Wishing ‘Merry Christmas’ to Christians is Worst Evil, Worse Than Fornication or Murder


Wishing ‘Merry Christmas’ to Christians is Worst Evil, Worse Than Fornication or Murder..
To Know why, watch the video by an Islamic Scholar.

20 thoughts on “Wishing ‘Merry Christmas’ to Christians is Worst Evil, Worse Than Fornication or Murder

  1. Syed Ali Naqi Naqvi Qumi

    Syed Ali Naqi Naqvi
    سيد علي نقي نقوي
    Religion Usuli Twelver Shi`a Islam
    Other name(s) Arabic/Persian/Urdu:
    سيدعلي نقي نقوي
    Personal
    Born 9 May 1970 (age 43)
    Sahiwal, Pakistan
    Senior posting
    Based in – Lahore, Pakistan
    Title Ayatollah
    Period in office 2005 – Present
    Religious career
    Post Ayatollah
    Website Official Website
    Muslim scholar
    Syed Ali Naqi Naqvi
    Title Ayatollah
    Born 9 May 1970
    Era Modern era
    Region Pakistan
    Jurisprudence Shia Islam
    Main interest(s) Tafsir, Hadith, Islamic philosophy, Islamic History, Fiqh, Islamic ethics
    Ayatollah Syed Ali Naqi Naqvi, (Arabic/Persian/Urdu: آية الله سيد على نقى نقوى) born 1970 is one of the ayatollahs of Pakistan.[1] His father, Allama Syed Safdar Hussain Najafi, was the principal of Hawza Elmiye Jamia-tul-Muntazar Lahore, the largest Shia madrasah in Pakistan.
    Early life and early education
    Syed Ali Naqi Naqvi was born in 9 May 1970 in the Sahiwal, Pakistan. His father Maulana Syed Safdar Hussain Najfi (deceased) was also a religious scholar and very well known personality in Shia community in Pakistan. After passing his Primary School in 1980 from Lahore, he got admission in Madrasah Jamia-tul-Muntazar, Lahore, in 1981 where some of his prominent teachers were Shaheed Allama Ghulam Hussain Najafi, Maulana Baqir Ali shigri (deceased) Allama Sheikh Shafee Najafi, Maulana Muhammad Abbas Naqvi, and Maulana Qari Nazar Abbas. He got basic religious and Arabic education there.[2]
    Hawza Elmiya Qum, Iran
    In 1982, Syed Ali Naqi Naqvi moved to Iran for further religious education at Hawza Elmiya Qum. He stayed in Howza Elmiya Najaf Abad and Qum for almost 23 years (from 1982 to 2005), during his studies he attended lectures (Daroos) of Aqai Fakhar Wejdani, Aqae Mudarres Afghani, Aqai Shaikh Sakhawat Hussain Sandralvi, Aqai Shukr Ul’lahi, Aqae Iatemadi, Aqae Satudah, Aqae Salehi Mazandarani, Aqae Zain Ul aabedin, Ayatollah Hadi Maarifat, Ayatollah Mishkini, Ayatollah Majd, Ayatollah Jawadi aamoli and Ayatollah mazaheri.[3]
    Dars-e- Ijtihad (Kharij Usool and Fiqh)
    For the completion and to finalize his studies in Dars-e-Kharij Usool and Fiqh he attended lectures (dars) of Ayatollah Syed Mohammad Reza Gulpaigani, Ayatollah Syed Shahab-u-Din Najafi Marashi, Ayatollah Mirza Javad Tabrizi, Ayatollah Syed Mohammad Shirazi, Ayatollah Saikh Fazil Lankarani, Ayatollah Syed Mohammad Rohani, Ayatollah Muhammad Taqi Behjat, Ayatollah Shaikh Hussain Ali Muntazeri, Ayatollah Shaikh Waheed Khurasani, Ayatollah Skaikh Nasir Makarim Sherazi, Ayatollah Syed Shubairi zanjani, Ayatollah Mahdi Shab Zendedar and Ayatollah Shaikh Ahmad Abedi.
    [4]
    Ayatollah Zanjani, Ayatollah Najafi and Ayatollah Tabirizi awarded him Ijaza-e-Riwayat and Ijaza-e-Ijtehad in 1999. and Ayatollah Marfat, Makarem, Khurasani and others awarded him Ijaza-e-Ijtehad in 2000 and 2001.[5]
    Books written
    He wrote note (Taqrirat) lectures (daroos) of Ayatollahs on the Topic of:[6][7]
    • Tafsir-ul-Khamsa
    • Doros e Usool
    • Taharat
    • Salat
    • Talaq
    • Khoms
    • Haj
    Translations
    (The Books Ayatolah Naqvi Has Translated Into Urdu From Other Languages)
    Tozihulmasayl (resalah amaliyah) Ayatullah Tabrizi and Ayatullah Sabzwari
    Articles
    The most of the articles written by him are on the Topic of:[8]
    • Tohid
    • Imamat
    • Qiyamat
    • Erfan
    • Elm e Usool
    • Tarikh e Ulama
    • Tarikh e Fuqaha
    • Tarikh e Ijtehad
    Current activities in Pakistan
    On request of Hussaini Trust in Lahore he returned to Pakistan in 2004. He is the Principal of Jamea islamiya Baqiyya-tul-lah, Lahore since 2004 and teaching [1] Uloom-e-Aal-e-Muhammad.[9] He served as the Principal of Jamea Islamia Baqiyyat-Ullah, Lahore from 2004 to 2008 and now he is serving as a teacher for senior classes (Doros Uloom-e-Aal-e-Muhammad) in Hawza Elmia Jamea tul Muntazar and also address in religious gatherings and gives lectures on Islamic ethics. He also has written many religious articles on different topics.
    References
    1. http://www.jmuntazar.org/Famous%20Scholars.htm
    2. Syed Ali Naqi Naqvi, notebook p. 2 Qum, Iran 2005.
    3. Syed Ali Naqi Naqvi, notebook p. 1 & 8 Qum, Iran 2005
    4. Syed Ali Naqi Naqvi, notebook p. 9 & 10 Qum, Iran 2005
    5. Original documents, (Ijaza ijtihad) 1999 – 2000 – 2001, Qum, Iran 2005
    6. http://www.alibrary.org/FactfigDetail.php?Qry=BAuthor
    7. Original books Qum, Iran 2005
    8. /12/2008 Lahore Pakistan

    • Lucky, what’s the point of posting that? Well, Sistani and Khamenei are the most followed marja in Shia Muslim world.

  2. Lucky, you’re a madman and you need to refer to a good doctor. You pasted so much about Imam Khomeini but because you’re an idiot asshole, you forgot to paste the link or the book’s name. What is this 1/1/001. Name the book. Green Book is not Khomeini’s and Tahrir o Wasila has no 4th part, you stinky dickhead.

    • YO HO HO MO,

      JUST SO THE INTELLIGENT READERS OF THIS BLOG CAN SEE HOW STUPID & IGNORANT MOHAMMEDANS ARE, I WILL SHOW THEM THAT I HAVE THE 650 PAGE “LITTLE GREEN BOOK” TRANSLATED BY BY A SHIITE SCHOLAR:

      IMAM ROUHULLAH KHOMEINI (RA)
      TAHRIR AL-WASILAH
      Translated by Dr. Sayyid Ali Reza Naqavi

      INTRODUCTION
      Imam Ruhollah Khomeini, may his soul rest in Peace, as a consequence of strict adherence to the principles and teachings of the holy Prophets and Imams, was blessed with a personality of variegated and multifarious splendour. On the one hand, he was among the most outstanding teachers and highly reputed Mujtahids of the Islamic Seminary, known for their erudition in the field of Islamic Jurisprudence and Principles of Jurisprudence, who have to their credit the honour of injecting fresh blood in the veins of Islamic belief and guiding the caravan of the traditional jurisprudence to newer goals. On the other hand, he was an exquisite moral teacher who focused all his attention to fostering spiritual and intellectual training to the people.

      In the field of philosophy, he is universally recognized as a great thinker, having his individual and unique ideas and views. Not only did he relieve the Islamic philosophy of its inertia, but also resuscitated the indolent and languid Islamic seminaries by infusing in them fresh activity and valour. In this mission, he had to endure untold trials and tribulations, whose pain pricked him incessantly in life, and which to some is extent reflected in his famous epistle: ‘The Spiritual Manifesto’. At the same time, he enjoys a leading position in the field of theoretical and practical Gnosticism, and is known as ‘The Father of Gnostics’ of his time. His great works are a living evidence of his mastery over the various branches of Islamic learning.

