رسول الله صلى الله عليه و آله :شَعبانُ شَهري و رَمَضانُ شَهرُ اللّهِ فَمَن صامَ شَهري كُنتُ لَهُ شَفيعا يَومَ القِيامَةِ پيامبر صلى الله عليه و آله :شعبان ، ماه من و رمضان ماه خداوند است . هر كه ماه مرا روزه بدارد ، در روز قيامت شفيع او خواهم... بیشتر
دوشنبه: 1401/03/2
Ruling Of Zakat Al-Fitrah

 

 

RULING OF ZAKAT AL-FITRAH

 

  • The Fitrah of such a guest is obligatory on a person who has arrived with the consent of the host before Maghrib time on the eve of Eid, if it is said that: he has provided the guest food that evening; even if that guest is not someone who is dependent on the host.
     

  • The Fitrah of such a guest who has arrived without the consent of the hosts before the Maghrib time of Eid’s eve and has stayed for a while, is obligatory as per precaution. Similar is the case of one whose expenses are borne forcefully by him.

     

  • It is not obligatory upon the host to pay the Fitrah of a guest who has arrived after the Maghrib time of Eid’s eve, even if he was invited before Maghrib and he ate Iftar in their house.

     

  • If an individual makes another one who is dependent on him and lives in some other city, his agent to pay Fitrah for himself from his wealth, and if he is satisfied that the other person will pay the Fitrah, then it is not obligatory on him to pay Fitrah for that person.

     

  • If a person is insane on the eve of Eid Al-Fitr, Zakat Al-Fitrah is not obligatory on him.

     

  • If before Maghrib or coinciding with it, a boy becomes adult, an insane becomes sane, a poor becomes rich, and then if he meets the conditions of Zakat Al-Fitrah’s incumbency, he must pay Fitrah.

     

  • If Zakat Al-Fitrah is not obligatory on a person until Maghrib of Eid Al-Fitr’s Eve, but he realises the conditions of Fitrah’s obligation before the Zuhr time on the Eid day, then it is recommended for him to pay Zakat Al-Fitrah.

     

  • Fitrah is not obligatory on a nonbeliever who becomes Muslim after the Maghrib of Eid’s eve; but a Muslim who was not Shia becomes Shia after the moon has been sighted must pay Zakat Al-Fitrah

     

  • A person who possess only one Saa’ (3 kilograms approx.) of wheat or the likes of it, it is recommended for him to pay Zakat Al-Fitrah, and if he has family members on behalf of whom he wishes to pay Fitrah, then with the intention of Fitrah, he can give one Saa’ to one of his family members, who will also give it to the other member with the same intention, and likewise until it reaches the last member, and it is better that the last person gives the commodity he has purchased from that amount to someone who is not one of them; if one of them is minor, his guardian will receive on his behalf and as per recommended precaution, he must not give the thing he has received on behalf of the minor to anyone else.

     

  • If a child is born after the Maghrib time of Eid’s eve, or someone becomes dependent on him after the Maghrib time, then it is not obligatory to pay Fitrah on their behalf. However, it is recommended to pay Fitrah on behalf of those who are become dependent on him after Maghrib until the Zuhr time of the Eid day.

     

  • If an individual’s dependency is shifted from one person to another before Maghrib or coinciding it, then his Fitrah is obligatory on the person whose responsibility he has become newly. For instance, if his daughter goes to her husband’s house before Maghrib, then his husband must pay Fitrah on her behalf.

     

  • It is not obligatory on such a person to pay Fitrah whose Fitrah must be paid by someone else.

     

  • If the Fitrah of a person is obligatory on someone else but he doesn’t pay his Fitrah, even then its payment will not become obligatory on him. But if a rich person is dependent on a poor, then in such a case, as per obligatory precaution, the rich must give his own Fitrah.

     

  • If a person’s Fitrah is obligatory on someone else but he pays his Fitrah himself, then the obligation will not cease from the person upon who the payment was obligatory.

     

  • A woman whose husband does not pay her expenses and she is dependent on someone else, her Fitrah is obligatory on that person. And if she is not dependant on anyone else, then she must pay Zakat Al-Fitrah if she is not poor.

     

  • One who is not Sayyid cannot give Fitrah to a Sayyid; even if a Sayyid is dependent on him, he cannot give the Fitrah on his behalf to another Sayyid.

     

  • The Fitrah of an infant who is suckling milk from his mother or nursemaid, must be obligatorily paid by the one who is bearing the expenses of his mother or the nursemaid. But if the mother or nursemaid meets her expenses from the money of the infant, the Fitrah of such an infant is not obligatory on anyone.

     

  • Even if a person is meeting the expenses of his family from an illegal or Haram source of income, he must pay their Fitrah from a legal or Halal source.

     

  • If a person hires someone with the condition that he will bear his expenses, then he must pay Fitrah on his behalf as well. But if the condition is that he will bear a part of his expenses or gives him an amount of money for his expenses, then it is not obligatory for him to pay Fitrah on his behalf.

     

  • If a person dies after the Maghrib time of Eid’s eve, then his Fitrah and the Fitrah of his family members must be paid from his wealth, but if he dies before Maghrib, then it is not obligatory to pay his Fitrah and of his family members from his wealth.         

     

  • As per obligatory precaution, Zakat Al-Fitrah must be paid to a Shia Ithna Ashari poor even if he lives in another city, and because the transferring of this Zakat from one city to another is against precaution, if a poor Shia does not exist in one’s own city, then he must take his money to another city and give it to a poor with the intention of Zakat.

     

  • If the infant of a Shia is poor, then with the permission of his lawful guardian, one can spend it on him, or by means of giving it to the guardian, he can make it the infant’s property.

     

  • A poor who is being given Fitrah must not necessarily be just, but as per obligatory precaution, one must not pay Fitrah to a person who drinks alcohol or commits sin openly.

     

  • One should not give Fitrah to someone who will spend it on a sinful act.

     

  • If a person pays Fitrah of a commodity whose value is double its normal value, like if he pays of such kind of a wheat whose value is double the normal kind of wheat in the market, then it is not sufficient to pay half a Saa’ (its value has been mentioned before), and it is a matter of doubt even if he pays it with the intention of Fitrah’s rate.

     

  •  One cannot give half Saa’ from one commodity, like wheat, and other half from another commodity, like barley. It is doubtful even if he pays it with the intention of Fitrah’s rate.

     

  • It is recommended that in payment of Zakat Al-Fitrah, one must give preference to his own poor relatives over others, then his poor neighbours, then the learned poor, but if others hold preference due to any specific aspect, then it is recommended to prefer them.

     

  • If a person pays Zakat Al-Fitrah to a man considering him poor and later realizes that he was not poor, if the money he has given him is not spent, then he must take it back from him and give to the deserving person. And if he cannot take it back from him, then he must pay Fitrah again from that person’s wealth, and if it is also consumed, then if the case is such that the receiver of Fitrah knew that what he is receiving is Fitrah, he must pay that same amount in exchange, and if he did not know, paying the same amount is not obligatory on him and one must pay Fitrah again.

