چهارشنبه 12 آذر 1393 04:03 ب.ظ
Edit date: دوشنبه 31 فروردین 1394 08:10 ق.ظ
یکشنبه 24 مرداد 1395 07:30 ق.ظ
Edit date: یکشنبه 24 مرداد 1395 07:36 ق.ظ
چهارشنبه 19 خرداد 1395 07:53 ق.ظ
For major Ramadan rules. click on the sentence below
NIYYAT FOR FASTING
Niyyat for fasting during the month of Ramadan must be done before Dawn (Fajr), unless there are special cases as discussed above (e.g. Yamul Shak). Niyyat for fasting for the whole month of Ramadan can be done once at the beginning of Ramadan.
Niyyat for Qaza fast of Ramadan can be done before Dawn or anytime before Zawal time (Islamic mid-day) on that day provided you have not done anything from Dawn to niyyat time which breaks fast.
Niyyat for any Mustahab fast can be done before Dawn or anytime before Maghrib on that day provided you have not done anything, which breaks fast.
Notes of Lectures on Fiqh by Maulana Sadiq Hasan Lecture # 31 (Thursday 16 October 2003)
Ten types of fasts are haram (forbidden) in Islam:
1. Fasting on Eidul Fitr Day
2. Fasting on Eidul Adha Day
3. Fasting on Tashreek Days (11 to 13 Zilhijj for those who will be in Mina)
4. Fasting on Yaumul Shak (30th Shaban)
5. Fasting by a Traveller in Ramadan
6. Fasting by a Sick Person in Ramadan
7. Fast of Silence
8. Fast of Visal (Fasting intentionally for 2 consecutive days including the night in between)
9. Fasting of thanks (shukr) for Haram Acts
10. Mustahab fast without permission from those of whom permissions are necessary
FASTING ON YAUMUL SHAK
30th day of Shaban is called Yamul Shak (doubtful day) if you do not receive news about Ramadan moonsighting on 29th evening or before the end of 30th day.
It is haram to fast on 30th Shaban with the intention of 1st of Ramadan.
It is Mustahab to keep fast on 30th Shaban but the Niyyat (intention) should be either
(a) with the Niyyat of Mafiz-zimma (to discharge my responsibility), or
(b) with the Niyyat of any Qaza fast of previous Ramadan, if any, or
(c) with the Niyyat of Mustahab Shaban fast.
If you do a double Niyyat of fasting (i.e. 30th Shaban or 1st Ramadan), then such a Niyyat is wrong according Ayatullah Khui, but it is OK according to Khomeini and Seestani.
If you are fasting on 30th Shaban, and if, at any time on that day, you get the news of moon sighting of 29th Shaban, then you must immediately change Niyyat to Niyyat of 1st of Ramadan.
If you have fasted on 30th Shaban (with any Niyyat), and afterwards you come to know that it was 1st of Ramadan, then your fast will automatically be counted as fast of 1st of Ramadan.
If you are not fasting on 30th Shaban, then following actions are necessary on you:
(a) If you get the news after sunset of 30th Shaban or later that the moon had been actually sighted on evening of 29th Shaban, then you have to keep Qaza of 1st Ramadan after the month of Ramadan.
(b) If you get the news of moon sighting after Zawal time (Islamic mid-day), then it is haram to eat or drink or do anything, which is not allowed during fasting from that time onward until Iftar time on that day, and you have to do Qaza of 1st of Ramadan later on.
(c) If you get the news of moon sighting before Zawal time (Islamic mid-day), then
(i) if you have not eaten or drunk anything or done anything which breaks fast, you must immediately do the Niyyat of fasting of Ramadan for that day,
(ii) if you have eaten or drunk something or have done anything which breaks fast, then you have to act as if fasting for the rest of the day, and then do Qaza of 1st of Ramadan later on.
FASTING OF A TRAVELLER IN RAMADAN
According to Islamic sharia, a traveller is normally a person who travels from his home to another town or place with the intention of staying there for less than 10 days.
Fasting by a traveller during the month of Ramadan is haram.
If you start your journey after Zawal time (Islamic mid-day) in Ramadan, then it is wajib to complete fasting for that day.
If you start your journey before Zawal time in Ramadan, then it is wajib to start fast on that day, and then your fast will automatically break after you have travelled a certain distance from your home town.
If you were travelling, and you return to your home (or arrive at a place where you are going to stay for 10 days or more) after Zawal time (Islamic mid-day) in Ramadan, then you can not fast on that day, but it is Mustahab to respect fasting on that day. You have to do Qaza fast for that
day and all fasts missed during travelling.
