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In the Name of God بسم الله

mostafa.askari

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  1. A Muslim is allowed to buy all kinds of halal meat from a Muslim shopkeeper who sells it to Muslims. Such meat would be considered halal even if the vendor belongs to a school of thought which have different conditions for slaughtering from ours as long as there is a possibility that the animal was slaughtered in accordance with our conditions. This latter statement applies to all conditions except the one that says that the animal’s belly should be facing the qiblah at the time of slaughter. Not observing the condition ofqiblahbecause the slaughterer’s school of thought does not consider it a necessity will not detract from [the permissibility of the meat]. If a Muslim knows and is sure that this meat is from an animal which is permissible for Muslims to eat (like cow, sheep or chicken) but that it is not slaughtered in accordance with Islamic laws, that meat is to be consideredmayta. Mayta is not permissible for a Muslim to eat even if its seller is a Muslim. Similarly, such meat is impure (najis) and would make other things impure, if it comes into wet contact with it. 167. If a Muslim buys or receives meat from a non-Muslim, or from a Muslim who got it from a non-Muslim and did not inquire about its slaughtering according to Islamic laws, such meat isharam for him. But if the Muslim does not know that the animal was not slaughtered according to Islamic laws, it would not be considered najis, although it is stillharam. Some experts say that by letting out the blood by way of slaughtering, the meat of the animal becomes healthier for the consumer than an animal that was not slaughtered. And so you should not be surprised to see some non-Muslims buying the meat that had been slaughtered according to Islamic laws from halal meat stores. for more info visit: https://www.al-islam.org/a-code-of-practice-for-muslims-in-the-west-ayatullah-sistani/eating-drinking
  2. This question does not have a Brief Answer. Detailed Answer: Islam prevented humans of eating or drinking or using every thing that is harmful for health and the more harmful the prevention of its cause would be more serious until it reached the level of prohibition. Imam Khomeini (may Allah’s mercy be sent on him) said:" Eating what is harmful for man is forbidden. It is clear that the criterion for being forbidden, is to be harmful, whether by eating or other ways, there is not difference. Cigarettes are one of those things that’s use is harmful for man’s health, but is this damage so much that using it would be forbidden or not? It depends on people and different conditions. Ayatollah Kamene’i answered a question about this and said: “The rule with various levels of harms that followed by using tobacco, are different. And in general, if the using of tobacco was that much which caused a remarkable harm for the body it isn't allowed. And if person knows that by starting smoking it will reach that level, isn't allowed.” Ayatollah Makarem Shirazi said about it: “The rule of eating or drinking something that has serious harm, is forbidden. If using cigarettes and other forms of tobacco are considered seriously harmful by those who have the knowledge than it is forbidden. Using drugs is completely forbidden; ether by injection or smoking or eating or any other way. Also the making of, traffic, and every form of assistance in its distribution is forbidden.” Other maraje taqlid have the same view about it – that if it has serious harm it is forbidden. AyatollahSafi said: “Eating something that is harmful for ones mind and health is forbidden, but if the harm is temporary in such that wise people don’t heed, isn’t forbidden.” At this point, based on the repeated request of the scholars, we will briefly refer to the methodical proofs for this matter: 1. verse 2:195 of the Holy Qur’an states: وَأَنفِقُوا فِي سَبِيلِ اللَّـهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ۛوَأَحْسِنُوا ۛ إِنَّ اللَّـهَ يُحِبُّ الْمُحْسِنِينَ “Do not place yourself in ruin with your own hands.” And based on the statistics announced by doctors who specialize in this field, cigarette-related deaths reach up to five million people a year. And the statistics about the dangerous heart ailments, lung diseases, and cancers which are caused by cigarette smoke are also very high. Therefore, smoking cigarettes is a way of placing oneself in ruin. 2. We have the rule of “no harm and causing no harm” (laa dharar wa laa dhiraar), which is derived from numerous traditions. Even though it is in relation to causing harms to others, we know that that the usage of a general intent does not limit the rule. Therefore, it also includes harm to oneself. 3. In a well-known tradition of Fiqh Al-Ridha, it is stated: “Every affair that there is destruction in from prohibited matters …is an unlawful matter which is harmful for the body and a corruption for the soul.” There is also a similar tradition to this in Tuhaf Al-Uqool. Based on these traditions, anything that poses a serious risk of harm to a person’s body is unlawful. Certainly, trivial and minor harms that exist in all things are unavoidable and are not the intent of these traditions. What are intended are major harms. 