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In the Name of God بسم الله

etedal14

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About etedal14

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    Etedal14
  • Birthday 05/07/1985

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  1. Salam, According to Ahlulbayt( علیهم السلام) observing the Islamic Shari laws, itگs not valid wiping ur head and feet as well, in a case they are wet, so the wise decision is to wash ur feet after wuḍū’ to get rid of sweat or what else there, unless they are Najis then after being washed and dried u can make wuḍū’, here nothing wrong is with it's validity. Washing the mouth before wuḍū is Mustahab(preferable) and Sunnah for it increases ثواب(reward) of one's Sala't and would satisfy Allah the almighty as it makes Mala'ikah being pleased with him/her, and it does not invalidate wuḍū, there is Hadith says: do not enter the mosque for prayers when u have already eaten garlic etc for it harms not people only but angles as well, this is fore sure an example refers to this very fact that one practical Muslim, takes cares of purity of the body such as he/she takes care of purity of the soul, especially where it comes to the social relation with other people. Needless to say that Islam is a religion in which one in practicing Sharia should observe the rights of other people to be fulfilled as well as observing Allah'S rights and commands.
  2. Salam, applying philosophy as a useful mean to understand the world better through logical argument given an explicit answer to the related dilemmas, is something inevitable if not for all at least for some of us capable enough to comprehend the nature of philosophy and and its method of discovering the logical truth behind some of the things at the reach of our reason as human being, philosophy in this sense refers to a quality known as " حِکمه as the Qur'an says: و من یوت الحکمه فقد اوتی خیرا کثیراthose who have been granted "wisdom" indeed they have been granted abundant good. this is what does not contradict Hadith nor necessary of being familiar with this knowledge into some extent, what it seems puzzling sometimes is that philosophy as a profession or skill of analyzing can be used to evaluate how teachings of one religion are logical and compatible with our reason this is something problematic and controversial due to the limits of our reason and incapability of it to asses the revealed thing weather they are true or not, or to discover the complete cause of what is Halal and Haram. Where there is reason there must be philosophy, and every person, regardless to their grade of Knowledge for sure regularly would use of such philosophical analysis either intentionally or unintentionally, even it is something used by an illiterate person like the famous story of an old woman turning her spinning wheel was asked if the world has a creator and designator/ without giving an answer she immediately stopped rotation saying that for a second if I stop moving it, no longer it will work let a lone the universe regarding all its magnificence " as you see what she said is a kind of philosophical argument taught by her, its like to put it into an analogy as follows: 1-X is existed 2- X is not a stand alone being 3- X finally must lead in a stand alone being(God)
  3. Salam, For sure There would be worse for those are not invited by God, the Qur'an says;32/5 من قتل نفسا .... فکانما قتل الناس جمیعا also there are other relevant Ayahat re asure that one is not authorized not to harm himself let alone to kill himself through suicide or whatever, you lost your hope for you close you eyes on the others in a lower and worse condition but still they are living in a way thankful to God,do not deepen in the decorated by luxuries lives of the upper class of people around not to be deceived by just the appearance of what it seems, for it is empty of comfort and many good things we may not aware of and being poisoned. Surely suicide is the beginning of a the most miserable life one hopes "not to be born never ever! it's not the end of calamity rather the start, you know Hell is suicide itself, be avoid of it, keep distance! rather try to think about good things that you already have and others are deprived of, it brings hope, and this very fact that " the things might would have been even worse than current condition you are in, there always can the worst of worse!i am wondering why you're title is love then!it shows you are kidding yourself the one with any connection to love impossible is to think about such silly things! stay safe!