If you were travelling, and you return to your home (or arrive at a place where you are going to stay for10 days or more) before Zawal time (Islamic mid-day) in Ramadan, and if you have not done anything which breaks fast, then it is wajib to keep fast for that day. However if you have
done anything which breaks fast, then you can not fast on that day, but it is Mustahab to respect fasting on that day, and you have to do Qaza fast for that day afterwards.
If you are a traveller during the month of Ramadan, and staying somewhere for less than 10 days, then you can not keep even any other fast (Mustahab fast or Qaza fast of previous Ramadan) during those days.
Edit date: چهارشنبه 19 خرداد 1395 08:39 ق.ظ
شنبه 15 خرداد 1395 08:21 ب.ظ
Fasting in the month of Ramadan is one of the ‘pillars’ of the Islamic faith. No proof is required to establish its being obligatory (wajib) and one denying it goes out of the fold of Islam, because it is obvious like salat, and in respect of anything so evidently established both the learned and the unlettered, the elderly and the young, all stand on an equal footing.
It was declared an obligatory duty (fard) in the second year of the Hijrah upon each and every mukallaf (one capable of carrying out religious duties, i.e. a sane adult) and breaking it (iftar) is not permissible except for any of the following reasons:
1. Hayd and nifas: The schools concur that fasting is not valid for women during menstruation and puerperal bleeding.
2. Illness: The schools differ here. The Imamis observe: Fasting is
not valid if it would cause illness or aggravate it, or intensify the
pain, or delay recovery, because illness entails harm (darar) and
causing harm is prohibited (muharram). Moreover, a prohibition
concerning an ‘ibadah (a rite of worship) invalidates it. Hence if a
person fasts in such a condition, his fast is not valid (sahih). A
predominant likelihood of its resulting in illness or its aggravation is
sufficient for refraining from fasting. As to excessive weakness, it is
not a justification for iftar as long as it is generally bearable.
Hence the extenuating cause is illness, not weakness, emaciation or
every duty involves hard- ship and discomfort.
The four Sunni schools state: If one who is fasting (sa’im) falls ill, or fears the aggravation of his illness, or delay in recovery, he has the option to fast or refrain. Iftar is not incumbent upon him; it is a relaxation and not an obligation in this situation. But where there is likelihood of death or loss of any of the senses, iftar is obligatory for him and his fasting is not valid.
3. A woman in the final stage of pregnancy and nursing mothers. The four schools say: If a pregnant or nursing woman fears harm for her own health or that of her child, her fasting is valid though it is permissible for her to refrain from fasting. If she opts for iftar, the schools concur that she is bound to perform its qada’ later. They differ regarding its substitute (fidyah) and atonement (kaffarah).
In this regard the Hanafis observe: It is not at all wajib. The Malikis are of the opinion that it is wajib for a nursing woman, not for a pregnant one. The Hanbalis and the Shafi’is say: Fidyah is wajib upon a pregnant and a nursing woman only if they fear danger for the child; but if they fear harm for their own health as well as that of the child, they are bound to perform the qada’ only without being required to give fidyah. the fidyah for each day is one mudd, which amounts to feeding one needy person (miskeen).1
The Imamis state: If a pregnant woman nearing childbirth or the child of a nursing mother may suffer harm, both of them ought to break their fast and it is not valid for them to continue fasting due to the impermissibility of harm. They concur that both are to perform the qada’ as well as give fidyah, equaling one mudd, if the harm is feared for the child. But if the harm is feared only for her own person, some among them observe: She is bound to perform qada’ but not to give fidyah, others say:
She is bound to perform qada’ and give fidyah as well.
4. Travel, provided the conditions necessary for salat al-qasr, as mentioned
Edit date: یکشنبه 16 خرداد 1395 05:56 ق.ظ
پنجشنبه 16 اردیبهشت 1395 06:44 ق.ظ
Edit date: پنجشنبه 16 اردیبهشت 1395 06:55 ق.ظ
شنبه 29 اسفند 1394 02:19 ب.ظ
Happy new Iranian year to all persians
Edit date: شنبه 29 اسفند 1394 02:28 ب.ظ
چهارشنبه 14 بهمن 1394 07:32 ق.ظ
Why Do We Have To Pray 5 Times a Day
Have you ever reflected on the words you say near the end of every prayer? They are (translated into English)
“Greetings to God, and prayers and all good things.”
