A. Yes, since the alcohol used is synthetic. If one does now know what kind of alcohol is used, it is considered pure due to the Law or Purity.

A. You should not cut off your ties with your siblings completely. You should keep formal ties with them, greet them when you see them, have dinner with them and so on. You are not required to hang out with them and spend a lot of time with them. Yes, it is recommended for you to try to have a positive influence on them, come up with creative ways to guide them, and show them what religion means in their lives. God will highly reward you for that.

A. Tattoos are not haram if they don’t block water from reaching the skin (because if they do, then one’s ablution and ritual shower will be invalid), but they are Makrooh (unrecommended).

A. According to a number of scholars, one may make a will to have his organs donated if two conditions are met. First, the life of the recipient must depend on receiving this organ, and by donating this organ after death the life of the recipient is saved. Second, the donor must be pronounced completely dead before his organs are cut from his body. If he is brain dead but has a heartbeat then he is not dead yet.

A. It is a sin to curse a believer, even if their deeds were bad. The Imam (a) teaches us to never condemn a believer but instead condemn their bad deed (if it warrants condemnation of course, as there are conditions and sometimes it is a sin to expose a believer). Now if someone curses a believer knowing that the person he cursed was a believer (whether that person is alive or dead), then that curse will deflect back at him and he will be cursed. But if one did not really know and made a mistake or it was not deliberate, then Allah forgives if one seeks His forgiveness.

A. If the type of substance used in nail polish blocks water from reaching the fingernails (which is the case with most types of nail polish), then according to the vast majority of scholars the polish must be removed before doing Wudhu. Performing Wudhu with the polish on any of the fingers would invalidate the Wudhu. As for the toes, at least one toe must be wiped, so it is ok to have polish on all the toes except one toe in each foot. So there is a difference between fingernails and toenails. The same applies to false nails.

A. What we have to observe when discarding such papers is to make sure that they are not desecrated. If placing them in the bin that gets recycled (and not dumped in a landfill) protects them from being desecrated, then it is permissible. Otherwise, one must either erase, cover, or fully cross out those names or words, or cast them in a river or lake. As for shredders, if people consider using them to be desecration of those names, then it would be haram.

A. If the cat touches you while praying, your prayer is valid even if it was wet. That is because the cat is pure. However, most scholars have ruled that cat fur on your prayer clothes will invalidate the prayer. Some scholars, such as Ayatollah Sistani, believe having cat hair on one’s clothes does not invalidate the prayer (though it is unrecommended to have them on one’s clothes during prayer).

A. Some scholars say it is not permissible to burn them, since they view that as a form of desecration. Another alternative is using a paper shredder if society does not view it as a desecration. It’s best to cast the paper in a body of water like a stream or lake.

A. Playing a game that involves a dice is not haram. Yes, if it’s a gambling game then it is haram. Chess is a gambling game. Backgammon was historically a gambling game, so such games are haram according to the majority of scholars.

A. We have numerous hadiths that forbid playing chess, and hence the majority of scholars have ruled that playing it is forbidden and sinful. In the past, chess was primarily a gambling game that led to negative consequences. Even if no betting is involved and one plays with the intention of doing mental exercises or just for leisure, most scholars still consider it haram. There might be many negative effects to playing chess that one day science will discover. Some studies show that it’s very addictive, may lead to negative emotions, and might have some concerning impacts on the brain. Allah knows best.

A. Pure silk is haram for men to wear, but if it’s 50% silk, for instance, then it’s fine. Deliberately wearing silk for men in Salat invalidates the Salat.

A. Tattoos are not haram (they are Makrouh) so she can get eyebrow tattoos

However, if the eyebrow tattoos will be such that they draw attention and are considered as Zeena, then from this aspect it would be haram. The tattoos should also not put a barrier on the skin, as this would prevent her from Wudhu and Ghusl.

A. According to many scholars, if there is no realistic hope for him to survive, then it’s not mandatory to put him on life support. But if you do put him on life support then you cannot have it removed until the patient dies. Removing life support after putting it is not permissible according to many scholars.

A. It’s still considered plain water even if there is chlorine in it, so a drop of Najasa would not make the entire pool Najes.

A. There is no evidence in Islamic Law that it’s haram. The Qur’an states in 5:1, “Honor your contracts,” and buying such currency does not fall under any haram category, so it’s possible to buy and sell them.

A. Some scholars state the surrogate mother who carries the baby is the mother. Some say the owner of the egg is the mother. Yet many scholars today state that both are considered the mother (so the legal rulings of motherhood would apply, such as both being Mahram to the baby, the laws of inheritance, and so on...)

A. If after urinating you cleared your urethra from urine, then this drop of discharge is considered pure and your wudhu is not broken. But if you did not clear it from urine, you must consider it Najes and your wudhu is broken. To clear the urethra from urine, the middle finger of the left hand is slid three times from the anus up to the scrotum. Then the thumb is placed on the penis and the forefinger is placed under the penis, and the thumb and forefinger are pulled three times along the penis up to the point of circumcision. Finally, the tip of the penis is pressed three times.

A. It is recommended for females to keep their fingernails long. However, if they have nail polish on them, they should not make them visible to unrelated men, since it is considered Zeenah (adornments). As for men, they should keep their fingernails short.

A. If the collagen is taken from a non-halal animal, then it would not be halal. It would only be halal if it goes through istehala (complete transformation) while being processed. However, it is not proven that it goes through istehala, and so by default it would not be halal.

A. No, taking a vaccine shot does not invalidate the fast. It is not a form of eating or drinking. You may fast and take the shot, and your fast will be valid.

A. Most scholars agree that what is meant by food in this blessed verse is food that does not include meat. We have hadiths from the Ahlulbayt (a) that state what is meant by the word “food” (ta’am in Arabic) in this verse is grains (such as wheat). Meat must be slaughtered halal in order for it to be permissible for us to eat even if it is from the People of the Book.

A. If it’s guaranteed that the player will receive a ticket, then it’s not gambling. But if it’s by luck (sometimes they’ll win a ticket and sometimes they won’t) then yes that’s gambling.

A. Wearing pure silk for men is prohibited in Islamic law. There are two exceptions: 1- If the piece of cloth is too small to cover the private parts, then it can be made of pure silk and men can wear it. 2- If the silk is not 100%. A man can wear a shirt that is 60% silk, for example, since it is not pure silk.

A. No it is permissible.

A. No, this person is still obligated to pray. If he prays correctly while sober, his prayer will be valid. However, he might receive a lesser reward for the prayer because he drinks.

A. It is not haram to keep a dog as a pet in your house. However, you must know that a dog makes your house najes if it gets wet or licks anything in the house. Hence, you must make sure that the place where you pray on, your body and your clothes are all pure before you start your prayer. If a place becomes najes by your dog, the easiest way to purify it is to pour water on it from a hose. Yes, it is Makrouh (discouraged) to keep a dog in the room that you live in. You can make a separate room for your dog.

A. Singing that has been mentioned in our Hadiths is called Ghenaa’ غناء in Arabic. Whatever is considered in one’s soceity to be Ghenaa’ then it’s haram, since the hadiths forbid us from the label Ghenaa’.

In English, singing is a more general term. The birds sing. When we say the Adhan or read the Qur’an some Americans would say they are “singing” the Adhan or signing the Qur’an. We don’t go by the general word singing in English. We go by the specific singing that takes place in “entertainment” gatherings like concerts or discos. That is haram singing. So any type of singing that is typical of such entertainment gatherings and the Arabic label Ghenaa’ applies to it then it’s haram.

A. The foundation of our life on earth is belief and faith. It defines the most important aspect of our life. Non-believers can have a big negative impact on believers. Islam discourages believers to get too close to non-believers and have an atheist roommate or take an atheist as a best friend, for example. By considering them Najes, it becomes quite impractical to live with them and get too close to them. The danger of an atheist taking you away from God is serious, so this is a type of insulation to protect believers. It may be seem harsh to some, but remember that the sin of rejecting God is very serious. God creates you, blesses you, gives you everything, then you reject His existence? This is a huge offense.

Islam encourages us to promote peace and love and positive interaction, but not at the cost of losing your faith. Today you see people keeping social distance because of the coronavirus, right? The virus of disbelief is a greater danger because it ruins your infinite life in the hereafter. So, Muslims must be careful and not let their guard down. Yes, you may keep formal ties with them and show the the manners of the Ahlulbayt (a) in hopes of guiding them.

A. Yes, the stolen goods must be returned to their owner, even if it happened during childhood. The owner of the stolen item must be searched for until he is found. If he is unable to find the owner, then you give the goods or their value to charity on behalf of the owner.

A. Scholars differ in their opinion on classical music. Many of them say if it’s calm, classical music, and it’s not the type that’s used in entertainment gatherings like concerts or discos, then it’s halal.

A. You are not required to say anything in this Sujud, but it’s recommended to say the following:

لا إله إلا الله حقا ، لا إله إلا الله إيمانا وتصديقا ، لا إله إلا الله عبودية ورقاً ، سجدت لك يا رب تعبدا ورقا ، لا مستنكفا ولا مستكبرا ، بل أنا

A. It is mandatory to prostrate immediately after reciting those verses, and one must actually prostrate on the ground for it to count as Sujud. Standing and lifting the prayer tablet to the forehead does not count.

A. Sunnis have hadiths in their books that state it’s mustahab (recommended) to say it. The Imams of Ahlulbayt (a) have said that it’s not part of Salat and it’s not mustahab to say it, and the Prophet (s) never said it nor did he ever command his companions to say it. Hence, Shia do not say it.

A. We don’t have a verse on it but we have hadiths that command Muslim men to keep a beard. A minority of Shia scholars believe it’s permissible to shave clean (as they believe those hadiths were circumstantial given the conditions of those times), but the vast majority state it’s not permissible to clean shave.

A. If they are Muslims and you have a personal dispute with them, you should still reply back to them. But if they are evil enemies of God then yes you can decline to reply back to them.

A. Yes, it is permissible to keep the gift.

A. You rinse it with sand/dust then wash it with water twice.

A. The Qur'an is the literal word of God. He revealed it in Arabic to Prophet Muhammad (s) throughout a period of 23 years.

A. There are types of Sadaqa. Some types of obligatory Sadaqa like Zakat al-Fitra and the mandatory Zakat, a non-Sayed cannot give it to a Sayed. Yes, all other types of financial dues such Kaffaras or Fidyas can be given to a Sayed. Also, the Mustahab Sadaqa that one gives can also be given to a Sayed. Some scholars have made an exception for the Mustahab Sadaqa. They say that the Sadaqa given to the Sayed should not compromise the dignity of the Sayed. For example, let’s say you give 50 cents as Sadaqa to a Sayed for protection, and in the eyes of the public this brings some sort of humiliation to the Sayed, then it should not be given to them. The idea is that the Sadaqa should preserve the respect of the Sayeds since they are the progeny of Prophet Muhammad (s)

A. Zakat in its general sense means any financial obligation we have in Islam—whether Zakat, Khums, Kaffara or Fitra. Zakat linguistically means “to purify,” and by paying religious dues we purify our money. In its specific sense, Zakat is mandatory charity that’s paid on livestock, crops and gold/silver coins (it’s usually 2.5%). According to the school of Ahlulbayt (a), the obligatory Zakat only applies to these categories. If one does not own livestock, crops or silver/gold currency coins, then one does not have to pay Zakat.