  4. Salam, First of all, music sometimes would apply just on songs not music made by its own instruments and other times it's involving both(song and music), mostly the songs are singing by women regarded tempting and lustful, this is the nature of creation. So here it's not permitted to listen to it, except for their Husbands and to some extent for their Mahram(family close members). For sure it depends both on the content and the way of singing whether it's accompanied by Ghina to be considered Haram or not? so men especially non - Mahram are not allowed to listen to women song even when it's not absolutely Harm but probable to leads to Haram, therefore it is Haram as well and one should avoid that, let me mention the criteria for what would be Harm and wht not? According to Marajih whatever counted Ghina would be Haram. Second of all, halal is a jurisprudential Hukm for st, so here we do not talk about topic in ethics etc but in Figh,Hence whatever kind of music being made by its particular instruments appropriate to lustful session or the session that would leads to sinful results, acts, is Haram e.g Ghina (a kind of tempting singing , brings sexual pleasure or conveying of a joy relevant to Non- Halal condition) is Haram, the rest is Halal in Figh not in Ethical view, for what ever increasing any kind of Ghaflat(negligence) keep one, one step far from Allah and His remembrance is considered a type of non-permitted musics. Here you are! some QA According to the site of Ayatullah Khaminaee (Leader.ir) related to the topic I bet it would be useful. For your Marjah pl refer to his center site. Q; What are the criteria by which one can distinguish ḥalāl from ḥarām music? Is classical music ḥalāl? A: Any music which is lahwī and mutrib in the common view — i.e., suitable for gatherings of merry making — is ḥarām whether it is classic or not. To distinguish the subject of a ruling depends on the view of the mukallaf as a part of common people. There is no objection to other kinds of music in itself. Q: What is the ruling on the issue of listening to cassettes sanctioned by the organization of Islamic propagation or other Islamic institutions? What is the ruling on the matter of using musical instruments, such as a violin, or flute? A: The permissibility of listening to a cassette depends on mukallaf’s view. If he maintains that it does not contain ghinā’, lahwī music — which is suitable for merrymaking gatherings — or untrue speech, then there is no objection to listening to it. Therefore, its sanction by the Islamic propagation organization or any other Islamic institute does not serve by itself as a shar‘ī proof of being permissible. It is not allowed to use musical instruments to produce lahwī mutrib music which is suitable for gatherings of lahw and sinful acts. However, it is ḥalāl to use them for rational purposes. To distinguish the instances rests with the mukallaf. Q;What is meant by lahwī mutrib music? And how best can one recognize it? A: Mutrib lahwī music is that which due to its characteristics keeps human beings away from Allah, the Sublime, and away from moral merits and drives them towards sinful acts and carelessness. Its recognition rests with the common people. Q: Do such things as the personality of the musician, the place where music is conducted, and the aims of the music have any say in the ruling in the matter of music? A: The ḥarām type of music is that suitable for dissolute gatherings of sin. However, the personality of the musician, the vocalized words accompanying the music, the venue, and all other circumstances may contribute to place it in the category of ḥarām, lahwī, mutrib music, or another ḥarām category, e.g., if the music, due to the mentioned things, leads to certain corruption. Q: Is mutrib and lahwī nature of a particular type of music the only criterion for judging that it is ḥarām or should one considers the element of excitement also? If it causes the listener to feel sadness and eventually make him cry, what is the ruling then? And what about listening to love poems that are vocalized to the accompaniment of music? A: The criterion is to observe how the music is being played in all its characteristics and whether or not it is enrapturing and appropriate to the gatherings of pleasure and sin. Any music categorized due to its nature as lahwī is ḥarām, irrespective of whether it contains the element of excitement or not. Whether it engenders in the listener a state of melancholy and crying is also immaterial. Should reciting love poems to the accompaniment of music take the form of ghinā’, which is suitable for gatherings of lahw, it is ḥarām to sing, or to listen to them. Q: How do you define ghinā’? Is it just the human voice or does it cover the sound of musical instruments? A: Ghinā’ is the voice of the human being, which is produced in a rise and fall pattern to create the effect of rapture that is suitable for the gatherings of merry making and sin. It is ḥarām to engage in this type of singing; as well as to listen to it. Q: Is it permissible for women to rap on things, other than musical instruments, such as kitchen utensils, in wedding parties? And what is the ruling if the sound is heard outside by men? A: Such [rapping] should be judged by the