Your Questions Answered

Answers by Allama Sayyed Mohammad Moosawi Saheb

136

Q.Can one offer Namaz while travelling in a lorry?

One cannot offer Namaz while travelling in a lorry, train or any vehicle since it is necessary that the people of prostration should be static. Only when the situation is such that, throughout the journey there is no possibility of the vehicle stopping and the time of Namaz is bound to lapse before the vehicle stops at a place, one can offer the Namaz in the vehicle.

Q. Can one offer Namaz-e-Mayyat along with non-Shia Imams? What was the practice during the period preceding Maula Ali (a.s.)?

Namaz-e-Mayyat is actually a supplication which can be offered along with non-Shia Imams. It was prevalent as such during the period preceding Maula Ali (a.s.).

Q. What should a person do who doubts whether or not he has performed his tayammum correctly?

If the person doubts before he has passed that stage, he should perform tayammum of that part. But if the person doubts after wiping the left hand when it is probable that he was mindful, his tayammum is valid and he should not pay attention to his doubt.

Q. If someone dies without performing the Hajj, and at the same time he did not leave a wasiyya requesting someone to go on his behalf, how is it possible for him to go on the Hajj?

This person’s Hajj will only be complete if someone, be it a relative on other wise, performs the Hajj on his behalf using the deceased person’s wealth.

Q. What are the meanings of “Waqf ba Harkat” and “Wasl ba Sukun”?

The meaning of “Waqf ba Harkat” is that we utter different strokes occurring at the end of a word and pause between that word and the succeeding word. For example, while saying Ar Rahmaanir Raheem we recite with stroke below Mim of Ar-Rahim and thereafter allow a pause and then say Maaleke yawmid din. And the meaning of “Wasl ba Sukun” is that we do not utter the different strokes of a word and join with the succeeding word. For example, while saying Ar Rahmaanir Raheem we do not give stroke below Mim of Rahim and at once say Maaleke yawmid din. The obligatory precaution is that while offering prayers we should not resort to “Waqf ba Harkat” and “Wasl ba Sukun”.

Q. Imam Hasan (a.s.) opted for peace while Imam Husain (a.s.) stood up to fight. Why this discrepancy?

Both Imam Hasan (a.s.) and Imam Husain (a.s.) are Imams and infallible. Their different stands were basically for the safe guarding of the religion of Islam. The conditions during their life time were different and demanded different approach so there is no discrepancy as such.

Q. Can one do Wuzu in the state of janabat?

If it is not possible to do ghusl (bath) immediately, one performs Wuzu for earning Allah’s pleasure. Basically this Wuzu is done for eating, drinking or sleeping purpose and namaz cannot be performed with this Wuzu.

Q. What is the difference between nafs and rooh? Also in the Hereafter, are we going to arise with the same appearance as we have in this world? I would also like to know whether we can really see those who are dead.

Al-Nafs (self) according to the Holy Qur’an is of three types:

An-Nafs al-Mutma’innah (the Peaceful self): This is the self of the most pious people. Peaceful Nafs is living in peace because of the remembrance and love of Allah (s.w.t.), and when such Nafs leaves this life, it goes back to Allah with satisfaction and happiness as it was always enjoying His love and was longing to meet His great mercy far away from this polluted materialistic life. In Surah al-Fajr, it has been said: “O peaceful self, return to your Lord, pleased with His mercy, He pleased with you, and enter with My servants and enter My Paradise.”

An-Nafs al-Lawwaamah (The Blaming self): This is the self of most believers who blame themselves if they do badly. Blaming self is seeking purification from the dirt of Sins, through repentance and seeking forgiveness (Esteghfaar).

An-Nafs al-Ammaarah Bis-Soo’ (The Evil-ordering self): Which is the self of the sinners, ordering them to do bad and follow satanic whispering and evil desires.

Rooh is the soul or spirit which is the cause of life. It is from Allah (s.w.t.) and we, humans know very little about it. Allah says in the Holy Qur’an: “And they ask you about Rooh, tell them Rooh is from the affairs of Allah, and you were not given from the knowledge but a little.”

Rooh is granted to us after the formation of the body in the womb of the mother. It remains with us as far as we are alive in this world. Rooh leaves our body when we die but remains with us after that and enjoys reward of the believer, or suffers the punishment of the sinner.

Human appearance in Aakherah (Hereafter): People will have same appearance and they will know and recognize each other (Yata’rafoona Baynahum) as is mentioned in the Holy Qur’an. The main appearance will be the same but there will also be some changes such as:

a) The believer’s faces will be brightened, while the sinner’s faces will be blackened (Yawma tabyazzo wojoohown wa taswaddo wojooh) (The Day when faces will brightened and faces will be darkened).

b) The people of Paradise will appear in their youth.

c) The people of Paradise will be very beautiful. The wife of a Mo’min will be made in his eyes as the most beautiful woman. He will be also in her eyes the most beautiful man.

d) The people of Paradise will have Noor (light) moving with them (Noorohom Yas’a Bayna Aydeehim Wa Be Aymaanehim) (Their light moves in front of them and on their right).

e) Some sinners will have very bad shapes according to the type of their sins. The arrogant will be like an ant which people will stamp with their feet, while other sinners will be like monkeys or pigs and so on.

We can see people who are dead in dreams only as far as we are still in this life. We will be able to see them after our death when we are with them in the world of Barzakh, which is the state between death and the Day of Judgement.

Please pray that we are always prepared for our future which can start any time, by being at all times with Allah (s.w.t.) in our hearts and deeds.

Q.What articles of a deceased person belong exclusively to the eldest son?

The eldest son exclusively inherits his deceased father’s clothes, rings sword and Holy Qur’an provided those are not the only things left behind and the deceased is not indebted to others.