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In the Name of God بسم الله

Muhammad Al-Hurr

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Muhammad Al-Hurr last won the day on February 21

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  1. A person with obsession must act like the normal person would act. If a normal person would not be certain whether he is impure, then the person with obsession must assume that he is not certain whether he is impure. If a normal person would be certain that he is impure, then the person with obsession must assume that he is certain that he is impure. If a normal person would be certain that urine splashed on to you, then you are impure.
  2. You can use water mixed with chlorine to purify yourself as the amount of chlorine in the water is insignificant and the water is conventionally considered to be "water". 15. Water is either pure or mixed. Mixed water (Ma 'ul muzaf) means the water which is obtained from something like melon juice, or rose water, or that water in which something else is mixed, (for example, so much dust is mixed in it that it may no longe r be called water).Any water other than mixed water is called pure water (Ma'ul mutlaq), and they are of five types: Kurr Water, Under-Kurr Water, (QALEEL) Running Water, (JAREE) Rain Water, Water of a Well https://www.sistani.org/english/book/48/2115/
  3. It is not obligatory to mourn for Husain's death. If you do not believe in it, you can decide not to mourn. I agree with this. You are just going around in circles. You have not answered this one question of mine: If we cannot follow the Ahl ul-Bayt, what do we do? What/Who do we follow? The Quranic verse is not even speaking in a general way. It is referring to the polytheists, including Christians and Jews, who deviate from the path of Allah and create sects. Furthermore, we were the followers of the Ahl ul-Bayt since the beginning so no we are not a sect. We are followers of Muhammad and his teachings and commands. Ali was the one who called us his "followers" (Shia). What is wrong with saying that we follow Ali and the Prophet? It is not obligatory to go to Karbala. So you are a follower of Ali? Perhaps a Shi'i of Ali? You do not even know the authentic ahadith. You do not know what Ali has done so don't act like you know. Furthermore, Ali called his followers, his followers (I literally do not see anything wrong with this at all, your argument is nonsensical). And yes of course Ali would not call himself the follower of Ali. Now you are saying we are following the devil, further proving the extent of your ignorance and the fact that you do not have evidence to back up your baseless claims and assumptions. Either bring evidence or don't. Saying your personal opinion does not matter nor amount to any convincing evidence.
  4. The fact that you are just pushing our evidences aside as if they are worthless and the fact you are resorting to calling us proud proves that you do not have evidence to support your ideas, evidence to reject our beliefs and that you are close-minded. Can you actually bring me a verse from the Quran or the authentic ahadith that would dismantle the beliefs of Shias? Your primary "evidence" is verse [6:159]. Ok, if we cannot follow the Ahl ul-Bayt then what do you suggest us Shias should do? We follow what the Prophet told us. He told us that Ali is our mawla (master). Hence we follow Ali and his teachings. I do not understand your problem. If you disagree that's fine! Bring evidences that support why you disagree. If you are unable to do that and you persist in debating with assumptions and speculations and baseless claims then we have nothing to gain from this discussion and we might as well end it here.
  5. Prophet Ibrahim was the follower of Prophet Nuh. Among the Banu Isra'il there were followers of Prophet Musa. We are the followers of the Ahl ul-Bayt, including the Prophet, Ali and the rest of the 11 A'immah. Furthermore, the Ahl ul-Bayt called their followers, the "followers" (Shia) of Ahl ul-Bayt. So we call ourselves the Shia of Ahl ul-Bayt. You have failed to explain the problem with this.
  6. The Prophet (صلى الله عليه وآله وسلم) said to Ali ibn Abi Talib (AS): "Glad tidings O Ali! Verily you and your companions and your Shia (followers) will be in Paradise." Sunni ahadith: Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655 Hilyatul Awliyaa, by Abu Nu'aym, v4, p329 Tarikh, by al-Khateeb al-Baghdadi, v12, p289 al-Awsat, by al-Tabarani Majma' al-Zawa'id, by al-Haythami, v10, pp 21-22 al-Darqunti, who said this tradition has been transmitted via numerous authorities. al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p247
  7. And he entered the city at a time of inattention by its people and found therein two men fighting: one from his followers (Shia) and one from among his enemy. And the one from his followers (Shia) called for help to him against the one from his enemy, so Moses struck him and [unintentionally] killed him. [Moses] said, "This is from the work of Satan. Indeed, he is a manifest, misleading enemy." [28:15] Allah (سُبْحَانَهُ وَ تَعَالَى) in this verse calls those who follow Prophet Musa Shia of Prophet Musa.
  8. Yes, they do give a bad name. What I meant was why are you relating those who are deviant and the minority with the majority of Shias? There is also no need to call anyone dumb.
  9. I am not entirely sure how this ruling is applied. I think one example would be serving the meat to the non-Muslim and then he takes full possession and ownership over the meat. So the server is no longer responsible for nor owns the meat and the non-Muslim can take it home. Or if the non-Muslim is a guest at a person's house and the person offers meat to the non-Muslim and makes him own the meat, meaning that the non-Muslim can leave the house with it. I would assume in both of these scenarios, the money earned for serving the meat would be halal (i.e., someone else paying the server to the serve the meat). Indirectly selling intrinsically impure meat is haram upon obligatory precaution as per the previous ruling I presented stating that it is haram to directly or indirectly sell pork.
