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In the Name of God بسم الله

Jawid Akbari

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  1. Last Speech by Martyr Abdul Ali Mazari, Founder of Justice-seeking Movement in Afghanistan Translated by: Jawid Akbari _____________________________ I seek refuge to Allah, from the accursed Satan. In the Name of Allah, the Compassionate the Merciful Surely Allah does not change the condition of a people until they change their own condition. [Quran, 13: 11] In this holy month of Ramadhan, no sooner you were invited to a gathering than you came together in an instant. That is something that gives me hope and assurance that you are sensitive about your fate and you think over it. Allah, the Exalted says, in the holy verse which I just recited that He does not change the fate and destiny of a nation unless they themselves change it. This is a divine sunnah (law). In fact, elsewhere there are verses as per which there is no alteration, no change, in a divine law, as also evidenced by narrations that interpret those verses. That is why I have consistently said to you that our people are the most perfect manifestation and a true interpretation of this verse. If you just take a cursory look at your history, you will come to know that you have gone through thick and thin. Over the past two years and eight months, you have proved to everyone here (in Kabul) that when you were resolute and determined to defend your prestige, Allah helped you and you could make all the bullying people to sit back on their places. After so many heinous crimes and in the wake of incredibly dangerous battles, they came to apologize for their mistakes. The Traitors' Blow More Effective than the Battle I do believe that this issue depends on your decision, resolve, steadfastness and sensitiveness. You have been sensitive towards your destiny. History bears witness to the fact that during the period of Abdur Rahman, our people stood up in the face of the tyrant and oppressive government. They fought for seven years and Abdu Rahman made use of all sorts of conspiracies against our people. He gathered an army from all parts of the country. He sent people from all tribes to fight us. He brought together sixty Sunni scholars and got their fatwa against the Hazaras labeling them as rejectionists and infidels. That did not work. However, they trained traitors amongst us and made them commit treason against our people. This time their plot worked? How? Sixty two percent of our people were eliminated in a country in which Abdur Rahman was considered to be the standard-bearer of Islam, he who converted the Kafiristan into Nuristan. He massacred 62% of our people. Slaves and bondswomen from our people were sold here and there, as far as Indian markets. The taxes from the sale proceedings were deposited with the state treasury. The book "Afghanistan in the Last Five Centuries" has recorded the amount received and deposited with the treasury. For more than one hundred years ever since 62% of our people were eliminated, we have been denied of our basic rights, we have been humiliated and looked down upon. Being Hazara was considered to be a shame, being Shia was considered to be a shame. A deliberate attempt was made to prevent us from going to school, from engaging in business and trade. We were deprived of whatever was regarded as privilege. During the era of King Mahmood Khan, it was officially announced to the Ministry of Culture not to admit Hazara and Shia applicants in the University's military department or in any other high-value schools. You experienced this deprivation. You were coolies carrying sacks and you were deemed appropriate for nothing except carrying loads. The nomad Pushtoons used to come to Hazarajat and would leave their tea, cloth and such other items and would say that they would get the money from the same place in the following year. It was something we ourselves saw and felt. However, when the Islamic revolution started, you people who did not have the guts to speak to the Pushtoons as all men went into hiding especially when a soldier arrived in a village and ladies would tell him that there were no men there, you then started the revolution only to change your situation. You freed the entire Hazarajat in three months. So Allah helped you in your struggle. Some four traitors who had been recruited by the Khalq (People's) and the Parcham (Flag) parties volunteered themselves to go to Hazarajat to disarm people. Hazarajat was the first place they went and brought weapons from, whereas, in fact there were no weapons in Hazarajat. Weapons belonged to Pushtoons and the autonomous frontier regions. The weapons which were permitted among our people were rat-killers, matchlocks and flintlocks whereas in fact when the nomads came over to our people, even their women carried 11-bulleted firearms on their shoulders. No one in the Marxist government was ready to disarm Pushtoons and nomads but our traitors pioneered to disarm Hazarajat. They did it for their own credit, reputation