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In the Name of God بسم الله

Maisam Haider

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Everything posted by Maisam Haider

  1. Salam alikum After more than two months, I have received another reply from a different office of Ayt. Sistani which confirms the first reply: A Sunni friend invited me for iftar and then requested me to also join him for taraweeh prayer at his mosque. I tried to decline his offer but he insisted so much that I had to accompany him unwillingly. Although I stood in the congregation, I did my own niyyut and read a fourada prayer. I left as soon as it was possible for me. My question is whether my action of joining taraweeh in this situation would be considered a sin. If yes, is there any specific kaffara for this, apart from asking forgiveness from Allah? یک دوست سنی برای افطار مرا دعوت کرد و بعد از من خواست با آن ها نماز تراویح بخوانم. من ابتدا عذرخواهی کردم ولی او خیلی اصرار کرد و در نهایت من همراه آن ها نماز خواندم ولی نیتم نماز فرادی بود. آیا گناهی مرتکب شده ام؟ اگر بله آیا کفاره لازم است؟ In the Name of God, the Most High اشکال ندارد. There is no problem in it. May Allah grant you success. www.Sistani.org Board of Istifta - Office of His Eminence, Al-Sayyid Ali Al-Sistani
  2. The reply from Syed Sistani's office is for United Kingdom, not Malaysia. There is no problem in reading your own prayer in taraweeh congregation in United Kingdom without doing any Taqqiyah. Some Shias will find this concept hard to digest.
  3. Salam. Nobody here denies that Taraweeh is biddah. This is not the point of the topic at all. The question is about "fourada intention" and now we know there is no problem in this, contrary to what everyone here was assuming. Ofcourse, it doesn't mean that it is recommended but the important point is that it is not forbidden.
  4. Received reply from Ayt. Sistani office: Subject: Taraweeh with fourada intention. Question: Bismillah Salam alikum Is it permissible to stand in taraweeh congregation with Sunnis by doing a fourada (personal) niyyah (intention) ? Would it be permissible if one has to perform taqqiyah and what will be the rule if there is no compulsion of taqqiyah? Thank you Wasalam. In the Name of Allah, the Most High If you are offering your own prayer, there is no problem but taqiyah does not apply in countries like United Kingdom. May Allah grant you success. www.Sistani.org Istifta Section - Office of His Eminence Al-Sayyid Ali Al-Sistani ------------- I read my own prayer and did not do any taqiyah (prayed with open hands and kept turbah). The answer confirms that Alhumdolillah my decision to attend taraweeh did not mean that I was supporting that biddah in any way and there is no problem in what I did. This answer from Ayatollah Sistani also shows how dangerous it is when people assume that any particular action is forbidden based on their own thoughts and views. That is very problematic. Most people here very wrongly assumed that even a forada intention in taraweeh is forbidden. Such assumptions can be very misleading and one should resort to asking the marja rather than believing that what they think has to be right.
  5. Can you provide any fatwa which explicitly says that taraweeh with forada intention is forbidden? If you cannot, then don't make your own assumptions that it is forbidden like alcohol. That is a dangerous and problematic way of thinking. To date, I have not found any single fatwa which renders forada niyyat haram in taraweeh. If you are aware of such fatwa then please share it with us. I did not go because of my host - that is your another wrong assumption. The intention was to please Allah, by joining Sunni congregation for unity and showing islmaic moral ethics by not declining the dinner from the host. Whether Allah would have been more pleased if I had sacrificed both these recommended acts for the sake of avoiding Taraweeh is a judgment only Allah can make himself - neither you nor I. In either case, the intention was to gain Allah's pleasure, not the host. 3Question: Can one say one’s congregational prayer behind a Sunni Imam with the intention of Jama'at (congregation)? And should one recite al-hamd on his own? Answer: It is permissible to offer prayer in their congregational prayer. However, it is obligatory upon you to recite al-Hamd and Sura-e Tawhid yourself – be the recitation in low voice though. https://www.Sistani.org/english/qa/01262/ Whether this includes or excludes Taraweeh remains to be seen. If it is forbidden, then perhaps they should ammend the answer by writing in brackets that taraweeh is excluded.
