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sharif110

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  1. Sad
    sharif110 got a reaction from 313_Waiter in Punishment for apostates   
    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.

     

  2. Like
    sharif110 got a reaction from Sindbad05 in Why is honesty good?   
    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. Like
    sharif110 got a reaction from Al-Qibli in Can a man get divorced while his wife is pregnant?   
    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:   

     
  4. Like
    sharif110 got a reaction from Salati AbdulQadir in How much should my Mahr be?   
    Alsalamu Alaykum

    Mahr (dower) is that amount which is paid by the husband to his wife at the time of Nikah (marriage) or agrees to pay afterwards. Everything that is capable of being owned by a Muslim is valid subject of dower, whether it is in substance, debt, usufruct of an owned property like a house, real estate or animal. It is valid to make the usufruct of a free person subject of dower as training of a trade, or similar lawful profession. Rather it can be any financial transferable right as the right of occupation of a barren land, or the like. Its amount is not limited. It can of any amount mutually agreed by the spouses big or small when it does not lose financial value due to smallness. [1]

    In ahadith, high amount of Mahr is considered evil and little Mahr and "Mahr al-Sunnah" (the Mahr of Lady Fatima (A)) has been advised which was about 1250 to 1500 grams of silver (equal to about 170 to 223 grams of gold).

    Concerning to the topic, two problems shall be clarified. One of them refers to amount of Mahr (dower) if divorce happens and another one is relevant to its date.

    1.  In case divorce has taken place after Nikah, and the husband has not touched the woman (wife) and (I) if mahr has not been fixed, then the husband has to pay as much as he can so that the damage thus caused to the woman’s name could be made good to some extent. This kind of treatment is necessary because it exhibits its worth (The Qurʼān 2:236; 33:49); (II) if the mahr was fixed but the man has not touched the woman (he has married) and divorce has taken place, then half of the value of mahr will be given to the woman unless she, by herself forgoes it or if the husband pays the entire mahr it is his righteous act (The Qurʼān 2:237).

    2. In case of its date, it is allowed to make the whole dower prompt or [Mu’ajjal] or without later date of payment, or Mu’ajjal or deferred, or make part of it prompt and part of it deferred. The wife shall be entitled to demand the prompt dower at any time provided the husband is capable and affluent. Rather she can refuse herself to surrender to his embraces and place herself at his disposal until she receives her prompt dower, irrespective of the husband being affluent or indigent. Of course, she shall not be allowed to refuse to surrender herself in case the whole of part of the dower were deferred, and she has already receives part of it. [2]

    For more info visit;

    http://www.sistani.org/english/book/49/2414/

    http://en.wikishia.net/view/Mahr

    http://en.rafed.net/women-world-mainmenu/family/married-life/12409-mahr-dower


     
    -------------------------------------------

    1. Mousavi Khumeini, sayyed rouhollah, Tahrir Al-wasilah, vol. 2, p. 297

    2. Mousavi Khumeini, sayyed rouhollah, Tahrir Al-wasilah, vol. 2, p. 299

  5. Like
    sharif110 got a reaction from Shaikh Jawad in What are the four sources?   
    What are the four sources from which Muslim scholars extract religious law or rulings, called fatwa, and who authorizes it?

    Alsalamu Alaykum
    The four sources are:
    1. The Holy Qur'an: revealed unto Muhammad (p.b.u.h) by Allah, the Exalted, and the Wise.
    2. The Traditions of our Holy Prophet Muhammad (p.b.u.h) and his progeny (as): (these include their sayings, actions and tacit consent)
    3. Consensus: as a strict condition the Shi’ite jurists must include at least one authentic narration of an Infallible Imam (as) for it to be considered as a basis from which a revealed ruling can be derived. This differs from the consensus of the other schools of thought in so far as their derived ruling through consensus does not have to be based on the condition mentioned above.
    4. Intellect: There is no doubt that all our revealed rulings are derived and based on these four sources. However, as far as morality and human etiquette are concerned, and as far as our subject matter is concerned, what better source can there be than the noble life style of Prophet Muhammad (p.b.u.h) and that of his blessed family (as).
     
    The conclusion that one would reach, after having understood this, would be that the lay person would have to learn and fulfil the basic fundamental rulings of Islam. These rulings are categorized as obligatory (wajib), recommended (mustahab), prohibited (haram), disapproved (makruh) and permissible (mubah).
     
     
    A person who extract religious law or rulings from those above mentioned sources is called “Mujtahid”. Mujtahid is a jurist competent enough to deduce precise inferences regarding the commandments from the holy Qur'an and the Traditions of the holy Prophet (p.b.u.h) and his progeny (as) by the process of Ijtihad.
     