and complaisance. But our people managed to free their regions empty-handedly, with sickles, scissors and shovels. There is no doubt that it was owing to your determination and your resolve. You must bear in mind the extreme deprivation and miseries our people have experienced in history as well as the fact that the chance is given to people only once to shape their destiny. The chance is there for you now to decide. You people used to be humiliated and insulted and (pejorative) stories were made about you. You were so honest and trustworthy that you worked as servants for all government authorities and officials in the company of their wives. They did not have any fear that you would betray them. But you were not honest enough to be employed as clerk in this country; you were not honest for that purpose, you were hated but you were trustworthy enough to work as servants. You have gone through that period. The Peshawar Conference The revolution achieved victory unlike what all the Afghan tribes and the foreign-based Jihadi factions expected. Since we were doomed and deprived inside and outside of the country, and we stood nowhere (as Hazaras), during the 14 years of Jihad in which seventy billion dollars were given in aid to Afghanistan, they did not give us a single dollar under this and that pretext. All the western institutions that were operating in Afghanistan held a conference in Peshawar with all the organizations and experts in attendance. The aim was to discuss how to improve the situation in Afghanistan. There and then one of the foreigners took the podium and said that in the early days of the revolution, the Shiite people and Hazaras had liberated their lands earlier and I do not see anyone from them in this gathering. They are not in the list of aid recipients? Where are they? (You know that in those days, the West was so much afraid of the Union of Socialist Soviet Republic that whoever raised his hand to fight Russians, they would give him a Kalashnikov without having to verify whose hand it was. It was not for the sake of Afghanistan but because of fear from Russians.) There and then, one of the Jihad commanders walked to the podium and said in a flagrant way that "I'm going to reply to that question". He said, "I agree with the fact that these people need to receive medicine and some foodstuffs on and off, they fought and freed their regions but Iran gave them some weapons and now they are engaged in internecine conflicts. They do not have the capacity to be helped in terms of weapons. He cautioned to the foreigner that the Hazaras were affiliated to Iran and that precaution had to be exercised. That was the main point. They did not help us Perhaps many of our people may think that their leaders and those in charge of receiving help for them did not want the world's donations to flow into Hazarajat; they rejected the help. No, that was not the case. They did not help us because we were condemned and it was a historical condemnation that we were suffering from. Well, during the fourteen years of Jihad, seventy billion dollars in aid were spent, most of them in Pakistan. They used these people's blood money to make mansions and bungalows there. We did not receive a single dollar. Speaking from a natural perspective, the lands which were valuable and good for cultivation belonged to us but those lands were confiscated during the period of Abdur Rahman. The nomadic Pushtoons were commanded to go to Hazarajat and occupy your lands but they did not accept to go because Hazarajat was cold. If anything was left, it was because of the same reason. Then there were some grasses which they gave to the nomads; the Hazarajat livestock did not have the right to graze them, those of other peoples were supposed to graze on the pastures. Wars for destroying identity That was why we were deprived inside the country and abroad. The cold lands were for us. During the fourteen years of Jihad, the only positive development was that the nomads were no longer coming to Hazarajat; the people's crops, clover and alfalfa were not grazed by the nomads' herds. They used these for their own cows and livestock. As for our people in Kabul, given the fact that they had suffered oppression and deprivation, they armed themselves when the Marxist government collapsed. They took control of vast swathes [of the country] which was contrary to what most people expected. They didn't think that the situation would turn out in the way it did. That was why they decided to do away with them, disarm them and rip them of their identity. They fought you for two years and eight months. Here, I assure you that if you are resolute and decide to determine your own fate, and that you are not negligent of Allah, and you remember Him, none would be able to decide about your fate, to deprive you of your right or take your weapons (people chanting Allahu akbar). That is because we experienced it during the first, second, third and fourth wars in which every party took part in the fight against you. It was at a time when we were entrenched in