Sayed Adeel Raza
Public QnA
In 2019 I learned new things like the rules which must be followed in namaz, sadja sahu etc and things which invalidates namaz or fast I never paid attention to these before. For the years when I prayed namaz but incorrectly because of lack of knowledge, do I have to make qaza for all those too?
Please help me with this calculation I’m really confused.
3) Can you please tell me how to offer these qaza. Is there some quick way to pray these?
1) If you know the number of invalid prayers you have to follow it. Otherwise approximate calculation that brings you certainty is enough. Like 5 years of qaza and start praying.
Allah knows the best.
2) Yes
3) There is no quick way except you can skip the recommended things of namaz.
Aap par hajj wajib nahi hoga. Aap unku gift kare jo zakat le sakte hai.
1) Is khums wajib on clothes and other things which were used for some year in the beginning but are now unused from few years (They were according to my social status)
2) Also is khums exempted from clothes and books (past papers or syllabus books) some of which I used and some of which were not used for years (I needed them in the years but somehow couldnot use them)?
1. Once you used it then khums is not wajib on those clothes or other items
2.If you purchased yourself or were gifted and not used for a complete year and if they have the value in market then you have to pay khums otherwise not according to ayatollah sistani. According to ayatullah khamenei khums is not wajib on gifts
Nahi
You cannot change taqleed except if you come to know that the another mujtahid is more knowledgeable and pious than the present one. If you confirm and certain, yes you can
If five minute passed the sahri time, then you cannot.
With that being said, is this view legitimate? Is there a way to disprove it or is it correct?
Surah An-Nisa',Verse 3
وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ
3. "And, if you fear that you cannot act equitably towards orphans, then marry those women who seem good to you, two, or three, or four; but if you (still) fear that you will not act justly (between them) then ( marry ) only one or someone your right hands have acquired. That is more proper, that you may not deviate from equity."
Occasion of Revelation
Before Islam, it was customary in Arabia among many people that they took the orphan girls to their houses under the name of defraying and guardianship and then they married them and appropriated their property, too.
They assigned even their dowries less than what the ordinary amount was, since everything was in their own hand, and when they felt the least inconvenience from them, they would easily leave them off.
At that time the verse was revealed and instructed the guardians of the orphans that they could marry the girl orphans if they observed justice about them completely.
In this verse, another right, out of the rights of the orphans, is pointed out. It admonishes that at the time of marrying the girl orphans, if you fear that you cannot observe the right and justice about the conditions of matrimony, as well as their property, relinquish marrying them and refer to other women. It says:
"And, if you fear that you cannot act equitably towards orphans, then marry those women who seem good to you..."
Then, it adds that you may choose from among them two or three or four to marry with. It says:
"... two, or three, or four..."
So, immediately after that it continues saying that this is in the case that you keep the perfect justice. But, if you fear that you do not observe justice unto those wives of yours, you must suffice to only one wife, so that you keep away from imposing cruelty and transgression against others. It says:
"... but if you (still) fear that you will not act justly (about them) then (marry) only one..."
Or, instead of taking a second wife, you may take advantage of the She-slave that you have, because their conditions are less heavy, although they must enjoy of their own rights, too. It says:
"... or someone your right hands have acquired..."
This action -choosing only one wife or your slave, better prevents you from cruelty and deviating from the path of equity. It says:
"... That is more proper that you may not deviate from equity."
Justice about Wives
What a man is enjoined to observe in justice about his wife is the observance of the equity in one's practical conditions and outward aspects of life, because applying justice in heartily affections is out of the ability of man.1
Explanations
1. Islam is the supporter of the deprived class of the society, especially the orphans, and the girl orphans in particular, emphatically on the subject of chastity, matrimony, and misusing them.
2. It is not necessary to be assured of inequity of yourself to abandon marrying the orphans, but probability and fear from it of your own side, is enough either.
3. In choosing a wife, heartily willing is a principal.
4. On the whole, Islam agrees with conditioned polygamy for men.
These are all recommended amal mention in Mafateeh ul Jinan in amal of 15 shaban and also collected in duas.org. InshaAllah it will help you
According to ayatollah sistani it is not allowed
There are no such things in teachings of islam. If you are believe these things will effect without allah then it is consider as shirk.
If someone wants to express love to his wife by singing can he sing? To sing a song for his wife he has to listen it? But listening is haram?
Is learning and listening to gazals haram too?
I’m always confused about ghina which songs are ghina and which are not?
Songs (al-ghinã’) are harãm absolutely. However, singing praise [of the Prophet or the Ahlul Bayt] that is sung with a good tune but is not in ghinã’ form is without problem.
As for the music, it would be allowed, if it is not suitable for entertainment and amusement gatherings.
Can there be contradiction between Ulul Azam and Prophet ?If not How can Quran tell that which is not possible? Please tell me what this ayat actually means
There is no contradiction.
