Grand Ayatollah Sayyid Mohammed Saeed al-Hakeem Praises the Sacrifices of the Female Freed Prisoners of the Shia Turkmen and Shabak, and Recommends Everyone to be Proud of them, honor them and Sympathize with them

Grand Ayatollah Sayyid Mohammed Saeed al-Hakeem Praises the Sacrifices of the Female Freed Prisoners of the Shia Turkmen and Shabak, and Recommends Everyone to be Proud of them, honor them and Sympathize with them
2019/08/17

Grand Ayatollah Sayyid Mohammed Saeed al-Hakeem praised the sacrifices of the oppressed female freed prisoners of the Shiite Turkmen and Shabak, who were subjected to a great injustice, by the Dash criminals, who invaded the sanctities, sacred places and souls. His Eminence recommended all, especially believers, tribal chiefs and others to be proud of them and respected them, and honored them.

This took place during the reception of His Eminence to the female prisoners of the Shia Turkmen and Shabak, Tuesday, the 16th of July, 2019 who were freed from the hands of Dash criminal gangs.

His eminence, advised them to at the highest level of psychological comfort and since the oppressed should not consider injustice to be a disgrace to him. His eminence was pointing to the words of Imam Ali (peace be upon him): “a believer is not belittled when being oppressed.

At the end of the reception, His eminence asked the Almighty Allah to avenge them from their oppressors, and to compensate them with the best awards in this world and the hereafter.

Day Questions

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.

Imam Ali (peace be upon him) said that those who disclose their hardship will always face humiliation. In Karbala, we see Ali al-Akbar (peace be upon him) and others expressing their thirst and hardships to Imam Hussain (peace be upon him). So what does Imam Ali (peace be upon him) mean by those words?

Imam Ali (peace be upon him) means that we should avoid disclosing difficulties in front of those who do not care, which will cause humiliation for the individual. This has nothing to do – no doubt – with the expression of hardships in Karbala as you mentioned.

If the guardian of a virgin girl refuses to grant her permission to get married, is the girl allowed to get married?

If the guardian refuses to give his permission for her marriage for the sake of her own welfare then she is not permitted to marry without the consent. If the person that approached her for marriage was suitable for her and the refusal of the guardian was out of stubbornness, then his permission is not required.

When urinating after janābah, I do istibrā properly, but it is followed by the discharge of blood drops. Is my istibrā correct, and is the ghusl that I do after that correct? Or should I wait for the blood drops to stop?

If one performs istibrā from semen by urinating, the istibrā is correct even if drops of blood are discharged after that. He can then perform the ghusl and make the tahir water reach all parts of the body. If the blood stops for a short period of time when washing the area during ghusl, then the ghusl is correct even if blood comes out after that.