  6. It is a rule of tajweed that when a word ends in tanween and there is a waw after it the tanween sound "merges" with the waw...as long as you don't stop at Muhammad. That means 2 is the correct and most proper way. However , Arabic speaking individuals find it unnatural because they are used to speaking 1, which is incorrect tajweed wise, but sounds more natural for Arabs. For non Arabic speaking individuals, they learn the classic Arabic and thats why speak the proper way which is 2.... Muhammad -iw-
  7. Your anology is very wrong and does not relate to my situation in any way. Firstly, alcohol consumption is a well known haram action and there is no doubt regarding its prohibition. You are comparing this forbidden act to attending taraweeh with "forada" intention. It is a dangerous assumption to consider that just like alcohol is haram, so taraweeh with forada intention would also be haram. As of yet I have not received a single proof from any marja or scholar that forada intention in taraweeh is actually a "sin". It is likely that it is forbidden but unless you are a mujtahid you are not authorized to assume what is a sin and what is not. Secondly, you are also wrong about your assumption that I attended taraweeh to please the "creation" instead of the creator. If I had wanted that, I would not have resisted to attend it several times in the first place. Infact I only attended it for the sole purpose of gaining Allah's pleasure and not my host's pleasure. What I faced was an abrupt, unexpected and unusual situation where I had to quickly conclude whether Allah's displeasure at refusing to have dinner with the host combined with Allah's possible displeasure at not being united with Sunnis in congregation would be less than His displeasure for outwardly supporting a biddah. So this was not a straightforward, isolated case of a Sunni suggesting a Shia to attend taraweeh. I attended the Sunni mosque because there existed an element of doubt,albeit small, in my situation as to which action would have pleased Allah more ..I.e., sacrificing unity with Sunnis (which Ayt Sistani recommends) plus sacrificing Islamic moral ethics or avoiding the outward support of biddah. Perhaps a clear fatwa could enlighten us more. Nevertheless if it is a sin, it was still an unintentional error of judgment on my part, rather than being an action to please "the creation" as you stated.
  8. I asked a scholar about this. He said All three are correct but have different backgrounds/reasons. 1. This is most natural sounding to Arab people in their everyday language. But is technically incorrect from tajweed point of view. But this is how an Arab would speak normally. (Din-wa) 2. This is correct from tajweed point of view and is the best/proper way to read it. (Diw-wa). However Arabs do not speak like this normally in their everyday language. 3. This is not wrong but not recommended either because we should not separate Muhammad from Aale Muhammad. (Muhammad wa Aale Muhammad)
  9. Salam I think you misunderstood me. I am not seeking any forgiveness from the answer of any marjaa. Nor I am waiting for their reply to feel forgiven. However it is important to know what the rule is regarding this matter because we cannot automatically assume that since taraweeh is biddah, so it would be "haram" to even join that congregation with forada intention. It is likely that it will be forbidden, but one has to know the actual rule.
  10. In Islamic fiqh, it is important to find out whether the culprit was aware of the specified punishment for that crime or not. For example, if a person Steels something and is caught, then the Islamic punishment would be cutting off his fingers (provided about 40 other conditions are met). But if he was unaware of the fact that the punishment can be cutting of fingers, then his fingers cannot be cut. He might be given some other punishment which the jurist would decide (?maybe lashes). But the point is...in order to reach a judgment for the punishment of a crime, the pre hand knowledge of the culprit about the possible punishment needs to be taken into account.
  11. At 13, he may not be baligh but if he was engaging in a sexual act, then he would atleast be mumayuz and could be liable to some punishment (but that would depend on a lot of factors, including whether witnesses would be required, and whether he realised that his action could be punishable etc). Once a non baligh boy who was maybe 11-12 years old commited a theft. He was caught and brought to Imam Ali (عليه السلام). The Imam did not cut his hand but instead chopped off some flesh from the sides of his fingers. This means a 13 year old could get punishment too for zina (provided all conditions are fullfilled).
