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Alqazwini

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  1. LOL, tim and so solid xD

  2. 3id Mubarak. May Allah (swt) bless you and please remember me and my family in your duas, InshAllah.

  3. Please do not forget us in your duas!!!!!!!!

  4. (bismillah) (salam) May Allah (swt) guide us to the straight path and bestow on us the intercession of Ahlul-Bayt (as). Question 1: The Holy Qur'an, in numerous passages, has asserted that everything has been explained in it. It is the most complete and comprehensive divine book. However, Allah (swt) Has also left room for us to use our intellect and mental capabilities to arrive at the correct path. A professor explains everything that is related to the course he/she is teaching, but when it comes to the time of testing the students, the professor is usually keen on leaving room for critical thinking to determine the bright and diligent student from the lazy and dull. The professor usually explains the general concepts and ideas, but it is up to the students to apply them to specific cases. The Qur'an has explained the principal concepts, but it does not address every specific issue. It is up to us to use our intellect to arrive at the true path. Not everything is so cut-clear at a first glance. Where's the test if everything were to be laid out for us? The truth is always surrounded with ambiguous and unclear elements. If a professor gives out all the answers on a final exam, he's defeated the purpose. However, Islam has given us the answers; we just have to search for them. In addition, it is not accurate to say that the Qur'an has clear instructions with regards to all matters of faith, and that there is no ambiguity. For instance, the Qur'an simply commands us to pray, but it does not teach us how. It instructs us to fast and perform Hajj, but there are no specific details. The details are explained by the Prophet (pbuh) and the Imams (as). So even if we assume, for the sake of argument, that Ahlul-Bayt are not explicitly mentioned in the Holy Qur'an, it does not change anything, simply because the traditions of Ahlul-Bayt (as) have explained the Holy Qur'an and those verses which are not "clear" instructions. So for instance, the Qur'an has instructed us to obey Allah (swt), the Prophet (pbuh), and those "who have authority" over us. While such verse (4:59) is not so clear in stating the details of those who have authority over us, the traditions of Ahlul-Bayt, who explain the Qur'an to us, have made it clear what is meant by such verses. We believe that Ahlul-Bayt have been clearly mentioned in the Holy Qur'an. There are two ways to refer to someone. You can just simply bring his name, or you can refer to his descriptions and attributes. Clearly, by referring to his characteristics, you are giving him more importance and weight than by simply mentioning his name. So for example, let's say you have a professor who is very dear to you, and you want to refer to him. You can either simply bring his name, or you can say, "I have a professor who's very bright, he has the best of morals, he always has a bright smile on his face, he never derides anyone, he's punctual and on time, etc..." Of course, the second way is far more effective, especially if you assume that only this professor have this attributes. So the one who wants to know who he us, we will do his research to figure out which professor fits these descriptions. The Qur'an is full with references to Ahlul-Bayt, and the descriptions it gives only apply to them. It does not need to mention their specific names. The traditions of the Prophet (pbuh) and Imams (as) have clearly explained who Ahlul-Bayt are and that it is mandatory to follow them. So there are many reasons why the Qur'an does not mentioned them, such as to test us (so we go and do our homework to figure out who they are), or to point out that it is their attributes and merits which are important to look at and be concerned with, not their names. Question 2: Yes, it is true that Imam Al-Hussain (as) did not rally the people to the streets against Yazeed. But he did oppose him. The people of Kufa invited him to go there and serve as their leader, as opposed to Yazeed. This was the Imam's way of denouncing Yazeed and rejecting his caliphate. There are various, appropriate ways to fight an unjust ruler. Rallying the people is just simply one way, and it's not that effective anyway. There are much more effective methods that truly weaken an unjust ruler. So we all agree that unjust rulers must be opposed, but we just have to figure what is the most appropriate way to do so. This varies from time to time, from age to age, and from an issue to another issue. Now regarding the establishment of an Islamic state or government, not all of our scholars agree on it. Some say that first a state must be established, then we can work on the society. Others disagree and say that our priority is simply to educate and guide the people in our societies and other societies as well, and the establishment of a government is to be left for Imam Al-Mahdi (as). So these are two differing views, and each side has his reasons for substantiating their views. But you're right in that working on individuals, groups, and societies at a grass-roots level is more effective. That is how our Imams (as) achieved victory in keeping the straight path and teaching it to others. So in brief, not all of our Mujtahids invite the masses to lead a revolution against their governments. Only some of them do so, while the others encourage other ways of guiding people. Wassalam. M. Baqer Al-Qazwini
  5. [ANSWERED] Undefined Genders

