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  1. Salaam all. A good friend of mine has a wife who confessed to having kissed a lesbian couple with passion which included lustful bodily contact as well as lustful gazes on each others' bodies. Of course he is devastated, but he was curious about what is the legal ruling on something like this, but didn't feel well enough to ask on a forum on his own so he asked me to look for some answers. Does this come under adultery? Yes or no? If yes, why and if no then why not? If no then what does this come under and legally what is the punishment (given the conditions are fulfilled such as for adultery which requires 4 confessions on separate occasions) Apart from that, although he didn't ask this, I wanted to ask so I can advise him: What should he do now? He is obviously depressed and frustrated with anger but also said he loved her, but feels very betrayed and broken. She confessed because she saw a bad dream reminding her of what she did so she woke up crying and later confessed to him about her actions. What should he do? Answers are welcome from both Shia brothers and sisters
  2. I know the method of doing Istibra after relieving myself. It might sound gross but I'll describe it anyway. First after urinating, one pulls upwards thrice from the anus to the scrotum with the middle finger of the left hand. Then by placing the left forefinger on the top and the thumb below the penis, squeeze from the root to the tip. And then press the tip thrice. But here's the problem. The first part where we pull upwards thrice from anus to scrotum, it is hard for me to do somehow and as a result it has become an obsession and I end up taking more than half an hour in the washroom. Can I just skip this part and do the squeezing part??? I have OCD by the way.
  3. Salaam to all I was approached by someone about the matter of Hijab. I will not get into specifics for keeping it short but I want to know of Maraji which have mroe lenient laws regarding hijab By more lenient I mean they do not require covering of hair... etc
  4. Salam to all. A recent wedding in my friends circle the mahr was decided to be reading of a certain number of times The Quran and certain number of Tasbeeh of Salawat. I wanted to know if this practice is correct as per our Marjas rulings, because we have read/ heard about Mahr being monetary in nature.
  5. Salam to all. "Apologies for reposting this topic from Jurisprudence section, but I wasn't getting any response there and really was looking forward to some replies on this topic. If repostings aren't allowed here I do not mind this topic being deleted." A recent wedding in my friends circle the mahr was decided to be reading of a certain number of times The Quran and certain number of Tasbeeh of Salawat. I wanted to know if this practice is correct as per our Marjas rulings, because we have read/ heard about Mahr being monetary in nature.
  6. Guest

    Jannati Resaleh

    Salam, I am writing to ask if someone would be willing to run Ayatollah Jannati’s Resaleh through an OCR program that recognizes Farsi? Alternatively, can anyone tell me what it says on how a new month is determined, and (if it’s there) the time of virtue for the daily obligatory prayers. The link is here: http://www.jannaati.com/far/bank/resale.pdf thanks in advance for any help you can provide!
  7. Most of the scholars like Ayatollah Sayyid Ali Sistani, Ayatollah al-Khoei and many other Sunni and Shia scholars believe and claim " Music " to be a strictly unlawful act in Islam. I want to know if there is any scholar or jurist who believes and claims "Music" to be lawful. Here, I meant by the word "scholar" is a " Twelver Marja' " or a " Sunni Grand Mufti ".
  8. This is a reference post, as all this Basic information can be obtained on the Internet. https://www.al-islam.org/articles/taqlid-meaning-and-reality-sayyid-muhammad-rizvi https://www.al-islam.org/islamic-laws-ayatullah-abul-qasim-al-khui/taqlid Islamic Laws by Sayyid Abul Qasim al-Khu'i Sayyid Abulqasim al-Khui
  9. I sometimes do it by acident and it's not far in the opposite direction, just a few centimetres like 2 or 3cm. Is this permissible during arm washing and face washing? Also, if it's a full unintentional opposite direction wipe , would this invalidate the wudhu? The reason I ask the second question is I am also trying to find out the delineation of an accident becoming a leeway during wudhu wiping Jazakallah I hope Allah makes things easy for you.
  10. Although modern shia fiqh tends to prove friday prayer wajib, we read that in history of countries like Iran or Iraq, there were no institutions of that prayer before the 20th century and thethe Islamic awakening. That is an assertion made by M.A. Amir Moezzi for example. Is that true?
