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In the Name of God بسم الله


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  1. Salam Alaikum An agreement to take an interest-based loan is not recognized by the Sharia. Simply put, if you cannot fathom the concept of entering into an "agreement" but having other intentions, then taking such loans is forbidden. For Muslims, the Sharia is always first.
  2. Salam Alaikum The established belief of Ismah necessitates that we don’t attribute the mistake referred to in the hadeeth in question to the Imam [a]. It is a mistake by the narrators who got confused. This is clarified by another reliable (muwatthaq) narration presented in the book of Al-Ghaybah by Al-Nu’mani: Imam Al-Sadiq [a] said: “Al-Sufyani is inevitable, and his embarkation will be in Rajab, and from the beginning to the end of his embarkation is fifteen months, six months he will be fighting, and then will rule over the five regions for nine months, and it will not exceed it for even one day.” (p.300) Apart from this narrative, there is a stronger narration in Al-Nu’mani’s Al-Ghaybah from Imam Al-Sadiq [a] where it is confirmed that his rule is nine months, and another two narrations from Imam Al-Baqir [a] and Imam Ali [a] confirming this too, as well as a second narration in Al-Tusi’s Al-Ghaybah from Imam Al-Baqir [a] stating that he will rule of nine months. So, as nine months of his rule is quite recognized, the hadeeth cited above shows that there is an extra six months of war, so there is a total of fifteen months in which the Sufyani will be warring and leading. The pregnancy of the camel is of fifteen months. So its clear that the Imam [a] mentioned both the pregnancy of the woman (nine months of rule) and the pregnancy of the camel (fifteen months of war and rule), and one of the transmitters of the hadeeth got confused and thought it was one or the other.
  3. Salam Alaikum There was nothing wrong with saying Bismillah, and you need not stop and revert to the Tasbeehat. We have choice to recite either Suratul-Fatihah or Tasbeehat, and we can recite the Bismillah loudly or quietly. But because you stopped reciting the Surah and started Tasbeetah, you should offer the Sajdatus-Sahw with the intention of failiing to complete Suratul-Fatihah, thus rendering it an addition to prayer and not a part of it.
  4. No, it is only wajib when the baby is born.
  5. Salam Alaikum What it means is that one should not merely follow a mujtahid in Usool-ud-Deen (i.e. and beliefs of Islam), whether they are the basic principles (like the tawheed of Allah and his justice, and the nabuwwah and risalah of the Prophet , the wilayah and imamah of the Ahlul-Bayt [a], and qiyamat, ma'ad, etc) or the details, but one should be content from the proofs and evidences. This could mean merely referring to the ulama in general and their books, and being content and satisfied with their content, but this is not taqleed. As for the elements of fiqh which are undeniable, such as the wujoob of salah, sawm, hajj, zakat. khums etc, and even some further details like the number of daily prayers and the number of their rakaats, taqleed in them is not allowed also.
  6. Salam Alaikum This has also been narrated by Sheikh Suddooq in Al-Khisal in a long hadeeth in which Imam Ali [a] addresses the people on the day of the Shura, and the narrative has been reported in Al-Hidayah Al-Kubra from Imam Al-Ridha [a] in much detail (albeit the author of this book Al-Husain ibn Hamdan is very weak), in which Abu Bakr, Umar and Hafsa are also implicated in the false accusations. Sheikh Suddooq also narrated in Al-Ilal from Aby Jafar [a]: “And when Al-Qaaim will stand, Al-Hameera (Aishah) will be returned to him until he has given her the punishment of flogging, and until he has