His Eminence Al-Sayyid Al-Hakeem meets a group of orphaned children of the martyrs of the Popular Mobilization Forces

His Eminence Al-Sayyid Al-Hakeem meets a group of orphaned children of the martyrs of the Popular Mobilization Forces
2020/02/20

His Eminence Grand Ayatollah Sayyid Mohammed Saeed Al-Hakeem, on 16 February 2020, received a group of youth from Baghdad, children of martyrs who died fighting in the Popular Mobilization Forces (Al-Hashd Al-Sha’bi) against Daesh.

His Eminence praised the clear and manifest courage of their fathers and their sacrifice for their religion, their homeland and the holy shrines. By the grace of Allah and through their sacrifice and spilling of their noble blood, they were victorious over the enemies.

His Eminence called them to follow the Holy Prophet and the Imams of the Ahl al-Bayt (peace be upon them all), and that their ethics and morals should by distinctly higher than others, and that they should adhere to the teachings of the Sharia.

His Eminence concluded by praying to the Most High and Mighty to provide support for them and to support those who serve and help the orphans, that their Ziyarah is accepted, and that they see the blessings of it in this life and the Hereafter. He finally requested that his greetings and best wishes be conveyed to their families.

Day Questions

Regular soap and toothpaste has fragrance in it; can it be used by those sitting in i'tikaf?

It is not permitted for the person during the state of i'tikaf to smell fragrance with enjoyment. Based on an obligatory precaution a person during the state of i'tikaf should completely avoid all kinds of fragrance. If the use of toothpaste causes this, one should refrain from it; if it does not then it is permissible.

The differentiation in social class between Sayyids and non-Sayyids – for example, the Sayyid scholars wear black turbans and non-Sayyids wear white turbans, and that Sayyids cannot take sadaqa (charity) from non-Sayyids – is this not a non-Islamic class system with social discrimination, where one’s lineage decides what class he is in? How can this be justified?

Wearing the white turban is to show that the person wearing it is not a descendant of the Prophet (peace be upon him and his holy progeny). Likewise, wearing the black turban is to show that the person wearing it is his descendant. There is no social discrimination in this. However, one can understand from some Sharia rulings the merits of being related to the Prophet, such as the impermissibility of the Sayyids to take charity from non-Sayyids, and the like. As such, it is good to respect the Sayyids due to their genealogical relationship to the Prophet and his Ahlulbait. This, again, is not social discrimination, as it is only in order to strengthen the respect of the Prophet in the hearts of the believers. So, just as it is recommended to recite the Salawat on the Prophet whenever his name is mentioned, it is also recommended to respect and venerate his offspring. In doing so, the Great Prophet and his Ahlulbait (peace be upon them all) will remain respected and revered in the hearts of the believers. Having said this, it does not mean that whoever is related to the Prophet will not have his deeds accounted for; rather, this increases his responsibility in abiding to good deeds and the truth as well as avoiding sins.