The Four main stages of Performing Wudu (2)

naghd11-large-lenzak2. Washing the fore-arms
After washing the face,the right and then the left hand should be washed from the elbow down to the finger tips.

like the face ,they should also always be washed from top to the bottom and if washed from below to above the WUDU will be void.

Pour water over the right fore-arm from the elbow to the finger-tips; and using the left hand, wipe the water over the arm to ensure that all the necessary parts are washed. Then do the same with the left fore-arm. The washing must be done from the elbows to the finger-tips and not vice versa.

The water should be poured from a little above the elbow to ensure that the whole fore-arm is covered. It is necessary to wash the fore-arms in such a way that the water penetrates the hair, if any, and reaches the skin.

The right fore-arm should be washed before the left.

 

The Four main stages of Performing Wudu (1)

 

The manner of performing wudu as explained below is based on the Qur’an and the authentic sunnah of the holy Prophet as narrated by his Ahlu ‘l-bayt and his most reliable companions. The relevant verse of the Qur’an and the ahadith will be discussed in section J.Wudu is done in the following four stages :

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1. Washing the face
After doing the niyyat [Intention], pour water over the face from the top. Then using the right hand, wipe the face from the top to bottom, in such a way that the water reaches all parts vertically from the hair­line to chin, and every place horizontally within the reach of the span of the hand from the middle-finger to the thumb.

It is not obligatory to wash the parts which do not come within the middle-finger and the thumb; however, there is no harm in including those parts to ensure that all the necessary parts have been washed.

It is not obligatory to wash the inside of the eyes, the lips, the mouth, the nose, and the eyelids. If one has beard or mustache, it is enough to wash the hair which are apparent; it is not necessary to make the water reach the inside of the hair or to the skin. However, if the hair are so sparse that they do not hide the skin, then one should make the water reach the skin.

Bald person or those with receding hair-line should wash their face as if the hair were growing normally. If someone’s face is larger, or smaller, than normal, then he should wash the part which comes within his middle­ finger and the thumb.

The Four main stages of Performing Wudu

naghd11-large-lenzakThe manner of performing wudu as explained below is based on the Qur’an and the authentic sunnah of the holy Prophet as narrated by his Ahlu ‘l-bayt and his most reliable companions. The relevant verse of the Qur’an and the ahadith will be discussed in section J.Wudu is done in the following four stages :

IMG174904241. Washing the face
After doing the niyyat [Intention], pour water over the face from the top. Then using the right hand, wipe the face from the top to bottom, in such a way that the water reaches all parts vertically from the hair­line to chin, and every place horizontally within the reach of the span of the hand from the middle-finger to the thumb.

It is not obligatory to wash the parts which do not come within the middle-finger and the thumb; however, there is no harm in including those parts to ensure that all the necessary parts have been washed.

It is not obligatory to wash the inside of the eyes, the lips, the mouth, the nose, and the eyelids. If one has beard or mustache, it is enough to wash the hair which are apparent; it is not necessary to make the water reach the inside of the hair or to the skin. However, if the hair are so sparse that they do not hide the skin, then one should make the water reach the skin.

Bald person or those with receding hair-line should wash their face as if the hair were growing normally. If someone’s face is larger, or smaller, than normal, then he should wash the part which comes within his middle­ finger and the thumb.

naghd11-large-lenzak2. Washing the fore-arms
After washing the face,the right and then the left hand should be washed from the elbow down to the finger tips.

like the face ,they should also always be washed from top to the bottom and if washed from below to above the WUDU will be void.

Pour water over the right fore-arm from the elbow to the finger-tips; and using the left hand, wipe the water over the arm to ensure that all the necessary parts are washed. Then do the same with the left fore-arm. The washing must be done from the elbows to the finger-tips and not vice versa.

The water should be poured from a little above the elbow to ensure that the whole fore-arm is covered. It is necessary to wash the fore-arms in such a way that the water penetrates the hair, if any, and reaches the skin.

The right fore-arm should be washed before the left.

1391-2-3-20124229713578576748713. Rubbing the head
Wiping of the head means to wipe a wet finger of the right hand from the crown of the head to the hair-line. Wiping of the head can be performed on any part of the quarter of the head which is over the fore-head.