      As regards his relentless struggle in the field of practical politics and his crusade against the Taghoots of the time through his clarion call for rising in defense of Truth, and his stupendous perseverance, dauntless courage and manliness and unflinching chivalry, they form a part of the revolution-evoking chapter which has already been acknowledged through out the four corners of the world.
      Imam Khomeini’s perfect grasp of the Islamic and human problems of today, his serious efforts, his dauntless policy and sincere leadership for their solution are self-evident truths and need no further proof. He conquered the hearts of all the people through exposing the satanic designs of their enemies and making prophetic campaign for materialization of the divine plans to frustrate them.

      Unfortunately the depth and vastness of his knowledge and erudition has still not been fully introduced to the world. The stormy waves of his revolutionary struggle have touched even the farthest shores.His admirers have peeped into the mysteries of his personality but alas! only a limited horizon has come in sight, and they have failed to have a profound comprehension of its hidden spheres. It has, therefore, been found necessary to introduce to all the segments of human society the thoughts and works of this conqueror of the hearts of the people, as he is the one who has inherited his pure personality by following in the footsteps of the prophets and the saints, whose powerful and pure ideas are considered a humanizing element for the society. This is one of the many steps taken for the fulfillment of the duties and functions of the Institute for Editing and Publication of Imam Khomeini’s works through scholarly and cultural endeavors.

      The present English translation of Imam Khomeini’s well- known book: “Tahrir al- Vasila” consisting of his juristic verdicts, occupies an important place in the program for translating his works into English. At the time of embarking on this herculean, arduous, but at the same time a valuable venture, we have had the following objectives before us:

      Make accessible to the present and future English knowing scholars the Imam’s valuable verdicts in the field Islamic jurisprudence.

      A large number of the English knowing people still follow the Imam in their daily pursuits of life. This book will fulfill their need of having detailed verdicts of the Imam on various problems of daily life.

      It is an important fact that some of the individual exquisite judgments (Ijtihãds) of the Imam have left an indelible and far-reaching mark on the world of Ijtihad. The way he has given a new life to Jurists’ Rule theoretically and practically is quite obvious for all the intellectuals. Nevertheless, the Imam has always desired that this caravan of thoughts and views must march forward in conformity with the requirements of Time and Place, and this process should go on .The conditions he has enumerated for a jurist and a Mujtatiid, though difficult to fulfill, are yet indispensable. His attitude towards the safeguard and exploitation of the great treasure of the predecessors, in view of its being balanced, shall always receive laurels by the pioneers of this field and those having a true understanding of Islam. In this regard, the following summary of his views incorporates some very important points:

      “I believe in the traditional jurisprudence and the Jawãhiri Ijtihad, and do not consider its violation to be permissible. This is the only correct way of Ijtihãd. But it does not mean that there is no room for further development in the Islamic Jurisprudence. In Ijtihad, Time and Place occupy a decisive (fundamental) position. A Mujtahid should have all the problems of his time before him. An intelligent, wise and sagacious Mujtahid should have competence to guide a great Islamic society, rather even a non-Muslim society. Sincerity, piety and abstinence which are the signs (or basic qualifications) of a Mujtahid should also be accompanied by the qualities of an administrator and an efficient manager.
      ‘A true Mujtahid should have before him the whole corpus of Jurisprudence for judgement which comprehends all the sides of the practical philosophy.
      ‘We should stand up to present the practical jurisprudence of Islam without being influenced by the deceitful West, transgressor East and the prevailing world diplomacy; otherwise, as long as it is concealed in the books and the hearts of the Ulema, it shall not pose any danger to the robbers.
      “Ijtihàd, as used in today’s technology, is not sufficient for administration of the society. The (Islamic Research) Centres and ‘Ulema should always feel the pulse of the society thinking and its future requirements, and should be ready to react, taking a few steps forward before the occurrence of the events.
      “It is not far from likelihood that the prevailing systems for the administration of the society may change, and the human societies may need the modem system of Islam for the solution of their problems. The great ‘Ulema of Islam should be on the look-out for it right a larger from now.”
      The English translation of Tahrir al-Vasilah, Vol.1 of which is now being published, has been accomplished by Dr. Sayyid Ali Reza Naqavi, former Professor of Shiah Jurisprudence, International Islamic University, Islamabad. Dr. Naqavi, who holds a Doctorate in Persian Language and Literature from Tehran University has studied in the said discipline for about ten years, and has attended the classes of a number of prominent Professors of the University such as Professors Foroüzanfar, Jalil Homã’i, Pour-e Da’oud, Modarres Rezavi, Dr. Moqaddam, Dr. Khãnlari’, Dr. Mo’in, Dr.Yâr Shäter, and Dr. Kiyã. During his stay in Iran, he has also worked as a Sub-Editor in some of the leading English newspapers and magazines of Tehran. After his return to Pakistan, he has translated into English and published a number of important legal and juristic texts like Family Laws of Iran, Constitution of the Islamic Republic of Iran, Islamic Penal Laws of Iran, Interest- Free Banking Laws of Iran, etc. He has compiled, single-handedly, the voluminous Farhang-e jame’ of Persian into English and Urdu. He has also translated iqtisaduna, (Vol.II); a monumental work on Islamic economic system by the late Allãmah Baqir Sadr for Pakistan Institute of Development Economics, Quaid-i-Azam University Islamabad, In view of these facts, there is no need to emphasize the competence, sincerity and commitment of Dr. Naqavi. Besides, his full command over English, Arabic, Persian and Urdu, his vast experience in research and teaching in the field of Shi’ah Jurisprudence, together with his special love and devotion for the late Imam Khomeini, R.A., have served as the main stimuli for embarking on the colossal task of translating the works of the Imam into English. We pray to the Almighty Allah for success in his important mission of introducing the valuable works of the Founder of the Islamic Republic of Iran to the universities and research centres of the English knowing world.
      In the end, we request the honourable readers to let us benefit from their valuable views and suggestions for the collection, preservation, editing and translating the works of the Imam, particularly with regard to the present English translation of his Tahrir al-Vasilah, as it is quite likely that even a single remark or opinion may serve as a source of guidance to a large number of people for time immemorial.
      Sayyid Sirajuddin Mousavi,
      Incharge-in-Chief,
      International Affairs Wing,
      Institute for Editing and Publication of Imam Khomeini’s Works
      In the name of Allah, the Compassionate, the Merciful.
      SECTION ONE – RULES REGARDING TAQLID
      Know that it is obligatory (Wajib) on a (Muslim) who is a Mukallaf (a sane and adult person bound to fulfill religious duties) and one who has not attained the status of a Mujtahid (a religious scholar who is competent to exercise his individual judgement on theological issues) to be a Muqallid (a Follower of a Mujtahid) or be a Muhtät (one exercising caution),provided that he has the knowledge about the cases in which caution is to be exercised, in matters other than essentials (Daruriyyat) belonging to ibàdãt (matters of purely religious nature as prayers, fasting, Zakãt, Khums and Haj) and Muãmalat (matters relating to public dealings),even if they belong to the category of Mustahabbät (Desirable acts) or Mubãhãt (Permissible acts),although there are a few who have knowledge of the cases of caution. So the acts of a person belonging to laity who has no knowledge of the cases where caution is to be exercised, except by way of following a Mujtahid, shall be void, according to the details given below.
      Problem # 1 According to the stronger opinion, it is permissible to act cautiously, even if it requires the repetition of the act.
      Problem # 2 Taqlid means acting on the authority of the verdict of a particular jurist (Faqih). It is used in this sense in the next two Problems. Indeed what bestows validity to an act is that it must be done on the basis of an authority, such as the verdict (Fatwa) of a jurist, even if the title of Taqlid may not apply to it. It will presently follow that the mere correspondence of an act with the verdict of a jurist is sufficient to bestow validity to an act.
      Problem # 3 The authority for Taqlid must be a person who is learned (Alim),Mujtahid, just (Adil) and pious (Vara’) in matters regarding the divine faith, rather as a precaution, he must not be one, bowing himself before the world, nor avaricious of getting hold of mundane power and pelt. The (relevant) tradition says: “If a person from among the jurists is one protecting oneself (from evil),safeguarding the faith, resisting his temptations and submitting himself before the commandments of his Lord, then let the laity follow him.”
      Problem # 4 It is permissible to renounce the Tailed of one living (jurist) after adopting the Tailed of another living (jurist) of an equal status. To be more cautious, the renunciations are obligatory in case the latter is more learned (than the former).
      Problem # 5 To be more cautious, as far as possible, it is obligatory to follow the most learned jurist (Alma), and it is also obligatory to make a search for him. If two Mujtahids are equal in knowledge, and it is not known as to which one of them is more learned, one is free to select either of them.If one particular Mujtahid of the two is more pious or more just, then it would be more appropriate and more cautious to select him. In case a person has hesitation in making a choice between two persons, while there is likelihood of one of them being more learned than the other, then it would be more cautious to specify him for his Tailed.
      Problem # 6 If two persons are exclusively more learned, and one is not able to determine (as to which one of them is more learned than the other), he should make a choice by way of caution, or it would be more cautious to act upon the more cautious opinion of the two (jurists) in case he is able to do so. In case of his inability to do so, he is at liberty to make a choice between both of them.
      Problem # 7 It is incumbent on a common man to follow the most learned jurist in so far as the obligation to follow the most learned jurist is concerned. So if the most learned jurist gives a verdict for the obligation of his Taqlid, it would not be permissible for the common man to follow other jurists in matters of secondary importance. In case, however, the most learned jurist gives verdict in favour of permissibility of following a jurist other than the most learned, then the common man would be at liberty to make a choice between his Taqlid and that of the other. It would, however, not be permissible for a common man to follow a jurist other than the most learned in case the jurist other than the most learned gives a verdict in favour of non-obligation of the Taqlid of the most learned jurist. Of course, if a jurist other than the most learned gives a verdict in favour of the obligation of Taqlid of the most learned, it would be permissible to act upon his opinion, but not as its being a (final) authority, but rather his opinion being in conformity with caution.
      Problem # 8 In case there are two Mujtahids of equal learning, the common man would be at liberty to refer to either of them (for guidance), as also it would be permissible for him to follow one of them in some cases and follow another in other cases.
      Problem # 9 It is obligatory for a common man to act with due caution during his search for the Mujtahid or an A’lam (the most learned jurist). In the second case (i.e. the search for an A’lam), it is sufficient to exercise caution while acting on the verdict of those in whose case there is likelihood of their being A’lam, and that he should accept their most cautious statements.
      Problem # 10 It is permissible to act upon the verdict of a non-A’lam Madful, (one who is excelled by another), in matters where his verdict agrees with that of the A’lam, but also in matters where he is not aware of any difference between the verdicts of the two.
      Problem # 11 If, in a matter, there is no verdict of an A’lam, it would be permissible to refer that matter to a Mujtahid other than the A’lam, however, observing the order of succession from the more learned to less learned.
      Problem # 12 If a person follows someone who is not competent to issue a verdict, and later comes to realize the fact, it would be obligatory on him to revert to someone who is competent. Similarly, if a person follows a non-A ‘lam, as a precaution, it would be obligatory on him to revert to the A’lam. As a precaution, the same would be the rule, if a person follows an A’lam and (later) someone else turns out to be more learned than that A’lam, as regards matters in which the person has knowledge in detail of their disagreement in both cases.
      Problem # 13 It is not permissible to follow initially a deceased (A’lam). Of course, it is permissible to continue his Taqlid in some matters absolutely on which he has acted upon (during his lifetime), and apparently even in matters on which he has not acted upon (during his lifetime). As a precaution, however, it is permissible to revert to a living A’lam, and this reversion is in conformity with the most cautious opinion. As a precaution, it is not permissible subsequently to revert to the verdict of the deceased (A’lam). Similarly, it is not permissible to revert to another living jurist, except when the latter is more learned than the former, because, according to the more cautious opinion, it is obligatory to shift over to the more learned (Mujtahid). It is (more) reliable for a person to continue to follow a living (A’lam), (rather than to follow a deceased A’lam). If a person continues to follow a deceased Mujtahid, without shifting over to a living one, according to whose verdict it is permissible to continue to follow a deceased Mujtahid, it would be as if the person is acting without Taqlid.
      Problem # 14 If a person adopts the Taqlid of a Mujtahid, and the Mujtahid dies, and then the person adopts the Taqlid of another Mujtahid, and he also dies, then as regards the problem of continuing to follow the deceased Mujtahid who favours the obligation or permissibility of continuing to follow the deceased Mujtahid, then would he continue to be under the Taqlid of the first or the second Mujtahid? Apparently, he would continue to be under the Taqlid of the first Mujtahid if the third Mujtahid is in favour of the obligation of the continuance (of the Taqlid of the first Mujtahid), or he may opt either to continue to follow the second Mujtahid or shift over to the living one, in case the (third) Mujtahid is in favour of its permissibility.
      Problem # 15 If a person enjoys the permission or authority issued by a Mujtahid regarding the appropriation of property, relating to (charitable) endowments or bequests or legally interdicted persons, he shall cease to enjoy the permission or authority following the death of the Mujtahid. If a person has been appointed a custodian of property belonging to a (charitable) endowment or an interdicted person, then it is not far from likelihood that he shall not be removed (from the custodianship), but it is a caution which should not be given up that a fresh permission must be obtained or a new appointment (of a custodian) made by a living Mujtahid.
      Problem # 16 If a person acts according to the verdict of the Mujtahid whom he follows, in case of worship (‘Ibãdät), contract or unilateral obligation, and then the Mujtahid (whom he followed) dies, and he adopts the Taqlid of another Mujtahid, according to whose verdict those acts are void, his former acts shall be valid on the basis of the validity of those acts, and he shall not be required to perform those acts again, though he shall be required to perform his future acts according to the verdicts of the second Mujtahid.
      Problem #17 If a person adopts the Taqlid of a Mujtahid without due investigation, and subsequently has doubts about the Mujtahid’s possessing all the necessary qualifications, it will be obligatory on him to carry out the necessary investigations. Similarly if a person believes in full competence of a Mujtahid, and later starts doubting it, it shall be obligatory on him to make necessary investigations. Likewise, if a person believes in full competence of a Mujtahid and then, as a precaution, starts doubting the comprehensiveness of his competence, or when he believes him to be fully competent, and later starts suspecting him to have lost some of the qualities, like honourable record (Adãlat) and Ijtihad (competence to issue verdict in religious matters), it shall not be obligatory on him to make necessary investigation, and it shall be permissible for him to continue according to his previous position.