     

  • If a person claims to be a poor, one cannot pay him Fitrah unless he can trust on his words, or if he knows for certain that he was poor earlier.

     

  • One must pay Zakat Al-Fitrah with the intention of seeking proximity to Allah (s.w.t.) and while paying it, he must form the intention.

     

  • It is not correct to pay Fitrah before the month of Ramadan but the validity of its payment within the month of Ramadan is not farfetched; if someone gives loan to a poor before the month of Ramadan or within the month of Ramadan, and after Fitrah becomes incumbent on him, he reckons the amount lent to him as Fitrah, then there is no objection to it.

     

  • Wheat or any other commodity that is paid as Fitrah, must not be adulterated with any other commodity or mixed with sand; and if it is mixed, if its pure form reaches the value of one Saa’, or the mixed commodity is extremely less, then there is no objection to it.

     

  • If one pays Fitrah with a defective commodity, it is not sufficient.

     

  • A person who pays Fitrah of a few individuals, must not necessarily pay with the same commodity. It is sufficient if he pays the Fitrah of some of them with wheat and the rest with barley.

     

  • One who offers the Eid prayer must pay the Fitrah or keep it separately before the prayer, as per obligatory precaution. But if he does not offer the Eid prayer, he can delay the payment of Fitrah till the Zuhr prayer.

     

  • If a person separates an amount from his wealth with the intention of Fitrah but does not pay it to a poor until the Zuhr prayer of the Eid day, then as per obligatory precaution, he must form the intention of Fitrah whenever he makes the payment.

     

  • If a person does not pay Fitrah or keep it separately when its payment has become obligatory, then he must pay Fitrah later without the intention of Adaa or Qadha.

     

  • If one separates Fitrah from his wealth, then he cannot use it for his personal purpose and give another money as Fitrah.

     

  • If a person has a sum of money which is higher than the value of Fitrah, then if he doesn’t pay the Fitrah and forms the intention that some of that sum is for Fitrah, his intention is objectionable.

     

  • If the money which a person has separated for Fitrah gets spent while the person had access to poor but delayed the payment of Fitrah, then he must pay the same amount in exchange; and if he did not have access to poor, he is not responsible.

     

  • If a deserving person is available in one’s own locality, then as per obligatory precaution, one should not carry Fitrah to any other place. If he carries it to another place and it gets wasted, then he must pay the same value in exchange.

     

Q) What is the time of Fitrah payment? Can a person delay the payment of Fitrah for the purpose of paying it to any specific poor?

A) The time of paying Zakat Al-Fitrah is the day of Eid and one can delay the payment in order to pay Fitrah to a specific poor; but one must not show negligence and dereliction in its payment. He can also pay it by means of Post or bank.
 

Q) Is it permissible to pay Zakat Al-Fitrah for the aid of a Masjid or Madrasa?

A) As per obligatory precaution, Zakat Al-Fitrah must be paid to poor Shia Ithna Ashari people, even if they live in another city.
 

Q) Can we buy something for the poor with the amount of Zakat Al-Fitrah?

A) The Fitrah which one has separated from his wealth, must be paid to the poor in the same form, and it is not permissible to exchange it with another commodity.
 

Q) What is the ruling regarding the soldiers who spend the eve of Eid in their army camp? Is it obligatory on their father to pay their Zakat or should they pay for themselves or will the army pay on their behalf?

A) As per the assumption of the question, in case of possessing wealth, they must pay their own Fitrah. Allah knows best.
 

Q) If a guest pays his own Fitrah with the permission of his host, will it remove the obligation from the host’s shoulder?

A) The obligation will remain intact. Allah knows best.
 

Q) Can a person pay Zakat Al-Fitrah to his son, wife, father or mother (if they are deserving) or not?

A) Zakat Al-Fitrah cannot be paid to those whose subsistence is incumbent on you. Allah knows best.
 

Q) What is the rule regarding the payment of Zakat to the relief committees, welfare organizations and charitable establishments?

A) In the opinion of his highness, Zakat Al-Fitrah must be paid to a Shia Ithna Ashari poor, as per obligatory precaution. For the amount which a person pays to these organizations and establishments, he must be certain that is spent without any variation in its use (on a Shia Ithna Ashari poor), if not, they his responsibility will not cease. Hence, there is no objection for those who attain such certainty. For instance, a person who pays Zakat Al-Fitrah but is not a Sayyid himself, he must be sure that it has reached a non-Sayyid poor, and not a Sayyid, a Madrasa, a Masjid or a Hussainiya. Allah knows best.       

 

موضوع:

Some Rules Regarding Zakat Al-Fitrah

 

 

SOME RULES REGARDING ZAKAT AL-FITRAH

 

  • One who is adult[1], sane and conscious at the time of Maghrib (sunset), on the eve of Eid Al-Fitr, and is neither poor nor a slave of another person, then he must pay Zakat Al-Fitrah for himself and on behalf of all those who are dependent on him. Each person has to pay one Saa’, which is approximately three kilograms of wheat or barley or dates or raisins or rice or corn or the likes of them to a needy and deserving person. It is sufficient to pay the sum of money equivalent to their amount. As per precaution, it is also obligatory on someone who is unconscious at the Maghrib time.
     

  • One who does not have enough money to meet his own expenses or the expenses of his family, and neither has a source of income through which he can manage the expenses of his family, is termed as poor, and it is not obligatory on him to pay Zakat Al-Fitrah.
     

  • One must pay Fitrah on behalf of those who have eaten food at Maghrib of the eve of Eid Al-Fitr in his house, irrespective of big or small, Muslim or non-Muslim, paying whose expenses is incumbent on him or not, in his own city or any other city.
     

  • If he makes another person who is dependent on him and lives in some other city, his agent to pay Fitrah for himself from his wealth, and if he is satisfied that the other person will pay the Fitrah, then it is not obligatory on him to pay Fitrah for that person.
     

  • The Fitrah of such a guest is obligatory on a person who has arrived with the consent of the host before Maghrib time of Eid’s eve, if it is said that: he has provided the guest food that evening; even if that guest is not someone who is dependent on the host.
     

  • The Fitrah of such a guest who has arrived without the consent of the hosts before the Maghrib time of Eid’s eve and has stayed for a while, is obligatory as per precaution. Similar is the case of one whose expenses are borne forcefully by him.
     

  • It is not obligatory upon the host to pay the Fitrah of a guest who has arrived after the Maghrib time of Eid’s eve, even if he was invited before Maghrib and he ate Iftar with them.
     

  • If a person is insane on the eve of Eid Al-Fitr, Zakat Al-Fitrah is not obligatory on him.
     

  • If before Maghrib or coinciding with it, a boy becomes adult, an insane person becomes sane, a poor becomes rich, and then if he meets the conditions of Zakat Al-Fitrah’s incumbency, he must pay Fitrah.
     

  • If Zakat Al-Fitrah is not obligatory on a person until Maghrib of Eid Al-Fitr’s Eve, but he realises the conditions of Fitrah’s obligation before the Zuhr time on the Eid day, then it is recommended for him to pay Zakat Al-Fitrah.
     

