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In the Name of God بسم الله

londonsmooth110

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About londonsmooth110

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  1. Well there is a differance of opinion, On Music, I found Yusuf Saanei's explanations and views the most rational and consistent. http://revertmuslims.com/forum/index.php?showtopic=3393 Even Nawha and Ma'tam can be classified as a form of Song and Dance. There are 5 forms of Art corresponding to the 5 senses. Music is Art. Art can be either good, bad or neutral. According to Saanei, if the content and context of the Music is not sinful all Music is allowed and if the content and context is sinful, for example even if one reads a verse of the Qur'an with sinful intent, even reading that verse of the Qur'an is Haraam. http://www.google.com/search?q=music+site%3Asaanei.org The movie 313 had Music by Outlandish. I guess the makers of the movie 313 were also emulators of Saanei, Alhamdulillah, since the Music in that movie would be haraam according to the other main Marja's. Music is just art. That is why they call musicians artists. Some Islamic scholars are anti-art; against painting, music, sculpture etc. Saanei says all these are fine so long as the content and context is not sinful. There are several art forms based on the 5 senses. Paintings for the eyes, music for the ears, perfume for the nose, sculpture for the hands, cooking for the tongue and also poetry. Islam is not against art. Art opens the mind and imagination and is a powerful form of human expression and creativity. So long as these art forms are not sinful in content and context they are permissible in Islam. There are different types of Art. You have religious art, nuetral art and irreligious art. As for nuetral art, looking at the big picture as far as the hereafter is concerned, most nuetral art is a waste of time. It is dunya (worldly) related. Unless these nuetral forms of art have therapeutic applications they don't benefit your hereafter life very much at all. To spend too much time in these forms of art are wasteful, unless you are an artist by profession. It would be wise for a believer to limit onces time devoted to art. It could be a small slice of life but that is about it. There are more important things to worry about in life. It is a mubaah. spending too much time in mubaah things is unwise. we should spend most of our time in doing our religious obligations and striving to do recommended acts in Islam (Mustahabbaat). However we shouldn't become like the Talibaan and prohibit Mubaah things either. I guess if one is really an art fan then spending time in religious forms of art is better than spending too much time in nuetral forms of art. There are so many types of religious music out there; nawhas, nasheed, dua and wird that give some worldly pleasure as well as hereafter benefits. I still enjoy nuetral forms of art. It is like therapy for me. It helps me unwind and elevates my mood and it gives some inspiration and motivation.
  2. It reminds you of the other Bidahs which he also did after the life of the Prophet (saw)..
  3. (salam) Abdullah ibn Umar was the son of the second tyrant leader of Islam Umar ibn Khattab. He was a prominent authority in hadith and law, sunnis regard him as a great Fahqi (jurist). When Imam Ali (as) became Caliph, Ibn Umar refused to give him allegiance. Instead he moved from Medina to Mecca, saying he was going to perform Umrah. Which according to Sunni school is is wajib to obey those in authority. Not to mention anyone who goes againgst the rightly guided khalifhas is consider a disbeliver. During the Khalifat of Yazid (la) some people of Medina wanted to rebel against Yazid bin Muawiya (la on both of them) , Ibn 'Umar gathered his friends and narrated to them the words he heard from Prophet Muhammad (saw) say according to Sahih Bukhari which are as follows:- "A flag will be fixed for every betrayer on the Day of Resurrection," and we have given the oath of allegiance to this person (Yazid) in accordance with the conditions enjoined by Allah and His Apostle and I do not know of anything more faithless than fighting a person who has been given the oath of allegiance in accordance with the conditions enjoined by Allah and His Apostle , and if ever I learn that any person among you has agreed to dethrone Yazid, by giving the oath of allegiance (to somebody else) then there will be separation between him and me" http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/088.sbt.html Now sunnies claim that anyone who supports Yazid (la) is cursed, then how do they view Abdullah ibn Umar and the other Sunnies who followed him ?