      Problem # 18 If the Mujtahid suffers something which leads to the loss of qualification for issuing verdict, such as moral depravity (Fisq), insanity, or amnesia (Nisyãn), it is obligatory on his followers to shift over to a Mujtahid who possesses those qualities, and it is not permissible for them to continue his Taqlid, because it would be as if a person had been following someone devoid of full competence and continued to do so for some time, so that he would be like one who has not adopted Taqlid of any Mujtahid at all, and his position would be like one who is negligent deliberately or inadvertently.
      Problem # 19 Ijtihãd (Competence to issue verdicts in religious matters) is established by personal investigation, favorable reputation about the person’s erudition and by the testimony of two well informed persons or experts. The same rule applies to (establishment of) an Aàlam. It is not permissible to adopt the Taqlid of a person about whom there is no knowledge of his having attained the status of a Mujtahid, even if he is one of the learned persons, in the same way as it is obligatory on a person other than a Mujtahid to follow a Mujtahid or act upon caution, even though he be one of the learned persons or close to ljtihãd (or competence to issue verdicts in religious matters).
      Problem # 20 The acts of a deliberately negligent person without following (Mujtahid), who is conscious of his negligence, are void, except with the hope that he would attain the factual position, or his acts happen to be in accordance with the factual position or the verdict of a person whom it is permissible to follow. The same rule applies to the acts of a negligent person acting deliberately or inadvertently with the intention of reaching close to the correct position, in case they are in accordance with the factual position or the verdict of a Mujtahid whom it is permissible to follow.
      Problem # 21 There are three ways of adopting the opinion of a Mujtahid on different issues:
      1. Listening to the opinion from the Mujtahid himself.
      2. Narration by one or two morally sound (Adl) persons about the Mujtahid (‘s opinion) or about (his opinion given in) his Risâlah (the booklet containing the Mujtahid’s verdicts on different issues), provided that it is free from (typing) errors; rather, the narration by a single person would be sufficient, if he happens to be one whose statement is relied upon.
      3. Consulting the Mujtahid’s Risãlah, provided that it is free from (typing) errors.
      Problem #22 If two narrators disagree while narrating the verdict of a Mujtahid, then, according to the stronger opinion, the statements of both of them should be dropped absolutely, irrespective of the fact whether both of them were equal in trustworthiness or not. If it is not possible to refer to the Mujtahid himself or his Risãlah, the person should act according to what is in conformity with caution in both the verdicts, or should himself act cautiously.
      Problem # 23 It is obligatory to have knowledge about the problems of doubts, omissions, and the like, which occur generally, except when one is sure of not facing such problems, in the same way as it is obligatory to have the knowledge of the different constituents, conditions, obstacles and preliminaries of ‘Ibãdãt (religious observances). Of course, it would be all right if a person knows in short that his act contains all the necessary elements, fulfils all the conditions and is free from all the obstacles, even if he has not a detailed knowledge.
      Problem # 24 If a person knows that for some time he had performed his ‘Ibãdat (acts of worship) without following a Mujtahid, but does not know the exact period of time, if he knows the nature of the ‘Ibãdãt (acts of worship) and their agreement with the verdict of the Mujtahid to whom he has referred, or to whom he intends to refer, then it would be all right; otherwise, he shall be required to make up for his previous acts as far as he knows about their performance, though it would be more cautious if he makes up to the extent that he is convinced of his full atonement.
      Problem # 25 If his previous acts were performed by way of Taqlid, but he does not know whether it was a valid or invalid Taqlid, they would be considered to have been performed by way of a valid Taqlid.
      Problem #26 If a period of time has passed since a person has attained legal maturity (Bulugh), and he has doubts whether his acts had been performed by way of a valid Taqlid or not, his previous acts shall be considered valid, though he shall be required to perform his future acts in the valid way.
      Problem #27 Adãlat (Moral soundness) is a condition for a Mufti (one giving a Fatwã or a formal legal opinion) and a Qâdi (Magistrate, or Judge). It is established by the testimony of two morally sound persons, association producing knowledge and confidence, or favorable reputation about his knowledge; rather, a man may be known by his good appearance of the acts required by the Islamic canon law (Shari ‘at), obedience to divine commands (Ta’at) attendance in social gatherings, and the like. Apparently a good appearance is an unquestionable sign of moral uprightness, though it does not produce (good) opinion or (absolute) knowledge.
      Problem # 28 Adalat consists of a permanent trait of character which produces constant adherence to piety through avoidance of what is forbidden and performance of what is obligatory.
      Problem # 29 The quality of Adalat is virtually lost by commission of the major sins and persistence in the commission of the venial sins ; rather, according to the more cautious opinion, even venial sins. However it is restored by resorting to penitence if the said trait of character subsists.
      Problem # 30.lf a person erroneously narrates the verdict of a Mujtahid, it is obligatory on him to inform all those to whom he had narrated the verdict (about his error).
      Problem # 31 If a problem crops up during the performance of prayers, the actual rule about which is not known to the person, and it is not possible for him to enquire about it at that time, he shall act according to one of the two alternatives (discontinue the prayers or complete it) with the intention of enquiring about the actual rule after the prayers. Now, if it turns out that he has not acted according to the actual rule, he shall be required to perform the prayer again, but if it transpires that he had acted upon the actual rule, his prayers shall be considered valid.
      Problem # 32 It is obligatory on an agent acting on behalf of another in acts like a contract, unilateral obligation, payment of Khums, Zakãt, or expiation, or the like to act in the way required according to the Taqlid (of the Mujtahid) of his client and not according to the Taqlid (of his own Mujtahid), in case they are following different Mujtahids. As regards a person hired by an executor or administrator for offering prayers or the like on behalf of the deceased, according to the stronger opinion, it is necessary for him to observe what is required by the Taqlid (of his own Mujtahid) and not that of the deceased, nor according to the Taqlid (of the Mujtahid) of the executor administrator. In like manner, if the executor does something voluntarily or on hire, it is obligatory on him to comply with the conditions of the Taqlid (of his own Mujtahid) and not that of the deceased. The same rule shall apply in case of an administrator (who does something on behalf of the deceased).
      Problem #33 If a transaction takes place between two persons, one of the parties to which is a follower of a Mujtahid in whose opinion such transaction is valid, while the other party follows a Mujtahid in whose opinion it is void, it is obligatory on both of them to follow the opinion of their respective Mujtahids. If a dispute takes place between the two parties, the issue shall be referred to one of their two Mujtahids or a third one, who will decide the matter according to his own verdict, and his judgement shall be accepted by both the parties. The same rule shall apply in case of a unilateral obligation belonging to two parties, such as a dissolution of marriage or manumission (of a slave), or the like.
      Problem # 32 An absolute caution is not permissible to be dropped in case of a verdict before a verdict in favour or against it has not been issued. Rather, it is obligatory to act by way of caution, or refer the matter to another Mujtahid in order of succession according to his superiority in knowledge. If, however, in the Rasa’il-e Amaliyyah (Instruction Books of Mujtahids for their respective Followers) the word “Caution’ has been used after a verdict which is contrary to the verdict, for example, if, after the verdict on a matter, it is said: “Though it is more cautious to do so and so:”, or subsequent to a verdict it is said, contrary to the verdict: “The more cautious opinion is such and such, although the rule in this case is such and such”, “or though the stronger opinion in this and such”, or close to the verdict there are words carrying approbation (Istihbab),as for example it is said: “The better or more cautious opinion is such and such”, in all these three cases, it is permissible to drop caution.
      index
      IMAM ROUHULLAH KHOMEINI (RA) TAHRIR AL-WASILAH
      Translated by Dr. Sayyid Ali Reza Naqavi
      INTRODUCTION
      SECTION TWO- DEALING WITHCLEANLINESS (TAHARAT)
      Chapter on Water
      RULES OF EASING NATURE (Urination and Defecation)
      Chapter on Rules Concerning the Dead
      Rules Concerning the RitualWashing of the Dead
      Procedure of Washing the Dead
      Etiquettes for Washing the Dead
      Rules Concerning Shrouding the Dead
      Rules Concerning the Two PalmBranches
      B- Recommended Baths from the point of view ofPlace
      C- Recommended Baths for some Acts
      Chapter Concerning Tayammum
      D — Obligatory Conditions for Tayammum
      How a Clean Thing Becomes Unclean
      Chapter Concerning the Unclean Things which areExcused in Prayers
      Chapter on Rules Concerning Containers
      SECTION THREE – DEALING WITHPRAYER (SALAT)
      Chapter on Preliminaries of Prayer
      Second Preliminary of Prayer: the Qiblah
      Fourth Preliminary for Prayer: Its Place ofOffering
      Chapter Concerning Actions during Prayer
      Rules Concerning Takbirat al-Ihram
      The Two Prostrations of Recitation of the Quran& Expression of Thankfulness
      Chapter Concerning Sequence of the Acts ofPrayers
      Rules Concerning Uninterrupted Sequence of theActs of Prayer
      Chapter Concerning Qunüt (Expressionof Humility before Allah)
      Rules Concerning Failure to Perform ActsRequired in Prayers
      Chapter on Rules Concerning Doubts
      A- Doubts about the Prayer itself
      B- Doubts Concerning the Acts in a Prayer
      Rules Concerning Doubts Which are not to beHeeded
      Rules Concerning Uncertainty in Acts of Prayerand its Rak’ats
      Rules Concerning the Forgotten Portions inPrayer
      Rules Concerning the Prostration for Error
      Conclusion about Miscellaneous Problems
      Rules Concerning Compensatory Prayers
      Rules Concerning Hiring for Offering Prayers
      Rules Concerning Friday Prayer
      Rules concerning the Conditions of FridayPrayer
      Persons on Whom Friday Prayers is Obligatory
      The Due Time for Offering Friday Prayer
      Rules Concerning Eid al-Fitr and Eidal-Adhã Prayers
      Chapter on a Traveler’s Prayers and itsRelevant Rules
      Chapter on the Jamà’at Prayer
      SECTION FOUR- DEALING WITH FASTING (SOWM)
      Chapter on Intention (Niyyat)
      Chapter on Things which must berefrained in a Fast
      Chapter on the Kinds of a Fast
      Chapter on an Expiatory Fast
      Chapter on Recommended Fasts
      Chapter on the Prohibited Fasts
      SECTION-FIVE ZAKAT
      Chapter Three—Zakät on Goldand Silver
      Chapter Four — Zakãt onGrains (or Cereals)
      Chapter Six – Qualifications ofPersons Entitled to Receive Zakät
      Chapter Seven – Misc. Rules of Zakat
      PART-TWO ZAKAT OF BODIES (OR FITRAH)
      Chapter One – Those on whomPayment of Zakat-i Fitrah is Obligatory
      Chapter Two – The Commodity for the Zakätof Fitrah
      SECTION SIX KHUMS
      Chapter One — Things on whichPayment of Khums is Obligatory
      Chapter Three – Anfãl (Spoilsof War)
      SECTION SEVEN HAJJ
      Chapter One – Conditions for theObligation of Hajj
      ChapterTwo -Hajj for a Vow, a Pledge or an Oath
      ChapterThree -Proxy (in Hajj)
      Chapter Four -Making a Will for Hajj
      ChapterFive – An Approved Hajj
      ChapterSix -Kinds of ‘Umrah
      ChapterSeven – Kinds of Hajj
      ChapterEight -Brief Form of Hajj-al Tamattu’
      Chapter Nine Miqats
      ChapterTen -Rules Concerning Miqats
      ChapterEleven -Conditions for Tying Ihram
      Chapter Twelve -Things ForbiddenDuring Ihram
      Chapter Thirteen -RulesConcerning Circumambulation
      Chapter Sixteen – Performanceof Sa’y
      Chapter Seventeen -Taqsir (TrimmingHair of the Head)
      Chapter Eighteen -Staying at ‘Arafat
      Chapter Nineteen -Staying in Mash’aral-Haram
      Chapter Twenty – Essential Rites at Mina
      SECTION EIGHT
      ENJOINING THE RIGHT AND FOBIDDING THE WRONG
      Chapter One -Varieties of the Two (Duties) and the Natureof their Obligation
      Chapter Two — Conditions forObligation of the Two (Duties)
      Chapter Three -Grades ofEnjoining the Right and Forbidding the Wrong
      CONCLUSION
      DISCOURSE ON DEFENCE
      Chapter One -First Category
      SECTION NINE EARNING AND COMMERCIAL TRANSACTIONS
      SECTION TEN
      Chapter One – Conditions of Contract for Sale
      Chapter Two – Options
      Third — Option ofCondition
      Fifth — Option ofDelay
      Sixth — Option of Inspection
      Seventh — Option of Defect
      Chapter Three – Rules Concerning Option
      Chapter Four – What is Included in the Object of Sale Sold in General Terms
      Chapter Five – TakingPossession and Delivery
      Chapter Seven -Ribã’ or Usury
      Chapter Eight – Saleof Surf (Bay’ al-Surf)
      Chapter Nine – Saleof Salaf (Bay’ al-Salaf)
      Chapter Ten – Murãbahah,Muwãda’ah & Towliyah
      Chapter Eleven – Sale of Fruits
      Chapter Twelve – Sale of Animals
      Chapter Thirteen – Iqalah(Revocation of the Contract by Both Parties)
      SECTION ELEVEN PRE – EMPTION
      SECTION TWELVE CONVEYANCE
      SECTION THIRTEEN IJARAH
      SECTION FOURTEEN JU’ALAH
      SECTION FIFTEEN ‘A RIYA H
      SECTION SIXTEEN WADI’AH OR DEPOSIT
      SECTION SEVENTEEN MUDARABAH
      SECTION EIGHTEEN PARTNERSHIP
      ChapterOne – Division of Shares of the Partners
      SECTION NINETEEN MUZARA ‘AH (METAYAGE)
      SECTION TWENTY MUSAQAT (SHARECROPPING OF ORCHARDS)
      SECTION TWENTY – ONE DEBT & LOAN
      Glossary

