User:Yasir Wilayati/sandbox/ Ayatollah Ali Khamenei Fatwas

Ali Hosseini Khamenei  Persian: علی حسینی خامنه‌ای‎  (born 17 July 1939)[2]is the second and current Supreme Leader of Iran[3] and a Muslim cleric.[3][4] Ali Khamenei succeeded Ruhollah Khomeini, the leader of the Iranian Revolution, after Khomeini's death, being elected as the new Supreme Leader by the Assembly of Experts on 4 June 1989. He had also served as the President of Iran from 1981 to 1989. In 2012, 2013, and 2014 Forbes selected him 21st, 23rd, and 19th respectively in the list of The World's Most Powerful People.[5]

Khamenei is head of state, and is considered the most powerful political authority in Iran.[6][7] Khamenei was the victim of an attempted assassination in June 1981 that paralysed his right arm.[8][9] According to his official website, Khamenei was arrested six times before being sent to exile for three years during Mohammad Reza Pahlavi's reign.[10] Ali Khamenei has reportedly reissued a fatwa saying the production, stockpiling and use of nuclear weapons is forbidden under Islam

Islamic Question and answer from Syed ali khamenei.\

Taqlid

1:- To Act According to Previous or Actual Taqlīd

Q: A person was ignorant about certain rule regarding purity — during his following of a particular mujtahid — which caused invalidity of his prayers but he discovered his mistake after he changed to another mujtahid in taqlīd. Now, should he act upon the fatwā of the previous mujtahid or the present one? A: If the practices he was doing, which he considered as void, were invalid according to the previous taqlīd but in order according to the contemporary one, he may consider the contemporary taqlīd and he is responsible for nothing then.

2:-Referring to Other Marji‘s in Particular Matters

Q: Assuming one’s marji‘ does not respond to one’s enquiry – for whatever reason – and one, subsequently, receives different answers from other marji‘s, may one revert to one’s (own) rationality in such cases? A: Referring to one’s rationality is not indicated in the above scenario; here, one must act by caution. Assuming this isn’t feasible, then one ought to abide by the verdict of the most learned marja‘, next in line.

3:-Obligatory Caution

Q: What is the mukallaf‘s duty in relation to those matters to which you have attributed obligatory caution? Assuming another marji‘ has, in fact, issued an explicit fatwā on the aforementioned matter, is one allowed to abide by the latter‘s fatwā (assuming the mukallaf is willing)? If it is permissible, ought one to follow the most learned marji‘ next in line? And if so, how must one determine such a marji‘? A: Referring to a mujtahid who hasn’t decreed obligatory caution upon a given matter is unproblematic. Caution dictates that one ought to observe the most learned mujtahid among those with a clear-cut fatwā on this issue; such a duty (i.e. determining the mentioned mujtahid) lies upon the mukallaf him/herself

4:-Rule of the Worships Practiced before Becoming a Shī‘ī

Q: I was born and grew up in a place with a majority of our Sunnī’ brothers. Two years ago, praise be to God, Allah Has blessed me with the embracement of the Shī‘ah school of thought. Since I was 15 years old, I was and still offering my prayers regularly but according to the method we learned in our locality starting from wuḍū’ until the last steps of the prayer. Should I repeat all my prayers in the last 12 years? Or what should I do? A: All prayers, fasts and hajj you practiced according to your previous school of thought prior to embracing that of Shī‘ah are valid and you are neither required to repeat them nor to make their qaḍā.

5:-The Criterion in Differentiation between Opinion of a Marji‘ and That of his Attorneys Q: In Shī‘ah circles some problems emerges every now and then concerning the declarations of some attorneys of the Islamic jurists and marji‘s in which sometime it is difficult — especially for the common people — to differentiate between the personal views of the attorneys and the advices and guidelines of the marji‘ which are considered as binding shar‘ī evidence for his followers. What is the criterion in differentiating between the attorney’s personal view in the political and social issues and the advices and declarations of the marji‘ who appointed him? A: The criterion is that the declarations and guidelines issued by the attorneys should be compatible in the religious, political and social perspective with the marji‘ who appointed them and be in conformity with the views the same marji‘ expressed as fatwās or declared in his public speeches. On the other hand, any declaration by the attorney, which is not in agreement with the above-mentioned, is to be considered as their personal opinion and it is they who are responsible for it.

6:-Meaning of 'Highly Mustaḥabb' Q: What does phrase 'highly mustaḥabb' or 'highly recommended' means? A: It means that there is so much encouragement in shar‘ for doing a certain act.

7:-Ruling of a Prayer Offered according to Invalid taqlīd Q: if somebody was following a mujtahid who is of the opinion that one can pray with something obtained from an animal whose ritual slaughtering is doubtful and he was praying according to such a fatwā. Then, he came to know that his taqlīd was void because the mujtahid was unqualified and, therefore, he changed to a new mujtahid who forbids such a thing. What is the ruling of the prayers that he offered following the wrong mujtahid with something whose slaughtering method was doubted? A: They are ruled as correct because he was unblamable regarding his ignorance.

8:-To Force Somebody to Follow a Marji‘ Q: I recently got married. I follow a certain marji‘ and my husband follows another one. He always orders me to follow his marji‘. What can I do in this condition? A: Generally speaking, nobody is allowed to force somebody else to make taqlīd of a certain marji‘. Unless it is evidenced that the second marji‘ is the most knowledgeable one, it is not permissible — as based on obligatory caution — to change taqlīd to him.