  4. Quote "Then We sent Moses and his brother Aaron with Our signs and a clear authority" (23:45) we did not have prophets after the seal of the prophets saw, he had caliphs because our religion had been perfected. this is a jewish link to shi-iasm REPLY Sa'd b. Abi Waqqas reported that Allah's Messenger (may peace be upon him) left 'Ali b. Abi Talib behind him (as he proceeded) to the expedition of Tabuk, whereupon he ('Ali) said: "Allah's Messenger, are you leaving me behind amongst women 4nd children? Thereupon he (the Holy Prophet) said: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there would be no prophet after me. (Translation of Sahih Muslim, Book 31, The Book Pertaining to the Merits of the Companions (Allah Be Pleased With Them) of the Holy Prophet (May Peace Be Upon Him) (Kitab Al-Fada'il Al-Sahabah), Number 5914)" Imam Muslim was jewish for including it in his sahih hadith? now now run along....
  5. anyone? this can be another topic on Ijtihad al Nass? :unsure:
  6. 1. The major differences is in the testimonies being borne. The Shiites bear three testimonies which includes the Mastership (Wilayah) of Imam Ali (as) whilst the others just stop at two. 2. The Shiites do not ascribe a body to Allah (swt) and consider Him (swt) to be beyond sight. The other sects, however, ascribe a body for the Divine Creator and they all agree to that He (swt) can be seen. 3. The Shiites believe in the Justice of Allah (swt) to be part of their primary beliefs whereas the others consider it otherwise. 4. The Shiites believe in the Infallibility of the Holy Prophet (saw) whereas the other sects believe that he (saw) is prone to error. The Shiites believe that the Holy Prophet (saw) is a Prophet all the times whereas the others consider him (saw) to be a normal person some of the time. 5. The Shiites believe in Imamate and is part of their fundamental beliefs whereas this concept simply does not exist amongst the others. 6. The Shiites believe in Raj’at (Return) whereas the others have no such belief. do you see any? :unsure:
  7. It is work I have accumulated over a period of time from various articles, and once again unless you can prove it is not my work then I let you believe what ever you want. As for contacting Khameni directly, how do you know I already have not? I am always one step ahead my friend. I have a recorded conversation (which I can upload on youtube) where his representive based in the Islamic centre of london (which I will not disclose his name right now) states the both treatments I.V.F and A.I are allowed what you think about that? :D
  8. I understand the fatwas hence why I posted them and as you can see Khameni does not agree with the Al Khoi way of thinking, however where is the evidance from Quran and Hadith on zorastrians been people of the book? is that the reason why some mujthids now think hindus are people of the book? :unsure:
  9. :huh: well I never once claimed this is my work ? so just becuase you come to that assumption it was, this is a lack of your understanding. Also mentioned Khameni has a argument, so what is that exactly? becuase I am still waiting for a logical understanding behind his fatwa which 99 % Mujthids reject. If he does not have a argument then we can only conclude that this is a example of "Ijithad Nass" which then Inshallah we can move to the next fatwa.
  10. On what basis do you make this claim? not to mention, but on both cases Khameni says it is allowed anyway... so you still got a problem..
