Maulana Sheikh Jehad Ismail

If the market you are targeting is a Muslim target then yes they need to be in hijab if you’d target is non Muslim it’s not a requirement. Using influencers to promote business within the ethics of Islamic law is accepted

If the full identity of the person does not become known it’s fine although it may also remain problematic on the basis that it can be identified by the one of the relatives of more

Try your level best not to belittle the sin you often repeat rather you should always focus against whom you are sinning and not so much the sin itself. That’s on one hand on the other hand find out the reason behind that particular sin and try and eliminate the causes.

Yes they are

Yes

According to the Quran it’s prohibited to marry two sisters. How ever a sister and her cousin is fine though not recommended

This is the only reference I could find

المصدر : مصباح المتهجد - الطوسي ( ر ) - ص 752 - 758

However this sermon was not delivered on the day itself when the prophet appointed him but it was delivered after the prophet had passed away and it coincided that the day of Ghadeer and Juma happened on the same day so the imam after his Friday speech he spoke about Ghadeer

1) The wife must always be creative in her intimate approach towards her partner and vice versa. Grooming oneself and always trying to have an appeal towards each other is very important to increase love between husband and wife.

Respect for one another and use of intimate loving words are also importance.

2) As for avoiding divorce there has to be mutual respect and to give regard to each other’s privacy. Avoiding arguments, disrespect and coarse language can help a lot in keeping couples from growing apart.

Jinn yes and all you asked and gave examples of are possible

Yes if she dies while she is still his wife just like if he dies

If saying you work in USA means that your intention in saying so is you are telling them you work for an American based company then fine otherwise it’s deemed a lie. As for using borrowed names it’s fine

1. Skip the scenes and watch the rest.
2. You can’t listen to music that is used in place of entertainment.
3.if the mangas will lead you to doing haram you can’t watch it.
4. Any act that keeps you away from your religious duties or causes delay in the execution of your duties is deemed a distraction

No it’s not

Some are classified as ghina. If they conform with the same tune as places of entertainment

Dealing with Allah should never be on the basis of gain or loss situation, this kind of attitude is like that of a business man that if he wants to enter into a business contract he looks at the pros and cons and if the cons outweighs the pros he refrains from the contract and would not sign it. This can’t apply to Allah when we deal with him! If we trust Him then Hd knows better when and when not to grant the prayers. We don’t worship Him so that he pays us back in return when we demand! We worship Him because we believe He is worthy of that worship , because we need Him and He Dora not need our worship one single bit. So re-examine your relationship with your creator on the basis that He knows best. And don’t plan your life on the basis of your own wishful thinking, yes indeed be hopeful , be positive but don’t be fixated on a thing that if it does not come, your way, your whole world comes to a complete standstill. This is not a healthy attitude as this incident you were hoping to materialise and it did not will not be the first of the last! Life is full of challenges and if we understand a challenge as means to growth and more experience we will learn to accept it and live with it in a more profitable and healthy way.

Go back to your prayers and speak with your Creator with love, trust and complete surrender to His will not to yours.

10 days

1) They visit us by leave from Allah.

2) There are no other means of visitation physically as they are in a different realm to us

Through your manners and moral code. Invite them through your actions not words.

It is Makrooh as the name of god should not be taken in vain.

Qawoot is a powder made by grinding and sifting the following ingredients in relative quantities: Roasted wheat, Roasted Barley, Roasted Sun-flower seeds, Roasted Water melon seeds, Roasted Melon seeds, Roasted Roasted Deep Ribbed melon seeds, Roasted Purslane seeds, Roasted Coriandor, Roasted Hemp-seeds, Roasted Fennel seeds, Roasted poppy seeds, Roasted Peas, Sesame, Pistachio, Coffee, Cardamon, Cinamon, Almond, Sugar.

As this mixture is not readily available in most countries, it is suggested that the above contents are eaten on their own, e.g. pistachios and almonds.

1-3) Only the Father’s permission is needed in the case of a girl unless the father’s refusal is not based on Islamic reasoning.

4) If a girl goes and marries her self without the father’s consent in that event the marriage is not valid unless:
- She is totally independent of her dad.

- She spends on herself

-And the father’s refusal is not based on Islamic reasoning

5&6) Yes he can but that does not make the conception and the baby legitimate after you marry her

Only if the man ejaculate yes, otherwise no.

If you know they are in need give and if you can find them employment for them even better

His missed salah
His missed fast
His debts both financial and moral if he/she has transgressed against the rights of others.
If he has not performed hajj

What Islam says about Domestic Violence
 
“The most perfect of believers in belief is the best of them in character. The best of you are those who are the best to their women.”
Domestic violence against women remains a major concern in today’s society. The problem is so severe that it affects people from all ways of life regardless of socio-ecomomic status, ethnicity, age and religion. The statistics on this issue are alarming.
The Extent of the Problem
Murder – Every day four women die in this country as a result of domestic violence, the euphemism for murders and assaults by husbands and boyfriends. That’s approximately 1,400 women a year, according to the FBI. The number of women who have been murdered by their intimate partners is greater than the number of soldiers killed in the Vietnam War.
Battering – Although only 572,000 reports of assault by intimates are officially reported to federal officials each year, the most conservative estimates indicate two to four million women of all races and classes are battered each year. At least 170,000 of those violent incidents are serious enough to require hospitalization, emergency room care or a doctor’s attention.
Sexual Assault – Every year approximately 132,000 women report that they have been victims of rape or attempted rape, and more than half of them knew their attackers. It’s estimated that two to six times that many women are raped, but do not report it. Every year 1.2 million women are forcibly raped by their current or former male partners, some more than once.
The Targets – Women are 10 times more likely than men to be victimized by an intimate.
Impact on Children – Violent juvenile offenders are four times more likely to have grown up in homes where they saw violence. Children who have witnessed violence at home are also five times more likely to commit or suffer violence when they become adults.
Impact on Health and Social Services – Women who are battered have more than twice the health care needs and costs than those who are never battered. Approximately 17 percent of pregnant women report having been battered, and the results include miscarriages, stillbirths and a two to four times greater likelihood of bearing a low birth weight baby. Abused women are disproportionately represented among the homeless and suicide victims. Victims of domestic violence are being denied insurance in some states because they are considered to have a “pre-existing condition.”
The Islamic Solution – Kind treatment towards others is a sign of piety
While domestic violence exists in both Muslim and non-Muslim societies, the position of Islam on the kind treatment of women is very clear as mentioned in the Quran and exemplified through the life and character of the Prophet Muhammad (pbuh).
“The nobler among you in the sight of God is the more righteous among you.” (Quran, 49:13)
It is narrated that the Prophet Muhammad (pbuh) said, “The most perfect of believers in belief is the best of them in character. The best of you are those who are the best to their women. And in another tradition, “The best among you are those who are kindest to their wives.”
The Prophet (pbuh) also taught that a husband’s treatment of his wife reflects a Muslim’s good character, which in turn is a reflection of his faith. The character of the Prophet Muhammad (pbuh) exemplified how one should be good to his wife. He should smile, not hurt her emotionally or physically, remove anything that will harm her, treat her gently, and be patient with her. He should communicate effectively with her, involve her in decision making and support her in times of difficultly. God instructs men to be nice to their wives and to treat them well to the best of their ability. A devout Muslim should always remember that pleasing his wife is part of faith and earns the pleasure of God, whilst dealing with her unjustly will earn God’s anger.
“Live with them in kindness; even if you dislike them, perhaps you dislike something in which Allah has placed much good” (Quran, 4:19).
Realistically, human beings are imperfect and, in this regard, the Prophet Muhammad (pbuh) said, “A believing man should not hate a believing woman. If he dislikes something in her character, he should be pleased with some other trait of hers.”
Marriage experts recommend that one should focus on character traits, just as the Prophet (pbuh) recommended. For example, a husband may appreciate the way his wife arranges his clean laundry, but the underlying character trait may be that she is thoughtful. Following this advice should help the husband focus and be more aware of his wife’s good attributes rather than on the negatives.
A companion asked the Prophet Muhammad (pbuh) what is the right of a wife over her husband?’ He said, “That you feed her when you eat and clothe her when you clothe yourself and do not strike her face. Do not malign her and do not keep apart from her, except in the house.” (Hadith, Abu Dawood).
Conflict in marriage is virtually inevitable and, unless one is conscious of the presence of God, it can lead to a lot of anger. Although anger is one of the most difficult emotions to manage, the first step toward controlling it can be learning how to forgive those who hurt us. In case of conflict, a husband should not stop talking to his wife and emotionally hurt her, but he may stop sleeping in the same bed if it will improve the situation. Under no circumstance, even when he is angry or somehow feels justified, is a husband allowed to humiliate her by using hurtful words or cause her any injury.
Common Misunderstandings
Of all the Qur’anic passages about men and women perhaps the one most often misunderstood or misused, by both Muslims and non-Muslims, is verse 34 of Surah an-Nisa. An English translation of this verse reads as follows:;
Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means.; Therefore the righteous women are devoutly obedient, and guard in (the husband’s) absence what Allah would have them guard.; As to those women on whose part you fear disloyalty and ill-conduct, admonish them (first), (next) do not share their beds, (and last) beat (tap) them (lightly); but if they return to obedience, seek not against them means (of annoyance): for Allah is Most High, Great (above you all). (4:34)
First and foremost, this verse needs two clarifications. One, that it doesn’t apply to any women, but to ONLY those women who are “rebellious” to their husbands in acts of immorality, such as lewdness, adultery, and fornication. Second, the issue of hitting is a mere symbolic tapping of the hand as a serious gesture of disgruntlement from the husband towards the wife, for her disobediences in the morality of the household, because its an issue of integrity of the family, which the husband is responsible to maintain the honor and respect of it.
Therefore, it is not a permission for the husband to “abuse” this verse of the Quran to his advantage and use force against his wife for every kind of refractions and rejections from his wife. Rather it’s for specific actions such as disloyalty to the husband by having an affair with another man, or committing acts of vulgarity that brings shame to the family. Even then, this symbolic tapping of the hand of the wife should be as a last resort, whence all other avenues have been exhausted in making sense of shame to the wife for her rebellious strife. Otherwise the family might disintegrate into a divorce, which is also disliked by God, and His Messenger.
There are numerous narrations of the Prophet (pbuh) which clearly discourage and even prohibit beating, hitting, and use of any brutal force against wives, such that would cause bodily harm or injuries. He, being the role model for all husbands, himself never resorted to such a measure with any of his wives, speaks volumes of his character as a husband which all men should emulate. In addition, in the following verse of the Qur’an, God warns men that if they retain their wives in marriage it should not be to take advantage of them.
“Retain them in kindness or release them in kindness. But do not retain them to their hurt so that you transgress (the limits). If anyone does that he wrongs his own soul. Do not take God’s instructions as a jest” (Qur’an 2:231).
Conclusions
The statistics on domestic violence in the United States are alarming. The problem exists in both Muslim and non-Muslim societies. The worship of God, which Muslims believe is the sole reason for their existence, is an all-encompassing concept that applies equally to one’s relationship with God as well as with His creation. In Islam, one cannot perfect their Worship to God, unless they perfect their relationship with others. The kind treatment of others, including one’s spouse, can therefore not be ignored as an obligatory act of Worship and a sign of piety to God. Islam teaches the individual to constantly consider which deeds and behaviors will be pleasing to Allah and to interact with others in way that will be pleasing to Him. As the Prophet Muhammad (pbuh) related, “The best amongst you in the sight of God are those who are the best to their wives.” It is through attaining a higher level of God-consciousness that Islamic principles can contribute to the elevation of society. As a believer sincerely contemplates on how his deeds will be viewed by God, he learns to improve his conduct with others, including his spouse.

Yes you can

From the viewpoint of our esteemed contemporary jurists, sacrificing an animal on the seventh day of a newborn's birth, which is what we call a 'aqīqah (عقيقة) is mustaḥab.

Of course, it is highly recommended, and a very important practice anyone blessed with a child should do. It is so much encouraged that even when a person grows old, and they find out their parents did not do it, they can do it themselves.

So, as it is mustaḥab, everything related to it is either mustaḥab or makrūh. observing the etiquette of 'aqīqah is important, but not obligatory. Usually an Islamic butcher would know all these things as well. Also, it can be a sheep, a cow, or a camel, but most people choose sheep.

Let me mention some things:

The 'aqīqah should be done on the seventh day of the new baby's birth.
The sheep needs to be free of any deformities or imperfections.
The sheep should be large and fat.
The meat should be cut up, but no bones should be broken.
The meat should be distributed to people, raw or cooked.
It is makrūh for the immediate family of the newborn to eat from the 'aqīqah meat.
Something that is very bad and un-Islamic to do is rub the blood of the sheep on the forehead of the baby, or anything like this. There is no basis for this, and such practices must be avoided.

With the head and the legs, it is not necessary to bury them, and they can be eaten or given away like the other parts.

And Allah knows best.

God ordered us to lower our gaze so the responsibility of protecting ourselves against temptation lies within us not with what is around us.

You have to find a way to kill the fish as it’s not permissible to take the dead fish out of water and then put it again in water to die by itself as in putting it in a bucket for example

1) Niqab is Mustahab.
2) Their hijab consisted of a long Jilbab, flowing, and not transparent.
3) You can wear t shirt and pants at home but not outside unless she wear something on top to cover her arms and her hip and thighs below the knees

No one can force you to do anything you don’t want to. Especially if they are breaking an Islamic ruling.

Rules of ISTIHADHA

Any thing beyond 10 days is no longer treated as period blood. In your case you need to follow a certain procedure that helps you work out what to do as what is happening to you now is called ISTIHADHA. There are three types of ISTIHADHA. Major, medium and minor. And the rules differ from each other. To identify which one you are currently experiencing please observe the following.

What is Istihadha:

Istihadha is usually yellowish and cold and is emitted without gush or irritation and is also not thick. It is, however, possible that at times the colour of the blood may be red or dark, and it may also be warm and thick and may be issued with gush and irritation. There are three kinds of Istihadha: Slight (Qalila), Medium (Mutawaassita) and Excessive (Kathira). Explanation is given below:

Little blood (Qalila): If the blood remains on the surface of the wool or pad etc., (placed by a woman on her private part) but does not penetrate into it, the Istihadha is called Qalila.
Medium blood (Mutawassita): If the blood penetrates into the cotton (or pad etc.), even partially, but does not soak the cloth tied on the outer side, the Istihadha is called Mutawassita.
Excessive blood (Kathira): If the blood penetrates through the cotton, soaking it and the cloth (etc.) around it, the Istihadha is called Kathira.

In the case of little istihadha the a woman should perform separate Wudhu for every prayer and should, as a recommended precaution, wash or change the pad. And if some blood is found on the outer part of her private parts she should make it pure with water.

In the case of Mutawassita, it is an obligatory precaution for a woman to make one Ghusl everyday for her daily prayers, and she should act accordingly to the rules of little Istihadha as explained in the foregoing rule.

If the state of Istihadha began before or just at the time of Fajr prayers, she should do Ghusl before offering Fajr prayers. If she does not do Ghusl intentionally or forgetfully, she should do Ghusl before Zuhr and Asr prayers. And if she misses even that, then she should do Ghusl before praying Maghrib and Isha. This she would do regardless of whether bleeding continues or stops.


In the case of excessive bleeding the woman should change, as an obligatory precaution, the cotton or pad tied to her private parts or make it pure with water. It is also necessary that she should do one Ghusl for Fajr prayers, one for Zuhr and Asr prayers and once again for Maghrib and Isha prayers.


She should offer Asr prayers immediately after Zuhr prayers and if she allowed any lapse of time between them, she should do Ghusl again for Asr prayers. Similarly if she keeps any time gap between Maghrib and Isha prayers, she should do Ghusl again for Isha prayers.

All these rules apply when bleeding is so excessive that it continues soiling the pad etc. But if it takes longer to soil the cotton or pad, and a woman has enough time to pray one or more Namaz in between, then, as per obligatory precaution, she would change the pad or wash it to make pure water and then do Ghusl only when the cloth covering the pad or cotton is fully soaked.

For example, if a woman praying salah of Zuhr finds out that the cloth is fully soaked again before the prayers of Asr, she would do Ghusl for Asr prayers.


And if she finds that the flow of blood is slow enough to allow two or more prayers to be offered before the cotton or cloth is totally soiled with blood, there will be no need for Ghusl before the ensuing prayer.


For example, if she finds that there is enough time to offer even Maghrib and Isha prayers, before the cloth is fully soaked, she would pray Maghrib and Isha without Ghusl. In every case, the Ghusl in excessive Istihaza does not require Wudhu after it.

