| Name: | Sheikh Mateen |
| Age: | 39 |
| Location: | Virginia, US |
| Expertize: | Aqaed and Fiqh ('Ibadaat) |
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Ya Ali (A.S) madad salaamalaikum wa rehmatullah He waba rakatu i wanted to ask that during our prayers if we stop the passing gas and continue our namaz so is my namaz qubool or will i Have to recite it again? please let me know
Wa alaykum salam. If you pass gas it invalidates your wudhu and you will need to go make wudhu again and repeat the salat again.
okay but if i stop the gas and continue my salat so is my namaz accepted? thankyou
If you do not pass gas then your salat is not invalidated
I wanted to ask that during our prayers if we stop the passing gas and continue our namaz so is my namaz qubool or will i Have to recite it again?
If you pass gas it invalidates your wudhu and you will need to go make wudhu again and repeat the salat again.
okay but if i stop the gas and continue my salat so is my namaz accepted?
If you do not pass gas then your salat is not invalidated
All Questions
Ya Ali (A.S) madad salaamalaikum wa rehmatullah He waba rakatu i wanted to ask that during our prayers if we stop the passing gas and continue our namaz so is my namaz qubool or will i Have to recite it again? please let me know
Wa alaykum salam. If you pass gas it invalidates your wudhu and you will need to go make wudhu again and repeat the salat again.
okay but if i stop the gas and continue my salat so is my namaz accepted? thankyou
If you do not pass gas then your salat is not invalidated
I wanted to ask that during our prayers if we stop the passing gas and continue our namaz so is my namaz qubool or will i Have to recite it again?
If you pass gas it invalidates your wudhu and you will need to go make wudhu again and repeat the salat again.
okay but if i stop the gas and continue my salat so is my namaz accepted?
If you do not pass gas then your salat is not invalidated
All Questions
Ya Ali (A.S) madad salaamalaikum wa rehmatullah He waba rakatu i wanted to ask that during our prayers if we stop the passing gas and continue our namaz so is my namaz qubool or will i Have to recite it again? please let me know
Wa alaykum salam. If you pass gas it invalidates your wudhu and you will need to go make wudhu again and repeat the salat again.
okay but if i stop the gas and continue my salat so is my namaz accepted? thankyou
If you do not pass gas then your salat is not invalidated
I wanted to ask that during our prayers if we stop the passing gas and continue our namaz so is my namaz qubool or will i Have to recite it again?
If you pass gas it invalidates your wudhu and you will need to go make wudhu again and repeat the salat again.
okay but if i stop the gas and continue my salat so is my namaz accepted?
If you do not pass gas then your salat is not invalidated
All Questions
Ya Ali (A.S) madad salaamalaikum wa rehmatullah He waba rakatu i wanted to ask that during our prayers if we stop the passing gas and continue our namaz so is my namaz qubool or will i Have to recite it again? please let me know
Wa alaykum salam. If you pass gas it invalidates your wudhu and you will need to go make wudhu again and repeat the salat again.
okay but if i stop the gas and continue my salat so is my namaz accepted? thankyou
If you do not pass gas then your salat is not invalidated
I wanted to ask that during our prayers if we stop the passing gas and continue our namaz so is my namaz qubool or will i Have to recite it again?
If you pass gas it invalidates your wudhu and you will need to go make wudhu again and repeat the salat again.
okay but if i stop the gas and continue my salat so is my namaz accepted?
If you do not pass gas then your salat is not invalidated
Since the Bible obviously supports the Christian view of Jesus, Muslims who want to deny the deity of Christ will have to argue that the Gospel has been corrupted. But if the Gospel has been corrupted, why does the Qur’an command Christians to judge by the Gospel? By commanding us to judge by what we find in the Gospel, the Qur’an has inadvertently ordered Christians to reject Islam!
But it gets worse for Muslims. The Qur’an affirms the inspiration and reliability of the Christian Scriptures (3:3-4, 5:47, 5:66, 7:157, 10:94), as well as man’s inability to corrupt God’s Word (6:114-115, 18:27). Muslims therefore cannot reject what the Gospel says, which leaves them with quite a dilemma. If the Gospel is reliable, Islam must be false, since the Gospel presents Jesus as God. Alternatively, if the Gospel is unreliable, Islam must be false, because the Qur’an tells us that the Gospel is the Word of God. Either way, Islam is false, and anyone who is searching for the truth will never find it in the Qur’an.
Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allah and then distort the Torah after they had understood it while they were knowing? Quran 2:75
So woe to those who write the "scripture" with their own hands, then say, "This is from Allah," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn. Quran 2:79
The Christians should judge each other according to their own books laws when having legal disputes and this has nothing to do with the Quran or rejecting Islam.
The Quran attests to the veracity of the original books that were given to the previous prophets and not the corrupted versions that exist today.
This person who wrote this obviously does not understand the Quran and probably has never read it.
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What is the best reply of below content?
Since the Bible obviously supports the Christian view of Jesus, Muslims who want to deny the deity of Christ will have to argue that the Gospel has been corrupted. But if the Gospel has been corrupted, why does the Qur’an command Christians to judge by the Gospel? By commanding us to judge by what we find in the Gospel, the Qur’an has inadvertently ordered Christians to reject Islam!
But it gets worse for Muslims. The Qur’an affirms the inspiration and reliability of the Christian Scriptures (3:3-4, 5:47, 5:66, 7:157, 10:94), as well as man’s inability to corrupt God’s Word (6:114-115, 18:27). Muslims therefore cannot reject what the Gospel says, which leaves them with quite a dilemma. If the Gospel is reliable, Islam must be false, since the Gospel presents Jesus as God. Alternatively, if the Gospel is unreliable, Islam must be false, because the Qur’an tells us that the Gospel is the Word of God. Either way, Islam is false, and anyone who is searching for the truth will never find it in the Qur’an.
This question in itself has a lot of different things to address. The scriptures have obviously been corrupted as the Quran attests to
Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allah and then distort the Torah after they had understood it while they were knowing? Quran 2:75
So woe to those who write the "scripture" with their own hands, then say, "This is from Allah," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn. Quran 2:79
The Christians should judge each other according to their own books laws when having legal disputes and this has nothing to do with the Quran or rejecting Islam.
The Quran attests to the veracity of the original books that were given to the previous prophets and not the corrupted versions that exist today.
This person who wrote this obviously does not understand the Quran and probably has never read it.
All Questions
The Prophet (s) said, “Oh Fatima, verily God is angry when you are angry.” Al-Sawaiq Al-Muhariqa, p. 175; Mustadrak Al-Hakim, Chapter on the Virtues of Fatima; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 351. Is this hadith correct?? and what does it mean.
It means whoever angers Fatima (as) has committed a sin and angered God.
and is it mandatory to believe on it
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what does Rehbar plays role in Islam ?
and is it mandatory to believe on it
Some people within Islam hold a political theory that one grand jurist (marja taqleed) is over all of the other grand jurists (maraja). They call him the Rahbar which means leader. This is just one of many political theories in Islam and is not an essential part of the religion.
What would be my responsibility in both situations if Ayat e Sajjada recites
Because I cannot perform sajjada in traveling
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If I am reading Quran or if I am listening audio Quran while I am traveling
What would be my responsibility in both situations if Ayat e Sajjada recites
Because I cannot perform sajjada in traveling
You should do the sajda as soon as you are able.
We see in Quran that every people will be called with their Imam.
يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ ۖ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَٰئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا - 17:71
(Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly.
Quran 17:71
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Regarding Quran 13:7 (You are a warner only & for every nation a guide)....Sunni says that in this verse Prophet is called both as a Warner & Guide (unlike what Shia says that Imams are called as Guide)...so kindly could u refute their argument with the help of Quran only that in this verse Guide is Imams?
Prophet Muhammad (s) is, according to the Shia belief, a ulil azam prophet who is the last messenger amd the highest of all prophets and he is also an Imam. Similarly we see in surah baqarah that propeht Ibrahim (as) was a prophet and also an Imam. However we believe that there os a living present hujjah upon the earth at all times. So, after the martyrdom of the prophet Muhammad (s) this was Imam Ali (as) and the Imams from his progeny. The current proof of Allah on the earth now is Imam Mahdi (atf).
We see in Quran that every people will be called with their Imam.
يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ ۖ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَٰئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا - 17:71
(Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly.