Prayer

Condition of Prayer.

Prayer Times.

1:- Relying upon Observatories in Relation to the Determination of the Prayer’s Timetable Q: According to the calendars issued by the Swedish observatories, the period between the fajr and sunrise times ranges from 45-90 minutes during the year (wintertime: about 45mins; summertime: about 90mins). May one use such information and subtract the required minutes from the sunrise times in order to establish the fajr timings? A: Relying upon the calendars of observatories situated in your country of residence is unproblematic as long as you are certain or almost sure vis-à-vis its accuracy.

2:-The Mukallaf’s Duty When the Remaining Time for Performing prayer Is Restricted Q: Assuming the time remaining for performing one’s prayer is little and that one, simultaneously, requires to use the bathroom, what is one’s canonical duty in such cases? A: Assuming one can perform the entire prayer in time (carrying out its obligatory components and leaving aside its mustaḥabb components), he/she ought to act accordingly. Assuming one can’t refrain – by any means – from going to the lavatories, he/she ought to relieve oneself, as soon as possible, and then, perform as much parts of the prayer as possible within the stipulated time-period. Otherwise, it is not necessary.

3:-Situated under Two Different Horizons and the repetition of the Prayer Q: On the day of my journey, I had performed my fajr prayer at Karachi Airport; our plane arrived at Cairo Airport, the same day, before fajr. Ought I to have re-performed my fajr prayer at Cairo Airport? A: It's not obligatory.

4:-Intentionally Delaying the Performance of Prayer Q: Is it ḥarām to intentionally delay performing one’s prayer? Would such a delay lead to punishment in the Hereafter? A: Assuming that one intentionally delays one’s prayer to such an extent that one exits the prayer’s stipulated time-period, he/she would have sinned and he/she ought to compensate for that prayer (by performing the required compensatory prayer) as well as repenting for his/her sin.

5:-Offering Prayer at the Beginning of Its Time of Merit Q: Is it preferred to pray noon together with afternoon prayer and maghrib together with ‘ishā’ prayer or to offer each prayer at its specified time? A: The best is to offer prayer at the beginning of its time of merit. If one performs nāfilah between two prayers, they are not considered to be offered together.

Qiblah.

1:-Ascertaining the Qiblah direction Q: (a) What's the ruling in relation to ascertaining the Qiblah by means of scientific principles? (b) What's the ruling in relation to ascertaining the Qiblah via compasses? A: Assuming one acquires certainty that either scientific principles or compasses lead to the Qiblah’s direction, they are unproblematic and can be relied upon.

2:-Positionally Deviating Oneself from the Qiblah during Prayer Q: Assuming one inadvertently turns one’s face towards the left or right of the Qiblah, during prayer, would this make one’s prayer void? A: As long as the turning of the face isn’t blatant – such that the whole face rotates to the left or right – it's not problematic.

3:-Deviating from the Qiblah

Q: To what extent is it allowed to positionally deviate from the Qiblah? A: Assuming one (a) knows which direction the Qiblah is and (b) intentionally deviates from it, such an action will be deemed forbidden. However, if one either doesn’t know which direction the Qiblah is or forgets the direction, and then deviates and recites one’s prayer, later becoming aware that he/she had in fact deviated, in such cases, assuming the deviation didn’t reach 90º, their prayer will be deemed valid.

4:-Praying towards Other than the Qiblah Q: How significant is the Qiblah in relation to prayer? Assuming one is located somewhere and that neither the Qiblah is marked nor does there exist any means of ascertaining it, if one were to perform one’s prayer and, days later, discover that he/she had prayed in the wrong direction, what does one’s duty become? A: Generally, assuming one has no means of ascertaining the Qiblah and, moreover, beholds no conjecture as to which direction it might be, obligatory caution dictates that one ought to say one’s prayer in four (equally-spaced) directions. Hence, assuming one intentionally acted contrary to one’s canonical duty (as above) and later realizes he/she had prayed in the wrong direction, caution dictates that he/she ought to say one’s prayer.

5:-Praying around the Ka‘bah, Opposite (Facing) the Congregational Leader Q: Is it valid to say one’s prayer, whilst being situated on the other side of the Ka‘bah, opposite the congregational leader in the Masjid al-Ḥarām? A: Praying in congregation is valid if one is situated either directly behind the leader or on either side of the leader (except for those in front of the leader).

6:-Shar‘ī Criterion in determining Qiblah Direction Q: What are the shar‘ī criteria for determining qiblah direction at any place in the world? A: The criterion for the obligatory act of facing qiblah is to stand on the earth while facing the Ka‘bah built on the surface of the earth in Mecca al-Mukarramah. Accordingly, if one stands at a point on the earth so that the lines drawn on the surface of the earth to different directions from that point to the Ka‘bah are equal in length, one may choose any of them. But, if the length of one of these lines is shorter than the others so that, according to the common view, praying or standing towards Ka‘bah is only applied to it, one has to choose the shortest distance.

7:-Praying in a Plane Q: What is the ruling of praying in a plane? A: To pray inside an aeroplane is allowed if facing qiblah and other conditions are observed as much as possible. If, after starting the prayer, the plane changes its direction, one would change one’s direction towards qiblah while stopping recitation or dhikr. However, if one cannot pray in the normal way, then, if time is short, they would pray in any possible way; otherwise, they must delay their prayer.