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In the Name of God بسم الله

sharif110

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  1. Honesty is one of the great and valuable human moral virtues which is clearly emphasized in the fundamental Islamic sources. It is sufficient concerning the importance of this issue to mention that Allah ÓÈÍÇäå æÊÚÇáì has repeatedly promised reward to truthful people in the Holy Quran, for instance; When we refer to Hadiths, we see that lie is mentioned as a key of all evils. In this regard, Imam Hassan Al-askari (A.S) said, “جُعِلَت الخَبائِثُ كُلّها فى بَیتٍ و جُعِلَ مِفتاحُها الكذب”. All evils are placed in a house where lies is its key. [2] Although the effect of honesty is obvious, but more thinking and studying aim us to know at least its targets and influences in human life. What comes in the following is a part of these targets; 1- Attainment of people's trust. We know that man is a social creature in which collective actions are as the basis of his acts. What is important to express is that the collective actions would take place, when individuals have full confidence about each other. To have full confidence will not be ascertained without being honest to each other, no matter is in educational, cultural, political acts or etc. As a result, the foundation of any spiritual and material progress in society is a mutual trust which is derived from honesty. In this regard, Imam Ali (A.S) said, “«الکذاب و المیت سواء فان فضیلة الحى على المیت الثقة به، فاذا لم یوثق بکلامه فقد بطلت حیاته”. Liar and dead ones are the same, because the trustworthiness is the cause of superiority of an alive person over dead one, therefore, his being alive is void (ineffective) when there is no trust to his speech. 2- Attainment of prestige and good character. Honesty causes prestige and great personality for a human whereas lying is the cause of scandal and disgrace. Imam Ali (A.S) said, “علیک بالصدق، فمن صدق فى اقواله جل قدره”. Say always the truth, because an honest gains more magnitude and position in society. 3- Attainment of bravery and courage. Truth and honesty give man courage and bravery whereas lying swallows him in a deep fearing for fealty that reveal all of his untruth sayings. 4- Resolving of community problems Most of problems which occur in the communities are caused by lying. In societies where people and its politicians are honest, people are relaxed in which it cause less crime and less probes to detect lies. Therefore, those expenses which have been occurred by lying in society would be decreased. 5- Removing of objections and disputes Most disputes and conflicts among people refer to denial of truth and honesty. Honesty in speech and behavior are the most important factors to eliminate these issues. According to what mentioned, it can be concluded that honesty is essential in order to have a safe and calm life. 1- http://tanzil.net/#trans/en.qarai/33:24 2- Bihar Al-anvar, vol 72, p 262
  2. Alsalamu AlaykumDue to approve the significance of the issue of ‘honesty’ in Islam, I would rather start my answer with a verse of the holy Quran in this regard: Honesty is one of the good deeds of human being in which comprise specific position in religion and wisdom. Islam as an approved religion by Allah ÓÈÍÇäå æÊÚÇáì for servants, invites human to refer to his nature. Pure nature of human necessitates adaptability and coordination of apparent and conscience, so that he shall express by his tongue what he positively believes in his heart. Honesty and trustworthiness are the most distinctive features that act as excellent examples and directly relate to social relations. We can refer to Islamic narrations to know the influences of honesty in life. They have clearly expressed the effects of honesty in our life whether are in this world or in the eternal world. The following effects would be mentioned as examples; 5- It is a way to gain relaxation: Imam Ali (A.S.) said: “leave what lead you to be annihilated and refuge what does not lead you to that. Lying is the cause of annihilation and truthfulness is the cause of relaxation”. For more info, you can see; 1-http://tanzil.net/#trans/en.qarai/33:24 2-http://english.almaaref.org/essaydetails.php?eid=1358&cid=170 https://www.imamreza.net/eng/imamreza.php?print=13333
  3. Alsalamu Alaikum I would rather start with a verse of the holy Quran as an example; This verse and many other verses which are relevant to the case explicitly express prohibition of drinking alcohol in Islam. These verses are absolute so that have not differentiated between genders in this regard. Therefore, drinking alcohol and all kinds of intoxicating liquids are forbidden in Islam no matter for males or females. http://tanzil.net/#trans/en.qarai/5:90
  4. Is a Muslim man allowed to force his wife to wear hijab? Alsalamu Alaikum According to Islamic jurisprudence, Man is not allowed to force his wife to wear hijab but can prevent her from going out of house although she has worn hijab. Therefore he can bet that if she wears hijab, she is allowed to go out. Although a man is not permitted to force his wife to wear hijab, but what a nice tradition, that shall be regarded and noticed, is reported from Imam Ali ibn Abi Talib (a.s) to have said: فَإِنَّ شِدَّةَ الْحِجَابِ أَبْقَى عَلَیْهِنَّ In this tradition, Imam Ali ibn Abi Talib (a.s) says a kind of recommendation concerning to the way of behaving with wife and women. Imam (a.s) says, "Severity in Hijab more maintain their chastity."