    (bismillah) (salam) May Allah (swt) guide us to the straight path and grant us the complete Wilaya of Ahlul-Bayt (as). As for the intersex, the amazingly comprehensive religion of Islam and the school of Ahlul-Bayt (as) have laid out specific laws and rulings that relate to the intersex. Most scholars, such as Ayatollah Imam Muhammad Al-Shirazi (qas), state that Allah (swt) Has only created two genders: male and female. There is no third sex at all. This view is substantiated by the Qur'an in many verses. However, we have males or females whose real gender is ambiguous to us. With respect to Islamic rulings, there are two types of hermaphrodites (in-between genders): one who has prevalent signs that indicate he/she is male or female, and one who is totally ambiguous. The Imams have laid out the signs. If the hermaphrodite has both genitalia, then amongst the signs to determine whether he/she is male or female, is to see from which genital he/she urinates. If he/she urinates from the male genital, then he/she is a considered a male, and if from the female genital, then he/she is considered to be a female. Thus, a child born in-between two genders must be raised according to such signs. If a child is born with XY chromosomes and exhibits male characteristics, then he is a male even if he was reared as a female. Thus, he can only marry another female. As for an XX male, different signs have to be observed to determine which are prevalent and consequently figure out the real gender. If the signs are ambiguous and he/she has both genitals, then as mentioned, urination is an indicator. If he/she urinates from both at the same time, then such a person is considered to be completely ambiguous. Most scholars say such a person cannot marry at all. Ayatollah Shirazi (qas), however, states that he/she simply chooses a gender and goes by it. It is worthy to note that such people are in no way looked down upon or considered inferior in the religion of Islam. Generally, Islam has laid out certain ways to determine if they are actually male or female. They are to be treated like any other person, and their condition is not a defeciency. It's just a test that Allah (swt) has faced them with. Wassalam. M. Baqer Al-Qazwini
  6. [ANSWERED] Prophets And Imams

    (bismillah) (salam) May Allah (swt) include us in Imam Al-Mahdi's (atf) glow of infinite mercy. 1) Several verses in the Holy Qur'an refer to "worlds" in the plural form of the word in Arabic. Scholars of exegesis have given a number of possibilities as to what the "worlds" are. Some say that it is an all-inclusive world that encompasses all the realms of Allah's creation. It includes the human world and the diversity it has, the animal world, the world of angels, the world of jinns, and the world of matter. The Prophet (pbuh) was sent as a mercy to all of these worlds indeed. Even inanimate objects have been subjected to the Prophet's (pbuh) mercy, as many authentic narrations assert that Allah (swt) created the entire universe in honor of Ahlul-Bayt (as), and the head of Ahlul-Bayt (as) is the holy Prophet (pbuh). 2) Yes, Allah (swt) has sent prophets and messengers to every nation in order to establish the proofs before them, so that they are not left without a guide. Either a prophet was present amongst every nation or at least his message was conveyed to them through the generations. 3) Since there were only five universal messengers, you don't see many religions (like Christianity and Judaism) that bear great resemblance to Islam. Only a few divine books were revealed to these messengers. Many religions might have been divinely inspired initially, but they all strayed away from the genuine teachings of their religion. 4) Many narrations indicate that Allah (swt) did not send any prophets between Prophet Jesus (as) and Prophet Mohammad (as). 5) If you take the word "Imams" to mean Godly-appointed leaders, then yes, there were Imams before our 12 Imams. As the Holy Qur'an states, Prophet Ibrahim (as) became an Imam after succeeding in his divine tests. However, the Imams after the holy Prophet (pbuh) are only twelve (as confirmed by Sunni sources as well), and they are the twelve infallible Imams of Ahlul-Bayt (as). Wassalam. M. Baqer Al-Qazwini
  7. (bismillah) (salam) May Allah (swt) guide us to the straight path and grant us the intercession of Prophet Mohammad (pbuh) and his immaculate family of Ahlul-Bayt (as). Scholars state in their books that generally, when you see in your dream a sort of darkness followed by light, it represents guidance and wealth. Of course, Allah (swt) is not a physical entity, so He has no physical light. Such light is the creation of Allah (swt), not God Himself. By the will of the Almighty God, you will not only be guided but you will guide others as well. In your dream, you were commanded to inform others about what you saw, and the best way to spread the light of Allah (swt) is to exert the greatest effort to guide humanity. As for your dream about the storm and the Day of Judgment, some scholars say it is an admonishment for you to stick to the straight path and avoid sinning. Wassalam. -M. Baqer Al-Qazwini
  8. [ANSWERED] Orphans, Mecca, Angel of Death

