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In the Name of God بسم الله

Muhammad Al-Hurr

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Everything posted by Muhammad Al-Hurr

  1. Your example was about someone who does not know the ahadith because he has no access to them. And @root's example was about someone who does not have access to the Quran, ahadith and knowledge of Islam. What is your point? But there are many similarities, which show that there are similar details in both Shia and Sunni ahadith sources which reinforce their reliability and the fact that the Prophet gave many commands which are not found in the Quran. As for the differences, you must refer to the more reliable ahadith and act according to them to the best of your ability. The ahadith of the Ahl al-Bayt are more accurate than those of the salaf. Yes, which means that the commands of the Prophet found in both Shia and Sunni ahadith and are unanimously agreed upon by all scholars must be accepted and adhered to. Anyone who rejects those commands of the Prophet which are unanimously agreed upon by all qualified scholars becomes a kafir because he is rejecting the command of the Prophet. As for the differences in opinions between Shia and Sunni scholars, you must refer to those with the more reliable ahadith, which are those from the Ahl al-Bayt who are direct descendants of the Prophet. As for the differences in opinions between the Shia scholars, it is necessary to refer to the most learned and knowledgeable scholar who has the best ability of deriving the Islamic law from the ahadith. Or you can become a scholar yourself and find out what the commands of the Prophet are from your interpretation of the ahadith which you have determined are reliable and authentic.
  2. The weak and unauthentic ahadith are rejected. The authentic ahadith are accepted. We cannot reject or accept whatever we like. And no, you would not be a kafir. I am saying that I would assume that those who reject all ahadith, including the authentic ones, are kafireen because there are definitely some authentic ahadith and by rejecting all ahadith, they are rejecting the commands of the Prophet. However, these people are definitely sinful. The scholars are the ones who are able to determine which ahadith are reliable and authentic or not through analysis. One of the conditions is that the ahadith must be in line with the Quran and they cannot contradict or go against the words of the Quran.
  3. Obviously. Allah is not going to punish someone for not learning from the ahadith if they do not have access to them. But if a person does have access to the ahadith and intentionally does not learn them, then this person is disobeying Allah and the Messenger to a severe extent. I would even go to the extent of assuming that this person is a kafir for intentionally rejecting the teachings and commands of the Prophet. How would any true Muslim dare to reject the commands and teachings of the Prophet (صلى الله عليه وآله وسلم) which are found in the authentic ahadith? No. It is clear that you do not have good reason. If a person does not have the Quran nor the ahadith nor ever heard of Islam, do you think this is person is guaranteed to be condemned to hell? Definitely not as he is not guilty for his ignorance and Allah is just, so he will be judged according to his good and bad deeds. So, by your logic, a person does not need the Quran to enter heaven. This is what @root is pointing out in your flawed reasoning. It is clear that you haven't read the entire Quran. Anyone who has read the entire Quran would know that there is not much information regarding the commands of the Prophet, like, for example, when it comes to how to pray. The Quran also does not go into detail about how the Prophet acted and what he did (and anyone who has read and studied the Quran would know this). The authentic ahadith are the sources in which a person can find the commands of the Prophet, as well as the Ahl al-Bayt. There are some verses that need the ahadith to explain, like the abrogated verses regarding the permissibility of drinking alcohol. But of course, you are more enlightened than the many great scholars of Islam who have studied Islam in great depth from the time of the Prophet and Ahl al-Bayt until now.
  4. There are scholars who say that saying this is insufficient, so it is more cautious to only recite: أَشْهَدُ أَن لَّا إِلٰهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِیكَ لَهُ، وَ أَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُولُهُ، اَللّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَّ آلِ مُحَمَّدٍ
  5. Look at verse 4:64. Yes, tawassul is not necessary and we cannot just do tawassul and not ask Allah directly at all. But doing tawassul occasionally is permissible.
  6. Salam brother, What makes you think there is a difference? You should not be overthinking this. Do you think this is what Allah (سُبْحَانَهُ وَ تَعَالَى) wants from you? Allah said do not despair of the mercy of Allah (سُبْحَانَهُ وَ تَعَالَى) and that He forgives all sins. And the question I sent to sistani.org is clearly asking generally, not specifying whether or not the person who committed shirk was originally Muslim or not.