  5. Are Muslim women forbidden to cover their faces while performing Hajj rituals? Alsalamu alaykum من تروک الإحرام : تغطية المرأة وجهها بنقاب وبرقع ونحوهما حتى المروحة والأحوط عدم التغطية بما لا يتعارف كالحشيش والطين، وبعض الوجه في حكم تمامه، نعم يجوز وضع يديها على وجهها، ولا مانع من وضعه على المخدة ونحوها للنوم. يجب ستر الرأس عليها للصلاة ونجب ستر مقدار من أطراف الوجه مقدمة، لكن إذا فرغت من الصلاة يجب رفعه عن وجهها فورا. يجوز إسدال الثوب وإرساله من رأسها إلى وجهها إلى أنفها، بل إلى نحرها للستر عن الأجنبي، والأولى الأحوط أن يسد له بوجه لا يلصق بوجهها ولو بأخذه بيدها. لا كفارة على تغطية الوجه ولا على عدم الفصل بين الثوب والوجه وإن كانت أحوط في الصورتين. [1] Mousavi Khumeini, sayyed rouhollah, Tahrir Al-wasilah, vol. 1, p. 426
  6. If a person from an Islamic country committed Apostasy of Islam abroad, and returns as a non-Muslim citizen, would they still be committing a crime? Alsalamu Alaykum I would rather start my responding by a verse of the Quran in this regard; At the very beginning, we shall know about the kinds of apostasy or the differences between apostates, then Islamic rules in accordance with every one of them would be expressed.
  7. http://www.islamquest.net/en/archive/question/fa14068
  8. Alsalamu Alaykum If I want to answer your question briefly, just I can say that you are allowed to do that. however for more explanation, I’d rather refer you to the following verse.Allah (SWT) says in the holy Quran: According to Islamic rules, a man is not permitted to marry those who are Mahram to him. Their names and relations are expressed in the verse. Therefore, a man is allowed to marry those whose names are not expressed in the verse. As a result,you are allowed to marry your father's uncle daughter. http://tanzil.net/#trans/en.qarai/4:23
  9. Alsalamu Alaykum In accordance with Islamic rules, a man is allowed to divorce his wife even though she is pregnant. Another case which is important to express in this regard refers to the matter of her 'Iddah. sheikh zein al-din ameli says:
  10. Alsalamu alaykum إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّـهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِّنَ اللَّـهِ وَاللَّـهُ عَلِيمٌ حَكِيمٌ. Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise. [The Quran, 9:60] As for where Zakat money must be spent, the Grand Ayatullahs have said: “Zakat can be spent for the following eight purposes: a) It may be given to poor person, who does not possess actual or potential means to meet his own expenses, as well as that of his family for a period of one year. However, a person who has an industry or possesses property or capital to meet his expenses, is not classified as poor. b) It may be paid to a miskin (a destitute person) who leads a harder life than a Faqir (a poor person). c) It can be given to a person who is a Wakil of the Holy Imam (A.S.) or his representative to collect Zakat, to keep it in safe custody, to maintain its accounts and to deliver it to the Imam or his representative or to the poor. d) It can be given to those non-Muslims who may, as a result, be inclined to Islam, or may assist the Muslims with the Zakat for fighting against the enemies. e) It can be spent to purchase slaves to set them free. f) It can be given to an indebted person who is unable to repay his debt. g) It may be spent in the way of Allah for things which have common benefit to the Muslims in any way. h) It may be given to a stranded traveler.” On this basis, Islam has introduced those purposes for which the Zakat can be disposed for; the poor and the destitute being some of them. Another one of the groups that the money can be spent on are the non-Muslims who will find an incline towards Islam if they are granted from it. Regarding paying non-Muslims of this money, Islamic scholars have said: “Paying Zakat to non-Muslims who will be inclined towards Islam or will help the Muslims in the case of possible wars is permissible.” For more info visit: http://islamportal.net/node/29350 http://www.islamquest.net/en/archive/question/fa6609
  11. Alsalamu alaykum « خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ وَاللَّـهُ سَمِيعٌ عَلِيمٌ.» Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah’s blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing. Zakat is one of the five pillars on which Islam is built. It is among the obligations of faith. Because of this it has been described by a Prophetic hadith: Prayer may not be accepted from the worshipper who withholds zakat. Zakat is payable on the following kinds of property, each according to certain criteria: 1. Silver and gold coins. There are several conditions that should be present in silver and gold coins to render them taxable: I. The quantity of gold should not be less than mithqal sairafi (of coins and bullion - a unit of weight, equivalent to 4.608 gm). The percentage due is 2.5%. For every three mithqals increase thereafter, the same percentage must be paid. As for silver, the quantity should not be less than one hundred and five mithqals; the percentage due is 2.5%. For every twenty one mithqals thereafter, the same percentage should be paid. II. Eleven months should pass, leading to the twelfth month, while it is still in one’s ownership. III. Silver and gold should be of the minted type used as a means of monetary exchange. IV. The ability of the owner of these metals to use them freely all year round. Thus, no zakat is due on property over which you have no control, such as lost property, for a generally accepted length of time. V. Adulthood and soundness in mind of the owner, for no zakat shall be due on such coins owned by a minor or a mentally handicapped person. 2. Crops, such as wheat, barley, dates, and raisins. The minimum weight taxable of any of these crops, when it is dry, shall be three hundred sa’ (a cubic measure equivalent to approximately 847 kgs). The amount of zakat deductible is according to the following criteria: I. If the land cultivated with these crops is irrigated by either rain or river water that does not call for great effort, the zakat shall be 10%. II. If it is irrigated by hand, a pump, or the like, zakat payable shall be 5%. III. If the source of irrigation varies, i.e. using both the ways mentioned in (I) and (II), payment of zakat shall be at the rate of 7.5%, unless either way of irrigation was used sparingly. In this case, the rate shall be charged in line with the predominant way applied. 3. Camel, cattle, buffaloes, sheep and goats. The criteria for payment of zakat on these types of livestock are the following: I. When their respective numbers reach certain figures. Insofar as camels are concerned, a minimum number of five camels would warrant one sheep of zakat. As for sheep, the minimum, on which zakat is due, is forty. One sheep should be given away in zakat for that number of sheep. In respect of cattle and buffaloes, the minimum that is taxable is thirty of either. Zakat payable on that number is a calf that has just entered the second year of its life. II. Such livestock must be of the kind that graze in the fields. Should it need to be fed by supplements, even during part of the year, there shall be no zakat. III. The owner, or his guardian, should have the right of disposal over his livestock throughout the year. If any was stolen, for a considerable period of time then returned, no zakat shall be due. IV. A minimum of eleven months, leading to the twelfth month, should have elapsed under the ownership of the same person, before any zakat becomes due. 4. Revenue from trade. It is the capital used, for buying and selling, by a person with the aim of making a profit. The rate of zakat deductible is 2.5% when all the following conditions are met: I. The owner should have attained adulthood and be sound in mind. II. The property should attain the minimum outlined in silver and gold monetary means of exchange. III. The lapse of one (tax) year on it, in kind, from the date it was intended for trading and making profit. IV. The intention to make profit should remain constant during the entire year. In other words, if you appropriate some of the money you set aside for the purpose of trading, or spend part of it on buying provisions during that year, no zakat shall be due. V. The right of having free hand in the capital throughout the entire year. VI. The aim behind the working capital should be economic activity, i.e. not tying it up. For more info visit: http://www.sistani.org/english/book/49/2410/
  12. Alsalamu Alaykum Increasing of physical power refers to material and physical aspects of human being, so specific material ways are needed for a man to strengthen his body e.g. appropriate nourishment, bodily exercise and etc. However, duas are as spiritual wealth which have been expressed for moral tranquility and mental treatment of human being, because duas are the spiritual relationship of man to his Lord. By the way, Masumeen (a.s), in the meanwhile of their duas, have requested Allah (swt) to give them physical strength for applying that in the path of His obedience. For instance Imam Ali (a.s) in the Kumail’s supplication says; « قوّ علي خدمتك جوارحي...» O Allah (swt), strengthen my parts of body to be at your service…. Or it is expressed in the Wednesday’s supplication; « اللهم ارزقني في الاربعاء اربعا اجعل قوّتي في طاعتك...» O Allah (swt), bestow on me four things; put my bodily strength in the path of being obedient…. Therefore, we are allowed to beg Allah (swt) to bestow us physical power and protect our body against illnesses.