way it is conducted, i.e., if it is of what people used to do in traditional wedding parties, is not considered lahw, and no bad effect follow it as a consequence, there is no problem in doing so. Q: What is the ruling in the matter of women using the tambourine in wedding parties? A: To use musical instruments to play lahwī mutrib tunes is not permissible. However, the permissibility of singing in wedding parties exclusive to women is not remote. Q: Is it permissible to listen to ghinā’ at home? And what is the ruling if one does not get affected by such songs? A: Listening to ghinā’ is absolutely ḥarām, be it at one’s home alone or in the presence of others, even if one does not get aroused. Q: Some youth, who recently became mature, follow in taqlīd some mujtahids who are of the opinion that music is absolutely ḥarām, even if it is broadcast from the official radio and television of the Islamic state. What is the ruling in this matter? Is sanctioning, by the Jurist Leader, of certain ḥalāl types of music enough by itself, as a government ruling, to override the fatwā of the other mujtahids who espouse a different view? Or should those youth follow the fatwā of their respective marji‘s? A: Passing a fatwā in favor of, or against, listening to music is not a hukm — governmental ruling — rather a shar‘ī jurisprudential one. It is the duty, therefore, of every mukallaf to adhere to the fatwā of his/her marji`. However, should the music not be of the type suitable for dissolute gatherings of sin, and leading to bad consequences, there is no evidence for making it ḥarām. Q: What is the definition of music and ghinā’? A: Ghinā’ involves the rise and fall of the voice in a way that suits the gatherings of lahw. It is a sinful act, which is ḥarām for both the singer and the listener. As for music, it is to play musical instruments. If it is done in a way common in gatherings of lahw and sin, it is ḥarām for both the musician and the listener. Otherwise, it is permissible in itself and there is no objection to it. Q: I work for an employer who made a habit of listening to ghinā’ played from a cassette recorder. I find myself listening to what is being played, although unwillingly. Is it permissible for me to do so? A: Should the cassettes contain ghinā’ or lahwī music which suites gatherings of lahw and sin, it is not permissible to listen to them. However, if you are forced to attend such a place, there is no harm in your going and working there provided that you do not listen to the ghinā’, albeit the sound reaches you and you hear it. Q: What is the ruling in the matter of music that is broadcast from the radio and television of the Islamic Republic? And is there any truth in what has been circulated that the late Imam Khomeini (may his soul rest in peace) ruled that music in general is ḥalāl? A: Attributing the ruling of absolute permissibility of music to the late great leader Imam Khomeini (q.) is baseless and a fabricated lie. He was of the opinion that lahwī mutrib music, which is suitable for the gatherings of lahw and sin is ḥarām, which is the case according to our standpoint as well. However, the difference of opinion stems from varying identification of rulings’ subject matter which rests with mukallafs. For example, the musician may disagree with the listener’s point of view. In this case, what the mukallaf regards as lahw and suitable for gatherings of sin is ḥarām for him to listen to. As for the sounds which fall in a grey area, the ruling in their regard is that it is permissible to listen to them. The mere broad-casting [songs and music] by the radio and television is not legitimate evidence that it is ḥalāl and permissible. Q: From time to time radio and television broadcast music that, I think, is suitable for gatherings of lahw and sin. Is it incumbent on me not to listen to such music and should I prevent other people from listening to it? A: If you are convinced that it is a mutrib, lahwī type of music suitable for lahw gatherings, you are not allowed to listen to it. As for preventing other people from listening to it, by way of forbidding that which is the evil, this depends on their view, i.e., if they consider it a ḥarām type of music as well. Q: What is the ruling in the matter of listening to Western lahwī songs and music and working as a distributing agent for such products? A: It is ḥarām to listen to or play music or songs that are mutrib, lahwī, and suitable for gatherings of lahw and falsehood, regardless of the language it is composed in or the country of origin. Accordingly, it is not permissible to buy, sell, or distribute such cassettes, should they contain the ḥarām type of music and singing. By the same token, it is not permissible to listen to them. Q: What is the ruling in the matter of men or women singing in the way of ghinā’ on radio or cassettes, and irrespective of whether or not such singing was done to the accompaniment of music? A: Ghinā’ is absolutely ḥarām. Thus, it is neither permissible to sing ghinā’ nor to listen to it, regardless of whether the singer is a man or a woman. Whether singing is broadcast live, or to listen to its cassettes, and whether it is accompanied by tunes from musical instruments or not, does not change the ruling in any