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Question: I travelled a day in the month of Ramadhan, and during the year I was unable to perform the Qadha fast, what is Kaffarah of delaying the Qadha of fast? Answer: If a person does not give the Qadha of his fast until the next Ramadhan, he should give 750 grams of food stuffs (wheat or bread or rice) to the poor for each missed day and must perform the Qadha fast too.
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Question: What is the Islamic ruling about someone who does not fast intentionally or breaks his fast deliberately? Answer: He should repent and seek divine forgiveness and it is necessary for him to observe the Qadha of the fasts which he has left out. As for kaffara (penalty), the details are as follows: If a person breaks his fast by eating or drinking or sexual intercourse without knowing that he must fast or was certain that fasting is not obligatory on him or broke his fast due to inculpable ignorance (ignorance out of innocence), it is not obligatory to give kaffarah (penalty). In case, however, he was guilty of not learning the rules, then kaffara is obligatory on him, as an obligatory precaution. In case he broke his fast and was fully conscious of his duty to observe fast or that he was aware that what he is doing invalidates the fast, kaffara becomes obligatory. The kaffara is to feed sixty poor even if he has broken his fast with something haram. If he knew that it was necessary to observe Qadha in the same year but he did not observe the Qadha till next Ramadhan, he should give 750 grams of food stuffs (such as flour, bread, noodles or date etc.) as kaffara for each day. If a person cannot observe the Qadha due to illness or other problems that hinder him from observing the Qadha, he should leave a Will asking his relatives to observe the Qadha on his behalf. -
Question: Is it necessary to perform last year's qadha fast before the beginning of this year's Ramadhan or can I keep it later? Answer: It is necessary to observe the Qadha of the previous year's fast before the next Ramadhan but if you have failed to do so, you should observe the Qadha in the following year(s) and you should also give kaffarah of 750 grams of food stuffs for each day to the poor. If the Qadha is delayed again in the following years, the kaffarah is not repeated.
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Question: What is the Islamic law about someone who breaks his fast thinking it is not obligatory on him to fast? Answer: If he was certain that fasting is not obligatory on him, there is no kaffarah on him nor is any fidya payable. However, Qadha is obligatory on him but if he was not certain about fasting not being obligatory, he should give both Qadha and kaffarah. The kaffarah is to feed sixty poor Shia Muslims by one mudd (750 grams) of foodstuffs to each 60 different needy Shia Muslims. Qadha should be performed in the same year and if it is delayed until the next Ramadhan, he should give the Qadha and kaffarah of 750 grams of food stuffs for each day to the poor. If the Qadha is delayed again in the following years, the kaffarah is not repeated.
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Question: What is the duty of a Hajj pilgrim in the present circumstance in which the old distance between Safa and Marwah is closed and reconstructed whereas an alternate route has been opened for pilgrims to perform their Umrah? Is the Umra valid? Answer: The reply is in different forms: N* 1- The pilgrim knows that Safa & Marwa mounts do not continue up to the new Mas'a (place for Sa'i'). In this case, to be able to come out from the state of Ihram, the pilgrim should slaughter an animal (Qurbani) in Mecca -in terms of obligatory precaution, that animal should have the same conditions as the sacrifice in Mina- and distribute it among the poor and then cut his hair (Takseer) or shave his head (Halq). This applies to the one who was not aware of this current situation before being clothed in Ihram. Otherwise, if he had known this problem beforehand, according to obligatory precaution, he cannot come out from Ihram and should stay there until the accomplishment of the Sa'i become possible for him. He may refer in this case to another Marja considering the most knowledgeable (Aalam fal Aalam) N* 2- The pilgrim is sure that the mounts continue up to the new Mas'a or this is proven by the Fatwa of some other Maraje that trustees had witnessed and this witness is not contradicting the view of other trustees. In such case, it is allowed to do the Sa'i in the new place. N* 3- If none of the above situations are proven for him, he should do both: Sa'i in the new way and also slaughtering an animal with the same conditions mentioned above, and then do Halq or Taqseer. Note: For those who have already done their Umra with the Sa'i in the new way should now sacrifice the animal and then do Halq or Taqseer, even if they have already come back to their countries, as they are still considered as Muhrim (being in the state of Ihram).
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Question: It has been said that some parts or the entire area of slaughtering in Mina is outside the boundary. Is it therefore obligatory upon us to ascertain the fact before the slaughtering? Knowing that ascertaining about one area and then going towards the other and again ascertaining about it is a difficult task, especially on the day of Eid, as you yourself know, where the time is also a factor. So what is the solution? Answer: It is obligatory to ascertain in order to do the slaughtering inside Mina. If it is not possible because of overcrowding in Mina, it is permissible to do it in the valley of Muhassar. Moreover, the timing of slaughtering is not restricted to the day of Eid; it can be done till the last day of the days of tashríq [i.e., till the 13th of Dhu ’l-Hijja].