    There were not various opinions in laws and rulings in the age of Prophet Muhammad (p.b.u.h) and infallible Imams, because people in such a case used to ask infallibles (masumin) to answer their questions and remove their ambiguities. But we live currently in the age of the absence of infallible Imam (as), so mujtahid is not able to obtain Imam’s opinion in a special matter. Therefore he must deduce laws and rulings from the holy Qur'an and the Traditions which are accessible to him. Therefore a mujtahid is faced to various difficulties to deduce and extract laws from Traditions.
     
    There are at least four fundamental aspects that leads mujtahid (jurist) to difficulties:
    1. Document of Tradition: May a jurist count a person, whose name is mentioned among documents of a tradition, as a trustworthy and reliable man whereas another jurist does not believe that.
    2. Ambiguity in the contexts of Traditions: Unlike to our age, sometimes the terms used in the texts of narrations were clear to understand at the age of infallibles (as). For instance, the exact meaning of the word ‘ghina’ (singing) was clear for people in the age of infallibles (masumin) whereas is an ambiguous concept now which has various meanings.
    3. Ambiguity in issuing of Traditions: infallible Imams (as) lived at the age of oppressor governments of ‘bani-omayyah’ and ‘bani-abbas’. These governments were enemies of them, so they did not allow infallible Imams (as) to express freely their opinions. So sometimes they were enforced to say what not true rules were, in such a manner that they performed ‘Taqqiah’ or said their ideas implicitly. A mujtahid must know these specific conditions.
    4. Difference in foundations of the Principles of Jurisprudence: The most important branch of learning in preparation for jurisprudence is the principles of jurisprudence, a delightful subject and one originated by Muslims. The Principles of Jurisprudence is, in reality, the "study of the rules to be used in deducing the Islamic laws" and it teaches us the correct and valid way of deducing from the relevant sources in jurisprudence. The idea of each mujtahid (jurist), according to sources, documents and foundations of his viewpoint in jurisprudence and principle, is likely to be different with another mujtahid, so it leads them to have different ideas (Fatwa).
     
     
    As a result, various ideas (Fatwa) are undeniable to be appeared according to these difficulties that mujtahid faces to them.
    For more info visit:
    https://www.al-islam.org/articles/islamic-perspective-of-the-beard
    http://islamportal.net/book/islamic-laws-ayatullah-khui-articles-islamic-acts
  6. Like
    sharif110 got a reaction from Ya_isa (as) in What is the concept of Zakat in Islam?   
    Alsalamu Alaykum
    The concept of Zakat in the Qur’an and the Sunnah is considerably more expansive than the limited strictures of the law and may be understood at several levels. Arabic dictionaries offer two basic meanings for the tri-literal verb ‘z k y’ from which the noun ‘Zakat’ is derived. The first meaning is ‘to thrive, to grow and to increase’.[1] The other meaning offered is ‘to become pure, to be just and righteous’.[2] This meaning may be applied to material items in the Qur’an [3] where the word ‘tazakki’ is used synonymously with ‘tutahhir’ (to purify) and it can also be applied to the human self [4]
    Thereafter, the term ‘Zakat’ has been used in the Qur’an to mean both obligatory Zakat and general, recommended Zakat in the sense of charity (Sadaqah).[5] Thus Shi’a Muslims may decide to give out any amount from their wealth as charity, a practice that is highly recommended in Imami teachings and therefore they would be rightly considered as properly applying the Qur’anic teachings on Zakat.
    When Shi‘a jurists refer to the sunnah, after studying and analyzing all the authentic ahãdith on this subject, they reach to the following two conclusions:
    1. Zakãt is wãjib (obligatory) on the following nine items:
    Coins: silver; gold
    Cattle: cows; sheep and goats; camels
    Crops: wheat; barley; dates; raisins
    2. Zakãt is mustaab (recommended) on other items that can be weighed or other things that grow from the earth.
    In conclusion, the term “zakãt” as used in the Qur’ãn does not necessarily mean the same as the “zakãt” listed in the furu‘-e dín or the five pillars of Islamic teachings. Majority of our people read the Qur’ãnic term “zakãt” in the light of what they have been taught about “zakãt” as one of the wãjib taxes in Islam. The reality is otherwise. In many places, the Qur’ãn uses the term “sadaqa” for the wãjib zakãt, and conversely it uses the term “zakãt” for recommended charity. In this regard, the jurist (mujtahid) is bound to follow the sources; if the sources clearly confine the items of compulsory zakãt to nine, then they cannot go by their personal inclination and extend that list. In order to extend that list, they need clear proof in the religious sources to suggest that these items were only applicable to those days and may be increased in future. But there are no such indications in the ahãdíth.
    For more info visit:
    www.islamportal.net/book/forty-ahadith-zakat-40-ahadith-sublime-purification-zakat
    http://www.islamic-laws.com/pdf/...
    Raqib Esfahani, Al-Mufradat fi qarib al-quran, Beirut, 1991, pg 380 E.W.Lane, An Arabic-English Lexicon, Beirut, 1968, vol.3, pg 406 The Qur’an 9:103 The Qur’an 87:14, 3:163, 62:2 and 35:18 The Qur’an 5:55, 19:31, 19:55 and 21:73
  7. Like
    sharif110 got a reaction from The Straight Path in What are the four sources?   
    What are the four sources from which Muslim scholars extract religious law or rulings, called fatwa, and who authorizes it?

