بنابه نقل شيخ مفيد در مسارالشيعه(1) ولادت با سعادت حضرت امام محمّد تقي ‌علیه‌السلام در پانزدهم ماه مبارك رمضان سال 195 هجري قمری اتّفاق افتاد.(2) تفصيل ولادت آن حضرت و كرامات و معجزاتي كه از آن بزرگوار، هنگام تولّد ظاهر شد در كتب حديث و تراجم ائمه...
شنبه: 1399/03/10
Permission of spending half of Sahm e Imam (a.s.) for the aid of those suffering from Covid-19.
Permission of spending half of Sahm e Imam for Covid-19 patients.

 

In the name of Allah, the Almighty.

For His Holiness Grand Ayatollah Saafi Golpaygani (may Allah continue his blessings).

Salamun Alaykum!

We would like to inform you that under the current circumstances, a group of people are suffering immensely from economic hardships and difficulties. We wish to know the view of Your Highness regarding the use of the portion of Imam (a.s.) – Sahm e Imam – for the purpose of helping the ones suffering from Covid-19.

Please remember us in your prayers.

A group of followers.

 

In the name of Allah, the Almighty.

The believers are allowed to use half of the Sahm e Imam for the purpose of helping those in need, as mentioned in the question. By the will of Allah (SWT) and the blessings of Imam Mahdi (may Allah hasten his reappearance), all the afflictions will end soon.

Lotfullah Saafi

17th Sha’ban Al-Moazzam, 1441 Hijri.

موضوع:

Saturday / 30 May / 2020
Copyright

Q) Nowadays, the CD’s and cassettes of religious recordings are sold in the markets for unreasonable prices, and it is difficult for some people to buy most of the recordings due to their high prices. Likewise, it is also difficult for the people from the West to find the copies of these CD’s and recordings in the shops, but the owners of these companies apply copyrights on these cassettes which does not permit anyone to publish them on the Internet or make a duplicate. Is it permissible for us to publish the recordings of these cassettes on the Internet so that it can be utilized by everyone?

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A) There is no problem in performing the mentioned activity unless the owner applies a condition under an obligatory contract that it shall not be published.  

موضوع:

Saturday / 30 May / 2020
Rule of Selling and Purchasing Bank Shares.

 

Q) Some Banks make the shares of their ownership available for purchase, while they perform transactions which are both interest-based and without interest, and there are banks owned by private individuals as well as those owned by the government, and some are also owned jointly, and some work with non-Muslims as well; considering these situations, I wish to know the rule regarding the buying and selling of shares by banks?

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A) As per the case presented in the question, if the capital owned by the banks comprises of both Halal (lawful) money and Haram (interest-based) money, and the exact amount of the Halal money is not known, then it is not permissible to purchase such shares irrespective of the ownership of the bank being government, private or joint. However, if the exact amount of Halal money from the capital is known, or if it is known that the share available for sale is Halal, then there is no prohibition in its selling or purchasing, but interest-based transactions are not legal, and the profit gained from interest is also Haram. Though, if a legally responsible person is in doubt regarding the share available for purchase and does not know whether it exceeds the Halal money from the capital, then in this case, there is no problem in purchasing it until he certainly comes to know if it exceeds or not. There is no difference in the mentioned ruling if the ownership of the bank is private or government-based or joint. However, if the bank is owned by the government or jointly owned, then the legality of purchase will depend on the permission of a legal Jurist who fulfills all the necessary conditions of jurisprudence, or of his lawyer. Neverthless, if the capital of the bank comprises of interest-based transactions with non-Muslims such as the infidels (Kafir), then it is permissible to purchase the share, regardless of the fact that the bank is owned by Muslims, non Muslims or the government. Yes, for those banks that are owned by the government, the permission must be taken from a Jurist who meets all the conditions of jurisprudence, or from his lawyer, as mentioned earlier.  

 

موضوع:

Legal Responsibility for Disposition in Bayt Al-Mal (House of Wealth)‏

 

Q1) If a person unlawfully takes a commodity from an institution, is it sufficient to seek permission from the head of the institution later in order to make it legal?
Q2) What is the rule about doing personal works during the official work timings, without calculating it as an unofficial?
Q3) Is the permission granted by the concerned manager for issues like holidays, over-time etc. considered valid if it is granted without observing the laws of the institution?
Q4) A sum of money is left with me from the budget for cultural activities; is it permissible for me to lend it to someone else as loan or to take it myself as loan and replace it later?

 

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A1) Merely seeking permission from the head of the institution is not sufficient; he must return the commodity if it remains in its actual form, and if not, then he must pay the sum of money equal to its price to the concerned department.
A2) It depends on the rule and regulations of the institution and upon the lawful permission granted by the concerned person in charge.
A3) The head of the department can grant permission only within the limits of the regulations of the institution, and his permission against the regulations will be deemed invalid and it will not result in the nullification of legal responsibility..
A4) To make use of public wealth against the established rules and regulations of the institution is unlawful and will result in legal responsibility. Allah knows best.