Refer to a book called Tibul Al A’immah (medicine of the Imams)

https://www.noor-book.com/en/ebook-Ṭibb-alaʼimmah-pdf

Use the link to download.

In general it’s best to have natural organic sweets such as dates, raisins etc and warm water for breakfast

She can do everything she is pak and tahir according to all maraji

If it’s Wajib that is missed and you are repaying it, no

Under no circumstances is that allowed unless one life, religion or wealth is under attack.

Not necessary. It could mean that you are drifting away, lack of engagement in acts of worship, losing interest. It could mean anything but it’s definitely a sign to re connect with Allah

It’s preferable before 7 days however if it was not possible it should be performed at anytime after ASAP

There is no superiority to anyone over anyone except by virtue of taqwa

Hijama, and avoiding any open haram ingredients or the usurpation of people’s right.

Bury them

To keep the peace she should watch at home although islamically her monther in law has no right over her in this matter.

1) With Allah anything can be forgiven

2) Any Duas that sincerely come from the heart is the best of Duas. And to repeat the following verse would be best:

Holy Quran 17:24
------------------
وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small."

1) You need to approach the office of your marji.

2) If separated and living in the same household yes you can still use his money but not if you left the house of your own accord

Shirk is to associate partners with Allah. If we do good, we do it for our own good and primarily to please Allah. You are not doing your action to be rewarded by the Imam however saying that the imam is proud and pleased is fine as it does not involves an act of shirk

If she does not consider an offensive word it’s not a sin and it’s better to avoid it all together

If it’s well known that such certifications are given with trust and supervisions that are carried out on a regular basis to ensure that the process of halal is being followed by these companies, mind you most slaughter men are Muslims and you have itminan (meaning satisfaction in the heart) then yes

Sincere repentance is the most important.

The Holy Prophet (صلى الله عليه وآله وسلم) said,


He who repents for his sin is like one who has no sin.


Kanz al-`Ummal, no. 10174; Mizan ul Hikmah page No. 784

The Holy Prophet (صلى الله عليه وآله وسلم) said,


God's pleasure with a penitent person weighs over that of a thirsty man who arrives at water or a barren woman who begets a child or a loser who finds his lost one. Verily He will make the guardian angels, his limbs and all the points on the earth to forget the sins and faults of the one who repents and turns to God sincerely.


Nahj al Fasahah; Tradition No. 803; Page No. 114&115

Imam Saadiq (عليه السلام) said,


Imam Ja'far Saadiq (عليه السلام) narrates from his predecessors that the Holy Prophet ((صلى الله عليه وآله وسلم).s.) said, "Allah gives abundant sustenance to whomsoever He desires. Similarly the mercy of Allah is spread far and wide for the sinners day and night waiting for the person to repent and be forgiven. The mercy of Allah waits at sunset for the people who committed sins during the day to repent and get themselves forgiven."


Sawab al-A`amal, Page 232

The Holy Prophet (صلى الله عليه وآله وسلم) said,


He who repents is like unto a sinless person, and he who asks God for forgiveness but insists in committing sins is like unto the one who ridicules Him, and he who annoys Muslims is sinful to the extent of palm groves.


Nahj al Fasahah; Tradition No. 881; Page No. 125


See what is repentance according to Masoomeen (عليه السلام)

Imam Ameer-ul-Mu'mineen Ali (عليه السلام)] said


Repentance stands on four pillars: remorse with the heart, asking for forgiveness with the tongue, work with the limbs, and resolve not to repeat [the offense].


Bihar al-Anwar, v. 78, p. 81, no. 74; Mizan ul Hikmah, page No. 787


You can also pray this namaz know as, Namaz of Imam Ali (عليه السلام)


Imam Jafar Sadiq ((عليه السلام).) said that whoso prays the 4 Rakat Namaz of Ameerul Momineen (عليه السلام), comes out of evil whirlpool of sins, as baby comes out from the womb. The Holy Prophet (saws) said that whoso prays this Namaz and recites the Dua'a at the end, is absolved from the accountability of all his sins (provided no more sins are committed). Pray this 4 rakat Namaz exactly like any 4 rakat obligatory Namaz (Zuhr, Asr or Ishaa) on Friday or during the night of Friday, with the following adjustments:

(i) In each Rakat, after recitation of Suratul Faatihah, recite suratul Ikhlaas 50 times.

(ii) After Salaam, recite the following Tasbih of Ameerul Momineen ((عليه السلام).):



Allahumma salli alaa Muhammadinw wa aali Muhammad Bismillahir Rahmaanir Raheem Subhaana mal laa tabeedu Ma-a'alimuhoo Subh'aana mal la Tanqus'u Khazaaa-inuhoo, Subhaana mal laa iz “mih'laala li-fakhrihee Subhaana mal laa yanfadu maa indahoo Subhaana mal laa inqitaa-a' Limuddatihee Subhaana mal laa Yushaariku Ah'dan fee Amrihee Subhaana mal laa ilaaha Ghayruhoo


Thereafter, say the following supplicatory prayer.


Yaa man a'faaa anis sayyi aati wa lam yujaazi bihar Ham abdaka yaa allahu nafsee nafsee Anaa abduka Yaa sayyidaahu Anaa Abduka Bayna yadayka Ayaaa Rabbaahu Ilaahee bi-kaynoo natika Yaa amalaahu Yaa Rahmaanaahu Yaa Ghiyaathaahu

A'bduka A'bduka laa heelata lahoo. YAA MUNTAHA RAGHBATAHU. Yaa mujriyad dami fee u'rooqee Yaa sayyidaahu Yaa Maalikaahu Ayaa huwa, Ayaa huwa Yaa Rabbaahu Abduka Abduka LAA HEELATALI Wa laa ghinaa bee an nafsee Wa laa astateeu lahaa zarran. Wa laa naf-an wa laa ajidu man usaani-uhoo Taqattaat Asbaabul khadaa-I Annee wa azmahalla kullu Maznoonin annee afradanid dahru ilayka Faqumtu Bayna Yadayka Haad'al Maqaama. Yaa ilaahee Bi-ilmika kaana Haad'aa kulluhoo Fakayfa anta saani un bee Wa layta shia'-ree Kayfa taqoolu Lidu-a'aa-ee. ATAQULO NA-'AM Amtaqoolu laa Fa-in Qulta laa Fayaa waylee Yaa waylee, Yaa waylee Yaa A'wlee, Yaa A'wlee Yaa A'wlee Yaa Shiqwatee, Yaa Shiqwatee, Yaa Shiqwatee, Yaa d'ullee Yaa d'ullee, Yaa d'ullee Ilaa man wa mimman Aw inda man aw Kayfa aw maa d'aa Aw ila ayyi shay-in Aljaa-u wa man Arjoo wa man Yajoodu a'layya Bi-faz lihee heena Tar fuz unee Yaa waasial Maghfirati Wa in qulta Na-a'm kamaa Huwaz zannu bika War rajaaa-u laka Fat'oobaa lee anas Sa-e'edu wa anal Mas-o'odu fat'oobaa lee Wa anal marhoomU Yaa mutarahhimU Yaa mutara-ifu Yaa muta-attifu Yaa mutajbirru Yaa mutamalliku Yaa muqsitu Laa amala lee ablughu bihee Najaaha haajatee aS-a-luka bismikal ladee ja-altahoo fee maknooni ghaybika was taqarra indaka falaa yakhruju minka ilaa shay in siwaaka as-a-luka bihee wa bika wa bihee fa-innahoo ajallu wa ashrafu Asmaa-ika laashay-a lee ghayru haadaa wa laa ahada aa wadu alayya minka Yaa kaynoonu,Yaa mukawwinu Yah man arrafanee nafsahoo Yaa man amaranee bitaa-atihee. Yaa man nahaanee an maa siyatee. Wa yaa mad uwwu. Yaa masoolu Yaa matlooban ilayhi Rafaz tuwa- Siyyatakal latee aw saytanee. Wa lam utia-ka. Wa law ata tuka. Feemaa amartanee lakafaytanee maa Qumtu ilayka feehi wa anaa maa maa siyatee laka raajin falaa tahul baynee wa bayna maa rajAVtu. Yaa mutarah imman lee a-idnee min bayni yadayya wa min khalfee wa min fawqee wa min tahtee wa min kulli jihaatil ihaatati bee Allahumma biMuhammadin sayyidee wa bi-alliyyin waliyyee wa bil-aa-imatir Raashideena Alayhimus Salaamuj- alalaynaa

Salawaatika wa raafataka wa Rahmataka, Wa awsia alaynaa min rizqika Waqzi annaD DAYNA wa jamee-a Hawaaaijinaa, aa Allahu Yaa Allahu Yaa Allahu Innaka alaa kulli shayin qadeer.

No she does not need to as the step dad, the new husband to the mother, becomes a mahram to the daughter i.e. he can’t marry the daughter under any circumstances due to him marrying her mother.

This in reference to the battle of Badr Allah speaks of the angels coming down for the aid of the believers. Can this happen again ? Yes if Allah wills it it can happen again

No it’s the responsibility of the saud individual bot to appear before a na mahram in that way

It’s fine

Question: Does a woman enter the state of Janabah, if she reaches orgasm without penetration?
Answer: As for the fluid that is discharged from the vagina when a woman engages in foreplay or imagines lustful thoughts and which is not enough to dirty other places [such as her clothing], it is pure and does not require Ghusl to be performed and nor does it invalidate Wuḍū. However, if the discharged fluid is a lot – to the extent that it can be called an ‘ejaculation’ and it dirties clothing – then in case it is discharged when the woman reaches sexual climax and complete sexual satisfaction (orgasm), it is impure and causes Janābah. In fact, even if it is not discharged at that moment, based on obligatory precaution it is impure and causes janābah. And whenever a woman doubts whether or not a discharge of fluid was to this extent, or she doubts whether or not fluid was discharged at all, performing Ghusl is not obligatory on her and nor does it invalidate Wuḍūʾ and Ghusl.

Making fun of people specifically is not allowed

The order came after he whispered not before

She should apply for divorce through a marji representative

The first scholar to write about Narjis as the mother of the twelfth Imam was Al-Masudi. According to his account, she was a Roman princess named Narjis.[5] Ibn Babawayh was the first scholar to discuss the nationality of Narjis on the authority of Muhammad bin Bahr al-Shaybani, who attributed his narration to Bishr bin Sulayman al-Nakhkhas.[5] According to Ibn Babawayh[6] and Allamah Majlesi in al-Ghaibah,[7] she was a Christian convert to Islam.[5] Narjis was the granddaughter of a Roman Caesar who was a descendant of the Apostle Simon.[3] Mohammad Ali Amir-Moezzi, in the Encyclopædia Iranica, suggests that the last version is "undoubtedly legendary and hagiographic".[3] However, nowadays almost all twelvers consider her to be a Roman princess.

Saiyra, Narges Khatoon,[8] Katrina, Lilliana and Magdalena are names attributed to her in the sources.[1] According to the Sibt ibn al-Jawzi and Ibn Talhah, Sunni narrators, she had been known as Susan.[9]

According to Ibn Babawayh's account,[5] Narjis saw Mary, the mother of Jesus, and Fatimah, the daughter of Muhammad, in her dreams on fourteen nights. They asked her to become Muslim and travel to Medina by masquerading as a captive of the Muslim army.[3] According to Al-Ghaybah, after conversion to Islam upon the request of Mary and Fatima, she had another dream in which she visited Hasan al-Askari, the eleventh Shia Imam. The Imam tells her that her grandfather will shortly send an army to fight against Muslims and that she should turn herself in as a captive without being identified.[7]

According to Donaldson, Ali al-Hadi, Hasan al-Askari's father, wrote a letter and handed it to his friend Bashar ibn Sulaiman with 220 dinars in a red pouch. He asked Bashar to go to Baghdad where slaves were sold to inquire of Amr ibn Yazid about a slave girl who would shout in the language of Rum:

"Even if you have the wealth and glory of Solomon, son of David, I will not turn to you. So save your wealth!"
Ali al-Hadi had predicted that the slave seller would respond that in any case he would have to sell the slave girl but she would respond: "Don't rush and let me select the buyer". Bashar narrates that as per Ali al-Hadi's request, he handed the letter to the slave girl. The girl read the letter and cried. Then she asks Amr ibn Yazid to sell her to the writer of the letter, "for if you refuse I will surely kill myself". Bashar narrates that on their way to Samarra, the girl kisses the letter frequently, rubbing it on her face and body. When Bashar asks her about the reason, she replies: "May the offspring of the Prophet dispel your doubts". After a while she reveals to Bashar her dreams and her escape from her father's palace.[10] After joining Ali al-Hadi, he invites his sister, Hakimah Khātūn, and says to her about Narjis: "she is the wife of Hasan al-Askari and mother of al-Qa'im.

1) If you know it’s haram for sure pay it in charity

2) Try and avoid it if your it’s from a haram source otherwise you assume it’s halal

As long as you have not directly taken from haram sources it’s fine

Read a book called : collector of facilities by Allama naraqi available on al-Islam.org

You can pray in the sense that you appeal to Allah to deal with them in his infinite wisdom

Firstly you should know that death is not in the hand of anyone but Allah. Neither that so called friend or anyone else has a say on your death or otherwise. In fact it’s quite the opposite you should dismiss it completely and in fact laugh at such ridiculous suggestion. You are an educated person and you should not even entertain such nonsense. An educated person looks at things within the trust they have in Allah and not in what people say. Allow me to say this anyone who puts you down or tries to take away your confidence from you are either jealous of you or they lake self esteem and confidence.

Go study, give it your best, put behind all the negative talk, do not associate with negative people at all and set for your exam and only put your total trust in Allah.

You can say : astaghfirullaha wa Atoobu Elaih

https://www.al-islam.org/shiism-imamate-and-wilayat-sayyid-muhammad-rizvi/wilayat-and-its-scope

In my experience when Muslims speak of “low iman” it is not actually a problem with their faith, it is just that they are depressed and their depression makes them feel abandoned and unspiritual.

If you think you are depressed, then remind yourself that it is your psychology that has changed, not your relationship with God.

Even if you get no satisfaction out of the acts of worship, continue to perform them as a proof of your faith in God.

It is good to worship God when it makes you feel good.

But it is even better to worship Him when you have to force yourself to do it, because remaining steadfast despite difficulties and turmoil is what distinguishes the best believers from the average ones.

If you feel as if God dislikes you and has turned away from you then realize that this is just your depression making you think these thoughts.

Always think of God the way He describes Himself (the Most Compassionate, the Most Merciful), regardless of how you feel.

A saint is just someone who has reached a state where nothing that God does to them will reduce their love for Him.

Even though they know that God is fully in charge of the universe, when they suffer they do not blame God for it and they never think negative thoughts about Him.

They keep facing Him and striving toward Him regardless of what storms He sends their way, knowing that He is only giving them opportunities to prove their love for Him.

It’s the plural of a water spring.

No need to get jealous rather you should feel what we call ghibtah in Arabic and that means you don’t wish anything to be taken away from from that person but you would love for yourself to also do or have the same. That way you eliminate jealousy from your heart

In your case you should not be concerned with finishing the whole Quran rather read with understanding even if it means that you only read surah Baqarah only during the whole month

According to most maraji we are only allowed to marry Ahlulkitab women like Christian and Jews but only on temporary basis (Mutaa) but for Permenant marriage only a Muslim woman is allowed.

There is no such authentic accounts

It’s a very common story narrated by both schools however there is not one single reliable source for it to verify if

If the mockery is directed at Allah and his prophet yes it’s deemed blasphemous and the person must re enter Islam and then ask for forgiveness and yes if they are sincere Allah will accept their repentance

We don’t have such traditions but in surah Al-Israa there is reference to the appearance and presence of Jewish concentration around the Aqsa Mosque.

Holy Quran 17:104
------------------
وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا

And We said after Pharaoh to the Children of Israel, "Dwell in the land, and when there comes the promise of the Hereafter, We will bring you forth in [one] gathering."

Islam does not allow nor endorse such behaviour in fact there are severe punishment for a wife that abuses her husband

Read and wear Dua al Jawshan Kabir

You just state the facts from their own books. It’s up to them then to accept or reject

No you should not you have nothing to do with the dispute

When you pray concentrate on what you are reading. Pray with full focus on the hearse after paradise and hell fire and how you can avoid it and work hard to be in paradise.

You are stronger than Shaitan. Shaitan can only whisper, he has no other means to influence your thoughts. Thus do not sit idle and always occupy yourself with something useful such as studies, remembrance of Allah, recital of Quran, watching documentaries, watching Islamic movies or nohas. Bottom line do not surrender to such thoughts.