  13. Alsalamu Alaykum Firstly to reply this question, we shall know the cases which tayammum in accordance with them is obligatory to be performed. Perform Tayammum in place of Wudhu or Ghusl when: 1. Not enough water is available for Wudhu or Ghusl. 2. Obtaining water for Wudhu will endanger your life or property or you are unable to procure water by any means. 3. Using the available water will leave insufficient water for drinking and pose a risk of dying of thirst or illness, or difficulty for yourself or your dependents. 4. Washing your face and hands with water will endanger your health. 5. Water is available but you do not have permission to use it. 6. There is a risk that performing Wudhu or Ghusl will cause the time of the entire or a part of the prayer to end. 7. If the body or clothing is ritually impure (Najis) and the person possesses only as much water so that if he was to perform Wudhu or a Ghusl, no more water would be available for making his body or clothing pure for prayer. Tayammum can be done on earth, sand, and a lump of clay or stone. Earth is the first choice for tayammum. If there is no earth then either sand or a lump of clay can be used. If earth, sand or a lump of clay is not available then a stone can be used. However, one cannot perform tayammum on minerals e.g. agate, diamonds... If none of the above are available, then dust which may have settled on the carpet can be used. If dust cannot be found then tayammum can be done on wet earth. If snow or ice is available, then you should try and melt it to do wudhoo. If this is not possible then tayammum can be done on the snow or ice. The things on which tayammum is done should be clean [tahir], it should not be usurped [ghasbi] or done on a place that is usurped. Another case that can be expressed here refers to doubts of a man about cleanness of these things. ‘Taharat law’ is a jurisprudential law which is got from traditions. It says; کل شیء لک طاهر حتی تعلم أنه قذر. “All things are clean unless you become sure about their impurity.” According to this law, a man shall not take attention to his unacceptable doubt about purity & impurity of the thing that he wants to perform Tayammum on it. It means it is considered clean unless he is sure about its impurity. Read more about Tayammum in: http://www.islamic-laws.com/WudhuTayammumGhusl.htm http://islamportal.net/book/ritual-and-spiritual-purity
  14. Alsalamu Alaykum Salat is the best among all acts of worship. The rank of its importance in Islam is vivid, but the following tradition comes as an example to prove that; قَالَ رَسُولُ اللٌّهِ (ص): أَوَّلُ مَا افْتَرَضَ اللٌّهُ عَلى أُمَّتِي الصَّلَوَاتُ الْخَمْسُ وَ أَوَّلُ مَا يُرفَعُ مِنْ أَعْمَالِهِمْ الصَّلَوَاتُ الْخَمْسُ وَ أَوَّلُ مَا يُسْأَلُونَ عَـنْهُ الصَّلَوَاتُ الخمس. The Messenger of Allah (peace be upon him and his progeny) said: “The first thing that Allah made obligatory upon my Ummah was the five prayers; and the first thing from their acts of worship that shall be taken up will be the five prayers; and the first thing that they will be questioned about will be the five prayers.” [Kanzul `Ummal, Volume 7, Tradition 18859] At the glance, it is clear to realize that the case of Salat, which includes special parts & conditions, as one of obligatory acts of worship is exclusively for Muslims. It means its performing is useless effort for those who do not believe to Allah (swt) and the comprehensive religion that He has chosen for servants. Because in this way they do not receive and comprehend Salat’s advantages & its positive effects in their life. As it is understandable from the holy Quran 29:45, to restrain from indecent and wrongful conduct are as the influences of performing Salat by all of its parts and conditions. Therefore, to believe Allah (swt) and Islam are as fundamental expedients to receive positive effects of Salat on man’s heart.
  15. Alsalamu Alaykum The Messenger of Allah (saw) said: "For everything there is a face and the face of your religion is prayers. So see to it that none from amongst you damages and disfigures the face of his religion." (Source: Biharul Anwar, Volume 82, Page 209) & “If Your Salaat is accepted then all your other deeds /Aamal are accepted" Before responding this question, we shall know that Salat or Namaz is the most important and a complete system of worship in Islam. Literal meaning of salat is DUA. Considering salat as insignificant or taking it lightly (Istekhfaf-e-Salat) is a major sin. A person, who offers salat, but does not care about the masail (rules and laws) of salat, is like one who considers salat as insignificant. For some persons, the lack of knowledge of some masail of salat, wudu and ghusl, may be an acceptable excuse, but for many other persons, the lack of knowledge is no excuse, and the Islamic sharia may require such persons, in some cases, even to repeat the salat of whole life with the correct method. Hence it is necessary for every Muslim to know and understand the masail of salat carefully so that he gains full benefit of this act of worship and he is also not considered as one who is careless about salat. However, concerning to the above mentioned question, we shall know that according to Islamic rules in this regard, closing the eyes during prayer is permissible but it is Makrooh (undesirable), it means it is better to leave that during praying. Read more in; http://www.sistani.org/english/qa/01280/page/2/#14915 http://www.islamic-laws.com/salaat.htm
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