  3. YO HO HO MO,

    THE 9 YEAR OLD CHILD & MUTAH MARRIAGE

    II. 20

    On Divorce

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    A man who repudiates his wife must be of sound mind and past the age of puberty. He must do so of his own free will and without any constraint; thereof, if the formula for divorce is spoken in jest the marriage is not annulled.

    The woman must not be having her period at the time of the divorce, and the husband must not have had sexual relations with her since her last period.

    In three cases, a man may repudiate his wife while she is having her period: if he has had no sexual relations with her since their marriage; if she is pregnant while the husband believes she is having her period, and it is learned only later that she was pregnant at the time of the repudiation; if he is not certain, because of the distance that separated them, whether his wife is them having her period.

    A man who has had sexual relations with his wife after her last menstrual period must wait for her to have her next one before he may divorce her. But he may divorce his wife if she has not yet reached her ninth birthday, or is pregnant, or is menopausal.

    If a husband who has had sexual relations with his wife between menstrual periods, divorces her during this time and learns later that she was pregnant when the divorce took place, the latter remains valid.

    A women temporarily married, say, for a month or a year, has her marriage automatically annulled at the end of that time, or at any other time when the husband releases her from the balance of her engagement. It is not necessary for this that there be any witnesses, or that the woman have had her period.

    A woman who has not yet reached the age of nine or a menopausal woman may remarry immediately after divorce, without waiting the hundred days that are otherwise required.

    A woman who has had ***her ninth birthday*** or who has not yet entered menopause, must wait for three menstrual periods after her divorce before being allowed to remarry.

    If a woman who has not reached ***her ninth birthday*** or who has not entered menopause gets temporarily married, she must, at the end of the contract or when the husband has released her from part of it, wait two menstrual periods or forty-five days before marrying again.

    If a man commits adultery with a woman he knows is not his wife, while the woman is unaware that the man is not her husband, she must wait one hundred days before remarrying.
    If a man encourages a married woman to leave her husband so as to marry him, they are both committing a great sin, but the divorce and their marriage remain in force.

    If the father or paternal grandfather of a boy has him marry a woman for a temporary marriage, he may prematurely cancel it in the boys interest, even if the marriage was contracted before the boy reached the age of puberty. If, for example, a fourteen-year-old boy has been married off to a woman for a period of two years, they may return her freedom to the woman before this time has run its course; but a continuing marriage cannot be broken in this way.

    If a man repudiates his wife without informing her of it, and continues to meet her expenses for a period of, say, a year, and at the end of that time informs her that he got a divorce a year earlier and shows her proof of it, he may require that she return to him anything he has bought or given her during that time, provided that she has not used it up or consumed it, in which case he cannot demand its return.

  4. YO HO HO MO,

    MORE WISDOM FROM THE PERVERT OF IRAN:

    II. 19

    On Marriage, Adultery, and Conjugal Relations

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    A woman may legally belong to a man in one of two ways; by continuing marriage or temporary marriage. In the former, the duration of the marriage need not be specified; in the latter, it must be stipulated, for example, that it is for a period of an hour, a day, a month, a year, or more.

    Marriage, whether continuing or temporary, must be sealed by a religious formula spoken either by the woman or by the man, or by one of their representatives.

    As long as the woman and man have not contracted a religious marriage, they are not entitled to look upon one another. To allow that, it is not enough to assume that the marriage formula has been spoken, but if the person representing them states that it has been spoken, then that is enough to validate the marriage.

    If a woman authorizes someone to marry her to a man for a period of ten days, for example, without specifying the exact date, the man may contract the marriage at his pleasure, but if the woman has specified a precise day and hour, the formula must be spoken at the specified time.

    The legal marriage formula must be read in Arabic, but if one cannot speak that language correctly, it may be spoken in a different language.

    A father or a paternal grandfather has the right to marry off a child who is insane or who has not reached puberty by acting as its representative. The child may not annul such a marriage after reaching puberty or regaining his sanity, unless the marriage is to his manifest disadvantage.

    Any girl who is of age, that is, capable of understanding what is in her own best interest, if she wishes to get married and is a virgin, must procure authorization of her father or paternal grandfather. The permission of her mother or brother is not required.

    If a father or paternal grandfather marries off prepubescent son or grandson, the latter will be responsible once he has reached puberty, for taking care of his wife’s material needs.

    A marriage is annulled if a man finds that his wife is afflicted with one of the seven following debilities: madness, leprosy, eczema, blindness, paralysis with aftereffects, malformation of the urinary and genital tracts or of the genital tract and rectum through conjoining thereof, or vaginal malformation making coitus impossible.

    If a wife finds out after marriage that her husband is suffering from mental illness, that he is a castrate, impotent, or has had his testicles excised, she may apply for annulment of her marriage.

    If a wife has her marriage annulled because her husband is unable to have sexual relations with her either vaginally or anally, he must pay her as damages one-half of the dowry specified in the marriage contract. If the husband or wife annuls the marriage for any of the above-mentioned reasons, the man owes nothing to the woman if they have had sexual relations together; if they have not, he must pay her the full amount of the dowry.

    It is forbidden to marry one’s mother, sister, or stepmother.

    It is forbidden to marry one’s mother-in-law, or one’s wife’s maternal or paternal grandmother or any of her great-grandmothers, even though one’s marriage to her may never have been consummated.

    A man who marries a woman and has sexual relations with her may not marry her daughter or granddaughter, even if these be by a different marriage.

    A man may not marry his wife’s daughter, even if their marriage has not been consummated.

    Aunts of the bride’s father and the aunts of her grandparents need not wear the veil in the presence of the groom; the father, grandfather, and great-grandfather of the groom, as well as his sons, grandsons, and all his male descendants, may freely look upon the bride.

    A man may not marry the nieces of his wife without the latter’s consent; if he should nevertheless do so without getting consent, but his wife raises no objection, then there is no problem.

