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In the Name of God بسم الله


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Everything posted by theinvisibleman

  1. Salaams. Unfortunately I am someone who suffers from OCD/waswasa a lot, and it's something I'm trying to combat by ignoring my doubts. However, it is sometimes difficult to tell if something is a genuine thought or if it is waswasa. My issue is yesterday I went to make wudhu and noticed a cut on my head around my hairline. This usually happens when I develop a zit on my head which gets cut and turns into a scab. Since I am not sure if the blood from the zit spreads around, I assume it hasn't and usually make wudhu over any similar scab I find on my face/head. Prior to making wudhu, I think I may have already noticed this cut with my fingers at another time but I am not completely sure. Anyway, because I am trying to simplify my religion and ignore these doubts, as I was making wudhu (which was when I first physically saw this cut), I ignored the thought in my head that told me to get a tissue and check if blood was coming out. I said to myself that because I am not sure that blood is coming out at this moment in time, I can make wudhu over it and my face won't become najis become I am not sure that the water has come in contact with blood. However, I later thought about the rule that if something becomes najis and you are not sure of it becoming tahir, you still should treat it as najis. There are two strands of logic here. One could say that because I found a cut, I know that at some point, blood was coming out and hence najasa ul ayn was present. Scabs are not najis, therefore one could say that a scab forming on a cut is how blood from a wound becomes tahir. Because I am not 100% sure a scab formed (and hence the blood became tahir) I should consider the wound to still have been najis (i.e. with blood coming out) The other way of reasoning is that I am not actually doubting if a najis object has become tahir - I am only doubting whether there is najasa ul ayn still emerging from a wound, which is not the same and hence my doubting is valid and I can assume the water I used in wudhu didn't contact any najasa ul ayn. Which way of thinking is correct? I am worried that I have inadvertently made a lot of things najis by making wudhu over this cut, which will cause me a lot of difficulty and mental stress to put right.
  2. Have you come across a fatwa stating this is the case or is that an assumption? With regards to the agnostic point that is.
  3. 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 unintentionally and without knowing so your fast is unaffected inshaAllah.
  4. 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?
  5. 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...)
  6. 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.
  7. 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 disposed of.
  8. 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 into English is not completely accurate or comprehensive, which can lead to confusion sometimes.
  9. 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 is cleansed once it disappears.
  10. 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.
  11. 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 items najis very difficult? I must be misunderstanding. For example, say there is urine on the floor. First, I would absorb the urine with a tissue to remove it (and wash my hands if the urine touched my hands). I know that objects made najis by urine must be washed twice with qalil water, with the water removed after each wash. However, say I absorb this now najis qalil water each time with tissue and my hand touches it, won't my hand then become najis? What if the water drips from the tissue as I'm carrying it over to the bin? Or what if the water flows a little to other areas? Do all these areas then become najis? This same issue carries over to other things too. For example, occasionally my gum bleeds slightly when brushing my teeth. How am I meant to purify around my mouth if by cupping water and cleaning my lips, I'm then making the rest of my face and my clothes najis from the falling water droplets? Am I meant to hose down my face every time I brush my teeth? I really need clarification on these points as these issues make simple things very difficult. Also I do not want answers telling me to ignore my doubts - I know to ignore doubts. These are more practical issues relating to how to purify najis items. I do taqlid of Ayatollah Khamenei but fatwas of Ayatollah Sistani are useful if anybody has them.
  12. 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 to leave it because family members will walk in it and likely bring najasat in the house on their shoes. I have tried to remove as much najasat as possible using wipes (with the intention of pouring under-Kurr water over it afterwards) however much of the najasat is stuck in the pavement such that I cannot remove it. Therefore I don't want to pour under-Kurr water over it as the water that touches the faeces will make more of the ground najis if there is still najasat in the pavement. I am also concerned that if I leave the najasat and it rains, the rainwater will fall onto the najasat and make surrounding areas najis too. Is there an easy way to purify the ground? Also, does anyone have any tips/advice around how to overcome anxiety and obsession with regards to this topic? I am really struggling at the moment. I do taqlid of Ayatollah Khamenei and his ruling is that one who obsesses should only consider things najis when he sees them become najis with his eyes. However I find that even this does not help me, as I question what really constitutes something becoming najis. E.g. if I see a dog walking on the ground while it is raining, do I consider the ground najis or do I physically have to see that the dog's paw has become wet or vice-versa.