the houses in the West of Kabul. But when you made up your mind, Allah helped you and you managed to cleanse all the regions. They came from Kandahar, Herat, Takhar, Badakhshan and Helmand to take dead bodies. That was experienced. History may repeat itself Here I assure you that no one can do anything against you per force unless there is a traitor. If someone from amongst our own people commits treason and becomes a traitor, history may possibly repeat itself. That goes without saying. You know that in the event of Afshar, they betrayed us and we suffered as a consequence of that. You know that a conspiracy was launched against us on 23rd Sonbulah (14 September) and a heavy loss was inflicted upon us. Had it not been due to the conspiracy, no one would be able to take, by force, a span of your trench and that of our people. As a matter of fact, we do not favor war. We did not favor it in the beginning also. When they first established a government in Peshawar, they said 'we will talk about Shiites and Hazaras later'. Back then we were positioned on this side of Pul-e Charkhi at Directorate 7. If we wanted to fight, we could have prevented Sebghatullah Mujaddadi from entering Kabul. Not only did we not do so, but we also welcomed him and his government which had denied us a share in the power and promised to talk about it later. Since we did not want a war, we entered into a negotiation and ultimately reached an agreement with Sebghatullah Mujaddadi. The agreement had not been announced yet when Ittihad forces (under Abdul Rab Rasul Sayyaf) waged a war against us. We do not want a war with any factions but we do want the rights of our people. It is our inalienable right to be involved in decision-making for the country and to have 1/4th (of the power). We are not interested in anyone's face. We are working with them to solve any issues (people chanting Allahu akbar). That is why we have sent a delegation to Taliban to talk with them. Mr. Rabbani has sent me his representative with a message that Taliban is threatening everyone. He is offering to put aside our differences and defend together. We told them that we were ready. Stressing over two issues I am telling you that you should take two things into consideration. One, you should remember God and place your trust in Him because He is the Omnipotent and no one can challenge Him. That is one thing you should keep in mind. Another issue is that everyone, young and old, man and woman, should make sure that there is no traitor amongst you. If there is a traitor propagating amongst you, creating fear and anxiety to your disadvantage, he must be arrested and brought to justice. If you don't take notice of these two issues, history may repeat itself once again. And if you miss this chance again, it will take you another century to get back to this position. You must be mindful of this issue. And it is for the same reason that we have set up complete defense lines. We transferred one thousand or more of Junbish forces to this side of the city last night. That is because Hekmatyar informed us that he was going to withdraw his forces. We are going to see what others will be doing. They have been watching us and now we are going to watch them. We will see how far they can defend themselves. So we immediately brought Junbish forces and positioned them here. We have set up a defense line from Guzargah to Zalmai Hotel. Also, we have set up a defense line on this side of the city from the Qazi Fort up until Mount Qurigh. We do not need weapons when our rights are respected Don't worry at all. Rest assured that if they are going to talk with us and agree to give us our people's rights, we will not engage in a fight (with them), and as long as our people's rights are secured in this country and we have a role to play in shaping our destiny, we will not need weapons. But if someone comes forth to deny us our rights and our fate remains unknown, then this weapon is something with which we are going to defend our honor and dignity; no one is going to lay it down and surrender it to anyone (people chanting Allahu akbar). We have met with the Supervising Council (Shurai Nazzār) and they are also in touch with us about a ceasefire. They have been expressing their willingness several times. That is because they themselves have had skirmishes with the Taliban at Chahar Asyab with both sides suffering casualties. The Taliban are demanding that the territories evacuated by Hizb Islami should be returned to them and only then they would sit in a talk with the government but these people (Rabbani and Masud) have refrained from meeting their demands. As of now, they have sent delegations twice but to no avail. That is why they are in contact with us. Apparently, they are telling they are not going to fight you but you should be vigilant because you know they have conspired a lot. They have hatched conspiracies many times. That is why I am telling you to be watchful. I have wished for my blood to be shed by your side As for why I came here to talk to you today knowing well that you