  11. Al-Hasan ibn 'Al; (as) was asked regarding a woman who after intercourse with her husband engages in Lesbian intercourse with a virgin transferring his sperm to her, consequently making the latter pregnant. The Imam (as) replied: The mahr of the virgin shall be exacted from the marric d woman because the child would not be delivered without the virgin losing her virginity. Then, the other woman shall be stoned to death because of her marital status. Regarding the pregnant woman, they shall wait until she delivers and the child shall be given to the father, i.e. the person of whose sperm it was born. After this, she shall be flogged. Four rules can be deduced from this tradition: (1) stoning of the married woman, (2) liability of the married woman to pay the mahr of the other woman as a compensation for her lost virginity, (3) flogging of the other woman, (4) attribution of the child to the person of whose sperm the child was born. If, as a result of artificial insemination, a child is born, what shall be its legal status and to whom shall it be attributed specialy when most sperm centers do not tell you the donor? And say to the believing women that they cast down their looks and guard their private parts.... (24:31 ) God has commanded women that they 'safeguard' their organs of reproduction; but He (swt) has not mentioned from what they are supposed to be safeguarded. Neither has He specified that they safeguard them from intercourse or some other thing. The jurisprudents as well as linguists of the Arabic language concur that any proposition devoid of any particular specification implies the generality of inclusion. Similarly the inclusion of a specification in a proposition limits the proposition to that extent. For example, if it is said, "Safeguard your wealth from thieves", it denotes that wealth must be protected only from being robbed. But if it is said, "Safeguard your wealth," without specifying any specific thing, it implies that wealth is to be protected from being robbed, from damage, from waste, etc. Accordingly, the verse of the Qur'an connotes that the organs of reproduction be safeguarded from everything including insemination. This verse is reinforced by verses 5-7 of the Surat al-Mu'minun: And who guard their private parts. Save from their wives or those whom their right hands own, for then they surely are not blameworthy. But whoever seeks to go beyond that, those are the transgressors. (23 5-- 7) Now a child is born as a result of artificial insemination; shall it be a legitimate child, and to whom shall it be attributed? regards the sterile husband, the child cannot be attributed to him under any circumstances, and adoption is not valid in Islam: "...Nor has He made your adopted sons your (biological) sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you) the Truth, and He shows the (right) Way. Call them by (the names of) their fathers; that is juster in the sight of Allah. But if you know not their father's (names, call them) your brothers in faith, or your trustees. But there is no blame on you if you make a mistake therein. (What counts is) the intention of your hearts. And Allah is Oft-Returning, Most Merciful." (Qur'an 33:4-5) As to the woman who bears it illegitimate child inherits from its mother and from its relatives through her and they inherit from it. Therefore, if an illegitimate child can be attributed to its mother, a child born by artificial insemination is better entitled to be similarly attributed. The child born by artificial insemination does not inherit from its father or mother, and neither do they inherit from it. Agha Sayyid Muhsin al Hakeem Tabataba, has differentiated between an illcgitimate child and a child born by insemination. He observes: A child born by insemination shall be attributed to its mother, because there is no valid reason to negate its status, and the grounds which prohibit an illegitimate child from attribution to its mother do not apply here. But as regards the man whose sperm is inseminated, Agha Sayyid al Hakeem says: The child shall not be attributed to him, because in order for a child to be attributed to a person it requires that he should have had intercourse irrespective of whether he performs it, or is unable to perform it but has his sperm reach her reproductive organ during his el'fort, or is transferred to another woman as a result of Lesbian intercourse as mentioned in the tradition from Imam Hasan (as). Apart from these cases, a child shall not be attributed to the person of whose sperm it was conceived, even if he is the husband. Whatever the case, artiticial insemination is haram and no Muslim may pronounce it halal. But the impermissibility of artificial insemination does not necessarily imply that the child born of it is an illegitimate issue, for at times intercourse may be prohibited but the child born of it is considered legitimate as in the case of the person who has intercourse with his wife during her menses or during the fast of Ramadan, in both of which cases it is a prohibited act; but nevertheless the lineal bond between the child and the parents shall be established. Accordingly, if a person has artificial insemination performed despite its impermissibility, the child born shall not be attributable to the husband because it was not born of his sperm, nor shall it be attributable to the man whose sperm was inseminated, because he has not had sexual intercourse, neither by marriage nor by mistake. But the child shall be attributed to its mother because it is hcr actual offspring and her legal child, and every actual offspring is recognized issue unless the opposite is proved.
  12. Ok let me get stright to the point, do we have any single hadith where the Aima (as) or the companions used the term? :unsure:
  13. Sorry for the late reply been little busy, I have read your brief reply and in short I would like to ask, If somthing has strictly not been made haram in Islam it is allowed? therfore what is your view regarding smoking weed provided you dont get stoned? also marriage is for the legitimacy of the child, so what is the criteria of not been a [Edited Out] according to Shia School of law?
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