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Muslim has made a chapter in Saheeh Muslim, which he named

بَاب الْجَمْعِ بَيْنَ الصَّلَاتَيْنِ فِي الْحَضَرِ

Online Translators have translated it as

CHAPTER: COMBINATION OF PRAYERS, WHEN ONE IS RESIDENT

I will share one of the Narrations from this chapter, Link has been provided above, and You can refer to it for more Narrations

حدثنا أحمد بن يونس ، وعون بن سلام جميعا ، عن زهير ، قال ابن يونس : حدثنا زهير ، حدثنا أبو الزبير ، عن سعيد بن جبير ، عن ابن عباس ، قال : ” صلى رسول الله صلى الله عليه وسلم ، الظهر والعصر جميعا بالمدينة في غير خوف ، ولا سفر ” ، قال أبو الزبير : فسألت سعيدا : لم فعل ذلك ؟ فقال : سألت ابن عباس ، كما سألتني ، فقال : أراد أن لا يحرج أحدا من أمته

Online Translation is Read the rest of this entry »

We have already given opinion of Ibn Taimiyyah about This issue, and that can be read HERE

Let us now see opinion of Sheikh Maqbal-ul-Widai’i, a Salafi Scholar from Yemen

He was asked a Question that

Is it allowed for a Muslim man to marry a Jin lady? and samewise for a Muslim woman to Marry a Male Jin?

Read the rest of this entry »

Taken from Purified HouseHold Website

If one, while expecting a baby, has the intention to name the child Muhammad or Ali, the child will be a boy with the permission of Allah (swt):
“Once ibn Ghaylan al-Mada’iniy and I visited abu al-Hassan, al-Rida’, ‘Alayhi al-Salam, and ibn Ghaylan said to him (the Imam), ‘I pray to Allah to keep you well, I have been informed that if one’s wife is pregnant and he keeps his intention to name him Muhammad a son then is born to him.’ He (the Imam) said, ‘If one’s wife is pregnant and he keeps in his intention to name him Ali, (in this case also) a son will born to him.’ He (the Imam) then said, ‘Ali and Muhammad is one thing.’ He then said, ‘I pray to Allah to keep you well, I left my wife pregnant, please pray to Allah to make him a boy.’ He (the Imam) bent down his head for a long time; then raised his head and said, ‘Name him Ali because it is good for his long life.’ We then entered Makkah and a letter came from al-Mada’in saying, “A boy is born to him.”’” Read the rest of this entry »

Ibn Hazm writes in His book, al-Mohalla, 1/301, Printed Dar-ul-Fikr, Beirut.

[مَسْأَلَةٌ الرِّجْلَانِ فِي الْوُضُوءِ]
مَسْأَلَةٌ: وَأَمَّا قَوْلُنَا فِي الرِّجْلَيْنِ فَإِنَّ الْقُرْآنَ نَزَلَ بِالْمَسْحِ. قَالَ اللَّهُ تَعَالَى: {وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ} [المائدة: 6] وَسَوَاءٌ قُرِئَ بِخَفْضِ اللَّامِ أَوْ بِفَتْحِهَا هِيَ عَلَى كُلِّ حَالٍ عَطْفٌ عَلَى الرُّءُوسِ: إمَّا عَلَى اللَّفْظِ وَإِمَّا عَلَى الْمَوْضِعِ، لَا يَجُوزُ غَيْرُ ذَلِكَ. لِأَنَّهُ لَا يَجُوزُ أَنْ يُحَالَ بَيْنَ الْمَعْطُوفِ وَالْمَعْطُوفِ عَلَيْهِ بِقَضِيَّةٍ مُبْتَدَأَةٍ.
وَهَكَذَا جَاءَ عَنْ ابْنِ عَبَّاسٍ: نَزَلَ الْقُرْآنُ بِالْمَسْحِ – يَعْنِي فِي الرِّجْلَيْنِ فِي الْوُضُوءِ – وَقَدْ قَالَ بِالْمَسْحِ عَلَى الرِّجْلَيْنِ جَمَاعَةٌ مِنْ السَّلَفِ، مِنْهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ وَابْنُ عَبَّاسٍ وَالْحَسَنُ وَعِكْرِمَةُ وَالشَّعْبِيُّ وَجَمَاعَةٌ غَيْرُهُمْ، وَهُوَ قَوْلُ الطَّبَرِيِّ، وَرُوِيَتْ فِي ذَلِكَ آثَارٌ.
مِنْهَا أَثَرٌ مِنْ طَرِيقِ هَمَّامٍ عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ ثنا عَلِيُّ بْنُ يَحْيَى بْنُ خَلَّادٍ عَنْ أَبِيهِ عَنْ عَمِّهِ – هُوَ رِفَاعَةُ بْنُ رَافِعٍ – أَنَّهُ سَمِعَ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَقُولُ: إنَّهَا «لَا تَجُوزُ صَلَاةُ أَحَدِكُمْ حَتَّى يُسْبِغَ الْوُضُوءَ كَمَا أَمَرَهُ اللَّهُ عَزَّ وَجَلَّ ثُمَّ يَغْسِلَ وَجْهَهُ وَيَدَيْهِ إلَى الْمِرْفَقَيْنِ وَيَمْسَحَ رَأْسَهُ وَرِجْلَيْهِ إلَى الْكَعْبَيْنِ» . وَعَنْ إِسْحَاقَ بْنِ رَاهْوَيْهِ ثنا عِيسَى بْنُ يُونُسَ عَنْ الْأَعْمَشِ عَنْ عَبْدِ خَيْرٍ عَنْ عَلِيٍّ ” كُنْتُ أَرَى بَاطِنَ الْقَدَمَيْنِ أَحَقَّ بِالْمَسْحِ حَتَّى رَأَيْتُ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَمْسَحُ ظَاهِرَهُمَا “. Read the rest of this entry »