are all observing fast, a rumor has been spreading around that Hekmatyar's forces have withdrawn and they are propagating here and there in the market through their mercenaries that I too have fled the city and am no longer amongst you. That was worrying to you and I came here to talk to you and tell you not to be worried. I am telling you right here that I have no interest at heart other than your interests. If I were to think of my own personal interests, I would not have stayed by you during the past two years and eight months (people chanting Allahu akbar). And I assure you that assistance and aid come solely from Allah. Putting my hope in you and in divine blessing, I have never asked Allah to go anywhere without you and leave you alone on the battlefield to save myself. Never did I wish that to happen (people chanting Allahu akbar). I have always wished for my blood to be shed here by your side and for myself to be killed in your midst (people chanting Allahu akbar). Away from you, my life has no value. Those who are propagating on the other side of the city (Taimani), thinking they have escaped, those who (naively) said "thanks to this government for giving us protection, otherwise where would we go?" (audience laughing), they care only about themselves. You should rest assured that we are here, standing by you and I have prayed to Allah to help me take your rights from all. That day when I have taken your rights I shall pray to Allah to grant me success, success in attaining martyrdom among you (people chanting Allahu akbar). However, we are in the month or Ramadhan, it is late now. Forgive me for having bothered you and given you trouble. And this is the month of God, the month of mercy. It is a month in which God has invited all His servants to a banquet. It is a month in which the prayers are granted and fulfilled. I appeal you to gather in the mosques at night, observe vigilance, and pray to Allah to help you so that miseries of the past do not repeat themselves. Helping the warfront For this reason, as you used to support the trenches, helped the soldiers and attended to their needs, now too I am appealing you to protect the fortifications, help the boys, as far as you can, help and encourage them. If there are any traitors coming here and propagating something, you should immediately report to Hizb Wahdat's security committee, and arrest him so that history does not repeat itself. We are doing all we can for your convenience, your security and your right (people chanting Allahu akbar), through negotiation or mutual understanding. We have taken action inside and outside of the country, and we will do whatever we can to defend you. Wassalamu 'alaykum warahmatullah wa barakātuh. Endnote: Jawid Akbari is an Afghan graduate student of Islamic philosophy at Al-Mustafa International University. The motivation behind translating this speech was to make the text available for English readers, the young Hazara generation living overseas and those interested in knowing about the history of the Hazaras and sufferings they have endured over the past many decades and centuries. It is expected that those who are capable of translating from the Persian into English will follow suit by rendering more of Shahid Mazari's speeches into English or any other international languages. It is the least we can do for our own history and community as well as for the message of justice to be furthered. For any helpful suggestions and comments please do not hesitate to contact the translator at the following email address: javedakbari@yahoo.com
  2. Dear brothers and sisters, It is recommended for men to shave their pubic hair every forty days and for women to shave every twenty days. There is also a hadith in this regard from the Messenger of Allah (S) which I will mention as under: قَالَ رَسُولُ اللّهِ (ص):مَنْ كانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَتْرُكْ عَانَتَهُ فَوْقَ أَرْبَعِينَ يَوْماً وَ لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ أَنْ تَدَعَ ذَلِكَ مِنْهَا فَوْقَ عِشْرِينَ يَوْما (الفقیه، ج 1، ص 119) The Prophet of Allah (s) says: “One who believes in Allah and the Last Day should not let his pubic hair for more than forty days and a woman who believes in Allah and the Last Day, should not leave her pubic hair unshaved for more than 20 days.”[1] [1]Al-Faqih, vol. 1, p. 119
  3. Salamun alaikum, Dear brothers and sisters, Hijab is an important Islamic commandment that should be upheld and practiced by Muslim women. They should observe hijab in the best possible manner. However, in respect to obligatory Hijab, it is sufficient if a woman covers her body, other than her face, and hands up to the wrists, with anything that she can, and a particular dress is not a condition. However, there is harm (objection) in wearing tight, close-fitting and ornamental dresses. She must also cover her feet when she may be seen by strangers (unrelated members of the opposite gender). For further details in this regard, click on the following link: http://islamportal.net/article/explanation-hijab