“Peace is upon you, O Prophet, and the mercy of God and His blessings.”
“Peace be upon us, and upon all righteous worshipers of God. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His worshiper and Messenger.”
It is called At-Tashahhud, as you know. It sounds like a conversation, doesn’t it
I read a long time ago that it is the conversation that took place between the Prophet (PBUH) and God, when God invited him up above the Seventh Heaven and before His Throne during the Night and Ascension journey (Al-Israa’ wal-Mi`raaj)
Whoa! When we pray, we are in an ascension toward God. Does that answer your question about significance? No wonder many of the Salaf (Muslim predecessors), such as An-Naysapoori and As-Suyooti, have described prayer as “the ascension of the believer”
Prayer is so important that it is the only mandate in Islam that was made directly by God to the Prophet (PBUH) on the Ascension journey. Everything else was conveyed by Gabriel as Quran or in inspirations as Hadith
One Qudsi (holy) Hadeeth, narrated by Abu-Qataada and reported by Ibn Maajah and Abu-Daawood, states that prayer is “the covenant between God and the believers. If they keep it, God will fulfill His Covenant with them by admitting them to Paradise. If they don’t keep it, they have no covenant!”
Prayer, therefore, is the most important tool we have to keep our covenant with God.
Why do we have to pray? Do you need to eat and drink everyday to stay alive? That’s the food for the body. The food for the soul is the company of God. Prayer gives us that. God does not need our prayers. We do. Our souls would die without it.
One of the fascinating verses in the Quran to me is this, “So, endure what they say and sanctify with praise of your Lord before the rising of the sun and before its setting; and during periods of the night sanctify [God] and at the ends of the day, that you may be contented.” (20:130)
Did you notice that? “so that you may be contented“. We are the beneficiaries of prayer. That verse also answers the question, “why five times?” Because our soul needs its food that often, much like our bodies need to eat and drink three or more times everyday
The spreading of prayer times over the waking hours also serves to make each one lighter to do and leaves no period without the remembrance of God, which we all need to stay focused on what’s really important.
Do you take a bath frequently to keep clean? The Prophet (PBUH) gave that parable about the prayer
He said to his fellows, “See you if there was a river by the door of one of you, in which he bathes five times a day; does that leave out of his dirt anything?” They answered, “That would not leave out of his dirt anything.” He replied, “That is the parable of the five prayers: God erases with them the sins.”
With every prayer, you have audience with the King of kings, where you can ask Him for anything and stay with Him as long as you want. How many kings come close to that Grace
Edit date: چهارشنبه 14 بهمن 1394 07:35 ق.ظ
جمعه 18 دی 1394 08:43 ب.ظ
Nimr Baqir al-Nimr (Arabic: نمر باقر النمر Nimr Bāqr an-Nimr; 1959 – 2 January 2016; also Romanized Bakir al-Nimral-Nemr al-Namr al-Nimer, al-Nemer, al-Namer), commonly referred to as Sheikh Nimr, was a Shia Sheikh in al-Awamiyah in Saudi Arabia's Eastern Province whose arrest and later execution created diplomatic tension between Shia and Sunni governments] He was popular among youth and critical of the Saudi Arabian government, calling for free elections in Saudi Arabia. He was arrested by Saudi authorities in 2006, at which time al-Nimr said he was beaten by the Mabahith. In 2009, he criticised Saudi authorities and suggested that if Saudi Shia rights were not respected, the Eastern Province should secede. Saudi authorities responded by arresting al-Nimr and 35 others. During the 2011–12 Saudi Arabian protests, al-Nimr called for protestors to resist police bullets using "the roar of the word" rather than violence, and predicted the collapse of the government if repression continued. The Guardian described al-Nimr as having "taken the lead in [the] uprising”
On 8 July 2012 Saudi police shot al-Nimr in the leg and arrested him in what police described as an "exchange of gunfire” Saudi police fired into a crowd of thousands who protested al-Nimr's arrest, killing two men, Akbar al-Shakhouri and Mohamed al-Felfel. Al-Nimr started a hunger strike and allegedly was tortured. The Asharq Center for Human Rights expressed concern for al-Nimr's health during his hunger strike on 21 August, calling for international support to allow access by family, lawyer and human rights activists.
