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In the Name of God بسم الله

theinvisibleman

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  1. Have you come across a fatwa stating this is the case or is that an assumption? With regards to the agnostic point that is.
  2. Wa alaykum assalam. I also experience doubts like this with regards to fasting - sometimes I think I can feel food particles in my mouth but I'm not entirely sure. The solution is to ignore the doubts as much as possible. Even if the particle is in fact food, if you ignore the doubt then that means you're not aware of any actual food particles and you won't be liable even if you do swallow it. As for finding a particle after spitting your saliva, you cannot be absolutely sure that you have swallowed other food particles and hence you shouldn't worry. Even if you did, you did so unin
  3. Assalamu alaykum brothers and sisters. Does anybody know the fiqhi ruling on agnostics in terms of whether they are najis or tahir? Unbelievers are najis but from a fiqhi point of view, to the best of my knowledge, unbelievers are defined as those people who deny the existence of God, his final prophet Muhammad (صلى الله عليه وآله وسلم) or insult the 14 Masoomeen (عليه السلام) (in a nutshell). Since agnostics are people who haven't formed an opinion either for or against the existence of God, are they considered as tahir?
  4. I like dogs but as a Muslim, they are impractical/impossible to keep. The brother earlier mentioned bathing his dog but the fact that dogs in their essence are najis means a dog can never ever be tahir - even if you were to wash it with all the water of the oceans. In fact, bathing a dog just means you're going to spread najasa everywhere (good luck trying to stop a wet dog from shaking its fur...)
  5. Going back to the original point... If you have a cut which then dries to become a scab (without any wet blood spreading around the wound), can you make wudhu on top of that without purifying? Does water that touches a dry scab become najis or does an actively bleeding wound/cut become tahir once it turns into a scab? Fatwas of Khamenei/Sistani welcome here.
  6. Going back to this point - in the case of washing the lips, I can agree from ruling 168 that the lips and the area around the lips would become pure after cupping water and washing the lips. However, as has been pointed out, the water that then drips from that area onto another areas (such as the floor or collects in the sink) would be considered najis and make wherever it lands najis. This is because those areas where the water drips onto are not in the close vicinity of the area being washed (i.e. the lips). So essentially, the mouth would have to be immediately dried with tissue and dispose
  7. I completely see what you're saying - I agree that we are taught that our religion is one of moderation and ease, and God does not intend to put us to difficulty. And I also agree that it does seem like we are going too much into details. However, we are not scholars therefore we can only read the rulings available to us from our scholars and try to apply them practically. We are not knowledgeable enough to assume how things should be done according to what makes sense to us. One thing I will say is that I think the translation of fatwas from the Arabic language used by our scholars
  8. I understand what you're saying but as the brother has pointed out, this only works if the outer lips have not also been made najis (which they will if there's blood-tainted liquid swilling around your mouth and spilling out). If you try to clean the outer mouth by cupping water and washing the mouth, the water will also become najis and make everything else it touches (including other parts of the face, chin, clothes, etc) najis too. The blood inside the mouth by itself is not the issue. This blood does not need rinsing or washing, as per my own knowledge, as any najasa inside the body i
  9. When I finish brushing my teeth, the liquid I spit out from my mouth is red/pink from mixing with blood coming from the gums so this ruling doesn't apply in my case. The liquid I spit out from my mouth is definitely najis, so all areas it comes into contact with (like my lips) become najis too. The fact that qalil water makes everything it touches najis once it itself becomes najis is problematic and makes things difficult. I know people say following religious laws on purity isn't difficult but if you follow them strictly word for word, it really can be.
  10. Assalamu alaykum. I have been struggling with the issue of najasat for a while now and am trying to work through these problems. However, it is not so easy. One such problem I have is the issue of cleaning a najis item with qalil (or little water). I know that the qalil water becomes najis upon contacting the najis item being washed and must be removed - either by wiping or absorbing with a cloth and being wrung out. My issue however is, if the qalil water is now najis, can this water then make other things najis? Doesn't this make removing the water without making other it
  11. Salaams brothers and sisters. Unfortunately I really suffer from anxiety when it comes to purity, particularly about whether or not something has become najis and whether the najasat has transferred or not. This morning, I discovered what I am confident is dog faeces just outside the driveway of my house. Upon realising I had stood in it, I wiped my shoes on a grass bank a short distance from my house and took off my shoes before coming into the house (so I can stick them in the washing machine later to purify them). However, I am unsure of how to clean the ground. I do not want
  12. I do taqlid of Ayatollah Khamanei. I know the rule is that if one is travelling less than 45 kilometres (8 farsakhs) then one should offer prayers in full and so should also fast. However what if the travelling person intends to stay in another place (which is less than 45 kilometres away from his home) for a time less than 10 days? Say for 5 days? Can one still fast and pray as normal?
  13. Salaams. I do taqlid of Ayatollah Khamenei and have a few fiqhi questions for which I haven't found a definitive answer. 1. Depending on where leather was purchased from or who it was purchased from, it is deemed najis or tahir. What about leather for which it is not known where it was made or who it was bought from? E.g. a gift? How about leather one encounters on a day to day basis out in public in a non Muslim country? What about the interior of a car (e.g. a taxi)? Should these be deemed tahir or najis? Should one investigate these things? 2. I know that in order
  14. I have read some of the Treatise on Rights, yes, but I am interested more from a fiqhi point of view. As in it is clear in fiqh that to obey one's parents is wajib unless they order you to sin or transgress beyond the bounds of Islam. However, does this condition change after marriage? I feel that there must be some changes, or else this can potentially damage the family and future of the child. As an extreme example, if the father orders that his son and son's wife live with the son's parents permanently in the house and do not move away, what could the son do in that situation
  15. On a side note, I understand in the case of a wife that her husband becomes her guardian and her father no longer carries that responsibility. I also know that the rights or command of the husband are stronger than the rights of the wife's parents after marriage and she should obey her husband ahead of her parents. However, what would be the situation of the husband? He has no guardian in the same way a daughter does, but how does marriage affect his responsibilities to his parents?
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