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Rational Thinking

On Ahlulbayt Tv (I Saw) Regarding Make Up

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The Mawlana doing question and answer said:

women are not allowed make up or anything on their faces OF ANY FORM. Nothing. No foundation, nothing even if it is light.

women are also not allowed to show their feet , or any skin on it in public.

The issue is, a lot of muslim women wear make up anyway, do their brows, remove facial hair.

You're allowed make up, but only in this house (lol).

he used the verse asking women to cover their body parts save the obvious in the Quran. How he extrapolated that to mean this, i am not sure.

Thoughts on this sisters?

Edited by Rational Thinking

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There are different views amongst the scholars.

Sistani:

Question : It is normal these days for a woman to put on mascara and make-up, wear rings, necklaces and bracelets for beauty and then go out in front of people in the markets and streets.

Answer : This is not permissible for her except for mascara and rings provided that she is safe from falling into forbidden activities and does not intend by it to excite non-mahram men.

Lankarani:

Q2: Can I wear make-up and go out into the streets?

A2: There is no objection in wearing make-up but you must conceal your ornaments when you are in front of people who are not mahram to you.

Edited by Ali_Hussain

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It is a blessing to have Shia tv Channels but not everything is authenticated on these channels. I know the scholar forbid it but Ayatullah Sistani allows you to wear eye makeup. Having said that, some people attract more attention with that, then a little bit of foundation.The nikabis who wear extravagant eye make up tends to attract more attention then the moderate hijabi who lighty applies a little foundation to even her skin tone.

My personal opinion is if you beautify yourself for na-mehrams or with the knowledge na mehrams are likely to be attracted you that is wrong. And thus it all comes down to intention and remembering that hijab is ultimately about remaining modest not just a headcovering.

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Always baffles me as to why guys on this site seem to be so interested in what women choose to put on their face, but anyway. The general rule I go with, is that if it's an 'addition' to your natural face/features and it stands out then it is better to avoid it. For example, wearing blue eyeshadow, no one has blue upper eyelids; but foundation would be fine asmatches your skin tone, and most people wouldn't realise that you are wearing it anyway.

Edited by WhiteSkies

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Always baffles me as to why guys on this site seem to be so interested in what women choose to put on their face, but anyway. The general rule I go with, is that if it's an 'addition' to your natural face/features and it stands out then it is better to avoid it. For example, wearing blue eyeshadow, no one has blue upper eyelids; but foundation would be fine asmatches your skin tone, and most people wouldn't realise that you are wearing it anyway.

So why do we follow Marajah and not just decide based on common sense?

I could say well , films are halal and they have music. Music with no bad intentions ia definitley ok, as it soothes you and medical empirical studies show it can have healthy effects. Plus, it is allowed by some ayatullahs.

So what exactly is the use of a marajah if we are going to hop skip and jump them

Edited by Naz_
Quoted the same post twice.

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The reason why i posted here was not because i cared too much, but because no sister really cares about this fatwah lol. It's all pick and choose in Islam. You do something, another marajah allows it, hop skip jump.

Sense - this doesn't make any.

Harram and Halal shold be based on our own review of th evidence, logic, and our own descisions.

Anyway, why wear hijab when one will beautify ones face? It nullifies the use of it. Just show your hair as well.

Edited by Rational Thinking

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Didnt the imams (as) where khol (eyeliner)?

Anyways, I dont think many woman where make up to impress men but they do it to look good for themselfs. Brother are you serious about the brows, so what if she does her eyebrows, you need to be clean. Men ( yes,straight men) are cleaning the sides of there eyebrow and some even shape them.

I too dont understand why men question woman so much, you dont see sister running round saying " oh its not fair, why do men get to smell so good with there heavy sented perfume".

By the end of the day people are going to do what they think is right, some follow there marja3 and some dont. If men lowered there gaze anyway, they wouldnt notice.

