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.
If yes, please do let me know what things should I keep in mind while trading? What will be the khums rule & all other things.
Yes you can. You can't do in haram things like alcohol, pork and according to fatwa of agha sistani you can't do bussiness in forex and cryptocurrency
2) Also what if you repeat dhikr, any dhikr in salah not just suras, or if your body moves and you repeat do you need sajdah sahv?
1) No
2) If it is unintentionally no sajda sahv. Repetition does not harm the namaz
The rule is ; if you doubt that you have left being a frequent doubter or not then you should treat yourself as a frequent doubter
Yes
W:here does a girl stand if they believe someone to be right for them – more specifically a white convert – but her father believes someone else is right for her – a Syed – and psychologically pressurises her to marry to his chosen person. The girl has no interest or desire to this man and is only doing it due to the extreme pressure of her parents.
The girl only wishes to marry the person of her choice but her parents are not agreeing due to him being a convert
Issue 2386: * In the following situations, it will not be necessary for a woman to seek the permission of her father or paternal grandfather, before getting married:
(i) If she is not a virgin.
(ii) If she is a virgin, but her father or paternal grandfather refuse to grant permission to her for marrying a man who is compatible to her in the eyes of Shariah, as well as custom.
(iii) If the father and the grandfather are not in any way willing to participate in the marriage.
(iv) If they are not in a capacity to give their consent, like in the case of mental illness etc.
(v) If it is not possible to obtain their permission because of their absence, or such other reasons, and the woman is eager to get married urgently
However try to convince your parents politely
Why do we have to honor it? Dor honoring it we need to have reasons
Yes you can with respect and concentrarion
2) Why Hazrat Mohammad e Hanafiya was not present in Karbala?
(I have heard that he was ill but Hazrat Saeed and Muslim ibn Awsaja were also old and they don’t have strength but still they were present in Karbala)
3) Why Abdullah Ibn Abbas was not present In Karbala?
Difficult to search reasons for the historical events.
What we understand from some of the narrations are as follows
1. Yes they were ill.
2. They had responsibilities from Imam to stay in Madina and Mecca to control the situations and inform Imam accordingly. This has been mention for both Mohammed Hanafiya and Ibne Abbas. And for Abdullah the first reason is known.
Allah is all knowing
He was known to be sufi sunni
This is not your mistake, he cannot blame you. Even if it was your mistake, after seeking forgiveness nothing will remain of guilt. Allah is all forgiving. It is not disrespecting. Everyone is responsible of his own act and deeds.
It is haram if it is from gold. For other than gold I did not find any fatwa. Please ask from his website
According to our scholars alkafi is not compeletly sahih and it is not a reference book. You can follow the books of ahadees collected by our ulama like mizan ul hikmah and others InshaAllah
Is ke liye nahane ki zarurat nahi hai. agar wo pani urine hai to area pak karien aur wudhu kar ke namaz padh lein kafi hai
Only I know that is means "the Word of Allah"
But the whole quran is kalaam of Allah (S. W. T)
But there are only 73 ism e azam that’s why i am asking you what is actually ism e azam is?
You are right, all the names of Allah are consider as isme azam. 73 also the Names of Allah. There is no particular name to be consider as Isme Azam. Recite duas with sincerity and practice and duas narrated by ahlolbait a.s
The noor of prophet is created first then it divided into two.
And in this world our Prophet is last Prophet and Imam is the successor of our prophet.
How we can get that?
By following the path of Allah, Prophets and Imams.
is there any boundaries after nikah
It is allowed after nikah. She is your wife. No boundaries after nikah , except if there was any condition at the time of nikah
صدقہ فقیر اور مسکین کے لئے ہے۔
1) Is that okay? Will it be makrooh wearing that on my wedding day?
2) Also is complete black outfits, but with white print on it, are they makrooh?
1) Yes you can.
Compete black is makrooh not part of it
2) If it is consider as a black dress then it is makrooh.
