Maulana Sheikh Mateen
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Name: Maulana Sheikh Mateen
Age: 35
Location: Virginia, US
Expertize: Aqaed and Salah related Fiqhi queries
Question:salam Agha, As Hajj is around the corner, I wish to know if there is any particular book which would help me with falsafa -e- Hajj? kindly suggest how do I prepare myself for Hajj-e-baiytallah?

Ayatollah:Sistani

Answer: Wa alaykum salam Here are a few small books https://www.amazon.com/Grand-Ayatollah-Sayed-Mohammad-Al-Modarresi/dp/ https://www.yasinpublications.com/product-page/the-guide-to-hajj-rites-the-rulings-procedures https://www.yasinpublications.com/product-page/hajj-the-duties-and-rulings
Question:Salaam Sheikhna, I hope all is well. I had a question of the Maqatal of Imam Hussain (as). Are all the reports about what happened from the enemies side or are there reports from the side of AhlulBayt (as) about what had happened in Karbala?

Ayatollah:Seyed Sistani

Answer: Wa alaykum salam. Reports are from both groups but the reports from Shia sources are smaller whereas most comes from the opposers.
Question:Salamun alaikum Sajdah is done upon 7 bones, and since we prostrate upon Turbah, why dont we place the turbah on all 7 places?

Ayatollah:Ayatullah Sistani

Answer: Ayatollah Sistani says in his risalat 1054. A person offering prayers should perform two sajdahs after the Ruku, in each Rak'at of the obligatory as well as Mustahab prayers. Sajdah means that one should place one's forehead on earth in a special manner, with the intention of humility (before Allah). While performing Sajdahs during prayers, it is obligatory that both the palms and the knees, and both the big toes are placed on the ground. we also read in the books of fiqh we see that if you need to pray in a najis area that you should at least make sure the place where the forehead is placed in sujud is tahir. We see in narrations that the prophet (s) was described as having mud on his forehead, meaning he prostrated his forehead on earth. These things all emphasize on the forehead, not in other parts. If it were necessary for your knees and feet to be placed on turbahs, for example, then we would need to pray in shorts and without socks so as to to let those parts touch. We know that the customary dress of the people who were Muslims at that time wore long dishdasha's  so they would not be able to put their knees on turbah. I hope this helps answer your question inshallah
Question:Salam alykum, I'm familiar with the Hadith that when you drink, your prayers do not count for 40 days. How about indulging in other acts like, gambling, eating haram food, or smoking marijuana? Thanks

Ayatollah:sistani

Answer: Wa alaykum salam. There are some other greater sins that have narrations about them which are like the narration you mentioned about drinking alcohol. For example visiting a fortune teller. A good book to refer to about the greater sins is Greater Sins by the late Ayatollah Dastaghayb Shirazi. https://www.al-islam.org/greater-sins-volume-1-ayatullah-sayyid-abdul-husayn-dastghaib-shirazi
Question:Are arms suppose to be up or down while praying Namaz?