    Alsalamu Alaykum
    The four sources are:
    1. The Holy Qur'an: revealed unto Muhammad (p.b.u.h) by Allah, the Exalted, and the Wise.
    2. The Traditions of our Holy Prophet Muhammad (p.b.u.h) and his progeny (as): (these include their sayings, actions and tacit consent)
    3. Consensus: as a strict condition the Shi’ite jurists must include at least one authentic narration of an Infallible Imam (as) for it to be considered as a basis from which a revealed ruling can be derived. This differs from the consensus of the other schools of thought in so far as their derived ruling through consensus does not have to be based on the condition mentioned above.
    4. Intellect: There is no doubt that all our revealed rulings are derived and based on these four sources. However, as far as morality and human etiquette are concerned, and as far as our subject matter is concerned, what better source can there be than the noble life style of Prophet Muhammad (p.b.u.h) and that of his blessed family (as).
     
    The conclusion that one would reach, after having understood this, would be that the lay person would have to learn and fulfil the basic fundamental rulings of Islam. These rulings are categorized as obligatory (wajib), recommended (mustahab), prohibited (haram), disapproved (makruh) and permissible (mubah).
     
     
    A person who extract religious law or rulings from those above mentioned sources is called “Mujtahid”. Mujtahid is a jurist competent enough to deduce precise inferences regarding the commandments from the holy Qur'an and the Traditions of the holy Prophet (p.b.u.h) and his progeny (as) by the process of Ijtihad.
     
    There were not various opinions in laws and rulings in the age of Prophet Muhammad (p.b.u.h) and infallible Imams, because people in such a case used to ask infallibles (masumin) to answer their questions and remove their ambiguities. But we live currently in the age of the absence of infallible Imam (as), so mujtahid is not able to obtain Imam’s opinion in a special matter. Therefore he must deduce laws and rulings from the holy Qur'an and the Traditions which are accessible to him. Therefore a mujtahid is faced to various difficulties to deduce and extract laws from Traditions.
     
    There are at least four fundamental aspects that leads mujtahid (jurist) to difficulties:
    1. Document of Tradition: May a jurist count a person, whose name is mentioned among documents of a tradition, as a trustworthy and reliable man whereas another jurist does not believe that.
    2. Ambiguity in the contexts of Traditions: Unlike to our age, sometimes the terms used in the texts of narrations were clear to understand at the age of infallibles (as). For instance, the exact meaning of the word ‘ghina’ (singing) was clear for people in the age of infallibles (masumin) whereas is an ambiguous concept now which has various meanings.
    3. Ambiguity in issuing of Traditions: infallible Imams (as) lived at the age of oppressor governments of ‘bani-omayyah’ and ‘bani-abbas’. These governments were enemies of them, so they did not allow infallible Imams (as) to express freely their opinions. So sometimes they were enforced to say what not true rules were, in such a manner that they performed ‘Taqqiah’ or said their ideas implicitly. A mujtahid must know these specific conditions.
    4. Difference in foundations of the Principles of Jurisprudence: The most important branch of learning in preparation for jurisprudence is the principles of jurisprudence, a delightful subject and one originated by Muslims. The Principles of Jurisprudence is, in reality, the "study of the rules to be used in deducing the Islamic laws" and it teaches us the correct and valid way of deducing from the relevant sources in jurisprudence. The idea of each mujtahid (jurist), according to sources, documents and foundations of his viewpoint in jurisprudence and principle, is likely to be different with another mujtahid, so it leads them to have different ideas (Fatwa).
     