Quran 17:71
Wasāʾil al-shīʿa, v. 3, p. 235, ḥ. 13
A traveller must work out the direction of the qibla. He is not allowed to offer his obligatory prayers while riding on something, unless he can offer them without any defects, as when one is on a plane, train, or boat, and he will not be bothered by their movements. But if the vehicle is not steady, like a boat in turbulent waters or a plane during take-off or landing, etc., then precaution requires the traveller to delay his prayers until he can offer them while he is steady. And so he must always face towards the qibla; adjusting towards it whenever his means of transportation turns. However, if he cannot maintain his position facing the qibla and he fears that he will miss his prayers, he should face it to whatever extent possible in his prayers, even if this is only for the takbīrat al-iḥrām. Otherwise, he can offer his prayers without facing it; and the same applies to someone who is compelled to pray while walking.
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How do we offer namaz on a ship with respect to the direction of qibla?
Imam al-Ṣādiq (as) was asked about prayer on a boat. So he said: ‘Face the qibla, and when the boat shifts directions, if possible to turn again to face the qibla then one should do so. Otherwise, he should pray whatever direction he faces. If he is able to pray standing, then he should do so, and if he cannot, then he should sit and pray.’
Wasāʾil al-shīʿa, v. 3, p. 235, ḥ. 13
A traveller must work out the direction of the qibla. He is not allowed to offer his obligatory prayers while riding on something, unless he can offer them without any defects, as when one is on a plane, train, or boat, and he will not be bothered by their movements. But if the vehicle is not steady, like a boat in turbulent waters or a plane during take-off or landing, etc., then precaution requires the traveller to delay his prayers until he can offer them while he is steady. And so he must always face towards the qibla; adjusting towards it whenever his means of transportation turns. However, if he cannot maintain his position facing the qibla and he fears that he will miss his prayers, he should face it to whatever extent possible in his prayers, even if this is only for the takbīrat al-iḥrām. Otherwise, he can offer his prayers without facing it; and the same applies to someone who is compelled to pray while walking.
All Questions
what is hijab
Hijab is what is commonly referred to as the scarf that women use to cover their hair, but it is more than just this. It is modest covering but also being modest in our behavior.
The original name of Zuljanah was Murtajiz who was purchased by our Holy Prophet(saww) from an Arab named Haris.
When Imam Hussain ('a) was a mere child and was learning to crawl, he used to go frequently to the stable of Zuljanah and look at him. Once the Holy Prophet ('s) said that his grandson ('a) was looking curiously at the horse as if some mysterious conversation was taking place so he said:
“My dear Hussain, do you want to ride the horse?”
And he replied:
“Yes Grandfather, I do.”
The horse was saddled on the order of the Holy Prophet ('s) and the Imam ('a) came near to him with a wish to ride, so suddenly the horse sat on the ground and the Imam ('a) mounted on him.
All those watching were pleased at the sight, except for one: tears began to flow down The Prophet's cheeks. When asked why, on what should be a happy occasion, he was weeping, Muhammad (saww) replied:
“You are not aware of what I foresee. A day will come when my grandson will not be able to keep himself in the saddle due to his extremely wounded condition and this very horse “Murtajiz” will then dismount my grandson on the burning sand of the “Desert of Karbala” with the same consideration, stooping on his four legs and sitting on the ground as he has just done here.”
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The message mentioned below i Had received it but i got a few questions regarding name of zuljanah in my mind. ive learnt that murtajiz was the Horse of Maula Abbas a.s but this message says zuljanah's real name was murtajiz please can You Help me out with this confusion?
The original name of Zuljanah was Murtajiz who was purchased by our Holy Prophet(saww) from an Arab named Haris.
When Imam Hussain ('a) was a mere child and was learning to crawl, he used to go frequently to the stable of Zuljanah and look at him. Once the Holy Prophet ('s) said that his grandson ('a) was looking curiously at the horse as if some mysterious conversation was taking place so he said:
“My dear Hussain, do you want to ride the horse?”
And he replied:
“Yes Grandfather, I do.”
The horse was saddled on the order of the Holy Prophet ('s) and the Imam ('a) came near to him with a wish to ride, so suddenly the horse sat on the ground and the Imam ('a) mounted on him.
All those watching were pleased at the sight, except for one: tears began to flow down The Prophet's cheeks. When asked why, on what should be a happy occasion, he was weeping, Muhammad (saww) replied:
“You are not aware of what I foresee. A day will come when my grandson will not be able to keep himself in the saddle due to his extremely wounded condition and this very horse “Murtajiz” will then dismount my grandson on the burning sand of the “Desert of Karbala” with the same consideration, stooping on his four legs and sitting on the ground as he has just done here.”
Imam Hussain’s (as) horse had both of these names.