A. If you have extra money at the end of the year that you didn’t use towards your expenses, nor did you use it to pay your student loan, then most scholars say yes you’d have to pay Khums on it even if you have outstanding student loans.

A. One of our legal principles in religion is called the Law of Exemption (Bara’ah). It basically means you are required to fulfill a known obligation, and anything unknown is lifted from you. Hence, when paying Khums, you can go with the lower estimate ($500) since you are certain you owe it, but you don’t know whether you owe more. The Law of Bara’ah states you don’t have to pay the higher estimate.

A. Allah wanted to honor Prophet Mohammad’s (s) family and progeny and protect them from having to beg (when they would be in need), so the mandatory charity (Zakat) is haram for them to take. Allah wanted to protect the dignity of the poor members of the Prophet’s progeny, and so He compensated them with Khums.

A. Many scholars say that there is no minimum age for Khums to be due. If a child gets money and it’s not used for one year but rather it’s saved, Khums applies to it. Now either the parents have to take out the khums on it as some scholars say, or when the child becomes balegh (religious mature), he/she pays its Khums.

A. Yes, Khums is due on your suit since you did not really use it as an expense. By simply trying it at home, you did not actually use it. Hence you must pay Khums on it. Note that you pay Khums on its market value on the day of your Khums date, not the price you purchased it for.

A. It is optional. You may pay Khums immediately upon receiving your paycheck, or you may wait till your khums date and if you have any savings/profit left you pay Khums on

A. Money that’s given to parents is considered an expense and is therefore exempt from Khums.

A. No, Khums does not apply to loans. Hence, Khums does not have to be paid on student loans.

A. If your Khums date has arrived, you cannot delay it. You must pay your Khums. Now it you choose to pay your debt now before your Khums date, you can do that and paying your debt would be considered an expense and Khums would not be due on the amount of your debt.

A. The act of making the intention to give Sadaqa to the poor is in itself an act of worship and will be rewarded by Allah. Even if the box ends up being lost or stolen, you would be rewarded for making the intention to help the poor. Now when the deserving poor person receives it, the full effect of the Sadaqa takes place. This is obvious, because now your Sadaqa went to help a poor, deserving person. It brought happiness to his heart. It helped him with his poverty. So, the full effect takes place.

A. The story of the People of the Cave occurred between Prophet Jesus (a) and Prophet Muhammad (s), so there was no official prophet during their era. There were successors to prophets, but no known/universal prophets. The People of the Cave were on the path of Prophet Jesus (a).

A. The Qur’an confirms that our body parts will speak on the Day of Judgment (for instance see 41:20). The Qur’an specifically mentions the hands, feet, skin, tongue, ears, and eyes. The lungs are not mentioned in the Qur'an, but we can conclude that everybody that was used to sin will speak on the Day of Judgment. Of course, this will occur is if one does not repent in this life. If one repents, Allah will conceal that and not expose him or her. If one smokes to the point where excessive damage is done to the lungs, then this is considered a violation of the right that our body has over us. Allah has forbidden us from putting our body into extreme harm.

A. The Qur’an tells us about some sinners from Bani Isra’eel who were morphed into apes as a punishment to them, but that does not mean this is how apes were created. Apes have existed for millions of years. As for evolution, there is no evidence that we humans are the descendants of apes. Yes, it is very likely that species went through a process of evolution, but God created Adam (a) directly without having descended from any other beings. Our hadiths tell us there were many human-like species who existed before Adam, so Adam was not the first human.               

A. First read the English translation to understand the meaning of the verses, then it is advised to read the same verses in Arabic. It is very effective to read the Qur’an in Arabic because it is the actual word of God. Translations lose some effect because they are the words of humans. Read the translation and also the Arabic text is most recommended.   

A. One must actually prostrate for it to count as a Sujood. Standing and lifting the prayer tablet to the forehead does not count. And yes, one must prostrate instantly and not delay it.     

A. You are not required to say anything in this Sujood, but it’s recommended to say the following: لا إله إلا الله حقا ، لا إله إلا الله إيمانا وتصديقا ، لا إله إلا الله عبودية ورقاً ، سجدت لك يا رب تعبدا ورقا لا مستنكفا ولا مستكبرا بل أنا عبد ذليل ضعيف خائف مستجير         

A. Hadiths and Qur’anic verses indicate we will be in physical form in heaven, though our bodies will be quite different than this earthly body. It will still will be a type of body, and so will have some kind of human form.                       

A. Lowering the gaze means that you do not see members of the opposite gender with lust or desire. This applies to both men and women. Men should not fix their gaze at the face/body of a woman, and women should not fix their gaze at the face/body of men. Some reasons why lowering the gaze is encouraged: 1- Gazing at the opposite gender can lead to haram relationships 2- It can create a burning desire in one’s heart that causes one to suffer from longing/desire 3- Our hadiths teach us that such gazes are among the “arrows of the devil.

A. The longest word in the blessed Qur’an is the word فَأَسقَيناكُموهُ found in Sura al-Hejr, verse 22. It is composed of 11 letters in Arabic. The word means “so we have provided you water to drink.” The word teaches us that if it weren’t for the blessing of rain, we could not store water to survive. This word contains a conjunction “fa,” a past tense verb “Asqayna,” a direct object “kom,” and a second direct object which refers to the water

A. According to 2:124, the highest status one may reach is the status of Imamate, which means universal leadership granted by God. Prophet Ibrahim was already a prophet and messenger when he became an Imam, so we know that the status of Imamate is the highest status. Prophet Mohammad (s) was also an Imam since Allah chose him to be a universal leader.

A. In 5:28 of the Qur’an, Habil didn’t mean to tell Qabil “If you kill me, I won’t defend myself.” He meant to tell him: if you want to be a murderer, then I am not like you. I refuse to commit such a crime. Secondly, some books of Tafsir indicate Qabil killed Habil when Habil was sleeping, so that’s why he didn’t defend himself. It is also possible that Habil had special permission from Allah to be die oppressed.

A. One must actually prostrate for it to count as a Sujud. Standing and lifting the prayer tablet to the forehead does not count.

A. You don’t have to say anything in this Sujud, but it’s recommended to say the following

: سجدت لك يا رب تعبدا ورقا لا مستكبرا عن عبادتك ولا مستنكفا ولا مستعظما بل أنا عبد ذليل خائف مستجير

or

لا إله إلا الله حقا ، لا إله إلا الله إيمانا وتصديقا ، لا إله إلا الله عبودية ورقاً ، سجدت لك يا رب تعبدا ورقا لا مستنكفا ولا مستكبرا بل أنا عبد ذليل ضعيف خائف مستجير

A. This Surah was revealed when 12,000 pagan fighters from the Dry Valley decided to make an attack on Medina and kill Prophet Mohammad (s), Imam Ali (a) and other Muslims. The Prophet dispatched Imam Ali to fight them and stop their aggression. The battle that took place became known as Dhat al-Salasel in the 8th year of the Hijra. Allah gave Imam Ali victory, the war quickly ended, and Islam was saved.         

A. Here are some brief lessons to learn from this blessed chapter:

-Be fast in doing good deeds, just like trained horses that run fast towards their destination.

-Anything that you dedicate for God and use to do good with becomes holy. God makes an oath in these fast horses because they were used to obey Him and defend Islam.

-Do not be stingy with your Lord. Give back. Be generous. Don’t lose patience in times of tragedy.

-Remember the Day of Judgment when we will rise from our graves and God will reveal what we would hide in our hearts in this world.

A. Yes in Sura Noor, verse 31, Allah mentions the word “Khimaar.” In Arabic, the word Khimaar means a headscarf. It is a piece of cloth that covers the hair on one’s head. Believing women are commanded to cover their hair.

A. Most types of pens do not have ink that acts as a barrier on the skin. Therefore, the water reaches the skin and Wudhu or Ghusl (ritual shower) is valid. If the ink, however, leaves a thick coating that blocks water from reaching the skin, then it must be removed before performing the ablution.

A. Wetting the face or hands before Wudhu is fine. The head and feet must be dry.

A. No, your wudhu is valid.

A. A number of scholars state washing your face/arms in Wudhu once is better than twice, but twice is acceptable.

A. If the cream acts as a barrier for the water to reach the skin (like many gels) then it would invalidate the Wudhu. In this case one would have to touch the scalp when wiping the head or remove the cream then wipe the hair.

A. When we sleep or become unconscious our soul somehow separates from the body (see Qur’an 39:42), and this separation of the soul from the body requires us to do Wudhu because that purity is broken when the soul separates from the body.

A. Most inks don’t block water from reaching the skin, so they would be ok. If you are unsure, test it and see if water passes through (such as on a piece of paper or any other method).

A. The discharge that comes out is considered pure, you don’t have to do Ghusl and all your previous prayers are valid. You only have to do Ghusl if semen is discharged (which comes out during ejaculation). Any other type of discharge is pure.

A. When performing Wudhu, water must reach all parts of the face, including the eyelashes. If the eyelash extensions do not block the water from reaching all parts of your original eyelashes, then the Wudhu is valid. If they do block water from reaching the point where the extensions connect to your eyelashes, then the Wudhu is invalid.

A. No it’s not necessary unless the hair is quite long (like many women), then in this case the scalp must a bit exposed and the wiping is done on the scalp or the hair that is directly connected to the scalp. If the hair is short, then it is sufficient to wipe on the hair.

A. Unintentionally vomiting does not invalidate the fast. If it is deliberate, however, then it would invalidate the fast.

A. No Kaffara is required. Now if this is a temporary condition and after the month of Ramadhan this person can make up this fast before the next Ramadhan, then all he has to do is just make it up. But if this is a long-term condition and this person cannot make up these missed days, then he would just have to pay a Fidya of 750 grams of food like wheat for each day (which is about $2 per day in many parts of the world). If the inhaler does not generate moisture into the mouth that gets swallowed but rather the air from the inhaler is taken in by the lungs only, then it would not break the fast and no Fidya would be required. There are different types of inhalers so one much check how they work.

A. Yes, if you passed 16 miles and returned that same distance then you had to break your fast. However, keep in mind that the 16 miles are to be counted from the limits of your metro area or greater city, not from your house or neighborhood (according to most scholars).

A. You can remind them, but you don’t have to. There is a hadith that states if you forget and eat, don’t worry your fast is valid and it was Rizk (meaning sustenance or a blessing) from Allah, but this hadith does not indicate that you shouldn’t remind such a person. Now if this person is eating in the month of Ramadhan and he is eating publicly, and this either encourages others to break their fast or it violates the sanctity of the month of Ramadhan, then yes one must remind them.

A. Injections do not invalidate the fast, but you must take care not to swallow anything.

A. If you have a genuine concern that fasting will make you sick, or it will exacerbate your sickness, or it will cause migraines that are very difficult for you to bear, then you break your fast. If your migraines are severe to the point where you are vomiting, then you break your fast.

A. You can make one niyah (intention) to fast the entire month of Ramadhan.

A. If the person was confident that he would not swallow drops of water or toothpaste, then his fast is valid.           

A. he first 31 days have to be consecutive, then after that it doesn’t. Yes, there is an exception for women. For instance, if the period was 7 days, then the fasting would resume after the seventh day, and the 31-day count would be 38 in this case. In other words, once this person has fasted 31 days (and the 7 days fell in this time frame), then after that there is no need to fast the remaining 29 days consecutively.       