  • Fitrah is not obligatory on a nonbeliever who becomes Muslim after the Maghrib of Eid’s eve; but a Muslim who was not Shia becomes Shia after the moon has been sighted must pay Zakat Al-Fitrah
     

  • A person who possess only one Saa’ (3 kilograms approx.) of wheat or the likes of it, it is recommended for him to pay Zakat Al-Fitrah, and if he has family members on behalf of whom he wishes to pay Fitrah, then with the intention of Fitrah, he can give one Saa’ to one of his family members, who will also give it to the other member with the same intention, and likewise until it reaches the last member, and it is better that the last person gives the commodity he has purchased from that amount to someone who is not one of them; if one of them is minor, his guardian will receive on his behalf and as per recommended precaution, he must not give the thing he has received on behalf of the minor to anyone else.
     

  • If a child is born after the Maghrib time of Eid’s eve, or someone becomes dependent on him after the Maghrib time, then it is not obligatory to pay Fitrah on their behalf. However, it is recommended to pay Fitrah on behalf of those who are become dependent on him after Maghrib until the Dhuhr time of the Eid day.
     

  • If an individual’s dependency is shifted from one person to another before Maghrib or near it, then his Fitrah is obligatory on the person whose responsibility he has become newly. For instance, if his daughter goes to her husband’s house before Maghrib, then his husband must pay Fitrah on her behalf.
     

  • It is not obligatory on such a person to pay Fitrah whose Fitrah must be paid by someone else.
     

  • If the Fitrah of a person is obligatory on someone else but he doesn’t pay his Fitrah, even then its payment will not become obligatory on him. But if a rich person is dependent on a poor, then in such a case, as per obligatory precaution, the rich must give his own Fitrah.
     

  • If a person’s Fitrah is obligatory on someone else but he pays his Fitrah himself, then the obligation will not cease from the person upon who the payment was obligatory.
     

  • A women whose husband does not pay her expenses and she is dependent on someone else, her Fitrah is obligatory on that person. And if she is not dependant on anyone else, then she must pay Zakat Al-Fitrah if she is not poor.
     

  • One who is not Sayyid cannot give Fitrah to a Sayyid; even if a Sayyid is dependent on him, he cannot give the Fitrah on his behalf to another Sayyid.
     

  • The Fitrah of an infant who is suckling milk from his mother or nursemaid, must be obligatorily paid by the one who is bearing the expenses of his mother or the nursemaid. But if the mother or nursemaid meets her expenses from the money of the infant, the Fitrah of such an infant is not obligatory on anyone.
     

  • Even if a person is meeting the expenses of his family from an illegal or Haram source of income, he must pay their Fitrah from a legal or Halal source.
     

  • If a person hires someone with the condition that he will bear his expenses, then he must pay Fitrah on his behalf as well. But if the condition is that he will bear a part of his expenses or gives him an amount of money for his expenses, then it is not obligatory for him to pay Fitrah on his behalf.
     

  • If a person dies after the Maghrib time of Eid’s eve, then his Fitrah and the Fitrah of his family members must be paid from his wealth, but if he dies before Maghrib, then it is not obligatory to pay his Fitrah and of his family members from his wealth.          

     

 


[1] Adult – A person who has reached the age of puberty.

موضوع:

Some Rules regarding Fasting

Rules of Fasting

Sighting moon with optical aid

Q. Is it permissible in the Shari’ah to sight moon with the help of astronomical objects (binoculars, telescopes etc.)?

A. It is objectionable to consider moon-sighting with optical eyes as sufficient. Allah knows best

 

Ascertaining the first day of Month

Q. If the radio channels and media reports inform us that moon is sighted in some city, can the Muslims in the entire country celebrate the next day as Eid or not?

A. If the news given through radio or other channels helps a person reach certainty, he must celebrate that day as Eid. Allah knows best.

 

Unity of Horizon

Q. If the crescent of the holy month of Ramadan is sighted in a city, will the beginning of Ramadan be proven for other cities having a common horizon or a time difference of two hours?

A. It is not farfetched to consider that moon-sighting in one city will be sufficient for other cities as well. Allah knows best.

 

Ascertaining the month with astronomical calculations

Q. Can the new month be proved by astronomical calculations; especially today, if compared to the past times, the facilities they possess are extremely precise and well equipped, and they lay emphasis on the point that the results of their scientific equipment are totally undeniable and accurate today?

A. The astronomical predictions themselves do not hold any value in the Shari’ah. However, for those men who attain certainty of its accuracy, it is mandatory to act upon the certainty they have reached due to the saying of the astronomers. Allah knows best.

 

Day of uncertainty

Q. A person fasts on Yawm As – Shak, i.e. uncertainty between the last day of Sha’ban and the first day of Ramadan, with the intention of last Sha’ban, then he intended to break his fast; and he came to know before Zuhr or before the time of Iftar that the month of Ramadan has begun; in this case, if he intends to fast for the month of Ramadan, will his fasting be valid?

A. In the case mentioned, he should fast with the intention of Ramadan and his fasting is valid. Allah knows best.

 

Long duration of Moon

Q. Can the long duration of crescent be considered as a proof for the second night?

A. Long duration of moon is not a proof for the second night as per the Shari’ah. Allah knows best.

 

Time of Abstention (Imsaak) in the holy month

Q. During the holy month of Ramadan, keeping in mind the extensive cities and the impossibility of allocating the exact time of dawn, we request you to explain your view regarding the time of Abstention (Imsaak) for fasting and the Morning Prayer.

A. It is obligatory to abstain from the moment when a person becomes certain about the rise of the true dawn (Fajr e Sadiq), and he can offer the Morning Prayer; it is not possible to ascertain the accurate and exact time of dawn upon which abstention can be declared mandatory as per the Shari’ah, and which can also be the time for Morning Prayer. As per precaution, one should begin the abstention for fasting slightly before the certain time of the rise of dawn.

 

Baligh (Mature) girls and lack of fasting strength.

Q. The age of maturity for a girl is mentioned as 9 years in the books whereupon the duties become obligatory on her. However the girl is so small that if she fasts, she might become sick, or she cannot fast at all; and there is no other sign of maturity, what is her duty?

A. The age of obligation for girls is nine complete lunar years, but at the same time, ability to perform a duty is kept as a condition. Whoever has the strength to perform it, must perform it, and it is not obligatory for one who lacks the strength. For example, if she doesn’t have the strength to fast, she should not fast and perform its Qadha only after she has the physical strength for doing it. At the same time, offering prayer, observing Hijab and all other duties which she has the strength to perform, she must perform them. Allah knows best.

 

Lack of strength for fasting due to the difficult nature of work and hot weather

Q. What is the ruling for a person whose work is very difficult in nature and he works in an extremely hot city, and it is practically next to impossible for him to fast in the summer?

A. If it is possible for him to cut down the working hours and keep fasting, and not be deprived of its blessings, then he should do it. And if this is not possible for him, then he should travel every morning to the extent of Shari’ah limit and break his fast. This will bring upon him only the Qadha of fasts and he will not be liable to pay its Kaffarah (penalty). Allah knows best.