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The reason why i posted here was not because i cared too much, but because no sister really cares about this fatwah lol. It's all pick and choose in Islam. You do something, another marajah allows it, hop skip jump.

Sense - this doesn't make any.

Harram and Halal shold be based on our own review of th evidence, logic, and our own descisions.

Anyway, why wear hijab when one will beautify ones face? It nullifies the use of it. Just show your hair as well.

If everything is based on our own logic then what was the purpose of imams?

Our logic is flawed because we are not connected with Allah 100% of the time, nor are we infallible. Our logic doesnt mean we are right and if you think something is wrong that doesnt mean it is. You use your logic to understand the religion not make up your own fatwas bro, or say what is shirk and isn't.

Edited by pureethics

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If everything is based on our own logic then what was the purpose of imams?

Our logic is flawed because we are not connected with Allah 100% of the time, not are we infallible. You use your logic to understand the religion not make up your own fatwas bro.

I agree.

So where is the Imam to clarify this all?

Marajah disagree on what's harram and halal. That doesn't sound like an Imam to me ,but fallible men.

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I agree.

So where is the Imam to clarify this all?

Marajah disagree on what's harram and halal. That doesn't sound like an Imam to me ,but fallible men.

Hence our imam set up the Maraja system....they dont bring any new law, anything they allow or forbid is backed up by quran first then hadith.

Do some research...please dont come back saying you read it cause im sure you havnt with all these illogical threads you start...

http://www.al-islam.org/al-serat/ijtihad.htm

http://www.al-islam.org/beliefs/practices/taqlid.html

http://www.islamic-laws.com/articles/waliefaqih.htm

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Hence our imam set up the Maraja system....they dont bring any new law, anything they allow or forbid is backed up by quran first then hadith.

Do some research...please dont come back saying you read it cause im sure you havnt with all these illogical threads you start...

http://www.al-islam....rat/ijtihad.htm

http://www.al-islam....ces/taqlid.html

http://www.islamic-l.../waliefaqih.htm

Is that why Chess is Halal to Imam Khomeini, Khamanei, and fadallah but Harram to sistani ?

Is that why we don't know the day of Eid?

Is that why some marajah say tatbir is ok while the majority say it's harram ?

Is that why some marajah TOTALLY ban make up, while others say it's allowed?

Is that why many allow their followers to say Ya Ali Madad, although a lot of shia chat users and shia's themselves dislike using such a phrase?

Brother, it isn't much of a 'clear cut- right or wrong organisation. It's just the opinion of fallible men. Where is the imam in contact with these men? It would make more sense if he had/chose a few marajah or sent letters giving clear-cut advise to them all.

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Hence our imam set up the Maraja system....they dont bring any new law, anything they allow or forbid is backed up by quran first then hadith.

Do some research...please dont come back saying you read it cause im sure you havnt with all these illogical threads you start...

http://www.al-islam....rat/ijtihad.htm

http://www.al-islam....ces/taqlid.html

http://www.islamic-l.../waliefaqih.htm

I am aware of all of this. 95% of the world doesn't use it, and somehow is going to get away with it.

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The reason why i posted here was not because i cared too much, but because no sister really cares about this fatwah lol. It's all pick and choose in Islam. You do something, another marajah allows it, hop skip jump.

Sense - this doesn't make any.

As ever you seem to be after the incontrovertible. I don't think you will find it. Of course that's the charitable interpretation of your posts. The more cynical one is that you are simply trying to sow seeds of doubt in others' minds.

Even in the time of the Prophet (s.a.w.) I am sure the governors of the different provinces may have come to different judgements about similar situations. After all with the differences in time and distance, they could not have sought answers to everything.

You do to the best of your abilities and I am pretty sure that is all you can be judged upon. People who rely on mar'je for guidance do so on the basis that they are better informed than a layperson, but not infallible. It all becomes a matter of niyat, judgement and ability.

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As ever you seem to be after the incontrovertible. I don't think you will find it. Of course that's the charitable interpretation of your posts. The more cynical one is that you are simply trying to sow seeds of doubt in others' minds.

