- Emulation - Taqleed 63
- Taharah 344
- Prayers 287
- Fasting 116
- Zakat 23
- Khums 82
- Pilgrimage 41
- Trade 120
- Enjoining the Good and Forbidding the Wrong 88
- Trust 1
- Leasing 3
- Lending & Borrowing 8
- Agency 1
- Will 3
- Gifts 4
- Religious Endowment (Waqf) 6
- Charity 4
- Marriage 293
- Divorce 65
- Vow, Covenant & Oath 16
- Kaffarah 6
- Usurpation 1
- Lost Property 5
- Hunting and Slaughtering 23
- Ahlulbait 42
- Food & Drink 53
- Sea Animal 8
- Land Animals 11
- Birds 2
- Solid Food 6
- Liquids 11
- General Rulings 15
- Inheritance 14
- Compensation (Diyah and Dhaman) 10
- Diyah 7
- Alcohol 15
- Banking 15
- Beliefs 89
- Blood Donation 2
- Clothing & Adornment 40
- Clothing 15
- Rings 6
- Cosmetics and Makeup 12
- Silk 2
- Gold 5
- Copyrights 2
- Converts 7
- Dance 4
- Eid 15
- Games 10
- Hijab 25
- General Issues 21
- History 2
- Holy Quran 28
- Human Cloning 2
- Imam Mahdi (Peace be upon him) 18
- Immigration 1
- Islamic Religion 31
- Internet 8
- Istikhara 10
- Islam & Christianity 3
- Jesus (Peace be upon him) 4
- Laws 2
- Man & Woman 32
- Masturbation 18
- Medical Issues 24
- Mosques 12
- Mourning Imam Hussein 34
- Mourning 7
- Muharram 10
- Tatbeer 6
- Ways of Mourning 11
- Narrations 11
- The Prophet - Peace be upon him- 9
- Organ Donation 2
- Quran Commentary 9
- Religious Chants 6
- Pets 7
- Religious Propagation 9
- Relationships 16
- Slavery 1
- Satan 2
- Smoking 7
- Supplication-Dua 22
- Tattoos 5
- Sport 2
- Tran Sexuality 4
- Vivisetion 1
- Wilayet Alfaqih 3
- Work 31
- Yoga 1
- Ziyara 15
If one mosque has many donated carpets by way of waqf, and other mosques in the city do not have enough carpets, is it possible to give carpets from first mosque to another mosque for permanent use?
If the carpets donated as religious endowment (waqf) were many in quantity, such that the mosque does not require them all and are therefore not used, it is permissible to transfer it to another mosque. Otherwise it is not permissible.
If one mosque has many donated carpets by way of waqf, and other mosques in the city do not have enough carpets, is it possible to give carpets from first mosque to another mosque for permanent use?
If the carpets donated as religious endowment (waqf) were many in quantity, such that the mosque does not require them all and are therefore not used, it is permissible to transfer it to another mosque. Otherwise it is not permissible.
Can we supplicate to the Messenger of Allah, the Ahlulbait and the Imams (peace be upon them all)?
The Dua (supplication) is a “request”, and since Almighty Allah is in charge of the universe and manages all creations, asking Him is direct. Requesting from others, like the Prophets or the Imams, is not permissible if the seeker considers them as being independent in dealing with his request, aside from Almighty Allah. This is like considering a partner with Almighty Allah.
If the believer seeks the intercession of the Prophets and the Imams (peace be upon them) as they can then ask Almighty Allah to fulfill the seeker’s supplication, or he requests from Almighty Allah to fulfill his supplication by referring to the high rank of the noble personalities of the Prophets and the Imams (peace be upon them), then these two kinds of supplications are considered as permissible acts of worship.
Can we supplicate to the Messenger of Allah, the Ahlulbait and the Imams (peace be upon them all)?
The Dua (supplication) is a “request”, and since Almighty Allah is in charge of the universe and manages all creations, asking Him is direct. Requesting from others, like the Prophets or the Imams, is not permissible if the seeker considers them as being independent in dealing with his request, aside from Almighty Allah. This is like considering a partner with Almighty Allah.
If the believer seeks the intercession of the Prophets and the Imams (peace be upon them) as they can then ask Almighty Allah to fulfill the seeker’s supplication, or he requests from Almighty Allah to fulfill his supplication by referring to the high rank of the noble personalities of the Prophets and the Imams (peace be upon them), then these two kinds of supplications are considered as permissible acts of worship.
It is said that many books of jurisprudence were destroyed which may have had information, but Allah completed the religion on the Day of Ghadeer. Doesn't the completion of the religion include us knowing every rule in Islam?
The completion of the religion on the day of Al-Ghadeer was the appointment of the Imam to succeed the Prophet (peace be upon him and his holy progeny) and represent him in propagating the Sharia and leading the nation, and then the rest of the Imams were appointed as well. The religion was completed when the Muslims were directed to refer to the Imams after the prophet (peace be upon them all). This provided the Islamic nation with more than two centuries of infallible leaderships, during which the Imams (peace be upon them) did their best in informing all the aspects of the religion especially the practical laws of the Sharia. The companions of the Imams propagated their teachings, and compiled the narrations (ahadeeth) in books. Although some of these books were destroyed, these traditions and narrations have survived and still act as a main source of Islamic research. Scholars have continuously strived to pass on these teachings from generation to generation for the sake of protecting the religion and its laws. As a result, the jurist can give their edicts in any practical issue, in such a way that the individual is not left unanswered.
Is muddy water or water containing sugar and salt sufficient for making oneself tahir from najasah?
It is possible to use water to make things tahir, if the percentage of salt, sugar and mud in it is so low that it is still conventionally called water.
Is it permissible for non-Shias to make use of your edicts without becoming Shia Muslims?