  4. In such matters, it is good for you to consult your elders and relatives. If after consultation, you reached a decision, then there would be no need to see istikhara. And if you did not reach any decision, then you can make istikhara. Repeating an istikhara is valid only when the subject of istikhara is changed in such a way that he who repeats the istikhara can say, for example, I see Istikhara of a sadaqa and the marriage (in the previous time it was only marriage but this time it is with sadaqa). Generally speaking, Istikhara is done where you are confused. One must first of all consult experts or wise individuals to see if he can reach a conclusion. If after consultation he still remains confused, he can then do Istikhara. You must know that when an act is good in itself, there is no need to make Istikhara for it. Last but not least, Istikhara does not reveal the unseen and it does not apply to every aspect of our lives. We should understand that as long as there is someone to consult or when something is good in and of itself, why should we go for istikhara? In addition, one who performs istikhara must know how to do it. Many of my Indian or Pakistani brothers take recourse to istikhara without realizing that the individual who makes istikhara must be pious, knowledgeable and must also know the procedure of istikhara. Wassalam Related link: http://islamportal.net/question/can-one-do-istikharah-marriage
  5. Dear brother in Islam, Shaving beard is not allowed, as an obligatory precaution. The size of beard should be as much as the custom ('urf) should say that "you have beard". French cut beard is not sufficient as an obligatory precaution. According to Grand Ayatollah Sistani, in his book titled "A Code of Practice for Muslims in the West", if a person's beard becomes a cause of ridicule and humiliation that is not normally tolerable by a Muslim, it is permissible to shave beard. Likely, it is permissible to shave it for medical reasons, if one considers it to be necessary. Trimming and cutting short the beard is allowed but one should not shave it, if it is not for a valid reason. As you understand, Shia religious authorities have not issued a ruling (fatwa) in this regard. What they have stated in connection with beard is simply based on precaution (ihtiat). Wassalam Related link: http://islamportal.net/question/beard-islam
  6. As far as I know, all or majority of the current Maraji' (religious authorities) say that drawing is permissible, including drawing the full body or face of a living creature. The only thing that would make it forbidden is if it used for wrongful purposes such as pornography or if the drawings are worshipped somehow. What is forbidden in connection with animals is making statues and then placing them in your house. As well, it is makrooh (undesirable) to pray in a room where is the picture of an animal hanging on the wall. In case, the picture is covered with something, it is not makrooh. Wasssalam For further information in this regard, click on the following link: http://islamportal.net/question/can-i-draw-pictures-living-creatures
  7. Dear brothers in Islam, In issue number 2633, Grand Ayatollah Sistani says that insects are not permissible to eat. They are not in the categry of halal things or animals to be eaten. Here is what His Eminence says: "All birds, like eagle, vultures and wild falcons having a claw and talon, are haraam to eat. And all such birds whose gliding is more than flapping the wings, and have talons, are also haraam to eat. Those whose flapping of the wings while flying, is more than gliding, are halal to eat. Thus, one can identify halal birds from haraam ones by observing how they fly. And if the style of any bird's flight cannot be determined, that bird will be considered halal for eating, if it has a crop or a gizzard or a spur on the back of its feet. In the absence of all these, the bird will be haraam. As an obligatory precaution, one should refrain from eating the meat of all types of crows. Other birds like the hens, the pigeons, the sparrows including the ostrich and the peacock are halal to eat, but it is Makrooh to kill birds like swallows and hoopoes. And the animals which fly, but are not classified as winged birds, like the bats, are haraam; similarly, the bees, the mosquitoes, and other flying insects are, as an obligatory precaution, haraam." Wassalam Related link: http://islamportal.net/question/which-animals-and-insects-have-been-named-quran
  8. Salamun alaikum, Indeed, there is great reward in the prayer performed in the Masjidul Haram. In Islam, great emphasis is laid on performing prayers in a mosque. Masjidul Haram is superior to all the mosques, and after it, the order of priority is as follows: Masjidun Nabi (in Madina) Masjid Kufa (in Kufa) Masjid Baytul Maqdas (in the occupied Palestine) Then comes the number of Jami' Masjid (central mosque) of every city, followed by the mosques situated in one's locality, and then that of the bazaar. For women, it is better to pray at such places where they are best protected from Na Mahram (unrelated men), regardless of whether that place is her home, a mosque or anywhere else. For further details, go to the following webpage: http://islamportal.net/article/masjid-al-haram-part-1