Even in the time of the Prophet (s.a.w.) I am sure the governors of the different provinces may have come to different judgements about similar situations. After all with the differences in time and distance, they could not have sought answers to everything.

You do to the best of your abilities and I am pretty sure that is all you can be judged upon. People who rely on mar'je for guidance do so on the basis that they are better informed than a layperson, but not infallible. It all becomes a matter of niyat, judgement and ability.

I will gain nothing making other people doubt for the sake of it. I just want us all to question, to ponder, to reflect, and to absolutely have compelling arguments for every single thing we do. I want this all to be so transparent, an atheist could easily understand and relate to it.

I am far from infallible, i have a lot to learn, but i am by no means a rookie. My parents, grand parents, and great grandparents are all 'shia'.

Personally the word shia has lost it's value. It now means 'those folk that hit themselves' as i was quite frequently reminded/bullied at primary school.

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No he didn't. And if you think he did, name the first marja after the occultation.

First I suggest you check these out:

http://www.shiachat....19-why-taqleed/

http://www.shiachat....had-and-taqlid/

then check this out: http://shiastudies.n...cle.php?id=2768

finally here are Imam Mahdi's 4 representatives: http://www.yazahra.n...mahdi/art10.htm

VERY VERY GOOD BOOK ON IT: http://www.al-islam....-imam-al-mahdi/

Well, I might have been wrong when I said Imam Mahdi made the first marjaa, but he did have representatives that people followed while Imam Mahdi went into occulation. Therefore, marjaa must be followed and we need people to use their knowledge to help us figure out things in which are new to our era by using the quran and hadith, they dictate if its permissible or not. I mean those who say I dont need a marja, I guarantee you dont know nothing compared to the marjas of our time. Therefore if you choose not to follow one and you dictate your own rules and they happen to be wrong, it would be in terms of shirk because by your logic you made something permissible, impermissible and vis versa. Ex, Mutah with sunnis. Now you cant follow dead marjas and the dead marjas fatwas are no longer valid.

Edited by pureethics

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Rational Thinking: ' Where is the imam in contact with these men? It would make more sense if he had/chose a few marajah or sent letters giving clear-cut advise to them all. '

Do usoolis believe that the Imam is in contact with all marjas? Never heard this before. And anyhow, if you want sense, wouldn't it have made even more so, had he just sent letters to all of us? I just mean that what we consider sensible, often... isn't.

Pureethics, from the representatives of the Imam during the first ghaybah, to 'therefore, marjaa should be followed'...with due respect, isn't that a big jump?

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Rational Thinking: ' Where is the imam in contact with these men? It would make more sense if he had/chose a few marajah or sent letters giving clear-cut advise to them all. '

Do usoolis believe that the Imam is in contact with all marjas? Never heard this before. And anyhow, if you want sense, wouldn't it have made even more so, had he just sent letters to all of us? I just mean that what we consider sensible, often... isn't.

Pureethics, from the representatives of the Imam during the first ghaybah, to 'therefore, marjaa should be followed'...with due respect, isn't that a big jump?

did you read the articles? Proof from the quran and hadith....

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Benifiting from Imam Mahdi

What Is the Benefit of Having the Imam in Occultation?

Engineer Madani: If the Imam is the leader of the people he should be present among them. What is the benefit of having an Imam who lives an invisible life? What is the use of having an Imam who lives in the state of occultation for centuries without fulfilling any of the functions that he normally undertakes: such as propagating religion, solving the problems of society, responding to the attacks of his opponents, commanding the good and forbidding the evil, helping the poor and redressing the wrongs committed against the downtrodden, upholding the ordinances of God by instituting proper penalties and explaining the lawful and the unlawful to the people, and so on.