  13. 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?
  14. 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 for something to be deemed as najis, one must be 100% certain of it having become najis. According to Khamenei (and Sistani), najasa cannot spread forever. The first mutanajis thing can make another thing najis, which can make another thing najis. However this third mutanajis thing cannot make anything else najis. Also between each transmission, the najis area must have dried up and then spread wetness again, or else it is classed as the same wetness. My question is: what if someone is certain of something being najis but unsure as to whether it is a secondary or tertiary mutanajis item? Such a question would determine whether this najis thing can make another thing najis, such as my wet hand. If I touched this najis thing with wetness, would I class my hand as tahir because I am not sure whether the najis thing is a primary/secondary/tertiary mutanajis thing? Or should I class my hand as najis because it touched something I am certain is najis?
  15. 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? What his father asks is not against Islam, but is highly impractical and stressful for the son and his wife. Is his only course of action in this example to try and convince the father otherwise or can he disobey his father to protect the interests of his wife and family?
  16. 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?
  17. Assalamu alaykum. I have a question that has always been in my mind but even more so recently after one of my close friends got married MashaAllah. What are the rights of the parents over their child once their child has married? Obviously I understand the great status that parents have in Islam and that it is wajib for a child to obey his parents in all things at all times, unless he is being commanded to commit haraam. However, does this remain the case even when the child is married? Once he/she has a spouse or even a family of their own to take care of, are they still required by Allah to obey their parents in all matters? In many cases, one can imagine a conflict of interest between the parents and the family/spouse of their child. Sometimes parents ask their children to do something unreasonable or something that will upset or disrupt the child's family/spouse. What is the duty of the child in this case? Also, does such a duty depend on if the child and their spouse is living with the parents/in-laws? This is often the case when a somebody gets married, at least for the timebeing.
  18. Salaams. I need to pray some qadha namaaz and have heard that Dhuhr/Asr and Maghrib/Isha namaaz should be prayed consecutively. What does this mean? If I have both Dhuhr and Asr (or Maghrib and Isha) qadha namaaz to make up for, does it mean I have to pray the Dhuhr/Maghrib qadha first before the Asr/Isha qadha? I'm not sure what it means by praying them consecutively.
  19. @Hassan- Yes I've also read that one must be certain, but what does one define as 'certain'? Does certainty rely on the fact that one has actually seen something become najis or just that the chance is very high? It makes a big difference. If one doesn't have to see it then if you're living in a non-Muslim country, you would classify a lot of things as najis. And the ruling for living in a non-Muslim country, according to Ayatollah Khamenei, states that unless one is certain it is najis then you class that object as tahir. But surely if you're living in a non-Muslim country, you would be certain that most things are najis, if the pre-requisite of being certain is only that the chance of najasa being transferred is very high?
