Bararthani
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Question: Is Khums payable on kitchen utensil, household gadgets, sofa and appliances? Answer: If they are used within the first year, Khums is not be payable on them.
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Question: Is it obligatory to pay Khums from my jewelry? Answer: If you have used them within a year after buying or receiving them as gifts, Khums is not payable on them.
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Zakat should be given from the following items: Wheat Barley Dates Raisins Coined Gold & Silver Camel Cow Sheep (including goat)
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Question: What is your ruling on pills that women take in order to delay the onset of their monthly menstrual cycle, so one can perform the rituals of Hajj, or enter the shrine of the Imam's (as), for example? Answer: They are permitted to use them.
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Question: A woman has regular monthly period and the menstrual discharge had ended and she became tahir in the seventh day. Her husband went to bed with her. Afterwards discharge reappeared and continued until the tenth day. Is she sinful? If so, is Kaffarah due? Answer: No sin shall be upon her and no kaffarah is required .
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Question: Some women take certain medication to delay their monthly period, especially during Ramadhan and Hajj. However, in some cases intermittent (irregular) blood appears during their period time. This blood does not have the same characteristics of Haydh. What is the ruling in this case? Answer: Based on this question, the ruling of Haydh is not applicable to the intermittent blood, as it does not have the characteristics and duration (3 days) of Haydh, so their fast of the month of Ramadhan and Hajj is valid. -
Wudu by immersion means that one should dip one's face and hands into water, with the intention of performing Wudu. And there can be no problem in performing wiping with the moisture thus acquired, though it is against precaution. Even while performing Wudu by immersion, one should wash one's face and hand downwards from above. Hence, when a person dips his face and hands in water, with the intention of Wudu, he should dip his face in water from the forehead and his hands from elbows. There is no harm in performing Wudu of some parts by immersion, and of others in the usual way.
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Khums is obligatory on the following seven things: 1. Profit or gain from earning. 2. Minerals. 3. Treasure trove. 4. Amalgamation of Halal wealth with Haraam. 5. Gems obtained from the sea diving. 6. Spoils of war. 7. As commonly held, a land which a zimmi (a non-Muslim living under the protection of Islamic Government) purchases from a Muslim.
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There are nine acts which invalidate fast: Eating and drinking Sexual intercourse Masturbation (Istimna) which means self abuse, resulting in ejaculation Ascribing false things to Almighty Allah, or his Prophet or to the successors of the Holy Prophet Swallowing thick dust Immersing one's complete head in water Remaining in Janabat or Haidh or Nifas till the Adhan for Fajr prayers Enema with liquids Vomiting
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Salat al-Ayaat becomes obligatory due the following four things: • Solar Eclipse • Lunar Eclipse The prayer becomes Wajib even if the moon or the sun are partially eclipsed, and even if they do not engender any fear. • Earthquake, as an obligatory precaution, even if no one is frightened. • Thunder and lightning, red and black cyclone and other similar celestial phenomena, which frightens most of the people.
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Salat al-Ayaat consists of two Rak'ats, and there are five Ruku in each. It can be performed in two methods: After making niyyat of offering the prayers, one should say takbir (Allahu Akbar) and recite Surah al-Hamd and the other Surah, and then perform the Ruku. Thereafter, he should stand and recite Surah al-Hamd and a Surah and then perform another Ruku. He should repeat this action five times, and, when he stands after the fifth Ruku, he should perform two Sajdah, and then stand up to perform the second Rak'at in the same manner as he has done in the first. Then he should recite tashahhud and Salam. After making niyyat to offer Salat al-Ayaat, a person is allowed to say takbir and recite Surah al-Hamd and then divide the verses of the other Surah into five parts, and recite one verse or more or less, and thereafter perform the Ruku. He should then stand up and recite another part of the Surah (without reciting Surah al-Hamd) and then perform another Ruku. He should repeat this action, and finish that Surah before performing the fifth Ruku.
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Any doubt concerning the number of Rak'ats in those prayers which consist of two or three Rak'ats, will render the Salat void. If one doubts about the number of the first two Rak'ats, of Salat having four Rak'ats, (like, Zuhr, Asr and Isha), his Salat will be void if he continues to be in doubt.
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Twelve things make prayers void, and they are called mubtilat: If any of the pre-requisites of prayers ceases to exist while one is in Salat , like, if he comes to know that the dress with which he has covered himself is a usurped one. If a person, intentionally or by mistake, or uncontrollably, commits an act which makes his Wudhu or Ghusl void. If a person folds his hands as a mark of humility and reverence, his prayers will be void, but this is based on precautionary rule. Saying 'Amin' after Surah al-Hamd. This rule, when applied to one praying individually, is based on precaution. Turning away from Qibla without any excuse. Talking, even by uttering a single word consisting of one single letter which has a meaning or denotes something. Intentional loud laugh. Intentional weeping, silently or loudly, over some worldly matters, based on obligatory precaution. Any act that changes the form of the Salat like, clapping or jumping, invalidates the Salat, regardless of whether that act is done intentionally or forgetfully. Eating or drinking. Any doubt concerning the number of Rak'ats in those prayers which consist of two or three Rak'ats, will render the Salat void. Also, if one doubts about the number of the first two Rak'ats, of Salat having four Rak'ats, (like, Zuhr, Asr and Isha), his Salat will be void if he continues to be in doubt. Omitting or adding the Rukn (elemental parts) of the Salat , either intentionally or forgetfully.