 

 

Condition of Specifying the fast each day of Ramadan

Q. Is it necessary to specify the intention of the fast each day of the month of Ramadan?

A. It is not necessary to specifically make intentions for every day of the month, instead, it is sufficient if he knows that he is keeping the fasts for the month of Ramadan. Allah knows best

 

 Forgetting the intention of fast in the month of Ramadan.

Q. If a person forgets to make an intention of fasting before the rise of dawn in the month of Ramadan?

A. If he realizes it before Zuhr, he should make the intention; and if he realizes it after Zuhr, his fasting is void. Though, it is necessary for him to abstain (Imsaak) on that day and perform the Qadha of his fast later. Allah knows better.

 

Waking up after the Morning Prayer without the intention of Fasting.

Q. If a person intends to fast but does not wake up before dawn to eat anything and wakes up only for the Morning Prayer, then sleeps again. Is the fasting of such a person correct?

A. Having the intention of fasting is sufficient. Eating something at the time of Suhoor (before dawn) is not necessary. Allah knows better.

Q. Is it permissible for a person who is fasting to take injections or serums?

A. As per recommended precaution, one should refrain from the use of injections and serums. If it becomes necessary for him and he takes injections, his fast will not become void. Allah knows better.

 

Use of Asthma inhalers

Q. Will the use of inhalers and breathing sprays inside the mouth or nose, for the purpose of opening the wind pipes, invalidate a person’s fast or not?

A. In the mentioned case, there is no objection to it if a person helplessly uses it in the daytime and fasts. However, before the arrival of the month of Ramadan next year, if his problem is finished, then as per precaution, he should keep the Qadha of those fasts. If his problem continues to occur till the next Ramadan, then as per precaution, he should give three quarters (one Mudd – 750 grams) of food like wheat or barley, with the intention of Kaffarah to the non – Sayyid poor. There is no Qadha in this case. Allah knows best.

 

Use of nasal drops

Q. What is the rule regarding the use of nasal drops for opening the wind pipes and for treatment purpose, where in some cases, it certainly enters the throat?

A. If it enters the throat, his fast will become invalid. Allah knows better.

 

Brushing teeth

Q. Does brushing teeth invalidate the fast in the month of Ramadan or not?

A. If the water formed from the tooth paste or outside water doesn’t enter the throat and it is put away, there is no objection. Allah knows best.

 

Endoscopy

Q. Endoscopy is an instrument inserted inside the digestive tract to take pictures of the internal organ without inserting anything in the stomach. Does this process invalidate a fast or not?

A. As per precaution, it is objectionable for a fasting person. Allah knows best.

 

Bathroom vapors

Q. If the space of the bathroom is totally occupied by water vapors, will it cause the invalidation of fasting?

A. It will not invalidate the fast. Allah knows best.

 

Chewing gums

Q. What is the rule about chewing gums in the state of fasting?

A. If it does not have any taste that might enter the throat, the fast is valid; however, this act is not suitable for a person fasting, and showing it openly is objectionable. Allah knows best.

 

Smoking

Q. Does smoking cigarettes or Hukka invalidate fast?

As per obligatory precaution, a person who is fasting should not let the smoke of cigarettes of Hukka reach his throat. Allah knows best.

 

Injecting blood

Q. Does the process of injecting blood in the body of a fasting person invalidate his fast?

A. It does not invalidate the fast. Allah knows best.

 

Blood donation

Q. If in the month of Ramadan, 5 cc blood is extracted from our body for the purpose of examination, what is the rule regarding it?

A. There is no objection, but this act is Makrooh if it weakens one’s body. Allah knows best

 

Filling ones tooth

Q. What is the rule regarding the filling of tooth in the month of Ramadan?

A. There is no objection for dentists in filling, removal or extraction of tooth in the month of Ramadan. It is permissible for a person fasting only when he is assured that blood or water which enters the space of mouth due to the instrument, will not be swallowed. Allah knows best.

 

Use of cosmetics.

Q. What is the rule regarding the use of cosmetics, such as cream, kohl etc. in the month of Ramadan for a person who is fasting?

A. There is no objection; but if the kohl is made of a content whose taste or smell will enter the throat, then its usage is Makrooh (undesirable). Allah knows best.

 

Use of contraceptive pills

Q. Is the fasting of those women who use contraceptive pills to prevent the occurrence of menstrual periods in the month of Ramadan valid or not?

A. If the menstrual periods do not occur, their fast is valid. Allah knows best.

 

Use of Enema

Q. Does the use of medicinal enemas, opium enemas or food enemas invalidate the fast?

A. Enema does not invalidate fast. Allah knows best.

 

Sea-diving and fasting

Q. You are requested to mention the Shari’ah law regarding the fasting of those men whose profession is to dive deep under waters.

A. Going under water with diving costumes invalidates one’s fast, as per obligatory precaution. However, if a person goes under water inside a room-like place and his body doesn’t come in contact with water, his fasting will not be invalidated. Allah knows best.

 

Mud and dust in the work atmosphere

Q. My work atmosphere is such that dust particles are scattered in the surrounding and it is not possible for me to distance myself from that surrounding. Though we make use of masks etc. to every possible extent, even then, dust particles enter the throat. What is the rule regarding fasting in such atmosphere?

A. If the dust particles enter the throat, your fast is objectionable. Allah knows best.

 

Fasting of pregnant woman

Q. Is fasting obligatory on a woman who is pregnant from five months?

A. The rule differs from person to person. In general, if a woman attains certainty, by her experience or according to the suggestion of an expert doctor, that fasting can be harmful for herself or her fetus, she should not fast. Allah knows best.

 

Incorrect recitation of Quran

Q. In the month of Ramadan, if a person recites Quran incorrectly, will it harm his fast? (Wrong pronunciation of words)

A. If you intentionally do not recite the Quran incorrectly, there is no objection. Allah knows best.

 

Mistakenly ascribing the tradition of an infallible towards any other infallible.

Q. If a person mistakenly ascribes the words of an infallible towards another infallible, for example, instead of saying that the holy Prophet (peace be upon Him and His Progeny) said this, we say that Amirul Momineen (peace be upon Him) said it; does this act result in the invalidation of fast? What is the rule if this act is done knowingly?

A. There is no objection if it is done mistakenly; but if the same is done intentionally and with attention, it means ascribing a saying towards a particular noble leader even after knowing that he hasn’t said it, then it will be deemed false allegation. This will both invalidate his fast and make him liable to perform Qadha and give away Kaffarah (penalty) also. Allah knows best.

 

Travelling in the month of Ramadan

Q. Is it permissible for a person to travel in the month of Ramadan only with the intention of escaping fast?

A. There is no objection, but this act is deemed Makrooh (undesirable). Allah knows best.

 

Compliance of wife from the husband in the issue of hometown

Q. A woman gets married and goes away from her actual hometown to another city; however, she visits her actual hometown to meet her relatives several times in a year. What is the rule regarding his prayers and fastings?

A. In the questioned case, where the wife lives along with her husband in her husband’s hometown, it will be deemed as natural forsaking of her hometown. Hence, in the case of visiting her hometown to meet the relatives, she will be regarded as a traveler. Allah knows best.

 

Iftar and the limit of Tarakkhus.

