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In the Name of God بسم الله


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  1. Salam Alaykum It is not haram in Islam for a man or woman to dye his/her hair, per se. And even it is recommended in Islam for a person, man/woman, to dye his/her hair with natural substance like Henna and there are many hadiths regarding this topic, like the following: .سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ خِضَابِ اللِّحْيَةِ وَ الرَّأْسِ أَ مِنَ السُّنَّةِ فَقَالَ نَعَمْ “I once asked Imam Sadeq (عليه السلام) about the case of coloring the beard and head if it is of Sunnah. He (the Imam) said: ‘Yes, it is of the Sunnah.’ (here "Sunnah" means the acts that were done by the Prophet so they are recommended). (al-kafi vol 6, ch. 30, h 5) Ayt. Khemenei's reply to the question about dying hair for men, is as follows: "It is not permissible for a man to be like a woman, or to promote the vulgar culture of the West, or to corrupt and it is not permissible to earn money in this way. Otherwise, it is permissible." www.leader.ir
  2. One who cannot control urine or faeces or cannot stop passing the wind have special rulings in Islamic laws. In Arabic the one with the disease of not controlling urine or faeces or pass of wind is called "مسلوس، مبطون و مسلوس الریح". Anyway the following is Ayt. Sistani's fatwa in this regard. Ruling 306. If a person suffers from an illness that causes urine to be discharged drop by drop [I.e. urinary incontinence], or, if he cannot control faeces from being discharged [I.e. faecal incontinence], in the event that he is certain he will have some respite from a discharge between the beginning and the end of the prayer time such that he will be able perform wuḍūʾ and the prayers during the period of respite, he must perform prayers at the time he has this respite. And if the respite is long enough to perform only the obligatory acts of prayers, then at the time he has this respite he must perform only those acts of the prayer that are obligatory and leave the recommended acts, such as the call to prayer (adhān), the call to stand up for prayer (iqāmah), and the supplication that is recited with the hands placed in front of the face (qunūt).Ruling 307. If a person finds respite [from the illness mentioned in the previous ruling] to perform wuḍūʾ and only part of the prayer, and during prayers some urine or faeces is discharged once or a few times, the obligatory precaution is that in that respite period he must perform wuḍūʾ and prayers. However, it is not necessary that during prayers he renews his wuḍūʾ on account of a discharge of urine or faeces. Ruling 314. If someone suffers from an illness that does not allow him to stop passing wind, he must act in accordance with the duty of those who cannot control the discharge of urine and faeces. For more details about its rulings check the following: https://www.Sistani.org/english/book/48/2156/
  3. Salam Alaykum As you said precum is pure and All marjas' issued the same fatwa: Ruling 70. The fluid that sometimes comes out of the penis as a result of sexual arousal, called ‘madhī’, is pure. And the fluid that sometimes comes out after the ejaculation of semen, called ‘wadhī’, is also pure. As for fluid that sometimes comes out after urinating and which is called ‘wadī’, if it has not come into contact with urine, it is pure. And since it is pure there is no problem to pray with its stain on your underwear.
  4. Salam Alaykum 1. One of the differences between wudu and ghusl is that "Close succession" (muwālāh) is not obligatory in sequential Ghusl, so you're permitted to wash a part of your right side, and then do another job (like washing your face again) and then wash the rest of your right side. The following text is from Ayt. Sistani's book (Jurisprudence Made Easy): In ghusl, you do not need to observe the unbroken chain of washing, I.e. from start to finish without stopping. For example, you may wash your head and neck, then the rest of your body after a while, so much so that this may result in the parts that were washed becoming dry. You cannot do this when performing wudhu. 2. Since it is not necessary to wash inside your ears, earwax would not be a problem. 3. The parts that won't become wet by flowing water over your face normally, are considered to be inner side and you're not required to wash it. So it is not only the hole.