way. Q: What is the ruling in the matter of playing music to serve sensible lawful aims in a holy place like a masjid? A: It is not at all permissible to play mutrib lahwī music that is suitable for the gatherings of lahw and sin, even in venues outside the masjid and for a sensible lawful reason. However, there is no objection to revolutionary martial chanting to the accompaniment of musical tunes in holy places on the occasions which warrant that provided that it does not go against the sanctity of the place or pose any nuisance to the worshippers and praying persons in such places as masjids. Q: Is it permissible to learn to play music, especially a dulcimer? What is the ruling on encouraging other people to do so? A: There is no objection to using musical instruments to play non-lahwī tunes if it is for revolutionary or religious chanting or carrying out useful cultural and other programs aiming a rational and ḥalāl purposes provided that no other bad consequences may result. Also, learning and teaching playing music for the above mentioned causes are no problem. Q: What is the ruling in the matter of listening to a woman reciting poetry and other material with rise and fall of her voice to the accompaniment of music, regardless of whom the audiences are, i.e., men or women, old or young? And what is the view if the woman is one’s maḥram? A: If the vocalization does not amount to ghinā’, listening to it is not driven by lust, and it does not lead to a bad consequence, there is no problem in it whatsoever. Q: Is traditional national Iranian music ḥarām? A: Should it, according to the common view, be judged as a lahwī form of music that is suitable for the gatherings of lahw and sin, it is absolutely ḥarām, regardless of the nationality of music, i.e., whether Iranian or otherwise, traditional or otherwise. Q: Some Arabic broadcasting stations air musical tunes. Is it permissible to listen to such tunes for the love of the Arabic language? A: Listening to lahwī music that is suitable for the gatherings of lahw and sin is absolutely ḥarām. Yearning to listening to the Arabic language per se is not a shar‘ī justification for such an act. Q: Is it permissible to recite poems which are being sung but without the music? A: Ghinā’ is ḥarām, even if it is not carried out to the accompaniment of music. What is meant by ghinā’ is that type of vocalizing with rise and fall which is suitable for dissolute gatherings of sin. As for reciting poetry in itself, there is no problem in it. Q: What is the ruling in the matter of buying and selling musical instruments? And what are the limits of their use? A: There is no problem in buying and selling musical instruments that serve dual purposes, intending to use them in playing non-lahwī tunes. Q: Is it permissible to recite the Holy Qur’an, supplication, and adhān, in a ghinā’-like manner? A: Ghinā’ — i.e., a voice accompanied by a rise and fall, and rapture, which is suitable for gatherings of lahw and sin — is absolutely ḥarām, even if it is used in reciting supplications, the Holy Qur′an, adhān , elegies, etc. Q: Nowadays, music is used to treat a host of psychological diseases, such as depression, anxiety and sexual problems of females. What is the ruling in this matter? A: Should sincere medical opinion be supportive of this, in that treating an illness depends solely on it, there is no problem in that provided it is in keeping with the requirements of the treatment. Q: If listening to ghinā’ stimulates man’s sexual desire for his wife, what is the view on that? A: Increasing husband’s libido per se is not a lawful excuse for listening to ghinā’. Q: What is the ruling in the matter of a woman singing in a concert with a women orchestra in the presence of an all-women audience? A: In itself, there is no problem in it provided that singing should not be done with an enrapturing rise and fall of voice (ghinā’) and that music accompanying it is not of the lahwī, ḥarām type. Q: If the criterion for ruling that a music is ḥarām is its being lahwī and suitable for gatherings of lahw and sin, what is the ruling in the matter of tunes and chanting which may cause some people to move their body with joy, even the non-discriminating child? Is it permissible to listen to vulgar cassettes in which women sing in the form of ghinā’ if it is not enrapturing? And what should passengers, who use public buses whose drivers play such cassettes, do? A: With due consideration to the status of the musician or the singer during playing music or singing, the content, and the nature of music or song, any lahwī type of music or vocalization with a rise and fall in voice that is suitable for the gatherings of lahw and sin is ḥarām, even if it does not lead to rapture in the listener. The users of vehicles and buses must not listen attentively to what is being played of lahwī music and ghinā’ songs; they should also practice forbidding the evil. Q: Is it permissible for a man to listen to a non-maḥram woman’s ghinā’ in order to enjoy being with his wife? Also, is it permissible for the wife to sing ghinā’ for her husband and vice versa? Is there any truth in what is said that the Divine Legislator made ghinā’ ḥarām because it is intrinsically tied in with the gatherings of lahw and la‘ib