  9. Salamun alaikum, There is no problem in developing a game per se. In other words, it is permissible to develop a game in and of itself but if a game is meant to be used for gambling or betting, it is not permissible to develop it. That is because gambling is forbidden and if a game involves betting, it is not allowed to play it, nor is it permissible to develop it for such purposes. Generally speaking, it is haram to promote evil and anything which is sinful. Gambling means sacrificing wealth, asset and honour, for acquiring the riches of others by means of deception and craftiness, or, at times, for recreation - but not attaining either of the two objectives. For further details and information, you are advised to click on the following link: http://islamportal.net/article/what-philosophy-behind-prohibition-gambling
  10. Dear brother in Islam, It is neither recommended nor necessary to put a weapon or sword in your grave. It seems what you have claimed in your message about your friend is unfounded and has no basis in our religious teachings. There is no such tradition in our sources to indicate that such a practice is in order. What is recommended to place inside a grave with a dead body is a piece of turbah of Imam Hussein (AS) as well as two pieces of fresh and green wood that can be put near the head of the deceased individual. Wassalam For information about some rules of graves click on the following link: http://islamportal.net/question/rules-seeing-grave
  11. It is necessary to avoid reciting the third Shahadat (testimony) because, no where in any Shia sources, can you find any references or proof about reciting the third testimony in prayers. Please, see authentic narrations in Shia's Hadith books such as: Wasaael Al-Shia Vol. 6. page 392 Abwaab Al-Tashahhud, chapter 3 Hadith 1. Wasaael Al-Shia Vol. 6. page 397 Abwaab Al-Tashahhud, chapter 4 Hadith 4. Wasaael Al-Shia Vol. 6. page 398 Abwaab Al-Tashahhud, chapter 4 Hadith 5. Also, see Resalahs (Tauzihul Masaael) of all prominent Marjas (jurisprudents) and you will come to see that it (Shahadat Salesa) has not been mentioned in any of these books nor has it been advised. The third Shahadat has not been mentioned in the traditions in that context and none of the grand religious authorities has considered it mustahab (desirable). Only the first and second shahadats (i.e. testimony of the oneness of God and testimony of the Prophethood of Muhammad (ﷺ)) have been mentioned.
  12. Salamun alaikum Shia and all righteous Muslims believe in Bedâ and accept it. But BADÂ in relation to Allah is not in the sense of changing decision because if we say so, it would mean ascribing ignorance (Jahl) to Him. The true meaning of BADÂ is EXPOSING after HIDING. That is to say that Allah knew from the very beginning that Mosa bin Ja'afar would be the Imam after his father and Allah knew that He would introduce him as the next Imam. Allah knew that initially the Imamat (leadership) of Ismael would be raised and He would expose the truth as per expedience ( Yamhullaha ma yashaa wa yosbet … Allah makes to pass away and establishes what He pleases And with Him is the basis of the Book) but the people did not know that. So Allah exposed (unveiled) the thing that was hidden to them i.e. the Imamat of Hazrat Mosa bin Ja'afar. In any case, what the Ismaelites say about the Imamat of an individual other than Mosa bin Ja'afar is untrue because Hazrat Mosa had been appointed as the Imam after him by God and he had also been introduced as the Imam by his father and by the Holy Prophet – peace be upon him and his family.
  13. Among the adaab (etiquettes) of Dua is presence of mind. Rasulullah (sallallahu alayhi wasallam) said: “Allah Ta’ala does not accept the dua of a servant which comes from an unmindful heart.” Among the requisites for acceptance of Dua is halaal food. Rasulullah (sallallahu alayhi wasallam) said to Sa’d (radhiyallahu anhu): “Make wholesome your earning, Allah will accept your Dua.” It has also been narrated: “Dua is the key of need, and its (the key’s) teeth are lawful morsels of food.” Hadhrat Nabi Musaa (alayhis salaam) passed by a man who was making dua with much humility. Hadhrat Musaa (alayhis salaam) said: “O My Allah! If I had the power, I would have fulfilled his need.” Allah Ta’ala revealed to him: “I am more merciful to him than you. However, he calls to Me while his heart is attached to his sheep. I do not answer the call of a servant who calls Me while his heart is attached to something besides Me.” Hadhrat Musaa (alayhis salaam) informed the man of this revelation. He then denuded his heart of his wealth, and his Dua was accepted. Someone asked Hadhrat Ja’far Saadiq (rahmatullah alayh): “What is wrong with us? We make dua, but why is our dua not accepted.” Hadhrat Ja’far Saadiq said: “Because you call someone whom you have not recognized.”