  7. Wa Alayka Al-Salam, In Salat al-Dhur and al-Asr, it is necessary to recite the Surat al-Fatiha and the second surah silently. However, with everything else (apart from the recitation in the third and fourth rak'ah before ruku') it is not necessary to be silent. So you can recite the tashahhud, dhikr in ruku' and sajdah, the tasleem, etc. aloud but you cannot recite them shouting or screaming. In Salat al-Fajr, al-Maghrib and al-Isha' it is necessary to recite the surahs aloud in the first and second rak'ah such to the extent that you can hear your own voice under normal circumstances and you are not whispering. As for the other parts of the salah apart from the recitation of the third and fourth rak'ah before ruku', they can be recited silently or aloud.
  8. Touching the penis does not invalidate wudu' at all, whether with or without lust. Touching the penis does not make you impure as the penis is not one of the intrinsic impurities. I suggest you read from this in order to learn the Islamic law (it is in accordance with the fatawa of Al-Sayyid Al-Sistani, but it will give you a better understanding of fiqh): https://www.sistani.org/english/book/48/
  9. Like I have informed you before, Allah (سُبْحَانَهُ وَ تَعَالَى) forgives any sin from a person who repents, even shirk. Stop overthinking and don't listen to the wiswas of the Shaytan. Do you think that all the idol worshippers at the time of the Prophet (صلى الله عليه وآله وسلم) who converted to Islam are all in hell now? Then what was the point of Allah sending the Prophet to guide the people if they were never going to be forgiven? Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful." [39:53] I have sent this question to sistani.org: Question: Can one be forgiven if he commits shirk? In the Name of God, the Most High If he repents sincerely, God will forgive him. May Allah grant you success www.sistani.org Istifta Section - Office of His Eminence Al-Sayyid Ali Al-Sistani
  10. I will briefly list the fundamental beliefs. If you want an in-depth explanation, refer to the books from the Shia scholars. You can look on al-islam.org for some sources. Also, I do not wish to be dragged into a drawn-out debate as it will lead to no where. There are five pillars: Tawheed (believing in one god and associating no-one with him), Adalah (believing Allah is completely just), Nabuwwah (believing in all of the prophets that were sent by Allah), Imamah (believing in the twelve successors to the Prophet Muahmmad (SAW)), and believing in the Day of Judgement and Hereafter. Out of these five pillars, tawheed, nabuwwah and believing in the qiyamah are the most important. If a person rejects any of them, then he is not a Muslim. If a person believes an Imam is a god, he is not a Muslim. If a person believes an Imam has the physical ability to control every atom of the universe, know all of the unseen, and grant wishes to those who supplicate to him as if the Imam is a god, then this person is not a Muslim. If a person does not believe that Prophet Muhammad (صلى الله عليه وآله وسلم) was the last prophet, then he is not a Muslim. If a person rejects salat, then he is not a Muslim because by rejecting salat he is rejecting Allah (سُبْحَانَهُ وَ تَعَالَى) and the Prophet Muhammad (صلى الله عليه وآله وسلم). The list goes on. Believing in Imamah is not a requirement for being a Muslim. However, it is important and necessary for guidance. There are 10 branches from the 5 pillars: Salah, fasting in Ramadan, hajj, zakah, khums, jihad, enjoining the good, forbidding the evil, associating oneself with the Ahl al-Bayt and their allies, and disassociating from the enemies of the Ahl al-Bayt. A Muslim is required to adhere to these. If he does not, he is sinful and, in some cases, he can become a kafir. Those who follow the teachings of the Ahl al-Bayt are Shia. Those who deviate are not true Shias. Do not base your understanding of Shia beliefs on what you see some others doing.
  11. A common misconception is that the "niyyah" is something you say. The niyyah is the intention. For example, I drink water with the intention of quenching my thirst. I do not need to say "I am drinking water to quench my thirst". So, as long as you know what you are doing (performing mustahab units of prayer with the intention of attaining proximity to Allah ((سُبْحَانَهُ وَ تَعَالَى))), then this is sufficient.