    A man who has committed adultery with his aunt must not marry her daughters, that is to say, his first cousins.

    If a man who has married his first cousin commits adultery with her mother, the marriage is not thereby annulled.

    If a man commits adultery with a woman other than his aunt, it is highly recommended that he not marry the daughter of that woman. If he marries a woman, consummates the marriage, and then commits adultery with her mother, the marriage is not thereby annulled. Nor is it automatically annulled in the case of his having committed such adultery before the marriage was consummated, but in that case it is better if the husband voluntarily annuls the marriage.

    A Muslim woman may not marry a non-Muslim man; nor may a Muslim man marry a non-Muslim woman in continuing marriage, but he may take a Jewish or Christian woman in temporary marriage.

    A man who marries an already married woman must break off his marriage with her and refrain from ever marrying her again.

    A married woman remains legally married after having committed adultery; however, should she not repent and should she continue to be unfaithful to her husband, it is preferable for the latter to repudiate her, but with full payment to her of her dowry.

    The mother, sister, or daughter of a man who has been sodomized by another man may not marry the latter, even if both men or one of them had not yet reached puberty at the time; but if one who was the victim of the act cannot prove it, his mother, sister, or daughter is allowed to marry the other man.

    If a man who has married a girl who has not reached puberty possesses her sexually before her ninth birthday, inflicting traumatisms upon her, he has no right to repeat such an act with her.

    If a man sodomizes the son, brother, or father of his wife after their marriage, the marriage remains valid.

    A woman who has contracted a continuing marriage does not have the right to go out of the house without her husband’s permission; she must remain at his disposal for the fulfillment of any one of his desires, and may not refuse herself to him except for a religiously valid reason. If she is totally submissive to him, the husband must provide her with her food, clothing, and lodging, whether or not he has the means to do so.

    A woman who refuses herself to her husband is guilty, and may not demand from him food, clothing, lodging, or any later sexual relations; however, she retains the right to be paid damages if she is repudiated.

    A husband is not obligated to pay any travel expenses incurred by his wife which exceed what her expenses would have been at home; but if travel was undertaken at his own suggestion, then he must take care of the expenses.

    A wife who scrupulously obeys her husband has the right to be paid the daily household expenses for any of the husband’s assets, in the case the latter refuses voluntarily to pay for them. But if she is forced to meet such expenses out of her on pocket, she is not obligated to obey her husband.

    A man who has contracted a continuing marriage may not leave his wife for so long a time as to allow her to question the validity if the marriage; however, he is not obligated to spend one night out of every four with her.

    A husband must have sexual relations with his wife at least once in every four months.

    If, at the time of contracting the marriage, no specific time was indicated at which the husband was to pay the dowry to his wife, the wife may refuse herself to her husband for so long as that amount of money has not been paid her.
    But once she has agreed to have sexual relations with her husband, she can no longer later refuse to, except for religiously valid reasons.

    A temporary marriage, even though only one of convenience, is nevertheless legal.

    A man must not abstain from having sexual relations with his temporary wife fr more than four months.

    If the temporary marriage contract includes a clause specifying that the husband is not entitled to have normal sexual relations with his wife, such a clause must be respected. He must then be satisfied with giving her pleasures in other ways. But as soon as the wife consents to it, he may perform the natural sex act with her.

    A woman ho has been temporarily married in exchange for a previously established dowry has no right to demand that her daily expenses be paid by her husband, even when she becomes pregnant.

    A temporarily married wife may not inherit from her husband; nor may he inherit from her.

    A temporarily married woman is entitled to go out of the house without asking her husband’s permission, unless the fact of her so going out harms him in one way or another.

    If a father (or paternal grandfather) marries off his daughter (or granddaughter) in her absence without knowing for a certainty that she is alive, the marriage becomes null and void as soon as it is established that she was dead at the time of the marriage.

    It is forbidden for a man to look upon the body of a woman who is not his wife, under any pretext whatsoever. It is equally forbidden for a woman to look upon the body of a man who is not her husband.

    To look upon the face and hair of a girl who has not reached puberty, if it is done without intention of enjoyment thereof, and if one is not afraid of succumbing to temptation, may be tolerated. It is however recommended that one not look upon her belly or thighs, which must remain covered.

    To look upon the faces ad hands of Jewish or Christian women, if this is not done with intention of enjoyment thereof, and if one does not fear temptation, is tolerated.

    A woman must hide her body and her hair from the eyes of men. It is highly recommended that she also hide them from those of prepubescent boys, if she suspects that they may look upon her with lust.

    It is forbidden to look upon the genitals of another person, even from behind a glass, or in a mirror, or in standing water. It is even expressly recommended to abstain from looking at the genitals of a child who knows the difference between good and evil. But it is permitted for husband and wife to look upon each other in all parts of their bodies.

    A man must not look upon the body of another man with lustful intent. Likewise, a woman may not look upon another woman with such intent.

    It is not forbidden for a man to photograph a woman other than his wife, but if in order to do so he must touch her, then he must not photograph her.

    If a woman is called upon to give an enema to a woman or to a man other than her husband, or to wash their genitals, then she must cover her hand so as not to come into direct contact with the genital organs; the same precautions must be taken by a man where another man or a woman other than his wife are concerned.

    If a man is called upon, for medical reasons, to look upon a woman other than his wife and to touch her body, he is permitted to do so, but if he can give such care by only looking at the body he must not touch it, and if he can give it by only touching, he must not look at it.

    If a man or woman be forced, in order to administer medical care, to look upon the genitals of another person, he or she must do so indirectly, in a mirror, except in case of absolute necessity.

    If the husband has included in the marriage contract a clause guaranteeing his wife’s virginity, he may annul the marriage if it turns out that she was not a virgin.

    If a woman abjures her faith before her marriage is consummated, the marriage is annulled; the like is true after conclusion of the marriage, if she is menopausal. But if she is not menopausal and returns to her Muslim beliefs within a hundred days after the breaking off of marriage, it again becomes valid.

    A man whose father or mother as a Muslim at the time of his conception, and who himself embraced the Muslim faith after reaching puberty, will have his marriage automatically abolished if he becomes an apostate.

    The marriage of a man born of non-Muslim parents but who himself became a convert to Islam is automatically annulled if he renounces his faith before consummating the marriage. If he renounces his faith after having sexual relations with his wife, she must wait one hundred days after the annulment of the marriage before marrying again, if she is of age to have menstrual periods. Thus, the marriage remains valid if during those one hundred days the husband returns to the Muslim fold; otherwise, the annulment is irreversible.

    If the woman inserts into the marriage contract a cause binding her husband not to mover her away from the city, and the husband accepts such a clause, then he must abide by it.

    The husband of a woman who has had a daughter by a previous marriage may marry that daughter to a son of his by a previous marriage. He himself has the right to marry the mother of a girl married to his son.

    A woman who becomes pregnant as a result of adultery must not have an abortion.

    If a man commits adultery with an unmarried woman, and subsequently marries her, the child born of that marriage will be a bastard unless the parents can be sure it was conceived after they were married.

    One need not believe a woman who claims to have entered menopause. On the one hand, she must be believed if she asserts that she is not married.

    It is highly recommended that a girl be married off as soon as she reaches the age of puberty. One of the blessings of man is to have his daughter experience her first period not in her father’s house, but in that of her husband.

    A child born of an adulterous father is legitimate.

    It is a sin to have sexual relations with one’s wife during the fast of Ramadan or while she is having her menses, but the child born of such relations is legitimate.

    If a man marries a woman and possesses her sexually, he may no longer marry any girl whom this woman has breast-fed.

    A man may not marry a wet nurse who has breast-fed his wife.

    A man may not marry a girl who was ever breast-fed by his mother or his grandmother.

    The best person to breast-feed a newborn baby is its own mother. It is preferable that she not ask to be paid for such services, but that her husband pay her for it of his own free will. If the sum the mother asks for is greater than that charged by a wet nurse, the husband is free to take the child from its mother and turn it over to the wet nurse.

    It is recommended that the wet nurse be a faithful Shi’ite, intelligent, modest, and pretty. On the other hand, it is most inadvisable that she be feebleminded, a nonbeliever in the Twelve Imams, ugly, or a bastard, or of bad character. It is equally inadvisable to select as wet nurse a woman who has an illegitimate child.

    It is recommended that every child be breast-fed for two whole years.

  5. YO HO HO MO,

    THE SAYINGS OF THE GRAND AYATOLLAH SEYYED RUHOLLAH MOSAVI KHOMEINI

    II. 11

    On Pure and Impure Things

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    There are eleven things which are impure: urine, excrement, sperm, bones, blood, dogs, pigs, non-Muslim men and women, wine, beer, and the sweat of the excrement-eating camel.