  14. A Muslim man is the equal (kufw) of a Muslim woman. Both of them believe in the same religion and religious principles and values. They have a lot in common and they do not disagree with each other when it comes to how they should educate and nurture their child. Thus, they agree that the child they are going to educate will have to be brought up as believing in the same religion and values they believe in. A man who marries a faithful Muslim woman is less likely to encounter any domestic problems. There will be no or less domestic violence as compared to a family with one of the two parties being non-Muslim. Let's not forget that Islam allows only temporary marriage to a non-Muslim Kitabi woman. That is when he is not already married to a Muslim woman. If he is already married, the marriage is not allowed,as an obligatory precaution. Islam forbids marriage to an atheist or a Buddhist because she is considered to be ritually impure. Last but not least, if we do not know the reason for a divine injunction, we should submit to it even if we do not know the wisdom behind it. For further information in this regard, please click on the following link: http://islamportal.net/question/it-necessary-have-consent-one’s-wife-when-contracting-temporary-marriage-people-book
  15. It is permissible to eat the food that is not known to be najis, even though the cook is a Hindu or Buddhist. All kinds of food with the exception of meat, fat, and their extracts are permissible for a Muslim as long as he does not know that they are najis. It is permissible to eat the food and it is not necessary for the Muslim to question the person who prepared the food about his beliefs or disbelief, or whether or not he had touched the food, even if that inquiry is very convenient and natural for one who wants to ask. Hindus are ritually impure and if you are sure that they have touched something in the state of wetness, that thing becomes najis (impure) and you cannot use it then. For further details see: http://islamportal.net/question/eating-food-made-hindu
  16. Salamun alaikum, Since the followers of the past revealed religions (that is, the Jews and Christians) are ritually pure, many of the problems concerning the status and permissibility of the food are resolved when we live in their midst. It becomes permissible for us as Muslims to eat from their food no matter whether they touched it with their wet hands or not as long as we do not know or are not sure that it consists of what is forbidden to us, like intoxicating drinks. A Muslim is allowed to eat the food prepared by a non-Muslim who is not from Ahlul Kitãb [for example, a Hindu or a Buddhist], provided that he does not know or is not sure that the non-Muslim touched the food with wetness; and provided that he does not know or is not sure that the food consists of what is forbidden to him like intoxicating drinks or haram meat. For further details see: http://islamportal.net/question/eating-food-made-hindu
  17. Dear brother, you need to take everything from reliable sources. Do not listen to what people claim in matters of religious obligations because there are superstitions in the society that people believe in. There are baseless and unfounded beliefs that have no rational and Quranic proofs. If you want to make sure that something is either halal or haram, you should consult a learned and qualified Mujtahid. In matters of legal rulings, you should always consult experts in legal matters. When it comes to selling water, there is no objection in it. It is permissible to sell it especially if it is mineral water and bottled. Therefore, you can have a business of selling bottled and pure water to people. May Allah grant you success. For further details, you can go to www.islamportal.net and use the search engine to find topics that you are interested in.
  18. If a woman says that she has reached menopause, her word may not be accepted, but if she says that she does not have a husband, her word is acceptable, except when she is known to be unreliable, in which case, investigation will be necessary. A woman, who has attained an age where she has no hope of getting pregnant, does not need to observe Iddah. She can marry again without observing Iddah. In other words, It means that, even if the husband has had sexual intercourse with her, she can remarry immediately after being divorced. In case, however, her husband has died, she must observe iddah of four months and three days. If a woman who has completed nine years of age, and is not in menopause, contracts a temporary marriage, for example, if she marries a man for a period of one month or a year and the period of her marriage comes to an end, or her husband exempts her from the remaining period, she should observe Iddah. If she sees Haidh, she should observe Iddah for two periods of Haidh, and cannot marry again during that period. But if she does not see Haidh, then she should refrain from marrying another man for forty five days. And if she is pregnant, she should observe Iddah till the birth or miscarriage of the child, or for forty five days and as a recommended precaution, she should wait for whichever period is longer.
  19. Your question is not clear, I suppose. Did you mean the qaza of prayers or something else. If you meant that Shia Muslims perform the qadha of their prayers, there is no question about it. It is a duty that one should do to atone for his mistake or what he has lost intentionally or unintentionally. You should make up for the number of prayers and fasts which you are sure to have been missed/left out. For example, you are certain that you have missed the prayers of 365 days; in this case, you should give the qaza of those days only. The position is the same with Ramadhan fast. As far as I know, all Muslims, Shias and Sunnis, perform the qadha of their prayers. It is not something particular to Shia Muslims.