4.Some people have the habit of eating dirt, which has been phrased as a form of evil whisperings in Islamic traditions. And it has been sternly forbidden, because it harms people. A tradition says, “Eating dirt brings about illness in the body and stimulates pain.” Therefore, the first reason that the late Shaheed has mentioned for its unlawfulness in his book Al-Masaalik is bodily harm. All of this shows that prohibition of harmful things are clear; even an obligatory fast that is harmful must be abandoned, and obligatory baths (Ghusl) and ablutions (Wudhu) turn to Tayammum if they are harmful. 5.Beyond all of this, and based on the clear principle of “whatever that sound intellect rules, Islamic law rules”, there is no room for doubt about the prohibition of cigarettes and other forms of smoking in our day and age, where its significant harms have become clear to all scientists. The edicts of all the religious authorities forbidding narcotics are derived from what was stated here. Sources: http://www.islamquest.net/en/archive/question/fa1079 http://www.islamicinsights.com/religion/clergy-corner/prohibition-of-smoking-in-islam.html
  3. Ramadhan is the holiest month in the Islamic calendar. Fasting is prescribed in this month. It is a month in which the holy Qur’an was revealed [2:185]. … شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ According to some traditions ‘the Scriptures’ of Ibrahim, the Torah of Moses and the Psalms of David (peace be upon his pure progeny and all the previous prophets) were all revealed in the month of Ramadhan. It is the month of consolation, the one wherein Allah increases the sustenance of the believers... Allah will decrease the hardship of the reckoning of whoever decreases the hardship of his slave during it. It is a month the beginning of which is mercy, the middle of which is forgiveness, and the end of which is acceptance and emancipation from the fire. Ramadan is the most precious month in the Islamic calendar (Hijri) and it is obligatory for the Muslims to fast in the month of Ramadan. Here are some interesting and quick points that shows the importance of Ramadan in Islam. Allah has made fasting this month the fourth Pillar of Islam Allah revealed the Quran in this month Allah has made Laylat al-Qadr (The Night of Decree/Power) in this month, which is better than a thousand months Allah has made fasting Ramadan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins In this month, Allah opens the gates of Paradise and closes the gates of Hell, and chains up the devils Every night Allah has people whom He redeems from the Fire Fasting Ramadan is a means of expiation for the sins committed since the previous Ramadan, so long as one avoids major sins Fasting in Ramadan is equivalent to fasting ten months Whoever prays Qiyaam in Ramadan with the Imaam until he finishes, it will be recorded for him that he spent the whole night in prayer Umra’h in Ramadhaan is equivalent to Hajj It is Sunnah to observe I’tikaaf (retreat for the purpose of worship) in Ramadan It is Mustahabb in the sense of being strongly recommended in Ramadan to study the Quran together and to read it to a great deal It is Mustahabb in Ramadan to offer Iftaar to those who are fasting. for more info visit: http://orbitislam.com/importance-of-ramadan/ https://www.al-islam.org/fast-month-ramadhan-philosophy-and-ahkam-yasin-t-al-jibouri/significance-month-ramadhan-and-its-fast https://www.al-islam.org/fasting-and-ramadhan-sheikh-mansour-leghaei/ramadhan-awareness
  4. Allah says: “وَلَن يَجْعَلَ اللَّـهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا…” …never will Allah give the disbelievers over the believers a way [to overcome them].[the Quran 4:141] The above mentioned verse denotes a rule which is expressed in Islamic jurisprudence. This rule is called قاعدة نفی السبیل (the rule of negation of way). Therefore, according to this rule, muslim man cannot marry a non-Muslim woman and a Muslim woman cannot marry a non-Muslim man in permanent or temporary marriage. When it comes to temporary marriage, a Muslim man can marry a Christian (or Jewish) woman but a Muslim woman cannot marry a non-Muslim man. For more info visit: http://www.islamportal.net/question/can-muslim-marry-christian http://www.sistani.org/english/book/46/2062/
  5. In the Quran, parables are used extensively, in a variety of forms and covering many themes. According to Afnan Fatani a contemporary scholar it is not the instructive stories but rather the cognitive role they play to illustrate abstract religion and to make the unfamiliar appear familiar that makes them important. [1] They are meant to teach moral lessons, and usually the figures involved are of little importance as more attention is paid to the lesson than the figure. Below are some examples of parables in the Qur'an: In verse 18:45, for example, worldly life is compared to the fall of rain and the cycle of vegetation: "And strike for them a parable of the worldly life: it is like the water which we send down from the sky, and then the plants of the earth mingle with it. But then they become dry and broken and are scattered by the winds. And God is capable of all things." Other examples are the parable of the Two Gardens in chapter 18:32-44, [2] the Hamlet in Ruins in chapter 2:259. [3] and Parable of the House of Spider in chapter 29:41 [4]
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