 

موضوع:

A question regarding the mourning days of martyrdom of Hazrat Fatima Zahra (peace be upon Her)

A question regarding the mourning days of martyrdom of Hazrat Fatima Zahra (peace be upon Her)

In the name of Allah the most beneficial and the most merciful

To the auspicious presence of Grand Ayatollah Saafi Golpayegani

Salam Alaikum

Meanwhile, I would like to give my condolences regarding the days of mourning of martyrdom of Hazrat Fatima Zahra (peace be upon Her), the beloved daughter of Prophet Mohammad (may peace be upon him), which are the most preferable days of mourning for the martyrdom of Hazrat Fatima Zahra (peace be upon Her) since the exact date of the martyrdom is not confirmed? What kind of mourning is highly recommended during these grievous days?

Thank you

Group of Believers (Momineen)

In the name of Allah the most beneficial and the most merciful

Wa Alaikum As – Salam

Regarding the specific date of martyrdom of Hazrat Fatima Zahra (peace be upon Her) there are many statements and sayings mentioned in books, however the one which is most favorable and widely acceptable by Islamic scholars are in the months of Jamadi Al – Awwal and Jamadi Al – Thani (Fatimiyeh Awwal and Fatimiyeh Thani), it is recommended that Shias should mourn for the Martyrdom of Hazrat Fatima Zahra (peace be upon Her) from thirteenth of Jamadi Al – Awwal till third of Jamadi Al – Thani, and should express their grieves and condolences towards the Prophet Mohammad (peace be upon Him) and His Holy Household (peace be upon Them) by organizing mourning ceremonies and gatherings and should restrain ourselves from things which can waste away our mourning’s.

The best way of mourning, which should be expressed and told in every period of time, is by quoting the virtues, excellences of Hazrat Fatima Zahra (peace be upon Her) and adversities took place on Her (peace be upon Her), and by remembering Her etiquettes and Her defense from our oppressed Imam Ali (peace be upon Him), the commander of believers (peace be upon Him).

Inshallah, believers will pay respect and honor Her by grasping the teachings of Quran and the holy household of Prophet (peace be upon Him), specially the practicing and pious ladies should make Hazrat Fatima Zahra (peace be upon Her) their ideal and role model by preserving their veil (Hijab).

Lotfullah Saafi

10thJamadi Al – Awwal 1433

موضوع:

Reply of Grand Ayatollah Saafi to the question regarding a congregational prayer led by a non - spiritual leader

Reply of Grand Ayatollah Saafi to the question regarding a congregational prayer led by a non - spiritual leader

To the Grand Ayatollah Saafi Golpayegani

Salam Alaikum

Recently in some of the masjids congregational prayers are being led by non –spiritual leader (Non – Ruhanis) and fellow Muslims are also praying behind them. What is the ruling of such cases according to the jurisprudence?

In the name of Allah, the most beneficent and the most compassionate.

Alaikum As – Salam  Wa Rahmatullah

In general, it is permissible that a non – spiritual leader can lead a congregational prayer. Even a spiritual leader and Mujtahid can follow a non-spiritual leader and non – Mujtahid in congregational prayers. The conditions of leading a congregational prayer are faith in Allah and justice. And if the congregational prayer is for men or for mix gathering then apart from those two conditions, masculinity is also one of the conditions.

However, regarding the congregational prayers of masjids, since the reward of praying congregational prayer behind a spiritual leader and scholar is many times more than praying behind non-spiritual leader. And the tradition is that it is a place from where Islam should preached and the rulings of permissible and non-permissible things should be explained, it is the place from where people are invited to perform welfare and refrain from evil and it is the duty of a leader is to drive away the suspicions in religion and other matters. It is a very major position in disciplining the society and in advancing the politics of religion and inviting people towards welfare. In present times some, who pretend to be, intellectual consider a spiritual leader as an obstacle in their evil goals, and those are the people who promote the congregational prayers lead by non-spiritual leaders.

It is necessary to save and continue the tradition of predecessors by continuing to pray the prayers lead by spiritual leaders and scholars. Perpetrators lest create a crack in the traditions. However, if a spiritual leader because of some genuine could not lead a prayer, in such case a non – spiritual leader who has the above mentioned conditions can lead the congregational prayer, and there is no harm in such prayers and is also correct and Allah knows it all.

Lotfullah Saafi

4thJamadi Al-Thani/ 1433

موضوع:

The Rules of Touching the Script of the Qur’an

Touching the Script of the Qur’an

 