Mr. Hoshyar: The people are surely deprived of the benefits that you have enumerated during the occultation. However, the benefits of the Imam's presence are not limited to these. In fact, there are other benefits that are available during the occultation. The following two are among those many other benefits that you have not enumerated:

First, in accord with all that we have said previously and the proofs that were derived from the writings of Muslim scholars, including the hadith-reports that spoke about the necessity of the Imamate, the existence of the Imam as a perfect and unique embodiment of humanity serves as a link between the material and the spiritual world. If the Imam is absent the human species will be extinct. If there is no Imam then God cannot be known or worshipped perfectly. Without the Imam the link between the material and the spiritual become severed. The heart of the Imam is like the source of electricity that distributes light to numerous lamps. The illumination and energization of the hidden universe first mirrors on the heart of the Imam and then from there it reflects on the hearts of humankind. The Imam is the heart of the created universe and the leader and guide of humankind. It is evident that his presence and absence have an impact upon these actualities. After all these, can one ask what benefit accrues from the invisible existence of the Imam? I think that you are raising this objection on behalf of someone else who does not have a real understanding of the meaning of wilayat and the Imamate and who does not see the Imam as more than a legal expert and an administrator of justice, whereas the responsibilities of the wilayat and the Imamate are much more than these external functions.

In a long tradition reported from Imam Sadiq it is related that Imam Sajjad said:

We are the leaders of the Muslims, God's proofs for His creatures, masters of the believers, guides for the godfearing, and those invested with discretionary authority over the affairs of Muslims. We are the security for the dwellers of the earth, just as the stars are the security of the dwellers of the heavens. It is because of us that the heavens descend on the earth whenever God permits. It is because of us that the rain descends and blessings of earth come out of it. If we had not been on earth its dwellers would have been consumed in it.

He then went on to say:

From the day God created Adam until today He has not left the earth without a competent authority (=proof=
hujjat
). But this authority is sometimes manifest and well known; at other times he is in occultation and in concealment. The earth will not be void of such an authority until the Day of Judgement. If there is no Imam, God will not be worshipped.

Sulayman, the narrator, asked Imam Sadiq: "How can people benefit from the existence of an Imam who is in occultation?" The Imam said: "In the same way as they benefit from the sun behind the clouds."[9]

In this and other traditions of this kind the existence of the twelfth Imam and the benefit derived from him are compared to the benefit derived from the sun hidden behind the clouds. To elaborate on this imagery let us remind ourselves of the way natural science explains the phenomenon. It is established in natural science and in astronomy that the sun is the center of our solar system. The laws of gravity protect the earth from falling into an abyss, and permit the earth to revolve around the sun, generating the distinction between day and night and different seasons according to its position in relation to the sun. The thermal energy produced by the sun is the source of life on earth and its light illuminates the otherwise dark earth. This benefit accrues to the earth regardless of the fact of whether the sun is shining directly or from behind the clouds. In other words, all its functions (illumination, providing energy, growth, etc.) are intact even when it shines from behind the clouds. In fact, whether it is from behind the dark clouds or at night when we think the sun is not present, we are still recipients of the sun's thermal energy and all other benefits that are critical for our survival on earth.

The existence of the Imam is like the sun behind the clouds that benefits the dwellers of the earth. He is the heart of humankind and its existential guide. In order for his benefits to reach humanity it does not matter whether he is manifest or in concealment. Let us recall our previous discussions about the necessity of the Prophethood and Imamate and review all their aspects so that we can appreciate the true meaning of wilayat. This review will help us to understand the most important benefit of having an Imam from the progeny of the Prophet (peace be upon him and his progeny), whether manifest or in concealment. As we ponder this matter, we are actually enjoying the blessings of this Imam's invisible existence.

As for other benefits enumerated by you, Engineer Madani, of which people are deprived, actually, both from the direction of God and from the existence of the Imam, there is no obstacle to these benefits reaching the people. The problem is with the people themselves. If these obstructions could be removed and if the people worked towards creating the just order and toward preparing to launch God's government by spreading the right information and strengthening the character of the people to receive the Imam's leadership, then the Imam would appear to lead humanity towards the creation of the divine order on earth.