and that such a prohibition made because such gatherings are themselves ḥarām and it is ranked in the league of making ḥarām the trading in, and manufacturing of, statues which one cannot contemplate a plausible benefit from other than worshipping them? Accordingly, can one assume that the absence, in this day and age, of the cause for ruling it ḥarām would necessarily render it redundant? A: It is absolutely ḥarām to listen to ghinā’ which is characterized by rising and falling voice in a way that is enrapturing and suitable for gatherings of lahw and sin, even if it is done by wife or husband for the other. The purpose of enjoying being with one’s wife per se is not a justifiable reason to make listening to ghinā’ permissible. However, prohibition of ghinā’, making sculpture, and the like has been proven by way of being bound to Sharī′ah law and it stands on firm ground in Shi′ah jurisprudence. Thus, it is not contingent on imaginative reasons and psychological and social factors. Rather, as long as the word “ghinā’,” ”sculpture,” or the like is applied to a case it is ruled to be absolutely ḥarām and should be avoided. Q: As a requirement of the curriculum of a major subject, students of the college of education have to take music classes whereby they are introduced to an outline of the subject of revolutionary music and chants. This includes classes in musical notations and playing the organ. What is our duty in respect with buying and using such a musical instrument? And what is the view on learning this subject as part of the compulsory program? What is the obligation of female students who are required to practice before the opposite sex? A: In itself, there is no problem in using the musical instruments for composing revolutionary recitals, making religious programs, and holding useful cultural and educational activities, nor is there any harm in buying and selling these instruments for these stated purposes. Also, there is no objection to teaching and learning it for such aims, nor is there any objection to female students attending such classes provided that they uphold the obligatory ḥijāb and other Islamic regulations. Q: On the face of it, some songs give the impression that they are revolutionary, and the common view suggests that as well. However, one cannot tell whether the singer is really aiming at instilling revolutionary values or entertaining the audience. What is the view on listening to this type of songs, especially if the singer is not a Muslim, yet his songs are national and contain words which denounce occupation and encourage resistance? A: If the listener maintains that as per common view they are not lahwī and enrapturing, there is no problem in listening to the songs. Thus, neither the intention of the singer nor the content have anything to do with this ruling. Q: A person works as a trainer and an international referee in some kind of sport. His work could require his presence in clubs where ḥarām kind of music and singing are played. Is it permissible for him to carry on with this work, especially, if it provides him with some income where jobs are hard to come by? A: There is no harm in this person’s work, albeit it is ḥarām for him to listen to ghinā’ and lahwī music. In circumstances where he is compelled to enter places where the ḥarām type of singing and music are taking place, he is allowed to do so provided he avoids listening to them. There is, though, no problem in hearing such singing and music involuntarily. Q: Is listening to music alone ḥarām, or is hearing also ḥarām? A: The ruling on hearing lahwī and enrapturing singing and music is not the same as that of listening to them except in certain situations when, according to the common view, hearing amounts to listening. Q: Is it permissible to recite Qur’anic ayahs while playing music using instruments other than those usually suitable for gatherings of lahw and la‘ib? A: There is no objection to reciting Qur’an in a beautiful and melodious voice commensurate to the greatness of the Holy Qur′an; it is, indeed, preferable so long as it does not amount to unlawful singing. However, playing music, while the recitation is in progress, has no shar‘ī justification. Q: What is the view on beating on drum in birthday parties and similar occasions? A: The use of musical instruments in a lahwī, enrapturing manner that is suitable for gatherings of lahw and sin is absolutely ḥarām. Q: What is the ruling in the matter of musical instruments used by groups of chanting composed of school students overseen by the department of education and culture? A: Musical instruments which, according to the common view, are of dual — ḥalāl and ḥarām — purpose, can be used in a non-lahwī manner for lawful purposes. Instruments, which the common view regards as special to the production of lahwī music, are not permissible to use. Q: Which instruments are considered as lahw and therefore not permissible to use at all? A: Instruments used mainly for lahw and la‘ib and have no ḥalāl benefit, are regarded as lahw instruments. Q: Is it permissible to charge money for making copies of cassettes that contain ḥarām material? A: It is ḥarām to copy any audio-cassette listening to which is considered ḥarām, or to charge for that service.