If the father is refusing the proposal on the basis of Islamic reasons such as the boy does not pray or is an alcoholic then the girl can’t marry without his approval. If his refusal is based on cultural grounds and the girl lives independently in that case she can marry

Parents obedient is limited to the things that they say which conforms the the law of sharia, if however they ask you to do anything against god then you should never ever obey them. Obviously your dad in that situation was practicing zulm (oppression) against you especially the physical abuse he should have been reported to the police and not obeyed , in order to stop his aggression against you. This kind of dad does deserve any obedience in fact if there was a proper legal system he should have been incarcerated to protect you against his aggression and abuse.

You are under no Islamic obligation to obey him and no you are not going to hell fire if you don’t.

Having said try and get counselling for you mental health so you can lead a normal life and get on top of the trauma you have suffered from. You must seek every possible medical and mental health to restore your confidence and claim your life back.

Father’s are meant to protect their kids not abuse them.

لا شيئ في ذلك ولكن عليه الا يعود لمثل هذا الكلام لان دين الله ليس لعبا

If you have prior children then yes by all means if not then Islam encourages couples to have a progeny

1. Yes Qasr. Unless now you deem Sydney to be your Permenant home address

2. No qasr as this is your permenant home unless you no longer consider it your permenant home

1) You can do a Mutaa contract for as long as you want but not within a time frame that suggests it’s more like a Permenant marriage like saying to someone I will marry you for 99 years.

2) As for how you you do a muta marriage , well there are three basic conditions :

You have to agree on a period of time

You have to agree on a dowry

And thirdly she has to be divorced, widowed and either a Muslim or from Ahle Kitab and if she was never married you need the permission of her dad.

Yes that’s fine

1) The creation of Allah is not based on his needs of us rather it’s us who are in need of him. We were a non entity before existence and now we are an entity that I. Itself is a great blessing


2) It is rare to find someone who has not asked himself or others the question: “What is the purpose of our creation?” A group of people continuously come into this world while another group leave it, becoming extinguished for ever - what is the idea behind this coming and going?

If we humans had not been living on this planet, what difference would it have made? Is it necessary for us to know why we have come and why we shall go? If we discover the reason, do we have the ability to acquire this objective? Subsequent to this question, numerous other questions loom, plaguing man's mind and thoughts.

Whenever the materialists ask themselves this question, they apparently cannot answer it since matter does not possess perception and intellect for it to pursue an objective. Hence, they have put themselves at ease in this regard by convincing themselves of the insignificance of man's creation!

Is it not strange that these people envision precise aims and plan systematic programs for the minute details of life such as education, job, work, treatment, medication and sports, but, when they view life as a whole, they considers it to be aimless?

Thus, it is not astonishing that when a group from amongst such people reflect upon these issues, they become discontented by this vain and purposeless life and consequently resort to suicide.

However, when a God-worshipping person asks himself this question, he never finds himself in despair. Primarily, he knows that the Creator of this world is Wise and therefore His act of creation is undoubtedly based on wisdom - although some men might not be aware of it; secondly, viewing every part of himself, he observes that each one possesses an objective. Not only the brain, heart, blood vessels and the nerves, but even the nails, eyelashes, fingerprints, the depressions in the palms and the feet; each has a philosophy attached to its presence which has been identified and proven today.

How naïvely we reflect when we consider all of these to individually possess a purpose but to collectively lack an objective!

What kind of absurd judgment it is that identifies an objective for the construction of each building within a city, yet denies the existence of any purpose for the city itself!

Is it conceivable that an engineer constructs a great building in which all the rooms, passages, doors, hatches, ponds, gardens and the décors have been meticulously built with a particular purpose in mind, whilst the building itself has been constructed without any objective?

These are the points which provide conviction to a believing person that this creation pursues a great objective, which he should strive to comprehend by means of his intellect.

Furthermore, it is amazing that when the advocates of the purposelessness of creation venture into the fields of physical sciences, they relentlessly endeavor to uncover the aim of various phenomena which they happen come across; so much so that they are unwilling to consider the insignificance of even one small gland situated in a corner of the body - experimenting for years to uncover the reason behind its existence. However, when it comes to the creation of man, they unequivocally claim it to be without an objective! What a bizarre contradiction!

In any event, belief in the Wisdom of Allah (s.w.t.) and attention towards the purpose of the various parts of man, imparts a firm conviction to us that there exists a great significance behind the creation of man.

Having comprehended this, we ought to strive to understand this purpose and, to the best of our abilities, set off towards achieving it.

Attention towards one fundamental point might serve to illuminate our path and thereby make our journey easier:

All of our actions are always motivated by an objective; and this goal usually involves combating our flaws and fulfilling our requirements. Even acts such as serving someone, helping a person in distress or practicing self-sacrifice; each serve to do away with shortcomings and fulfill our spiritual needs.

Accordingly, in contemplating the attributes and acts of Allah (s.w.t.) we usually blunder by comparing them with ours, often asking: What flaws and shortcomings did Allah (s.w.t.) possess that could possibly be eliminated by creating us? Or, when we read in the Qur’an, which states that the purpose of man's creation is worshipping Allah (s.w.t.), we ask: Why does He need our worship? We do not realize that these thoughts stem from an erroneous comparison of the attributes of the Creator with the created.

Man indeed is a limited and confined entity which strives to do away shortcomings and hence concentrates its efforts towards achieving this objective. However, this concept is meaningless with respect to an Entity that is unlimited and infinite, and hence we ought to seek the objective and purpose of His acts in entities other than Him.

He is an abundant overflowing spring and the bounty-creating Originator who, having taken the entire creation within the canopy of His support, nourishes and fosters them, leading them from imperfection towards perfection. This is the actual purpose of our servitude (towards Allah (s.w.t.) ) and this is the philosophy of our worship and prayers, which are indeed training classes for leading us towards perfection.

Consequently we conclude that the purpose of our creation is the (achievement) of perfection of our selves.

Basically, the actual act of creation - that is to move from non-existence into existence, from a non-entity into an entity, from zero to a figure - is a huge step towards perfection, subsequent to which start the other phases that lead towards this goal, including the entire religious set-up which emphasizes this objective.

What Allah deems fit happens. If Allah allowed it to happen then there is wisdom behind it. The question why Allah does thing is not a wise question as He is the one who said in the Quran: He is not to be questions but they shall be asked.

There is no such thing

You avoid it

Please read the following article it’s very detailed.

https://www.al-islam.org/articles/status-music-islam-shaykh-saleem-bhimji

Surat Youssef, Surat Al-Aalaa

Salam it should be distributed as soon as possible

Neither it should be recited with contemplation ponder and understanding

Your kinship with your parents comes first however there is no need on their part to lay such condition certainly not over a cat

1) I agree with the open-ended explanation

2) As for why they did not protect themselves this was explained by imam Sadiq where he said that when the time comes for them to leave this world are intervenes and makes them forget.

Yes you can

Yes it is halal and you are not required to investigate beyond the apparent labelling according to all maraji of taqleed

Put the money aside till a time he will come and collect it. Consider this money out if your jurisdiction as it’s no longer yours. You can’t dispose of this money in any way without his prior consent

نعم يجوز ولا اختلاف في ذلك بين المراجع

By leading a life of examples based on the life of ahlulbait and telling them that everything you do is derived from their teachings

Cultivating a profound love, hope and fear (out of offending Allah) in Allah is the greatest gift you can give to your children. In fact, growing a solid relationship with Allah should be our goal in raising children.

When talking to them, make it simple. Talk in terms they can easily understand, not with big words that might overwhelm them. The concept of God is straightforward, not complex. For instance, point to an object e.g. a chair and say, “Who do you think invented that?” Then move on to explain that everything has a creator, which leads us to other things, seen and unseen.

Belief in Allah is about belief in the Unseen. We can’t see Him, but we can see and experience His creations. Just as the existence of the chair and other objects prove the existence of the creator, so does the existence of objects in this universe (often refered to as signs of Allah) prove the existence of Allah, The One True God.

How do we know Allah listens to us?

We know Allah by his names and attributes. Some of Allah’s names (which double up as His attributes):

Ar-Rahman – The Compassionate, The Beneficent
Ar-Raheem – The Merciful
Al-Malik – The King, The Sovereign Lord
Al-Quddoos – The Holy
As-Salaam – The Source of Peace
As-Samee’ – The All-Hearing – How do we know He hears? Allah The Almighty doesn’t hear like we do. He hears in a way that’s truly fitting to The One True God. If He were to hear in the form that we do, that means He would need ears, and this implies he’s no longer Powerful and Almighty, we all know having human ears means feeling pain, getting ear bugs, not able to hear certain frequencies and such. There are limitations to our sense of hearing! But Being All Powerful means Allah is above all that. Which also implies, it’s unlike anything we can see, feel, touch on Earth. This concept applies to Allah’s other attributes as well. We know this is true because this is what has been taught to us by the Prophet Muhammad S.A.W (more on him and why we trust him below).

On Salah (praying)

This is how we connect with Allah as taught by His messenger. The degree to which we are able to connect with Allah depends on our concentration (khushu). Think of the meaning of the words when we pray. Explain who Muhammad S.A.W is, the Honest and Trustworthy One, who never uttered a single lie his entire life. Muhammad S.A.W’s character is spotless which proves the authenticity of his message of Islam. Islam is about character (excellent akhlaq) and building an excellent character is the purpose of submitting ourselves to Allah, and all intentions, actions and words in our life, as His vicegerents (Khalifah), so that we are rewarded with Jannah as our Final Destination.

Allah speaks to us through the Quran, which is the word of Allah. To hear Him, read the Quran, which is packed with guidance on how to lead life as successful people, not only in this temporary world (Dunya) but also in the eternal Hereafter (Akhirah). Allah also responds to every single sincere duaa that we make.

There is no such ruling in Islam that is extrapolated from the 4 principles Quran, the traditions of the prophet and Ahlulbayt, consensus, and intellect that is based on what the heart feels it’s all based the above and all the above is not based on our hearts.

There is no problem saving for old age. Allah meant hoarding money when you have a surplus and you don’t want to help others but that does not apply to you, as long as you pay zakat if you are a Sunni on the saved money when a year has lapsed.

It’s the responsibility of the male children unless the girl wants to do so out of her own good will

It’s perfectly normal to ask about these things, in fact this shows your genuine concern and love for humanity. Having said this though one must look at these events in totality and nog in abstract. If I ask hypothetically what line would you prefer a straight line of a curved line, most likely you would answer a straight line but I I tell you that this straight line you scows is going to be your eye brow, you would then say I want a curved line that’s because initially when I first asked you the question you were thinking in abstract!

When one looks at atrocities committed around the world one would also assume that we need to look at this in totality and not in abstract.

So from a global Islamic perspective there are a number of issues to take into consideration:

1. Allah is just and only wants justice for His creations.
2. Allah is more merciful than we can ever imagine and his mercy can’t be contained on the basis of our limited ability to understand His abundant mercy.
3. We don’t believe in a world that is one dimensional we believe there is life after death and whosoever has been killed unjustly will be vindicated in the life after.
4. God wants people to rise against injustice and not for him to intervene every time there is a crisis based on the notion that we are responsible for our actions and with every action comes consequences
5. Death in whatever form it comes is not the end it’s only the beginning of a new life
6. No act of injustice goes unaccounted for.

For further reading on this matter I advise you to read a book by shaheed Muttaharri called : “Divine Justice”

No need for ghusul only wudhu is required

Islamic rules abrogate previous rules

Yes In your specific case it’s advisable you do a conditional temporary nikkah as in Muta where the condition will be not to consummate the marriage till the Permenant one takes place.

Yes indeed

Not if there are women around that may become infatuated and lowers into looking at him with lust

1) It’s allowed

2) You are not obliged to leave

According to most scholars it’s allowed.

1) If you a Shia ithna Ashari or even a Sunni or a Zaidi you would believe in the return of Al-Mahdi, of course with some variations, however the core belief of a Messiah coming back is even extended to Jews and Christians and even other religions.

2) As for the Ismailis they have opted to stop at the sixth Imam and from there onwards it was passed to the eldest son of Imam Jaffar Ismail and then it was a successorship without any proof of divine appointment as mentioned in the authentic hadiths that both the Sunnis and the Shias narrate that the prophet said the successors after me are 12 not 54 or 56 as per the Bahoras and the Ismailis

All chemical alcohol such as Denat are deemed tahir

Yes of course it can with proper counselling by professionals in the field and seeking Allah's intervention everything is possible

Both are Aalims but a Sayyed is a term or a title given for someone who is a descendant from the Prophet while a sheikh is not

It’s a recommendation

Yes you can

No you can’t

That is not true entirely however consideration has to be given to environmental, societal, traditional and cultural factors according to each era with the change of times. If for e.g a girl becomes fully mature and is capable of getting married let’s say at the age of 14 and it’s culturally accepted within a particular set up then Islam allows it if otherwise Islam prevents it

Yes it’s Pak

None of them are but there is no harm in doing them as they are mostly derived from Quran

If what she is saying back is based on the bullying and injustice they are causing her in that case it’s not considered gossip. She is not talking about them she is simply saying what injustice is being done to her

If what they are saying they would not say it to his face or in his presence you are not allowed to partake in such gathering. Gossip is haram abd it should not be entertained

Imams are not a separate entity from Allah that has independent powers rival to that of Allah. They are servants of Allah with a high position that Allah has placed them in due to their purity, sincerity and refined acts of worship that makes them very much favoured by Allah and it’s due to this kind of position that they hold one interceded by them to Allah so that Allah can answer our prayers and not them in person.

No it does not but it’s not recommended it’s better to turn the turban to the other side in salah

Children saving you don’t have to pay Khums on until the child becomes Baligh and then they are obliged to pay Khums on that money. As for gifts primarily not unless they remain unused for a whole year

Let him read this

https://www.al-islam.org/articles/islam-first-and-last-religion-mansour-leghaei

Please read below.