Q. Can a person travelling in the month of Ramadan break his fast in his house or should he pass the limit of Tarakkhus and then break his fast?

A. He should not break his fast unless he reaches the limit of Tarakkhus. Allah knows best.

 

Unintentional ejaculation of semen

Q. If a person who is fasting, without the intention of ejaculating semen, does playful act with his wife and it results in the ejaculation of semen; how will his fast be deemed if he certainly knew that ejaculation of semen will take place?

A. In the mentioned case, where the person who is fasting knows that if he plays with his wife, ejaculation of semen will take place, if semen is ejaculated, he should observe
Qadha fast and pay Kaffarah (penalty) as well. Allah knows best.

 

Masturbation in the state of fasting

Q. If a person who was not aware that masturbation invalidates fast and that it is a major sin, performs this act, will his fast be deemed invalid? If it is invalid, should he pay penalty (Kaffarah) or not?

A. In the mentioned case, he should observe the Qadha of that fast, but he isn’t liable to pay penalty. However, if his ignorance is culpable (Muqassir), i.e. at the time of performing this act, if he gave the possibility that this act could be Haram but he didn’t inquire, or if he knew that masturbation is Haram and sinful, but didn’t know that it invalidates one’s fast also; in such a case, if this act is done in the daytime of the month of Ramadan, then he will have to pay collective penalty (Kaffarah). Allah knows best.

 

Certainty regarding ejaculation while sleeping

Q. A person sleeps one hour prior to the Morning Azan in the month of Ramadan, and he certainly knew that ejaculation will take place if he sleeps, then he doesn’t wake up before the Azan. Can he sleep or not? And if he sleeps and ejaculation takes place, and Azan is delivered, will his fast be considered valid or not?

A. In the mentioned case, if the abovementioned person certainly knows that ejaculation will take place if he sleeps before the Morning Azan, then as per obligatory precaution, he shouldn’t sleep. Allah knows best.

 

Sleep ejaculation (Ihtelaam) in the month of Ramadan.

Q. In the month of Ramadan, if a person sleeps after the Morning Azan and becomes Junub (ejaculation takes place), will his fast invalidate or not? If it does not invalidate, can he perform the Janabat Ghusl (bath) after the Zuhr Azan or the Maghrib Azan or not?

A. His fast will not become invalid, but it is mandatory for him to perform Ghusl (bath) for the Zuhr prayer. Allah knows best.

 

Arrival of the time of Azan while performing Ghusl

Q. A person wakes up before the Morning Azan in the state of Janabat, then begins to perform Ghusl (bath). In the middle of the Ghusl, Azan is delivered. Will his fast be deemed valid? Will he be liable to pay penalty (Kaffarah) or not?

A. There is no objection and his fast is valid. Allah knows best.

 

Penalty for delay

Q. If a person does not keep the Qadha fasts of the previous year’s Ramadan till the arrival of the next year’s Ramadan, what is the ruling for him?

A. In the mentioned case, apart from keeping the Qadha fasts, he should give away one Mudd (750 grams) of wheat, barley or flour with the intention of Kaffarah (penalty) to a non-Syed poor. It is not sufficient to pay its equivalent cash. The food product itself should be given. One can give away all the penalties to the same poor man. Allah knows best.

 

Giving the money of Kaffarah (penalty) to the poor.

Q. Is it permissible to give away the money of Kaffarah to the poor and say: make the intention of Kaffarah before eating the food you eat daily; or is it compulsory that the poor should buy food from the same amount of money?

A. In the mentioned case, the poor should buy food for the person paying penalty from that money itself, and on his behalf, he should regard the food as Kaffarah. Allah knows best.

 

Zakat Al – Fitrah for army personnel.

Q. What is the rule regarding a person who is an army personnel and who spends the eve of Eid Al – Fitr there itself. Is the Fitrah obligatory on his father, or upon the person himself, or for instance, on the force, army or military?

A. In the mentioned case, if they are financially capable of giving away alms, they should give their own Fitrah. Allah knows best.

 

Guest paying Fitrah and nullification of obligation for the host.

Q. With the permission of the host, if a guest pays his Fitrah himself, will its obligation be nullified for the host?

A. It will not be nullified. Allah knows best.

 

Giving Zakat Al – Fitrah to the person whose Nafaqah is obligatory.

Q. Is it permissible to give away Zakat Al – Fitrah to persons like son, wife, father or mother (if they are deserving) or not?

A. It is not permissible to give away Zakat Al – Fitrah to those whose Nafaqah is obligatory on a person. Allah knows best.

 

Giving away Zakat Al – Fitrah to institutions.

Q. What is the rule regarding the payment of Zakat Al – Fitrah to the aiding committees, welfare organizations and some charitable institutions?

A. In my view, as per obligatory precaution, Zakat Al – Fitrah should reach a Shia poor who believes in twelve Imams. The person paying Zakat Al – Fitrah to such organizations and committees should attain certainty that his money has been spent, not more or less on the appropriate person (Shia Ithna Ashari). If this is not the case, then his obligation will remain intact. Hence, there is no objection for the person who attains this certainty. For example, if the person paying Zakat Al – Fitrah is not Sayyid, he should make sure that his charity is being spent on a non – Sayyid poor; not on a Sayyid, school or Hussainiya etc. Allah knows best.

 

Zakat Al – Fitrah for the Fetus inside a mother’s womb

Q. Is it obligatory to pay Zakat Al – Fitrah for the fetus inside a mother’s womb?

A. It is not obligatory. Allah knows best.

 

 

موضوع:

Rules of Mourning – Jurisprudence on Ashura

Rules of Mourning – Jurisprudence on Ashura

 

Forms of Mourning

 

Q) What is the rule regarding the tearing open of our garment’s collar and beating of our head and face while mourning Imam Husain (peace be upon Him)?

A) There is no harm if a person beats his head and face, or tears open his garment’s collar while mourning his holiness (peace be upon Him).

 

 

Q) In some of the chest beating sessions and the sessions of mourning over the Holy Progeny (peace be upon Him), people begin to scratch their faces which results in the flow of blood; what is the rule regarding the mourning conducted in such manner?

A) It is not known if these acts committed with the purpose of expressing extreme grief and sorrow on the oppressions faced by the Holy Progeny (peace be upon Him), can be regarded as dishonor. Although, if it results in causing extreme harm to a person, then it is not permissible.

 

Q) Some of the mourners apply mud on themselves or walk bare footed. What is the rule regarding this form of mourning?

A) Such acts which are committed in an area, where according to the tradition of that place, they are observed as a method of expressing one’s grief and sorrow for the Chief of the Martyrs (peace be upon Him), are not prohibited unless they do not result in causing extreme harm to a person’s body and life.

 

Q) What is the rule regarding such chest beating sessions in which people move around in circles or leap and jump?

A) It is permissible. But one should be careful that the honor of mourning and commemoration is not hurt.

 

Q) Is it permissible for a person to beat his chest, with the purpose of mourning Imam Husain (peace be upon Him), while his body is naked waist upwards?

