your question answered


Q. If someone prays “furada” (separately) in a
jamaat Namaz (congregation). What is the
position of Namaz for those in the Jamaat?

A. There is no harm at all for those in the Jamaat
Namaz. If two persons adjoining each other are
praying “Furada” then they will separate two
parts of the line of Jamaat. But if two people
adjoining each other are in the first line of the
Jamaat then those who are praying away from
the Pesh Namaz (person leading the prayer) will be separated from the Imaam’s Jamaat. Those

who pray in the second or third lines or further, their Namaz is not effected even if any number of people pray furada because their connection is not broken with the Jamaat. Travellers when praying “Qasr” Namaz generally leave after praying two rakats; it has no effect on the Jamaat Namaz of others in the congregation. If however you are sure that you have been separated from the Jamaat then you will recite Al-hamd & the next Surah.

Q. What is the rule concerning the use of oil during the state of ehram? Does it entail a Kaffarah,
and if it does, what is it?

A. It is not permissible to apply oil on the body or the head’s hair for the purpose of adornment or relaxation of bodily members and the like, but there is no kaffarah for it unless the oil has been perfumed, as some creams are. In such a case that which is in accord with caution is to sacrifice a sheep, although it’s not being obligatory is not improbable even in this case.

Q. Can one take the khums to another town for


payment even though deserving persons are present in his hometown?
Even if a deserving person is available in the hometown of a person, he can carry khums to another town and give it to a deserving person. However, he himself should bear the expenses of taking khums to the other town and in case khums is lost, he is responsible for it although he may not have been negligent in looking after it. I am 15 years old and have been raised following Sunni interpretations of Islam without adhering to any particular mazhab. I have done much research on Shia interpretations of Islam and I find them to be much more valid than the others. Therefore, I would like to ask whether or not ‘bismillahir rahmanir raheem’ is part of every Surah, or just Surahtul Fateha? Is it necessary to recite it before Surahtul Fatiha during salah? Could you please explain this useful information from any hadis (Sunni or Shia) or any scholar?

Shia scholars are virtually unanimous in their view that the Bismillah (i.e. Bismillahir-Rahmanir- Raheem) is a part of every Surah except Surah Taubah (Chapter 9). As a rule of prayer, Shias must recite it for that reason and to intentionally not recite it while it is known to be part of the Surah will invalidate the prayer. Imam Ali (a.s.) was asked: “Is Bismillahir-Rahmanir-Raheem a part of the opening of the book (i.e. Surah Fateha)? He said: Yes. The Messenger of Allah (s.a.w.a.) recited it and counted it as a verse (of  the Surah) and he says ‘the opening of the Book is seven oft-repeated verses.”

Q. How does one reconcile the narrative attributed to Imam Sadiq (a.s.) in section eleven of “Hilyatul Muttaqeen” wherein he is quoted to have said: “Do not wear black shoes” while another narrative states that the best colour of shoes in one’s home-town is black?

A. The abominableness of black shoes and black dress, apart from the amamah (turban), rida (outer robe) and socks (except while mourning the Ahlul Bayt (a.s.) or their followers) is well- known and accepted. The wording of the latter statement indicates that it was addressed to someone residing in a town dominated by  bigoted enemies of Shias, who could have marked him by his avoidance of black shoes and this could have harmed him.

Q. Can one employ a non-Muslim servant for washing clothes and utensils?

A. One may employ a non-Muslim servant for washing clothes and utensils provided you purify them before drying the clothes or using the utensils.

Q. Will it be necessary to take the permission of non-Muslims, girl’s father before marrying her?

A. If the girl becomes a Muslim, then the Muslim boy can marry her without the permission of her non-Muslim father. In this case, a Kaafir has no right over a Muslim.