The act of wiping can be done with one finger only, but it is recommended to use three fingers together. The water must reach the root of the hair. However, if the hair are so short that they cannot be combed then it is enough to wipe the hair.

While wiping the head, your hand should not touch your fore-head; otherwise, the water of the fore-head will mix with the wetness of your hand, and this will render the act of wiping the right foot invalid. Why? Because the act of wiping must be done with the wetness of the hands only.

5_(1)4. Rubbing the feet
Again using the wetness of the hands, wipe the right foot with the right hand, and then the left foot with the left hand.
In wiping the feet, place the palm or the fingers of the hand on the finger-tips of the foot and then wipe to the base of the ankle. One can even wipe from the base of the ankle to the finger-tips. In wiping the feet, your palms should wipe your feet; it is not enough to move your feet against your palms.

What is the cure for doubts and obsession in beliefs?

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Question

I am hereditarily suffering from obsessive-compulsive disorder. I have been to different specialists and psychiatrists but to no avail. I am interested in believing in God and the Prophet (S) and avoiding sins. I am making every effort to know God and to get rid of this disease which no one knows except those who suffer from it. My efforts have led to nowhere. That is the reason I have begun to face doubts and have realized that the Imam of Time (AS) or what you term as the sun behind the cloud does not exist in the concrete external world. I want to join bad friends who I have distanced myself from for the past many years; like my friends, I too would like to look at girls and women out in the street because I am now convinced that there is no truth in what has been said to me; if there was truth in them, I would have found it.

Answer

As you have stated in your message, you are suffering from obsessive compulsive disorder, is a mental disorder where people feel the need to check things repeatedly, have certain thoughts repeatedly, or feel they need to perform certain routines repeatedly. There is no doubt that most of your psychological and mental problems emanate from the same mental disorder. In the first step, and in order for you to get rid of this problem, you should make efforts to treat your problem. You must know that the scrupulous feelings are the Shaitan’s plot which you should not pay heed to. In order for you to get rid of the diseases which is called obsessive compulsive disorder (OCD) and similar conditions, you should take action to purify yourself and purge your soul in line with self-reconstruction. You should do away with the feeling by attaching importance to fulfilling your duties on time, reciting the Quran, offering prayers in their prescribed prime time and staying away from haram things. Be sure that you will get rid of this disease.1 Everything is in your own hand to get rid of it. No one else can help you, if you yourself do not decide to do away with the problem. You should not get disappointed and you should make your mind firm to fight the temptations and obsessive feelings. The only way to get rid is to be inattentive and heedless towards the incoming thoughts.2 In addition, it is necessary to know that diseases, poverty and many worldly problems and epidemic events are somehow divine test. In reality, the world is an abode in which one is examined. You should also know that in the time of difficulty and hardship, the Shaitan can create disappointment in you and make you more impatient thus damaging your faith in God.
If one suffers from a certain diseases or his prayers are not answered or he does not get rid of his problems, that does not imply that God does not exist. He cannot deny Prophet (S) and his pure family including the last divine savior, the Awaited Imam, Imam Mahdi, may Allah hasten his reappearance, simply because his wishes are not granted.
There are many people who considered severe diseases and extreme difficulties as divine test and tribulation believing that they provided them with an opportunity to get closer to Allah and attain more perfection. Although there have been many people whose incurable illnesses have got cured through du’a and invocation, you must know that if a du’a has to be fulfilled, certain conditions must be met.

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[1] Adapted from question 866.
[2] Adapted from Index: 2158

Source: IslamQuest

Why is alcohol forbidden in Islam?

Harrms-of-Alcohol-in-Islam

Everyone knows, Muslim and non-Muslim alike, that drinking alcohol is considered a sin in Islam. Consuming alcohol is listed as one of the major sins; one of greater sins for which eternal punishment is promised. There are traditions by Imam Musa Kazim (a), Imam Rida (a), and Imam Muhammad Taqi (a) proving this.

Before presenting the verses of the Quran on this topic, it must be said that this law was legislated gradually. Allah didn’t reveal to the Prophet (s) in an instant and say: From this moment forward nobody can drink alcohol. Rather, he revealed this law in stages.

First the Quran states: “O you who have faith! Do not approach prayer when you are intoxicated.” (4:43).

