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In the Name of God بسم الله


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  1. salam; Some notes: 1. I told you that wearing white cloths for saying prayer is recommended not required or obligatory. 2. There is a hadiht from the prophet Muhammad concerning the color of cloths. he said: "الْبَسُوا مِنْ ثِیَابِكُمُ الْبِیضَ فَإِنَّهَا خَیْرُ ثِیَابِكُمْ وَ كَفِّنُوا فِیهَا مَوْتَاكُم" "Do wear white cloths, for it is the best ones for you; and cover the corps and dead people by white shroud." As you see, you can wear white cloths in all places and situations
  2. salam; In this regard, there is no difference if your cloths be wet or dry, fresh out of washing machine or not, worn for cooking or not, worn after bath or before. The only condition here to say prayer is to wear clean (Tahir) cloths not dirty or Najis. Of course, there are other conditions for cloths saying prayer but now we are talking about one of them which is to wear Tahir cloths. Yes, it is recommended to say prayer wearing clean and white cloths.
  3. salam; One of the prayer's conditions for women is to cover their whole body including their hair, their hands till the wrist etc. no difference whether non-Maharam observing them or not. So, every cloths which can cover the whole body of women is allowed to be worn including Jilbab, Chador, pajamas or something like them. One of the other conditions should be regarded is to wear clean cloths no difference between cloths wearing underneath or top of them. However, some cloths are exceptions e.g. dirty small cloths in our pocket such as socks, tissue, hat, belt, key, knife, ring on the finger and something like them or when dirtiness on our cloths is in amount of a knuckle.
  4. Salam; 1. Why should I have to prevent and remove the evidences and proofs and sources that Musa Khadim was the successor of Imam Jafar Sadiq? if you don not want to accept and confirm these proofs, you have to reject them by argument not with no reasons in a discriminatory way. 2. Every one can claim Imamate and some people gather around him. firstly, we have to notice that 'Isma'il died before his father; so how can he be 'Imam? From the other side, 'Imam Sadiq asked his followers to gather to show that 'Isma'il has died and he was not 'Imam. 3. A very important point here is that the narrations which indicate the number of 'Imams after the prophet Muhammad (12 'Imams with their names) were available even now, so how you claim that 'Isma'il was truly Imam? 4. 'Imam is a person who is infallible, has divine knowledge and can offer miracle if necessary. which one of your 'Imams is qualified in such ways? Have you ever referred to those links I had introduced to you? have you ever read them?
  5. In His name Salam; Firstly, we have to make this point in consideration that Muslims and companions around the prophet Muhammad (p.b.u.h) were not in the same level. Many of them became Muslim in the conquest of Mecca at 8 A.H. They were called Tulaqa. Many of them did not accept Islam whole-heartedly. Many of them considered the prophet hood as a position and status which belonged to Muhammad as a prominent characteristic from Bani Hashim of Quraysh. At that time Bani Hashim, of whom Muhammad was more trusted and well-known after 'Abu Talib, was in a very high position among 'Arabs in Hijaz. Although thousands of thousand Muslims at Ghadir Khom swore allegiance with Imam 'Ali and expressed their happiness and congratulated him for the successorship of the prophet, they planed to take out the caliphate from Bani Hashim's hands particularly from 'Ali (a.s.). For they did not want the power, prophet hood and Imamate to be put in one single dynasty and family. So when the prophet was in the dying moment, they disobeyed his order for many times and did not allow him to write the important and vital will (Imamate of 'Ali) in order that the Muslim community not to be gone astray. Unfortunately, not only they did not allow him in this regard, but also they claimed the prophet Muhammad having fits of delirium. If we pay attention carefully to this, we will find that they did not believe in Muhammad as other Muslims e.g. Salman, Meqdad, 'Abuzar etc. believed in. We will realize this fact (that they did not both prophet hood and Imamate in the same family) through a dialogue between 'Umar and Ibn 'Abbas about this issue after the caliphate was seized and confiscated from 'Ali. 