A. Backbiting does not technically invalidate the fast. However, it defeats the purpose of the fast and the one who backbites does not benefit from the spiritual rewards and effects of fasting. One reason why we fast is to keep away from sin, and backbiting is a major sin.

A. Hugging a member of the opposite gender who is not related to you (such as a parent, sibling, uncle/aunt, spouse, child) is inappropriate according to Islamic law. The same applies to shaking hands. However, doing so does not invalidate the fast.

A. If you do not know how many days of fasting you missed, you only have to make up what you are certain of missing. For example, if you do not know whether you have 10 or 20 days of missed fasting, but you are sure of missing 10 days, then you only have to up 10 days.

A. If fasting poses harm to her health, and it is considered a medical danger, then she can break her fast and make up the missed days at another time of year when she can fast without having her health impacted. But if it does not harm her health, and rather it just makes her feel tired or fatigued, then she must fast. Breaking the fast would incur a Kaffara (penalty) of feeding 60 poor per each day missed, or fasting 60 consecutive days per each day missed.

A. You may stop fasting if the reduction in milk will affect the child. Then you would make up the missed days later. You would also give the equivalent of 750 grams of food (such as wheat or rice) to a poor person for each day missed.

A. Normally what is meant by Kaffara is when one intentionally breaks his fast in the month of Ramadhan without an excuse. The Kaffara is feeding 60 poor people or fasting 60 consecutive days. The Fidya is one is unable to fast due to a medical condition, for example, and one cannot make up the fast in the following year. The Fidya is feeding one poor person for each day missed. If you are sick and break your fast, then you simply make it up after the month of Ramadhan. If you make it up then you don’t have to pay anything.

A. The penalty is feeding 60 poor people (the equivalent of 45 kilograms of food such as rice or wheat) per each day missed or fasting two consecutive months (the first 31 days have to be consecutive and the remaining 29 do not have to be such) per each day missed.

A. If the chapstick does not get inside the mouth and then swallowed, then it’s allowed. Otherwise, it should be avoided. As for the mouthwash, if not a drop of it is swallowed, then it is allowed. The presence of the aftertaste of the mouthwash is fine.

A. If you slept with the intention of waking up before Fajr to shower but you happened to wake up after Fajr, then you must shower and fast that day and the fast is accepted. However, if you woke up and went back to sleep without showering then you will fast that day, but you have to make it up after the month of Ramadhan (but there is no Kaffara). If you sleep the third time, then some scholars say you must pay Kaffara in addition to making it up. Now if you slept with the intention of not showering before Fajr, and you woke up after Fajr, then you have to make up that day and pay Kaffara.

A. If the spotting is within the days of Haydh (for instance if one has a fixed period of seven days and this spotting is in those seven days), then you do not fast. After the month of Ramadhan you make up these 7 days. But if the spotting is during the days of istihadha (such as spotting for one day, then the blood completely stops for a day or so, then there is spotting again, such that there is no continuous blood for 3 days, then this would be istihadha not haydh, as haydh must be at least 3 continuous days), then you will fast.

A. Yes, Kaffara must be paid if they had no legitimate excuse for breaking the fast. If they did not know anything about Ramadhan and were not aware it is mandatory to fast, then they pay no Kaffara. They must make up all missed days, and if they don’t make them up before the following Ramadhan, then they must pay a Fidya.

A. The main obligatory fasts are fasting during the Month of Ramadhan, fulfilling an oath made to Allah (Nadhr or Yameen), and fasting to fulfill a Kaffara.

A. Fasting on the two major Eids, Eid Al-Adha and Eid Al-Fitr is haram, and it is also haram to fast the Day of Ashura with the intention of celebrating that day and expressing joy.

A. According to most Shia scholars, we break our fast when the sun sets and the redness of the sky in the eastern horizon fades away. This usually takes 12-16 minutes after sunset in many places of the world. Some scholars have ruled that one can break his fast as soon as the sun sets.

A. Lying is a sin, and one must repent from it. Lying negatively impacts one’s spiritual state while fasting, but it does not invalidate the fast. Yes, fabricating a lie and attributing it to Allah invalidates the fast (such as falsely claiming that Allah has said something in the Qur’an or Hadith, or that He made something halal or haram).

A. Tasting food without swallowing it does invalidate the fast. Just make sure that you don’t swallow any of it and rinse your mouth to make sure you don’t swallow any traces of that food.

A. Hadith Qudsi is any hadith that directly quotes Allah’s words, whether from previous prophets, our Prophet, or from the Imams. So, any hadith that quotes God’s words speaking in the first person and is not part of the Qur’an is called Hadith Qudsi.

A. There is no quick way to verify if a hadith is authentic or not. It requires scholarly experience to analyze the source and the content of hadith to see if it is compatible with the Qur’an and the teachings of Islam, and that it does not conflict with any other hadiths. However, there are some books, like al-Kafi, that most scholars throughout history have deemed reliable. This doesn’t mean that every hadith in it is 100% authentic, but generally speaking they are authentic. So if the hadith comes from a trusted source like al-Kafi, then one can feel safe that it is pretty much reliable.

A. This hadith means preserve knowledge by writing it. We cannot rely on our memory, since over time we forget and information gets lost. The best way to preserve information is to write it. So, the Prophet (s) encouraged his companions to write down his hadiths so they would be preserved. Unfortunately, the rulers who came after the Prophet (s) banned the recording of hadith for many decades.

A. According to many scholars, if a Marja’ who is deemed the most knowledgeable gives a Fatwa on a matter, his follower cannot act in that matter on the Fatwa of another Marja’. But if he does not give a Fatwa and rather expresses a precaution (Ihtiyat), then yes you may refer to the Fatwa of another Marja’. You may also follow the Fatwa of another Marja’ if it is proven to you (by the testimony of expert scholars) that the other Marja’ is more knowledgeable in that particular ruling/field.

A. If it is a mandatory (wajeb) prayer like the five daily prayers, then you may pray inside your car only if there is absolutely no other place to pray and you cannot drive somewhere else to pray while standing. An example of that is in an airplane and they do not allow you to stand and pray because there is turbulence the entire duration of the flight, for instance. In that case you would sit and pray. Now if you cannot pray in your workplace but you can go somewhere else and pray standing, then you would have to do that. As for recommended prayers (such as Nawafil), you can pray them while sitting and driving even if you can go somehwere and offer them while standing.

A. You have time to pray Dhuhr until 4 minutes before sunset, because those last 4 minutes are exclusively for the Asr prayer. So, let’s say sunset is at 6 pm. You have time to pray Dhuhr until 5:56 pm, then you have to pray Asr. Once the sun sets, the prayer becomes qadhaa.

A. Praying in a house that has alcohol is not haram and does not invalidate the prayer. However, such homes are not blessed and the angels avoid them. Now if a person living in that house has no choice (as other family members insist on bringing alcohol) then that’s ok and Allah knows this. One should pray in a room away from alcohol for more blessings. As for eating and drinking, and must not use any utensils in that came into contact with wine since wine is impure (Najes). They must be washed and purified before being used.

A. Yes you can pray them separately as they do not need to be done together. The sequence between Dhuhr and Asr, and Maghreb and Ishaa, however, must be observed.

A. Yes, praying on concrete is fine because it is made from the earth.

A. It is highly recommended to pray 100 Rak’as on Laylatul Qadr. One can do 6 days Qadhaa’ (102 Rak’as) and say to Allah, “Since tonight is a blessed night, I ask you to give me the reward of the prayer of Laylatul Qadr,” and hopefully Allah will grant that high reward. But technically doing Qadhaa’ doesn’t guarantee one will get the exact reward of the prayer of Laylatul Qadr because they are two different prayers.

A. One must pray Salat al-Ayat if a certain event happens, such as an earthquake or an eclipse. Whenever an earthquake is felt by people in one’s area, it is mandatory to observe this prayer. It is also mandatory to observe it during a solar or lunar eclipse. As for other events, such as a meteor striking the atmosphere, a severe thunderstorm or hurricane or any celestial event that causes widespread fear, then some scholars say it is mandatory to observe this prayer while others say it is recommended (Mustahab).   

A. Scholars have different Fatwas regarding what constitutes “frequent traveling” that makes your Salat Qasr (shortened). Ayatollah Sistani, for instance, says if you travel 10 or more days a month, then you are a frequent traveler. Some others state if you travel once every ten days then you are a frequent traveler. And some, like Ayatollah Shirazi, state if you regularly travel once a week then you are a frequent traveler. One must check with the ruling of the Marja’ he/she follows.

A. If it’s a small step and you don’t turn away from the Qibla then it’s fine.

A. If you can walk a few small steps (without moving your face and body away from the Qiblah) to find another turbah, piece of paper, piece of wood, or anything that one can do sujud on, then you must do that. Or if there is paper in your pocket, pull it out and do sujud on it. Otherwise, this person must restart the prayer.    

A. First, you must do your best to try to stand, even if it means you go to the lavatory area and stand facing the Qiblah to pray. For Ruku and Sujud, if you cannot do them then just do Imaa’ (lower your head while standing to perform them). If standing is not an option, then pray in your seat, but you must face the Qiblah. If facing it is not an option then pray however you can. Do not wait until the time for the prayer expires.

A. Repenting is not enough. In addition to repenting, one must also make up the missed prayers. It is mandatory to make up missed prayers.        

A. If you realized that you are wearing non-halal leather in your prayer, then you would have to stop your prayer, take it off, and then restart your prayer. But if you realized that after you finished your prayer, your prayer was valid and it doesn’t need to be repeated.

A. If it is out of ignorance and it’s not a pillar then the Salat is valid. Skipping the pillars of Salat (such as the Ruku’, Sujud and Takbiratel Ihram) invalidates the Salat even if it’s out of ignorance.

A. Yes that is permissible.      

A. You pray for them when it’s maghreb your time, not their time. Salat al-Wahsha is to be prayed at night.

A. First, you must do your best to try to stand, even if it means you go to the lavatory area and stand facing the Qiblah to pray. For Ruku and Sujud, if you cannot do them then just do Imaa’ (lower your head while standing to perform them). If standing is not an option, then pray in your seat, but you must face the Qiblah. If facing it is not an option then pray however you can. Do not wait until the time for the prayer expires.

A. Yes, your prayer is valid, but after the prayer you must perform Sajdatay as-Sahw. Basically, you do two sujuds, then Tashahud, then one short Taslim by saying: Assalamu Alaikom Wa Rahmatullahi Wa Barakatuh

A. We have a hadith that states: ‎ "اقض ما فات كما فات" "Make up what you missed as you missed it.” This means that if you were traveling when the salat became Qadha’ then in reality the prayer became Qadha’ while in the state of Qaser. When you make it up you have to make it up Qaser even if you are now in your hometown. Similarly, if you are traveling and you are praying Qaser, if you want to make up prayers that you missed while you were in your hometown, you will pray them full because when you missed them you were in your home town. Even though you are traveling now you still have to make them up as full.

A. If the makeup blocks the water from reaching the skin, then your Wudhu was invalid and you must make up the prayers you performed with that Wudhu.

A. When you moved to Dearborn, if you still considered Chicago to be your hometown, and you still do, then you pray full when going to Chicago. But if you no longer considered it your hometown, (meaning you basically renounced it as your hometown), then you pray Qasr if you visit Chicago and stay there less than 10 days.

A. No you do not have to make it up

A. If it was a total eclipse then yes you must make it up. If it was a partial eclipse then you are not required to make it up.