  20. If a person earns by means of farming, trade, industry or by means of working in different institutes and if his earning exceeds the annual expenses for maintaining himself and his family, he should pay Khums (i.e. 1/5) from the surplus, in accordance with the rules. It does not make any difference whether it is in the form of cash or an asset that has been invested in the business. Khums should be divided into two parts. One part is Sahme (share) Imam (a.s.), and the other is Sahme Sadat that should be given to Sayyids who are poor or orphans in need, or Sayyids who have become stranded without money during their journey, (though they may not be poor in their own hometown). But the Sahme Imam (a.s.) should be given, during the present time, to a just Mujtahid or his representative to be spent for such purposes to which the Imam (a.s.) consents including those that serve the interest of Muslims and need of Islamic seminaries, etc. You should note also that Khums is not payable on the mukhammas money even if it remains with you for many years (mukhammas means that khums has already been paid on the amount). If you have spent money from the mukhammas amount, then you do not have to pay khums until your mukhammas money turns back to the original amount. For example, you had 10 thousand dollars and you spent 5 thousand from it. This year you have earned 5 thousand and you now have 10 thousand again, khums is not payable on the current saving. For further information go to: http://islamportal.net/question/khums
  21. It is makrooh to perform prayers in a room where there is a picture of an animate beings. Therefore, you should not hang it in the room where you perform prayers. Makrooh means that it is permissible but there is less sawab in the prayers that you perform.
  22. It is makrooh to perform prayers in a room where there is a picture of an animate beings. Therefore, you should not hang it in the room where you perform prayers. There are a number of places where it is Makrooh to offer prayers. Some of them are the following: Public bath Saline land Facing a human person Facing an open door On a road or street, provided that offering of prayers at these places does not cause inconvenience to others. If it is a source of inconvenience, and discomfort to them, it is haraam to obstruct their way. Facing fire or a lamp In the kitchens, and at every place where there is a furnace Facing a well or a pit where people often urinate Facing the picture or models of living creatures, unless it is covered In the room where a Mujnib is present At a place where there is a picture, even if it may not be placed in front of the person who offers prayers Facing a grave On the grave Between two graves In the graveyard
  23. As far as I have researched, no Mujtahid allows such sea foods to be consumed. For example, grand Ayatollah Sistani says in his book "A Code of Practice for Muslims in the West": It is not permissible to eat from marine animals anything except fish that has scale; shrimp is considered from that category [of permissible sea animals]. But other than fish, like lobster, crabs and similarly the fish that does not have scale is forbidden." Therefore, first of all, one should make sure that something is from the category of fish. Secondly, if it has scales, it is permissible to eat it and if it does not have scales or you doubt whether or not it has scales, it is not permissible to eat it. See the following link for more details: http://islamportal.net/question/hadith-based-eating-fish-scales
  24. Dear readers, The marriage of a Muslim man and a Muslim woman is valid even though their religion might be different. However, it is better to note that every side should make sure that the other party – who is from a different sect – will not bar him from doing what he is required to do according to his religion and that the other party will not force him to do what is against his religion. In addition, it should be taken into account that the marital life of such a couple often encounters difficulties and that religious differences between them lead to problems which should be taken into consideration by both parties. The religious authorities advise her to marry a Shia man who is her ‘equal’ (kufw). In case, if it is feared or likely that she might be led astray by him (Sunni husband, the marriage is not allowed. The consequences especially when it comes to raising children are unpredictable and it is generally grave and to the disadvantage of the girl. For further details see: http://islamportal.net/question/it-permissible-contract-temporary-marriage-sunni-girl-without-her-father’s-consent
  25. Based on the verdict of His Eminence, Grand Ayatollah Sistani, a man who has temporary or permanent Muslim wife cannot marry a Kitabi (Christian or Jewish) woman without her permission. Even if his Muslim wife permits him to marry a woman from the People of the Book, it is not permissible for the man to marry, as an obligatory precaution. As for marriage with kafir women who are not from the people of the Book, it is absolutely forbidden. In case a person is not married, he can contract temporary marriage to a Christian or Jewish girl, not a female atheist or a Buddhist. However, if the latter recites the Shahadatayn (Two Testimonies), the marriage would be in order. The recitation of Shahadatayn would make marriage permissible, even though the girl may not have converted to Islam sincerely.
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