'Umar said to Ibn 'Abbas, "Quraysh did not like the prophet hood and caliphate to be maintained in the same dynasty because it makes you be proud of yourselves". (Tabari, vol.1, p. 2769) After all, the power and authority put under the control of a group of people who interpreted Islam and the verses of the holy Qur'an as they wished. So the innovations and deviations established in Islam and Muslims were accustomed to them. Gradually they went through the elitism and indolence by trophy and prize they got from caliphs or in the battles. When Imam 'Ali wanted to behave according to the Qur'an and the Sunna of the prophet, they dissatisfied and pushed him back. For they used to live according to previous caliphs' Sunna. When Umayyad dynasty dominated over the Islamic territories, the tried their best to revive the Ignorance era's teachings again and they succeeded to do that and the majority of society followed and supported them. Having seen such this situation and deviation in the nation of his grandfather, Imam Hussayn (a.s.) started his movement to awaken and bring them back from deviated path. As a matter of fact, the Muslim community needed to be enjoined to good and prohibited from vice even by blood. If you want to know and be acquainted with reality in this regard on detailed, you can refer to this useful book "SHI'ISM: A HISTORICAL APPROACH" written down by Dr. Sayyed Hossein Muhammad Ja'fari
  6. salam; I suppose that such this thought or image about Ahl al- Bayt is not correct and appropriate. They are all united light. All of them performed the Islamic teachings and made people try their best based on Islam. They all reacted based on the conditions and situations that the community faced with. If Imam Hasan were instead of his father, he would do the same action Imam Ali did. If Imam Hussain were Imam Hasan, he would make a peaceful treaty with Mu'awiya. If we want to put it in a nutshell, we can say that if they were at the time of each others', they would react according to the situations and conditions of the community appropriately. All of them did their jobs and duties as well as possible and as Allah commanded them. we have to analyze their policy according to the time that they lived. Better to say that whose action and work was more effective and influential to save Islam from destruction. I prefer to say that according to this narration إن لقتل ولدي الحسين حرارة في قلوب المؤمنين لن تبرد إلى يوم القيامة"" from the prophet Muhammd (p.b.u.h) and the hadith quoted from Imam Hussain (a.s): " و علی الاسلام السلام اذ قد بُلیت هذه الأمّه بِراعٍ مثل یزید" we could say that Imam Hussain's action in Karbala was more important and more influential to save Islam. Because at that time Islam was about to be destroyed by Yazid and his party, Umawid dynasty.
  7. There was another one in this title whose name was 'Ubayd ibn Wahb accompanied the prophet Muhammad and died in Syria at the time of 'Abd al-Malek ibn Marwan. The name of 'Abu 'Amer in this regard was 'Ubayd ibn Sulaym. He was one of whom became Muslim firstly and migrated to Habasha. He followed those who fled from Muslims' army with the order of the prophet in the battle of Hunayn . He followed them till "'Awtas" at 8 (A.H). In this war he killed nine soldiers of the infidels but the tenth one (Salama ibn Derid) or سلمه بن درید الصمه martyred him. He did not murdered anyone of the army's soldiers, unless he invited them firstly to accept Islam. Then his brother's son ('Abu Musa 'Ash'ari) picked up the flag and could gain victory against them. Having heard this event, the prophet Muhammad prayed for him and asked God to forgive him and to put him in the top position of the Paradise. SOURCEES: 1. ابن عبد البر، الاستیعاب، مجلد 4، صفحه 1704. 2. ابن اثیر، اسد الغابه، مجلد 5، صفحه 185-18. 3. ابن حجر العسقلانی، مجلد 7، صفحه 210. 4. بیهقی، دلائل النبوه، مجلد 4، صفحه 247، مجلد 5، صفحه 152. 5. ابن هشام، السیره النبویه، مجلد 2، صفحه 457.
  8. salam; Off course, it is haram. If you want to get more info about this issue and some other discussions pertaining that on detail, you can refer to these 2 links: 1- http://islamportal.net/advsearch/questions?title=&tags=masturbation 2- http://www.islamquest.net/en/archive
  9. salam brother; The accounts about this companion of the prophet in the Shia sources is less than the Sunni ones. it is noteworthy that there were more that one person name 'Abu 'Amer al- 'Ash'ari at the time of the prophet. The abovementioned individual was not 'Abu Musa 'Ash'ari's but he was uncle of 'Abu Musa 'Ash'ari. There was another 'Abu 'Amer al- 'Ash'ari who was the brother of 'Abu Musa 'Ash'ari. if you want to get more info and bio about this person, i can give you by referring to both Shia and Sunni sources.