MASTURBATION ...THE PERPETRATOR AND THE VICTIM
In order that we do not digress from the topic, the main matter that needs explanation in the light of the Shariah and the Islamic instructions is masturbation.
Masturbation is forbidden, since Islam wants that sexual matters to be satisfied through spousal relations only. This is different from the negative situations where sexual relations occur purely as, a physical joining of the bodies bereft of any supporting spiritual relations. This is in addition to the negative impact on the psychological aspect as well as life as a whole.
Thus, masturbation is forbidden in every way, shape, or form including the sexual imagination that leads to orgasm. But although this act is prohibited, we must understand the normal, natural circumstances that push pubescent boys and girls to indulge in this bad habit. For the call of impulse and passion, and the resorting to this practice as a habit intended to satisfy these impulses, make masturbation one of the easiest habits to acquire, especially under social pressures which prevent any interaction between man and woman outside the limits of permanent marriage. Another influencing factor is the economic pressure preventing the youth from early marriage; or the aspect of traditions which prevents the girl from preparing for an early marriage , and similar factors placed by social restrictions.
EARLY MARRIAGE
Islam has welcomed early marriage, since marriage as a natural state that is far detached from the pitfalls which others have placed in its path, in terms of mental and social maturity, financial means… etc. Islam sees one of the benefits of marriage is to provide a means of satisfying the sexual appetite of man and woman. It recognizes that other issues may develop and grow with this bond, which may be nurtured in exactly the same way as in other relations.
As for the problem of pregnancy and child rearing, adequate solutions are possible, on the realization that we live the problem outside of early marriage and inside it. Islam, however, emphasizes early marriage for youths, regards the dowry (mahr) as a mere formality and focuses on making marriage easy in respect of the economic or financial requirements imposed by the community.
When we understand the general Islamic outlook, we can see that it is possible for students to marry and pursue their studies, to live in their parental homes or a single room which they rent while at university. They can live their life with the same ease that they live their life as students.
We notice that social traditions that place economic and societal restrictions or iron curtains on marriage to the point where marriage is not embarked on until one is in his thirties or later, while early marriage with all its problems is a basic solution in Islam to several problems.
TEMPORARY MARRIAGE AND SEX INFERIORITY COMPLEX
From the Shiite point of view, there is another solution, and that is "temporary marriage", or the "breakable contract", which may have certain reservations on it, specifically in relation to virgins. With respect to widows and divorcees, however, there is no difficulty.
Islam does not regard the issue of sexual relations between the two genders for the purpose of satisfying the sexual appetite as a reprehensible contract, or that it assails the honor of a woman, for Islam regards sex as a natural need, in exactly the same way it does food and drink. When the human being wants to sate this carnal hunger by going to another human being it does not impugn the honor of that person. But, when we see sex only in light of the pitfalls which an air of excessive restriction create, then we go very far from the naturalness of sex.
Sex is a natural condition, indeed, and it is possible for a woman to seek the satisfaction of her impulses, in a natural manner, with a man with whom she reaches an agreement with in all candor. So, too, it is possible for a man to do this with candor, without any party hurting the other, since it is a practice allowed by God. If they cannot enter into permanent marriage, they will instead enter a temporary one according to Shariah guidelines, under certain social controls, and when society reaches a level where it is convinced of the validity of this marriage.
We may face the issue of the children born unexpectedly, in view of the fact that they are legitimate children. The problem stems from the fact that society may bar its youths every opportunity by which they can sate their hunger, and which drives them to masturbation, whether it realizes it or not.
SEX EDUCATION AND SOCIAL VALUES
In view of the harsh social values, how can a proper understanding of sex that is devoid of distortions and misconceptions be reached?
A proper understanding can only come about when the persistent social view of sex is changed, and the idea that it is something dirty or an affront to the dignity of the woman is abandoned. A social revolution must change the general views on marriage in such a way as to make us see that this institution provides the means to establish a simple and natural bond, without inviting the social pitfalls which we had inherited from non Islamic cultures. This is because Islam considers that marriage is essential between man and woman.
The crux of the matter is that the marriage contract does not need religious authority, nor does it require any societal convention to fall within the scope of the Shariah. With the requisite Shariah conditions regarding the man and the woman, it is sufficient for the woman to say to the man: "I marry myself to you, with the dowry (mahr) value of so and so"; and that he says to her, "I accept this marriage according to the agreed mahr or the agreed conditions." With this, they are regarded before God (Exalted) as man and wife.
In the Imami Shiite school of Jurisprudence, we notice that it is not stipulated that there should be two witnesses in marriage, but that it is commendable; since people may need to be married in circumstances where there are no witnesses. Recording the marriage in an official or Shariah registrar is exactly like registering any other contract or agreement it may be deemed legally established, but has no impact on the marriage itself from the Shariah point of view. The Shariah status of the bond is by virtue of the agreement between the two people as something specific between them, exactly as in the case of a business transaction, incorporation… etc.
The solution to the sex problem, free of deviancy, obliges us to facilitate the matter of marriage and to abandon this pile of bugbears the product of a social tradition which has made marriage a difficult hurdle in the life of our youth. Because of this, our girls have been driven to deviation through its widest doors.
WHAT IS THE VIEW OF ISLAM ON LOVE?
What is the view of Islam on love between the two sexes, between boy and girl; is it something allowed by the Shariah, especially if we know that it can occur sometimes in a involuntary manner?
Islam wants all of humankind, male and female, to experience human love, which allows people to feel for one another, and thus makes them feel united within the sphere of humanity. This love leads to nurturing, guarding, protecting, taking care of needs, preserving honor, respecting women, and so forth. Thus, we see the Messenger of God (p.) associating faith with love, for he said: "None of you is a true believer until he loves for his brother what he loves for himself, and hates for his brother what he hates for himself." This makes us understand that according to this hadith Islam emphasizes the issue of love which makes you sympathize with the feelings of the other.
Consequently, you are not a true believer if your view regarding others is one of emptiness, unconcern, without any feelings for their affairs. Hence, we find that the well known hadith stipulates this: "Who does not concern himself with the affairs of the Muslims is not a Muslim."
The issue is that a human must love others who he shares their humanness. According to a hadith, when some people asked him about love, Imam Jafar al Sadiq (a.s) replied, "And is religion anything but love?" This then is the issue, in its separation from humanness.
But there is also the aspect of human impulse which causes a person to love another in the same way that he loves his food and drink. His love is sexually directed towards a certain person. This is what most youths experience at the stage of adolescence and thereafter an attraction for physical beauty, sexual activity, and so forth. We notice that Islam wants humankind (male and female) to experience this love in a manner that culminates in marriage. There is no objection against a man loving a woman, admiring her beauty, and wanting to marry her. Islam allows a man to look at a woman whom he wants to marry in order to reflect on his attraction and desire for her from one perspective or another.
However, love which a person takes as fun, an infatuation, or where sex is not limited to the legal boundaries of marriage, is rejected by Islam. In fact, everything that leads to sexual aberration, regardless of whether it is from the heart, the eyes, the tongue, the hands or other organs, and everything that leads to the sexual act, regardless of whether it is petting or practice, is repudiated by Islam, for it leads to moral problems, wherein a person distances himself from the proper path prescribed by God.
When we speak of love as a involuntary psychological state, then we cannot dictate any law regarding this emotion. For God does not hold a person liable for that which he is incapable of, or anything beyond reason. However, Islam wants emotions to be kept under control, and therefore pushes the person, carefully and intelligently focusing his emotions, to think deeply, rather than dealing only with the surface. Islam tries to inculcate in its youth the ability to prevent them from acting solely after first impressions, or on the basis of skin deep ideas. Islam did not propound this solely for spousal relations, but for every human relation, such as friendship, etc.
From another perspective, Islam has put controls on this love and does not push the two parties to remain alone in private; it does not permit them to express their love through petting or other forms which lead to the influence of impulses indicated earlier. On the other hand, Islam does not prohibit innocent talk, which expresses the emotion in a way that accords with a Shariah based relationship.
INSTINCTIVE LOVE AND PLATONIC LOVE
Is it possible for us, with respect to love, to speak of what is termed "Platonic love" or virtuous, sentimental love?
When you speak of love as an emotion, you cannot categorize it as "Platonic", on the one hand, and "instinctive", on the other. But we may say that there is a state of sexual desire which some people may term "love" i.e., a state where there is a physical attraction between one body and another body, not a state where one person loves another person. The issue of physical attraction represents a physical act where one body gets close to another without there being any place for the facet of humanness in it.
But love is a human emotion which attracts you to another person by way of the beautiful, ideal, functional, or other attributes. We bear the responsibility to differentiate between the emotion which plays a role in physical contact, and that which plays a role in the appreciation of a person, in a natural relationship structured on the basis of mutual respect.

1) The Quran is indeed a book of guidance that means it show people the way to salvation and how to please Allah, that does not necessary means that the Quran has to spell letter by letter and word by word to go about things in that context. As for the letters he refers too, this is in fact part of the miraculous nature of the Quran to the Arabs then and the Arabs of today to bring a Quran similar to this Quran since the Quran is made of these letters why can’t you produce something similar to it if you claim that it’s Muhammad who made it up. Secondly we are told in the interpretation of the Quran by Ahlulbait that if these letters put together they form the great name of Allah that if you use it to engine Allah by it your prayers will be answered.

2. As in reply to 1.
3. The Quran endorses the concept of free will, thus Allah wants people to follow the guidance by choice not by force if some people wish to divert from the truth that is their choice it’s not an indication that the Quran has a problem rather it’s the people who wish not to follow it. Why are the Christians divided into more that 10 to 30 sects don’t they have the sand bible that each sect claim to be following?
4. The Quran was left for us as a guide by The prophet but the prophet also said to be able to understand it you must follow my family those who have disputed about predestination and free well are the ones who refused to abide by the will left behind by the prophet to follow his household .

In the Arabic text of the Quran an Aya can’t be shortened under any circumstances

Best thing you can do as a running sadaqah in their behalf is to dig a well of water in Africa for running water . It costs around $200

Just like the bible the Quran does not endorse nor except sodomites from both genders. However Islam enforces change of sex operations for those who may either carry both genders or may have an inclinations both physically and mentally towards a particular gender. Islam has a strict stance on gender disparities i.e. a male is a male and a female is a female.

If you do it with the intention of amr bilmarouf and nahi an al munkar you can, otherwise no

In the Quran there is no mention of witnesses for marriage but Allah made it compulsory for divorce to have two witnesses at the time the divorce is being recited

Holy Quran 65:2
------------------
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ ۚ ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا

And when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you and establish the testimony for [the acceptance of] Allah. That is instructed to whoever should believe in Allah and the Last day. And whoever fears Allah - He will make for him a way out

Yes it is

Anger is a common emotion that people feel on a day-to-day basis. We often get mad for many different reasons. It is important to be able to be in control of our anger and manage this emotion. We should recognize that it has a direct effect on our souls that can lead us to committing acts of sin and transgression. Thus, Imam Muhammad al-Baqir (p) says, “Indeed, anger is a spark lit by Satan in the heart of the son of Adam.”1 God, His prophet (pbuh&hp), and the holy household of the Ahl al-Bayt (pbut) have given profound advice to help us find contentment when the emotion of anger and rage overcomes us.

Lessons from Imam al-Baqir

In the powerful tradition mentioned above, the fifth Imam from the holy progeny of the Prophet (pbuh&hp) demonstrates the profound effect that anger could have on the heart and soul of a human being. When we allow anger to overcome our reason, we see the horrific potential of the human being, which includes inappropriate language, abuse, and even violence. These are all fueled by allowing our emotions to get out of control.

In the life of Imam al-Baqir (p), we see that his effort to control his temper helped a disbeliever to become a Muslim. Narrations tell us that there was a man who came to the Imam and wanted to insult him, so he called out, “Are you a cow?” (The word for cow in the Arabic language is baqarah which is close in pronunciation to the Imam’s title, al-Baqir). After trying to insult the fifth Imam and realizing that he could not upset him, he began trying to insult the Imam’s mother.

The Imam (p) responded, “If what you say about her is true, then may God forgive her. And if you have lied about her, then may God forgive you.” After hearing these words, the man was in a state of shock at the level of composure the Imam had. He recognized the character of the Imam and became a Muslim.2

Furthermore, the Holy Prophet (pbuh&hp) states, “Anger corrupts faith as vinegar destroys honey.”3 When we mix honey with vinegar, it loses its sweetness , and its flavor becomes unpleasant, thus altering its nature. In the same way, when a person gets angry, his nature becomes altered. His morality diminishes, and this may lead him to take actions that may later cause regret. Thus, it is important to implement the teachings of the holy infallibles to control our temper.

What to do in The State of Anger

1. Stay calm: Imam Jafar al-Sadiq (p) said, “Whoever is angry with someone, let him sit down immediately if he is standing. Indeed, doing so will repel from him the uncleanliness of Satan. And whoever gets angry with his family member let him approach and (gently) touch [them]; for the feeling of family affiliation, when stimulated by touch, induces calmness.”4 In this tradition, the Imam offers some practical insight on how we can work to control our temperament before taking any sort of action. Essentially, sometimes we can quell anger by the simplest measures.

2. Learn to forgive others: Often, anger is a direct result of our failure to emphasize mercy and forgiveness of others. God states in the Quran, “Hasten to obtain forgiveness from your Lord and to qualify yourselves for Paradise. Paradise, as vast as the heavens and the earth, is prepared for the pious. Those who spend their property for the cause of God in prosperity as well as in adversity and who also harness their anger and forgive the people. God loves the righteous ones.”5 It is important in these verses to recognize that God is the All-Forgiving and loves those who “harness their anger and forgive the people.” For us to spiritually progress and overcome the potential dangers of our own anger, it is vital that we learn to forgive.

3. Channel anger appropriately: We should not always see anger in a negative light, for sometimes it can be a virtue and we may use it appropriately to enjoin good and forbid evil. God states in the Qur’an, about those who are in proximity to the Prophet (pbuh&hp), “Muhammad is the Messenger of God, and those with him are stern to [those who cover and deny the truth] yet kind among themselves.”6 It is vital to recognize that standing bravely and courageously against vice, sin, and oppression requires us to be angry about their effect or impact. Therefore, we have a responsibility to positively channel our anger against the ills that harm humanity.

If the purpose of life is to become wealthy, there would be no purpose after becoming wealthy. The fact is that when people approach their purpose here in this life from the aspect of only gaining wealth, after collecting the money they have dreamed of, their lives loose purpose and then they live in restless tension suffering from a feeling of worthlessness.


Could the acquisition of wealth guarantee happiness? Of course not!
When we hear of millionaires or members of their families committing suicide, how could we consider the purpose of life would be to gain great wealth?
A child of 5 years would obviously prefer a new toy to a deposit slip for a million dollars.


A teenager does not consider millions of dollars in the bank a substitute for movies, videos, pizza and hanging out with his friends.


A person in their 80s or 90s would never consider holding on to their wealth in place of spending it to hold on to or regain their health.


This proves that money is not the main purpose at all the stages of one's life.


Wealth can do little or nothing to bring happiness to one who is a disbeliever in Almighty God, because regardless of what he or she would gain in this life they would always live in fear of what will happen to them in the end. They would wonder what would become of them and how they would end up. Wealth and its accumulation as a purpose would be doomed to a temporary success at best, and in the end it would only spell out self-destruction.

So, what is the use of wealth to a person without belief? He would always fear his end and would always be skeptical of everything. He may gain a great material wealth but he would only lose himself in the end.

* Worship of the One True Almighty God of the Universe [Allah in Arabic] as a primary goal or aim in life provides a believer with everything he needs to succeed in both this life and the Next Life. The word for total surrender, submission, obedience, purity of heart and peace in the Arabic language is "Islam". Those who try to perform these actions are called "MU-slims" [Islam-ERs].


To a Muslim the whole purpose of life is "ibadah" or worship to the One True Almighty God on His Terms and under His Conditions. The term "worship" to a Muslim includes any and all acts of obedience to Almighty Allah.


So his purpose of life is a standing purpose; Worshipping Allah by accepting Allah's Will over his own.


This act of ibadah [worshipping, thanking and extolling the Greatness Almighty Allah on His Terms and Conditions] is for the Muslim, throughout his whole life regardless of the stage. Whether he is a child, adolescent, adult or aged person, he is seeking after the Will of the Almighty in all these stages.


His life here on earth although short, is full of purpose and is totally meaningful within the complete framework of total submission [Islam].

Similarly, in the Next Life as well, his faith, intentions, attitudes and good deeds will all be weighed into his account as favorable putting him in high esteem with his Creator and Sustainer.

Because Islam teaches that this life is only a test or trial for the individual to show him his true nature, it is only natural that he would accept death as not so much an ending to everything but more as a beginning of the final and lasting life in the Hereafter.

Before entering into either of the final lodging places i.e.; Heaven or Hell, there must needs be a Day of Judgment or showing of one's true self to make them aware of their own nature and thereby understand what they have sent on ahead during their life here on this earth.

Every person will be rewarded [or punished] according to their attitude, appreciation and efforts during this stay on earth. None will be asked about the actions and beliefs of others, nor will anyone be asked regarding that which he was unaware of or incapable of doing.

As the life here is considered as an examination for the individual, the death stage is considered as a resting period after the test. It could be easy for those who were faithful and dedicated or it could be grueling and horrible for the wicked.

Reward and punishment will be in direct proportion to each person and it is only Allah, alone who will be the Final Judge over us all.

So in the teachings of the True Surrender, Submission, Obedience, In Sincerity and Peace to the Almighty One God [Islam], the line of life and its purpose is logical, clear and simple:
• The first life is a test
• The life in the grave is a resting or waiting place before the Day of Judgment
• The Day of Judgment brings about the clear understanding of what will now happen to the individual based on his own desires and actions
• The Permanent or Afterlife will either be spend in luxurious splendor or miserable punishment

Following this clear understanding of life, the Muslim's purpose is clear

Ø He is only created by Allah
Ø He is going to spend a period of time in this material world [called "Ad Dunyah" in Arabic]
Ø He knows he will die
Ø He knows he will spend time in the grave, either pleasant or difficult depending on his own choice of attitude and actions
Ø He knows he will be resurrected for the Day of Judgment
Ø He knows he will be judged according to the most fair of standards by Allah the All Mighty, the All Knowing
Ø He realizes his attitude and actions are going to come under very close scrutiny
Ø He knows that this short life compared to the Eternal Life was in fact, only for a test

* This life is very meaningful and purposeful to the Believing Muslim, as he realizes that it will determine his outcome and permanent position in the Next Life.

The Muslim's permanent purpose is to Surrender, Submit, Obey, in Purity and Peace to Allah the Almighty, carrying out His Orders and staying in some form of worship to Him as much as possible every day.

It depends on the type of abuse. Anything to do with sexual abuse must not be tolerated one single bit whatsoever as kids are a trust given by Allah to parents therefore they are responsible to protect them and not abuse them.

You need to immediately see a Muslim professional Councilor to help you with all your doubts.