It is possible that someone might say: Under the circumstances when the overall situation is not favorable to the appearance of the Imam, why should we put ourselves in the dangerous situation of trying to prepare for his return? In response to this it must be pointed out that a Muslim's actions in this connection should not be motivated by the personal gain of some individuals; rather, it should become the goal of each and every person to endeavor for the social reforms affecting all people. Seriousness of purpose in improving the conditions of the people and in removing causes of injustice and tyranny in society are regarded as the most meritorious act of worship in Islam.

Again, it is possible that someone might say: The endeavors of one or a few individuals trying to change the conditions in society may come to nothing. Hence, one should not even try to do anything. Moreover, in principle, it might be asked what wrong have I done to be deprived of meeting my Imam? In response to this one can point out the benefit that accrues to an individual and to the society in general when we endeavor to raise the standard of thinking and moral awareness among people, informing them about the lofty goals of Islam and bringing them closer to the goals of the Imam (peace be upon him). By doing so we have actually fulfilled our obligation as a follower of the Imam. In return, we have attained the highest reward of having furthered the realization of an ideal society, even if merely by a step. Any rational person can attest to this benefit of striving to further the divine purposes for human society. It is for this reason that there are numerous traditions that speak about the merits of awaiting deliverance through the appearance of the twelfth Imam, and which regard this awaiting as a form of serving God.[10]

Second, faith in the Hidden Imam and awaiting deliverance through his return is a source of hope and peace for the hearts of the believers. Such a hope is one of the major causes of the success and advancement of the Islamic ideal. Any group of people that becomes bogged down by pessimism and despair also suffers from self-imposed negativism that leads to the defeat of the purpose.

There is no doubt that the social and political turmoil in many parts of the world, the decline of moral and ethical vision, the deprivation and poverty suffered by the downtrodden, the spread of tools of various forms of imperialistic intervention in the affairs of the weaker societies, the arms race among the powerful countries --all these -- have led sensitive and conscientious thinkers around the globe to become concerned and even, to a certain extent, pessimistic about the ability of human society to deliver itself from its self-cultivated gradual destruction.

The only door that has remained open for humanity is the door of hope in the darkness of despair. That hope lies in the divine intervention in human affairs by the sending of a divinely guided leader, the Mahdi, to establish a godly society founded upon the divinely ordained laws. Indeed, it is this hope that gives solace to the disturbed hearts of those who have suffered injustices. It is the hope of seeing that government based on the acknowledgement of the Unity of God which has safeguarded the faith of the people, and has made them firm in their commitments to God. It is faith in the ultimate victory of truth that has made these people seek an active role in working towards social reforms and other related matters. Seeking the help of God under these circumstances helps human beings to avoid becoming hopeless in the face of continued atrocities and wrongs committed against the innocent. The Prophet (peace be upon him and his progeny) laid the foundation of this positive attitude by introducing the universal program of reform under the divinely guided leadership that will undertake to unite human resources in creating the ethical order proclaimed in the Qur'an.

Imam Zayn al-'Abidin has conveyed this positive aspect of the hope of deliverance in the tradition in which he says: "To hope for deliverance and release in itself functions as the most profound form of deliverance."[11]

To conclude our discussion at this point, faith in the promised Mahdi has made it possible for the Shi'a community to hope and work for the ideal. It has eliminated the negative spirit of pessimism, engendering in it the positive spirit of confidence in the human ability to work for its betterment. The belief has, furthermore, required the followers of the twelfth Imam to fight against the forces of disbelief, materialism, corruption, and injustice, and to work for the government of God, the perfection of the human intellect and the establishment of true peace through justice on earth, and to further human knowledge and technology. It is for this reason that the hope for deliverance during the occultation has been regarded as the best form of divine worship and martyrdom in the path of truth in the numerous traditions reported from the ahl al-bayt.[12]

http://www.al-islam.org/mahdi/nontl/Chap-7.htm

http://www.al-islam.org/encyclopedia/chapter2/4.html

http://www.al-islam.org/mahdi/nontl/toc.htm

Whichever of the fuqaha can protect his self [34] , who can preserve his religion, who fights his desires and is obedient to the commands of his Master, should be followed by the people in taqlid.