میرا سوال یہ ہے کہ کیا یہ حدیث درست ہے؟ کیونکہ اگر یہ درست ہے تو پھر تو الو کو ایک متبرک پرندے کے دور پر گھروں میں پالا جانا چاہیے تھا جب کہ اسے ناپسندیدہ جانور سمجھا جاتا ہے
Iss tarah ki rawayat par yaqeen karna mushkil hai, kyunke
1) Parindoon ke pass aql nahi hoti hai ke wo zindagi ibadaatoon me guzarein aur na unse chaha gaya hai
2) Dosri aisi riwayat bhi hai jo iss ke khilaf hai
3) Dosre parindoon ki tarah uss par bhi Imam Hussain ke gham ka asar huwa hai aur hota rahega
4) Kisi bhi parinde ku manhoos samjhne ka hami hukum nahi hai.
If it is used in haram musics and by sinners then it is not allowed
I watched a video explaining that cousin marriage could be reason to birth of a child with thelesimia, so is it allowed in islam to get tested before or we must trust Allah and His rules that Allah has allowd cousin marriage and we should do it without any fear?
Better to be tested before marraige with cousins or others. For safety and security.
Ye riwayat sahi hai.
1 Rectite ziyarate ashura regularly
2 Recite ayah 80 of sura isra in qunoot of namaz
3 Recite ayah 258 of sura baqara after every namaz.
Inshaallah Allah will help you
Soul in the Quran
In order to identify the viewpoint of Islam with regard to the reality of the self of man we can utilize three types of verses:
First type: Verses related to death. In some verses, the Almighty Allah has compared death to ‘Tawafi’ (taking up). For example:
And He it is Who takes your souls at night (in sleep), and He knows what you acquire in the day, then He raises you up therein that an appointed term may be fulfilled; then to Him is your return, then He will inform you of what you were doing. And He is the Supreme, above His servants, and He sends keepers over you; until when death comes to one of you, Our messengers cause him to die, and they are not remiss. (6:60-61)
And they say: What! when we have become lost in the earth, shall we then certainly be in a new creation? Nay! they are disbelievers in the meeting of their Lord. Say: The angel of death who is given charge of you shall cause you to die, then to your Lord you shall be brought back. (32:10-11)
Allah takes the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term; most surely there are signs in this for a people who reflect. (39:42)
In the above verses and other similar ones, death is describes as the taking up of the souls, which is accomplished by the Almighty Allah and the angel of death (Malakul Maut). Thus Raghib Isfahani has stated that ‘Tawaffi’ implies taking up of the reality of a thing completely. In the above mentioned verses, death of man is explained in such a way that when the death of a person approaches his worldly reality is completely taken up through the Almighty Allah and the angel of death and nothing from it is wasted. That which is taken up leaving nothing behind is nothing but the soul of man. If man had been only a body without a soul, nothing would have remained that it should be taken up by the Almighty Allah and the angels, as the body of every man after death will decay and deteriorate. Thus the addressee in these verses is the same abstract soul of man.
Numerous traditions also prove the same point. For example:
Hanan bin Sudair has narrated from his father that he said:
I was with Imam Ja’far Sadiq (as) when mention was made of a believer and his rights. Thus His Eminence said to me: “O Abul Fadhl, should I not inform you about the position of a believer in the view of Allah?”
I said: “May I be your ransom, please do tell me.”
He said:
“When the Almighty Allah captures the soul of a believer, the two angels appointed on him ascend to the heavens and plead before the Almighty Allah: ‘O Lord, Your servant was the best of servants and he obeyed You most readily and refrained from Your disobedience. Then You have taken him to Yourself. Now what do You command us with regard to him?’ The Almighty Allah tells them: ‘Go back to the earth and remain besides his grave worshipping Me and recite supplications and write their rewards in the scroll of deed of My servant till I raise him up again.’”1
Second type: Verses which state that after death, man will return to the Almighty Allah. There are a large number of verses of this type:
He gives life and causes death, and to Him you shall be brought back. (10:56)
Every soul must taste of death, then to Us you shall be brought back. (29:57)
…to Allah is your return, of all (of you), so He will inform you of what you did. (5:105)
Such verses show that all human beings will return to the Almighty Allah. It is known that returning can be imagined only when the same person who lived in world, remains and then returns to Allah. If man had been only this material body, which decays after death and if nothing known as soul had existed, return to Allah would have been meaningless as the body of man is not capable of returning.