1. The second ayat indicates the time of our prophet where he is the prophet and ulul amr too. He is holding both responsibilities. After him ulul amr are responsible.
2. According to Tafseer namuna: the second Ayat is about the rulings and ahkam. For this Quran and sunnat are the base. We must refer to them. The responsibility of ulul amr is to implement the rulings and ahkam.
That’s why the word ulul amr is not mention in the second ayat.
Allah is all knowing
In our Imambarghas there we have made many replicas. We usually come to visit there and offer fatiha to replicas. Whom are we offering fatiha near replication?
We can say fateha and send sawab of it to our Imams too. As we reading Quran for their isale sawab.
Fateha near replication is also for our Imams and Ahlebait.
Maa ki qasam ka koi kaffara nahi hai.
Maa ki Respect baqi rakhne ki koshish karien.
Keep praying and trust Allah tabarak wa taaala. He will show you the way. And try and ask your parents to support you in this regard. We have to come out from some of the cultural barriers.
Namaz e jafare tayyar on Fridays before Friday prayers is also helpful.
2) Aur aese Quran pura padke murde ko bakhs sakte hain ya nhi?
1) Ji tarjuma padhne me bhi sawab hai. Asal maqsad Quran samajhna hai. Laikin Arabi me padhne ka sawab zoyada hai. Comparatively
2) Ji
Agar yaqeen ho ke usne nahi padhi hai ya shak ho ke nahi padhi hai to apku dubara kisi se padhana padhega. Aur agar yaqeen ho ya uske kehne se itminan hojaye to kafi hai.
Kisi par bharosa kiya ho to usku baqi rakhien.
They must go back and do the tawaf. If it is not possible for them or difficult then they have to appoint a wakeel or agent to do the tawaf un nisa on there behalf.
1.So what do I do?
2.I am a boy I am bound to my parents and cannot go to which ever hospital I want to go, so are there any rules for me?
Touching of na mahram is not allowed wether you are in Islamic or non Islamic country.
For assistance you must wear gloves.
My question is:
Is my father my wali? He is still a Hindu. If he is not my wali then who should I consider my wali?
If your grand father is muslim he is your wali otherwise you are free from wilayat can marry on your own decision.
1.) Can we call ALLAH khuda or parwardigar? As these names are not mentioned in the quran and have origins from persian culture.
2.) Could you please provide me with references which say that Imam Ali a.s. helped other prophets(pbut) before prophet Muhammad SAW as I heard in one of the scholar’s lectures.
1. You can use it. It’s just a change of language, the meaning doesn’t change. Yes you can’t use in kalima or takbeer.
2. Yes they elaborate this of prophet :
یا علی ان اللہ اید بک النبیین سرا و ایدنی بک جھرا۔
O Ali Allah has supported the prophets by you secretly and supported me openly.
حلية الابرار ج٢ ص ١٧
They are the zayers of Imam Husain. Because of security concerns and their key responsibilities difficult to travel every year or on every occasion.
اللھم ارزقنا زیارة الحسين عليه السلام
Difficult to know. Recite ayat of nazar from quran Sura Qalam: Ayat 51
Trust allah and accept the plan of allah. Think positive and will advice you some amaals and duas. InshaAllah thinks will become better.
Duas for Marraige
Recite this dua 114 times in mosque or imam bargah
«اللهم اَغنِنی بِحلالِکَ عَن حَرامِک و بِطاعَتِکَ عَن مَعصیتِک»؛
Allahumma aghneni be halaleka an harameka wa be taateka an maasiyateka
Read ziyarat e ashura and dua e tawassul daily once.
Three days Wednesday, Thursday and Friday keep fast and after Juma prayers perform namaz e Jafar e tayyar.
Recite sura naas and falaq as much as you can.
Read this ayat after namaz
سوره فرقان ایه 74
وَالَّذِینَ یَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّیَّاتِنَا قُرَّةَ أَعْیُنٍ وَاجْعَلْنَا لِلْمُتَّقِینَ إِمَامًا
And
آیات 131و 132 سوره طه :
وَلَا تَمُدَّنَّ عَیْنَیْکَ إِلَی مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَیَاةِ الدُّنیَا لِنَفْتِنَهُمْ فِیهِ وَرِزْقُ رَبِّکَ خَیْرٌ وَأَبْقَی وَأْمُرْ أَهْلَکَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَیْهَا لَا نَسْأَلُکَ رِزْقًا نَّحْنُ نَرْزُقُکَ وَالْعَاقِبَةُ لِلتَّقْوَی
Imam Jafar ibn Muhammad [a] said
“If drums and cymbals are played at one’s house for forty days, Allah will impose a satan by the name of ‘faqandir’. The satans will infiltrate into every cell of the person’s body. With the spread of this evil, the person loses all sense of dignity and self-esteem. He will then not care as to what he says or what is said about him. Then, this satan blows into this person. As a result, he becomes utterly shameless. So mush so that he is not concerned or affected even if his women are dishonoured”
(Greater Sins Vol 1, part 3, page 295;
Wasaelush Shia)
Ahadees related to ahkam and rulings better you follow your Mujtahid.