  11. Marriage in the Shariah is not a sacrament. Stripped of all the cultural accretions Muslims have added on, and minus the obviously crucial elements of love and companionship, marriage is nothing more than — literally — a contract between a man and a woman in which the man provides the woman with financial support in return for exclusive sexual access. It’s a contract that makes sex and reproduction legal in the eyes of God and legitimate in the eyes of society. -Jonathan AC Brown I would imagine many of you are uneasy with the idea that marriage in Islam is nothing more than a contract in which sex is exchanged for financial support. I am certainly uneasy with this idea, for it seems to belittle the institution of marriage on the one hand, and on the other, it is not how the Qur'an describes marriage. For instance, in Surah 30:21, Allah swt describes marriage as a union involving tranquility, love and mercy. In Surah 2:187 marriage is described in terms of reciprocity. To be fair to Jonathan Brown, he does refer to the 'crucial elements of love of companionship', however these seemingly aren't crucial enough to define what marriage is. According to the above quote, in reality marriage in Islam is nothing more than a contract. Additional elements including love and merely that - additional, non-essential elements. I don't agree with that. At least, I think it doesn't do justice to the Islamic conception of marriage. There are at least 3 approaches we can take to the Islamic definition marriage. 1. Legal definition vs Complete Islamic definition The first approach is to distinguish between 2 types of definition. The first is the Shar'i definition of marriage, and the second is the Complete/Qur'anic definition of marriage. Both of these are valid definitions, but they are different. The first is the legal definition, and the second is the true Islamic definition. So, on the legal definition, marriage is nothing more than a contract in which sex is traded for financial support. But on the true Islamic definition, marriage is more than this. Islamically, marriage is a contract which also involves tranquility, mercy, love, and reciprocity. This account makes the word 'marriage' equivocal, i.e. it means two different things depending on whether you are talking is a purely legal context, or giving the true Islamic definition. A culinary example would be the word 'jelly' which means two different things depending on whether you are in the UK or the US. Both definitions are valid, but you have to specify the context. Why would there be 2 types of definitions? Well the Sharia is concerned with practical matters. There is a societal benefit in giving a simple legal definition of marriage, so that some of most harmful sexual relationships can be readily identified, and healthy relationships can be encouraged. This practical concern requires a level of pragmatism, which is reflected in simplified definitions of important Islamic practices. 2. Essential vs Non-essential elements The second approach is to distinguish between essential and non-essential features of marriage. On this account, there is only 1 definition of marriage, and marriage is defined in terms of essential and non-essential (additional) elements. The essential element would be the contract. The additional elements would be love, compassion and so on. These additional elements are desirable, and they perfect marriage, but these aren't essential to make marriage what it is. The word 'marriage' on this account is univocal - it means only 1 thing, in contrast to the account above. An example would be the definition of cake. Essentially a cake is a sponge, but it can also have other additional elements that improve it, such as icing, decoration, other toppings and so on. 3. Inward vs Outward aspects The third approach is to distinguish between the inward and the outward aspect to marriage. Outwardly, marriage is nothing more than a contract. However it would be wrong to say that this is all there is to marriage. Inwardly, marriage involves such things as love, mercy and so on. On this account there is also only 1 definition of marriage, but it has 2 aspects. We deal with each other based on the outward aspect, and so describe a couple as married if they meet the outward aspect of marriage. However if there is no love or mercy or tranquility, then they are lacking the inward aspect of marriage, and so aren't truly married. *** To further understand the differences between these 3 accounts, I will answer two different questions. (i) What is marriage (ii) If there is an Aqd (contract) is there a marriage? Answers: 1 (i) Depends on whether you are asking for the legal or Qur'anic/complete definition. Legally marriage is a contract, but the Qur'anic conception of marriage is more than this, and involves elements such as love and mercy. (ii) Legally yes there is a marriage, but devoid of these other elements it isn't a Qur'anic or Complete Islamic marriage 2 (i) Marriage is a contract. (ii) Yes 3 (i) Marriage consists of a outward and inward elements. (ii) Outwardly there is marriage, but devoid of inward elements, in reality there is no marriage. *** You can apply a similar approach to other Islamic practices, e.g. prayer. Prayer can be defined in terms of the Arkan/pillars of prayer mentioned in books of fiqh. But is it really prayer if it doesnt forbid evil? (Surah 29:45). Legally prayer is the Arkan, but the Qur'anic/Complete Islamic definition includes the important elements of spirituality. You could view the Arkan as essential, and the other elements as non-essential. You could say prayer has an inward and outward, and without both there is no prayer.
  12. May Allah bless you and give you a good day I have some questions 1. When namaz, do we have an acceptable deviation of qibla if it is done intentionally, i saw on this forum somebody said that he heard from his shaykh it was 15 deg, Ay Khemenei said 5 deg (yet i am not his muqallid), it confuses me. My marja' said that if there was a deviation even if it is under 90 deg I should repeat my prayer, but he just said that I only have to follow the direction (jihat) of the Ka'ba, I mean, what is the differences between facing 'ayn Ka'ba and jihat Ka'ba if there is no deviation allowed, for you, did he really mean that the deviation should be 0 deg (which is either very hard or impossible to do, even my rug moves every time), or does it have some leniency, since for example, if one faces east direction/jihat (90 deg), it still can be called facing east even if the direction is 80 - 100 deg (of course, neither reaching south-east nor north-east)? 2. Does wavering or doubting in canceling (leaving) prayer make the prayer invalidated? 3. I heard from one youtube video that if you found the marja' who has the same knowledge level with your marja''s level, you can follow the fatwa of both marja's, does it mean that you could make taqleed to that two respective marja''s (in case of hardship, for example)?