    The urine and feces of man and any animal whose blood spurts when a vein or artery of its body is opened are impure. But flyspecks or the droppings of mosquitoes or other such small insects whose blood does not gush are pure.

    The urine and feces of any excrement-eating animal are impure. This is equally true of the urine and feces of any animal which has been sexually possessed by a human; and of the urine and feces of sheep which have been fed on sow’s milk.

    The sperm of any animal whose blood spurts when its throat is cut is impure.

    The bones of an animal found dead or an animal slaughtered otherwise than according to Muslim rites are impure; fish, on the other hand, is never impure, even if found dead in the water, for its blood does not spurt.

    The hairs, bones, and teeth of dead animals are pure, unless they come from animals such as the dog which are impure themselves.

    The egg taken from the entrails of a chicken is not impure, provided its shell is sufficiently hard. However, it must be washed before being eaten.

    The meat, fat, and skins on sale in a Muslim bazaar on being handled by a Muslim are pure, unless such products come from animals which were not slaughtered according to the Muslim rites.

    The blood of man and any animal whose blood spurts when the throat is cut is impure; on the other hand, the blood of the fish, mosquito, or any other animal whose blood does not spurt remains pure.

    The blood that may flow out between one’s teeth is pure if diluted with saliva; it is permitted to swallow that saliva.

    Blood coagulated and accumulated under the nails or in any other part of the human body is pure if its appearance has been so modified that one can no longer call it blood; if that is not the case, every effort must be made to rid oneself of it before performing one’s ablutions.

    The pus of a healing wound is pure, provided one can be sure it is not mixed with blood.

    Dog and pig, unless they live in water, are impure, as are their hairs, their bones, their claws, and their excrements; on the other hand, sea dogs and pigs are pure.

    Every part of the body of a non-Muslim individual is impure, even the hair on his hand and his body hair, his nails, and all the secretions of the body.

    Any man or woman who denies the existence of Allah, or believes in His partners [the Christian Trinity], or else does not believe in His Prophet Muhammad, is impure (in the same way as are excrement, urine, dog, and wine). He is so even if he doubts any one of these principles.

    A child who has not reached puberty is impure if his parents and grandparents are not Muslims, but if he has one Muslim in his ancestry he is pure.

    A Muslim who insults one of the Twelve Imams or declares himself their enemy is impure.

    Wine and all other intoxicating beverages are impure, but opium and hashish are not.

    Beer is impure, but brewer’s yeast is not.

    The sweat of an excrement-eating animal is impure; the sweat of other animals, which do not eat the same detritus, is not.

    The sweat of a man who has just ejaculated is not impure; yet it is preferable for him not to pray so long as his body or his clothing retain traces of that sweat.

    If a man has had sexual relations with his wife during periods of prescribed abstinence, such as the fast of Ramadan, he must avoid saying his prayers so long as he still has upon him the traces of post-coital sweat.

    If a part of the body that is sweating comes into contact with something impure and the sweat runs onto other parts of the body, all such parts become impure, although the rest of the body remains pure.

    Bloodstained nasal secretions or expectorations are impure, whereas those which have not been soiled by blood are pure; if the nasal secretions or the expectoration touch the nose or mouth even lightly the part of the skin which has been so touch must be purified; but the untouched part remains pure.

    An object which enters a human body and comes into contact with something impure (stool or blood) remains pure when withdrawn from that body if it has no traces of the impure matter left upon it; thus, the instrument introduced into the rectum for an enema or the surgeon’s scalpel are not impure if they bear no trace of these impurities. The same applies to saliva or nasal secretions which mix with blood inside the mouth or nose, but show no trace of it when they are expectorated.

    It is forbidden to touch a page of the Qur’an with anything impure; if such a thing should happen, the page must immediately be washed.

    It is forbidden to place upon the Qur’an such impure matter as blood or human or animal bones if the matter is dried; should the matter already have been placed on it, it must absolutely be removed.

    It is forbidden to write out verses of the Qur’an with impure ink, even though one write but one letter thereof. In case it has already been done, it must be washed away or erased with a knife or some other sharp instrument.

    One must avoid giving the Qur’an to an infidel; it is even recommended that it be forcibly taken away from him if he already has it in his hands.

    If a page of the Qur’an, or a piece of paper with the name of Allah or the Prophet or one of the Imams on it should fall into a toilet, it is absolutely indispensable to withdraw it from there, even if this should prove costly. In case this is impossible, such a toilet must never be used until it has been ascertained that the paper has rotted away.

    It is forbidden to eat or drink anything that is impure; it is also forbidden to give anything impure to children to eat, whether or not it ay be harmful to them; but it is not forbidden to feed children food which has been only indirectly touched by something impure.

    It is not required that one point out to a person that he is eating impure food or that he is praying while wearing impure clothing.

    If the head of a household notices during the course of a meal that one or more of the dishes being served are impure, he must impart this information to his guests; but if it is one of the guest who notices it, he is not obliged to do the same.

  6. Shame on you, Lucky. Shame on you. You failed to prove that Iran is an evil country or Shia Muslims are terrorists. So you stated that Iranians are not Muslims internally. I repeat; shame on you. You are really an ignorant man, filled with prejudice. You area statue of hatred and hypocrisy. How can you say that Iranians are not Muslims. Iranians are the true Muslims. Their Ayatollahs are the real scholars of Islam. Their rulers are the typical Muslim rulers. Just look at Khamenei. How peaceful and friendly he is that he issued a verdict against insult of Sunni religious figures. Just see how brave but simple Mahmoud Ahmadinejad is. He challenged US, the country which no one challenges. He is a simple man who has a simple life.
    http://en.blog.unikom.ac.id/mahmoud-ahmadinejad-the.hd

    Just look at how extremely the Iranians love Islam. Iranians leave Islam? Many Muslims convert to Islam annually. Islam is the fastest growing religion in the world. Islam is winning, you morons. You are losing. Insha’Allah, you will lose. 🙂

    • YO HO HO MO,

      THE SAYINGS OF THE GRAND AYATOLLAH SEYYED RUHOLLAH MOSAVI KHOMEINI

      The Little Green Book is a collection of fatawah handed down by the most prominent and arguably one of the most influential Muslim clerics in modern history; the Grand Ayatollah Seyyed Ruhollah Mosavi Khomeini, commonly known as the Ayatollah Khomeini. Fatawah (the plural of fatwah) are Islamic religious decrees sent down by Muslim religious leaders. Since Islam demands that Muslims abide by Sharia – Islamic law as individuals and as a society, these fatawah are not simply religious insights or advice. They are legal pronouncements, and define the law of the land in an Islamic country. In his unrivaled role as Iran’s Supreme Leader and the highest-ranking cleric for Shi’a Muslims, the Ayatollah Khomeini’s fatawah guided the lives of more Shi’a Muslims than did any other Islamic leader throughout history.

      II. 9
      On Urinating and Defecating

      1/1/0001
      It is required that everyone, when urinating or defecating, hide his sexual parts from all pubescent persons, even his sister or his mother, as well as from any feebleminded person or children too young to understand. But husband and wife are not required to hide from each other.

      It is not indispensable to hide one’s genitals with anything in particular; one’s hand is enough.

      When defecating or urinating, one must squat in such a way as neither to face Mecca nor turn one’s back upon it.

      It is not sufficient to turn one’s sex organ away, while oneself facing or turning one’s back on Mecca; and one’s privates must never be exposed either facing Mecca or facing directly away from Mecca.

      Urinating and defecating are forbidden in four places: blind alleys, except with the permission of those living along them; the property of a person who has not given permission to do so; places of worship, such as a certain medersas [Arabic schools]; graves of believers, unless one does so as an insult to them.

      In three cases, it is absolutely necessary to purify one’s anus with water: when the excrement has been expelled with other impurities, such as blood, for example; when some impure thing has grazed the anus; when the anal opening has been soiled more than usual.

      Apart from these three cases, one may either was one’s anus with water or wipe it with some fabric or a stone.

      The urinary orifice can be cleaned off only with water, and it is enough to wash it just one time after urinating. But those in whom the urine comes out through some other orifice would do better to wash that orifice at least twice. This must be observed by women as well.

      It is not necessary to wipe one’s anus with three stones or with three pieces of fabric: a single stone or single piece of fabric is enough. But if one wipes with a bone, or any sacred object, such as, for example, a paper having the name of Allah on it, one may not say his prayers while in this state.

      It is preferable, for urinating or defecating, to squat down in an isolated place; it is also preferable to go into this place with the left foot first, and come out of it with the right foot first; it is recommended that one keep his head covered while evacuating, and have the weight of his body carried by the left foot.