A) It is permissible if conducted away from the sight of Non – Mahram[1]

 

Q) Beating our chests, beating ourselves with chains, or banging on our head and face while mourning, in such a way that it turns out to be injurious, for example, it injures the body or makes it red; what is the rule regarding such acts?

A) If the injury is not instant and extreme (Motad beh), it is permissible.

 

Q) In the chest beating sessions, what is the rule regarding the removal of clothes which can be provocative?

A) If it is provocative, it is a matter of Ishkal; and it is better that one should mourn with his clothes on.

 

Q) In the sessions conducted for mourning the Holy Infallibles (peace be upon Him), what is the rule regarding the beating of chests or the scratching of faces in such a manner that it results in the flow of blood?

A) Mourning these holiness’ (a,s,), is desirable in any form that does not cause a sudden extreme injury to the body, or does not comprise of actions that oppose the rules of Shari’ah by any means.

 

Q) What is the rule regarding ‘Harwala’ in the sessions conducted for mourning, while they are assumed to be causing dishonor to the mourning, and may also result in the diminishing of the grief and sorrow of many mourners; please state a principal rule and give us an advice regarding these forms of mourning, along with the answer?

A) Sometimes, it is possible that a person who has is deeply aggrieved, may stand up and begin to walk to and fro, and beat himself while crying out loudly; if a person actually enters such a condition while mourning the hardships faced by the Chief of Martyrs (peace be upon Him), which is undoubtedly the greatest of all sorrows, or if one tries to bring about such condition upon himself (like Tabaki), then it is not possible to regard this condition as a dishonor. In this aspect, there are different methods which change itself from time to time and place to place, and the view of the common people should be regarded as the criterion. What is obligatory is that each one of us should strive on the path of securing the greatness, glory, reality, honor, and holiness of this program, and should express the greatest of all sorrows and grief by themselves. The Almighty will approve of it. 

 

Q) What is your opinion regarding those people who perform Harwala and beat their chests, while mourning, with the intention of being in the season of the Holy Pilgrimage (Hajj) or in the memory of Lady Zainab (peace be upon Her) while she was in the state of Harwala?

A) Such an intention that I am in the season of Hajj and performing Harwala, is not correct; but under the title of extreme grief and sorrow caused by the great oppression, it is permissible. 

 

Q) In some religious sessions or mourning events, in order to express an extreme level of humbleness before the Holy Progeny (peace be upon Him), some people imitate the sound of animals like dogs. What is the rule of Shari’ah regarding such an act?

A) Because it is viewed as a means of dishonor, it is appropriate for a person to express his love and feelings in an attractive and honorable form.

 

Q) To constitute such groups and committees in the alleys and streets where the residents of that locality do not abide by such religious commemorations, moreover, beating chest before them and performing such acts, seems to be an absurd code of conduct and at times, causes the mockery or disrespect of such mourning sessions. What is the rule regarding it?

A) Such groups and committees should be formed in the mosques and Husaini centers of those localities in a suitable and appropriate manner, and honorable preachers and clerics should be invited to such places so that they can preach the true message of Islam before the listeners; in this way, we do not think that it will be mocked and moreover, in the path of preaching the religion, one must not pay heed to the mockeries and ridicules of a group of ignorant and unwise people.

 

 

Ethics and Symbols of Azadari

 

Q) In the commemorating sessions of Ashura, what is the rule regarding events such as processioning with Alam Gardani, Chehl Cheragh Keshi and Nakhl gardaani (Flag, Chandeliers or lanterns and coffins)?

A) It is permissible.

 

Q) What is the rule regarding the use of Flags?

A) In the sessions conducted for mourning the Chief of the Martyrs, Imam Husain (peace be upon Him), the use of flags which is counted as a homage to the Holy event, with the condition that it should not have the structure of a living being over it as it is Haraam, is absolutely permissible, and is desirable as well.

 

Q) In the days of mourning, a shrine like object called ‘Nakhl’ is adorned with expensive clothes and sheets in the name of the traditional Azadari; with respect to the Fatwa of grand Ayatollah Boroujardi, who said: ‘The mourning held in the days of Ashura differs from place to place, with respect to the tradition, and all that is considered as a symbol of Azadari in a particular place is permissible’; what is the opinion of your highness?

A) I completely approve of the answer given by our respected and most dignified teacher with respect to the mentioned question. May Allah raise his position!

 

Q) Is it permissible, in your opinion, to light candles in the commemoration of ‘Shaam e Ghareeban’ of the Leader of Martyrs (peace be upon Him)? Is it not an evidence of heresy?

A) It is permissible.

 

Q) In some of the sessions of mourning, symbolic objects are designed, like the designing of the replica of Lady Fatima’s grave and the coffin of Lady Ruqayya (peace be upon Her). What is the rule regarding it?

A) It is permissible.

 

Q) What is your opinion regarding ‘Taziya Khwani’?

A) If ‘Taziya Khwani and Shabih Khwani’ does not involve the usage of musical instruments such as drums, trumpet, bagpipe etc., and false poetries and music is not sung, and men do not wear the dress of women, then it is permissible.

 

Q) Some people play the role of our Infallible Imam (peace be upon Him) and personalities like Abbas (peace be upon Him) in the events of ‘Taziya’, while such people do not have a glorified past and are given the responsibility of playing the role of such personalities only because they are capable of hosting the program in a better manner. What is your opinion regarding it?

A) It is not a condition for a ‘Taziya Khwan’ to have a bright and dignified past, but if his bad character in the past, or his bad character in the present, specifically, is considered as a humiliation publicly, then such people should not be allowed to host the program. As a principal rule, it is appropriate to conduct the Azadari of the Holy Infallibles (peace be upon Him) in the form of lectures and sessions of mourning, so that the orator and the preacher, while speaking about the sufferings and tragedies faced by these glorified personalities, can also talk about their attributes and distinct qualities, their life history, narrate their Hadith, rules, and propagate the teachings of Islam, eradicate the heresies and doubts, in order to create awareness between the people and guide them towards the teachings of the Holy Progeny (peace be upon Him)

 

Q) Lately, it is debated that the sessions of mourning, specially the mourning of the Chief of Martyrs (peace be upon Him), should leave its traditional picture, like hearing Rauza Khwani, and should be changed into the form of exhibition and theatrical display. Moreover, they lay emphasis on this point. What is the opinion of your highness regarding this thought?

A) The mourning and commemoration of the Chief of Martyrs (peace be upon Him) should involve the mentioning of his hardships and sorrows from the authentic books, by the orators and respected clerics, protecting the dignity of the Holy Progeny (peace be upon Him); and to exhibit it in a theatrical form is generally not void of corrupt and non-permissible actions.

 

Q) What is the rule regarding the selling, purchasing, printing, distributing, or using of the pictures and posters which have the image of the Holy Infallibles (peace be upon Him) over it?

A) The abovementioned pictures and poster, do not have an authentic base, it is for a person to restrain himself from this act.

 

Art and Ethics of Azadari

 

Q) If a person, amidst Azadari, begins to weep loudly with the intention of self-portrayal, or beats himself with heavy chains or his chest in a strong manner, has he committed hypocrisy and his Azadari will become void? What if his intention was to make others cry?