Third type: Verses revealed about the creation of Adam and the blowing of the sprit of God into him. For example:
When your Lord said to the angels; Surely I am going to create a mortal from dust: So when I have made him complete and breathed into him of My spirit, then fall down making obeisance to him. (38:71-72)
(It is He) Who made good everything that He has created, and He began the creation of man from dust. Then He made his progeny of an extract of water held in light estimation. Then He made him complete and breathed into him of His spirit, and made for you the ears and the eyes and the hearts; little is it that you give thanks. (32:7-9)
In the above mentioned verses, the blowing of the spirit of God into the body of man is regarded as his excellence, because the angels were asked to prostrate before man and pay obeisance to him. The word of soul is used in many occasions in the Holy Quran and the above verse is one of them. People asked the Messenger of Allah (S) about the reality of the soul and the following verse was revealed in reply:
And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you are not given aught of knowledge but a little. (17:85)
In another verse is explained the ‘command of Allah’ as follows:
His command, when He intends anything, is only to say to it: Be, so it is. Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back. (36:82-83)
This verse mentions the act of creation by the Almighty Allah that is not gradual and timely, but that it is abstract and that He only says: Be and it comes into existence immediately and it simpler words it can be said that the creation of every phenomenon is in fact its existence.
All the phenomena in the world are created by the Almighty Allah. So much so, that we have two types of phenomena and two kinds of creations: material and abstract. The Almighty Allah brings into existence the material phenomena through the medium of cause and effects; this type of creation is called as ‘Creation’ (Khalq) in the Holy Quran and they are produced in time and in gradual stages. But there are no stages in the creation of abstract phenomena and it is not bound by time.
In such instances, terms like ‘originating’ and ‘initiating’ is used. Such phenomena are considered to be from the world of command; that is they have come into being merely by the Almighty Allah saying: Be! But to be more accurate, one should say: In creation of material things also there is no graduality from the Almighty Allah and it is only through the command of ‘Be’; and if there are stages, they are only in the causes and in the acquisition of capabilities and not in the creation and action of the Almighty Allah as proved by the statement of:
...in Whose hand is the kingdom of all things (23:88)
Kingdoms and unseen parts of all things are under the discretion of the Lord of the worlds and it is created and organized through His innate intention.
One of the implications of abstract things is the soul and spirit of man. But this abstract as opposed to other abstract things has two aspects: physical and material, which is related to his body; that is why the word of ‘creation’ is used in its creating. And second is the aspect of abstraction and spirituality, which is mentioned in the phrase of ‘I blew my soul in him’ and the phrase of ‘then We caused it to grow into another creation’ is used in this regard. Pay attention to the following verse:
And certainly We created man of an extract of clay. Then We made him a small seed in a firm resting-place. Then We made the seed a clot, then We made the clot a lump of flesh, then We made (in) the lump of flesh bones, then We clothed the bones with flesh, then We caused it to grow into another creation, so blessed be Allah, the best of the creators. (23:11-14)
In the first part of this verse are mentioned the initial stages and movements of gaining capability and physical perfections in the creation of man and that is why the word of ‘creation’ is used. But when the soul of man is mentioned, the phrase of “then We caused it to grow into another creation” is used in order to declare its superiority over other phenomena. It is about this special creation that it is said:
Blessed be Allah, the best of the creators.
From what is stated above, it can be concluded that the soul of man in the view of Islam is an existing thing, which is abstract and superior to material matter that does not decay after death. On the contrary it is transferred from this world to the perpetual world of the hereafter so that it may be rewarded or punished according to its good or bad deeds
Yes you can
You can reuse it (but) ghusl is to be done by pure with water
If you are getting from a Muslim shopkeeper no need of any investigation or doubts.
Agar wo chemical se liya ya banaya gaya hai to jayiz aur agar animal se hai to nahi
Ye wo log hai jo ibadat ke israr se aghah hai aur uske adaab ku jaante hai yin logon ka so jana aur mustahab namaz na padhna aur mustahab roza na rakhna un logon se behtar hai jo roze ki halat me gunah anjaam dete hai aur us ki haqeeqat se aashna nahi hai