) routinely wore head coverings to ward off the effects of the desert
sun. In this verse, women are commanded to bring their head coverings
forward to cover their bosoms as opposed to letting it fall behind their
shoulders. Understanding that this is being mentioned in the Quran while
defining "modesty," it is obvious that these matters of covering are
elements of modesty. As a result of this, it is understood that the proper
Hijab covers the hair, ears, neck and bosom. The bosom, meaning the area of
the chest adjacent to neck that may be visible under normal circumstances.

Therefore, proper Hijab is draped over the shoulders in such a way as to
the conceal the neck. Simply wearing a scarf that leaves the neck or bosom
exposed does not meet the standard of proper Hijab. The length of the Hijab
beyond this extent is a matter of personal choice.

Was-Salaam,

Ali Rasheed

Hijab - Unbearable to wear socks

QUESTION:

I would like to ask the following question regarding Ayat Seestani's
fatwa for covering the feet for women.

I follow Ayat Seestani's taqleed but I never used to cover the top of my
feet as i have never worn socks and find it too hot and unbearable to
wear socks. I did not know UNTIL recently that the upper part of feet to
cover is a must.

Can I follow the taqleed of another marjia for this particular issue i.e
who allows the feet to remain uncovered. If I am not mistaken Imam
Khomeini allowed it. But can i follow of a dead marjia. If not, is there
any other living marjia who allows this i.e if i am allowed to deviate
from this point.

ANSWER:

On this issue, you have to follow the ruling of Ayatullah Seestani.

I am not aware of any Marja who allows the baring of the feet in Hijab.

Salaams,

Asgherali M M Jaffer

Hijab - Wearing of Wig

Question:

Subject: Question [wearing wig]

Please provide me with the ruling of Ayatollah Khamenei, and Ayatollah Sistani for the following question:

If a woman is wearing wig (synthetic hair) such that her own hair cannot be seen at all, is it considered as a "Hijab" in front of men, or does she have to cover it, as well? Of course, it is assumed that all other necessary parts (like neck) have been covered.

Regards

Answer:

Bismihi Ta'ala

Salaamun alaykum,

I am not aware of any fatwa on this issue, however, bearing in mind the
purpose of prescribing hijab in the first place it would not be
far-fetched to specualte that covering of even the synthetic hair would be
obligatory if not covering the same would accentuate the beauty of the
woman and attract attention to her. I am told by a learned Arab Alim that
some jurists had given permission for women to wear a wig for passport
photos if the government prohibits the head cover.

God knows best.

wa bi-l-laahi-t-tawfiq,

Hamid Mavani

Hijab - Shaking of Hands

Question:

I am a Muslimah following the taqleed of Agha Seestani.

Q. I wear the hijab and a Muslim brother recently asked me this:
If I were at a job interview, and the interviewer was a male and at the
end, he extended his hand for me to shake, what would I do?
well, in the past I've just extended my hand too, and shook his hand but
now I'm not sure if that was correct. So what I want to know is what
would be the correct action for me to take in such a situation, given of
course that I don't have gloves on or near me?

Answer

Salaamun 'Alaykum;

It is haram to touch a person who is not mahram. As far as possible, one has
to observe this ruling without offending the opposite person. Many Muslim
women politely state that due to religious reasons, they do not shake hands
with people of the opposite gender.

See Islamic Laws of Ayatullah Seestani, pg. 450

Liyakatali

Hijab in Hot Weather

QUESTION:

Salaamun Alaikum,

Please reply the followig question :

I am a Medical student, studing in Jammu (Batra Medical College). Jammu
is an extremely hot place and moreover, the medical college is a co-ed.
Right from my childhood, I have maintained hijab, but the heat in Jammu
is so scorching that it becomes very troubling with my head scarf. I
just want to know, whether it is permissible to leave the scarf open in
front, due to which my neck and few of my hair will be exposed? If not,
then what is the solution? It becomes impossible for me to study in the
heat and moreover I am not used to such high temperatures.?

We will be thankful to you if you will spare your precious time in
answering the above question.

ANSWER:

In the situation described below, you can leave the scarf open in front
allowing as little exposure of hair as possible.

Asgharali M M Jaffer

Hijab - Hot Weather

Salaam Alaikum:

Would this be the same then for women who go to Hajj?

ANSWER:

If the situation is similar or worse, then the answer is the same.

Asgharali M M Jaffer

Hijab of Feet

Subject: Question [Hijab]

Assalamu alaikum
Please provide me with the ruling of Ayatollah Sistani and Ayatollah Javad
Tabrizi (if his rissaleh is available to you) for the following question:

Is it necessary that a woman cover the upper part of her feet, up to ankle
in front of a non-Mahram man? I know that this part is not required to be
covered in prayers, but I couldn't find whether it should be covered in
front of men, or not. What about the sole of the feet?

ANSWER:

Salaamun 'Alaykum;

Ayatullah Seestani states that a woman should conceal her body & hair from
non-mahram man. She is allowed to leave her hands and face upto the wrists
uncovered in the presence of na-mahram porvided it does notlead to lustful
glances. I trust this will answer the question as to what must be covered
and what can remain uncovered. I do not have the risala of Ayat Tabrizi.