Nasibi website wrote Two Articles, to refute My Article on Combining Two Prayers

 

As I have said about These Nasibis, that Their Bread and Butter is Deception,

 

They could not stay away from an attempt of Deception

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Rafa Yadain means to raise arms in prayers. Let us see what Narrations of Ahlu Sunnah say about it. We would try to narrate it from 10 different Sahaba/Companions of Holy Prophet (asws)

1- Hazrat ‘Ali (asws)

We find in Saeeh Sunan Abi Daood, 1/215, Hadeeth 744

(حديث مرفوع) حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ ، حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْهَاشِمِيُّ ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ ، عَنْ مُوسَى بْنِ عُقْبَةَ ، عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَعْرَجِ ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ” أَنَّهُ كَانَ إِذَا قَامَ إِلَى الصَّلَاةِ الْمَكْتُوبَةِ كَبَّرَ وَرَفَعَ يَدَيْهِ حَذْوَ مَنْكِبَيْهِ ، وَيَصْنَعُ مِثْلَ ذَلِكَ إِذَا قَضَى قِرَاءَتَهُ وَأَرَادَ أَنْ يَرْكَعَ ، وَيَصْنَعُهُ إِذَا رَفَعَ مِنَ الرُّكُوعِ ، وَلَا يَرْفَعُ يَدَيْهِ فِي شَيْءٍ مِنْ صَلَاتِهِ وَهُوَ قَاعِدٌ وَإِذَا قَامَ مِنَ السَّجْدَتَيْنِ رَفَعَ يَدَيْهِ كَذَلِكَ وَكَبَّرَ ”  Read the rest of this entry »

Giving advice to Momin/faithful has been stressed a lot in Shiite Ahadeeth, to the extent that Sheikh Kulaini made a chapter on this issue [1], where as Sheikh Hur Amili went on to make a chapter in his Wasail [2] terming it Compulsory.

Read the rest of this entry »

Syed Sadiq Hussein Shirazi mentions in his book, Bayan ul Usool – Al Ta’adal wa al Tarjeeh,(1)

.

صحيحة أيّوب بن الحرّ، عن الإمام الصادق (عليه السلام): « كلّ شيء مردود إلى الكتاب والسنّة، وكلّ حديث لا يوافق كتاب الله فهو زخرف

.

In Sahih of Ayub bin Hurr from Imam al Sadiq asws: Everything must be referred to The Book and the Sunnah, and every hadith that does not agree with the Book of Allah then it is vain. (2)

. Read the rest of this entry »

I am basically taking this chapter from Wasail [1] which has been translated by Tashayyu.org [2]. I will not be quoting whole chapter, rather a few ahadeeth from it, and I would be adding opinion of Scholars in regards to their authenticity. Link to the chapter has been given below, and chapter can be viewed there.

 

Translator’s  note [3]:

 

nasb – to be inimical to the Ahl al-Bayt عليه السلام and/or their Shi`a; comes from ‘to set up’, i.e. to set up war against the Imam

nasib – one who does nasb; nasiba is the feminine. also: nasibi (male) and nasibiyya (female); nassab is the plural

mu’min – believer, i.e. a Shi`a; mu’mina is the feminine

`arif – one who recognizes, knows, i.e. one who recognizes and acknowledges the truth of the Imams عليه السلام, a Shi`a; `arifa is the feminine

mustad`af – one who is weakened, i.e. those who are not Shi`a but who are not nasibi either, who do not know the differences of sects, and are ignorant of the truth but not inimical against it or its people; mustad`afat is the feminine; mustad`afeen is the plural

Read the rest of this entry »

Let me share a few ahadeeth in this regard. These narrations basically address two important points

1- That Muta’a with virgins require permission of Vali/Guardian

2- That it has been disliked, especially sexual relationship in such cases (which of course, needs permission of Vali)

Keep in mind that Muta’a with virgin has been termed “Disliked” or “Makrooh” Read the rest of this entry »

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