    (bismillah) (salam) May Allah (swt) include us in Imam Al-Mahdi's glow of infinite mercy, and may He hasten his reappearance. Question 1: Unlike any other religion, Islam places enormous importance of orphans. A grand reward is promised for those who care for orphans, while a grave punishment is promised for those who oppress them and strip them from their rights. Islam does not really make it difficult or inconvenient to adopt orphans. Islam simply stipulates certain conditions in order to protect the rights of orphans. In the past, when orphans were adopted, they were usually stripped away from their real identities. Islam takes great care to maintain a human beings identity and family line. When an orphan would grow up, he would not know who his real parents were, nor which family he belongs to. This is one reason why Islam does not treat an orphan as a full family member. By being not mahram, everyone will always know the his adoptive parents are not his real parents. Thus, the identity of the orphan is protected. There are also other reasons. If the orphan is considered mahram, the chances of moral and sexual corruption highly increase. For instance, a brother will never have sexual feelings for his sister, nor would he even think about having such feelings simply because she's his sister. However, if there is a female orphan living in his house, and she's mahram to him, there are greater chances that he will be attracted to her and actually pursue his feelings with her. When you look at a woman without hijab, and you know that she's not related to you by blood, it is natural that you might have feelings towards her. Even though she has become part of the family, there still is a big difference between how you might feel towards her and the way you feel towards your sister. So this might be another reason why Islam not allowed the orphans to be mahram, simply to avoid such corruption. It is true that a child, in order to be raised properly, must receive love and compassion. If an adoptive mother sees that it is necessary to treat her orphan with great affection, then there's actually a way for the orphan (if he's a male) to be mahram to her. The way is that the orphan performs a temporary marriage contract (aqed) with the mother's daughter (his "sister"), with the permission of her father of course (even if both of them are just kids and not mature). He can do the marriage contract for one second only, and by doing so, the mother will be forever mahram to the orphan. So this is a practical way if the parents really want the orphan to be mahram to them. Question 2: The mosque in Mecca is called "Masjid Al-Haraam" because it is a sacred place. In Arabic, "haram" means a sacred or sanctified place, so "haraam" may be derived from it. Another meaning is that "haraam" comes from the Arabic word which we're all familiar with and means prohibited/unlawful. In this case, it is called "haraam" because certain actions in this great mosque are prohibited, which they are not in other regular mosques. For example, a criminal seeking refuge cannot be executed in Masjid Al-Haraam. Once the criminal exists the mosque, then the punishment is executed. There are also other acts that are prohibited in Masjid Al-Haraam that are not forbidden in other mosques. Question 3: No, the Angel of Death, Izra'eel, will not commit suicide. After taking all the souls, Allah (swt) will take his soul Himself. Wassalam. M. Baqer Al-Qazwini
  9. [ANSWERED] Accident

    (bismillah) (salam) May Allah (swt) guide us all to the straight path. If the person driving the vehicle makes goes into an accident, and consequently one of the passengers dies, then the driver is either partially or entirety responsible for the death of the passenger, or the driver may not be responsible at all. We can have four scenarios here: 1) If the car accident (which resulted in the death of the passenger) had nothing to do with the driver, since the driver was driving carefully but someone out of the blue hit the car, then the driver in this case is not responsible at all and he/she does not have to give any money to the heirs of the passenger who died. 2) If the car accident resulted because the driver made an unintentional mistake, such as falling asleep and going into an accident, then the driver is partially responsible. In this case, the relatives of the driver must give money to the family of the passenger who died. The money is equivalent to the value of one thousand sheep. It can also be less than that. 3) If the car accident resulted because the driver did something dangerous, for example, but without the intention of going into an accident, then the driver is responsible, and he/she (not his/her relatives) must give the money to the family of the passenger who died. 4) If the accident resulted because the driver intentionally got into an accident to kill the passengers, then the driver is fully responsible and this is considered as murder, so retribution must be served. Let me give you an example of the four scenarios: 1) Let's say you were walking with your friend and suddenly he's killed by motorcycle. In this case, you're not responsible for anything. 2) Let's say you shoot an arrow to hunt a deer, but the arrow accidentally kills someone. In this case, your partially responsible in the sense that your relatives have to give the family of the one whom you killed an amount of money. 3) Let's say you wanted to simply hit someone, but as a result he died. In this case, your responsible in the sense that you have to give his family an amount of money, and there's not punishment/retribution. 4) Retribution is served is if you kill someone with a knife or gun. I hope I have answered your question, although it was somewhat unclear. If your question is that you're driving and someone hits you from behind and he ends up dying, then in such a case you're not resonsible at all since he purely killed himself. If you suddenly stopped in the middle of the freeway and he hit you from behind and died, then you're partially responsible and your relatives have to give his family an amount of money. Wassalam. M. Baqer
  10. [ANSWERED] Rape