Fi Amanillah

Liyakatali Takim

Hijr al Isma'el

Question:

I have posted this brief query on the regular net, please verify it if possible.

A very interesting point was mentioned in the book by Dr. Ali Shariati in
memory of Lady Fatima (as), the Mistress of all the Women in Paradise, the
daughter of the Prophet Muhammad (May Allah bless him and his pure and
cleansed progeny), titled 'Fatima is Fatima', p 11

There is only one person buried in the Ka'ba, the House
of God, and that is a Woman, a slave, Hajar, the second
wife of Abraham amd the mother of Ismail.

Answer:

I checked this with several sources I have access to and cannot confirm nor
deny what has been stated by Dr Ali Shariati, above. Even a professor who
teaches Islamic Art and Architecture at UBC and takes keen interest in the
history of Islamic monuments was unable to confirm it.

However, we have overwhelming reports suggesting that both Nabi Isma`eel
and his mother Hajrah have been buried in the area besides one corner of
al-Ka`bah known as Hijr al-Isma`eel. This does not necessarily mean that
these are the only people buried there.

God knows the best.

Hasnain Kassamali
Humble servant of the Ahlul Bayt (a)

Holding Hands

QUESTION:

If a man has taken a women in his nikah, or mutah, when they go somewhere,
is it dis-respectful for them to hold hands? Is it putting hijaab down? I
know this isn't haram, but what is better to do in this type of a situation?

ANSWER:

Once Nikah or Mutah is performed, man and wife can hold each other's hands.
It is neither disrespectful nor haram.

With Salaams,

Asgharali M.M. Jaffer

Holy Cities

QUESTION:

What are the three holiest Muslim cities and what is the signifiance of
each city?

ANSWER:

The three Holy Cities are:

1) MAKKAH : It is the holiest city for Muslims. It houses the Ka'abah, the
House of Allah. To it face the billion Muslims five times a day when
performing their prayers. To Makkah converge millions of Muslims from all
over the world to perform the rites of Pilgrimage.

2) MADINAH : It is the city to which the Holy Prophet (SAW) migrated and
spent his life there. He is buried in that city and the millions that visit
Makkah also visit the shrine of the Holy Prophet (SAW) in MAdinah.

3) JERUSALEM : The third holiest city for Muslims. It was the quibla (place
where Muslims face when they recite their Prayers) before the Ka'abah
became the Quibla. It also houses the Masjid Al-Aqsa which the Holy Prophet
(SAW) visited before he ascended to the skies on a visit (Mi'raaj).

Wa Minallahit Tawfiq

Mustafa

Holy Spirit

QUESTION:

What is the Holy Spirit mentioned in Qur'an in 2:87?

2:87 And most certainly We gave Musa the Book and we sent apostles
after him one after another; and we gave Isa, the son of Marium, clear
arguments and strengthened him with the holy spirit. What! whenever then an
apostle came to you with that which your soul did not desire, you were
insolent so you called some liars and some you slew.

ANSWER:

Dear Brother/Sister:

As to who is Rouh-u-Lqdus referred to in 2:87, there are a few
different opinions. They are the following:

1- Some scholars believe it is Hazrat Isa (AS) himself and they base their
opinion on the verse (4:171) of the Holy Qur'an which refer to Hazrat Isa
as His (Allah's) Rouh (Spirit). These people argue that Al-Qudos is one of
the Holy names of Allah (SWT) (see 59:23). They also argue the verse
(17:85) gives them some justification to believe "rouh" in the Holy Qur'an
is used to refer to the soul or spirit of human beings and animals
therefore given all these verses one can conclude that the Rouh-u-Lqdus
is Hazrat Isa(AS)'s soul which was blessed upon him not through a father.
But there are some weaknesses in this argument. One is the fact that in
(17:85) the question is about "Al-Rouh" not "rouh" and we have no reason
to believe it is human soul. Another problem is the fact that in (2:87)
Allah (SWT) says that Hazrat Isa was strengthened with the Holy Spirit. This
is indication that they were two different beings, not one.

2- A second group of scholars believe Rouh-u-Lqdus that strenghtened
Hazrat Isa (AS) is his book, Injil (Bible). They argue this since Allah refers
to revelation and His Wahi to Prophet Mohammad (SA) as "rouh" [see (40:15)
and (42:52)].

3- A Third group of scholars have argued that Rouh-u-Lqdus is an angel.
They have based their opinion on (40:15), (70:4), and (97:30). This
interpretation seems more plausible except that it is not clear who this
angel is.

4- Another group of scholars agree that Rouh-u-Lqdus is an angel but they
show that he is the angel of Wahi (revelation), i.e. Hazrat Jibrail (AS).
They base their argument on the verse (16:102) which clearly states the
Holy Qur'an is revealed to Prophet Mohammad's heart by Rouh-u-Lqdus.