      During evacuation, one must not squat facing the sun or the moon, unless one’s genitals are covered. While defecating, one must also avoid squatting exposed to the wind, or in public places, or at the door one’s house, or under a fruit tree. At the time of the evacuation, one must also avoid eating, dallying, or washing one’s anus with the right hand. Finally, one must avoid talking, unless one is absolutely forced to or is addressing a prayer to Allah.

      It is better to avoid urinating standing up or urinating into hard ground, or into an animal hole, or into ware, especially stagnant water.

      It is recommended not to hold back the need to urinate or defecate, especially if it hurts.

      It is recommended to urinate before prayers, before going to bed, before having sexual intercourse, and after ejaculating.

      After urination, one must first wash the anus if it has been soiled by urine; then one must press three times with the middle finger of his left hand on the part between the anus and the base of the penis; then one must put his thumb on top of the penis and his index finger on the bottom and pull the skin forward three times as far as the circumcision ring; and after that three times squeeze the tip of the penis.

      A woman has no special instructions to follow after urinating; if she afterward notes some moisture at the vaginal orifice which she cannot judge as pure or impure, the said moisture remains pure and in no way stands in the way of her performing ablutions or praying.

        • MERRY CHRISTMAS CHRISTMAS FROM SHIAS IN IRAN 2013
          (Imam Khomeini sending gifts to Christians on Christmas)

          NEVER TRUST A MOHAMMEDAN!

          Interfaith outreach in Iran: Converts to Christianity arrested as they celebrated Christmas

          “Talk about extreme, militant Islamists and the atrocities that they have perpetrated globally might undercut the positive achievements that we Catholics have attained in our inter-religious dialogue with devout Muslims.” — Robert McManus, Roman Catholic Bishop of Worcester, Massachusetts, February 8, 2013

          So these Iranian Christians have no friend, no protector, and no spokesman.

          “Iranian Christian Converts Arrested as They Celebrated Christmas,” from Mohabat News, December 29 (thanks to The Religion of Peace):

          Reports from Iran indicate that five Christian converts from a house-church in eastern Tehran were arrested during a Christmas celebration. Iranian Christian converts face constant restrictions and persecution.

          According to Mohabat News, Iranian security authorities raided a house, owned by Mr. Hosseini, where a group of Christians had gathered to celebrate Christmas on Tuesday, December 24. They arrested Mr. Hosseini, Ahmad Bazyar, Faegheh Nasrollahi, Mastaneh Rastegari, and Amir-Hossein Ne’matollahi.

          The report received by Mohabat News stated: “These Christians had gathered to worship and celebrate birth of Jesus.”

          The Committee of Human Rights Reporters reported that armed plain-clothes security officers raided the house-church, insulted and searched those in attendance, thoroughly searched the house and seized all Christian books, CDs, and laptops they found. They also took the Satellite TV receiver.

          The authorities also searched a neighboring house , because those present were observing the raid. They insulted and beat the father of the family and warned them not to speak with anyone about what they had witnessed.

          There is still no update about the whereabouts or condition of these arrested Christians.

          In recent years the authorities have intensified their pressure and threats against Christians around Christmas, and increased their surveillance of churches.

          Many Christian converts have been arrested or faced other persecution around Christmas in recent years. A large number of Christians converts were arrested in Tehran in the past few years as part of pre-organized attacks by government authorities….

        • YO HO HO MO,

          AND PRAY TELL US:

          “WHO THE F–K IS PERSECUTING YOU MOTHERF–KERS”?

          SUNNI MOHAMMEDAN MOTHERF–KERS!

          AND TOGETHER, BOTH SUNNI & SHIITE MOHAMMEDAN MOTHERF==KERS ARE PERSECUTING EVERYONE ELSE, WHO ARE NOT MOHAMMEDAN MOTHERF–KERS!

          NOW F–K OFF & STOP YOUR TAQIYYA (LYING) (ON THIS BLOG)!

          • Lucky, shut up. You’re a moron. You need to refer to a good doctor. 🙂 You only know to repeat what someone has already said. You are an idiot. People like you should be in jail. You hate all Muslims and that shows you narrow-minded you are. I’m a Muslim and I love any non-Muslim who does good. Taqiyyah means to hide one’s faith due to some danger. And never use such words for someone again. OK? 🙂 If you have failed to prove that I’m wrong, admit it. If you still have something to say, say it.

  7. Oh really modest muslim stop lying here in indonesia there is a banner in public place put and written clearly not to greet merry christmas. Some of my colleagues(muslims) working in germany company but doesn’t greet us that celebrate because it said so you called haram, as if we are pig or dog that haram in your religion, you should listen what your clerk have to said in mosque about infidel christian…my house near mosque so don’t tell rubbish about tolerance in islam, cause it doesn’t exist….you hate us christian, Jews…. even dogs…and do not know what again you muslims hate cause it’s to many hate in you and what you so called religion.

    • Lucky, let me teach you how a Shia Muslim becomes an Ayatollah. There are certain scholars in Shia Muslim world whom Shia Muslim laymen follow. They are known as ‘marja’ (source). Following a ‘marja’ is called ‘taqlid’ (imitation). Sistani and Khamenei are typical examples. A ‘marja’ has his own ‘hawza’ (school). If you want to be a religious cleric of Shia Islam, you’ll join a hawza and study under a marja. You will be taught manifold subjects that deal with both religion and science. You will train hard to be a good human and a perfect Muslim. You have to excel in both modern and ancient subjects. To be a cleric, religious education is not enough; you have to learn modern sciences because you are expected to guide laymen who live in the modern world. To be able to become a ‘mujtahid’ (one who strives independent reasoning), you have to study more and exceed common clerics. An excellent cleric becomes an Ayatollah; he has exceeded common clerics. Then an Ayatollah increases his wisdom and knowledge to become a ‘marja’ himself. That’s how we make our scholars. Each and every of our scholar is a nice man and a great educator. That’s why we respect them all. However black sheep are everywhere (e.g. Yasser al Habib). That’s why we have to be careful. 🙂

  8. Mary Canada, these are not scholars. These are shame for the word ‘scholar’. The real scholars believe that celebrating Christmas is not haram in Islam.

    • YO, HO, HO, MO!

      TAKE YOUR HEAD OUTTA YOUR ASS & SMELL THE FRESH AIR!

      TO THE IRANIAN PEOPLE WITH LOVE

      You Iranians are not Muslims, not truly.

      You are a conquered people who hide your subservient status to Saudi Arabia’s Sunni Islam with syrupy sentimentality toward a lineage of Arab masters. You are merely Islamic slaves who try to paint over Sunni Arab shackles to appear as if Persian bracelets. Why do you bother to stand and celebrate the Persian New Year when you still crawl in submission to Islam and bow toward Mecca?

      (The enemy of my enemy is my friend routine)

      Yes, the regime squabbles with the Saudis and other Sunnis.
      But they still seek Sunni approval to validate their Muslim wannabe status.

      The 1979 Revolution, the fatwas to ‘defend’ Islam and the stoning of adulterers was more about ingratiating themselves with their Sunni Islam neighbors than it was about confronting the “evil” West.
      It has become all too embarrassingly obvious to Mecca and throughout all of Islam that Iran’s insecure dress-wearing turban-headed Ayatollahs are just pleading to say, ‘I did a good thing, huh’ to the rest of the Islamic world. Ayatollah Khamenei is just the latest in a long line of Islamic ideology administrators after the conquest of Persia. Lap-dog groveling for Islamic approval can no longer be camouflaged beneath layers of pompous violence for Allah, and willful passive-aggressive Holocaust denial.
      The Iranian regime’s uncouth veil is wearing quite thin.
      Although many Iranians truly hate Islam, they won’t admit it to themselves. Rather than accept this truth, they pretend that they are Muslim by choice.

      Iran is an ideologically-dhimmi nation in denial and Iranians are caught firmly in the grip of Sunni imposed ‘Stockholm Syndrome’

      In other words.

      The Iranian people are basically decent human beings who have been cruelly imprisoned by overlord Ayatollah puppets of Arab Islam to the point that they now identify and seek ideological approval from their foreign captors for spiritual guidance.

      Shia Islam is a fatwa against truth. It is just a ritual submission to Sunni Islam with a face-saving (Islamo- Persian) illusion enabled by pretend Muslim Ayatollah delusions.

      Iranians trapped inside denial are like spiders caught within their own web
      … So sad … so very sad.
      Allah is not God and every Iranian surely knows this.
      Allah is just a word, a foreign word and the Koran is nothing but Arab lies conjured up from the reciting of satanic verse.

      Iranians you are not Muslims … admit it; say it with pride.

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