On 15 October 2014 al-Nimr was sentenced to death by the Specialized Criminal Court for "seeking 'foreign meddling' in Saudi Arabia, 'disobeying' its rulers and taking up arms against the security forces." His brother, Mohammad al-Nimr, was arrested on the same day for tweeting information about the death sentence. Al-Nimr was executed on or shortly before 2 January 2016, along with 46 others. His execution was condemned by Iran and Shiites throughout the Middle East, as well as by Western figures and Sunnis opposed to sectarianism. The Saudi government said the body would not be handed over to the family
Sheikh Nimr was the Shia leader in Saudi Arabia, he fought against oppression and injustice.
He was martyred by the Saudi Arabian government.
We condemn these unjust and immoral acts to Sheik Nimr.
May Allah (swt) bless him.
Edit date: جمعه 18 دی 1394 08:45 ب.ظ
دوشنبه 7 دی 1394 07:27 ق.ظ
Edit date: دوشنبه 7 دی 1394 07:30 ق.ظ
پنجشنبه 3 دی 1394 07:52 ق.ظ
Edit date: پنجشنبه 3 دی 1394 07:31 ب.ظ
چهارشنبه 2 دی 1394 08:18 ب.ظ
Edit date: چهارشنبه 2 دی 1394 08:21 ب.ظ
چهارشنبه 2 دی 1394 07:58 ب.ظ
The Imam's birth had coincided with the reign of al-Mutamad, the well-known Abbaside king. He, being aware of the prophecy of the twelfth Imam's birth occuring in his reign, was extremely worried and anxious to trace him out.
But on the death of Imam Hasan Askari, when he was informed about the Imam's funeral prayer having been conducted by his four year old son, his perplexity knew no bounds.
It struck his mind that this boy must be the Imam, but he managed to hide his inner concern at the news of the existence of the young Imam. In order to get confirmation that the young Imam did in fact exist, he ordered the arrest of the Imam's mother, Janab-e-Nargis Khatoon.
In a tradition upon whose authenticity all Muslims agree, the Holy Prophet has said:
Even if the entire duration of the world's existence has already been exhausted and only one day is left before Doomsday (Day of judgment), Allah will expand that day to such a length of time, as to accommodate the kingdom of a person out of my Ahlul-Bayt who will be called by my name. He will then fill out the earth with peace and justice as it will have been full of injustice and tyranny before then."
Sunni Reference: Sahih Tirmidhi, V2, P86, V9, P74-75 (There are many more.)
The context of the above precious tradition informs the golden divine promises will take place, sooner or later, one way or another, as mentioned in most of the Shi'ite and Sunnit sources.
In a tradition the Holy Prophet said to the Commander of believers, Ali, that:
"There will be twelve Guides (Imams) after me, the first of whom is you, O' Ali, and the last one will be the 'Support' (al-Qa'im), who with the grace of Allah, will gain victory over the whole east and west of the world."
Edit date: چهارشنبه 2 دی 1394 07:58 ب.ظ
یکشنبه 29 آذر 1394 06:24 ق.ظ
Hasan ibn Ali ibn Muhammad (c. 846 – 874), also called Abu Muhammad and Ibn al-Ridha, was known as al-Askari (Askar being the word for military), for the city (Samarra) he had to live in was a garrison town. He was the eleventh Shia Imam after his father Ali al-Hadi and lived under house arrest in Samarra, especially since it was known that the Shia were looking forward to his son, Muhammad al-Mahdi, the twelfth Imam, who was destined to remove injustice from the world. Al-Askari married Narjis Khatun, the daughter of the Byzantine emperor, who following instructions given her in a dream, had sold herself into slavery to become his wife. Al-Askari was kept in prison most of his life until, according to some Shia sources, he was poisoned at the age of 28 at the instigation of the Abbasid caliph Al-Mu'tamid and was buried in Samarra
Edit date: چهارشنبه 2 دی 1394 08:21 ب.ظ
چهارشنبه 11 آذر 1394 07:16 ب.ظ
O mankind! We created you from a single (pair) of a male and
a female, and made you into nations and tribes, that ye may know each other
(not that ye may despise each other). Verily the most honoured of you in the
sight of Allah is (he who is) the most righteous of you. And Allah has full
knowledge and is well acquainted (with all things).” (Surah Al-Hujuraat, 13)
In the same surah, the following is stated:
“The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers.”
As it is understood from the verses above, God regards only believers as brothers not people of other nations. According to Islam, a person who is not a believer cannot be the heir of his believing father. When there is no belief, worldly, organic and racial relations lose their importance.
The apostle of God (PBUH), who said, “No man is a true believer unless he wants for his brother that which he wants for himself”, guides us about how this verse has a reflection on our realm of deed and emotion.