  12. Salam Thank you AbdulKarim313_Austin/Nola. For your kind words and acknowledging the situation I was in. Every Shia understands Taraweeh is an innovation and no Shia would attend it under normal circumstances. My situation was however quite unusual in that I was a guest at someone's house and was asked by a group of Sunni men to join them for taraweeh, before the dinner. Because they had suddenly made this plan and were leaving immediately, they gave me little time to think or to come up with my own excuse to avoid it. Nevertheless, they asked me repeatedly and I kept on refusing again and again. I even said to the host that I will go back home (this meant refusing to have dinner with them). At this the host looked very sad when he realised that I wanted to leave without having food with them. He said to me " please don't do this. " At that point, in just those few seconds I had to make a decision... 1. I thought whether I knew of any fatwa which categorically makes joining taraweeh haram (even with fourada niyyah). I didn't remember any fatwa like that in the few seconds that I had. 2. I had to decide very quickly whether it would be Islamically appropriate to decline having food with your host after attending his house. 3. I recalled that Syed Sistani recommends Joinning Sunnis in jammat for unity. With these three thoughts in my mind, and with the Sunni men getting in their cars, and the host waiting for me to get in his car aswell, I made the decision to go with them. At the taraweeh, I made my personal intention and read my own prayer. As soon as I got the opportunity, I left the mosque and went outside. Later when the host finished as well, we went back to his place for dinner. While I pretended to join them in taraweeh, I sent curses to the one who began this biddah in the first place. I regretted standing with them and I had an inner feeling that I had most certainly done a wrong action - that this is like supporting biddah. I felt extremely unhappy with my decision to attend the taraweeh and wished I had categorically down right refused the host by saying that Shias do not read taraweeh. But did I have time to explain this at that moment when he was stood waiting for me to get into car...? I don't know. Later, I asked a few scholars who all said that taraweeh cannot be attended under any circumstances at all - unless one has to practice taqqiyah. This made me even more regretful and I feel disgusted of my action. However the scholars did not quote any exact fatwa making taraweeh categorically haram to attend for Shias. I then sent the same question to Najaf.org and Sistani.org. They normally reply quickly when the question is simple - but it's been several days and I haven't received any reply from either office. Could it mean that although it is easy to understand that taraweeh should be avoided so as not to support this biddah, the actual fatwa making it haram may not be that simple?. I will continue to await their reply and seek forgiveness from Allah.
  13. Walykum Salam Are you saying that it is forbidden for Shias to listen to Qur'an being recited by a Sunni ?
  14. I was invited by a Sunni colleague for iftar at his home. I was the only Shia there and there were couple of Sunnis. They had a short snack for iftar and then had maghrib prayer; then they decided to have proper dinner only after returning from taraweeh. I declined to go to for taraweeh but they insisted and in a way forced me to go with them. Unwilling I stood with them in jamaat but did my own niyyut (intention) for forada prayer. After a few rakaats, I slipped away and went out of the mosque. I highly regret going for taraweeh because it is a biddah. I later asked several scholars and all said that it strongly prohibited to attend taraweeh. I feel regretful for this and wish I had somehow managed to escape before they could force me. May the ever lasting curse of Allah be on the one who started this biddah.
  15. I do not know what the fiqh rule is for taraweeh; it might possibly be prohibited. However praying with Sunnis in congregation even in their mosques is recommended according to Syed Sistani for the sake of unity. Taraweeh may be an exception. But to say that listening to their Qur'an recitation is also prohibited is clearly wrong.
  16. Salam Is it permissible for a Shia to stand in a Sunni congregation reading taraweeh, while the Shia makes his own intention and reads some other mustshib prayer (not taraweeh) ?
  17. Imam Ali ((عليه السلام).) was asked about intercourse, so he said: [It is] shame that is lifted, loins that are joined and the closest thing to insanity. Persistence in it makes one senile and revival from it brings regret. When lawful, its fruit is a son who, if he lives, subjects [one] to trial and if he dies, causes sadness. Ghorar al-Hikam The best pleasures of this world
  18. If someone can neither get married nor do mutah, then ofcourse there is no third option - he has to suppress his desire. This is not just to be spiritual, it is obligatory.
