His Eminence, Grand Ayatollah al-Hakeem, receives the Japanese Ambassador to Iraq and Clarifies the Importance of Entrenching the Correct Religious Understandings in Societies.

His Eminence, Grand Ayatollah al-Hakeem, receives the Japanese Ambassador to Iraq and Clarifies the Importance of Entrenching the Correct Religious Understandings in Societies.
2019/04/23

His Eminence Grand Ayatollah Sayyid Mohammed Saeed al-Hakeem received Mr. Naufumi Hashimoto, the new Ambassador of Japan to Iraq, on Tuesday 23 April 2019.

His Eminence clarified to the guest the importance of entrenching the correct religious understandings in societies, in order to safeguard the society from the destruction lofty moral codes.

His Eminence explained the role of Marji'iyya and the Hawza (Islamic Seminary) in having the correct religious, humanitarian and ethical understandings firmly rooted amongst people, in order for them to preserve their identity. Thus society can keep to the great values of Islam which come from the instructions of God Almighty in the Holy Quran and the lives of the Holy Infallibles (peace be upon them). Through attaching oneself to such values, one will be able to defend himself, his land and those things which he deems sanctified, without the need of having such weaponry that the enemies may have, in terms of preparedness and quantity. He reverts to his origin in his religion, his creed and his noble values.

Were it not for all this, people of Iraq would not have been able to defeat the great challenges that they faced of recent times.

His Eminence also mentioned the necessity and importance of communication between different human communities.

The guest expressed his utmost happiness in having this opportunity to meet him, and appreciated the positive role of Marji'iyya in serving society.

Day Questions

If a jurist (Marja) does not find a solution from the Quran and Sunnah, then on which basis does he present a verdict?

The scholars discuss this issue in detail in the "Principles of Jurisprudence". We can say here that when the Quran and Sunnah does not directly provide a solution, the jurists still refer to the verses of the Holy Book and the narrations of the Prophet and the Imams (peace be upon them) to get the general guidance in such situations in order to arrive at the practical duty in them. Some narrations can be used to reveal basic principles denoting the practical duty of the individual in certain cases, like "everything is permissible unless one knows that it is prohibited".

1) who is the Wilayat al-Faqih in these days? 2) Is it obligatory to do taqleed of the Wali al-Faqih? 3) If someone does taqleed of a marja other than the wali al-faqih and in a particular issue the fatwas of both differ, what is the duty of the moqallid? Can he follow his marja, or does he have to follow the Wilayat al-Faqih?

Wilayat al faqih is a branch issue that religious jurists did not agree on. The individual should choose the most knowledgeable jurist that is described with all necessary conditions for imitation - Taqleed. If determining the right religious jurist (Merji) was based on religious evidence then the individual should follow the verdicts of the chosen jurist whether this jurist believes in the issue of wilayat al faqih or does not.

In what situations can khula divorce take place and how?

The khula divorce is not valid unless the woman hates her tie of marriage with her husband in such a way that her hatred leads her to not fulfilling her conjugal duties. Simply not liking him without reaching such a level of resentment does not suffice for bringing about the divorce by khula. When all conditions are met, the woman can start the divorce formula by saying "khālaʾtuka ʿalā..." (I form a khula divorce for the amount of...), and she states the amount of money that she is willing to give him. The husband says afterwards with his intention of accepting the khulaʾ divorce, "Radhītu bi-dhālik" (I accept that). If she does not hate him to the level of refusing his marital rights, the khula divorce cannot be established, and the normal revocable divorce can take place then, which does not become irrevocable unless the waiting period is completed.