A. Salatel Ayat is mandatory if the the eclipse is visible to the eye. Hence, if a total or partial eclipse occurs, one must offer the Signs Prayer. A penumbral eclipse is very subtle, and thus the Signs Prayer is not required when it occurs.

A. Yes, it is valid.

A. The Fajr Nafilha (2 units) is prayed at dawn before the Fajr prayer. The Dhuhr Nafila (8 units) is prayed before the Dhuhr prayer, and the Asr Nafilha (8 units) is prayer before the Asr prayer. The Maghreb Nafilah (4 units) is prayed after the Maghreb prayer, and the Isha’ Nafilah (2 units while sitting) is prayed after the Isha’ prayer. The Night Nafilah (Salat al-Layl, which is 11 units) is best prayed after religious midnight (midpoint between sunset and Fajr) all the way up to Fajr time.

A. If it is see-through to the point where her hair can be discerned (color and shape of hair), or her skin can be seen, then that would nullify the Salat. Otherwise, its ok.

A. Scholars say you would have to stop your prayer, take it off, and then restart it. But if you realized that after you finished your prayer, then your prayer was valid and it doesn’t need to be repeated.

A. If the time for them has not expired (before sunset), then you must pray them. If the time has expired, then we have a Fiqhi law that states “time is a barrier,” which means you don’t have to pray them (meaning you can assume you prayed them).

A. A number of scholars have mentioned that you can pray your Qadha’ prayers after religious midnight and ask Allah to grant you the reward of Salat al-Layl, and by doing so the reward of your Qadha’ prayers will increase. The time of Sahar is a blessed time, so any deed offered during that time had a special blessing.

A. Feathers of birds are pure and you can pray with them. However, if the jacket contains skin (leather) then the bird must be halal for you to wear such a jacket.

A. It can include praying late if one consistently prays late, but it mainly refers to those who skip prayer or offer a very low-quality prayer. Now if delaying it is occasional then it may not be considered as being negligent with one’s prayer. So, if one occasionally prays late (but still in time) then it’s ok. If one consistently delays his prayer, one will get a lesser reward for praying late and this could be a type or negligence.

A. No you don’t have to say the Bismillah when starting the Tashahud. You can start the Tashahud right away.

A. If you have no clue which direction it is, then yes according to most scholars you pray to 4 directions. If you know that it’s between two directions only but you don’t know which, then you pray to these two directions and there is no need to pray to all four directions

A. Yes you may recite a different Du’a

A. No. Scholars have stated that one cannot switch the Niyyah of an individual prayer to a Jama’a prayer. Yes, the opposite is possible. If you start Jama’a then you have to break off from the Jama’a and continue on your own, that is permissible.

A. Istihadha is any blood that a woman sees that is not considered Haydh. For instance, if one sees blood for less than three consecutive days, that is considered Istihadha. If the period stops and then after a week one sees blood that is also Istihadha. If the bleeding exceeds ten days it’s also istihadha. But any blood a woman sees between 3-10 days is Haydh. During Istihadha one must pray and fast. One would have to do Wudhu for each Salat if the blood is light. If it is medium then one must also do a Ghusl (shower) each day, and if it is heavy then three Ghusls are to be done each day.

A. It is considered nifas (postpartum bleeding). The maximum duration for Nifas is 10 days. Anything under 10 would be considered Nifas. Now if the postpartum bleeding exceeds 10 days, then she would consider the Nifas to be the same as the number of her period (such as 7 days), and the rest would be considered istehadha.

A. Plastic surgery in and of itself is halal, as we have no evidence to make it haram, so the Law of Exemption would apply. However, there are two points to consider: 1- The one performing the operation must be of the same gender. So a woman cannot do plastic surgery with a male doctor, because this is not considered a medical necessity. Only a woman may operate on her (and of course at no time can she show her private parts to the female doctor). 2- If the operation makes the woman appear as if she is adorned (زينة) and attractive, then she cannot show that to unrelated men. The guidelines of Hijab must be observed.

A. Yes, according to Islamic Law, if a woman is having heavy bleeding in istehadha (meaning after her period or haydh ended she continues to have bleeding), then she must do 3 ghusls: one before praying the Fajr prayer, one before the Dhuhr and Asr prayers, and one before Maghreb and Isha’ prayers. If showering 3 times is harmful or very difficult for you, then you can do Tayammum in place of the Ghusl.

A. If the area of surgery is on a body part other than the face or two hands, then it would not be permissible to have it done under a non-Mahram male surgeon if he will see those body parts.

A. If your fetus has acquired a soul (usually this happens anytime between 12-16 weeks of pregnancy) then all scholars state you cannot have an abortion. If it is having not acquired a soul (for example before 12 weeks) and keeping such a baby is unbearable for you (it causes you unbearable hardship) then some scholars have stated an abortion is permitted.

A. The shrines of the infallible Imams have a special ruling in religious law. Since the Imams are infallible leaders chosen by Allah and have the highest state of spiritual purity, a menstruating person should not enter the innermost area of their blessed shrines.

A. A woman who is on her period cannot enter an official Masjid. That is because the Masjid is a sacred place of purity, and during menstruation a person is ritually impure. Hence, this person cannot enter the Masjid. It is interesting to note that in certain Jewish traditions, a woman is also not to enter the synagogue or Temple while menstruating.

A. Yes, it is permissible for her to do sujud in such cases.

A. Yes, it is permissible for her to do sujud in such cases.

A. No, such bleeding caused by surgery does not qualify as Haydh. You would pray and fast.

A. If the spotting is within the days of Haydh (for instance if one has a fixed period of seven days and this spotting is in those seven days), then you do not fast. After the month of Ramadhan, you make up these 7 days. But if the spotting is during the days of istihadha (such as spotting for one day, then the blood completely stops for a day or so, then there is spotting again, such that there is no continuous blood for 3 days, then this would be istihadha not haydh, as haydh must be at least 3 continuous days), then you will fast.

A. No you do not have to make it up.

A. Yes, according to Islamic Law, if a woman is having heavy bleeding in istehadha (meaning after her period or haydh ended she continues to have bleeding), then she must do 3 ghusls: one before praying the Fajr prayer, one before the Dhuhr and Asr prayers, and one before Maghreb and Isha’ prayers. If showering 3 times is harmful or very difficult for you, then you can do Tayammum in place of the Ghusl.

A. When it comes to Ghusl, since purity is an integral condition of prayer, if one did not do it properly (even if it wasn’t deliberate) one would have to make up those prayers. Any time the Ghusl is invalid then the prayer is also invalid.

A. As long as she is not sure that her cycle started when she was fasting, she can assume her fast to be valid.

A. Putting on perfume is highly recommended, especially when praying. Women can also wear perfume as long as they do not attract/arouse non-Mahram men with their perfume. If they go to a place where men are present, and they would sense her perfume and be attracted to them, it would not be permissible to do so.

A. As for her prayers, they must be repeated because purity is a necessary condition for prayer. If she is sure that she prayed without ghusl, then she must repeat those prayers that were performed without ghusl. If she performed other ghusls like the Friday Ghusl or Janaba Ghusl, that gave her purity and the prayers she offered with those ghusls are valid. As for her fasts, they are all valid since she did not deliberately skip the ghusl.

A. We believe that all the infallible Imams of Ahlulbayt (a) have been given this capacity by God to know our actions. Allah says in 9:105:

وَقُلِ اعْمَلُوا فَسَيَرَى اللهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ

"And Say, 'Keep working: Allah will behold your works and so will His Messenger and the believers.'" The word “believers” here refers to the Imams of Ahlulbayt (a). They are witnesses appointed by Allah, and a witness can see the actions of people. Remember that Satan, who is the enemy of God, has the ability to observe our actions and even read our thoughts sometimes. Hence, when you make an intention to do good, Satan tries to discourage you from it. If Satan has such an ability, then one should not find it difficult to accept that God's represetatives have such an ability as well (even to a greater extent).

A: We can remember Imam Hussain (a) in Salat al-Layl, not by asking forgiveness for him (because he was sinless), but by asking Allah to elevate his status and by sending Salawat on his soul. Also, it is recommended to seek forgiveness for living ones in our prayers, not just the deceased.

A. There are two narrations about that. One states 17 Safar, and one states last day of Safar. In Mashad, it is traditionally commemorated on the last day of Safar, whereas in Iraq it is commemorated on the 17th of Safar.

A. It is highly recommended to recite the Salawat after mentioning the name of the Prophet (s), but it is not mandatory. Yes, if someone deliberately avoids saying it on a regular basis, then that is tantamount to rejecting the instructions of the Prophet (s). It is not mandatory to say it after mentioning the names of the Imams (a).

A. This issue is disputed by scholars. There are multiple opinions on where she was buried, but the most accepted one is that she is buried in Syria.

A. Lady Zaynab Daughter of Ali Her father: Imam Ali son of Abu Taleb Her mother: Lady Fatima daughter of Prophet Mohammad Year of birth: 5 AH / 626 AD Place of birth: Holy city of Medina Year of death: 62 AH / 683 AD Age at death: 57 Place of burial: Damascus, Syria, or Egypt, or Medina Husband: Abdullah the son of Jafar ibn Abu Taleb (son of Jafar al-Tayyar) Children: Ali, Aun and Mohammad Notable siblings: Imam Hassan, Imam Hussain, Um Kulthoum, Abbas, Jafar, Abdullah, Mohammad ibn al-Hanafiyya Notable titles: Aqilah of Bani Hashem (Aqilah means a woman who is very honorable and generous), the Scholar and the Virtuous.

A. Imams are universal leaders and the highest status a human can achieve. The highest status Prophet Ibrahim (a) achieved was an Imam (see Qur’an 2:124). Prophet Muhammad (s) was also an Imam since he is a universal leader. The 12 Imams are also universal leaders and so they are Imams. We believe the 12 Imams are higher in status than all prophets except Prophet Muhammad (s) because their knowledge and level of infallibility were greater. They received their knowledge from Prophet Muhammad (a) and they had the full knowledge of the Qur’an, and the Qur’an supersedes all previous scriptures.

A. According to many scholars, he did not have any daughters. He had only one child: Imam Jawad (a). Shaykh Mufid states that he did not have any other children. Yes, one historian has mentioned that he had a daughter by the name of Fatima, but this is not proven.

A.It has been reported that Imam al-Sadeq (a) said, “Hussain son of Ali (peace be upon them) met his companions and said: O people, Allah the Almighty did not create the creation except to know Him. If they come to know Him then they worship Him. If they come to worship Him, then worshipping Him suffices them and they will not need to worship other than Him. A man said to him: O son of the Messenger of Allah, may the life of my father and mother be sacrificed for you, what is knowing Allah? The Imam (a) replied: The people of every era knowing their Imam whom they are obligated to obey.”

A. There are two narrations about that. One states 17 Safar, and one states last day of Safar. In Mashad, it is commemorated on the last day of Safar.

A. A. There are two narrations about the date of his martyrdom. One states the 17 Safar while another states the last day of Safar. In Mashad, it is commemorated on the last day of Safar.

A. Yes, those keys of the unseen are with Allah, and only He independently Has access to them. No one besides Him has independent access to them. But Allah can give that key to whomever he wants. In Sura al-Jinn, verses 26-27, Allah makes it clear that He chooses to share that unseen knowledge with those whom He is pleased with. The Ahlulbayt (a) are among those whom Allah is fully pleased with.