    (bismillah) May Allah (swt) guide us all to the straight path of Islam: The Holy Qur'an and Ahlul Bayt (as). As for rape, there are many who believe that it is partially the woman's fault (by dressing provocative clothes, for example). They are not attempting to justify rape by any means, but they partially blame the victim. I believe that generally, this is not correct. According to criminal reports, the motive behind rape is usually not lust or sexual desire. It usually is a feeling of domination and degrading others. Some men, due to their inferiority complexes and feelings of being dominant, attempt rape to simply compensate for this inferiority complex. They feel satisfied by degrading women and subjecting them to abject humiliation. So rape is a criminal act, not a sexual one. It is true that if a woman is wearing modest clothes she will create an additional barrier for the rapist. A rapist might find easier (psychological) access to a woman wearing revealing clothes than a woman who has covered her entire body. Being covered and presenting one's self in a respected way might actually help deter a rapist. However, this does not mean that the woman is to blame. As for the verses you quoted from the Holy Qur'an, it is true that many groups in the past (and present) worship certain idols that symbolize their strength and virility, but verse 165 of chapter two does not directly convey this meaning. The apparent meaning of the verse is that there are people who love what they worship (whether it is idols, angels, money, fame, power, etc.), but their love and commitment for their idols is by far surpassed by the love the believers have for God. The love of a believer for God is powerful, genuine, and real, while the love people have for this world and anything besides God is superficial and bound to termination. However, the verse may also apply to the meaning you mentioned. While rape and its traces are more pronounced in men, this does not mean that women are exempt, by their nature, from such evil nature. However, the difference is that women usually have different channels and ways of expressing such evil dispositions than to sexually assault someone. M. Baqer Al-Qazwini
  11. (bismillah) (salam) We beseech the Almighty Allah (swt) to grant us success in this life and in the hereafter, and to grant us the intercession of Prophet Mohammad (pbuh) and his family (as). First of all, I'm not aware of a ruling stating that temporary marraige (Mut'a) with a virgin woman is unrecommended (Makrooh). However, many scholars state that it is socially unrecommended. In other words, conducting temporary marriage with a virgin has many negative consequences in our modern societies. Young women must be very careful with what they do in their youth, as their actions during that stage of their life leave a long lasting impact on their lives. First, the chances of a non virgin girl getting married is far less than a virgin one. Second, a young woman who engages in relationships generally will not have as healthy a marriage later on in her life. When it comes to emotional and psychological make up, males and females differ as their hormones are different. Women tend to form stronger and quicker emotional attachments than men do. Thus, a man seeking temporary marriage does not usually form a strong emotional attachment with his partner, and it is quite easy for him to end the relationship and move on. However, a female has greater difficulty ending a relationship and moving on with her life. So if a virgin girl practices Mut'a, chances are that she will develop an emotional attachment to her partner, and once he leaves her and moves on, she will remain devastated or at least hurt. A girl must keep in mind that one day she will be a wife, mother and establish a family. Thus, she must be careful with her relationships, as she does not want to do something that will affect her negatively. Based on these reasons, amongst others, it is not advised (generally) for a virgin girl to conduct temporary marriage. In certain cases, of course, it may be appropriate for her to do so. No, Islam does not regard a non virgin woman as being unchaste or unmarriageable. But let's be realistic. A man prefers to be with a woman who has not been touched by another man before. So this preference might create complications for women who are not virgin. Yes, it's true that virginity does not guarantee modesty, but it's definitely closer to modesty because of less exposure. The more you're exposed to something, the less modest you might become. As for the jurists who do not rule that the permission of a girl's father is required, their ruling is not unconditional. They state that if the girl is mature enough and makes proper decisions, then she does not need the permission of her guardian. In brief, their ruling is based on certain traditions and ahadeeth that state if a girl is mature enough she needs not the permission of her guardian. Other jurists do not accept the authenticity of these narrations, and they base their ruling on traditions stating that girls need the permission of their guardian no matter what, except if the guardian is being unreasonable. So it's a matter of Ijtihad and jurisprudence. Wassalam. M. Baqer Al-Qazwini
  12. [ANSWERED] disowning