  13. A good article on Christmas that summarises the Fiqhi opinion of Sayyed Al-Sistani. Also, the article contains information regarding sending salam to the kitabi unbelievers. https://purifiedhousehold.com/salams-or-merry-christmas/
  14. It seems a trend for many Muslims to easily labeling as haram on almost anything such as music, sports, driving, riding bicycles, movies, TV, INTERNET including youtube, etc. thus unnecessarily harming health, work and educational opportunities for many, especially for women. Such trend would be a catalyst for attacks on Islamic system as a whole from inside and out if left ignored. In going over how things are ruled as haram(prohibited), let us start with Quran as a source. Ayat can be muHkam or mutashabih. The muHkam /clear verse which can be ‘aam / general, khaas / specific, (amr and nahy)/(imperative and prohibitive), or mushtarak / collective. مشترك Amr(imperative) can be Fard (obligatory by clear textual dalil evidence) wajib(necessary by probable evidence), manduub(recommended), or mubaah(permissible/indifferent). Nahy can be haram or makruh(disliked). So haram ruling is derived from nahy type of MuHkam verse which is absolutely clear by its own. Thus, Quranic source of haram, makruh, mubaah, manduub, wajib or fard ruling is from muHkam verses. Since some of us are subjected to such rulings with real consequences with accompanying execution power of rewards or punishments by rulers, we all must understand the mechanism of the rulings. If the source of such ruling is only from hadith with vague wording with outdated situation, such as allowed traveling distance for women; is it OK to apply the lower standard in deriving hukum than from Quran? Please help me here by correcting me in any part, offering your knowledge in this area of Islamic jurisprudence. Thank you in advance.
  15. Hi, I read that there is chapter of "Manners of Drinking Wine" in Shia scholar Nasir al-Din al-Tusi's book of Akhlaq-i Nasiri/The Nasirean Ethics. This chapter includes adab/manners/way of drinking, so Tusi expresses harms of alcoholic wine and he suggests moderation of drinking. In this book, this chapter is remarkable because of moderation of drinking. I wonder that, what is view of Tusi about alcoholic beverages? Also, is there any allowence of Shia sources about drinking alcoholic beverages in moderation? I know that there is allowence of moderate drinking of nabidh/drinks without wine in early Hanafi sources, also I read some of Mutazilah allows drinking alcoholic beverages includes wine in al-Mabsut by Imam Sarakhsi, however Sarakhsi as Hanafi scholar doesn't express their arguments about wine (Sarakhsi's view is Hanafi view, he allows moderate drinking of alcoholic beverages without wine). Do you know any allowence about drinking wine in Shia sources? And what is Tusi's view about this topic? Also, is this chapter about nabidh or wine?
  16. Salaam, I just wanted to ask this question, seeing as how those muslims of the liberal persuasions love to invoke the bandwagon of "mansplaining". However, for a decent number of reasons I can see why there is no such thing as "mansplaining" in Islam. However, I would like input from you guys and gals on this issue and whether mansplaining is legitimate to any extent theologically, in a historical and contemporary orthodox sense. I appreciate input from both Sunnis and Shia's on this matter, as this issue does cross into both sects and I am curious about what Sunni Orthodoxy has to say on the matter of "mansplaining". Also I do appreciate input from both Christians and Jews on this topic as well. Though I do want to see an orthodox vantage point of "mansplaining" from Christianity and Judaism. Also, advice from those who are nonreligious or atheists/agnostics is also appreciated.
  17. Salaam, I am an American Shia Muslim, raised Sunni. I learned about the Ahlul Bayt and read some more then came to the conclusion that to be the Shia of Ali was the right path. I only really know the surface levels of Shia Islamic practices, but just like the Sunni Madhabs, there is a lot of variance in opinion on several things. Ayatollah Sistanis website has been very helpful, and I tend to refer to his judgement for consistency, but is there anything in the west or online where one can get a foundation on Shia fiqh? (Since I live in America, going to Iraq or Iran really is not an option for now.)