You must seek medical help immediately

The secrets that are referred to in the hadiths are those things that if they were to uttered public ally others who don’t understand them well may ridicule the teachings of Ahlulbait. For e.g. mentioning some of the special traits abd characteristics of the Imams or some of the miracles they performed whichif aired publicly may be dismantled or ridiculed by others

There are no such accounts.

Sahw al-Nabī (Arabic: سَهْو النبي) or oversights of the Prophet is a debate over the possibility of inadvertent mistakes and forgetfulness by the Prophet (s) as well as other Infallibles. This is an issue in theology. The majority of Shiite scholars reject such a possibility, although some of them, such as al-Shaykh al-Saduq and his teacher, Ibn Walid, believe in the possibility of oversights of the Prophet (s). That is, while they acknowledge that the Prophet (s) is infallible with respect to sins and his duties as a prophet, he might make inadvertent mistakes or exhibit forgetfulness in other aspects of his life.

Proponents of the possibility of "sahw al-Nabi" have appealed to hadiths implying that the Prophet (s) made inadvertent mistakes when saying his prayers. However, opponents believe that inadvertent mistakes or oversights are not compatible with the position of prophethood and dismiss those hadiths as unreliable.

The Notion

Sahw al-Nabi (oversights of the Prophet) is an issue in theology,[1] over which there are disagreements among theologians.[2] Sahw al-Nabi is discussed in theological books under issues concerning the infallibility of prophets and in Islamic jurisprudential books under issues of sahw in prayers.[3]

By Sahw al-Nabi or oversights of the Prophet (s), theologians mean inadvertent mistakes in acting upon religious rulings and ordinary affairs.[4] The question is whether it is possible for prophets to make inadvertent mistakes or be forgetful in acting upon Sharia rulings or ordinary tasks of their lives. For example, is it possible for them to forget some parts of their prayers or mistakenly repay hundred dinars to someone from whom they had borrowed thousand dinars?[5]

Different Views

Imami Shiite scholars hold different views about Sahw al-Nabi. The majority of Shiite scholars believe that it is impossible for prophets to make inadvertent mistakes.[6] However, some of them believe that it is possible for the Prophet (s) to make mistakes or be forgetful when acting upon Sharia rulings.[7]

Proponents
Proponents of the possibility of Sahw al-Nabi include Ibn Walid al-Qummi, al-Shaykh al-Saduq, al-Sayyid al-Murtada,[8] Fadl b. al-Hasan al-Tabrisi the author of Majma' al-bayan, and Muhammad Taqi Shushtari.[9] In his Man la yahduruh al-faqih, al-Shaykh al-Saduq defends the possibility of oversights of the Prophet (s), taking its opponents to be ghulat (those who exaggerate about the Infallibles) and people of tafwid. In his view, the Prophet (s) is infallible as long as he propagates the religion. However, he is like ordinary people in other affairs such as performing his prayers, and might make inadvertent mistakes.[10]

In that book, al-Saduq says that he was going to write an independent book in which he would make a case for the possibility of oversights of the Prophet (s) and argue against its opponents.[11] He quotes his teacher, Ibn Walid, as saying that the denial of Sahw al-Nabi is the first step towards ghuluww (exaggeration about infallibles).[12]

Reasons and Evidence of Proponents
Proponents of the possibility of oversights of the Prophet (s) have appealed to the Qur'an and hadiths. In his interpretation of the verse 68 of Qur'an 6, al-Tabrisi says, "according to the Shi'as, the Prophet (s) and Imams (a) do not make mistakes about what is revealed by God. However, it is possible for them to make mistakes with regard to other affairs. Of course, this is possible as long as it does not amount to any malfunctions in their intellects."[13]

He adds, "just as we accept that the Prophet (s) and Imams go to sleep or can temporarily lose their consciousness [i.e. undergo anesthesia], we should acknowledge the possibility of mistakes and forgetfulness for them, since sleeping and unconsciousness are just like oversights."[14]

Al-Shaykh al-Saduq appealed to hadiths pointing to the Prophet's oversights in his prayers.[15] Such hadiths are cited in Sunni and Shiite sources of hadiths.[16] According to Ja'far Subhani, the number of such hadiths in Shiite sources is at most twelve.[17] One such hadith is the one quoted by al-Kulayni in his al-Kafi from Imam al-Sadiq (a). According to this hadith, one day the Prophet (s) mistakenly recited salam in the second rak'a of his noon prayer. When Muslims reminded him that it was the second rak'a, he completed the rest of his prayer and then performed two sadjas of sahw.[18]

Opponents
According to Ja'far Subhani, the majority of Shiite scholars reject the possibility of Sahw al-Nabi.[19] He cites some early Shiite scholars such as al-Shaykh al-Mufid, al-Allama al-Hilli, al-Muhaqqiq al-Hilli, and al-Shahid al-Awwal as opponents of the possibility of oversights of the Prophet (s).[20] He claims that the belief in Sahw al-Nabi is generally rejected by Shi'as.[21]

Opponents of the possibility of Sahw al-Nabi have discussed the arguments offered by proponents in different issues, including jurisprudential issues of sahw in prayer and theological issues of the infallibility of the Prophets. They have written independent books in which they argued against the possibility of oversights of the Prophet (s). One such book is the one attributed by al-Allama al-Majlisi in his Bihar al-anwar to al-Shaykh al-Mufid.[22] The book has been published under Risalat fi adam sahw al-Nabi (an essay concerning the impossibility of oversights of the Prophet). There is also a book written by al-Hurr al-'Amili under al-Tanbih bi l-ma'lum min al-burhan 'an tanzih al-ma'sum min al-sahw wa l-nisyan (a reminder of known arguments for the purity of the Infallible from oversights and forgetfulness), in which the issue is discussed in detail.[23]

Reasons and Evidence of Opponents
According to al-Shaykh al-Mufid, hadiths appealed to in favor of the possibility of oversights of the Prophet (s) count as al-Khabar al-Wahid, and are not, therefore, reliable for the establishment of religious beliefs.[24] He has also objected to the reliability of these hadiths on the ground that their texts are radically different.[25]

In his Kashf al-murad, al-Allama al-Hilli says, "if Sahw al-Nabi was possible, then mistakes could find their way to [tasks of] his prophethood as well."[26] In his jurisprudential book, Muntaha l-matlab, al-Allama al-Hilli argues that hadiths concerning Sahw al-Nabi should be rejected because Sahw al-Nabi is rationally impossible.[27] In his book, al-Dhikra, al-Shahid al-Awwal has challenged hadiths of Sahw al-Nabi along the same lines.[28]

To remove misunderstanding and discord and instead create love and understanding between man and wife

(1)Recite Surah Jumah (chapter 62) on Friday and invoke the Almighty Allah to fulfill your desire.

(2) Recite (AL MAANI-U) The Preventer as many times as possible.

(3)Recite the following portion of verse 54 of al Ma-idah on some sweet eatables and let both of them eat it.

UH'IBBUHUM WA YUH'IBBOONAHOOO AD'ILLATIN A'LAL MOOMINEENA A-I'ZZATIN A'LAL KAAFIREEN

To remove discord and separation between man and wife and to bring themselves in to harmony again

One of them should recite the following du'a on some fresh fragrant flowers with full concentration and send them to the other spouse for smelling them.

Say 11 times - ALLAAHUMMA S'ALLI A'LAA MUH'AMMADIN WA AALI MUHAMMAD.

Then say - WALLAHUL MUSTA-A'ANU A'LAA MAA TAS'IFOON YAA RAFEEQU YAA SHAFEEQU NAJJINEE MIN KULLI Z'EEQIN

Then say 11 times : ALLAHUMMA S'ALLI A'LAA MUH'AMMADIN WA AALI MUH'AMMAD



Recite the following verses 29 and 30 of surah Yusuf on some sweet eatables and let both the husband and wife eat them to remove discord that has made their life miserable.

YOOSUFU A'RIZ A'N HAAD'AA WASTAGHFIREE LID'AMBIKI INNAKA FUNTI MINAL KHAAT'I-EEN WA QAALA NISWATUN FIL MADEENATIMRA-ATUL A'ZEEZI TURAAWIDU FATAAHAA A'N NAFSIH QAD SHAGHAFAHAA H'UBBAA INNAA LANARAAHAA FEE Z'ALAALIM MUBEEN



According to Biharul Anwar to create love and understanding between husband and wife, if they are drifting from each other, recite a 2 rakat salat after Isha, at any time during the night, on Monday. In each rakat, after the recitation of al Fatihah, recite surah ad Duha (chapter 93) 10 times, and after the salam recite the following dua 25 times.

ALLAAHUMMA AH'ABBANEE ILAA QALBI


To make your wife love you and obey you Recite Surah al Qadr (chapter 97) and while reciting, keep her hair on the forehead in your hand.



To create and develop love and affection between man and wife

Dua'a 203


ALLAAHUMMA S'ALLI A'LAA MUH'AMMADIN WA AALI MUH'AMMAD

H'AA MEEM AYN SEEN QAAF

YAA SEEN WAL QURAANILH'AKEEM

NOON WAL QALAMI WA MAA YAST'UROON

IYYAAKA NA-BUDU WA IYYAAKA NASTA-EEN

S'ALLALLAAHU A'LAA KHAYRI KHALQIHEE MUH'AMMADIN WA AALIHEE AJMA-E'EN LIH'UBBI (name of husband with his mother) A'LAA H'UBBI (name of wife with her mother)

ALLAHUMMA S'ALLI A'LAA MUH'AMMADIN WA AALI MUH'AMMAD.



(i) Recite 14 times :

ALLAHUMMA S'ALLI A'LAA MUH'AMMADIN WA AALI MUH'AMMAD.

(ii)
H'AA MEEM AYN SEEN QAAF

(iii)
YAA SEEN WAL QURAANIL H'AKEEM

(iv)
NOON WAL QALAMI WA MAA YAST'UROON

(v)
IYYAAKA NA'-BUDU WA IYYAAKA NASTA-E'EN

(vi) Say :


S'ALLALLAAHU A'LAA KHAYRI KHALQIHEE MUH'AMMADIN WA AALIHEE AJMA-E'EN LIH'UBBI (name of husband with his mother) A'LAA H'UBBI (name of wife with her mother)

(vii) Recite 14 times :

ALLAHUMMA S'ALLI A'LAA MUH'AMMADIN WA AALI MUH'AMMAD.

Recite the following verse 96 of Maryam on some sweet eatables and give it to both of them to eat. Inshallah they will come close to each other very soon.

INNALLAD'EENA AAMANOO WA A'MILUS S'AALIH'AATI SAYAJ -A'LU LAHUMUR RAH'MAANU WUDDAA



Recite following verses (last portion of 62 and 63 of Anfal) on some sweet eatables and give it to both of them to eat. Inshallah there will be a positive result very soon.

HUWALLAD'EEE AYYADAKA BINAS'RIHEE WA BIL MOOMINEEN

WA ALLAFA BAYNA QULOOBIHIM LAW ANFAQTA MAA FIL ARZ'I JAMEE-AM MAAA ALLAFTA BAYNA QULOOBIHIM WA LAAKINNALLAAHA ALLAFA BAYNAHUM INNAHOO A'ZEEZUN H'AKEEM



According to Biharul Anwar to create and develop love between man and wife, after marriage, if there is discord and misunderstanding, write verses 9 to 14 of Az Zukhruf on 4 pages and bury these 4 pages separately in four corners of the house (One page in every corner)

WA LA-IN SA-ALTAHUM MAN KHALAQAS SAAMAAWAATI WAL ARZ'A LAYAQOOLUNNA KHALAQAHUNNAL A'ZEEZUL A'LEEM

ALLAD'EE JA-A'LA LAKUMUL ARZ'A MAHDAW WA JA-A'LA LAAAKUM FEEHAA SUBULAL LA-A'LLAKUM TAHTADOON

WALLAD'EE NAZZALA MINAS SAMAAA-I MAAA-AM BIQADAR FA-ANSHARNAA BIHEE BALDATAM MAYTAA KAD'AALIKA TUKHRAJOON

WALLAD'EE KHALQAL AZWAAJA KULLAHAA WAA JA-A'LA LAKUM MINAL FULKI WAL AN-A'AMI MAA TARKABOON LITASTAWOO AAAAA'LAA Z'UHOORIHEE THUMMA TAD'KUROO NI-MATA RABBIKUM ID'AS - TAWAYTUM A'LAYHI WA TAQOOLOO SUBH'AANAL LAD'EE SAKHKHARA LANAA HAAD'AA SUBH'AANAL LAD'EE SAKHKHARA LANAA HAAD'AA WA MAA KUNNAA LAHOO MUQRINEEN WA INAAA ILAA RABBINAA LAMUNQALIBOON



It is written in Biharul Anwar that in order to create love between man and wife write verse 63 of al Anfal and verse 7 of al Mumtahinah with saffron on a piece of paper after praying a 2 rakat salat on Sunday wash it with pure water and both of them should drink it for 7 days.

WA ALLAFA BAYNA QULOOBIHIM LAW ANFAQTA MAA FIL ARZ'I JAMEE-A'M MAAA ALLAFTA BAYNA QULOOBIHIM WAQ LAA KINNALLAAHA ALLAFA BAYNAHUM INNAHOO A'ZEEZUN H'HAKEEM

A'SALLAAHU AY YAJ-A'LA BAYNAKUM WA BAYNALLAD'EENA A'ADAYTUM MINHAM MAWADDAH WALLAAHU QADEER WALLAAHU GHAFOOR UR RAHEEM

انا بالنسبة للسؤال الاول فلا بد من الإطمئنان اولا من ان اللحم مذكى ولا يكفي القول من صاحب المطعم الذي لا يدين بالاسلام بأن اللحم حلال الا ان يتم الاطمئنان من مصدر اللحم.
اما بالنسبة للسؤال الثاني فإمكانكم ارسال الكفارة الى العراق

If you love someone at heart without engaging into haram talk or haram activities it’s fine but if that love is going to push you into haram then it’s not allowed

You are required to recite the Quran as much as you can in proper Arabic. Anything you can’t perfect you will not be judged for it

Put your trust in Allah and read uplifting material, work harder on strengthening your faith and adopt some healthy positive habits and hobbies.

1) All what you do is accepted.

2) The kissing in directly comes from a Hadith attributed to Imam Sadiq in which he said: Allah has compensated Hussain for his martyrdom in that he made the Imams from his progeny and shifaa in his turbah!
Therefore from that Hadith we derive that his turbah is blessed and we kiss the turbah for the blessing found in it.

God (Allah) has said in the Quran that He would only communicate to us through a medium. It can be through direct communication as we are not created to bear the weight of His lofty existence. Allah, when He revealed part of his majesty unto the mountain at the time of Prophet Mousa, the mountain collapsed. Can you imagine what would happen to us?

Not at all.

The mahr is the exclusive right of the wife and she is the one that has absolute right over it. She can demand whatever she wants and she can waive it whenever she wants.

It’s the same way you perform Ghusul . You can gather water in as long as you don’t swallow anything.

When we examine the Quranic text we do not find anywhere in the Quran where it says kill people for changing their religion we find the contrary such as the verse that says: No compulsion in religion! Again in another place allah said: you have your religion and I have mine. When the Quran speaking of killing it only does so in two ways: either in self defence or when Islam and Muslims are under attack

In your case all you need to do is that every time you miss a prayer you make it up when you are in your normal mental state.

The criterion about what can be used or not used is whether if not it contradict the sharia or not. Yes something may have not been used or said bu the imams that however does not make its use deemed unlawful. E.g. loud speakers were not used by Imams as they did not exist , mihrab one the mosques were never known during their times, minarets etc etc

In that case, you read books written specifically on the subject of Aqeedah to strengthen it or listen to br. Hasanian Rajabali lectures

Try and read it with authentic tafseer.

Yes you can there is no problem.

This is a very common rhetoric often said by woman who don’t wish to wear the hijab. The most basic question that they often overlook is that hijab has never been a matter of choice. Once you sign to be a Muslim you are admitting total submission to Allah before anything else. Whatever reason or philosophy we may give to others about why a woman should observe the hijab the one thing that we must keep in mind it’s what allah wanted. This kind of argument will lead to a very complicated relationship later on as there will be no compatibility of belief.

He needs to see a professional paediatrician or perhaps a speech therapist along duas and not just duas alone. A good dua to read is Dua Mashlool.

You can do anything as long as it’s halal till the time of prayer and then resume whatever you were going once your Friday prayer is concluded. Thus Hadith is referring to engaging of any acts that distracts while you are listening to the two khutbas (sermons) of the actual Friday prayer as they are deemed as a substitute for the two Rakaat of Zuhur since we only pray two raakat for zuhur on Friday

You can collectively do aamals for all of them with one intention to include them all, for e.g. you read Surah Fatiha and bequeath it to all of them.