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* It is obligatory to perform Wudhu for the following six things: • For all obligatory prayers, except Salat al-Mayyit. As regards Mustahab prayers, Wudhu is a condition for their validity. • For the Sajdah and Tashahhud which a person forgot to perform during the prayers, provided that he invalidated his Wudhu after Salat , and before performing those forgotten acts. It is not obligatory to perform Wudhu for Sajdatus sahw. • For the obligatory Tawaf of the holy Ka'bah. • If a person has made a Nadhr, or a solemn pledge, or taken an oath for Wudhu. • If a person has made a Nadhr, for example, that he would kiss the Holy Qur'an. • For washing and making Clean (tahir/pak) the holy Qur'an which has become najis, or for taking it out from lavatory etc. in which it has fallen, when he becomes obliged to touch the script of the holy Qur'an with his hand, or some other part of his body. But if t he delay by making Wudhu causes further desecration of the holy Qur'an, one should take it out from lavatory etc., or make it Clean (tahir/pak), without performing Wudhu.
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Wudhu becomes void on account of the following seven things: • Urinating. • Excretion. • Passing wind from the rear. • A sleep, deep enough to restrict sight and hearing. However, if the eyes do not see anything, but the ears can hear, Wudhu does not become void. • Things on account of which a person loses his sensibility, like insanity, intoxication or unconsciousness. • Istihada – which will be dealt with in women exclusive rulings. • Janabat, and, as a recommended precaution, every state which requires Ghusl.
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Tayammum can be done on earth, sand, lump of clay or stone but the recommended precaution is that if earth is available tayammum should not be performed on anything else. If earth is not available, then it can be performed on sand or a lump of clay, and in absence of these on a stone.
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The following 4 things are obligatory in tayammum performed instead of Ghusl or Wudhu: • Intention (Niyyat) • Striking or keeping both the palms on the object on which tayammum is valid. As an obligatory precaution, this should be done by both the palms together. • Wiping or stroking the entire forehead with the palms of both the hands, and, as an obligatory precaution, its two ends commencing from the spot where the hair of one's head grow down to the eyebrows and above the nose. And it is recommended that the palms pass over the eyebrows as well. • To pass the left palm over the whole back of the right hand and thereafter, to pass the right palm over the whole back of the left hand.
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Water is either ‘unmixed’ (MUTLAQ) or ‘mixed’ (MUDAF). ‘Mixed’ water is either water obtained from something, such as watermelon juice or rose water; or it is water that has been mixed with something else, such as water that has been mixed with some mud, etc., such that it can no longer be called ‘water’. If water is not of the above type, it is ‘unmixed’; and unmixed water is of five types: 1. Kurr water; (equivalent to approximately 384 litres) 2. Qalīl water; (less than Kurr water) 3. flowing water; (water that has a natural source, flows, and is continuous) 4. rainwater; 5. well water.
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Question: I traveled to a European country and performed the morning prayer according to a prayers-time application, and after a few days I realized that the prayer time in that city was a few minutes different from the application, and I prayed a few minutes earlier. What is my duty? Answer: If you realize that you prayed the whole prayer before the time, you need to pray again. But if you have started the prayer with confidence that the prayer time has arrived, then you’ve realized that part of the prayer was before the real call to prayer, then the prayer is valid.
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Question: If according to the announced prayer times, the sunrise has arrived but I do not see the sunrise at this time and minutes later, should I pray the morning prayer at this time with the intention of Qadha or not? Answer: If you have doubts about the arrival of sunrise, you can suppose it hasn’t arrived yet and offer the prayer with the intention of offering it in time, but if you know the time of sunrise, considering that usually the announced sunrise time is accurate, the prayer is Qadha, even though due to obstacles you can not see the sunrise in the city. Another point about the intention of prayer is that it is not necessarily to perform the prayer with the intention of offering it in time or Qadha, rather it is sufficient to offer it with the intention of whatever is your duty.
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Question: Is it obligatory to pray at the beginning of the prayer time? Answer: It is recommended to pray at the beginning of the prayer time and it is not worthy to delay the prayer from the beginning of the prayer time without religious and customary preferences.
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Question: Is it correct to rely on rooster crowing to determine the time of morning prayer? Answer: No, it is not a correct criterion.
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Question: In cases where the prayer should be performed in both directions due to not knowing the direction of the Qibla, if we perform the prayer only in one direction, should we perform the qadha of the prayer later? Answer: If he is certain or almost certain or he is suspicious that the Qibla is in one of the two directions, he should pray to both directions. In the example above, if he intentionally prays only to one side, he has not fulfilled his duty and must perform Qadha for that prayer.
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Question: If a person is praying the Isha prayer and while he still has plenty of time to pray the Isha prayer, in the second rakat something urgent happens to him, can he change his intention (Niyyah) to the morning qadha prayer and complete his prayer in two rakats? Answer: It is possible to change the intention of prayer from performing in-time (Ada’), to Qadha with two conditions: 1: The prayer time should not be tight 2: The prayer stage for changing the intention has not passed. (For example, you cannot change the intention to a two-Rakat prayer when you’ve bowed for the ruku’ of the third Rakat)
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Question: How the time for noon prayer is determined by an indicator? Answer: When the indicator shadow reaches its minimum size (in some cities, the indicator shadow disappears completely) and then, the indicator shadow starts increasing, it is known that the noontime according to Shariah has arrived.