    (bismillah) (salam) May Allah (swt) guide us to the straight path and forgive us, by the blessings of Prophet Mohammad (pbuh) and his family (as). The religion of Islam teaches that children must always respect their parents, even if their parents are unbelievers or infidels. When children abuse their parents or unrightfully disappoint them extremely, they are considered as being "aaq," or disobedient/undutiful. In Islam, this is considered amongst the greatest sins one can ever make. A person who unrightfully does this shall not enter paradise if his/her parents don't become pleased. Usually, when parents are treated so harshly by their children, they might say that they have disowned their children. If the parents rightfully do so, meaning that their children unrightfully wronged them, then the children will have acquired a huge sin. Otherwise, if the children did not unrightfully wrong them, then they're fine. For example, let's say that a father becomes outraged at his son for becoming religious or praying. In such a case, even if the father disowns the son, the son has done nothing wrong. In fact, the son receives a great reward for such a struggle. Now if the parents do no fulfill their responsibilities towards their children, by not raising them properly or completely neglecting them, they will acquire a big sin as well. They will also be considered "aaq." Wassalam. M. Baqer Al-Qazwini
  13. [ANSWERED] is love Haram

    (bismillah) (salam) May Allah (swt) guide us to His straight path, and may He allow us to serve the Imam of our time Imam Al-Mahdi (as). There is nothing inherently "haram" with love, just as there is inherently "haram" about money, the internet, or power. It just depends how you use them. As for love, Allah (swt) has approved for it lawful channels. Whatever falls within these lawful channels and boundaries is acceptable, and even recommended at times. On the other hand, whatever exceeds those lawful boundaries will be considered "haram." In your case, if you have fallen in love with a faithful Muslim, you have not done anything "haram." However, you must be careful how you will pursue this. You can pursue this appropriately by approaching him or preferably his parents to explain your feelings towards him and seek to marry him. If you have no intentions of marrying him, then you must be careful with your love. Often times, developing love for someone whom you have no immediate intentions of marrying causes significant problems and often leads to corruption. This is why Islam advises us against premarital love. As the saying goes, love blinds. When you fall in love with someone, you become blinded to the reality. Your outlook on everything becomes very narrow and shallow. Islam wants you to find the right spouse first, by determining whether your spouse has the right qualities, then once you get married allow the love and chemistry to set in. This way, you will almost guarantee yourself a successful marital life. Unfortunately, many people are taken by the physical features, or any other feature, of someone and they fall deeply in love. Consequently, they decide to get married. Soon after, when that chemistry begins to subside, they come to realize that they have made a mistake and have not chosen the right spouse. Therefore, one must be very careful when it comes to loving someone else. First find the right person who will make Allah (swt), yourself, and your future family happy, then make the sincere intention of marrying that person, and finally allow the love to set in. If we have firm faith in Allah (swt), He will create a bond in their hearts. As for Prophet Shu'ayb's (as) (Job) daughter, we don't know whether or not she fell in love with Prophet Musa (as). Since she learned that Prophet Musa (as) was an honest and strong man, and because she was not married, she asked her father to get her married to him. And this is perfectly acceptable because first of all, she did not do anything inappropriate (meaning that she did not attempt to establish a covert relationship with him); second, she learned that he had the right qualities before thinking of marrying him; and third she went to her father first. As for Zulaykha, she committed a sin! We cannot use her as an example. She was initially very corrupt, then later on in her life she repented. She wanted to commit adultery with Prophet Yousef (as), but he refused and as a punishment to him she got him imprisoned. She accused him of trying to harass or rape her. So what Zulaykha did was completely "haram" and unacceptable. Now that's the type of love you should avoid because it gets you in trouble. So love is not haram in Islam. You should keep it within the lawful channels and boundaries that Allah (swt) has approved. You can go ahead and ask his hand in marriage. If one is married, the more one loves his/her spouse more, the greater the reward he/she will receive from Allah (swt). We have numerous traditions stating that it is from the manner/ethics of the prophets (swt) and believers to love their wives. Wassalam. M. Baqer Al-Qazwini
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