Read as if you are speaking to your closest friend without any formalities that’s when the heart is at its best in terms of sincerity

Sleep early, read Quran before you sleep, make a sincere intention to wake up, have a very light meal and set your alarm more than once.

In the absence of them heeding to your advise, you have a duty to either not listen or simply get up and move away.

The divine appointments of the Imams are decided by Allah just like it is in the case of the prophets! There is no elections or shura that takes place among people to de use who a prophet will be at the behest of people. Therefore to ensure the continuity of the message the ones tut comes after the prophet must be as infallible as the prophet himself in order that no deviation takes place after the prophet. And due to the face that this particular methodology was not followed after the prophet we see the kind of absolute mess and chaos the Muslim ummah is facing from then till now.

She can give lectures based on the above scenario

There is no such thing. Allah says in the Quran: no soul shall be burdened by the action of another.

This is pure culture and not an Islamic legislation.

Yes it .

It does not matter how they are disposed off.

In a nutshell there are no such narrations in fact we have narrations that speaks about leaving rubbish inside the house as a makrooh act.

1) It’s fine.

2) If you have missed let’s say ruku while you are in Sujud or about to go to Sujud, you can go back and do ruku and in the end do Sajidah sahw but if you remembered in the second Rakaa that you missed Sujud or ruku you have to repeat your salah, you stop your prayer and resume again

Read the Quran more often as it teaches you how to focus and it helps retain your memory

Please read this

https://www.al-islam.org/articles/al-fajr-sadiq-new-perspective-sayyid-muhammad-rizvi

Cursing is not a good verbal action whatsoever. In fact avoiding it is at all times better and much more moral only in the event of oppression is being imposed in the person, that person is allowed to a very limited and specific term to curse and if the one that the curse of said against is a mumin then cursing us not allowed

Please read this for further clarity:

https://www.iqraonline.net/what-is-the-meaning-of-cursing-lan-in-the-quran/

These ahadith that have been narrated to state that Hadith should not be written is mostly attributed to
Umar the second khalif and not to the prophet himself. In fact the prophet encouraged the writing of his saying. And Allah said in the Quran:


Holy Quran 59:7
------------------
مَّا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ ۚ وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ
الْعِقَابِ

And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah; indeed, Allah is severe in penalty.

Therefore Hadith is important to understand the Quran and to understand the Quran you need authentic narrations that are narrated and verified through Ahlulbait.

The idea of pleasing Ahlulbait is not necessary based on meeting them nor the idea of not meeting them necessary translates into them not being pleased with us. We must simply strive to follow their teaching and remain steadfast on their path. Working on the assumption that I will do everything I can only so I can meet the imam is not a healthy phenomenon because of the very fact that it may lead you to doubt and speculation just like what happened in your case. Rather you must adhere to their teaching and that in itself is what pleases Ahlulbait

Yes you can.

No sin at all. Read again whenever you have time.

You try your level best to be polite but if the abuse becomes physical or sexual it must be stopped immediately and you must seek legal intervention to stop such harm on yourself. No Dua is accepted if it’s not based on a just and sound cause.

In order to understand the relationship between Imam Ali and the previous 3 Khalifs, one needs to understand how Imam Ali prioritised the importance of safeguarding Islam as opposed to his personal interest. When Imam Ali realised that Islam was under threat, he let go of anything personal and went full on to protecting Islam. In doing so he had to be present in the life of the first three in order to ensure that Islam was neither eroded nor altered. Yes he cooperated with them, yes he worked along their side and yes he did lend his sincere advice to them to ensure that Islam remains intact and we today as his followers should follow his example when it comes to dealing with our brothers from other school of thought.

In both examples you have a responsibility to ensure the authenticity of what they say and preach

Allah forgives everything except shirk. His mercy encompasses everyone however a person must try his level best to refrain from acts that violates gods law at any cost. Love to almighty Allah is not just by lip service it’s by abiding and respecting His laws.

Yes it is. Since it’s your first residential home that you want to housee your family in, its khums exempt

If you don’t know what it is you can and you are under no obligation to investigate those codes.

If it to promote acts of indecency and to promote and help them spread haram it’s not allowed

You can use it without seeking permission as you are part of the set up. If the room is there for the use of people working there then it’s allowed to be used by you.

She can say it loud to the extent that she can hear it herself and perhaps a person close to her enough to hear it.

It’s pronounced al 3afu.

Even though many historians have not made mention of a small girl of Imam Hussein with the name of Ruqayyahh, Fatimah Sughraa or any other name in their books, but some books do cite the story of this small girl and the tragic incidents that took place for her in the ruins of Sham (current day Syria).
There are also clues in our hadith and history sources that support her existence and we will mention a few as examples:
First: When Lady Zeynab was speaking to the head of her brother, Imam Hussein, she recited poems that consisted of the following sentence: "O Brother! Speak to little Fatimah for it is close for her heart to become empty (it is close for her to pass away)."
Second: When encountering Shimr at the final moments of his life, Imam Hussein states: "O my Zeynab! O my Sukainah! O My children! Who will be your guardian after me? O my Ruqayyahh! O my Umme Kulthoom! You are Allah's trust. Today we have come close to the promised moment."
Shiekh Mufid says: "Sukainah is among the daughters of Imam Hussein and her mother's name is Rubab."
Sheikh Tabarsi says: "Sukainah, the daughter of Imam Hussein, was ten years old on the day of Ashura."
Therefore, many books have mentioned Sukainah as one of Imam Hussein's daughters.
It is understood from these ahadith that the Imam had another daughter also named Sukainah who at that time- before the incident of Karbala-had reached the age of marriage.
Taking what was said into consideration, one can conclude that a daughter of Imam Hussein (who was either named Ruqayyahh or Fatimah) passed away beside the head of her father in the ruins of Sham, and that this little girl was not Sukainah, the other daughter of the Imam who lived for many years after her father's martyrdom.

Yes

Yes as long as they are not done in front of non mahram.

It’s a practice that was carried out by Amirul Mumineen

Surah Youssef for men and Surah Noor for women.
Best duas for relief from troubles and gaining is Dua mashlool

The best option is to take ones that specifies the type of fish used as some fish oil capsules do specify the source

There is no such thing.

Yes it’s possible

https://www.al-islam.org/180-questions-enquiries-about-islam-volume-two-various-issues/1-what-purpose-mankinds-creation

https://www.al-islam.org/concentration-in-prayer-jameel-kermalli/strategies-concentrating-prayer

In short, read a very excellent book that tackles how to control such powers.

It’s called : collector of felicities.


https://www.al-islam.org/jami-al-saadat-the-collector-of-felicities-muhammad-mahdi-ibn-abi-dharr-al-naraqi/presentation

No a Mujtahid is someone who has reached a level of knowledge that enable him to extrapolate a fatwa or Islamic legal opinion but he is not necessary always a marji.

After you completely finish your prayer if you want to turn to right and left is fine.

If the divorve was recited not in accordance with the conditions of divorce according to your school of thought the divorce is not valid.

If you intentionally say it yes it is.

If you are in hijab, it’s fine if not then you have a right to ask him to remove it. And if you are not comfortable with having your photo on his phone even with hijab then yes by all means you can ask him to delete it

Salam the fatwa of all the maraji is that whatever is taken from Muslim markets is deemed halal. You are under no obligation to question it or investigate it

Yes you can. And yes you can recite it after the prayer is concluded.

Each has their own rights and there should be no injustice in giving each the wife and the pats ya their own rights.

In any given scenario both should be treated with justice and no encroachment should be committed to the rights if each.

Here are the rules for salatul jamaa


For the Ma'mum

The lines should be straight, with each person standing close to another - shoulder to shoulder. As long as there is a gap in any one line, that spot should be filled before making a new line, and it is Makruh for a person to stand alone. It is Mustahab that after the line:

قد قامت الصلاة

is read, the followers rise and get ready to start the Salat. It is Makruh for the followers to recite any of the supplications, TasbIh or TakbIr, in such a way that the Imam can hear them. When a Ma'mum wishes to join the Imam in Ruku'; but fears that the Imam may rise before he can join, he can make a polite appeal by saying:

يا الله or إن الله مع الصابرين

signaling to the Imam that he wishes to join. After the signal, he should not waste any time and join otherwise it might inconvenience the other participants. He should then pronounce the Takbiratul Ihram loudly so the Imam becomes aware that the appellant has joined.

The Qualifications of the Imam of Salat al-Jama'at
One who leads the prayers is called the Imam, and he must be:

1. Baligh (Adult) meaning that he has attained the age of responsibility and puberty; and for Men, it is one who has completed 15 lunar years, or has seen in himself the signs of puberty or adulthood.

2. Sane (' Aqil)

3. Shi'a Ithna 'Asherl (believes in the mastership of the 12 Imams)

4. 'Adil (Just) meaning that he does not commit the major or minor sins.

5. Legitimate birth.

6. Able to recite correctly.

A woman can lead the Salat only if all the followers are women; however, if all of the followers are men or there is a congregation of men and women, then the Imam must be a man.

How to Join Salat al-Jama'at
Make the niyyat (intention) that you are praying behind and following the Imam who is leading the Salat. It is not necessary to know his name, however, you should know that you are following that particular Imam. Your Salat will not be counted as Salat al-Jama'at if you do not make the intention of following the Imam - this is important.

The follower must say the Takbiratul Ihram (الله أكبر) after the Imam, so as to maintain his Salat al-Jama'at.

Listen to the Imam
In the first two Rak'at, th e Imam will read Surah al-Fatiha and one more complete Surah of the Holy Qur'an. If you are praying the salat of Fajr, Maghrib and 'Isha, then the Imam will be reciting these Surahs out loud, thus, you should keep silent, and listen to his recitation. In the salat of Zuhr and 'Asr, the Imam will be reciting in a quiet whisper and you will not recite anything out loud, however, it is Mustahab that you recite any dhikr of Allah such as:

(١) أستغفر الله (٢) الحمد لله (٣) سبحان الله (٤) الله أكبر (٥) اللهم صل على محمد وآل محمد

Recite Everything Else in Jama'at
Apart from the two Surahs which the Imam alone will recite, you must independently recite all the other things in the salat. You must pray the dhikr of Ruku, Sujud, Tashahhud, Salam, and all the Takbirs, etc.

So remember, that a Ma'mum is exempted from reading only the two Surahs in the first two Rak'at.

Follow the Imam
As was previously mentioned, the Ma'mum must say the Takbiratatul Ihram (the first (الله أكبر) after the Imam has said it. If you say it simultaneously with the Imam or before, then there will be no Jama'at for you.

Then, in every act, follow the Imam. When the Imam goes into Ruku' Sujud, or rises, do it either with him or after him; but do not precede him. This is important as far as the acts are concerned.

However, in the case of the recitations like the dhikr in Ruku', Sujud, Qunut, etc., you may precede the Imam, even the Salam to complete the salat.

If you forgetfully rise from Ruku' or Sujud before the Imam, you must return to the Ruku' or Sajdah position (as the case may be) provided that the Imam is still in that position.

When Can You Join Salat al-Jama'at?
You can join the salat at any stage before the Imam rises from Ruku'. After the Imam has risen from Ruku', you will not be able to join him until he stands for the next Rak'at.

You can not join the Imam while he is in Sajdah, nor can you join when the Imam stands up after completing the Ruku'.

Some common Questions
Q. Can I join when the Imam is reciting the second Surah?
A. Yes.

Q. Can I join when he is in Qunut?
A. Yes, you can join, and perform the Qunut as well.

Q. How do I join when the Imam is in Ruku'?
A. Make your intention, say the Takbiratul Ihram and go straight into Ruku'. This will be counted as your first Rak'at.

Q. How can I join when the Imam is in the third or fourth Rak'at?
A. In the third or fourth Rak'at, the Imam does not usually read Surah al-Fatiha nor is there a second Surah, he will usually recite Tasblhatul 'Arbah. Therefore, if you join him while he is standing, you must read at least Surah al-Fatiha - you cannot simply keep silent. Therefore, if you believe that you will be able to read at least Surah al-Fatiha before the Imam goes into Ruku' and rises, you may join while he is standing. However if you believe that al-Fatiha may take a longer time to read and that you may miss the Ruku' with the Imam, then do not join while the Imam is standing. In this case, join him when he goes into Ruku'. It is always advisable to join the salat al-Jama'at in Ruku' if the Imam is in the third of fourth Rak'at.

Q. If I joined salat al-Jama'at in the third Rak'at of the Imam, then what do I read in the next Rak'at which will be my second, but the Imam's fourth?
A. You will treat it as your second and read Surah al-Fatiha and another Surah, and do your best to reach the Imam while in Ruku'. If you find that there would not be enough time for the second Surah and Qunut, then Surah al-Fatiha alone will suffice.

Q. Should my Salat be the same as the Imam's?
A. No, you can pray Salat al-Maghrib, for example, behind an Imam who is leading salat al-'Isha, and vice versa.

Q. What happens if a young child is standing in one of the rows? Does our Salat become void?
A. No, as long as the child is a Mummayiz, meaning he can distinguish between good and bad, and as long as the people around him do not have knowledge if his salat has become void, their salat al-Jama'at is correct.

Late Joiners
It is Mustahab to be present in salat al-Jama'at from its very start. If fact, there is a great reward in being able to say the Takbiratul Ihram immediately after the Imam has said it, and before he commences the recitation of Surah al-Fatiha.

However, if due to some unavoidable circumstance, you reach late, then you will read as many Rak'at of Jama'at as available, and complete the balance on your own.

For example, if you reach salat al-'Asr when the Imam is in his second Rak'at, then you will join, and when the Imam is in his last Rak'at, you will change your salat to Furadah (single), and complete the remaining one Rak'at alone.

When it is your first Rak'at and the Imam's second, then according to Ihtiya!, after the two Sajdah, you must sit in a position, flexing your legs, keeping fingers and feet on the ground, and listen to the Tashahhud being recited by the Imam (this position is referred to as Tajafi).

Similarly, when it is the last Rak'at of the Imam but you still have the balance to complete, it is Mustahab that you flex your legs with your fingers and feet still on the ground and wait until the Imam has finished reciting the Salam and then stand up to complete the salat alone.

When a person arrives so late that he finds the Imam is in his last Tashahhud, he would still be able to obtain the reward of Jama'at. He should make the intention, say the Takbiratul Ihram and sit to join the Tashahhud. Then when the Imam has completed his salat with the Salam, he should rise to begin the first Rak'at and he does not have to make the intention or say the Takbir again.

Connections in Salat al-Jama'at
The first person standing directly behind the Imam in salat al- Jama'at is connected to the Imam and so are the people next to him. However, as the first line extend s, people standing further away from the Imam are connected sideways.

Connections must always be maintained in salat al-Jama'at, for if it breaks, then there will be no salat al-Jama'at. For example, if a person standing in the second, third or any subsequent line loses all connection with no one in front of him or by his sides, his salat al-Jama'at ceases to exist, and he must continue his salat by means of Furadah. However, if he has someone by his either side who is in turn properly connected with someone else in front, then his salat al-Jama'at will be valid.

If anyone is praying salat al- Qasr, he should try to avoid standing in the first line, since if he chooses to remain seated after two Rak'at, he will become an obstruction to the people connected to him, rendering their salat al-Jama'at invalid and void. However, if he immediately rises again to join salat al-Jama'at, then the connection will be resumed and no harm is done to the other believers around him.

If a traveler prays in the second or any subsequent line, no harm will be done to the believers standing next to him even if he remains seated after the completion of two Rak'at. This is because people in the subsequent lines normally have more than one source of contact and connection.

Emergencies in Salat al-Jama'at
A. If the Imam's salat becomes void due to any reason, the Ma'mum behind him may steadily step forward to lead, provided that he fulfills the qualifications for leading the salat. Other followers will change their intention to follow the new Imam.

If no one goes forward to continue the salat al-Jama'at, then the followers will convert their salat to Furadah and complete the salat on their own.
B. If someone faints or collapses during the salat al-Jama'at, then the people standing next to him may break their salat to attend to him, provided that there is no one else to help him from amongst those who have not joined the salat.

C. If the Salat of anyone in the first line becomes void, he must get out of the line immediately. He must neither continue nor sit down, since it will be a distraction, and may render the Salat al-Jama'at of the others following him in the same line as void. When he moves out, there will be a gap, and thus the other people next to him must gradually move sideways to reduce or fill in the gap.