  5. Salam, Dear; The title" True Islam is what derived from the Qur'an not other things ..." is beautiful not true! true Islam is what prophet Muhammad(pbuh) says in Hadith "إنی تارک فیکم الثقلین کتاب الله و عترتی آهل بیتی. which both Shia and Sunni have accepted for it is mentioned in their authenticated books e.g Hakim Neishaburi in his book "Mustadrak"(مستدرک علی الصحیحین(بخاری و مسلم) has refereed to, also in Shia books there is an extra. the prophet(pbuh) is quoted as saying ما ان تمسکتم بهما لن تضلو ابدا( in a condition that you promise to follow both together you never go astray otherwise there is no guarantee, all the time there should be Vali(Imam) mediate between Allah and the people to shows the way for sure from the holy book "Qur'an" one is needed first to comprehend it as immaculate guided personality so can to lead to the right pathas as the Quran says(أفمن یهدی الی الحق احق ان یتبع أمن لا یهدی الا ان یهدی(35/یونس(is then he who gives guidance to the truth more worthy to be followed or he who finds no guidance unless he is guided) you see i think if one really understand the Qur'an obviously realizes that the Qur'an itself, referred to this very fact "needed an infallible Imam to interpret it as it was revealed and interpreted by the prophet himself here one would ask who's this personality? the answer is one from Ahlulbayt علیهم السلام) whose house was where the Qur'an revealed in أهل البیت ادری بما فی البیت , next q is who are Ahlulbayt(علیهم السلام) to whom given grace of " guidance", purity" and being immaculate as well, according to Ayah; انما یرید الله لیذهب عنکم الرجس و یطهرکم تطهیرا those are أهل الکساء due to Hadith narrated by Umesalamah whose house witness this event and the verse has been revealed in her house this Hadith is one of the most authenticated ones that even Ahlu- Sunnah shall not reject it because this is what has mentioned in their first reliable sources like Sihah those are Ali, Fatimah, Hasan and Husain and the most respected one is the prophet himself(pbut). The deviated title has mention in the top of the site is almost very similar to the famous word of the "second" announced it حسبنا کتاب الله in the last moment of the prophet when he(pbuh) offered his companion to bring him a pen and paper to write again what he repeatedly stated in bright day light before to appoint again whom to follow, not to go astray! and the "second" due to preplanned maneuver had not let it to be done.( وسیری الذین ظلموا ای منقلب ینقلبون)
  6. Salam, Firs of all wearing cloth is not necessary (Wajib )for couples though its recommended in some Hadith, not to be all naked, so Fughaha (Juristprudents) say " the consonant between two kinds of Hadith( the one which says; no matter to be naked while the other types say not to be naked ) is as following "being naked is Makruh not haram. Secondly, wearing socks has nothing to do with Hadith, this is something cultural, the reference here to come to know what would be regarded as wearing, is the common-law which may vary from point to point but for sure water in non of the culture considered as a cover. being cautious of such things though is good but not to some extent it would turn to an anxiety and worry. Stay safe, I wish you both long life full of joy with ذریه طیبه good and pure offspring.
  7. Salam, Dear; There is no doubt that every thing is present before Allah the Qur'an says;( فمن یعمل مثقال ذر‍ه خیرا یره و من یعمل مثقال ذره شره یره (زلزال, and there are other Ayat in the Qur'an confirm the very fact, like ayah No 65 of the chapter Yasin الیوم نختم علی افواههم و تکلمنا ایدیهم و تشهد ارجلهم بما کانوا یکسبون also Ayah 24 of the chapter al-Noor یوم تشهد علیهم السنتهم و ایدیهم و ارجلهم بما کانو یعملون , it's all enough already to alert one, thinks about a day described in the Qur'an as the day" یوم تبلی السرائر" ( when hidden things will be made manifest and tested as well, obviously one could witness every things 'good deeds' and 'bad ones' but for good things according to Hadith if one could preserve it till the end of his life not mad it invalid nor worthless through reproach and injury like what the Qur'an refers to as following(2/264) یا ایها الذین امنوا لا تبطلوا صدقتکم بالمن و الاذی, and when it comes to bad deeds, though every things is present before Him, it does not imply that it will be revealed in the presence of all human being. For the sins one violated the right of Allah( حق الله) but immediately asked Him for repentance, He for sure will forgive not let others to be aware of what His servant did before, and whatever belongs to the right of other people known as (حق الناس) Allah never forgives, for He shifted this authority to the people as the owner of this rights, the case here is so hard and many can not afford to passing it in peace,therefore man in hereafter shall flee from his own brother, mother and father, wife and children! why is that the case?! for he knows what he had sent before not observing the rights of them and etc. so in a short answer 'the nature of that day is یوم تبلی السرائر but whose hidden secrets will be disclosed? it depends on the conditions of man whether to deserve the chance not replaying all his life recorded by time and space, even by his own body or not? the condition is a mediate status between hope and fear!Allah is both just and the most merciful judge but we pray he would deal wit us through His generosity and compassion not His justice.