In my opinion the last explanation is the best one and Rouh-u-Lqdus
must be another name for Hazrat Jibrail (AS).

With Regards,

Mohammad

Holy Spirit - Ruh al Qudus

FOLLOW-UP QUESTION #1:

Bismehi Ta'aala

Dear brother:
I recall that Allameh Tabatabai in his "Al-Mizan" goes into a lengthy
discussion about "Ruh al-Qudus" and says that it is NOT an angel, but a
separate entity which performs the will of Allah. He points to Suratul
Qadr which says that the Angels and the "Ruh" are sent down. Imam 'Ali
(A) also confirms this in the Nahjul Balagha. In al-Kafi, Imam al-Sadiq
(A) expounds on the five ruhs (arwah) which provide the infallibility and
knowledge to the Imams (A) [I apologize for not quoting the ahadith
here--I am not in my home city this month].

Could you kindly clarify this issue further. Forgive me if I have
misunderstood you.

FOLLOW-UP QUESTION #2:

Brother Muhammed:

Thank you brother for elaborating on the opinions of the ulema regarding
'The Rouh'.

The question I have is that the third argument is supported by clear
rawayts in Al-kafi in which the Imma clearly explain the The rouh does
Allah biddings as it says in the Quran. On questioning on the verse the
Imma said that this Rouh is greater than Jibrail and Michael. Our imma say
more on this subject. they further add that the rouh guided our Prophet and
tranferred to each imam on his death. Hence their knowledge was transferred
completely.

What is you opinion on this?

Sincerest and humble regards.

ANSWER:

Dear brothers:

Salamun Alaykum, thank you for your attention and your questions.
Since both of your questions are very much related, here I give the same
response to the both. The following remarks might clarify some the points
raised in my original response.

1- First of all please note that you can find the four different views I
listed in my original response in "Majam'-u-L-Bayan" by Marhum Tabrasi
(known as Tabarsi) and "Rauz-u-L-Jinan and Rauh-u-L-Jinan" by Abu-L-Futuh
-Al-Razi. Two of the greatest Shia scholars of the Holy Qur'an.

2- Secondly, it is good to keep in mind that the verse in discussion was
(2: 87), in which the reference is made to Rouh-u-Lqdus. In my original
response, under the third view it was mentioned that some scholars believe
that Rouh-u-Lqdus is the same as Al-Rouh mentioned in (17:85), and believe
since Al-Rouh is an angel, Rouh-u-Lqdus is also an angel. But these
scholar do not identify this angel. There I did not expand on this view
because it did seem plausible to me even though some prominent scholars
follow this view. In any case, I did not made any attempt to discuss who
Al-Rouh was because there are many different opinions on this subject. I,
rather, kept my response focused on Rouh-u-Lqdus (not Al Rouh). Given the
position of the verse (16: 102), I found the fourth view, i.e.,
considering Rouh-u-Lqdus and Jebreil (AS) the same, more acceptable. I was
well aware that this conclusion cannot be made about Al Rouh, since in
verses (16:2), (78:38), and (97:40) seem to make a clear distinction
between Al Rouh and angels. There are also some Hadith from Massumin (AS)
suggesting the same distinction. But as I believe, I might have seen some
explanation as to why this distinction in these verses is made between Al
Rouh and other angels while he is also angel. I believe that at least one
scholars was of the opinion that the distinction is one of honor. In other
words since the rank of Al Rouh is much higher than those of other angel's
Allah (SWT) has named him separately. In any case this was not my position
to make any statement as to whether Al Rouh was an angel or not.

3- But as it was mentioned in your follow up questions, Allameh Tabatabai
(RA) has a different position from what I stated in my response. He
believes Al Rouh mentioned in (16:2), (78:38), and (97:40); Rouh-u-Lqdus
mentioned in(2:87), and (16:102); and Rouh-u-Lamin mentioned in (26:193)
are all the same. According to Allameh Tabatabai's interpretation "Amin"
and "Quds" are attribute of Al Rouh, who is descended by Jebreil (AS) and
the Holy Qur'an is brought by him to Prophet Mohammad (SA). This view can
be considered a fifth view on Rouh-u-Lqdus. Even here Allameh Tabatabai
(RA) says Rouh-u-Lqdus descends with Jibreil and is distinguished from
angels "be-wajhen" ( in a way, or from one aspect) (see Almizan, Arabic
ed. Volume 13, p. 209, 1372 H.S. Tehran: Dara-u-Al-Kutub-e- Al-Islamieh).
Allameh Tabatabai (RA) also mentions the other four views and critiques
them.

Thank you for your comments.

With Regards,

Mohammad

Horoscopes

QUESTION:

What is the hukm of ( your luck today ) subject ... I mean that what is the
hukm when we read our luck which is mentionedin the newspapers
and magazines ....
according to fatwa of Ayatollah al Sistani

ANSWER:

The luck predictions, horoscopes etc... have no meaning whatsoever in
Sharia', and believing in these things and acting according to them is a
type of SHIRK.

Asgherali M M Jaffer