D. If for any reason, the salat al-Jama'at ceases to exist, the Ma'mum must not break their salat, they must simply change the intention from Jama'at to Furadah and continue until completion.

E. If due to some reason, the Ma'mu m has to abandon the salat al- Jama'at, then he can do so and change to Furadah. However, one cannot join the Jama'at with an intention of later breaking it.

Salat al-Jama'at for the Muslim Sisters
Muslim women may join salat al-Jama'at, but they will keep their position behind the men. Although in salat al-Jama'at, no obstruction between the Imam and Ma'mum is permitted, the women are permitted to stand behind barriers such as a partition, wall, curtain, etc. and be part of the salat al-Jama'at. The women are also permitted to have their own salat al-Jama'at in which a lady Imam can lead - as long as there are only women in the Jama'at. However, she will not stand in front, but will position herself in the center of the first line, and those following her will form the first line by standing by her sides.

A Few Narrations Concerning Salat al-Jama'at
The Holy Prophet, peace be upon him and his family, said: "Verily, when one of Allah's servants establishes the salat in congregation and asks Him something which He does not grant him, Allah will be ashamed until He fulfills it."

Imam 'Ali ibn Musa al-Ritja, peace be upon him, said: "The excellence of the congregation salat compared to a solitary salat, is one Rak'at to two thousand Rak'at."

The Holy Prophet, peace be upon him and his family, said: "One prayer of a man in congregation is worthier than his forty years of prayers at home (alone)."

Imam Muhammad al-Baqir, peace be upon him, said: "The person who abandons the congregation (salat) without having an excuse, and only for unwillingness or in order to avoid attending the gathering of Muslims, has no salat (his salat will not be accepted)."

Once a blind man came to the Prophet of Allah, peace be upon him and his family, and said that there was not anyone to take him to the Masjid to attend the congregational salat with him (the Prophet), when he heard the call to prayer. The Holy Prophet, peace be upon him said, "Stretch a rope from your house up to the Masjid and attend the congregational salat."

As for your second question no during that time it’s not makrooh at all to be dressed in black

A tradition has been related from as-Sadiq, peace be upon him, which confirms and clarifies this interpretation. He was asked: "What will happen to the spirit of the dead? and where will it abide?" He replied: "The dead are of two categories: (a) either purely faithfully, or (b) purely wicked; then the spirits of each passes from his body (lit. house-haykal) to its like, and each is rewarded for its acts till the Day of Resurrection.

On the Day of Ressurrection Allah will restore his body and insert his spirit into it, and call him to accept the final judgment for his deeds. The spirit of the faithful will pass from his dead body to a similar form, and abide in a paradise of Allah, where he will enjoy a perpetual grace till the Day of Resurrection.

Organise your time, select the most favourite topics in order of priority, don’t study when you are exhausted and start early in the day. Just before you do that read Quran everyday after fajr it strengthens your memory

The question about how many children should we have should never be related to rizq. Allah has promised rizq to one and all. The Quran was very specific about this issue.

However the question of children should always be related to raising them well and within the tenets of Islam. We know in this day and era it’s very difficult to upbringing children in the right way if there are so many of them for a number of reasons.

Among these reasons:

1. Both parents leaving the household to earn a living

2. Globalisation

3. Peer pressure

4. Rapid change of values.

5. Effects of social media

You can follow the exercise less the sound.

Any music that conforms with the places of entertainment is not allowed.

Dajjal and all that has been written about him comes from the body of narrations. The Quran alludes to the concept and not the person. Most of the narrations about dajjal are also weak. Most scholars believe that the idea of dajjal is not of one individual but rather an antithesis to the idea of truth.

Get married. There is no other solution.

Yes.

Prayer or otherwise is never related to matter of rizq or being successful or not. Prayer is an obligatory act of submission to Allah in order to gain close proximity to His divine acceptance and pardon. You pray not to be one successful in worldly standards, you pray to fulfill an obligation that is the means to your success in the hereafter. Rizq and success is strictly in Allah’s hand.

Read dua mashlool.

Yes they are except they will be rewarded according to whatever concentrations you were able to achieve.

An inheritance regardless if written or not written must be divided according to the shares as allocated in the Quran. There is no basis for the above.

If it changes into alcohol it’s not allowed.

Yes.

Writing is a useful art and a very powerful tool if used for the benefit of the human kind. As long as you make it clear in your prelude that whatever you are writing is fictional and free from any elements of heresy, it’s fine to be creative and useful.

No it’s not. You can apply it’s fine.

You do Shaaban.

The second option is the best.

Yes you can and you will be greatly rewarded.

1) As far as the way you perform your Ghusul it’s correct and you don’t have to wash your head and neck first without wetting them first.

2) You can follow you father in salah in all the actions but you do your own recitation Shahada and Dhiker.

It’s allowed.

You have the option of praying either.

You can avoid their abuse by limiting interaction with them to saying Salam only.

You must keep minimal interaction even if it’s as little as saying Salam.

Follow all the medical advice practice isolation and social distancing . Keep away from crowded place. Keep your child at home. Practice self hygiene and change your clothes after coming home.

As for duas you can protect yourself and your families by reciting the three quls and ayatul Kursi. And read dua number 7 from sahifa Sajjadiah (His supplication when faced with a worrisome task)

If what you are referring to fits this description:


“A hallucinogen is a psychoactive agent which most likely causes hallucinations, perceptual anomalies, and other substantial subjective changes in thoughts, emotion, and consciousness.”

Then indeed it’s not allowed.

Don’t have anything on your phone to worry about and that way your parents will trust you and leave you alone. Trust me keep everything transparent and develop their trust they will no longer bother

Your Iddat should be observed at home if the divorve was a revocable Divorce. During this time you are able to resume your duties such as work and other necessities as usual. The only restrictions are to go out for no apparent reason just for the sake of going out.

There is no such thing and for protection is to read Quran and says against any satanic whispering.

You should stay at home.

The ruling of Zina differ if the act was committed with a married woman or a virgin non married woman. In the case of a married woman the penalty is much more severe than the penalty of lashing when committed with a virgin non married woman. The best way to wipe a sin away is by sincere repentance.

No they don’t. Each has their own challenges in life.

I can fully understand your frustration but the biggest solace for you me and anyone who pray and do duas and their prayers and duas do not give fruition is to remember that Imam Hussain also prayed on Ashura day to save his Ali Akbar, Ali Asghar, Abbas but non of that happened !!! But did the imam say why? No why? Because he knows that Allah knows best and we should keep praying if our prayers are not answered now they will definitely be answered later or on the day of judgment. Don’t give up on hope.

If it will lead to the belief in children that this tree represents a certain ideology, it’s not allowed. It can be substituted with anything else it does not have to be a tree.

No one had the right to reveal the secrets of others.

It’s in the contexts of two things:

-His conjugal rights
-Whatever is within the parameters of sharia law.

Blood in itself is najis but it does not nullify ones wudhu. You can pray as long as the blood does not come in contact with your place of prayer or your cloths.

Yes it’s absolutely forbidden. Visit Sayyed Sistani website on matters of homosexuality.

If the level of alcohol exceeds 0.05 it’s not allowed.

They can share the same house only if they agree to it and they can share the same bed if they agree as long as they do not see each other private parts.

Absolute abuse on his part and he must seek counselling to stop. It’s not allowed to behave in such a way whatsoever.

Look up sayyid Sistani where there is a timetable for each of the level of beating.

It’s a shared responsibility and the boys are more liable than the girls.

Yes but it’s makrooh.

No it’s not.

That’s allowed.

If it dies not involve anything haram and it helps you sleep you can go ahead and use it.

This is a very highly controversial topic among the scholars. The two opinions are as follows:

1. It was allowed then siding the tone of Adam did brothers and sisters to marry. I.e. Eve would always give birth to sets of twins each twins were a boy and a girl. So that the boy would marry the girl from the second set of twins and not from his own set of twins.

2. Second opinion which is the more reliable one is that initially until Adam and Eve were are able to procreate Allah created for them beings to marry that were not their children and after they grew in number humanity also grew through marriage.

It’s a Loan that is given out to a needy person with 0 interest and will not incur any interest whatsoever.

If you are connecting al atheem to the next word without a pause then the first one is the correct pronunciation

Get counselling.

Best solution is to send a Quran without any Arabic script.

Learn the duas and prayers that repel hasad and keep yourself in check just like you did above.

1) he must start observing hijab and salah at the age of nine lunar years.

2) If no ejaculation takes place in the case of a man and discharge in the case of a female no Ghusul is required. Only Sayed Fadlullah says that a woman does not have a similar ejaculation like a man and therefore she does not require a Ghusul regardless except after intercourse. Sayyed Sistani says if a woman engages in foreplay and she has a discharge or sees a wet dream then in both cases she needs to have Ghusul

The only sand that is allowed to be consumed with intention of shifa is that of Imam Hussain. The only repentance is that the person doing that act should ask Allah for forgiveness and to immediately stop eating it

Maturity , understanding the requirements of marriage, education and compatibility are of utmost importance when it comes to marriage. Age is just a number , however we don’t encourage, endorse or condone the marriage of minors. E.g. between the age of 9-16 years. Forced marriages are not allowed and are a crime in Islam against the girl.

Yes it’s perfectly fine. No problem at all.

Yes any illness can be found in Islam.

No it’s not true. It’s a very high form of exaggeration and it’s not allowed. The only Maliki yawmeddine is ALLAH.

Yes you can

The act of getting the job by deception is haram in Itself and that would deem the income as unlawful

If it’s done in such a way that they don’t fall into sin it’s allowed though according to Sayyed Sistani based on obligatory precaution it’s better they do not

If you know that you can give advice without being in a position of being humiliated then go ahead and do it with maturity and wisdom.

Switch your overthinking with the remembrance of God and positive thoughts. Switch to Quran reading and uplifting materials.

Before you proceed towards this marriage and to ensure the dynamics of your family in future will work out if you marry from a different sect, since you have raised very crucial and somehow controversial issues that affects both of you and your children to be, I advise you read more reliable material about Shia school of thought so you know where you stand regarding the belief of your wife to be

Yes indeed I will compile a list but for now best website to visit is al-Islam.org and please go to the Sunni-Shia dialogue section

As long as you always revert back to allah and ask for istighfar you are doing fine. This is your test in life so keep positive thinking engaged and always remember Allah much. Best remembrance is to ask Allah for forgiveness. As for when you go out, I think you need to rethink what sort of friends you are associating with if you don’t feel they help you remember Allah much. Friendship is about consolidating one another on the path of truth and imaan but if your friends are not ones that help you promote your faith further, then you should think again about who you want to hang out with.

The carpet and the mattress that become najis by the elements that do not have a mass (i.e., do not leave any marks or stains on the carpet or the mattress), it can be purified by sprinkling water over it from a kettle or a jug once until the pure water covers the impure area, and then wipe the water away by using a piece of cloth or a vacuum cleaner, etc. The carpet or the mattress will now be considered pure; and the water removed from it will be considered, on the basis of obligatory precaution, as najis.The same rule will apply in purifying the cloth if it becomes najis by impure sources other than urine. Things becoming najis by urine will be discussed later on. If one wants to purify the carpet or the mattress by using pure water connected to the kurr source [e.g., by using a hose pipe instead of pouring water from a jug], there is no need to wipe the water off using a piece of cloth or a vacuum cleaner, etc. As soon as the kurr water covers the najis area, it will become pure [and the water will also be considered as pure]. It is possible to purify the carpet or the mattress which has become najis by the elements that do have a mass (i.e., do leave marks or stains like blood or semen) by the same method as mentioned in No. 39 provided that the impure element is removed while washing or prior to washing. The only difference is that if it is purified by the qalil water [e.g., from a jug or a glass], then the water removed from the carpet will be considered najis as a confirmed opinion and not as an obligatory precaution. If a carpet or a mattress becomes najis by urine of an infant child that mostly gets nutrition by breast-feeding, then it can be purified by sprinkling water - even if it is little - on it until it covers the najis area. In this case, there is no need to remove the water by using a piece of cloth or vacuum cleaner, etc.

Go to prayer straight away

Organise your time, select the most favourite topics in order of priority, don’t study when you are exhausted and start early in the day. Just before you do that read Quran everyday after fajr. It strengthens your memory

Yes it’s allowed. All she needs to do is to stand behind you

If you can sell the first one and upgrade it’s fine.

Perhaps use peer role models to speak with her. Coming from you will not help.

Once you do all you can to provide him with the right education Akhlaq Islamic manners until they reach the age of accountability. After that you are not held liable for their actions.

There is such literature available but it’s not all authentic and a makrooh act is not a haram thing

If the music does not involve any haram luring or Enticing sexual lyrics, it’s fine

Everything that relates to rings and the position in which you wear them on your fingers. Apart from the last finger and the second last are makrooh.

According to the fatwa of the late Sayyed al Khoei, the grand marji and teacher of most current maraji of taqleed including Sayyed Sistani, when he was asked about the shaikhiyah and whether or not we are allowed to pray behind them his reply was: it’s not permissible. This should give you enough idea about them. They are very extremist in their views about the Imams and their level of knowledge about the unseen.
The name of the book is : Munyatu Al Sa’il

If you can’t pray behind them how would you marry them?

Please look up this.


https://www.al-islam.org/fazail-ul-mahdi-ali-akbar-talaafi/short-biography-imam-mahdi-aj

No you are not.

She is a non mahram to him and that means she can’t be with him alone in one house.

No he does not unless she made it a condition.

The condition of taking a second wife:

1. To treat both of them justly
2. To provide for both equally
3. To provide equal accommodation
4. Equal spending
5. Equal intimacy

The answer is yes to all the above

As long as you perform the 9 khuratat ( 9 ways of cleaning yourself after urinating ) then anything you feel after that will not be considered najis

Yes since the company gave her the right to dispose it disposing doesn’t mean throwing it away.

Yes you can

It could be a possibility that Satan wants to confuse your intention about the Istighfar

During and after your qunoot Arabic is not necessary. Any language is fine

If their use causes hallucinations then it’s not allowed

As long as the water is (Kurr) running while you are showering it’s considered tahir

Try and balance the two as you need both.

You should send salawat after both names and you can pray yes but repeat your salah afterwards ( Zuhur only)

If your intention to get to know someone for marriage and the conversation remains clean and focused on marriage issues, then it’s fine

There is no qaza salah on him or her

Yes it is

Instead of walking out of the marriage, all attempts to reconcile the marriage should first be exhausted before ending the relationship

In that case you can seek to leave the marriage amicably by discussing the best way with your partner to exit the marriage in the least possible impact on the life of the children.

Firstly keep practising taqiyyah till you find yourself strong enough or independent enough to practice your faith.

Yes it’s fine

Each and every Dua must be read in context. If the Dua is directed at enemies fighting against Islam and trying to annihilate it, then in that context it’s allowed otherwise it can’t be read or used for any other purpose and if the Dua is a general one then in that case it goes against the spirit of the Quran and the Imams do not say anything that goes against the Quran and if it is attributed to the Imams and contradicts the Quran the Imams declare that they did not say it

My sincere advice is that you need professional counselling. Seek a good Muslim counsellor to help you through your problem.

You can. As for benefit, it will depend on the basis of the moral aspects

You should enrol in a professional anger management course.

You are under no obligation to attend. You can call your sibling getting married wish them the best and explain to them that you can’t attend not because you don’t want to but due the the nature of the event and what will take place.

There is no such law in the absence of an infallible Imam.

Yes

The biggest sin is to ask a wife to remain patience when there is abuse and torture by the husband abd the in laws. God does not allow injustice to take place in these circumstances. Imām Hussain who stood against justice it was not against just political justice, it was against all form of justice. I suggest you write to the office of Sayyed khamenie and seek a divorce based on the abuse

Yes, that’s why it’s called Umrah mufradah, meaning one single Umran. That law of course apply if you are performing umrah in one month. But if you are let’s say performing Umrah at the end of January then when February started you wanted to perform another umrah you can. You can also do another umrah if it’s in behalf of someone else after having done your umrah.

It’s haram to marry your wife sister both mutaa and long term marriage. This must stop immediately this unlawful marriage. Ask Allah for forgiveness and never ever repeat this again

No need for prayers and donations are what’s needed

Sit in a way that you are no longer facing the qiblah

If all avenues are exhausted and nothing works and if her schooling is dependant on it, yes she can

He has no obedience based on the fact that he is unjust and does things against his own Islamic values. You are however required to keep a cordial relationship with him.