  18. Assalaamualeikom, I found my mujtahid taqleed do not have (or at least do not give) fatwa nor do give a precaution on particular matters in certain issue, meanwhile other a'lam mujtahid has a fatwa on that specific matter because he indeed has more fatwas on his risala. Here are the examples: 1. In my mujtahid risala, he does not mention if a mohr sticks to the forehead, one must put it back to the ground, or another saying that may indicate that specific act must or do not have to be done regarding to that matter, must I follow that verdict even if I am not in taqleed to the mujtahid that release that mohr fatwa in issue of ritual prayer? 2. Something are described as recommended acts (also in prayer) by other mujtahid, meanwhile my mujtahid taqleed has no mention to those things. Are those things is considered mustahabb for me? I need your advice, thanks a lot. Assalaamualeikom
  19. Almost every Thursday night, my parents light a candle, bring some drinks (usually just milk mixed with rooh afza) and we recite Surah Al-Fatihah once followed by Surah Al-Ikhlas three times. We do this once for the 14 infallibles, and again for our deceased relatives. Then, we drink from the milk, and put out the candle. There are some variations to this, but this is usually what we do every Thursday night. My mother calls this "nazr". I have lots of questions about this. Firstly, why is it called "nazr"? Isn't this word based off the arabic word "nadhr", which means a vow? But it doesn't seem like we are making a vow. I have also heard that "nazr" in urdu means black magic, but looking online I can't find anything to confirm this. In fact, on this site it looks like it means a gift, or an offering. This seems more close to what we're doing, I guess we are offering the milk we're drinking as an offering? But to whom? Are we offering it to the 14 infallibles and our deceased relatives? I don't understand that, because it doesn't seem like offering the milk (which we later drink ourselves) would benefit them in any way. 13 of the 14 infallibles are deceased, and the one who is alive never appears to drink the milk. Therefore, it can't benefit them. The deceased relatives hence also cannot benefit from the milk. It then may follow from that that our gift is towards Allah. But Allah does not need our gift, because he is self-sufficient. So now I am confused what our gift is for, if we are using the urdu translation of "nazr". Also, what is the arabic term for this? If "nazr" is not the correct term, then what is? What exactly are we doing? I tried looking on Al-Islam.org but could not find any references to this practice. I guess I'm not really understanding the purpose behind the practice. One explanation could be that we are doing this to remember the 14 infallibles and our deceased relatives. But then why do we need the candle and the drinks? If someone could help clear these questions for me, that would be very helpful. Thanks in advance.
  20. Sallam everyone, I'm new to Shia Fiqh, My Sunni friends have easy to follow syllabus for fiqh books they study in various schools. In indo/Paki they have the darsi nazami syllabus that outlines what students will study over a period of years. Is there anything similar from the shia tradition, does anyone know what syllabus they follow in Qoum, or other parts of the world ? Anyone know of any good basics books on the jafari madhab, fiqh of sallah and 5 pillars?
  21. First English Ph.D. dissertation on Shia jurisprudence defended in Qom seminary (AhlulBayt News Agency) - A Ph.D. dissertation on Shia jurisprudence written in English language was defended by Hujjat al-Islam Jahangiri in the seminary of Qom. The doctoral dissertation defense was held at the International Institute for Islamic Studies in the city of Qom, Iran. This dissertation study on Shia jurisprudence was done by Hujjat al-Islam Yahya Jahangiri, an international Muslim missionary who was a Ph.D. candidate in the field of Islamic Studies. His study consists of 196 pages and is considered as the first ever English dissertation carried out in the area of Shia jurisprudence. http://en.abna24.com/news/iran/first-ph-d-dissertation-on-shia-jurisprudence-defended-in-qom-seminary_833203.html
  22. Salaamun Alaykum, This is really embarssing and I am seeking forgiveness for my act. But i wanted to know the jurisprudential ruling. I was aroused while in a state of fasting. Although I didn't masturbate, I ejactulated. Being aroused was my fault. What is the ruling? Is my fast invalidated? Do I have to pay the Kaffara for this?
  23. Has any Marja ever replied to a question on islamic fiqh presented to him with the answer "I don't know"? If so could you please provide me with the question and the name of the Marja.
  24. Bismillah ar-Rahman ir-Raheem Assalaam Alaikum, My question is regarding male circumcision and performing tawaf around the Kaaba. I found no basis for it in al-Quran and numerous marjas have ruled circumcision is required of a man for his tawaf around Kaaba to be accepted yet don't explain why. Why is it wajib for a man to be circumcised to circumambulate the Kaaba? If answers could be provided with references to authentic ahadith it would be greatly appreciated. Thank you
  25. Aslaamu-alaikum to all the readers. I have a question that I was asked by a friend recently but got stuck for an answer. His question started with, in the Shia Fiqh, is The act of Hajj (pilgrimage) obligatory (Wajib) on females? To which I replied that Hajj is wajib on every Muslim, from my common sense. HOWEVER, he further asked me to prove if any females in prophets household (more so referring to Lady Khatijah sa, Lady Fatima sa, Lady Zainab sa) performed hajj and asked for prove. I have tried to research but couldn't find any obvious answers or hadees in regards. Has any one got more information to enlighten me about this? Many thanks, Jazakallah
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