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Question: While shaving the head in Mina, if the pilgrim’s head is injured and blood flows out, what should he do in that case? And what are the implications [as far as penalty is concerned]? Answer: If the injury or bleeding was not intentional, there is nothing upon him.
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Question: Is it permissible to put on the ihrãm for hajj from the city of Jeddah? If it is not permissible, what should one do since the plane lands in Jeddah? Answer: Jeddah is neither a Miqãt nor parallel to any of the Miqãts; therefore, it is not in order to put on the ihrãm from there for ‘Umrah or Hajj. However, if one knows that between Jeddah and the Haram [the holy territory around Mecca], there is a place which is parallel to one of the Miqãts —this is not improbable, if one looks for a parallel of Juhfah— he can put on the Ihrãm from there by offering Nadhr. [Nadhr means making a vow in the name of Allãh that he will put on the Ihram from place x.]
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Question: A two-level bridge has been built recently around the Holy Ka'abah. Is it permissible for an able-bodied or a disabled pilgrim to perform tawaf on those bridges, of free choice or out of necessity? What is the Islamic law about offering tawaf prayer there? Answer: As for the first level of the bridge, performing tawaf on it would be valid even in the state of free choice. Of course, when it comes to obligatory tawaf, one must, as a measure of necessary precaution, observe the regular succession (muwalat) between performing the tawaf and its prayer. If it is possible to offer the tawaf prayer on the bridge itself beyond and close to the maqam (station of Ibrahim), there is no problem. As for the second and upper level of the bridge, if the duty-bound (pilgrim) finds that the bridge is situated lower than the wall of the Ka'abah even to the extent of one span, it is permissible to perform tawaf on it as well. In case, however, it is not possible for the pilgrim to observe regular succession between the obligatory tawaf and its prayer (since it takes long to go down to the courtyard of the Mosque – not ten minutes or less), the tawaf would not be correct on his part, as a necessary precaution. This ruling applies to the able-bodied who may choose to perform tawaf on the upper level of the circular bridge. As for the sick and disabled who use wheelchairs and are not allowed to perform tawaf except on the upper level, it is permissible for them to perform tawaf on the bridge and the tawaf will not be affected, even if the pilgrim fails, owing to being compelled, to observe succession between the tawaf and its prayer. If the duty-bound has not made sure about the upper level being lower than the wall of the Holy Ka'abah, even to the extent of a span, the tawaf would not be in order. If he is a disabled pilgrim who is using a wheelchair and is not allowed to perform tawaf anywhere other than the upper level of the bridge, he should combine between tawaf from there and choosing a representative who would perform tawaf on the courtyard of the Grand Mosque or on the lower floor and he himself should offer the tawaf prayer.
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Question: I did not know that Tawaf al-Nisa was obligatory for every individual who performs Umrah or Hajj al-Tamattu'. I have not performed it. What should I do know given the fact that I have left Makkah for my country? Answer: If you cannot go back to perform Tawaf al-Nisa, you should ask someone in Makkah to perform Tawaf al-Nisa. The tawaf has a prayer which you yourself perform after the Tawaf has been done. Your agent (wakil) should inform you after he completes the Tawaf. The recommended precaution is that the agent also perform the prayer on your behalf.
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Question: Pilgrims are faced with one more problem regarding slaughtering, the animals slaughtered [in Mina] are wasted although there are many poor people amongst us spread all over the Muslim countries who go without tasting meat for days! So is it acceptable for us to do the slaughtering in our own cities; or is there a religious solution that you can suggest for the people? Answer: It is necessary to fulfill the religious duty by doing the slaughtering in Mina. As for the sin of wasting the meat of the animals slaughtered, if it actually happens, it is not the fault of the pilgrim.
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Question: Can a person brush his teeth during Ihram, if there is likelihood of bleeding? Answer: It is permissible.
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Question: Is a pilgrim allowed to scratch his head, if he feels uncomfortable. There is a chance that his hair may fall off. Answer: There is no objection to scratching and he should not investigate or look for any hair.
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Question: If covering the head was recurrent in each ihram, should kaffarah (atonement or expiation) be repeated [for every incident]? Answer: It is likely that one kaffarah for each ihram would do.
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Question: What is the actual age of menopause for women? Answer: Regarding menstruation, if she sees blood, the age of menopause is up to sixty lunar years (equal to 58 years and 80 days approximately). And regarding Idah, it is fifty lunar years (equal to 48 years and six months approximately), assuming that the blood is not coming, but if the blood continues, she has Idah up to sixty lunar years.