     
    As a result, various ideas (Fatwa) are undeniable to be appeared according to these difficulties that mujtahid faces to them.
    For more info visit:
    https://www.al-islam.org/articles/islamic-perspective-of-the-beard
    http://islamportal.net/book/islamic-laws-ayatullah-khui-articles-islamic-acts
  8. Like
    sharif110 got a reaction from Muslim2010 in Who it the 12th imam?   
    Alsalamu Alaykum

    The twelfth Imam, Muhammad al-Mahdi (may Allah hasten his appearance) is the ultimate savior of humankind and the final Imām of the Twelve Imams who will emerge in order to fulfill His mission of bringing peace and justice to the world.

    He was born on the 15th of Sha`ban in the year 255 AH in Samarra. His imamat began at the age of five when his father died in 260 AH. His name (Muhammad) and his agnomen (Abu 'l-Qāsim) are the same as that of the Prophet of Islam.

    His father was the eleventh Shi‘a Imam, Imam Hasan al-`Askari; and his mother was the great lady Nargis (may the peace of Allah be with them both).

    For various reasons, the Twelfth Imam, did not appear publicly; and for about seventy years, people were in communication with him through the intermediary of his special agents, in order of succession: `Uthman bin Sa`id, Muhammad bin `Uthman, Husayn bin Ruh, and ‘Ali bin Muhammad as-Samarri. This period of seventy years is known as the minor occultation (al-ghaybatu 's-sughra) and at the end of that period began the major occultation (al-ghaybatu 'l-kubra).

    During the major occultation till the time of re-appearance, no one has been appointed as his special representative. As for legal issues, the people have the duty of referring to the fuqaha and mujtahids—those excelling in knowledge of the Islamic laws.


     
    For more info visit; https://www.al-islam.org/islam-faith-practice-history-sayyid-muhammad-rizvi/lesson-18-twelfth-imam-muhammad-al-mahdi


     
  9. Like
    sharif110 got a reaction from ShiaMan14 in Who it the 12th imam?   
    Alsalamu Alaykum

    The twelfth Imam, Muhammad al-Mahdi (may Allah hasten his appearance) is the ultimate savior of humankind and the final Imām of the Twelve Imams who will emerge in order to fulfill His mission of bringing peace and justice to the world.

    He was born on the 15th of Sha`ban in the year 255 AH in Samarra. His imamat began at the age of five when his father died in 260 AH. His name (Muhammad) and his agnomen (Abu 'l-Qāsim) are the same as that of the Prophet of Islam.

    His father was the eleventh Shi‘a Imam, Imam Hasan al-`Askari; and his mother was the great lady Nargis (may the peace of Allah be with them both).

    For various reasons, the Twelfth Imam, did not appear publicly; and for about seventy years, people were in communication with him through the intermediary of his special agents, in order of succession: `Uthman bin Sa`id, Muhammad bin `Uthman, Husayn bin Ruh, and ‘Ali bin Muhammad as-Samarri. This period of seventy years is known as the minor occultation (al-ghaybatu 's-sughra) and at the end of that period began the major occultation (al-ghaybatu 'l-kubra).

    During the major occultation till the time of re-appearance, no one has been appointed as his special representative. As for legal issues, the people have the duty of referring to the fuqaha and mujtahids—those excelling in knowledge of the Islamic laws.


     
    For more info visit; https://www.al-islam.org/islam-faith-practice-history-sayyid-muhammad-rizvi/lesson-18-twelfth-imam-muhammad-al-mahdi


     
  10. Like
    sharif110 got a reaction from Hameedeh in Who it the 12th imam?   
    Alsalamu Alaykum

    The twelfth Imam, Muhammad al-Mahdi (may Allah hasten his appearance) is the ultimate savior of humankind and the final Imām of the Twelve Imams who will emerge in order to fulfill His mission of bringing peace and justice to the world.

    He was born on the 15th of Sha`ban in the year 255 AH in Samarra. His imamat began at the age of five when his father died in 260 AH. His name (Muhammad) and his agnomen (Abu 'l-Qāsim) are the same as that of the Prophet of Islam.

    His father was the eleventh Shi‘a Imam, Imam Hasan al-`Askari; and his mother was the great lady Nargis (may the peace of Allah be with them both).

    For various reasons, the Twelfth Imam, did not appear publicly; and for about seventy years, people were in communication with him through the intermediary of his special agents, in order of succession: `Uthman bin Sa`id, Muhammad bin `Uthman, Husayn bin Ruh, and ‘Ali bin Muhammad as-Samarri. This period of seventy years is known as the minor occultation (al-ghaybatu 's-sughra) and at the end of that period began the major occultation (al-ghaybatu 'l-kubra).

    During the major occultation till the time of re-appearance, no one has been appointed as his special representative. As for legal issues, the people have the duty of referring to the fuqaha and mujtahids—those excelling in knowledge of the Islamic laws.