  10. Based on what are you coming to these conclusions? And how would naming myself something be considered splitting? Whether I call myself a Muslim or a Muslim who follows the Ahl ul-Bayt then what difference is this going to make, especially if I am going to follow the same beliefs? Yes what matters is Allah. The core beliefs of being a Shia are in the Quran. Tawheed, Adalah, Nabuwwah, and Qiyamah are four pillars of shia beliefs which are explored in the Quran. Imamah is also indirectly mentioned and explored. The followers (Shias) are a group of people who follow the Prophet Muhammad (صلى الله عليه وآله وسلم) and the Ahl ul-Bayt. In fact the followers (Shias) were always following the Ahl ul-Bayt and their teachings as per the command of the Prophet. It is the Sunnis who divided and started following primarily the sahaba and electing their own leaders. Verse [6:159] is linked with the previous verses such as [6:153]. For the verse [6:159] I have found this tafsir: He will inform them of what they used to do. The previous verses were about the polytheists who divided their pure religion. This implies that they who divided their religion into parts and became sects are also the polytheists. Meanwhile, the previous verses are also applicable to the People of the Book partially, and perhaps they even involve some allusion to them. Hence, the group mentioned here includes not only the polytheists, but also the Jews and the Christians because of their common quality of dividing and disagreeing in God’s religion. This verse apparently follows the previous verses that explained God’s universal commandments, starting with prohibition of polytheism and ending with prohibition of deviating from His way [6:151-153]. Given this connection, the current verse is an application of the above theme, where it sets the Prophet apart from they who divided their religion into parts and became sects. Therefore, the use of past tense here —in divided their religion—is not meant to limit the meaning to some event in the past, but it only indicates the occurrence of this quality, whether in the past, the present or the future. Here the Prophet is separated from those who deviated in religion and divided into sects, where each sect follows a different leader. The Prophet is apart and distinct from them because he is a Messenger who calls to the word of truth and the religion of monotheism. He is a perfect example that represents Islam by his very existence, and invites others to it through his practice. Therefore, saying that you have nothing to do with them is tantamount to saying: “They are not following the religion that you propagate, and are not on the same path that you pursue. ”The meaning is: “Those who divided their religion through disagreement and disintegration into sects are not on your path which is founded on unity, solidarity and avoidance of division. Their division in religion was despite having knowledge, only out of transgression amongst themselves [2:213]. Their affair with regards to this division is solely up to their Lord. You shall not be touched by any of that. On the Day of Resurrection God will inform them of what they used to do, its reality will be unveiled to them, and they will be held hostage to it.” Page 233, https://almizan.org/
  11. To further clarify, pouring water over the lips in such a way that the water flows off the impure area while pouring continuously (i.e., like with a cup) would be sufficient in purifying the lips and the water automatically becomes pure and does not need to be removed. If water is poured over the lips but not continuously till the water flows off below the lips then it would be insufficient (for example, pouring a bit of water on to the lips which flow down below the lips only after you have stopped pouring water) . مسألة 469: ماء الغسالة - أي الماء المنفصل عن الجسم المتنجّس عند غسله - نجس مطلقاً على ما تقدّم في أحكام المياه، ولكن إذا غسل الموضع النجس فجرى الماء إلى المواضع الطاهرة المتّصلة به لم ‏يلحقها حكم ملاقي الغُسالة لكي يجب غَسلها أيضاً بل إنّها تطهّر بالتبعيّة. https://www.sistani.org/arabic/book/23720/4618/
  12. Salam, No witnesses are required. However, if you have not lost your virginity through permissible means, then it is obligatory upon you to get the permission of your father or paternal grandfather to marry the man. 391. In marrying a virgin woman, whether Muslim or from Ahlul Kitab, it is necessary to get the consent of her father or paternal grandfather, if she is not independent. However, it is precautionarily obligatory to seek their consent [i.e., of the father or the paternal grandfather], even if she is independent. Consent of the woman’s brother, mother, sister or other relations is not required. 392. The consent of the father or the paternal grandfather to marry a virgin woman, who is both adult and sensible, is not required [in the following cases:]a. if they stop her from marrying someone who is her equal in the eyes of both shar’ia and common practice;b. if they completely withdraw from the involvement in her marriage;c. when it is not possible to get their consent because of their absence.In these cases, she is permitted to marry, if she is in need of marriage. 393. The consent of the father or the paternal grandfather is not required in the marriage of a non-virgin woman (that is, a girl who had previously married and had sexual intercourse). But the case of the woman who had lost her virginity because of fornication or another cause is like that of a virgin. 399. If the father withdraws his guardianship from his virgin daughter and considers her independent, after reaching the age of eighteen, as is common in the West, it is permissible to marry her without getting the consent and approval of her father. https://www.sistani.org/english/book/46/2061/
  13. Based on this ruling, it is impermissible to sell the pork directly or even ask others to sell the pork to the buyer on your behalf.
  14. It means that a person must relinquish his ownership over the meat and make whoever he is serving as the owner of the meat or the one who has the exclusive rights over the meat.
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