A) Hypocrisy is not permissible in any act; but to enter a state of mourning (Tabaki) with the intention of respecting the holy event, is not considered hypocrisy.

 

Q) At times, in the programs held for mourning Imam Husain (peace be upon Him), which are usually very crowded, it is seen that the servants and volunteers of Imam (peace be upon Him) behave in an inappropriate manner with the mourners. (Like shouting on them, pushing them, etc.). What is the rule regarding such behavior as per the Shari’ah?

A) The mourners and listeners should be treated with respect and welcomed appropriately.

 

Q) Is it obligatory to seek permission from the parents for visiting the sessions conducted for mourning the Chief of Martyrs (peace be upon Him)? Is it possible to attend these programs without their satisfaction?

A) The situations mentioned are different.

 

Q) What is the rule about exhibiting laughter and humor in the month of Muharram, especially on the day of Ashura?

A) It is not appropriate.

 

Q) What is the rule about conducting the mourning demonstrations and protests on the streets and alleys, resulting in traffic jams?

A) In the regular days of Azadari, it is permissible.

 

Q) Some of the commemorations and programs are conducted by the different groups of mourners, inside tents and closed areas, near the alleys and streets, while a few neighbors are not satisfied with these acts; what is the rule regarding such mourning sessions and the participation in them?

A) These programs should be held in a way that the neighbors and the passersby do not feel disturbed or troubled by them. 

 

Q) While we are unaware of the satisfaction of the neighbors, what is the rule regarding the creation of noise amidst Azadari, be it loud or not? (Is the satisfaction of most of the neighbors sufficient or every single one of them)?

A) The honor and glory of such a program demands that it should be held harmlessly.

 

Q) As per the Shari’ah, what is the rule regarding the Azadari conducted late in the nights causing disturbance in people’s sleep and relaxation?

A) On a principal basis, it is not permissible to harm people or trouble them at all, neither in their sleep and nor while they are awake; these programs should be held under the regular and common limitations. And in some cases, like the eve of Ashura, it is not regarded as disturbance.

 

Q) Is it appropriate for a person conducting mourning sessions for Imam Husain (peace be upon Him) to wish for a large scale participation of mourners?

A) These above mentioned sessions are much more effective for the hearts of the mourners and hold much more positive response for them if conducted on a large scale and with a greater audience turn out. If this issue wouldn’t have been given importance, the enemies of Islam and the Muslims who are either deceived, or who sight the apparent only, or the ones who are westernized, would have denied the tragedy of Karbala from its root. Albeit, we should be aware of this fact that the heavy reward of organizing and participating in the lamentation of his holiness (peace be upon Him), should not be given away by introducing forbidden acts within them, and they should necessarily refrain from all such acts that can cause the humiliation of our sect or the dishonor of our mourning events. 

 

Q) At times, the days of mourning Imam Hussain (peace be upon Him) coincide with a few occasions, like Nawroz; what is the view of your highness regarding the establishment of programs related to these occasions at the time of mourning Imam Husain (peace be upon Him)?

A) It is evident that the believers and the lovers of the Holy Progeny (peace be upon Him) will refrain from conducting any such programs or exhibiting any such activities that are not suitable for a lover of the Holy Progeny (peace be upon Him), and will secure the programs and traditions of mourning.

 

Azadari and Prayer

 

Q) What is the responsibility of someone who is doubtful about whether he should perform the acts of mourning until late night or should be careful that his morning prayer doesn’t lapse?

A) It is obligatory for a person to make sure that his prayer does not lapse.

 

Q) If a person does not offer his prayer, nor does he keep his fasts, but performs good deeds for Imam Husain (peace be upon Him), beats himself on his chest and with chains, weeps, and similarly, for a person who does not pay the Khums and Zakat of his wealth; is it permissible for him to spend such a wealth in the path of Imam Husain (peace be upon Him)? Will such a person be rewarded or remunerated?

A) Prayer and Fasting, are acts that are declared obligatory on us, while mourning and weeping on Imam Husain (peace be upon Him) is Mustahab (recommended). A man should offer his prayers, keep his fasts, and mourn as well; and as regards the money on which Khums is due, the payment of its Khums should be made firstly, and only then should a person spend his wealth in the path of Imam Husain (peace be upon Him) and other good deeds; and it is Haraam to spend a sum of money on which Khums is due, for any other purpose, be it for a good cause, until its Khums is paid.  

 

Q) On the day of Ashura, at the time of Zuhr, the mourners prepare themselves to exhibit their grief and sorrow in a loud manner, and on the other hand, the time of Zuhr prayer arrives; what is the duty of the believers in such a situation?

A) In such situations, we should strive to achieve both the motives and virtues together. We should both participate in the program conducted to mourn the Chief of Martyrs, Imam Husain (peace be upon Him), and offer the Zuhr prayer on its foremost time, as well.

 

 

The mourning by women

 

Q) Is it permissible for women to weep with loud voices in the programs held to mourn the Holy Progeny (peace be upon Him), especially Imam Husain (peace be upon Him), in the presence of such men who are non – Mahram for them?

A) There is no objection in it.

 

Q) What is the rule regarding the women who stand and watch the men who are performing the rites of mourning on the streets? To what extent are the volunteers of the committees responsible for this case?

A) It is not permissible for women to watch the bodies of such men who are not Mahram for them.

A) It is permissible if it does not become the cause of performing a sin.

 

 

The orators and eulogists of the mourning sessions.

 

Q) What is the view of your highness regarding eulogy? What are the qualities that a eulogist of the Holy Progeny (peace be upon Him) should necessarily possess?

A) If the eulogy of the Holy Progeny of Infallibles (peace be upon Him) is performed with the intention of attaining proximity of Allah, then it is a form of worship and holds great reward for itself. And for this very reason, the eulogist of the Holy Progeny (peace be upon Him) should be pious and should be careful that his poetries do not oppose the reality and are not based on lies, and to all possible extent, he should perform this worship for attaining the proximity of Allah so that he can be rewarded with its benefits, even though there is no objection in taking remuneration for it.

 

Q) Some of the eulogist pronounce the name ‘Husain Husain’ in such a manner that it causes a sort of excitement and emotion, along with chest beating and weeping, that the audience begins to leap. Is this act permissible?

A) If the eulogy and the wailings are presented in the form of music, it will be Haraam.

 

Q) Is it Haraam to recite the eulogy with musical rhythms and in the form of music?

A) Yes, it is Haraam.

 

Q) Is it permissible for a eulogist or an orator to take a sum of money in return of his eulogy or speech in the program held to mourn Imam Husain (peace be upon Him)?

A) Yes, it is permissible.

 

Q) The eulogists, amidst the supplication of Kumail, Nudba and the Ziyarat of Ashura, recite poetries and wailings. What is the rule regarding it?

A) It is better to recite these supplications without the addition of poetries or anything else between them, but the recitation of authentic eulogies at the instances which are suitable with the supplication do not have any legal objection; although, if this act is performed with such exaggeration that the supplication loses its form, it is not known if the reward of that supplication will be there any more or not.