     
    For more info visit; https://www.al-islam.org/islam-faith-practice-history-sayyid-muhammad-rizvi/lesson-18-twelfth-imam-muhammad-al-mahdi


     
  11. Like
    sharif110 got a reaction from Aabiss_Shakari in What is the meaning of trust in the Quran?   
    Alsalamu Alaykum

    The word 'amāna (أمانة) is mentioned in multiple verses of the Quran, but the 72th verse of Al-Ahzab chapter is called the verse of 'amāna (trust).

    Allah (swt) says in this verse: ‘Indeed we presented the Trust to the heavens and the earth and the mountains, but they refused to undertake it and were apprehensive of it; but man undertook it. Indeed he is most unjust and ignorant.’

    Commentators of the Quran have presented multiple meanings and interpretations concerning to the word 'amāna (أمانة) which is the main terminology of the verse;

    1- Al-Amanah (trust) means to be obedient. Trustee man obeys Allah’s commands.

    2- Ibn `Abbas said, "Al-Amanah (trust) means Al-Fara'id (the obligatory duties like praying, fasting, paying alms and so on).

    3-The late Tabatabaee said, "Al-Amanah (trust) means divine guardianship and ultimate perfection of submission against Allah (swt) so that a man can access them through performance of devoutly acts of worship.

    4- It is reported from Imam Al-Sadegh (a.s) to have said: ‘Al-Amanah (trust) means the guardianship (successor-ship) of Imam Ali (a.s).

    5- Some other commentators have interpreted Al-Amanah to other meanings so that are presented here;

    A. An intellection which is the criterion of duties, rewards and punishments

    B. People’s deposits and keeping their promises

     C. Divine knowledge

    D. Attributes of authority and freedom in will which have distinguished human being from other kinds of creatures.

    E. Parts of body

    But if we think more deeply we will understand that these various meanings are not contradictory with each other rather merging of them can be taken place. To understand the answer we shall refer to the existence of human being.

    Human being -who can be as a great example of “Allah’s successor in the earth” -with his/her extraordinary potentiality, faculty and talent is a kind of creature who can acquire perfection trough moral refinement and understanding of his/her soul. This potentiality is along with his/her authority and freedom in will so that takes benefit from them in walking to the path toward perfection.

    Although the earth, sky and the mountains understand Allah (swt), pray Him and are submissive to Him but their divine understanding, unlike to human being, is compulsory and according to their nature, instinct and essence, therefore there is no valuable evolution for them.Unlike to other creatures, human being, as one whose ascent and descent is unlimited, through applying his/her authority and freedom in will can reach to perfection.

    Therefore Al-Amanah (trust) means to accept divine guardianship, to reach the position of perfect man who is particular servant of Allah (swt) in the earth and to believe potentiality of evolution which is associated with his/her authority.

  12. Like
    sharif110 got a reaction from Hameedeh in Why don't Muslim men wear hijab?   
    Although a man and a woman are equal in essence [1] and mostly in some other social aspects e.g. the right of marriage, freedom of speech and writing etc.  , but they are totally different physically and mentally. The structure of their parts of body are the same while are more delicate in women. Women are more sensitive than men while men are more thought-oriented.
    Obligation of hijab is not limited to women because according to Islamic rules, it is obligatory for men to be done in some situations, for instance covering of genital organs is absolutely compulsory. Covering of some other parts of body is also obligatory for men when their revealing causes corruption and sedition, exception of those parts which are allowed to be revealed in standard form like head and face.
    However, hijab of women has to be more than men but it does not mean that is the cause of making restriction for women rather it is a sign of their being precious in Islam because Allah is actually honoring the woman by giving her the ability to control herself so well. In this way, one of the reasons why Allah has obligated women to cover would be because man may not be able to exert the same level of control as a woman. Without hijab, a woman radiates – biologically, receptors go out to attract the opposite gender. With hijab, however, the attraction is reduced dramatically and it is easier for men to go about without looking lustfully.
    In addition to it, Allah states in the Holy Qur’an: “Tell the faithful men to cast down their looks and to guard their private parts. That is more decent for them. Allah is indeed well aware of what they do. And tell the faithful women to cast down their looks and to guard their private parts and not to display their charms, beyond what is acceptably visible ….” [2].Indeed, before addressing women and telling them to conceal their bodies, Allah first addresses the believing men to lower their gaze.
    Therefore, Islam has not exclusively commanded women to cover themselves rather it includes men.
    [1] “O mankind! Be wary of your Lord who created you from a single soul….” [The Holy Qur’an, 4:1]
    [2] The Holy Qur’an, 24:30-31.
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