Our edicts are based on the teachings of the Imams of the Ahlulbait (peace be upon them) through the narrations that reached us in reliable ways, which all Muslims are required to act upon. The Prophet (peace be upon him and his holy progeny) ordered the nation of Islam to refer to the Ahlulbait and follow them in the famous well-known narration that is reported by numerous ways in the books of Shias and Sunnis: "I leave among you the two weighty things: the Book of Allah and my progeny; as long as you follow both of them, you will never be misguided."
Acting upon this narration, as well as other similar narrations, to follow the AhlulBait is not obligatory on the Shias only, but it is an obligation on all Muslims.
Is it permissible for non-Shias to make use of your edicts without becoming Shia Muslims?
Our edicts are based on the teachings of the Imams of the Ahlulbait (peace be upon them) through the narrations that reached us in reliable ways, which all Muslims are required to act upon. The Prophet (peace be upon him and his holy progeny) ordered the nation of Islam to refer to the Ahlulbait and follow them in the famous well-known narration that is reported by numerous ways in the books of Shias and Sunnis: "I leave among you the two weighty things: the Book of Allah and my progeny; as long as you follow both of them, you will never be misguided."
Acting upon this narration, as well as other similar narrations, to follow the AhlulBait is not obligatory on the Shias only, but it is an obligation on all Muslims.
How can we prove the imamate of the Ahlulbait (peace be upon them) from the Holy Quran?
The imamate of the Ahlulbait (peace be upon them) can be proven from the holy Quran by a number of ways.
Amongst them:
- "Your guardian can be only Allah, and His messenger and those who believe, who establish worship and pay the poor due while bowing down (in prayer)." (Quran 5:55) This verse was revealed at the incident where Imam Ali (peace be upon him) gave his ring as charity while he was bowing in prayer. The verse joined his guardianship to the guardianship of the messenger of Allah, which is the leadership of the Muslim nation, i.e. the Imamate.
- "Nor does he speak of (his own) desire" (Quran 53:3). The verse indicates that what the Prophet says is from Almighty Allah. The orders of the Prophet were to follow his household when he said in this commonly known narration: “I leave among you the two weighty things: the book of Allah and my progeny; as long as you are attached to them both, you will never be misguided." The Prophet also ordered us to follow Imam Ali in the famous narration of Ghadeer: "Whosoever’s master I am, Ali is his master." In another narration, the Prophet said: "Ali is your master after my demise," and many more narrations.
I am about to begin a small business in food catering in India, and fish that are without scales and other seafood which are prohibited in our jurisprudential school are in high demand. Are we allowed to sell such fish as cooked meals?
It is not permissible to do so.
Are all types of music are prohibited?
It is unlawful to listen to music which usually causes ‘tarab’. ‘Tarab’ means the psychological interaction with the music or singing, whether it leads to joy, sadness, pride or any other emotion.
If a person commits an act which his marja deems to be prohibited, and on Judgment Day it is discovered that the act was not actually a sin after all, will this person not be punished for it since the act was not prohibited? Or will he get punished because he disobeyed the edict of his marja?
The said person is not considered as disobedient, but is liable for proceeding to commit an act that he was informed to be a sin. An example of this is if a person drinks from a glass thinking it to be wine, but it turns out to be water.
If a person commits an act which his marja deems to be prohibited, and on Judgment Day it is discovered that the act was not actually a sin after all, will this person not be punished for it since the act was not prohibited? Or will he get punished because he disobeyed the edict of his marja?
The said person is not considered as disobedient, but is liable for proceeding to commit an act that he was informed to be a sin. An example of this is if a person drinks from a glass thinking it to be wine, but it turns out to be water.
I am a Christian living in the United States. I am curious as to why so many Muslims hate Christians. I have been to many Islamic Web sites on the internet, but no one can answer this Question. I have spoken with a Muslim friend who grew up in Saudi, and he told me about his education and what is taught to young children. It seems to me that what is taught is hatred towards Christians and Jews. How is this Justified?
What you have mentioned in the Muslims’ hatred for Christians and Jews does not represent Islam’s position towards the Abrahamic religions. It is rather the result of political conflicts and manoeuvring, where disputes are made to look like they are between religions. It is unfortunate that politicians use anything they can for their own agendas, even religion, which is a set of values and ideals expressed with affection, peace and justice. The followers of the Abrahamic religions used to live side by side with Muslims in history, and there was peaceful coexistence between them. These relationships were only disturbed by political frictions, and had nothing to do with religion.
If I have £100 on which khums is due on, and I put aside £20 from it as khums to pay it at the end of the year, am I not allowed to spend the remaining £80 before the £20 is paid?
When it is possible to pay the khums to whoever deserves it or to the agent, one should hasten to do so. One can use the rest of the money whether he paid the khums or not.
I know that when a person receives income then he has to pay one-fifth of it after expenses for the year. However, if I receive a weekly salary and I pay the khums from it every week, have I paid the obligatory khums for the year?
If one pays khums every week from his weekly salary, then he does not have to pay khums at end of the khums year. If he did not do so, as he is permitted to delay the payment of khums until the end of the khums year, then he can pay the khums from the remainder of his earnings after the payment of the yearly expenses.
I am currently unemployed and looking for work. Is khums obligatory on me to pay? Who do I pay it to?
Khums is obligatory once a year. It is on what exceeds the expenses during the year. One should refer to an agent of the marji', and determine a fixed yearly time to pay khums after calculating it.
I work and I do not know how to pay the khums out of my money. I get £300 every week; do I pay khums every week, every month, or after I pay my expenses?
It is obligatory on every duty-bound individual to determine a khums fiscal year and calculate the remaining money after covering his expenses and pay the fifth of the remainder.