A. Here is how we can understand this passage:

1- Allah and the Ahlulbayt (a) are on the same team and connected to each other strongly. Obeying them is obeying Allah. Pleasing them is pleasing Allah. Their will is also the will of Allah because they don’t will what God does not will. They always will and want whatever Allah wants and wills. So, from this aspect there is no difference between their will.

2- The fact that they are his slaves makes all the difference. That’s like saying: there is no difference between a human and rock except that the human has intellect. Well, that’s the biggest difference. So, this is just another way of saying that there is the biggest difference between them, yet at the same time maintaining that they are connected to each other.

A. We have hadiths that state Imam Ali (a) did not take back Fadak because the Ahlulbayt (a) don’t try to take back something which was taken from them even if it was taken unjustly. This is what the Prophet (s) did during the conquest of Mecca. He did not take back his house. Imam Ali (a) wanted to follow his footsteps. Secondly, the Imam did not want people to see it as a personal issue and that the Imam cares about materialistic things. Third, the Imam wanted the punishment of the usurper to continue and the reward of Lady Fatima (a) to continue. He wanted everyone to witness this act of injustice against Lady Fatima (a). Fourth, the Imam only ruled 4 years. There was no point in claiming it back when Muawiya and Yazid would confiscate it again.

A. Some narrations indicate she was the descendant of Sham'oon (Simon), the disciple of Prophet Jesus (a). Imam Mahdi's mother was the granddaughter of a Roman emperor. She fled to Iraq and married Imam Hassan al-Askari (a). She was a very noble and righteous woman. She has numerous names and titles, but her most famous name is Narjes. She is buried in the city of Samarra, Iraq.

A. Imam Mahdi (a) was born in year 255 in the Hijri lunar calendar. Given that this year is 1440, that makes him 1185 years. In the solar calendar, he was born in the year 869, which makes him 1150 years old in 2019.

A. It is recommended to pay charity on his behalf, read Qur’an and gift the reward of the recitation to him, recite Du’a al-Faraj frequently especially during the Nights of Power, and constantly ask Allah to hasten his reappearance. It is also recommended to gain knowledge on him, his occultation, and what is expected from us during his occultation by reading books, articles and listening to lectures on these topics.

A. There is no hadith that specifically mentions they will return, but the hadiths that describe who will return definitely apply to them. One hadith states the likes of Salman and Ammar will return.

A. One possible reason is for us to better appreciate our divinely appointed leaders. All eleven Imams before him were killed or poisoned. The more we appreciate our Imam and the more we realize that he is our only savior on earth, the more Allah will hasten his reappearance.

A. It is not known when exactly they would emerge. Narrations indicate they will emerge before the “hour” or the Day of Judgment. A number of scholars understand that this will happen after the reappearance of Imam Mahdi (a). After he establishes his government, when the Day of Judgment gets closer, they will emerge and cause massive corruption on earth.

A. Yes one hadith states that 50 of them will be women. In the end women play an important role in society, and they achieve things men cannot. They have their unique influence, so they will be given a chance to be among the 313.

A. Those who did good in their lives and have the correct belief system, Imam Sadeq (a) says “it will be clearer than the sun” to them. Allah will guide us to the real Imam. Secondly, we need knowledge. The true characteristics of our Imam are mentioned in our hadiths. If we familiarize ourselves with these teachings, we will know the real Imam. The Imam’s way is the way of the Prophet (s) and Imam Ali (a). Those impersonators won’t follow the footsteps of the Prophet and Imam Ali. So, if we are even familiar with the teachings and ways of the Prophet and Imam Ali, we’ll easily know the Imam.

A. The Areedha helps us connect with the Imam. It humbles our hearts. It reminds us we have a living Imam. We sometimes need tangible things to interact with. Abstract concepts are difficult to grasp for a lot of people. Secondly, it’s a formal way of communicating with the Imam. Sometimes you just call your friend and tell him: hey help me. Sometimes you write a nice a letter to him asking him for help. Which one is more effective sometimes? Writing an official letter is sometimes more effective.

A. The Imam reappearing on the 10th of Muharram, on a Friday, is contingent. Different factors can change that, like our deeds. It’s like saying: this year graduation is scheduled for June 20, but this date could be changed due to various school factors. So, we always have to be prepared. We should always be righteous and ready, because we can die any moment. So being prepared ensures we are saved.

A. The Imam assumes many roles in this life. The Imam works on behalf of Allah behind the scenes. Many bigger tragedies are avoided because of his blessings. Many believers are helped and guided and saved through him. But yes, life is a trial, so there is suffering as well. Doesn’t Allah see what happens in Yemen and elsewhere? Why doesn’t He do anything? First, He does. Second, it’s a trial. Allah wants people to come together and fight oppression. He doesn’t want to do everything for us. If you go to your final exam date and your teacher solves the questions for you, is he a good teacher? Allah doesn’t fix all of our mistakes. He fixes some of them. But we have to be responsible and stop the injustice. This is our trial.

A. God wants the current generations to have 313 righteous companions. He wants us to work hard and achieve that. Then Allah will resurrect good people from the past to help. If the 313 would come from the past only, then many would not make the effort to be good and be among the 313. Many people would say: let’s just wait for those past ones to come and save us. That’s not healthy. Allah wants the people of each generation to work hard

A. The actual reappearance is a promise from Allah that must happen. The timing of it depends on many factors, one of which is our deeds. The more good deeds we offer and the more we realize we need a representative from Allah to guide us, the faster he will reappear. Yes, once most people become utterly careless and spread corruption to an excessive extent, he will reappear. But here’s the point: the world doesn’t have to be filled with injustice for the Imam to reappear. We don’t have to wait till it reaches this terrible point. We can avoid that and do good deeds and he will appear faster.

A. To maximize the benefit of any Ziyarah, it is recommended to read it in Arabic yourself. Of course, one who does not understand Arabic should read the translation first to know what he/she will be reading. One gets the reward for hearing it be recited, but the effect of reciting it yourself is greater. It is recommended to recite the words of the Ziyarah as you hear them being recited.

A. As for Du’a Tawassul, we do not have a solid chain that goes back to the Imams. Allamma al-Majlisi states that he came across this Du’a from a trusted book which attributes it to Shaykh al-Sadouq, and he is trustworthy of course, but we do not know what his chain was to the Imams. So, if the issue in question here is the chain of the Du’a, then it does not have a solid/strong chain. However, this does not mean that the Du’a is not authentic. Many scholars believe that the content of the Du’a is valid and verified by other hadiths.

A. Imam Sadeq (a) narrates Ziyarat Ashura to us, but the Ziyarat is actually Hadith Qudsi. This means that Allah swt composed the Ziyarat, then Jibra’eel delivered it to the Prophet (s), then he delivered it to the Imams (a).

A. It is disputed whether Hadith al-Kisaa’ has a verifiable, solid and strong chain. Some scholars believe it has a solid chain that goes through Bahrani. Others dispute that because they do not know if that was the actual handwriting of Bahrani. In any case, many scholars agree that the content of the second part of the Hadith is authentic, correct and verified by other sources. We have to remember that many hadiths and Duas did not survive in history, especially those that addressed the high virtues of the Ahlulbayt (a). The Shia were always persecuted and their enemies would make an effort to obliterate such Hadiths and Du’as. Hence, we may not have a solid chain of narrators for some of them, but once we study their content, we can verify the content through other authentic hadiths.

A. There is not a specific hadith that recommends us to recite Ziyarat Ashura for 40 days. However, we have hadiths that indicate doing a good deed for 40 days has amazing benefits, and this applies to Ziyarat Ashura. Hence, scholars recommend reciting it for 40 days, and it has been proven to help with difficult situations. If one cannot say the La’an and Salam 100 times each, one may recite them once then say, “100 times.” Reciting Ziyarat Ashura this shorter way is effective, but reciting it with the full 100 times has a maximum effect.

A. 1- Recite “Ya Razzaq” 360 times every day 2- Recite this Dua By Imam Zayn al-Abidin (a) ‎اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ هَبْ لِيَ الْعَافِيَةَ مِنْ دَيْنٍ تُخْلِقُ بِهِ وَجْهِي ، وَ يَحَارُ فِيهِ ذِهْنِي ، وَ يَتَشَعَّبُ لَهُ فِكْرِي ، وَ يَطُولُ بِمُمَارَسَتِهِ شُغْلِي‏ وَ أَعُوذُ بِكَ ، يَا رَبِّ ، مِنْ هَمِّ الدَّيْنِ وَ فِكْرِهِ ، وَ شُغْلِ الدَّيْنِ وَ سَهَرِهِ ، فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ أَعِذْنِي مِنْهُ ، وَ أَسْتَجِيرُ بِكَ ، يَا رَبِّ ، مِنْ ذِلَّتِهِ فِي الْحَيَاةِ ، وَ مِنْ تَبِعَتِهِ بَعْدَ الْوَفَاةِ ، فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ أَجِرْني مِنْهُ بِوُسْعٍ فَاضِلٍ أَوْ كَفَافٍ وَاصِلٍ. ‎اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ احْجُبْنِي عَنِ السَّرَفِ وَ الِازْدِيَادِ ، وَ قَوِّمْنِي بِالْبَذْلِ وَ الِاقْتِصَادِ ، وَ عَلِّمْنِي حُسْنَ التَّقْدِيرِ ، وَ اقْبِضْنِي بِلُطْفِكَ عَنِ التَّبْذِيرِ ، وَ أَجْرِ مِنْ أَسْبَابِ الْحَلَالِ أَرْزَاقِي ، وَ وَجِّهْ فِي أَبْوَابِ الْبِرِّ إِنْفَاقِي ، وَ ازْوِ عَنِّي مِنَ الْمَالِ مَا يُحْدِثُ لِي مَخِيلَةً أَوْ تَأَدِّياً إِلَى بَغْيٍ أَوْ مَا أَتَعَقَّبُ مِنْهُ طُغْيَاناً . ‎اللَّهُمَّ حَبِّبْ إِلَيَّ صُحْبَةَ الْفُقَرَاءِ ، وَ أَعِنِّي عَلَى صُحْبَتِهِمْ بِحُسْنِ الصَّبْرِوَ مَا زَوَيْتَ عَنِّي مِنْ مَتَاعِ الدُّنْيَا الْفَانِيَةِ فَاذْخَرْهُ لِي فِي خَزَائِنِكَ الْبَاقِيَةِ وَ اجْعَلْ مَا خَوَّلْتَنِي مِنْ حُطَامِهَا ، وَ عَجَّلْتَ لِي مِنْ مَتَاعِهَا بُلْغَةً إِلَى جِوَارِكَ وَ وُصْلَةً إِلَى قُرْبِكَ وَ ذَرِيعَةً إِلَى جَنَّتِكَ ، إِنَّكَ ذُو الْفَضْلِ الْعَظِيمِ ، وَ أَنْتَ الْجَوَادُ الْكَرِيمُ 3- After the Morning Prayer, put your hand on your heart and say 70 times “Ya Fattah” يا فتاح

A. Talqin means to repeat something (to someone or to yourself) until one understands it or memorizes it well.

Talqeen plays a big role in:

Strengthening one’s faith

Putting positive beliefs in one’s subconscious

Strengthening self confidence

It’s basically when a person constantly reminds himself of the truth, or what is right, or of God and the correct religion.

Du’as are definitely a great form of Talqin.

Modern marketing and advertising techniques use this method to market a product and make people buy it.