This is one of the textual proofs for taqlid and ijtihad. The Shaykh alAnsari said about this hadith that the signs of truth are evident in it.

It is an appendage to the following verse from the Qur'an:

And there are among them unlettered people who have no real knowledge of the divine Book, only wishful beliefs, and they depend on nothing but conjecture.(2:78)

This verse comes in condemnation of the ignorant and illiterate Jews who followed, and practiced taqlid of, their religious scholars and leaders, and it comes after some verses which mention the unattractive behaviour of the Jewish religious scholars. It points out that a group of them were such ignorant and illiterate people that they knew nothing of the divine Book except a string of imaginary beliefs [about it] and such things as they wished to believe, and that they had gone after surmise and illusion.

The hadith of the sixth Imam concerning the kind of taqlid which is illicit

The following hadith is connected to the previous verse. Someone said to the Imam alSadiq that the ordinary, illiterate Jews had no other alternative but to take in everything they heard from their religious scholars and to follow them. If there is any blame, it should be directed towards the Jewish scholars themselves. Why should the Qur'an censure helpless ordinary people who knew nothing and were only following their scholars? What difference is there between the common Jew and the common Muslim? If taqlid by ordinary people and their following of the learned is forbidden, we Muslims, who follow our scholars, this person reasoned, must also be the objects of reprehension and censure. If the former should not have accepted what their scholars said, then the latter should not accept what their scholars say.

The Imam said:

In one respect there is a difference between the ordinary Jew and the Jewish scholars, and the ordinary Muslim and the Muslim scholars, and in another respect there is a similarity. In so far as there is a similarity, God has commanded the ordinary Muslim also not to practice that kind of taqlid of scholars, but in so far as there is a difference, He has not.

The person who had asked the Imam then said: O son of the Messenger of Allah, please explain what you mean.

Then Imam said:

The ordinary Jews could see from their scholars and the way that they behaved that they were quite clearly lying: they did not refrain from accepting bribes, they changed the laws and the rulings of the courts in exchange for favours. They knew that they displayed partiality to certain individuals. They indulged their personal likes and dislikes, they would give one man's right to someone else. .. On account of natural, common sense, which God has created in everyone, we all know that we must not accept the speech of people who behave in such a way as this; we must not accept the word of God and the prophets from the tongues of such people as this.

What the Imam meant here was that noone can say that the ordinary Jewish people did not know that they should not act in accordance with what had been said by those of their scholars who acted contrary to the divine commands of their religion. This is not something that someone might not know. Knowledge of this kind is put by God into every person's nature, and everyone's reason acknowledges it. In the terminology of logic, it is a 'inborn' proposition; its proof is contained within itself. According to the dictate of every intellect, one must not pay any attention to the utterance of someone whose philosophy of life is purity and the rejection of the human passions but who pursues what his desires tell him to. Then the Imam continued:

It is the same thing for our people: they too, if they understand or see with their own eyes that there is behaviour contrary to the sharia on the part of their scholars, strong prejudices, a scramble after the ephemera of this world, preference for their own supporters however irreligious they may be, and judgement against their opponents even when they deserve verdicts in their favour, if they perceive such behaviour among them and then follow them, they are just the same as the Jewish people and should be reprimanded and censured.

http://www.al-shia.org/html/eng/page.php?id=1713&page=8

In another tradition, Imam as-Sadiq (a.s.) narrated the virtues of the companions of Imam al-Mahdi (a.s.) saying:

"If one takes pleasure in being among the companions of al-Qa'im, then he must wait for him and must act with good behaviour and modestly. If he dies before the appearance of al-Qa'im, then he will be rewarded like one who has followed him. Then act diligently, and await, that this effort and awaiting will give you delight, O' you who have found salvation."