Normally these kind of ahadees shows the importance and seriousness of the actions.
And if you are forwarding with reference no problem in it. InshaAllah
Is it wajib to position legs in a particular way?
What if one does otherwise? eg. keeping left ankle on top of right or just sitting on both the legs?
Ruling 1089. It is recommended that while saying tashahhud, one should sit with his weight placed on his left thigh, and place the front of his right foot on the sole of his left
This is recommended. If not (possible) you sit as is possible for you
Please also clarify the following:
1. Does it has to start with Takbir like Takbiratul ehram?
2. Does one Sajdah of Quran means a set of two Sajdahs just like in One rakaat namaaz?
3. Niyyah?
4. What to recite
5. How to finish , eg . do we have recite Tashahud or Salaam?
6. Is facing Qibla and wuzu wajib?
Ruling 1079. In each of the four surahs ‘al-Sajdah’, ‘Fuṣṣilat’, ‘al-Najm’, and ‘al-ʿAlaq’, there is a verse of sajdah,(1) which means that if one recites this verse or listens to it, he must immediately perform sajdah after the verse has finished. If he forgets to do this, he must perform sajdah whenever he remembers. Performing sajdah is not obligatory if one hears such a verse involuntarily, although it is better that he does.
Ruling 1080. If when listening to a verse of sajdah one also recites along with it, he must perform two sajdahs.
Ruling 1081. If a person is performing a sajdah that is not part of prayers and he recites or listens to a verse of sajdah, he must raise his head from sajdah and perform sajdah again.
Ruling 1082. If a person hears or listens to a verse of sajdah being recited by a person who is asleep or insane, or from a child who cannot distinguish between the verses of the Qur’an, then sajdah becomes obligatory. However, if he hears it from a gramophone or a tape recorder [or some other sound-playing device], then sajdah is not obligatory. The same applies [i.e. sajdah is not obligatory] to hearing it from a radio if it is pre-recorded. However, if someone recites a verse of sajdah live on the radio and one listens to it live, then sajdah is obligatory.
Ruling 1083. Based on obligatory precaution, for an obligatory sajdah of the Qur’an, the place where one performs sajdah must not be usurped. And based on recommended precaution, the place of his forehead in relation to the place of his knees and the tips of his toes should not be higher or lower than the height of four closed fingers. However, it is not necessary for him to have wuḍūʾ or ghusl, face qibla, cover his private parts, or for his body and the place of his forehead to be pure. Furthermore, the conditions relating to the clothing of someone performing prayers do not apply.
Ruling 1084. The obligatory precaution is that for an obligatory sajdah of the Qur’an, one must place his forehead on a turbah or on something else on which it is permitted to perform sajdah. And based on recommended precaution, one should place the other parts of his body on the ground in accordance with the instructions that were mentioned with regard to performing sajdah in prayers.
Ruling 1085. Even if one does not say any dhikr when he places his forehead on the ground with the intention of performing an obligatory sajdah of the Qur’an, it is sufficient. However, saying a dhikr is recommended, and it is better to say the following:
لَا إِلٰهَ إِلاَّ اللهُ حَقّاً حَقّاً، لَا إِلٰهَ إلاَّ اللهُ إِیمَاناً وَّ تَصْدِیقاً، لَا إِلٰهَ إلاَّ اللهُ عُبُودِیَّةً وَّ رِقّاً، سَجَدْتُ لَكَ یَا رَبِّ تَـعَبُّدًا وَّ رِقّاً، لَا مُسْتَـنْکِفاً وَّ لَا مُسْتَکْبِراً، بَلْ أَنَا عَبْدٌ ذَلِیلٌ ضَعِیفٌ خـَائِفٌ مُّسْتَجِیرٌ
lā ilāha illal lāhu ḥaqqan ḥaqqa, lā ilāha illal lāhu iymānaw wa taṣdīqa, lā ilāha illal lāhu ʿubūdiyyataw wa riqqa, sajadtu laka yā rabbi taʿabbudaw wa riqqa, lā mustankifaw wa lā mustakbira, bal anā ʿabdun dhalīlun ḍaʿīfun khāʾifum mustajīr
There is no god but Allah, truly, truly. There is no god but Allah, I believe in this certainly and I affirm it certainly. There is no god but Allah, I testify this in servitude and as a slave. I prostrate to You, O my Lord, in servitude and as a slave; not disdainfully nor arrogantly. Rather, I am a servant lowly, weak, fearing, and seeking refuge.
Yes they can
1. Refrain from sins
2. Pray on time
3. Fasting is more effective
4. And seeking forgiveness from Allah.
Inshaallah Allah is All Forgiving and All Merciful.
No problem in it.