 

 

The narrative sources of Azadari

 

Q) Does the book ‘Rauzat ush Shuhada’ of Late Mulla Hussain Kashifi, and the book ‘Asraar ush Shahaadat’ of Mulla Aqa e Darbandi, contain an altered and distorted version of the tragedy of Karbala?

A) We do not have any right to accuse the writers of the above mentioned books for altering the tragedy of Karbala. As far as the points mentioned in these books, those which could have possibly occurred, and we do not have any proof against their occurrence, we cannot deny them and accuse the writer for falsification, and the happenings whose non-occurrence have been proved authentically, should not be narrated.

 

Q) As per the view of your highness, which are the authentic books of ‘Maqatil’, irrespective of Persian or Arabic?

A) Study the books compiled by Late Muhaddith Haaj Sheikh Abbas Qomi regarding this topic.

 

Q) What is the rule regarding the recitation of baseless or skeptical narrations by the eulogist or the orators?

A) It is not permissible to recite baseless narrations, and the recitation of those incidents whose authenticity is probable, in the form of a probable occurrence, does not hold any objection.

 

Q) If baseless narrations are recited, what is our duty against it?

A) If you hear a lie from the orators, as per your Shari’ah responsibility, under the title of ‘Nahi az Munkar’, you should remind the speaker himself, and it is the duty of all those who are bound by the Shari’ah.

 

Assets related to the establishment of Mourning.

 

Q) In order to establish an association, if we make use of such a property whose owner is not in satisfied, what is the rule regarding organizing and participating in such a session? And what is the rule regarding the situation in which we are unaware of the satisfaction of the owner of that property?

A) If that same property, whose owner is not satisfied, is brought into use, then the discretion of such a property is Haram and the association will be held responsible. 

 

Q) Is it permissible to use a sum of money, which was donated with a specific purpose in Azadari, for any other act of Azadari? (For example, a sum of money has been donated for the purpose of providing food, but is utilized in the purchase of other necessities).

A) To utilize the sum of money donated for a specific purpose, in any other aspect, is not permissible and the person will be held responsible.

 

 

Musical Instruments in Azadari

 

Q) What is the rule regarding the usage of musical instruments like drums, bagpipes, barrel organs, and the likes of them while mourning Imam Husain (peace be upon Him)?

A) It is not permissible.

 

Q) While mourning the Chief of Martyrs, Imam Husain (peace be upon Him), what is the rule regarding the usage of drums and bagpipes with the purpose of coordinating the mourners?

A) It is a matter of Ishkal (objection).

 

 

An excerpt from the book ‘Guftemaan e Ashuraayi’ written by Grand Ayatollah Saafi Golpayegani.

 

 

[1] Non – Mahram are those woman with whom marriage is permissible.

موضوع:

Some Rules regarding Khums

Rules regarding Khums

Q.1: Is there Khums on the book which has not been used for one year?
A: If the book is necessary for the person the Khums is not obligatory even if the book has not been used for 1 year.
Q.2: Is there Khums and Zakat on the lady who receives some gold as a gift and is using it?
A: There is no Zakat on gold ornaments (jewelry) and if it’s quantity is according to normal standards then Khums is also not due on it.
But if the quantity exceeds the normal standards, Khums becomes obligatory.
Q.3: Is Khums obligatory on gold coins?
A: There is no difference between gold coins and other possessions. Therefore if it remains till the end of the year then Khums is obligatory.
Q.4: Is there Khums on the interest received on the money deposited in the banks in long term accounts whereas Khums on the money deposited has already been paid?
A: If the interest is legitimate than whatever remains at the end of the year Khums has to be paid for that amount.
Q.5: One receives an amount as student loan and saves it (does not spend it), is there Khums on the saving?
A: There is no Khums on loan. But for the amount of loan for which installments have been paid and has been saved, Khums is obligatory.
Q.6: Is it necessary for the working women, who receive salary every month, to separate Khums money every month or is it sufficient to fix a Khums year?
A: It is not essential to pay Khums every month and the day they receive their first salary marks the beginning of their Khums year. Therefore if their annual income exceeds their annual expenditure then Khums must be paid on the remaining amount.
Q.7: I receive dowry gradually from my husband, is there Khums or not?
A: There is no Khums on dowry.
Q.8: I have enrolled for Umrah Mufrida. The total amount paid, consists of two portions, personal money and loan. Is it necessary to pay Khums on the mentioned amount?
A: The portion of personal money, if it was from the income and a year had passed on it then Khums should be paid for that portion. Whereas there is no Khums on loan.
Q.9: If we spend the money, with the intention of not paying Khums, in such a way that there remain no savings at the end of the year, is it permissible?
A: If the money is spent on Halal (legitimate) affairs and is according to the status of the person then it is permissible. In the mentioned query paying Khums is not necessary.
Q.10: What is the verdict for eating such food about which we do not know whether the host has paid the Khums or not?
A. If it is not sure that whether the Khums has been paid or not for the food being consumed then it is permissible.

موضوع:

Khums
Some rulings regarding Khums

Q.1: Is there Khums on the book which has not been used for one year?
A: If the book is necessary for the person the Khums is not obligatory even if the book has not been used for 1 year.
Q.2: Is there Khums and zakat on the lady who receives some gold as a gift and is using it?
A: There is no zakat on gold ornaments (jewelry) and if it’s quantity is according to normal standards then Khums is also not due on it.
But if the quantity exceeds the normal standards, Khums becomes obligatory.
Q.3: Is Khums obligatory on gold coins?
A: There is no difference between gold coins and other possessions. Therefore if it remains till the end of the year then Khums is obligatory.
Q.4: Is there Khums on the interest received on the money deposited in the banks in long term accounts whereas Khums on the money deposited has already been paid?
A: If the interest is legitimate than whatever remains at the end of the year Khums has to be paid for that amount.
Q.5: One receives an amount as student loan and saves it (does not spend it), is there Khums on the saving?
A: There is no Khums on loan. But for the amount of loan for which installments have been paid and has been saved, Khums is obligatory.
Q.6: Is it necessary for the working women, who receive salary every month, to separate Khums money every month or is it sufficient to fix a Khums year?
A: It is not essential to pay Khums every month and the day they receive their first salary marks the beginning of their Khums year. Therefore if their annual income exceeds their annual expenditure then Khums must be paid on the remaining amount.
Q.7: I receive dowry gradually from my husband, is there Khums or not?
A: There is no Khums on dowry.
Q.8: I have enrolled for Umrah Mufrida. The total amount paid, consists of two portions, personal money and loan. Is it necessary to pay Khums on the mentioned amount?
A: The portion of personal money, if it was from the income and a year had passed on it then Khums should be paid for that portion. Whereas there is no Khums on loan.
Q.9: If we spend the money, with the intention of not paying Khums, in such a way that there remain no savings at the end of the year, is it permissible?
A: If the money is spent on Halal (legitimate) affairs and is according to the status of the person then it is permissible. In the mentioned query paying Khums is not necessary.
Q.10: What is the verdict for eating such food about which we do not know whether the host has paid the Khums or not?
A. If it is not sure that whether the Khums has been paid or not for the food being consumed then it is permissible.

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