Ayatollah:NIL

Answer: Takkatuf (Folding the Hands in Salat) While performing salat you will see that a lot of Muslims hold their hands in different positions while in qiyam (standing position). Some will fold their hands across their chest, some by their navel, and some let their hands hang by their sides. You probably asked yourself, “Why do they do these things?” Let us first look at the word qiyam. This word when looked up means: upright, erect. When you stand upright your arms should be straight as well. If your arms were folded then your body would be in qiyam but your arms would not be. To have the whole body erect would be the position of qiyam. According to The Five Schools of Islamic Law by Muhammad Jawad Al-Mughniyyah, all the 4 Sunni schools and the Shia school agree that holding the hands by the side is permissible. None of them states that takkatuf is obligatory.[1] The Shia scholars say that takkatuf will void your salat, because it is a later bidah.[2]   Placing the right hand over the left hand while standing in prayer is what is called Takattuf.   We find that Imam Ali (as) said “The believers should not put one hand on the other during standing erect in prayers like the disbelievers.”[3]   Al-'Allamah ibn al-Mutahhar al-Helli says in Tathkirat al-Fuqahaa: al-Takkatuf invalidates the prayer and it is placing the right over the left during recitation and the scholars of the Shia sect agree on this—al-Sheikh and al-Murtada both said—al-Baqir (as) said: "And do not make Takkatuf (placing right over left), for it is something that the Zoroastrians do."   Also Muhammad bin Muslim asked one of the Imams about the man who places in prayer his right hand over his left. He (as) replied: "That is (called) al-Takkatuf, do not do it."   Al-'Allamah Muhammad Hassan Najafi who was the head of the Shia sect in his time says in Jawahir al-Kalam:   “It was said about 'Umar that when they brought him the prisoners from the non-Arabs ('Ajam), they did Takkatuf (placing right over left) in front of him, so he asked about it and they told him that they did this as a sign of submission in front of their Kings, so he saw that it was good to do it for Allah in prayer but did not pay attention to the unpleasantness of imitating the Zoroastrians in Shari'ah.”   al-'Allamah Najm-ul-Deen al-Tibsi says in Al-Irsaal wal-Takkatuf bayn al-Sunnah wal-Bid'ah pg.13-14:   “There are many narrations from Ahl ul-Bayt (as) prohibiting al-Takkatuf and describing it as being from Zoroastrianism”   And he also said on pg.18-19:   “It was said that it was innovated by the Caliph 'Umar bin al-Khattab, he took it from the non-Arab prisoners.”   Ayatollah Sayed Sadiq al-Shirazi said in Sharae'e al-Islam by al-Helli, #235:   “It is what is called ‘al-Takattuf’ and al-Takkatuf that the 'Aamah (Sunni’s) practice, following the path of 'Umar bin al-Khattab, and 'Umar had taken it from the Zoroastrians then inserted it into salat, this was one of his innovations and it was never done by the Prophet (sawa) nor his Ah ul Bayt (as).”   Grand Ayatullah al-Khoei says in Kitab al-Salat vol. 4 pages 445-446: “It is no secret that the act of Takkatuf was never practiced during the time of the great Prophet (sawa), even though it was narrated through several chains that do not come through us (Shia) thus they are all fabricated and false. Then we should not be hesitant to class it as one of the later innovations after his time. As for the time of the first caliph as it is said or most probably the second as we see in the narration, that when they brought the Persian prisoners to 'Umar, and he saw them in that state so he asked for the reason and they answered that this is what they do in front of their kings to glorify them, so he was pleased with it and ordered that it be done in prayer as Allah is more worthy of praise.”   [1] The Five Schools of Islamic Law” by Muhammad Jawad Al-Mughniyyah page 91 [2] An unlawful and unauthorized addition into the religion [3] Tuhaf al-Uqoul pg 127 From the book Mystery of the Shia by Sheikh Mateen Charbonneau
Question:Salam. why Shia pray with their hands/arms down and while sunnai Muslim pray with their hands closed. How our prophet Mohammad (SAW) used to pray. Please if possible give me reference of books which I can also go through. Thanks a lot