  8. Salam Dear; the q u asked in fact is not a simple one given a short answer to that, in my opinion the answer is conditional, in other words, maybe all of them are welcomed maybe not of them or just on or two in one way or another, it really depends on a current situation that one is dealing with, if it's to be no way out that one should choose one out of three, picking a Fasigh is better than apostate or polytheist, for Fasigh is the one who has accepted Islam as his/her religion but still is not a practical Muslim committing homosexuality, this needs to be guided to the right path soon and giving up that sin for ever, for sure it takes time to change but the probability of being changed here is more than next two.but even in a case that there is no hope for 3 to be changed non of them is welcomed yet the Fasigh has a better condition than the rest especially the one turned to apostate and intentionally rejected Islam to satisfy his lusts.
  9. Salamun alaykum, Kafir is najis for many reasons out of them, some might be disclosed in Hadith to strengthen our belief and love to Allah, and you know this is not just a physical najasat, rather a wrong belief made the soul of Kafir najis as well, any way whatever Kafir is in touch with as long as there is a transferring moisture, would become najis unless water but not all body of water just the one, considered Ghalil قلیل in Hadith; a water less than Kur with a particular above - mentioned measure, by notice to that fact, there is no need to be worried of many pools containing Kur water or other types of water; river, rain, sea, ocean, whether it's najis or tahir? there is no need to investigate either because every thing is Tahir unless it becomes najis. Regarding the water Ghalil, if it's pouring on najis it can purify najis objects but after the absolute najasat being removed from the object like urine so through washing the things once like your hands, twice like your clothe, carpet etc it would be tahir.
  10. Salam, The Qur'an obliviously recommended many times to respect your parents, no matter who they are?! believers or unbelievers, respecting them, includes; also praying for them to be healed of illness, you know they are part of our identity, in Islam we have Du'as like the Du'a we recite it after every prayer in the month of Ramadhan, I like it very much, this is part of it: ، أللهم اکس کل عریان ، ... أللهم اشفع کل مریض you can refer to Mafatih al-Jinan to recite the full text, I think Du'as especially the one is thought by Masumin the prophet(pbuh) and his Ahlulbayt is full of Knowledge and has miraculous impact on us, so that through reciting it with pure heart and intention you whould be granted soon whatever you asked Allah, you bet! there is no doubt! but trust it.
  11. ISIS, You remember the story of the Battle Seffin, almost when the victory was at the reach of Imams army, devil itself manifested himself before Muawiya and Amr ibn As, offering them to put the Qur'an on the spear as soon as possible, to deceive shaking Muslim were in the other side fighting beside Imam Ali, and then they imposed a ceasefire and then a decision to be made to establish a kind of Khilafat without Imam and Muawiyaas well, and you know what went on there! History is repeating again and again. Khilafat is not a ball to play with as some wishes to be so, this is successor - ship of the prophet himself, and the prophet made it clear how to establish a khilafat, who are to be his khahlifa after him and what to do, this is the Qur'an before us and Hadith of Prophets and Great companion of prophet among those, Ahlulbayt looks like the shining star of guidance they are the way. Theoretically we have a guidance before us and know that in the time of acculturation the best way to grantee the security of one society is to take refuge to the holy book"Qur'an" through the true interpretation of great scholars as pious Mujtahid who studied Hadith and the Qur'an, and fully are familiar with policy so that they can analyze political issues and distinguish between right and wrong, friends and enemy s, such a person represents in the form of welayate faghih in Iran that through whom people hopefully expecting a kind of government with less injustice and oppression as well as more prosperity in different field of economy .., In Islam there is piety considered as a virtue of priority before Allah nothing else!