Sayyed Sistani does not allow it. As for some other maraji, they say if your presence is and will help serve your religion then it’s allowed

Yes it will since repetition of an action may lead to sincerity unless you can find another alternative that you can enjoy doing like helping in an orphanage.

All of the above is haram and in regard to the last question the whole contract becomes questionable and the mahr must be paid otherwise the relationship is bordering a haram relationship

You should come out if it asap. And yes if you accept it your are bordering haram as well and must pull out. Ask him, if the term has not ended, to bequeath you the remaining period to cone out of the marriage

You can

First hour of the night is after the total disappearance of the sun

No need for Istikharah

If he is willing to consent to the divorve all you need to do is speak to a local aalim and the aalim will get the authority for divorce from your husband and the aalim will recite your divorce.

No it’s not allowed.

Yes you can

No it means nothing. No significance at all

No it’s not

Ummi in this verse does not mean he was unread. It is in reference to um al Qura, a name given to Mecca , so he was ummi I.e. means belonging to the city of Um Al-Qura like you say for example to someone that lives on Australia an Australian.

Not at all. The prophet was not unread. He was able to read and write

Reading material about marriage relationship, talking about your issues, and respecting one another and attending to each other’s needs is what makes a marriage work.

It’s fine

You can pay the family khums from sahmi Imam and not from sahmi Sadat.

No. Any Ghusul you do that is either obligatory or sunnah ( like the Friday Ghusul) exempt from making whudhu

Since this particular tree represent an article of faith that does not correspond to our faith in anyway it’s not allowed to be displayed in such a manner that reflects that belief system.

If it will lead to the belief in children that this tree represents a certain ideology, it’s not allowed. It can be substituted with anything else it does not have to be a tree

Read Duas that Allah may accept her and relieve her from any unfavourable outcomes. My sincere condolences to you on the passing away of your honourable mum.

1) Dua is a great thing but first reconciliation attempts should take priority among the siblings to resolve the dispute among them first.
2) As for the last part, no unless they caused the strife among the siblings.

Yes you can

Discuss your issue and your needs with your parents whenever you feel the need for it

It has to include all the right shares and you can consult Sayyed Mohammad Rizvi of Toronto Canda as he has written a template for a will

You should tell your parents. No dua is going to help you if you are not transparent with your parents.

WHY SACRIFICE?

Islam: A Path of Struggle


والذين جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللهَ لَمَعَ المُحْسِنِينَ"
"العنكبوت:69

"And those who struggle and strive in our path We will surely guide them to our ways and indeed , Allah is with the doers of good?

First let us briefly look at an important question.

Why must Islam be so emphatically linked with the idea of struggle?

Why can’t a person become a good Muslim without involving himself in a struggle that necessarily requires sacrifices?

The answer is simply :
NO YOU CAN'T. AND FOR VERY OBVIOUS REASONS.

Firstly:

Islam is not merely the confession of a faith that is made once in a lifetime.

Secondly:

The faith is of cosmic dimensions. It requires a radical reorientation of the entire life and the world.

Thirdly:

The confession is not merely verbal; it is an act of witnessing!

Which must transform life into a living and continuing testimony of faith.

You enter Islam by saying shahadah (bearing witness).

But you can only live in Islam by constantly doing shahadah (al-Baqarah 2:143, al_hajj 22:28).

Fourthly:

Once you do the Shahadah, this act will bring you into ceaseless confrontation with false gods inside you, and with those on the outside.

It will also require a ceaseless striving to reshape self and society so as to attest to your witnessing.


Being Muslim thus requires becoming a Muslim.

Becoming Muslim, after the seed of Iman has been sown in the heart, is a two-fold process:

To summon one's own self and to summon mankind,

Both are inex'tricab'ly linked together, both are to be taken up simultaneously.

Summoning mankind is not a passive call.

It is an active, dynamic process and a movement.

We must practice struggle with all available peaceful resources so that all the false Gods, oppression and corruption are over powered, and justice is established among mankind.

Isn’t that what Imam Hussein was all about!

Wasn’t the grandson of the Prophet someone who was very much adored by him, and could have easily lived a very comfortable and well-heeled life after his grandfather, and was he not also much honoured and revered by his contemporaries.

Why didn’t he?

Because he was devoted to the cause of His beloved Lord!

Concerned about the guidance that was revealed to his grandfather and eager to make sure that the path of love towards God was not obstructed by voracious, materialistic type of people who had joined Islam only to fulfil their mean and meagre worldly ambitions.

The path of Islam cannot therefore be anything other than the path of struggle, and therefore sacrifice.

Isn't Islam, a gift of Allah?

It surely is.

Without His help and His enabling hand we can take no steps on the straight path.

Yet only through our sincere intention and devoted striving can we deserve to receive this most precious gift, to retain it, to grow in it, and derive full benefit from it.

The gift, no doubt, is given in His infinite mercy and kindness, but it is not unconditional If given whether desired or not and earned or not, it would have become cheap, valueless.

That is why the Qur'an says that Allah:


"Guides unto Himself him who turns unto Him"
(al-Shura 42:13).

Turning towards God requires both will and effort; it also entails turning away from all false gods besides God.

It is a total change of direction, inner and outer.

Progress, then, depends on striving:

"Those who strive hard in Our way - surely We shall guide them onto Our paths"
(al-Ankabut 29:68).

Struggle: The Indispensable Key

Such is the law of God (Sunnat Allah), not only for Islam, but for all the priceless gifts our lives have been blessed with.

Look at some of them: the eyes we see with, the ears we hear with, the hands and the feet we work with, the air we breathe and the water we drink, without which life cannot even exist.

We have not made them, nor could we, even if we wanted.

We get them without asking, we have no inherent claims upon them nor any inalienable right to possess them! They are all gifts of God's grace.

Yet to retain them and to derive full benefit from them we must put in our best efforts!

Not much comes to us in life without endeavour or struggle.

We gain only what we earn by our strivings:

"We have created man into (a life of) trial and pain"
(al-Balad 90:4).
"And that nought shall be accounted unto man but what he has striven for"
(al-Najm 53:39).

The soil is there, the water is there, the seed is there; but the soil will not turn seeds into crops unless we dig it, plough it, sow the seeds, water the plants, protect them and harvest the crop.

Without sweat and toil, the gifts of God that abound all around us will not yield their full treasures to us.

Indeed the richer the treasures desired, the greater the efforts required.

Islam and Sacrifice

Islam is not just one gift among many?

It is the choicest gift of God.

Out of all the countless bounties and the blessings that Allah has given us to enable us to live our lives in this world, the greatest and the most important is that He has guided us to the true meaning and purpose in our lives.

That purpose and that meaning is to live for Him, to strive to seek His Pleasure.

Instead of just being born for eating and drinking, procreating and dying we must live a meaningful existence.

Life is thus lifted up from being a transient, fleeting moment in history, terminable at death, to an eternal event.

Our existence is no more directed to merely coveting and acquiring the blessings and bounties that abound in this-world.

Instead the way is open to turn this-world's possessions into everlasting benefits to be reaped in that-world, sometimes by taking and enjoying them, gratefully, sometimes by giving them up.

If ordinary things in this world cannot be obtained without effort, obtaining meaning and purpose in life, which is Islam, must surely require utmost endeavour.

The nature and magnitude of struggle, and of sacrifice, must commensurate with the nature and value of the goal we want to reach.

And what purpose in life could be more valuable, more compelling, more important, more urgent, than that of bringing the whole man - his inner personality, his environment, his society, the entire world - to the path of Allah.

To a path of purity and cleanliness!

Without struggling hard, merely by wishing, desiring, professing, making claims and statements, how can we ever hope to reach the destination that we have set for ourselves?

If one's daily bread cannot be earned without effort, will Allah give His greatest blessing - success in this life and success in the life to come - unless we prove that we deserve to receive it?

Unless we demonstrate that our profession of faith is rooted in our hearts, that we are truthful in our claims of loyalty, that we are prepared to offer sacrifices required of us.

The Qur'an Says:

Do you think you should enter Paradise unless God establishes who among you have struggled hard and who are patient?
(Al-Imran 3:142)
Do you think you should enter Paradise while there has not yet come upon you the like of those who passed away before you? Misery and hardship befell them
(Al-Baqarah 2: 214)

Do men think that on their [mere] saying 'We believe', they will be left to themselves, and will not be put to the test? We certainly put to the test those that were before them
(Al-Ankabut 29:2-3)

Of course, this does not mean that our efforts and sacrifices can in any way match the gifts Allah gives to us; yet it is through our own labour that we get food from the earth; yet it is so priceless that the hard work put in by a farmer cannot be considered equivalent to the immense benefit that we derive.

Similarly, whatever we are required to sacrifice in our struggle in the way of Allah is not measurable against the benefits that we shall personally derive, that the Muslim Ummah will collectively gain, that mankind as a whole will reap.

Nevertheless we must prove, within our human limitations, that we are prepared not only to profess our faith in our cause, but also prepared to struggle and sacrifice what we really love for that which we declare to be dearest to us!

Struggle, as we briefly mentioned before, is undertaken at two levels!

At the personal level, Iman requires that one bring his self under the command ofAllah and obey Him; that one must therefore love Allah more than everything else:

"The (true) believers love God more than all else"
(al-Baqarah 2:165).

Put differently, Iman requires that nothing is too worthy, nothing is too valuable to sacrifice in order to earn Allah's pleasure.

Sacrifices contribute to the success of our struggle in two ways.

Firstly, they strengthen our inner spiritual and moral resources and develop qualities of character which are essential to our struggle at every level.

Secondly, they develop and reinforce cohesion and discipline within a collectivism, giving it the strength and resources to conduct and put that struggle at the wider social level.

Every act of sacrifice nourishes and increases your Iman; for it transforms a verbal confession and a mental conviction into a living reality.

It confirms, and thus increases, your love for Allah; for at every step you give up something for the sake of this love (al-Imran 3:172-3).

It reinforces your loyalty and fidelity to Allah; for all other loyalties become secondary as they are sacrificed for the sake of this loyalty. In short, sacrifices bring you nearer to Allah.

The process is mutually interactive: the stronger the faith, the greater the will and capacity to sacrifice; the greater the sacrifices, the more internalized and deeper the faith.

Sacrifices are essential for the development of all moral qualities, but especially for the development of patience, endurance, perseverance, fortitude, resolve and determination.

These can be summed up in just one word: Sabr.

Every sacrifice reinforces the quality of sabr, making it grow in quality and strength.

Sabr, in turn, sustains and increases the capacity to sacrifice. Again, the process is dialectic. All promises of help from Allah, all assurances of success in this-world and rewards in the Hereafter, have been made conditional upon the attainment of Iman and Sabr!

Sacrifice and Collective Discipline

Sabr is a very comprehensive virtue. One of its many aspects is discipline. Discipline is closely related to sacrifice; they are in fact interdependent.

In its comprehensive sense inclusive of self-discipline, spiritual and moral discipline, organisational and social discipline - it cannot be attained unless you are prepared to sacrifice things you love.

Nor can you continuously offer sacrifice of things to which you assign some value without developing a discipline within you, an inner discipline.

Though disciplined, collective life, too, plays no less important a role in reinforcing the spirit of sacrifice.

And sacrifice is equally essential for generating and sustaining such disciplined collective life.

Let us briefly see why!

It is obvious that while walking on your personal way to God, you will need to attain to greater and greater heights of sacrifice and self-discipline to succeed in seeking His pleasure.

But once you decide to come together with others to struggle together to bring the world under the lordship of its Creator, you stand in greater need of making sacrifices.

Without them, neither your organized collective struggle can take a durable shape and achieve necessary strength, nor can you aspire to be successful in your mission

"God loves those who, struggle in His way, join ranks as if they are a wall of molten lead"!
(al-Saff 61:4)

What a beautiful and meaningful parable.

Strong and solid, fused and welded, impregnable and without cracks and fissures, that is how members of a Muslim community, joined, welded together, strive in the way of Allah.

Now, how is a wall built?

It is built of many single building blocks, each with its own individuality.

How do the blocks 'join ranks' to turn into a solid, strong and impregnable wall?

One block goes over another, one sits by the side of another, and so the wall goes up as you start cementing them, gaining in strength and height at each step.

The blocks may look so similar, as do human beings, yet each has an inner individuality of its own.

No block is required to sacrifice this individuality.

Indeed the richness and strength is gained by virtue of so many individualities coming together.

But as you build the wall, if each block is adamant to go its own way, if it is not prepared to carry the load which will come upon it from the top or give support to the blocks below it, if a block which is going into a corner is not prepared to be chiselled so that it can fit in its place, a strong wall will never be built.

Many bricks will have to go into the foundations below the ground, never to be noticed by anyone after the building is finished.

Yet they will be bearing the whole load, and without their sacrifice the building will not rise even above the ground.

Many blocks will have to be broken, so that they can fit into a uniform wall.


Without some sacrifices on the part of each block a solid wall will never come to exist.

No wonder why Imam Hussain used to say in his supplications:


“My Lord! You are the One who removes all others from the heart of those whom You love, in a manner that they do not love but You, and do not seek refuge from anyone but from you; You are their intimate company when the trials of the world frightens them.


My Lord! Those who have lost You, what have they gained, and those who have found You, what have they lost?”

Maturity , understanding the requirements of marriage, education and compatibility are of utmost importance when it comes to marriage. Age is just a number , however we don’t encourage, endorse or condone the marriage of minors. E.g. between the age of 9-16 years. Forced Marriages are not allowed and are a crime in Islam against the girl.

The act of getting the job by deception is haram in itself and that would deem the income as unlawful

Yes it’s deemed unlawful

If it’s done in such a way that they don’t fall into sin it’s allowed though according to Sayyed Sistani based on obligatory precaution it’s better they do not

النصيب بمعنى توفر الأسباب ثم الأخذ بها للوصول للغاية امر طبيعي أما الاعتقاد ان يأتي الإنسان النصيب الى بال بيته من غير السعي اليه وبذل الجهد امر مرفوض

If you know that you can give advice without being in a position of being humiliated then go ahead and do it with maturity and wisdom

As long as you always revert back to allah and ask for istighfar you are doing fine. This is your test in life so keep positive thinking engaged and always remember Allah much. Best remembrance is to ask Allah for forgiveness. As for when you go out, I think you need to rethink what sort of friends you are associating with if you don’t feel they help you remember Allah much. Friendship is about consolidating one another on the path of truth and IMAN but if your friends are not ones that help you promote your faith further then you should think again about who you want to hang out with.

I totally endorse the idea and I am a great advocate of prenups for every Islamic marriage

If the owner himself is a Muslim yes it is sufficient

You are under no obligation to attend. You can call your sibling getting married wish them the best and explain to them that you can’t attend not because you don’t want to but due the the nature of the event and what will take place.

The following is a reply from the website of Agha Sistani:

1)The sun and moon eclipse have no affect on pregnant women. (Ref: Email rcvd from, http://alsistani.org/a, dated: Nov 6, 2011).2)

It’s haram to marry your wife sister both mutaa and long term marriage. This must stop immediately this unlawful marriage

He has no obedience based on the fact that he is unjust and does things against his own Islamic values. You are however required to keep a cordial relationship with him.

All of the above is haram and in regard to the last question the whole contract becomes questionable and the mahr must be paid otherwise the relationship is bordering a haram relationship

Based on what you said and all the promises they told you and the lies they made you under no Islamic obligation to continue this relationship. You can file for divorve through the office of Sayyed ali Khamenie. If you write to his website and describe your situation you can ask the marji to annul the marriage based on deception

If all this is happening to you and you have just got married and you are facing all this broken promises and your man does not stand beside you this is not s marriage because it has lost its two major components as Allah has described marriage to
Be: love and mercy! I. Short I would say: run and don’t look back

Apart from performing Salatul al aayat there is nothing specific

If the guy is really serious about getting married and he has the ability to start a home morally, financially and socially, let him approach your parents first and ask approval for the two of you to communicate before you prove to them you are ready for marriage.

1. Yes you are allowed
2. Unscented
3. No reference to yellow however it should not be attractive.

Ummi in this verse does not mean he was unread. It is in reference to um al Qura, a name given to Mecca , so he was ummi I.e. means belonging to the city of Um Al-Qura like you say for example to someone that lives in Australia an Australian.

Not at all. The prophet was not unread. He was able to read and write

Any Ghusul you do that is either obligatory or sunnah ( like the Friday Ghusul) exempt from making whudhu

There are no specific Aamals

Read Duas that Allah may accept her and relieve her from any unfavourable outcomes.
My sincere condolences to you on the passing away of your honourable mum.

No she is not allowed. The service of Ahlulbait is not just limited to talking to one male recitor.