A. Sayed ibn Tawoos, in his book Iqbal al-A’mal, attributes this Du’a to Mohammad ibn Othman al-Amri, who was the second deputy of Imam al-Mahdi (a). This Du’a was found in his book of supplications. Many scholars believe that he took this Du’a from Imam al-Mahdi (a), since al-Amri would never compose anything of his own and he was keen on conveying the teachings of Imam Mahdi (a) to his followers.

A. Sayed ibn Tawoos, in his book Iqbal al'A'mal, attribues this Du'a to Mohammad ibn Othman al-Amri, who was the second deputy of Imam al-Mahdi(a). This Du'a was found in his book of supplications. Many scholars believe that he took this Du'a from Imam al-Mahdi (a), since al-Amri would never compse anything of his own and he was keen on conveying the teachings of Imam al-Mahdi (a) to his followers.

A. Yes, you may read any Du’as, such as Du’a Kumayl or Du’a al-Ahd. A person in the Janabah may also recite the Qur’an except for these 4 chapters: An-Najm, Iqra’, Fussilat and As-Sajdah.

A. Salat al-Ghufayla is an authentic and recommended prayer that is to be performed between Maghrib and Ishaa Prayers. As for the story that the Imam (a) taught Yazid to pray it, we do not have a solid chain of narration for this story, so we cannot verify whether it happened or not. It is a commonly told story, but we cannot find a source for it. Assuming it is a true story, Yazid asked the Imam (a) if God could forgive him for what he did. The Imam told him since God’s mercy is infinite, if one truly repents, then there is room for forgiveness. So, he asked the Imam (a) to teach him an act that can help him start repenting, and the Imam told him about this prayer. But the Imam knew Yazid was not serious and genuine, and he would not have the success to do it or repent. Yazid did not end up preforming this prayer.

A. Repeating Tasbeeh al-Zahra (a) 10-20 times after the Fajr Prayer helps with memory, and memorizing the Qur'an in general is also effective for improving memory.

A. It’s mustahab to say in the Qunoot of Salat al-Watr the following: / Say 7 times - استجير بالله من النار / Ask Allah to forgive 40 believers, and try to mention them by name. / Say 70 times - استغفر الله واتوب اليه / Say 300 times – العفو

A. According to a number of scholars, it is possible to pray it before midnight, for any reason, though it is recommended to pray it after midnight. A number of other scholars, however, state that one can pray it before midnight only if he has an excuse, such as traveling or his sleep is too deep and hence, he cannot get up after midnight to pray.

A. It is recommended after each of the daily prayers to prostrate and say “Shokran Lillah” (thanking God) three times. The more recommended way of observing this Sujood is by offering two Sujuds in the following manner: Prostrate on your forehead and say Shokran Lillah 3 times. Then without raising your head slide your forehead to the right side and say it again 3 times. Then without lifting your head switch to the left side of your forehead and say it three times. These two sides of the forehead are called Jabeen in Arabic, and the forehead is called Jabha. Then lift your head and put your right cheek on the ground and say it 3 times, then your left cheek and say it 3 times, then finally put your forehead on the ground and say it 3 times. In total you will say it 18 times, and the last time you put your forehead on the ground constitutes a second Sujood. Hence this act is called “The two Sujoods of Shokr” (Sajdatay as-Shokr in Arabic).

A. It is a prayer Prophet Mohammad (s) taught his cousin Jafar son of Abu Taleb to honor his sacrifices. It can be prayed anytime but the best time is Friday before noon. It carries an immense reward and fulfills one’s needs. It is 4 units (rak’at), prayed two by two. In the first unit after Sura Fatiha, Sura Zilzila is recited, and in the second unit Sura Aadiyaat, and in the third Nasr, and in the fourth Ikhlaas. In each unit, the phrase, “Subhanallahi wal hamdulillahi wa la ilaha illa Allahu wallahu akbar” is recited 15 times right before Ruku’, and then 10 times in the Ruku’, right after standing from Ruku’, in the first Sujud, while sitting after the first Sujud, in the second Sujud and finally after the second Sujud while sitting down. The total number of times it will be recited in each unit is 75, and in all four units is 300.

A. Yes, you will receive the full reward. In fact, your reward will be multiplied because when you gift a prayer to the Ahlulbayt (a), out of their generosity they will gift you back.

A. We recommend reciting this prayer 4 times

“Allahomma inni atawajjahu ilayka bi nabiyyika nabiyyil rahma wa ahle baytihi-lladheena ekhtartahom ala ilmin alal alameen. Allahomma layyin lee so'obataha wa huzunataha wakfini sharraha fa innakal kafil mo'afi wal ghailbol qaher."

اللهم اني أتوجه إليك بنبيك نبي الرحمة وأهل بيته الذين اخترتهم على علم على العالمين اللهم لين لي صعوبتها وحزونتها واكفني شرها فإنك الكافي المعافي والغالب القاهر

A. You should pray Salat al-Wahsha for him after Maghreb your time.

A. Yes, it is permissible. Reciting them into a baby’s ear is recommended (not mandatory).

A. Yes, it is recommended to say the following Dhikr: اللهم لك سجدت وبك آمنت ولك أسلمت وعليك توكلت وأنت ربي سجد وجهي للذي خلقه وشق سمعه وبصره والحمد لله رب العالمين تبارك الله أحسن الخالقين or: يا خير المسؤولين ويا خير المعطين ارزقني وارزق عيالي من فضلك فإنك ذوالفضل العظيم

A. The following is recommended: 1- Perform Wudhu right before you sleep 2- Avoid eating at least 2-3 hours before sleeping 3- Read this Dua before sleeping: آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالطَّاغُوتِ، اللَّهُمَّ احْفَظْنِي فِي مَنَامِي وَ فِي يَقَظَتِي 4- Read this Dua as well: أعوذ بما عاذت به ملائكةُ الله المقربون وأنبياءُ الله المرسلون وعبادُ الله الصالحون من شر رؤياي التي رأيت أن تضرني في ديني ودنياي Then blow to your left side 3 times

A. It does not count. It must be in person in the presence of the body.

A. Yes, it is highly recommended if it does not weaken you from observing the recommended acts of worship of that day. There are many recommended acts to observe on the Day of Arafah. If fasting does not weaken you, then it’s recommended to fast.

A. The time for the Eid prayer is from sunrise to Dhuhr.

A. A beautiful hadith from Imam Ali (a) indicates that when you feel you are being repelled from recommended acts of worship, then stick to the mandatory ones. When you feel you are being repelled or bored, take a break, and when you feel more interested to do the recommended acts, do so. Yes, always try to find creative ways to create more interest in recommended acts. Sometimes with creativity one gains a lot of interest.

A. Yes, it is permissible to mention God’s name or read Qur’an in the bathroom. In general, it’s Makrouh (discouraged) to talk while using the bathroom, but remembering God is an exception. According to one hadith, Prophet Musa (a) said: Oh God, I consider you too exalted to mention you in the bathroom. God replied to him, “Mentioning my name is always good.”

A. It is highly recommended to do on Friday but if for some reason you take a shower on Thursday night, then you can do ghusl.

A. If you are asking the method for the ghusl then yes, it is the same. just the intention should be doing ghusl al juma to get Allah's qurb.

A. You would pray Salat al-Wahsha after the sun sets in your city, not when the sun sets in Lebanon.

A. It is highly recommended to offer this prayer when someone passes away and is buried. You offer two rak’as. In the first rak’a, after the Fatiha you recite Ayatul Kursi (2:255-257). In the second rak’a, after the Fatiha you recite Sura al-Qadr ten times. When you are done you say:

اللهم صلّ على محمدٍ وآل محمد، وابعث ثوابها الى قبر _____

You recite the Salawat, then say: O Allah gift the reward of this prayer to the grave of (mention the deceased name).

1- Always recognize you can never really do justice to the blessings of Allah or show him full gratitude. Recognizing this in itself is a form of gratitude to Allah.

2- Write all the blessings of Allah in a long list in a notebook. Think of all the factors Allah created and how he brought them together so you can live. A quick example is a slice of pizza. The dough was made from wheat, and the wheat was grown by a farmer. The rain came from thousands of miles away. So much work was done on the land. Then the harvest came. Then the wheat had to be milled. Then it was sent to a factory, then to a store, and then someone made the dough…Then think of the cheese and how it was made, and then the vegetables. It is mind blowing how millions of factors worked together so you can eat a slice of pizza. Think of such examples. They make you grateful.

3- Don’t waste any food or resources.

4- Use Allah’s resources in His obedience.

A. It is recommended to express sorrow and sadness for the tragedy of Imam Hussain (a). Hence, if wearing black conveys this sadness, it becomes recommended. We have a hadith that states:

لمّا قتل الحسين بن عليّ (عليه السلام)، لبسن نساء بني هاشم السواد

“When Hussain son of Ali (a) was killed, the women of Bani Hashem wore black.”

And Imam al-Sajjad (a) sanctioned them wearing black. We don’t have any hadiths that specify how long black should be worn (10 or 40 or 60 days). The number of days can be decided by your culture or your personal conviction in expressing sadness for the tragedy of Karbala.

A. Based on our hadiths, we can estimate some 6-7 thousand years ago, so possibly 5000 BC.    

A. Able (Habeel) was killed during the life of Prophet Adam (a). The successor of Adam was one of his other sons called Sheeth (Seth). His full name is Hebatollah Sheeth.        

A. A hadith by Imam Sadeq (a) says he was given a choice to be a caliph or receive wisdom, so he chose the latter. Caliph here means a ruler. So, when he refused to be a ruler, Prophet Dawood (a) was given this offer and he accepted to be caliph.

A. Prophet Jesus (a) never married and did not have any children. His pure mother Lady Mary (a) also never married, nor was she betrothed to anyone.

A. Allah (swt) decrees Prophets at birth (and even before their birth), so when Prophets are born, they are prophets. Yes, often times the prophethood of Prophets is not announced until later in their lives. According to one hadith Shia and Sunnis have narrated, Prophet Mohammad (s) said, “I was a prophet when Adam was between clay and water.”

A. He was not scared because he did know that he was a prophet or because he receiver revelation. He got scared because he had never seen anything like that staff turning into a snake, and so his emotion of fear kicked in. This is normal. Sometimes you know something but seeing it might impact you differently. If you are taken to a lion and you are told that the lion will not hurt you 100%, and you have no doubts about that, but if the lion gets too close to you, then you still inadvertently get scared.

A. He was the husband of Maryam’s (a) aunt, as his wife Elizabeth was the sister of Maryam’s mother Hannah.

A. Apparently, he was not. Some narrations indicate that after Prophet Yousef (a), prophethood continued through the sons of his other brother Lawi.

A. We have hadiths from Imam al-Sadeq (a) that Allah created two females for Yafeth and Sheeth, who were Adam’s sons. Once they had children, their children married one another (cousins married their cousins) and that’s how the progeny of Adam multiplied. Another hadith also states that Allah created two females, one for Qabeel and one for Habeel. As for the theory that Adam’s children married each other (siblings married their siblings), this is rejected by a number of our Hadiths. In one hadith, Imam al-Sadeq (a) states that God would not have the progeny of His prophet come from incest, and that incest was immoral in all eras.

A. Every messenger is a prophet, but not every prophet is a messenger. A prophet simply means that he receives revelation from Allah. A messenger means he has a message (like a divine book) to deliver to his people. Most prophets were not messengers.

A. Allah swt decrees Prophets at birth, so when Prophets are born they are Prophets. Yes, oftentimes the prophethood of prophets is not announced until later on in their lives.

