The Press Release on the Attack in Nigeria

The Press Release on the Attack in Nigeria
2016/07/02

We strongly condemn the savage attack that resulted in the horrible massacre against the Muslim followers of the Ahlulbait (peace be upon them) in Nigeria.

The circumstances and the intensity of the tragedy suggest the suspicious meditated intention of parties who do not care about the stability of the country or about the harmony between the sects of the nation.

We hold the Government of Nigeria fully responsible in investigating the circumstances of the tragedy, bringing the criminals to justice, freeing the innocents, and preventing this from taking place again.

We call the concerned international communities to uphold their responsibility in condemning this crime and pressuring those who caused it.

We ask Almighty Allah to grant the wounded fast recovery, to have His mercy on the souls of the victims and to give patience to their relatives. He is All-Hearing, All-Knowing.

Day Questions

According to another Marja synthetic alcohol is Tahir and it is allowed to use perfume containing such alcohol; however, Sayyed Al-Hakeem considers alcohol as Najis. Both of them are Marjas of Taqleed, so why are their verdicts opposite? I am following Sayyed Al-Hakeem, so what should I do?

The difference in deriving the laws between religious jurists naturally originates from their difference in understanding the religious texts or considering some of them over the others. His Eminence, Sayyid Al-Hakeem (may Allah prolong his life) sees that alcohol is Najis, if it is an intoxicant and naturally liquid. Based on this, the prayer is invalid if the praying person’s body or clothes came in contact with it. So if you follow his Eminence, the mentioned law should be observed.

I understand that it is a condition of prayer that the body should be steady before reciting Dhikr in the bowing, and scholars have emphasized this point saying that prayer is void without this. What exactly is meant by steadiness?

There is nothing more required than being steady in the conventional and natural sense.

If there is no claim of marriage and a baby is born, and DNA establishes the identity of the father (a) is DNA accepted as legal evidence? (b) If so, what will be the father’s responsibilities towards this child? (c) Will he inherit his father? (d) Will he be able to carry the name of his father?

The DNA is not considered evidence in the said case unless it leads to certainty in such a way that the chance of being wrong is Zero.

If I want to have a temporary marriage with a Shia girl who does taqleed of a scholar that says she does not need the permission of her father for marriage, can we thus have a temporary marriage contract and be allowed to consummate the marriage without his permission?

If the consent of the guardian is a condition in the marriage based on the taqleed of the man, then it must be considered as a condition, even if the girl follows a marja who does not stipulate it.

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