Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله


Advanced Members
  • Content Count

  • Joined

  • Last visited

About BlackWave

  • Rank
    Level 1 Member

Profile Information

  • Religion
    Islam - Shia

Previous Fields

  • Gender
  1. Have you thought about Hong Kong? As far as I know, all courses in Hong Kong University (HKU) and Hong Kong University of Science and Technology (HKUST) are taught in english and they are pretty high in the rankings as well
  2. I don't think I have discussed scientific miracles before on shiachat or any other forum. Anyway, your post does make sense in a way. For me, if I ask myself why I believe in Islam, scientific miracles is not the something that comes into my mind neither do I believe that faith is, needs to be or should be primarily based on empiricism/empirical evidence. However, I know some non-muslims who reverted to Islam and they said scientific miracles in the Quran was one of the reasons which encouraged them to study Islam further.
  3. Aren't these verses clear:- "He has made the two seas to flow freely (so that) they meet together: Between them is a barrier which they cannot pass." (55:19-20) "We have built the heaven with might, and indeed it is We who are expanding it." (51:47)
  4. Is this not evidence for tawassul:- Allah had created you in the first place and then disclosed to you His plan of creation; on account of you He sent down abundant and far-spread rain; because of you the sky prevents itself from falling down over the earth unless He permits; due to you He drives away troubles and dismisses hardships; with you is that with which His Messengers came down Ziyara Jamiah
  5. Ayatollah Makarem Shirazi:- Question: Is there any narrative referring to the permissibility of seeking mediation (Tawassul) from the Prophet (s.a.) during his life time? Answer: There are numerous narratives referring to the mediation of the Prophet (s.a.) during his life time and here we mention some of them: It has been quoted from ‘Uthman ibn Hunayf that one day a blind man came to the Prophet (s.a.) and told him, “asks God to heal me”. “If you wish I will pray for you or if you wish I will delay it, and this is better for you ”, the Prophet (s.a.) answered. That man said, “pray for me, please”. Then the Prophet (s.a.) told him to perform ablution (Wuzu), two Rak’ah prayers and pray as the following, “O God, I ask and call upon you by the mediation of Muhammad (s.a.), our Prophet, and the Prophet of blessing. O Muhammad, I call upon God about my needs by your mediation so that you grant my request. O God, accept his intercession for me and assign him as my intercessor”. ‘Uthman ibn Hunayf added, “I swear to God that we didn’t separate and our conversation lasted until that man came to us as he had never been blind”[1].Tabarani in Jami’ al-Kabir, Hakim in Mustadrak, Bayhaqi in Dala’ al-Nubuwwah and ibn Hayyan have quoted the following from the Prophet (s.a.): when Fatimah Bint Asad, Amir al-Muminin’s mother (a.s.) died and the grave was prepared for her to be buried, the Prophet (s.a.) said, “God is the One who gives life and death, and is alive and never dies, (I ask You) to bless Asad’s daughter, Fatimah and grant her a dignified status in heaven her statue by means of Your prophet and Your previous prophets”[2] Sayyid Ahmad Zayni Dahlan has written in al-Durr Sunniyyah Fil al-Radd ‘Alal-Wahhabit book, “ibn Abi Shaybah has quoted this narrative from Jabir and ibn ‘Abdul-Barr has also quoted it from ibn ‘Abbas and Abu Na’im”[3]. It can be realized from this supplication that it is possible to seek mediation from both of alive people and dead ones and the Prophet (s.a.) is considered as the alive person and his previous prophets are considered as the dead ones. It has been said in Khulasat al-Kalam, “this tradition has been quoted by Tabarani in his Jami’ Kabir and Awsat, ibn Hayyan and Hakim, and they have considered it as an authentic tradition[4]” Bukhari in his Sahih and ibn Athir in Asad al-Ghabat Fi Ma’rafat al-Sahabah book have stated that during the time of drought, ‘Umar ibn Khattab used to ask (God) for the rain by the mediation of ‘Abbas ibn ‘Abdul-Mutallib and say, “O God, in the past time we sought the mediation of our prophets (a.s.) to ask You (for the rain) and You granted us the rain. Now we seek the mediation from our Prophet’s uncle for the rain. Then God granted them the rain” [5] It can be realized from this historic narrative that several times the Prophet (s.a.) has been considered as an mediatory to God and this word “˜äøÇ äÊæÓøá: used to seek mediation” refers to the continuation (of an act) and seeking mediation from the Prophet’s uncle, ‘Abbas proves the permissibility of this matter. Based on the outward of the supplication, the caliph has been in charge of praying and when he prayed and it started raining, he said, “åÐÇ æÇááøå ÇáæÓیáÉ Çáì Çááøå : I swear to God that he is a mediatory to God”. Qastalani has written that when ‘Umar asked (God) for the rain by seeking ‘Abbas’s