A. He was not scared because he did know that he was a prophet. He got scared because he had never seen anything like that stick turning into a snake, and so his emotion of fear kicked in. This is normal. Sometimes you know something but seeing it might impact you differently. If you are taken to a lion and you are told that the lion will not hurt you 100%, and you have no doubts about that, but if the lion gets too close to you, then you still inadvertently get scared.

A. He was the husband of Maryam’s (a) aunt His wife Elizabeth was the sister of Maryam’s mother.

A. Apparently, he was not. Some narrations indicate that after Prophet Yousef (a), the prophethood was transferred to the sons of his brother Lawi.

A. Prophet Musa (a) was not scared because he did know that he was a prophet. He got scared because he had never seen anything like that stick turning into a snake, and so his emotion of fear kicked in. This is normal. Sometimes you know something but seeing it might impact you differently. If you are taken to a lion and you are told that the lion will not hurt you 100%, and you have no doubts about that, but if the lion gets too close to you, then you still inadvertently get scared. This is a natural human emotion.

A. Some reports indicate he spoke Aramaic (a branch of it called Siryani), and later he also spoke some early variation of Hebrew.

A. In the school of Ahlulbayt (a), we believe prophets are sinless before and after they receive revelation. Hence, we believe all prophets were born prophets, but their prophethood would later be announced and would later take effect. In Surah Maryam verse 30, the Qur’an quotes baby Jesus (a) saying, “I am the servant of Allah, He has given me the book, and He has made me a prophet.” Jesus (a) was born a prophet, but he received revelation later in his life when his official prophethood started.

A. The mandatory Hajj (once in a lifetime) is more important than Ziyarah because the Hajj is a firm obligation. However, if someone has performed the Hajj and fulfilled that obligation, then going to Ziyara has a greater reward. There are several reasons for that, but I will mention two: (1) Hajj survived because of the sacrifice of the Imams (a), and if it weren’t for those sacrifices, there would be no Hajj. Essentially, Hajj without proper beliefs and specifically the belief in divine leaders whom Allah Has appointed is not the Hajj that God wants from us. (2) In Shura verse 23, Allah tells the Prophet to ask for nothing (in return for Islam) except the love of his family (Ahlulbayt). The Qur’an uses the word “Ajr” which means price in Arabic. For any transaction to be reasonable and just, the price you pay and the product you buy should be of similar value. If you buy something that is worth $100 for $500 that is not a just transaction. This verse states that Islam is the product the Prophet (s) delivered, and the price we have to pay for that product is loving the Ahlulbayt. Islam is priceless. So, the product you are buying from the Prophet is priceless. The price we pay for that product is loving the Ahlulbayt. Hence, this pray we pay is also priceless and of equal value to Islam and at the same level of Islam. Ziyarah represents a form of loving the Ahlulbayt, and so it is priceless and the reward Allah gives us for Ziyarah is infinite. It is more than Hajj.

A. The Hajj is a journey of servitude to the Almighty God. We observe rituals that teach us humility and bring us closer to God. We meet other fellow pilgrims and realize that we are all equal in humanity. As we walk on the holy lands of Mecca and Medina, we remember the legacy of Prophet Mohammad (s). The Hajj is also an opportunity to break away from the daily routine and distractions of materialism and focus on spirituality, worship, and self-reflection.

A. There is a recommended prayer to be observed for ten nights from the night of the first of Dhul Hijjah till the tenth night. Observing this prayer has the reward of going to the Hajj. Between Maghreb and Ishaa’ prayers, you pray 2 rak’as (2 units). In each unit, you recite Surah al-Fatiha, then Surah al-Ikhlaas, then you recite verse 142 of chapter # 7 (Al-A’raaf). For more information see: http://www.duas.org/zilhajj/zil1to9.htm

A. It is always important to be free of religious dues, whether going to Hajj or not. One of the conditions of the Hajj is for the clothes of Ihraam to be 100% lawful. Hence, if one owes Khums, it must be paid before securing it. If the money acquired was not through halal means, and one does not know the exact amount of the haram money, and one does not have a way of returning the money to its rightful owners, then one can pay Khums on it and the remainder of the money will be halal.

A. God commanded Prophet Ibrahim (a) to take his wife Hajar and son Prophet Ismaeel (a) to Mecca. Later God commanded him to construct the Kaa’ba with his son. God also commanded him to invite people to Mecca to offer the pilgrimage, and since that day the tradition of the Hajj started. The Hajj we know today is very similar to the Hajj when it started, but after Islam some changes were made to it to make it more complete.

A. Pilgrims are encouraged to be charitable and to think of the poor. Hence, when they complete their pilgrimage, they are to sacrifice a sheep and offer it to the poor. Sacrificing a lamb is not an Islamic invention. It existed thousands of years ago in Jewish traditions and in other monotheistic faiths. If Islamic procedures of slaughtering the sheep are observed, the animal does not experience torture or cruel pain. The animal quickly becomes unconscious. Several scientific studies have demonstrated this point.

A. Yes, the Black stone, which is mounted on one of the corners of the Ka’ba, originally came down from Heaven. It was originally white, then due to the sins of humans it turned black. There is an angel by the Black stone who sees the pilgrims and will witness on the Day of Judgment for the pilgrims that they observed the Hajj.

A. According to the Ahlulbayt (a) school of thought, it is mandatory to offer Tawaf al-Nisa’ at the end of the Hajj. When one enters the state of Ihram, having a relationship with one’s spouse becomes unlawful. One must complete the rituals of the Hajj and finally perform Tawaf al-Nisa’ for one’s spouse to become lawful again. Skipping this Tawaf means that one’s spouse remains unlawful.

A. If you have the financial means to go to Hajj, then you are obligated to go. Talk to your employer and explain to them this religious requirement that you must fulfill. If going to the Hajj means you will lose your job, and there is no other job you can seek later, or you will have to go through unbearable hardship to find another job, then you are not required to go. There are some Hajj groups that make the journey in less than two weeks, so that is also an option.

A. If you observed the conditions of the Hajj, and when you finish the Hajj you yearn to go back again and worship God there, then this is a sign of acceptance Insha’Allah.

A. The Hajj is an important obligation, and this is not a reason to avoid going to the Hajj. If you have tried to reconcile with them and they have refused, then you have fulfilled your part, and you are not sinful in the eyes of God. Hence, you should go to the Hajj and your Hajj will be acceptable Insha’Allah.

A. There are hadiths that state one’s prayer is answered when seeing the Ka’ba. It doesn’t say only the first time, so any time one sees the Ka’ba, the chances of having one’s Du’as accepted will increase.

A. The person performing the Hajj (called Na’eb in Arabic) can be female.

A. No it is not haram. However, if you plan on sacrificing a sheep (called Odhjiyya in Arabic), it is recommended not to cut your hair for the first ten days. It’s highly recommended to sacrifice a sheep on the 10th, 11th, or 12th of Dhul Hijjah.

A. The proxy would get the reward for completing the Hajj himself, and he actually gets more reward than the person whom he does the pilgrimage for. Yes, if the proxy has not done Hajj before, then he would have to do it again when he is capable to go.

A. There is no such mandatory Ghusl that must be done on the 40th. In Shia law, the Nifas is not necessarily ten days. If the postpartum bleeding stops before ten days, then a ghusl is required. In Sunni law, the maximum is 40 days, not 10.

A. It is okay for the entire body to get wet in the process of washing those parts. You do not have to keep the water from reaching other parts. The point is to fully wash those parts, regardless of whether other parts get wet or not.

A. It is highly recommended to observe the Friday Ghusl on Friday, but if you cannot observe it on Friday because you might not have access to water (for example you are traveling), then you can take it on Thursday. And if you miss it on Friday, you can make it up on Saturday.

A. The method of doing the Friday Ghusl is exactly the same as Ghusl of Janabat. The only difference is in the intention. Ghusl of Janabat is mandatory while the Friday Ghusl is recommended.

A. Yes, both of these Ghusls—Janabah and Jumu’a—can be combined in one intention and Ghusl.

A. Yes, the Ghusl is valid.

A. It is highly recommended to do the ghusl on Friday, but if you know that you won’t be able to do it on Friday, then you can do it on Thursday night.

A. The best acts of worship are: 1- Keeping away from sins (piety) 2- Praying 20 rak’as (ten prayers of two units) every night. This is the Nafilah of the month of Ramadhan 3- Reciting the holy Qur’an 4- Giving charity 5- Keeping ties with family members and visiting them

A. If your children do not fast and don’t have a medical excuse, then you should not offer them food during the day. You can make food for them before Fajr or after sunset.

A. It is recommended to pray 1,000 rak’as in the month of Ramadhan. Each night you pray 20 rak’as. That’s 30 x 20 = 600 Then on the 3 Nights of Qadr you pray an additional 100 rak’as. That’s 3 x 100 = 300. So far, we have 900 rak’as. In the last ten nights, there is an additional ten rak’as each night, so that’s 10 x 10 = 100. The total is 1000. For the 20 nightly rak’as, it’s mustahab to pray 8 of them after the Maghreb Prayer and 12 of them after the Ishaa prayer. But you can pray them whenever you want at night. No need to say anything. Just fatiha and sura, and if you want to skip the second sura you can.

A. We must fast Yawm al-Shak with the intention of it being from Shaaban not Ramadhan. If it turns out to be Ramadhan, then it will have counted towards Ramadhan.

A. One meaning is that the gates of Allah’s mercy and forgiveness are so wide open that people are easily forgiven for their sins. Another meaning is that when we fast in Ramadhan, we are less likely to sin, and we are more likely to observe the sanctity of the Month of Ramadhan. Hence, sinful behavior usually decreases in the Month of Ramadhan.

A. Among the best A’mal for the Night of Power is: 1- Seeking knowledge (learn something about your faith, even if it is brief) 2- Recite Suras Ankabout, Roum and Dukhan 3- Put the Qur’an on your head and read the recommended prayer mentioned in books of supplication 4- Asking Allah to hasten the reappearance of Imam Mahdi 5- Praying for your parents, family members and all believers 6- Recite Sura Qadr as much as you can 7- Recite the Ziyara of Imam Hussain.

A. If she deliberately delays the ghusl until Fajr then her fast would be invalid, but as long as she was not deliberate (she forgot), then she can do the ghusl when she remembers even if Fajr is just a few minutes away or Fajr actually set. She does not do Tayammum in this case. She does ghusl.       

A. 1- One meaning comes from the root word “Ramdh” which means hot or to burn. The month of Ramadhan burns one’s sins (it purifies us from sins). 2- Ramadhan is also one of the names of Allah. Hence, when referring to the month of Ramadhan, we should always say “Month of Ramadhan” and not “Ramadhan” by itself.

A. Only the private parts must be covered. Of course, it is advised that they dress appropriately.

A. Try your best to convince your mother and have people whom your mother respect talk to her and convince her. Assure your mother that you are confident, you are strong and that if you encounter discrimination you will report it. Remind your mother how much you love her and respect her, but at the same time ask her to give you the freedom to obey the laws of God.