So, one who is awaiting and has not ceased from good and worthy deeds should earnestly endeavour to be in an excellent and worthy position in such a way that Allah may shower His blessings on him.

So, we should pray to Allah that He may include us among those who are waiting for the Imam of the age, and that our acts and conduct may also symbolize the truth of our claim. Firstly, we should acquaint ourselves with His Eminence, the Imam, and then we should guide others, his opponents and enemies. We should gain the virtues of the companions of Imam al-Mahdi (a.s.), and should always be in the expectation of his appearance Henceforth, we will be able to sacrifice our worthless souls and thus to make them worthy.

Shi'ites must have a devout link with His Eminence during the occultation.

Their hearts and souls should be filled with love and affection for him.

Their thoughts should be devoted to his service and their desire should be to meet him.

Their prayers should be to ask for the blessing of Allah to be showered on His Eminence, and their supplication should be for salvation.

Their existence should be one welded and fused unit, and their life should blaze with love for him

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Is that why Chess is Halal to Imam Khomeini, Khamanei, and fadallah but Harram to sistani ?

Is that why we don't know the day of Eid?

Is that why some marajah say tatbir is ok while the majority say it's harram ?

Is that why some marajah TOTALLY ban make up, while others say it's allowed?

Is that why many allow their followers to say Ya Ali Madad, although a lot of shia chat users and shia's themselves dislike using such a phrase?

Brother, it isn't much of a 'clear cut- right or wrong organisation. It's just the opinion of fallible men. Where is the imam in contact with these men? It would make more sense if he had/chose a few marajah or sent letters giving clear-cut advise to them all.

Salaam my beautiful brother! I will try and explain your questions.

First off, I believe once a marja is dead, you must accept a new marja. Their fatwas are invalid once they are dead and when you choose a new marja, you must get the fatwa from them. Marjas are like doctors, each doctor gives you their own opinion and medicine based on their own logic, they are all right, but taken from different reasoning and resources. These are all on secondary issues. None of these "affect" the true basis of Shia Islam, hence they are taken from using hadiths and quran.

For the matter of chess, IF YOU CAN PLEASE GIVE ME HIS FATWA AND REASONING BEHIND IT WHEN HE WAS ALIVE: Each marja takes a different approach.

I guess those who allowed it believe it is okay: " Certain Jurists like Shahīd Thani do not consider such games Harām where the tools of gambling are not used and where a bet is not involved. He is inclined to permit such competitions. This opinion appears to be valid especially for a contest where the Harām aspects of our religion are not compromised in any way or for a contest which has a specific aim like competition of calligraphy, reading, sewing, building, farming, etc. Athletics and boating can also be in the same category. But since most of the Mujtahids have prohibited all competitions except horse racing and archery, it is better to refrain from contests as a precautionary measure." They believed it isnt used as a gambling tool now.

Where as Sistani uses these because he believes still whether you gamble or not, it shouldnt be right to play, also it is a waste of time because you could play for hours and our imams prohibited wastefulness EXTREMELY:

“The prayers of chess-players are not valid till they wash their hands after the game. And to watch a game of chess is like looking at the genitals of ones own mother.”

(Wasa’il ul-Shia. Chapter of Business Transactions)

Imam Ja’far as-Sadiq (a.s.) on being inquired concerning chess replied:

“Leave the preoccupations of the fire-worshippers to them.”

That is, Muslims should not even go near chess.

In another tradition, Imam (a.s.) says:

“Do not even approach chess.”

The tradition from the book, Tohafful Uqūl distinctly states that the articles employed in gambling cannot be used for any purpose whatsoever and it is Harām to do so.

“All the tools and actions of gambling are Harām.”

Hazrat Imam Muhammad al-Baqir (a.s.) has said:

“All kinds of games of betting are gambling and the sale, the purchase and the use of all the tools of gambling are Harām. It is only an act that Shaitan instigates you to do.”