  20. Salaams brothers and sisters, inshaAllah I hope you are doing well. I have a question regarding najis things and what makes them najis, specifically things that are made najis by the touch of a non-Muslim or kafir. I understand that there are a number of things we know to be najis: blood, semen, dogs, pigs, dead bodies, urine, faeces, disbelievers. Obviously with exception to the latter, if something becomes contaminated with one of these najis things, it is visible to the eye so one knows that this thing has become najis. Also if either a najis thing or tahir thing is wet, they both become najis. However I have an issue with the last najis thing, i.e. disbelievers. Living in a non Muslim country, obviously one must be more careful about remaining clean and pure. But how can we ascertain whether something is najis from touching a disbeliever? It is not visible to the naked eye. I have read two opinions on this. The first is that we should treat all things as tahir unless we have seen with our own eyes that it has become najis. So for example, we can see a towel has become najis because a disbeliever has used it to dry his hands. The other opinion is we should treat all things as najis, or the things we think it is very likely that a disbeliever has touched them in a manner that the najasa has transferred. For example, if one gets on a bus in rainy weather, one should consider the seat as najis because it's very very likely a disbeliever has sat down with wet hands/clothes, even though one hasn't actually seen that happen and witnessed the najasa transfer with one's own eyes. Which is the most correct of these two opinions? Also, one of the ways in which one can make a najis thing tahir is by washing with water three times. However what if it is difficult to wash such a najis thing three times, like a carpet or mobile phone? Does it remain najis until it is cleaned or does the passage of time and/or fading of that najis thing (e.g. blood stain) make the object tahir again? Thank you brothers and sisters, may Allah swt reward you for your replies.
  21. Salaam Brothers and Sisters, As I'm sure you're aware (or you should be) in order to make a non-tahir (not necessarily contaminated with najasat) item tahir, one must wash the item with a sufficient quantity of water. In the case of running water, washing the item once is sufficient. However when using non-running water, a sufficient amount (or kurr) of water should be used to wash the item thrice. My question is does an item always need to be washed thrice to make it tahir or can one do more/less than that? I ask this because I have heard before that when washing the taps before making wudhu (to make them tahir to touch when wet), if one washes the taps, say four times instead of three, the additional use of water on the fourth time makes the taps non-tahir again - this idea puzzles me. Especially when I have read before that even when washing ones parts after using the lavatory, I have read that one wash with kurr water is sufficient to make yourself tahir (although three is recommended). I would be grateful if a knowledgeable member could clarify the rulings regarding this and provide sources. I am muqalid of Ayatollah Khamenei. Sorry I just realized a mistake in this. When I said kurr water is used three times, I meant non-kurr water.
  22. Salaam alaykum repenter, Al-Englisi & thanks for your replies. I've been on his site and seen the page with topics down the side but this to me doesn't seem like a list of generic rulings. From what I've read, these are specific emails sent in to him that he has answered. There is no section, for example, detailing mustahab acts in prayer or telling you how to do ghusl in stages, etc. Compare this page to Sistani's article and it's completely different. What I'm looking for is a page like Sistani's that I can easily refer to when I have an issue, if such a thing exists for Ayatollah Khamenei. Also thank you silasun for the link, I will take a look!
  23. Salaam alaykum, I am muqallid of Ayatollah Khamenei. Obviously there are times when I need to look up his ruling on certain situations pertaining to salat, cleanliness, fasting, etc. However I am unable to find a full list of his rulings. To give you an idea of what I am looking for, on al-islam.org if you visit the 'Islamic Laws' article, you can find a full set of Islamic laws by Ayatollah Sistani. Each set of laws pertaining to a particular topic are grouped together, are easily laid out and thus can be easily followed - this is what I would like. I cannot find such a thing for the rulings of Khamenei though. Is there one or can I just follow those found in this article on al-islam.org? I presume the vast majority of rulings are exactly the same amongst various marjae and there are only a minority of differences. Jazak Allah
  24. This thread is pretty old but I would just like to thank brother Kumail for his wonderful work in typing out the transliteration of the salatul layl page on Al Islam. I was looking for a transliteration everywhere, thank you so much and may Allah bless and reward you abundantly for such a brilliant post! :)
  25. Jazak Allah for your replies, however that doesn't really answer my question. I have already seen this ruling from Sistani before. My question is really what do you classify as the mouth? I.e. If you feel something at the back of your mouth and it is possible to spit it out through coughing, should you spit it out? Obviously if it reached your tongue then there would be no question here, but I find it extremely unlikely that this would ever happen. So what is meant by mouth? What if you feel it right at the back where it is still possible to spit it out?
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