  19. Yes pork would become permissible because he has no other option. But sexual sins will still not become permissible. For example, if an unmarried person is imprisoned for life and will never be able to get married or do mutah, it will still remain haram for him to do any sexual sins like masturbation. This is because fullfiment of sexual desire is an optional thing, it is not a necessity of life. Sexual desire can be suppressed to the point of being like non-existant, like our Imams(عليه السلام) did when they were imprisoned.
  20. Prophet Isa (عليه السلام) did not deliberately choose to remain unmarried. He remained unmarried because it was not possible for him to keep a wife. He was not allowed by Allah to keep any possessions. He did not have a home. He once picked up a nail he found on the ground one day to mend his shoe, but jibrael came down immediately and told him that Allah doesn't allow him to use that nail. So if he couldn't even posses a nail, how could he marry and maintain a wife. The lesson we learn from his life is that if someone is in a similar position where it is impossible for him to get married or do mutah (for example if an unmarried man is imprisoned for life), then he is expected to remain fully chaste and sin-free. This is because fullfiment of sexual desire is not an absolute necessity of life. Those who have the means to get married or do mutah, should do it. And those who don't get the means, should remain sex-free, even if it means life long celibacy (like Isa(as)).
  21. I am not saying that mutah for pleasure is wrong. What I am saying is that while on one hand Islam strongly encourages nikah and mutah, on the other hand it also tells us that fullfiment of sexual desire is not an absolute necessity. Marriage is wajib only for those who have fear of falling into sin. This means it is possible for a man to remain unmarried and still remain chaste all his life without ever committing a single sexual sin (like Isa(عليه السلام). I'm not saying a Muslim should become celibate. I'm saying that if the situation so demands, life-long chastity is not considered an impossible target to achieve in Islam (with divine help).
  22. It is reported that one day the rain and thunder became severe for Jesus (‘a) so that he sought some place of shelter. Then a tent was set up for him in the distance, so he came to it. All at once, (he saw) there was a woman in it, so he turned from it. Suddenly, he saw a cave in a mountain, then he came to it. Then, all at once (he saw) there was a lion in it. So he rested his hand against it (the cave), and said, “My God! For everything there is a shelter, but You put no shelter for me.” Then Allah, the Supreme, revealed to him, “Your shelter is in the abode of My Mercy. By My Greatness, on the Resurrection Day, verily, I will marry you to a hundred houris created by My hand, and verily for your wedding I will provide food for four thousand years, each day of which is like the lifetime of the entire world. And I will command a crier to cry out, ‘Where are the ascetics of the world? Be present at the wedding of the ascetic Jesus the son of Mary.’
  23. 22. It is reported that Imam ‘Ali (‘a) said in one of his sermons: “If you like, I will tell you about Jesus the son of Mary (‘a). He used a stone as his pillow, wore course clothing and ate rough food. His stew was hunger and his lamp in the night was the moon. His shade in the winter was the east of the Earth and its west. His fruit and his basil is that which grows from the Earth for the cattle. He had no wife to try him, and no son to grieve him. He had no wealth to distract him, nor greed to abase him. His mount was his feet and his servant was his hands.”23 Nahj al-Balagha, 1, 227 https://www.al-Islam.org/jesus-though-shiite-narrations-Mahdi-muntazir-qaim/conduct-jesus
  24. Imam Ali (عليه السلام) was once asked why Prophet Isa(عليه السلام) remained celibate. He replied that Isa (عليه السلام) was not meant to be tested through a wife. Are you saying Prophet Isa (عليه السلام) was married?
  25. An example is Prophet Isa(عليه السلام). Although his celibacy is not a role model for us, it does teach us that it is possible for a man to live a healthy, completely chaste and completely sex-free life - when the situation so demands. Other examples could be our Imams (عليه السلام) (particularly Imam Musa Kadhim[as]) who spent decades in dungeons away from their wives; yet when they were given the opportunity to indulge in sin, they showed such remarkable chastity - as if their sexual desires were non-existant. This means although Islam highly encourages marriage and halal sex, it also tells us that sex is not a necessity of life and one must be able to live an entire life without it and without indulging in any sin.
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