Ayatollah:sistani

Answer: While performing salat you will see that a lot of Muslims hold their hands in different positions while in qiyam (standing position). Some will fold their hands across their chest, some by their navel, and some let their hands hang by their sides. You probably asked yourself, “Why do they do these things?” Let us first look at the word qiyam. This word when looked up means: upright, erect. When you stand upright your arms should be straight as well. If your arms were folded then your body would be in qiyam but your arms would not be. To have the whole body erect would be the position of qiyam. According to The Five Schools of Islamic Law by Muhammad Jawad Al-Mughniyyah, all the 4 Sunni schools and the Shia school agree that holding the hands by the side is permissible. None of them states that takkatuf is obligatory.[1] The Shia scholars say that takkatuf will void your salat, because it is a later bidah.[2]   Placing the right hand over the left hand while standing in prayer is what is called Takattuf.   We find that Imam Ali (as) said “The believers should not put one hand on the other during standing erect in prayers like the disbelievers.”[3]   Al-'Allamah ibn al-Mutahhar  al-Helli says in Tathkirat al-Fuqahaa: al-Takkatuf invalidates the prayer and it is placing the right over the left during recitation and the scholars of the Shia sect agree on this—al-Sheikh and al-Murtada both said—al-Baqir (as) said: "And do not make Takkatuf (placing right over left), for it is something that the Zoroastrians do."   Also Muhammad bin Muslim asked one of the Imams about the man who places in prayer his right hand over his left. He (as) replied: "That is (called) al-Takkatuf, do not do it."   Al-'Allamah Muhammad Hassan Najafi who was the head of the Shia sect in his time says in Jawahir al-Kalam:   “It was said about 'Umar that when they brought him the prisoners from the non-Arabs ('Ajam), they did Takkatuf (placing right over left) in front of him, so he asked about it and they told him that they did this as a sign of submission in front of their Kings, so he saw that it was good to do it for Allah in prayer but did not pay attention to the unpleasantness of imitating the Zoroastrians in Shari'ah.”   al-'Allamah Najm-ul-Deen al-Tibsi says in Al-Irsaal wal-Takkatuf bayn al-Sunnah wal-Bid'ah pg.13-14:   “There are many narrations from Ahl ul-Bayt (as) prohibiting al-Takkatuf and describing it as being from Zoroastrianism”   And he also said on pg.18-19:   “It was said that it was innovated by the Caliph 'Umar bin al-Khattab, he took it from the non-Arab prisoners.”   Ayatollah Sayed Sadiq al-Shirazi said in Sharae'e al-Islam by al-Helli, #235:   “It is what is called ‘al-Takattuf’ and al-Takkatuf that the 'Aamah (Sunni’s) practice, following the path of 'Umar bin al-Khattab, and 'Umar had taken it from the Zoroastrians then inserted it into salat, this was one of his innovations and it was never done by the Prophet (sawa) nor his Ah ul Bayt (as).”   Grand Ayatullah al-Khoei says in Kitab al-Salat vol. 4 pages 445-446: “It is no secret that the act of Takkatuf was never practiced during the time of the great Prophet (sawa), even though it was narrated through several chains that do not come through us (Shia) thus they are all fabricated and false. Then we should not be hesitant to class it as one of the later innovations after his time. As for the time of the first caliph as it is said or most probably the second as we see in the narration, that when they brought the Persian prisoners to 'Umar, and he saw them in that state so he asked for the reason and they answered that this is what they do in front of their kings to glorify them, so he was pleased with it and ordered that it be done in prayer as Allah is more worthy of praise.” Mystery of the Shia by Sheikh Mateen Charbonneau pages 70-72   [1] The Five Schools of Islamic Law” by Muhammad Jawad Al-Mughniyyah page 91 [2] An unlawful and unauthorized addition into the religion [3] Tuhaf al-Uqoul pg 127
Question:Salam. Now a days is it still permissible to have slaves?

Ayatollah:Sistani

Answer: Salam. I would like to give you some information to watch inshallah https://youtu.be/gnGjHbVC1pY https://youtu.be/sGUm8qkYanI
Question:Salam, is there any evidence to pray Dhur n Asar together n Magrib with Isha until unless ones traveling within specified distance.