  5. Why do you think that the love of Ahl Al-bayt could not bring us closer to Allah?!!! Love of Ahl Al-bayt is heart's good deed and like other good deeds that bring us closer to Allah, this good deed would do the same. In addition, there are numerous hadiths in this regard but as an example the following quotation is a part of Ziarat Ashura: "يَا أَبَا عَبْدِ اللّٰهِ، إِنِّي أَتَقَرَّبُ إِلىٰ اللّٰهِ، وَإِلىٰ رَسُولِهِ، وَإِلىٰ أَمِيرِ الْـمُؤْمِنِينَ، وَإِلىٰ فَاطِمَةَ، وَإِلىٰ الْـحَسَنِ، وَإِلَيْكَ بِـمُوَالاَتِكَ" "O’ Aba ‘Abdillah! Surely I seek closeness to Allah and to His Messenger and to the Commander of the Faithful and to Fatimah and to Hasan and to you through love of you." and the following is a hadith narrated in both Shia and Sunni Books: . عَنِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ: حُبُّ آلِ مُحَمَّدٍ يَوْماً خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ وَ مَنْ مَاتَ عَلَيْهِ دَخَلَ اَلْجَنَّةَ it is narrated from the Prophet Muhammad () that: "The love of Muhammad's household is better than worship of one year and whoever dies with their love will enter the heaven. (Bihar Al-Anvar Vol 27, page 104)
  6. Salam Alaykum This is Ayt. Sistani's fatwa but others have the same opinion: Ruling 2430......she must submit to giving her husband sexual pleasure, which is his right, whenever he wishes. She must also not prevent him from having sexual intercourse with her without a legitimate excuse. Being afraid of getting the virus as a result of sleeping together or giving sexual pleasure, is a legitimate excuse.
  7. Losing the right way is to believe less or more in reality. Like the ones who believe in mortal beings as to be God, have gone astray; the same way, those who deny Prophet's position and his ability, have gone astray. For example: Concerning Prophet Jesus and his ability of healing the blind and reviving the dead, two groups of people have gone astray: 1.those who believed in him as to be God. 2. those who denied his ability of doing so. Do you think this is justified for a person living at that time to refuse to ask the Prophet to heal -for example- his mother out of fear of polytheism???!!! While your mother is really suffering from that problem, and you know the Prophet could heal her, would you stop referring to him saying that I only ask God, not God's Prophet (while you know he is an intermediary) ???!!!!!!
  8. Salam Alaykum It is necessary to recite a complete surah In obligatory prayers. But it is not necessary to recite a surah other than Hamd in recommended prayers, therefore he's permitted to recite a part of Surah like Ayantul Kursi. Ruling 964. In the first and second rakʿahs of the daily obligatory prayers, one must recite Sūrat al-Ḥamd followed by another surah; and based on obligatory precaution, [the second surah] must be a complete surah. Ruling 972. In recommended prayers, it is not necessary to recite the other surah even if that prayer has become obligatory on account of a vow. and that is a hadith narrated from Imam Sadiq (as): قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَقْرَأْ فِي الْمَكْتُوبَةِ بِأَقَلَّ مِنْ سُورَةٍ وَ لَا بِأَكْثَرَ Imam Sadiq (عليه السلام) says: In obligatory prayers do not recite less than a surah, nor more than one surah.
  9. I mean the means that can be used to gain nearness to God. Therefore, the typical meaning of tawassul is to use "wasilat" to obtain nearness to God. What do you mean by praying to others than Allah?
  10. Salam Alaykum The question is why we should limit the meaning of "Vasilah" only to good deeds. It has a broad sense that includes seeking nearness to God through highly respectable people. Besides the majority of exegetes including Shia interpreters as well as many of Sunni Scholars have explained the verse in a broad sense of the word. For instance, Aloosi, a great exegete of Sunnis says in his Tafseer -Rooh Al-Ma'ani- in this verse: there is no doubt that to ask others to do supplications for you is permitted and he narrates some stories of the Prophet proving this fact. For example he narrates that the Prophet ask others to beg God to forgive the Prophet (طلب الاستغفار من الله) and he also narrates other stories in this regard. But he says we are only allowed to do tawassul through alive people. (Rooh Al-Ma'ani, Vol 3, page 294) (Even though there is a big question that regarding the matter of "shirk" there should be no difference between doing tawassul to alive people as well as dead ones. If tawassul is "shirk" it would be invalid to do tawassul even to alive people.) In addition, reasons to prove the validity of Tawassul is not exclusive to above mentioned verse. There are many reasons from Qur'an and Ahadith that prove the validity of Tawassul. But since it has been discussed on shiachat.com before, I think it would be better to check them first and then discuss the matter further. https://www.shiachat.com/forum/topic/235009883-tawassul-or-shirk/ https://www.shiachat.com/forum/topic/235012934-tawassul/ Surely we don't prove our fundamental beliefs based on one tradition that could be fabricated. And surely after we prove our beliefs based on certain reasons we are not afraid of disagreements. Tawassul doesn't mean to worship the creator along with other heavenly beings. For sure these heavenly beings are nothing in themselves. Tawassul is to resort to holy means as to get nearness and closeness to Allah. And that is something naturally we do in our daily life and a lot of hadiths have been narrated from the Prophet and his companions doing the same. Check the following link. It's an informative and useful article about tawassul. wikishia.net Any way, the main question in this thread was about the validity of tawassul to angles.