  12. If a person "worships" an Imam or raises his status to that of a god, then this is no Shi'i. This is a mushrik. No true follower (Shi'i) of the Ahl al-Bayt would do such things. Don't look at what other so-called Shias do, look at the main beliefs of Shias that are supported by the Quran and teachings of the Ahl al-Bayt.
  13. If, conventionally speaking, the colours completely dissolved, then this is sufficient (i.e., the traces are no longer visible, nor can they be precisely smelt or tasted). I am not certain whether the smell and taste of the traces have to be gone (conventionally speaking) but the traces must no longer be visible.
  14. Insects do not have gushing blood. This does not mean they are permissible to consume. It just means they are pure even after death, as well as anything that comes from them (i.e., urine). The response from leader.ir is saying that if the colours from the carmine are completely dissolved and diluted in the food/drink such to the extent that no traces remain, then it is permissible to consume the food/drink.
  15. السؤال: أنا من هواة اقتناء الكلاب وأرغب في معرفة حكم بيعها وشرائها، وهل يجوز وضع الكلب في حديقة المنزل؟ الجواب: لا يجوز البيع والشراء، ويجوز وضعه في حديقة المنزل ولكنّه نجس ينجّس ما يلاقيه برطوبة مسرية. https://www.sistani.org/arabic/qa/search/1863/ The questioner here is asking about whether he can keep the dog in his garden. The response was that it was permissible without mentioning that it is makruh. In the previous Q&A I provided, the response to the question stated that it is makruh to pray in a house which a dog is inside of (وعُدّ مكروهاً الصلاة في بيت فيه كلب) without mentioning the outside of the house. So, it appears that it is not makruh to keep it outside of the house but I am not for certain regarding this.
  16. Salam, السؤال: أنا من محبّي الكلاب، هل يجوز تربيتها ووضعها في حديقة المنزل؟ الجواب: لا يحسن ذلك، والأولى اتّخاذ حيوان آخر علماً أنّ الكلب نجس شرعاً ومن ثمّ تكون معاشرته مظنّة للابتلاء بالنجاسة، وعُدّ مكروهاً الصلاة في بيت فيه كلب. https://www.sistani.org/arabic/qa/search/1863/ According to this from Al-Sayyid Al-Sistani's website, it is permissible to keep a dog but it is not recommended, and it is makruh to pray in a house which has a dog in it. Furthermore, whatever object the dog touches with wetness becomes impure (first mutanajjis). Then if the first mutanajjis object touches another object with new wetness, the object becomes impure (second mutanajjis). Then if the second mutanajjis object touches another object with new wetness the object becomes impure (third mutanajjis).
  17. If, hypothetically, the jugular vein of a live creature is cut and the blood would gush out as a result, then all the blood of this creature is impure and after the creature dies its dead body is also impure. Otherwise, anything from the animal is pure (such as blood, urine, faeces, its dead body, etc.).
  18. question| Are the non-animal-based edible products—such as various types of chocolates, chewing gums, and cookies—that are imported from non-Muslim countries canonically edible (ḥalāl)? answer| Consuming non-animal-based edible products imported from non-Muslim countries is permissible unless one is certain that they are made from canonically impure (najis) or inedible (ḥarām) substances. https://www.leader.ir/en/content/24355/Consumption-of-Imported-Edible-Products
  19. According to Al-Sayyid Al-Sistani, it is not necessary to check the ingredients. If you are not sure whether it contains something haram then it is permissible to consume. If a person knows for sure that there are animal products (i.e., meat) in a snack, then it is necessary to make sure that the meat is halal.
  20. All Shias believe it is haram to worship and prostrate to the A'immah (عليه السلام). How so?
  21. Impermissible, prohibited and forbidden are interchangeable as they have the same meaning. "Impermissible" is not used for precautionary rulings.