Ayatollah:Nil

Answer: Wa alaykum. All Muslims agree that there are five mandatory prayers throughout the day and night. They also agree that these five daily prayers have specific times in which they must be performed, and that combining the prayers is, at least, sometimes permissible (saying the dhuhr (noon) prayer then immediately followed by the asr (afternoon) prayer, or saying the maghrib (post-sunset) prayer then immediately followed by the isha (night) prayer). The Maliki, Shafi’i, and Hanbali schools of thought agree that combining of the prayers while traveling is permitted, but they do not allow combining of the prayers for other reasons. The Hanafi school of thought permits combining of the prayers only on the day of Arafat. Whereas the imami Shia school of thought, allows combining of the prayers in all cases— while traveling or not, for any or no other specific reason, during war and peace, while the weather is rainy or not, and so on. The real dispute is as to when the exact beginning and end of the prayer times are. Thus, the dispute must be referred to the Holy Quran and narrations of the Holy Prophet Muhammad. Three verses in the Holy Quran speak of the times for the prayers. Allah, the Exalted says, “Perform the prayers from the mid-day till the darkness of the night, and recite the Quran in the early dawn. Verily, the recitation of the Quran in the early dawn is ever-witnessed.” (Quran 17:78) “Mid-day” refers to the shared time for the dhuhr and asr prayers, “the darkness of the night” refers to the shared time of the mahrib and isha prayers, and “early dawn” refers to the fajr (dawn) prayer. The Holy Quran clearly and simply states that there are three main times for the five daily prayers. Although the prayers are five, still they fall into three main periods of time. The great Sunni scholar, Fakhr al-Din al- Razi understood this interpretation from this verse also. (Fakhr al-din al-Razi, Tafsir. Vol. 5. 428.) Of course, the prayers must be done in order; the dhuhr prayer must be performed before the asr prayer, and the maghrib prayer must be performed before the isha prayer. The Holy Quran also says, “And perform the prayers at the two ends of the day, and in some hours of the night. Verily, the good deeds remove the evil deeds. That is a reminder for the mindful.” Quran 11:114 Muslim jurists and Quran commentators agree that this verse refers to the five compulsory prayers, as the Holy Quran states, it determines the timing of the prayers—the three main times; two of them at the “ends of the day” and the third in “some hours of the night.” The first, “ends of the day” is the time of the morning prayer, the second, “ends of the day” begins at noon and ends at sunset (making this the time for the dhuhr and asr prayers), and the “hours of the night” is the third main time in which the maghrib and isha prayers should be said; these prayers extends from the beginning of the night until midnight. A similar division of times is expressed in a third verse, “So bear with patience (O Muhammad) all that they say, and glorify the praises of your Lord before the rising of the sun, and before its setting, and during a part of the night, also glorify His praises, and so likewise after the prayers.” Quran 50:39-40 As in the previous verse, the jurists and the commentators also agree that this verse refers to the times of the five mandatory prayers; in addition to, dividing the time for the prayers into three segments: first, the time from dawn until sunrise which is the time for the dawn prayers (fajr); second, the time from noon until sunset, which is the time for the noon and afternoon prayers; and third, the “part of the night” which extends from after sunset till midnight, which is the time for the evening and night prayers. Referring to the last part of the cited verse (50:39-40), “And so likewise after the prostration,” according to the commentators, it refers either to the nawafil (recommended) prayers or specifically to salat al-layl (the midnight prayer) which are among the highly recommended prayers. Imam al-Bukhari and others report that the Holy Prophet used to combine his prayers into three sections of time, “The Messenger of Allah observed the noon and afternoon prayers together and the sunset and night prayers together without being in a state of fear or journeying.”  Sahih al-Bukhari. “Book on Times of Prayers.” Hadith 510 and 529. “Book on Friday Prayer.” Hadith 1103. Sahih Muslim. “Book on the Prayer of Travelers.” Hadith 1146. al-Tirmidhi, “Book on Prayer.” Hadith 172. al-Nisa’i. “Book on Timings.” Hadith 585, 597-599. Abu Dawud. “Book on Prayer.” Hadith 1024, 1025, and 1027. Musnad Ahmad ibn Hanbal. Vol. 1:217, 221, 223, 251, 273, 283, 285, 346, 349, 351, 354, 360, and 366. Malik, “Book on Shortening the Prayer While Traveling.” Hadith 300. Imam Muslim narrates the same hadith and adds that when the Holy Prophet was asked by Ibn ‘Abbas why he authorized combining of the two prayers, the Holy Prophet replied that he did not want to cause difficulty for his nation.  Sahih Muslim, “Book of the Prayers of Travelers.” Ch. 6. Hadith 50-54. In the same book, ibn ‘Abbas himself narrates that they used to combine the two prayers during the time of the Holy Prophet.172 Therefore, both the Holy Quran and the tradition of the Holy Prophet indicate clear authorization and permission to combine the two prayers without any particular reason. It also asserts that Allah the Merciful made His religion easy for the believers. This is quoted from the book Inquiries about Shia Islam 2nd Edition by Sayed Mustafa Qazwini pages 87-90 In the last paragraph where it says 172 this was a footnote for a hadith Sahih Muslim ch 6-8 hadith 58-62
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