(Tafsir al-Qummi)

Imam Ja’far as-Sadiq (a.s.) as recorded in the book “Tohafful Uqūl”. Similarly, Shaykh Hurr al-Āmili records the following tradition from Imam Ja’far as-Sadiq (a.s.):

“The Almighty Allah has prohibited the manufacture of all such things that are exclusively used in Harām ways; and things that only create evil like pipe, flute, chess and all types of instruments of gambling, images, statues. The manufacture of all such articles is Harām.”i

I suggest you check these links out:

http://www.al-islam.org/falsafa/85.htm

http://www.al-islam....complete/19.htm

http://www.al-islam..../muamalat6.html

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Now about tatbir:

Each marja has its own opinion. I am guessing those who do allow it consider it as a type of mourning or hadiths that allow it, and techincally if you arnt harming yourself it is allowed, hence you recover. Now if you are stabbing yourself in the heart, or cutting your wrist everyday that is an issue. IF you say harm is harm then I suggest you dont drink water cause it can kill you, food gets your sugar/blood pressure up and can kill you, see it gets to a point where it is undefinable. Now another reason might be because it is in the east, and there it might be normal. But many marjas prohibit it, because it is a bad image for islam, and I agree. Especially since now there is internet and such. Islam now is brighter then light, everyone knows about it. There are other ways of remembering Hussain, besides hitting ones self with a blade. I need the fatwas from their website, tatbir.org i dotn trust cause anyone can photshop, it must be from their actual website.

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Now about make up:

I believe make up is clear cut topic. Those who allow it say it must not be for any intention of getting attention. There is an extent to make up as well, some consier make up only as eye liner where others consider painting ones face with powder and such. Those who disallow it believe it is used to get attention, which I believe is partly true, but at the same time it depends on intention and situation. Its okay to use when your with your husband, family, one gender. No marja completly disallows it, at all situations and postions. Like I said they use logic and proof, they dont just make things up. If you have fatwas from their actual website please post, they usually say why they allow or disallow.

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About eid:

Brother, eid is known. Its the matter of determining eid which sometimes changes the date for some. Some marjas use technology now that it is avalible, like nasa. Some use the old fashion way of looking at the sky because they do it like the imams did. Plus, dont forget days change cause east and west have different timing. Like middle east and america. People make a big deal out of everything. We dont celebrate eid to have it on the same day or to just have fun with family and friends. The day of eid isnt important, its the worship that is important that we all must do on the day of eid, which Allah excepts whether for some it is the day before or after. People turn eid into halloween or chirstmas just for the sake of celebrating, they dont see the whole essence of connection with Allah or spirtual purpose, which isnt effected by the date. However, ether way if you see, it must add up to the days of the month in which we should fast, and I believe all marjas end up having the same number, regardless of when they start.

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About ya ali, it isnt much to say, I have explained myself very well in many threads in which you can find. This isnt a matter of marja, its a matter of halal or harm and its very important to know the answer to.

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Brother, all your topics are secondary, they arnt important if you do them or not. It doesnt affect the religion. It just affects you. I suggest you just follow your marja and do what they tell you, it is the best choice we have instead of us finding the truth. If you are very pious and have enough knowledge they do then you can find the answers, but if you make the wrong judgement it can be a matter of hell and heaven as I suggested because its a matter of halal or haram in which Allah has already perscribed its the matter of finding if it is or not, plus there can be different persepectives to look at it from. It is said that if you dont know something and you dont wanna follow a marja, then dont do it, for example, tatbir, makeup, chess, are all unimportant issues in a sense that if you dont know if you should do it, just dont to be on the safe side. If you dont do it it wont affect you anyway. I hope I said the right things, I wish you the best brother, I hope you find some truthfullness in your heart, wa salaam.

I suggest you follow a marja if you havnt, just to be on the safe side.

Edited by pureethics

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