  11. Salam Alaykum One of the main quranic verses to prove the validity of tawassul is the verse 35 of Surah Al-Mai'da: "قال الله تعالی: "یاایها الذین اتقوا الله و ابتغوا الیه الوسیله "O, you who believe! fear Allah and seek the means of getting near to Him". Regarding this verse we may do tawassul to a person who is respectable and has a great position to Allah: and this way you may have seen some people even do tawassul to some great scholars. And since angles have a high position (especially some of them like Gabriel, Micheal ) to Allah, there would be no problem as to gain nearness to Allah through them. Besides there is also a verse that proves their high status of doing Shafa'at on the day of Judgement: وَ كَمْ مِنْ مَلَكٍ فِي السَّماواتِ لا تُغْني‏ شَفاعَتُهُمْ شَيْئاً إِلاَّ مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشاءُ وَ يَرْضى‏ How many an angel there is in the heavens whose intercession is of no avail in any way except after Allah grants permission to whomever He wishes and approves of!(53/ verse26) Allamah Tabatabaee says in his exegesis, Tafseer Al-mizan: this verse to some extent proves the statues of shafa'at for angles and that is up to Allah's approval and His wishes.
  12. Ayt. Sistani's exact view regarding performing tayammum on the corpse instead of ghusl: And ayt. Khameni's exact view in the regard is: The one who performs tayammum strikes the corpe's palms on the Earth and then wipe them on the corpe's face and back of hands. If it is possible, the recommended precaution is to perform tayammum using the hands of the corpse and the alive person.
  13. Salam Alaykum Ayt. Khamenei's answer to the question of how to perform ghust to a person who died as a result of an infectious virus: To die because of an infectious virus would not be a permission to leave out rulings related to the corpse. (Ghust, Takfin, tahnit, tadfin) therefore -observing all hygienic points and using safety equipment- it is obligatory to give a corpse who died as a result of an infectious virus three ghusl sequentially (even though it costs you more money). Then if it's not possible he should be given immersive ghusl ( irtimāsī ). Then if it's not possible he should be given three tayammums instead of three prescribed ghusls. To perform tayammum instead of ghusl the one who performs tayammum on the corpse must strike the corpse's palms on the Earth and wipe them on the face and then on the back of the hands of the corpse. One more point: Marja's opinions -related to performing tayammum on the corpse instead of ghusl- are different. Some like Ayt. Khamenei says that it has to be done with corpse's palms and others like Ayt. Sistani says that the one who performs tayammum on the corpse must strike his palms on the Earth. The following is Farsi question asked from his office which I have translated: سؤال: اگر شخصی بر اثر بیماری واگیردار کرونا ویروس که طبق نظر متخصصان، سرایت سریعی دارد، فوت کند در خصوص غسل ، کفن و نماز چنین میتی وظیفه چیست ؟ جواب: مجرد ابتلای به این بیماری، موجب سقوط احکام واجب مربوط به میت نمی شود؛ بنابراین با مراعات کامل نکات بهداشتی و استفاده از تجهیزات ایمنی – هر چند با صرف هزینه – باید حداقل واجب در مورد غسل، حنوط، کفن، نماز_میت و دفن انجام گیرد. در صورت عدم امکان غسل_ترتیبی، باید به صورت ارتماسی، غسل داده شود و در صورت عدم امکان غسل، با دست میت، میت را به ترتیب، بدل از غسل با آب و سدر، غسل با آب و کافور و غسل با آب خالص، تیمم داده و حنوط کنند و - هر چند از روی لباس - کفن کرده و دفن نمایند.
  14. Salam Alaykum Getting naked is not haram per se (if you're alone) but that is Makrooh. There are some hadiths -with regards to this point- like the one following: "قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنِ التَّعَرِّي بِاللَّيْلِ وَ النَّهَارِ" The Prophet prohibited from getting naked during day and night. If you know Arabic more hadiths are available. Check the following link. islamquest.net Regarding this point sleeping in undies -per se- wouldn't be Makrooh.
  15. Salam Alaykum Although Listening to Qur'an in the background (while you're doing other activities and not listening carefully) may not be regarded as a Haram act but (as bro/sis Liggel mentioned) a person is asked to be silent and listen carefully to Qur'an while it's being recited. Allah -tabarak & ta'ala- says in holy Qur'an: " وَ إِذا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَ أَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ" When the Qur'an is recited, listen to it and be silent, maybe you will receive [Allah's] mercy. (7/verse 204) But listening to Qur'an before sleeping -and then falling asleep in the middle- is not problematic.
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