mediation, he said, “O people, the Prophet (s.a.) regarded ‘Abbas as his father, so obey him and seek his mediation”. This act specifies the matter of mediation and nullifies the claims of those who have definitely prohibited seeking mediation or have confined that to the Prophet (s.a.), because mediation of other than the Prophet (s.a.) has been sought[6], besides mediation of ‘Abbas has been considered as a kind of mediation of the Prophet (s.a), because ‘Umar said in his supplication, “we seek the mediation from the Prophet’s uncle”, it means that (he seeks the mediation from) the one who is honorable and high-ranking by God because of his nearness to the Prophet (s.a.), as if he says, “because he is the Prophet’s uncle, we seek mediation from him”.[7] [1]-Musnad Ahmad ibn Hanbal, vol. 4 p. 138, ‘Uthman ibn Hunayf tradition (with a slight difference) [2]-Kashf al-Artiyab, p. 265 and Wafa’ al-Wafa’, vol. 4, p. 1373 [3]-Quoted by Ja’far Subhani, Wahhabite school of law, p. 159, and Wafa’ al-Wafa’ vol. 4, p. 1373 [4]-Wahhabite school of law, p. 159 [5]-Sahih Bukhari, vol. 2, p. 34, Bab al-Istisqa’ [6]-Al-Mawahib al-Laduniyah vol. 3, p. 380 [7]-Supplication and Mediation book, p. 115, 120 and 125 http://makarem.ir/we...sw=intercession
  6. (salam) I would be grateful if someone could tell me the difference, if any between Dua and Munajat? Wassalam
  7. Check out the videos in this thread. They might be of some help :) http://www.shiachat.com/forum/index.php?/topic/235000487-everything-about-salah/
  8. Yep, it is when the time for Fajr begins
  9. Sunset is a few minutes before Maghrib adhan depending upon your location. True dawn is the time of Fajr
  10. Midnight is halfway between sunset and true dawn. So if the sun sets at 7 p.m. and the true dawn begins at 4 a.m., then midnight will be at 11:30 p.m. The criteria for determining midnight are the timings of sunset and true dawn, which differ according to place and season. (Sistani)
  11. I am not sure but I think shia scholars consider fajr time to be nautical twilight (astronomical for precaution):- http://www.al-islam.org/beliefs/practices/fajr.html Nautical twilight does occur in Scotland, I think http://www.ukweathercams.co.uk/sunrise_sunset_times.php?city=57
  12. Because that is what Umar said:- O group of Muhajireen! Verily, the Apostle of God died, and he was pleased with all six of you. I have, therefore, decided to make it (the selection of khalifa) a matter of consultation among you, so that you may select one of yourselves as khalifa. If five of you agree upon one man, and there is one who is opposed to the five, kill him. If four are one side and two on the other, kill the two. And if three are on one side and three on the other, then Abdur Rahman ibn Auf will have the casting vote, and the khalifa will be selected from his party. In that case, kill the three men on the opposing side. You may, if you wish, invite some of the chief men of the Ansar as observers but the khalifa must be one of you Muhajireen, and not any of them. They have no share in the khilafat. And your selection of the new khalifa must be made within three days. (Tabari)
  13. According to Ayatollah Sistani 744. In normal circumstances, the prescribed time for Maghrib and Isha prayers is till midnight. But if forgetfulness, oversleeping or being in Hayz and similar unusual situations prevent one from performing the prayers till midnight, then for them the time will continue till Fajr sets in. In all the cases, Maghrib must be prayed before Isha, and if one contradicts their sequence purposely or knowingly, the Namaz will be void. However, if the time left over is just enough for Isha prayers to be offered within time, then Isha will precede Maghrib prayers.
  14. When does Ramadan start according to the ruling of Ayatollah Khamenei?
  15. According to Ayatollah Khamenei:- Q 456: We know that each prayer consists of intention, takbīrah al-iḥrām, the Fātiḥah, the other chapter, rukū‘, and prostration. On the other hand, it is obligatory to recite quietly the noon and afternoon prayers, the third rak‘ah of the maghrib, and the last two rak‘ahs of ‘ishā’ prayers. However, in the Radio and the TV, the dhikrs of rukū‘ and prostration of the third rak‘ah are read loudly. Given that these rukū‘ and prostration are parts of a rak‘ah in which quiet recitation is obligatory, what is the rule regarding this matter? A: The obligation of loud recitation in maghrib, ‘ishā’ and morning prayers and of quiet recitation in the noon and afternoon prayers are limited to the recitation of the Fātiḥah and the other chapter, just as the obligation of quiet recitation in the rak‘ahs other than the first two rak‘ahs of maghrib and ‘ishā’ prayers applies only to the recitation of the Fātiḥah or the tasbīḥāt al-arba‘ah of those rak‘ahs. As for the dhikrs of rukū‘ and prostration and also tashahhud and salām and other obligatory dhikrs of the five daily prayers, the mukallaf has the choice to recite in either way, loudly or quietly.
  • Create New...