avenged for the daughter of Mohammad, Fatimah [a].” I said: “And why will he punish her by flogging?” He said: “For her calumny against the mother of Ibrahim [a].” I said: “So how has Allah delayed it for Al-Qaaim?” He said: “For Allah Almighty sent Mohammad as a mercy, and he will send Al-Qaaim [a] as an avenger.” This narrative has also been narrated by Sayyid Murtadha in his Al-Amali, from Mohammad ibn Al-Hanafiyyah from his father (but without mention of the complete isnad, nor any mention of Aishah). Something similar has also been narrated in Sunni books, like Saheeh Muslim…. Muslim narrates from Anas, straight after the chapter about the Ifk: “A person was accused of adultery with the mother of the son of the Prophet , so the Prophet said to Ali: “Go and strike his neck.” So Ali went to him and found him in a well cooling himself, and Ali said to him: “Get out.” He took his hand and brought him out and found him to be majboob, without sexual organ, so Ali desisted from killing him. He returned to the Prophet and said: “Surely he is majboob, he does not have sexual organ.” This has been reported in many Sunni books in different wordings, like Tabaqat ibn Sa’d, Mustadrak Al-Hakeem, Mu’jam Al-Tabarani. An interesting version of these events is reported in Ansab Al-Ashraf (of Al-Baladhuri, d.279): The emasculated man who Al-Maquqas sent with Mariyah, used to visit her and speak to her, so some hypocrites spoke about this and said: “Surely he is not emasculated and has intercourse with her.” So the Prophet sent Ali ibn Abi Talib and told him to go to him and determine this about him, and see what has been said about him, and if its true kill him. So Ali sought him and found him on a date tree, and when he saw Ali indicating towards him, he felt something bad and he cast his loin cloth, and he was emasculated … So Ali brought him to the Prophet and showed him to him, and the Prophet praised Allah in showing the falsehood of the hypocrites by what had become apparent in the innocence of the emasculated and his heart became satisfied.” Another narration connected Aishah to such accusations is present in Al-Hakim’s Al-Mustadrak who reported from Aishah herself: Mariyah was gifted with her cousin, and the people of lies and fabrications said: “From his need of a son, he has claimed for himself someone else’s son.”…One day the Prophet came to me with him (Ibrahim) and asked: “How do you see him?” I said: “Whoever is fed from sheep’s meat, his flesh will be good.” He said: “And no resemblance?” Jealousy of women overtook me and I said: “I do not see any resemblance.” The rumours of the people reached the Prophet so he said to Ali: “Take this sword and go and strike the neck of Mariya’s cousin wherever you find him.” So he went and he found him at a wall on a tree picking dates. When he saw Ali he shook and his loin cloth dropped and Allah did not create for him what men have, he was emasculated.” There are many other such narrations, supported by those narrations in Sunni and Shia books telling us of the great jealousy and hatred that Aishah and Hafsa (particularly the former) had against Mariyah.
  7. Salam Alaikum The single tawtheeq of Sheikh Tusi stands against the severe tadh'eef of Sheikh Najjashi, two peers, plus what has been narrated from Ibn Al-Ghadhairi (Najjashi's sheikh) so the tawtheeq is cancelled by the tajreeh, and most scholars have inclined towards Najjashi's testimony, and at the very least have decided tawaqquf on him. I have read some writings where he is defended, based on the assumption that Najjashi, Ibn Ghadhairi, Suddooq, etc all are just following ibn Al-Waleed's view of him, and that his view does not actually weaken him, and so on, plus many reliable and great scholars narratign from him, but its very weak and full of assumption.