What should be done when hatred and enmity occur between believers though they are supposed to love each other? The continuation of the verse orders the following: “make peace and reconciliation between your two (contending) brothers.” Let their hostility turn into friendship, love and brotherhood.
Yes, according to the decree of the Qur’an, all believers are brothers of one another. They are a family. On one line. The people who cause separation between them are considered to have worked for enemies knowingly or unknowingly.
A divine lesson from the surah of Hud: In the event of Noah’s flood, when Noah said, “O God! My son is also from my family. (my breed)” O Noah, he is not from your family (breed).” So a person’s unbeliever and rebellious son is not considered from his breed. Then, an unbeliever from his race cannot be his friend or brother. Here is a related verse from God where there is no room for intentional misinterpretation:
“O ye who believe! Take not for protectors your fathers and your brothers if they love infidelity above faith: if any of you do so they do wrong.” (Surah at-Taubah, 23)
This verse is another explanation of the verse, “The Believers are but a single Brotherhood” in which there is a fine and deep consciousness.
Your father or brother who does not believe is not your friend.
Those who befriend them are considered to have disobeyed the truth and oppressed.
He is considered to have used his sense of love, which is given to him by God as a gift, in the wrong place and oppressed…
He/she caused himself/herself to be put into Hell with his/her wrong decision. He/she has suppressed his/her soul.
By doing so, the unbeliever has a better place than a believer in his/her heart and he/she has become an oppressor with his/her great injustice.
Allah who is “Malik Yawm ad-Deen” (The Owner of the Day of ad-Deen) states the following: “The Day whereon neither wealth nor sons will avail. But only he (will prosper) that brings to Allah a sound heart..” (Surah ash-Shuara, 88-89
Is the relation between the son and father not the first step and the most advanced level of racial closeness? This verse informs us that this closeness will have no value at all on the Day of Judgment. So what value does racism have at this point? On that day, no property or the number of sons of any person will have any value at all.
On that day, the only valid thing will be the Submitted Soul. The pure heart of a person which is submitted to and become the slave of his Creator’s orders. A soul who does not tied his affection to anything but Him. This soul is precious no matter who owns it. And Paradise is the place where the reward is given to the submitted souls. Every believer will be given a position according to his/her ihklas (sincerity), deeds, morals and ambition there. All positions exist there according to these values. There are no separate positions for races in that place).
Edit date: چهارشنبه 11 آذر 1394 07:41 ب.ظ
یکشنبه 1 آذر 1394 08:00 ب.ظ
Edit date: یکشنبه 1 آذر 1394 08:07 ب.ظ
پنجشنبه 28 آبان 1394 02:47 ب.ظ
One of the world's biggest pilgrimages is underway
One of the biggest pilgrimages in the world is underway, with millions of Shia Muslims risking their lives to travel through Iraq.
They are making their way to the city of Karbala, 62 miles south-west of Baghdad, for the holy day of Arbaeen on 2 December - a journey that has previously been the target of numerous terrorist attacks.
Arbaeen marks the end of a 40-day mourning period following Ashura, the religious ritual that commemorates the death of the Prophet Mohammad's grandson Imam Hussein in 680.
Shia Muslims revere him as their third imam and mourn his defeat at the battle of Karbala, when he and his companions were killed and beheaded by Caliph Yazid’s army.
The city holds the Imam Hussein Shrine, which was the destination of an estimated 27to 29 million people from 50 countries in 2014.which and now is for An estimate from 29 to 31 million pilgrims will gather in Karbala, Iraq for the Arba'een in December 2015
List of largest peaceful gatherings for Arba'een
An estimate from 29 to 31 million pilgrims will gather in Karbala, Iraq for the Arba'een in December 2015
An estimated from 27 to 29 million pilgrims gathered in Karbala, Iraq for the Arba'een in December 2014
An estimated 21.2 million people visited the shrine of Husayn ibn Ali in Karbala, Iraq during Arba'een in January 2013
An estimated 18 million people visited the shrine of Husayn ibn Ali in Karbala, Iraq during Arba'een in 2012]
An estimated 15 million people visited the shrine of Husayn ibn Ali in Karbala, Iraq during Arba'een in 2011
An estimated 10 to 14 million people visited the shrine of Husayn ibn Ali in Karbala, Iraq during Arba'een in 2010]
An estimated 10 to 14 million people visited the shrine of Husayn ibn Ali in Karbala, Iraq during Arba'een in 2009
Also see these below: Just click on the title
Edit date: یکشنبه 1 آذر 1394 07:42 ب.ظ