  10. in the name of Allah Salam brother; As you mentioned there different hadiths which are indicating the prophet's mistakes and forgetfulness in some cases. Totally these narrations which exist through the Sunni books are 12 narrations. The problems that caused by these hadiths are two: 1. 2. Problems related to the faith Intellectual problems 1. Intellectual problems: if we accept that the prophet Muhammad (p.b.u.h) was infallible only in receiving revelation and sending it to people, it causes people not to rely upon his words and orders. Therefore, they will say that such person, who makes different mistakes and errors in his normal life and his routine works, will be surely overcome with forgetfulness while receiving divine orders and revelation. So they will doubt about the prophecy of such person. 2. Problems related to the faith: accepting this, it will be contradicted with the inerrancy of the prophet. According to Shia, the infallibility has two parts: the first one is immunity of sin. The second one is of errors and mistakes. For further info concerning what the meaning of infallibility is, who infallible is on details and what the verses says about this issue, you can refer to these three links: - http://islamportal.net/question/who-are-infallibles-masum%E2%80%8E - http://islamportal.net/question/what-meaning-being-infallible%E2%80%8E - http://www.islamquest.net/en/archive/question/en21528
  11. salam dear brothers and sisters; let me firstly start talking about the subject. Looking at the first Shi'ite historical sources, we face a book named Al-'Ikhtisas written by Sheykh-e- Mufid at the end of the 4rth century. Actually, he quoted from his teacher Ja'far ibn Hussayn from Muhammad ibn Ja'far Mu'addab that four people are four pillars and prominent amongst companions of the prophet Muhammad (p.b.u.h) and Imam Ali (a.s). (1) After that, Sheykh Tusi (2) then other Shi;ite scholars has been using this phrase for them. In addition to participating in some wars and conquests at the time of the first three caliphs, introducing and transferring the real and pure Islam and Shi'ism to conquered territories, they tried their best and used the opportunities to explain and enlighten the meaning and the position of Wilaya and Imamate. 1) Sheykh Mufid, Al-'Ikhtisas, p. 6. 2) Sheykh Tusi, Rijal, pp. 59, 65, 70, 81. Continued ….
  12. In the name of Allah Salam brothers and sisters; Reading some Shi'ite, Islamic and historical sources, we face with a phrase " Al-'Arkan al-'Arba'a". would you please tell me who they were, Why they were called so, who firstly called them " Al-'Arkan al-'Arba'a and if they were in the same level. Let us share our comments on this subject. thanks a lot.
  13. In the name of Allah Salam; We believe that 'Ayesha in one occasion disobeyed the Prophet's order and the verses of Holy Qur'an (surah al-Tahrim, 4-5) revealed for that. Our Sunni brothers should believe in the caliphate of Ali after three caliphs. Indeed they were Guided Caliphs.because he was chosen and sweared allegiance with by majority of Muslims (Muhajerin and Ansar). What do you think about a person or a group who fight and rise a rebellion against the caliph of Muslims? What do you judge If this person is Ayesh? In order to get information about these two issues on detail, you can refer to these links: http://islamportal.net/node/29293 http://www.islamportal.net/article/battle-camel-part-1%E2%80%8E http://www.islamportal.net/article/sufferings-imam-ali-after-prophets-demise-battle-camel
  14. concerning the issue you have posed I have to mention 2 points: 1. The sign of truly and sincerely repentance is that the enjoyment of sin must be replaced with bitterness of that. It means that he/she no longer desires and tends to commit that sin. If u have a good memory of that sin in your mind so that it takes and encourages you to perform the sin again, know that the sweaty and enjoyment of that sin is still is in your heart. Imagine you drink a very cold and delicious syrup but after all, you notice that it was harmful and bad for your body. Although when you remember the pleasure of that drink you feel good, because of bad result of that you will never approach to that syrup again. The same way is committing sins and evil deeds. In such a way u might be forgiven by God even you can gradually remove the pleasure and good memory of that sin from your mind by doing good deeds and actions. 2. I f u want to know how much our repentance has been accepted by Allah or not we have to follow these items: a. After real repentance and supplication the man feels calm and satisfied and released from corruptions. b. The more crying while repenting, the more being accepted by God. The amount of spiritual revolution in his heart can be one sign for repentance to be accepted. c. If we trust His promise and sayings and rely upon Him as much as possible, we will hope more to be accepted by Allah. d. The signs of true repentance should be seen and apparent in his actions and conducts. The amount of his obedience is very significant in this issue. c. Notice that Allah is merciful and compassionate. These are the attributes that Allah is known as. The greatest sin is to be hopeless from Him. If it was supposed that all human being would be punished for the sake of their sins and mistakes, no one would be alive. وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُوا مِن دُونِهِ مَوْئِلًا " And your Lord is the Forgiving, full of mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape." " سوره الکهف، آیه 58" If u broke your repentance for hundred times, not to be pessimist and hopeless. Finally, the best thing and the main factor can help u in this regard is only your will and determination. For extra information you can refer to : http://www.islamquest.net/en/archive May Allah give us opportunity and Tawfiq to stay far away from committing sins by taking refuge in holy Quran. God be with u and good luck; waasalamualaykum wa rahmatullah wa barakatuh.
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