  1. It is Haram to touch the Qur’an with any part of the body, for someone who does not have Wudhu.
  2. In touching the writings of the Qur’an, there is no difference between the verse and words, rather even the letters or the vowel points on the letters.
  3. There is no difference as to what the Qur’an is written on, be it paper, ground, the wall or a cloth.
  4. There is no difference as to how the Qur’an is written, whether it is with a pen, computer printer, chalk or with anything else.
  5. Even if the writings of the Qur’an are not in the Qur’an itself, it is still Haram to touch it. Therefore, if a verse of the Qur’an is written in a book, rather if even one word is found on a piece of paper, or even half a word from a page of the Qur’an or another book is ripped out, then touching this without Wudhu is also Haram.
  6. The following instances do not constitute touching the script of the Qur’an, and thus are not Haram (to touch):
    1. Touching the script of the Qur’an covered by glass or plastic.
    2. Touching the pages of the Qur’an, the cover or the margins - although it is Makruh.
    3. Touching the translation of the Qur’an that is in any language, except the name of Allah. For one who does not have Wudhu, touching the name of Allah in any language is Haram, for example the Persian word خدا.
  7. Words that are common between the Qur’an and books other than the Qur’an, like the words “مُؤْمِنٌ” or “اَلَّذِيْنَ” if they are written with the intention of being from the Qur’an, then touching them without Wudhu is Haram (otherwise it is not a problem).
  8. Touching the script of the Qur’an for one who is Junub, is Haram.
  9. It is not permitted for a Junub to recite one of the 4 verses that contain a Wajib Sajdah.

موضوع:

The Rules of the Qur’an

The Rules of the Qur’an

 

  1. The Qur’an must always be kept clean and tidy and it is Haram to make the writing or the pages of the Qur’an Najis, and if it becomes Najis, then it must be made Tahir immediately with water.
  2. If the cover of the Qur’an is made Najis, and it is considered as disrespect to the Qur’an, then it must be made Tahir with water.

 

موضوع:

Saturday / 30 May / 2020
The Rules of Greeting One Another

The Rules of Greeting One Another

 

  1. It is Mustahab to greet one another, but it is Wajib to reply the greeting.
  2. It is Makruh to greet someone who is praying Salat.
  3. If someone says Salam to one who is praying Salat, then the reply must be given exactly as it originally was worded; for example, if it is said: “Salamun Alaikum” then the reply must be given as: “Salamun Alaikum”, but if the greeting is: “Alaikum As – Salam” then according to Ihtiyat Wajib, the reply must be given as: “Salamun Alaikum
  4. It is not permissible for one who is reciting the Salat to say Salam to another person (to initiate it).
  5. The reply to a Salam must be given immediately.
  6. If two people say Salam to each other at the same time, then it is Wajib that both of them reply to the Salam of the other person.
  7. Saying Salam to a non – Muslim is Makruh, but if the non – Muslim says Salam to a Muslim, then according to Ihtiyat Wajib, the reply must be given as “Alaikum” or one must only say “Salam”.

موضوع:

Saturday / 30 May / 2020
The Rules of Looking at Non - Mahram

Looking at Others

 

One of the gifts from Allah to mankind is the gift of sight. We must use this great blessing in the path towards perfection and to improve others, and ourselves and thus we must prevent ourselves from looking at those people whom we are not permitted to look at.

Looking at the natural and apparent parts, as long as it is does not intrude on the rights of others is not a problem. Protecting others and ourselves from looking at others, to whom one is a Non – Mahram has specifics, and some of these will be explained in this chapter.

 

Mahram and Non-Mahram

 

  • A Mahram is that person who one is allowed to look at – to a certain extent – more than others, and with whom marriage is Haram.
  • The following people are Mahram for boys and men:
    1. Mother and Grandmother
    2. Daughter and Granddaughter
    3. Sister
    4. Niece - Daughter of one's sister
    5. Niece - Daughter of one's brother
    6. Aunt (Father’s sister) – One’s own aunt, his father’s aunt and his mother’s aunt
    7. Aunt (Mother’s sister) – One’s own aunt, his father’s aunt and his mother’s aunt
       

 

The above group of people, by blood relations are Mahram; and there is another group which are also Mahram by means of marriage for the boy or man and these include:

  1. Wife
  2. Wife's Mother (Mother – in – Law) and the wife’s Grandmothers
  3. Wife of her father (Stepmother)
  4. Wife of her son (Daughter – in – Law)
  5. The wife of one’s brother and the sister of one’s wife are Non – Mahram.

 

These people are Mahram to a girl and woman:

  1. Father and Grandfather
  2. Son and the son of her child (Grandson)
  3. Brother
  4. Nephew – Son of one's sister
  5. Nephew – Son of one's brother
  6. Uncle (Father’s brother) – One's own uncle, her mother’s uncle and father’s uncle
  7. Uncle (Mother’s brother) – One's own uncle, her mother’s uncle and father’s uncle

 

The above group of people, by their own blood relations are Mahram, and another group is also Mahram by marriage on the girl or woman. These include:

Husband

  1. Husband's Father (Father – in – Law) and the husband’s Grandfathers
  2. Husband of one's daughter (Son – in – Law)
  3. The husband of her sister and the brother of her husband are Non – Mahram.

With the exception of those who have been listed, it is possible that others – by the way of marriage and with certain conditions – may also become Mahram of each other, and these instances are mentioned in the detailed books of Fiqh.

 

If a woman breast feeds a child according to the specific conditions that are mentioned in the books of Fiqh, then that child will become a Mahram for that woman and certain others.

موضوع:

Saturday / 30 May / 2020

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