  22. If you feel sure it is impure, then it is impure. Otherwise it is not impure.
  23. Wa Alayka Al-Salam, The ghusl is not invalidated by farting and the parts of the body already washed are not required to be washed again, but you must perform wudu' after the ghusl in order to pray or do other acts that require wudu'. Ruling 384. If while one is performing ghusl he has a minor occurrence (al-ḥadath al-aṣghar)(2) – for example, he urinates – it is not necessary for him to stop performing the ghusl and to start another ghusl [all over again]; rather, he can complete his ghusl but based on obligatory precaution, he will require wuḍūʾ [for performing acts that require wuḍūʾ]. However, if [one has a minor occurrence while performing a sequential ghusl and] he changes from performing a sequential ghusl to an immersive one, or, [if one has a minor occurrence while performing an immersive ghusl and he changes from performing] an immersive ghusl to a sequential one, it is not necessary for him to also perform wuḍūʾ. https://www.sistani.org/english/book/48/2168/ Q 184: During ghusl of janābah a wuḍū’ invalidator occurred. Is it obligatory to repeat ghusl or to finish it and to do wuḍū’? A: It is not obligatory to repeat the ghusl and it does not affect the correctness of the ghusl. Rather, one should complete his ghusl. However, it does not remove the necessity of doing wuḍū’ for prayers and other acts that require wuḍū’. Rules on Purity, Rules of the Ghusl Janabah, https://www.leader.ir/en/book/32/Practical-Laws-of-Islam
  24. If a person performs istibra correctly and he is sure that he has removed all the urine to the necessary extent, then even if he sees a fluid exit the penis, the fluid is pure unless a person feels sure or is certain that it is urine. If you are performing the istibra correctly then it would be strange that fluid is always coming out from the penis. Are these just doubts or certainty? Are you sure it is not just water? If it is just water and you are sure there are no traces of urine in it then it is pure. Based on my research, it is most likely (though I have not 100% confirmed this) that Al-Sayyid Al-Sistani's fatwa is that, for example, if a first mutanajjis object that has no intrinsic impurity on it touches qalil water, the water becomes second mutanajjis and makes other objects third mutanajjis. This was the opinion of his predecessor Al-Sayyid Al-Khoei and it is the opinion of many (potentially the majority of) scholars today, including Sheikh Makarem Al-Shirazai, Sheikh Noori Hamedani, Sheikh Wahid Khurasani, etc. ( مسألة 415 ) : المتنجس بملاقاة عين النجاسة كالنجس ، ينجس ما يلاقيه مع الرطوبة المسرية ، وكذلك المتنجس بملاقاة المتنجس ، ينجس الماء القليل بملاقاة ، وأما في غير ذلك فالحكم بالنجاسة مبني على الاحتياط . http://www.al-khoei.us/books/index.php?id=6602 Also, I have sent this question to sistani.org: Question: The transfer of impurity is limited to two intermediaries. So, for example, if the right hand had become impure by an intrinsic impurity, it can transfer impurity to the left hand through wetness and the left hand can transfer impurity to another object through wetness but this third object does not make anything else najis. In order for this ruling to take place is it necessary for each of these objects to completely dry before transferring the impurity? Is it necessary for the impurity to transfer through new wetness for each time in order for this ruling to take place? What if the right hand transfers impurity to the left hand through wetness and the left hand with this same wetness transfers impurity to the third object? In the Name of God, the Most High It makes no difference. May Allah grant you success. www.sistani.org Istifta Section - Office of His Eminence Al-Sayyid Ali Al-Sistani Based on this answer the wetness in the mentioned example does need to dry. Why? Because the wetness that touched the right hand has become second mutanajjis. So both the left hand and the wetness are second mutanajjis so when they both touch the third object, the third object becomes third mutanajjis. However, if this same second mutanajjis wetness touches other objects, they will also become third mutanajjis. Al-Sayyid Khamenei is the only scholar that I know of that says that the second mutanajjis water would make other objects also second mutanajjis; hence, according to Al-Sayyid Khamenei, the wetness must dry before each transfer of impurity.
  25. The area which the urine touched must be washed twice and after each wash the used water must be extracted (i.e., through wringing) before it is permissible to perform prayers with the clothing. If a person performs the prayer with the clothing and he is aware before performing the prayer that the clothing is impure, the prayer is invalid and must be repeated. If a person is merely in doubt or he supposes that some urine might have dropped onto the clothing, the clothing remains pure and a person can perform prayers with them.
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