إن أکرمکم عندالله أتقکم the key opened the heart of people embracing Islam is the sinse of compassion, mobilization and affection Muslims, have toward one another, a virtue which is lost in so called extremist group like ISIS, Islam represents peace even through its name, Muslims are in peace with whosoever are in peace with them, surely for the sake of Allah, and in war with whosoever are in war with Allah, this is what the Qur'an says: أ شداء علی الکفار رحماء بینهم but quite the contrary you can see these ISIS acting opposite viz a vi their brothers and sisters in faith, yet they never condemned any invasion of Israelis in the occupies territories, nor there is trace of one bullet shooting Zionism the Symbol of Yahud in the past, those who hate Muslims, finding them strongest in enmity against Muslims as well, it is clear that Shaytan is carrying the black flag decorated with the name of Allah and the prophet(pbuh)though they are going stray from the Qur'anic teachings and Hadith in which its seen: every one confess as أشهد أن لا اله الا الله و أشهد آن محمدا رسول الله would considered as Muslim not only his/her blood and family but every thing belongs to him/her, is protected of a high value ,dignity and great steam no one should or can break these rules and rights which the Qur'an granted to them. A Muslim is not authorized even to harm non Muslims biting them by offensive words let alone using knives ,guns slaughtering innocent ones, even the most wiled monster shy to behave like what is really shame to watch in the social networks I don no how they can commit it in the presence of Allah and how they would bring excuse before the prophet of Islam(pbuh) in hereafter, may Allah protect all of Muslims of these animals, hasten in reappearance of His Savior.
  12. Salam According to some of Mujtahid,like Ayatullah Sistani, there is no difference between these 2(charging inflation,charging interest) both are considered riba, but Ayatullah Khaminaee in the late inquiry issued that; in such cases due to hard inflation 'the loan given before, actually in comparison with what was received, has lost much of its value! so its better both side( lender and borrower) come to the conciliation . The diversity among Mujtahid in fact, rooted in the different views they have to the value of money, some believe money by itself is not of a value unless it gives you an opportunity to buy somthings, invest or make interest, its not considered as gold or other materials ,goods etc, therefore the borrower should compensate in return, while other Mujthid look at money as like as goods so to lend an amount of money is like that you lend goods then you can not ask expecting any extra in return though there is still inflation in markets.
  13. Dear, It was expected from you as soon as you realized the condition you should have stop eating the rest but yet you continued! I see being hungry is not an easy situation to be passed safe, and you made a mistake intentionally. this is ذنب needs Istighfar to be pure again of what impact you received through that sin, but be sure that Allah accepts your repentance and removes the consequences of the wrong act you did before Him, perform your Salat and know that Allah is Karim He always forgives soon.
  14. Salam Turning around Kaba which is a symbolic ritual full of Hikmah and benefits that yet we are far to comprehend it, but for this is the order of God we obey that, it does not mean we are worshiping Kaba or asking it for help, we are asking Allah through what He considered and orders in a way to get closer to Him, all those are mirrors reflecting and reminding us the power and act of God"Allah". Ya Ali means Oh you Ali who are now very close to Allah do intercede for me to be forgiven by Him and granted all good nd be protected from all evil, ask God to do that for me like the time a boy asks his mother to intercede for him before his father to be forgiven or to be granted a value...,Imams are the chosen agents of God on earth like the angels in Heavens.
  15. Dear, Allah acts in this world through mediums not otherwiseو among medium there the things with priority like being the upper existence e.g a tree in comparison to a stone tree is upper in rank(living like Nabat when the last is Jamad) when it comes to human being as the best created being according to the Quran; Prophets are in the Highest of the High then their successors who are following them in every manner, they are true Khalif of God given the power to act similarly as God acts, they are just human but بشر مثلکم یوحی الی they are doing all these miraculous things under an always open eye of God and His permission like Jesus giving lives to dead, but with the permission of God. In a very simple instance it is like Dr in a case we are ill we refer to them, not directly to Allah because Allah commanded as orders or preferences to refer to them, they re just medium like medicine , this is God who heals not Dr nor medicine but He put shifa in the prescription of Dr and medicine, once Musa got ill rejected to go to Dr instead begging Allah for healing soon, Allah sent him a message" if you keep begging me your longlife to be healed without referring to Dr I won't do that Myself for I planed a system to be like that یجری الامور باسبابها and you are living in that system acting by free will and my permission. hope you understand!
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