A. We cannot say that she won’t get any reward for covering the hair, but Hijab is not just the headscarf. That’s one part of Hijab. The Hijab must be complete and must fall within the standards of Islamic modesty. Tight clothes that provocatively reveal the shape of the body, body tattoos, etc... violate the standards of Hijab. Men must also observe the standards of modesty. It’s haram for them to dress provocatively. The Qur’an is very clear that a woman cannot show her “Zeena” except to her relatives. Anything that socially qualifies as Zeena would be haram to show to non-Mahram males

A. If a Muslim woman doesn’t wear the hijab, and she is the type who “wouldn’t wear it if she were told to” as the hadith states, then you can see her and her picture—provided that no lustful feelings are involved and that it would not lead to any immorality. But if the woman wears hijab, one cannot see a picture of her without hijab. In any case, pious men do not fix their gaze at a woman who does not wear hijab or has make up on.

A. Nephews are Mahram, so a woman doesn’t need to observe hijab in their presence. As for stepsisters, if your father had another wife (not your mom) and that wife had sisters, and those sisters have sons, then those sons are not mahram to you, so you should wear hijab in their presence.

A. Most Shia scholars consider lobster haram, regardless of how it dies. As for those who do consider it halal, then it must die outside of the water to be halal since all sea animals must die outside of the water to become halal. Thus, if lobster is cooked in boiling water alive, it will not be halal. In addition to that, boiling lobster to death is inhumane and cruel. Other methods should be considered.

A. Rennet itself is halal because we have hadiths that the rennet in a calf is pure even if the calf was not slaughtered the Islamic way. We don’t have certainty that the rennet was made Najes (impure) when it was extracted out of the stomach of the calf, so the Law of Purity applies. Yes, if you are confident that the rennet was made Najes (for instance the knife that was used to cut the non-halal calf became Najes and the same knife came in contact with the rennet), then cheese made with rennet would be haram.

A. Scholars have stated that if gelatin undergoes a complete transformation (such that in the eyes of the people it is a completely different substance, like something burning and turning into ashes), then the gelatin would be halal. However, many Maraje’, based on their understanding of the process to make gelatin, believe that it does not undergo a complete transformation that would render it halal. Hence, if the beef is not halal them the gelatin extracted from it would not be halal. Some Maraje’ believe it goes through total transformation and hence say it is halal.

A. It’s not haram in Islamic Law, but it is Makrooh. Some scholars have said eating beef regularly is Makrooh, but if it’s occasional (once a week or once a month) then it’s ok. Lamb is highly recommended

A. Sugar alcohol is halal and does not contain ethanol that makes one drunk

A. According to a number of scholars, if the overall amount of alcohol in the product is less than 2%, then it’s permissible to consume it. If it’s more then it’s haram. One would have to check the product ingredients and see how much alcohol is in it. Note that this does not apply to wine or beer. Any concentration of wine/beer is Najes, and therefore makes the food Najes.

A. If the hands of this person came into direct contact with the food, and either his hand was moist/wet or the food was moist/wet, then the food becomes Najes and cannot be eaten (unless it’s washed—if that’s possible). But if you are not certain that he touched the food with moisture, the Law of Purity applies and you can eat the food. If you are confident, she touched the food with wet hands, or the food was moist/wet, then the food is najes. If you can wash it do so. If you can’t then yes do not eat it.

A. You may inform your friend (and it is a good idea to do so) but you are not obligated to do so.

A. Most scholars state that crab is not halal, but imitation crab is halal because it usually made from starch and white fish. It does not have any crab part

A.  There is no certainty that moisture from the haram meat made the oven Najes, so the Law of Purity applies and the other pizza would be halal to eat.

A. All types of vinegar are halal, even if they were made from wine. When wine changes over to vinegar, it becomes pure and halal.

A. According to most scholars, offering pork to non-Muslims is not permissible. Hence, you should excuse yourself from buying bacon for your nephew. Offer to buy him alternatives such as beef.

A. Some recommended foods to eat are honey, raisins (specifically 21 raisins first thing in the morning), dates, walnuts, pomegranates, quince, squash, lentils and vinegar. Among the meats, lamb is the most recommended to eat, but not every day. Eating meat every day is not recommended.

A. If one knowingly eats something haram it’s sinful. But if one didn’t know then it’s not a sin. And one is not obligated to investigate the ingredients found in products (though it’s recommended to do so). If one suspects he ate something haram, he can offer a good deed and ask Allah to use this deed to compensate for any potential negative spiritual effects incurred by eating it.

A. Since the pan and oil will be najes (impure) because of the non-halal chicken, you cannot cook your food in it unless you thoroughly wash the pan and use new oil.

A. Most scholars say it’s not proven that gelatin goes through total transformation (istehala) such that it becomes pure and halal. Hence one should not eat gelatin from non-halal sources

A. There are different types of such drinks. If the drink goes through fermentation and alcohol is generated, even if it’s a small amount, then it’s haram. If it doesn’t go through fermentation then it’s permissible to drink it. Now if it says 0% alcohol on the label of the drink, then it seems that it doesn’t go through fermentation and would be permissible.

A. Yes, your prayer is valid.

A. If your role in that company is directly giving out the loan to the customer, such as negotiating the rate and offering the loan amount, then it’s haram. Otherwise, it’s halal (such as working in a department of that company that doesn’t directly put you in a position to give the interest-based loan to the customer).

A. You are allowed to work there provided you do not stock the alcohol and scan it for the customers.

A. It is not permissible to deliver alcohol or wine. You must excuse yourself from taking such orders. If it happened that you were given such an order, cancel taking the order and avoid delivering it.

A. It means that Islam wants children to grow up with Haya’ (decency and sense of privacy). When they’re about to reach puberty, they should not sleep in the same bed next to each other, because it would not be too appropriate to have them sleep under the same blanket. Children who are about to physically mature sometimes want to explore their physical changes, so it’s better to have the sleep separately.    

A. Children die sinless, earn the full forgiveness of Allah, and they meet their parents at the gates of paradise. In the meantime, hadiths indicate they are being taken care of by Prophet Ibrahim (a) and his wife Sara, or by Lady Fatima (a) in one of the heavens.

A. 1. For girls, most scholars state they become mature at 9 lunar years (so about 8 years and 8 months). Some scholars have said they become mature when they have their first period or when they turn 13 lunar years (whichever comes first).

2- For boys, they become mature when one of the following signs occur:

-They produce semen (such as in a wet dream)

-Coarse hair grows in their pubic area

-They turn 15 lunar years

A. It depends on what that friendship is. If they are too comfortable with those opposite gender friends, and they cross Islamic boundaries with them, then yes that could be a red flag. But if those friendships are strictly professional, they don’t get too close to each other, and Islamic guidelines are maintained, then it should not be an issue.    

A. Yes, they remain Mahram for good.         

A. It’s advised that one does his/her best in researching about their potential spouse, consulting people with wisdom and knowledge, and then if they’re still stuck/hesitant and unable to make a decision then one could seek an estekhara.     

A. By default, the normal divorce is the Raj’i, revocable divorce. In a revocable divorce, the husband initiates the divorce and he can return to his wife during the Iddah period (three cycles). A Khul’i divorce is when the wife seeks a divorce, but the husband does not prefer to divorce. In a Khul’i divorce, a wife gives up her dowry to get divorced, and her husband can no longer return to her during the Iddah period.                

A. If the divorce is a regular, revocable divorce (Raj’i), the the husband is financially responsible to spend on his wife. He cannot ask her to leave the house, and he can see her without Hijab. In fact, it’s recommended for her to make herself presentable and dress up at home during the Raj’i Iddah.

A. Even though you intend to marry her, as long as the marriage contract has not been made, she is not lawful to you yet. Hence, it would be haram to have intimate conversations with her and intimately express your love for her. Let your feelings develop and be romantic with her when she becomes lawful to you.    

A. For example, if you sell a 200-gram 21 karat gold bracelet for a 300-gram 18 karat gold bracelet, that would be haram. It’s a type of interest in Islamic Law. In order to do this the halal way, make two separate transactions. Sell the first bracelet for an amount of money. Then buy the other bracelet separately. That would be permissible.

A. In Islamic Law, by default, if you buy an animal, you have the option to return it and get a refund for three days. After the three days, the sale becomes binding and final.

A. If the money is not stolen money, and the business makes legitimate profits, then yes, your share is halal (and we assume the legitimate profits equal your share or are more). But if all the profits are illegitimate then it won’t be halal for you and you must end the partnership.

A. If you believe that fasting is not harmful to you, then yes you can fast.

A. If you have wajeb fasts to make up, you cannot offer a Mustahab fast. However, you may fast the 27th of Rajab with the intention of making up a missed fast and at the same time ask Allah to grant you the special reward of fasting that day. Allah is the most generous.

A. The financial due is called a Fidya, which is feeding one poor person for each day (the minimum is 750 grams of food such as rice, wheat or dates). You may directly distribute it to the poor.

A. According to a number of scholars, any blood a woman sees under ten days is considered Haydh. So, if she sees a small drop of blood after the ghusl, her Haydh continued and she would make up that day.

A. Those who fast will receive a special intercession from Prophet Mohammad on the Day of Judgement. Fasting also illuminates the grave, protects from the fire or Hell, protects from Satan, and forgives one’s sins.

A. If intercourse or ejaculation did not take place then the fast is valid and no Kaffara needs to be given.

A. Yes, as long as you are confident that you won’t swallow any toothpaste, then you may brush your teeth while fasting?

A. If you travel before the Adhan of Dhuhr, then you break your fast, and if you travel after Dhuhr you keep your fast. On your way back home, if you arrive after Dhuhr you have to break your fast that day, but if you arrive before Dhuhr then it’s optional for you to fast that day or break your fast before arriving your hometown.

A. Yes that’s permissible. However, make sure that your lips are not wet when doing so because new moisture should not enter your mouth and swallowed.

A. If accepting his invitation makes him happy, then it’s better to accept his invitation and you will be rewarded more. Al-Hujjah Islamic Seminary extends its sincerest congratulations on the birth of Imam al-Hassan (a). He was born into the purest household in history. His grandfather was the best of grandfathers, his father was the best of fathers, and his mother was the best of mothers. Imam al-Hassan was the symbol of generosity. Twice in his life he donated all that he owned to the poor, and three times he donated half of all that he owned to the poor.

A. If you were not aware of the presence of the barrier then your fasting is valid.

A. If the gum is not flavored and sugar is not added to it, and one does not swallow any part of the gum, then chewing it would not break the fast.

A. Since you are a frequent traveler or you travel for work, you will have to fast while traveling.

A. No it does not.

A. This does not break the fast. However, make sure you don’t swallow any blood, liquids or dental material during the procedure.

A. No, eyedrops do not break one’s fast.

A. If one cannot fast due to an illness, and this illness continues until the following Ramadhan, then one does not have to make up those missed days. Only the Fidya would apply to each day missed (the Fidya is feeding the poor 750 grams of food such as wheat or rice).

A. Deliberately swallowing tears breaks the fast and incurs the Kaffara. But if it wasn’t deliberate (meaning you didn’t intentionally swallow them, or you weren’t aware you were swallowing them), then your fast is valid and you don’t have to pay any Kaffara.

For those who aspire to pursue a traditional seminary program and become scholars/speakers, they are recommended to take the courses in the phases we recommend on our courses page. For those who would like to enrich their Islamic knowledge or explore what a seminary program offers, there is no minimum number of classes to take.

Yes. All of our classes are recorded and offered online. Those who are out of state or in other countries can easily follow our classes online and take the exams online.

The minimum age to register for these courses is 16.

Starting this school year, the fee for all courses is $50. Those who have financial difficulties paying the course fees may seek a sponsorship to have their course fee covered. We offer sponsorships to anyone who requests them.