  8. Salam Alaikum When somebody is referred to believing in Jabr and Tashbeeh in our books, it mostly means what the Ghulat believed, not what the Asha’irah or the ignorant masses believed, and that is what was referred to by the Imam [a] when he said that those who believe in Jabr and Tashbeeh are Mushrik and Kafir. They are speaking of the blatant and open shirk and kufr which the Ghulat do. It has been narrated from Imam Al-Ridha [a]: “The Ghulat, those who belittle Allah, have fabricated narrations attributed to us in Jabr and Tashbeeh, so whoever loves them hates us, and whoever hates them loves us, and whoever befriends them has animosity with us, and whoever has animosity with them befriends us, and whoever cuts off ties with them made ties with us, and whoever made ties with them has cut off ties with us, and whoever has alienated them has been loyal to us, and whoever has been loyal to them has alienated us, and whoever has respected them has insulted us, and whoever has insulted them has respected us…..” This narration has exactly the same chain of narrators as the hadeeth in which the Imam [a] said: “Those who believe in Tashbeeh and Jabr are Kafir and Mushrik, and we are free from them in this world and the hereafter.” Its clear that the Imam is talking about Ghulat, not just anybody ignorant of the truth. It is also interesting to note that one of the narrators of these two narrations against Jabr and Tashbeeh, Abdullah ibn Jafar al-Humairi, (writer of qurb al isnad), also narrated from Haroon ibn Muslim in many hadeeths. So when Al-Najjashi said that Haroon ibn Muslim had a madhab of jabr and tashbeeh, it is not clear. But he is either accusing Haroon of Ghulw or not. If he is, then it is impossible for Al-Najjashi to also say that he is thiqah and wajh, as the two don't mix. If he is not, then the most we can say is that he is fasid-ul-madhab, because having a madhab in jabr and tashbeeh is vague and does not equate to being amongst the jabriyya and ghulat. So the vagueness of this, along with the scholars like Al-Najjashi deeming him to be reliable, plus the likes of Ali ibn Ibrahim Al-Qummi, Ibn Fadhal, Al-Humairi, Mohammad ibn Ali ibn Mahboob, and other great scholars narrated from him, shows that he was reliable and trustworthy. As also explained by some scholars, many narrations indicating jabr and tashbeeh have been narrated on by reliable narrators, but this does not mean that they believed in it, as sometimes they have been accused of. As Allamah Majlisi said in Miraat al-Uqool: “There are few usool (collections of hadeeths) which do not include them (riwaayaat which seem to indicate jabr and tashbeeh).” That is why most scholars have deemed him to be thiqah, but classify his narrations as muwathaq.
  9. Salam Alaikum If you require a third washing to ensure that all the face or arm is washed properly, then it is all actually one wash. "One wash" involves as much washing required to ensure that water has reached all of the face/arm. Not everything you do after the niyyah of Wudhu is necessarily a part of Wudhu. So the rule addresses this, and at the end it is clarified that anybody who uses water more than necessary should only wash once as obligatory precaution.
  10. Salam Alaikum As far as the prayer timing goes, you pray according to where you are, not according to your place of departure or arrival. Its easy enough to see when its between midday and sunset for Zuhr and Asr, and when the sun has set for Maghrib and Isha, and the daybreak before sunrise for Fajr.
  11. Salam Alaikum The reason why Ayatullah Sayyid Al-Hakeem's son may have said that the rule is not applicable here is that no Marja (as far as I know) gives a definitive fatwa on this issue - they all resort to a precaution, be it compulsory or recommended.
  12. Salam Alaikum The hukm in this fatwa is particularly for parts of animals which are sufficient as minimal clothing (i.e. to cover the private parts). Cat hair isn't as such, unless it is woven to form underpants or something like that. Therefore, there is no problem if there are cat hairs on the body. However, Sayyid Sistani says that it is a recommended precaution to avoid hairs as well, although its not obligatory to do so. Therefore, there is no contradiction between the said fatwa and the answer provided by his office.
  13. Zakat is not on wealth, but on gold, silver and other particular items.
  14. Salam Alaikum In respect to the so-called "forbidden times", as is popular amongst the Sunnis, it has not been accepted by Shia scholars. There are a few narrations in Shia books that may confirm what the Sunnis say, but they are considered weak or transmitted in Taqiyyah, or that prayer is not forbidden, but rather its makroooh according to one view, in regards to non-prescribed prayers. In one riwayah: Mohammad ibn Uthman Al-Amri [r] (one of the four representatives of the Imam [a] during the minor ghayba) was asked this question and he replied: "As for what you asked about the prayers at sunset and at sunrise, if what they say is true, that the Sun rises from between the horns of Satan and it sets between the horns of Satan - what is greatest in defiance of Satan (in these times) than prayer, so pray and be defiant to Satan." (Wasail, 4:236)
  15. Salam Alaikum The Tasbeehat in the third/fourth rakaats has to be recited quietly. But, for the other azkar that one may recite in sujood, rukoo, qiyam or anywhere, one has a choice. But the question is whether the Istighfar is part of the Tasbeehat or not. If one is not sure, its best to act in precaution and recite it quietly, as neither of the rules will be broken. You can choose to recite the Istighfar in one rakah and not in another, as you please. Edit: it appears that you got an answer from Sayyid Sistani's office that one has a choice, like the azkar of sujood, rukoo etc.
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