Unfortunately some of the quote un quote Islamic leaders during the baby stages of Islam, after the demise of the Prophet (s), didn’t listen to this verse. Anyhow, the Quran then states: “They ask you concerning wine and gambling. Say, There is a great sin in both of them, and some profits for the people, but their sinfulness outweighs their profit.” (2:219)

Finally, the Quran lays down the law and says: “O’ you who have faith! Indeed wine, gambling, idols and the divining arrows are abominations of Satan’s doing, so avoid them, so that you may be felicitous. Indeed Satan seeks to cast enmity and hatred among you through wine and gambling, and to hinder you from the remembrance of Allah and from prayer. Will you, then, relinquish?” (5:90-91).

This verse clearly prohibits the consumption of alcohol. In it there are ten forms of emphasis: First, the verse addresses the believers. This means that faith and drinking alcohol are incongruent. A person who drinks alcohol is not a believer and a believer does not drink alcohol. Second, Alcohol is mentioned next to clear instances of prohibitions, such as gambling and idol-worship. Third, the term abomination is used to describe alcohol. Fourth, drinking alcohol is introduced as a satanic activity. Fifth, the phrase ‘so avoid them’ is clearly stating to refrain from drinking alcohol. Sixth, the phrase ‘so that you may be felicitous’ shows that one will be successful if he refrains from drinking alcohol. Seventh, Satan wants to create enmity amongst mankind through alcohol. The tools of Satan must surely be prohibited. Eighth, the phrase ‘to hinder you from the remembrance of Allah,’ is another emphasis of our claim. Whatever causes one to forget about Allah is impermissible. Ninth, Alcohol keeps one from praying. And tenth, the phrase ‘will you, then, relinquish’ is also a form of emphasis.

It is narrated that Imam Baqir (a) said: “Disobedience to the order of Allah is mostly due to alcoholism. The alcoholic abandons prayer. He can even commit incest under the influence of alcohol; he loses his senses.”

Imam Jafar Sadiq (a) is reported to have said: “Certainly even if a person swallows only a mouthful of wine, at that very moment, the angels, the Prophets, and the righteous believers send their curses upon him. And, when he drinks enough to make him intoxicated, the spirit of belief leaves his body, it is replaced by the dirty, accursed, devilish spirit.”

The Quran stated that the sin of drinking alcohol far outweighs any benefit that can be taken there from. Let’s take a glance at what alcohol abuse does to the body. First, alcohol damages the brain. Different parts of the brain are more sensitive to alcohol than others. Alcohol abuse manifests itself both physically and psychologically. Physically it is manifested through loss of balance, impotence, numbness of the feet and hands, tremor, and even blindness. Psychological manifestations include a loss of intellectual ability, impaired ability to learn, and mental confusion.

The liver is severely damaged as well. Alcohol abuse leads to cirrhosis which in turn leads to liver failure, liver cancer, and even death. It also causes one’s stomach to endure chronic inflammation which leads to pneumonia, kidney and urinary tract infections, and kidney failure.

Alcoholism also affects the heart because it leads to high blood pressure making one at risk of heart failure or stroke. It also causes sexual problems in men. Therefore, alcohol harms one’s brain, heart, liver, kidney, and reproductive organs. Google the physical effects of alcohol and you will be amazed at how harmful this drug is.

Islam is also against the consumption of alcohol. It is actually against more than just the consumption, it is against every single part of the alcohol trade. There is one tradition where the Prophet (s) curses ten people. Each one of these people have something to do with the alcohol trade. The list of these people are: 1. The person who plants the seed with the intention of producing wine. 2. One who cultivates the plant so that wine may be manufactured. 3. One who crushes the grapes. 4. One who drinks wine. 5. One who serves wine. 6. One who transports wine. 7. One who takes delivery from the supplier. 8. One who sells wine. 9. One who buys wine, and 10. One who uses the income that is earned by making or selling wine.

Therefore, a Muslim cannot have anything to do with alcohol; he can’t drink it, can’t sell it, can’t buy it for someone else, can’t make it, can’t deliver it, can’t transport it, and can’t use any proceeds produced from it.

In addition to the consumption of alcohol being haram, it is also considered a najis substance. There are some differences of opinion regarding this issue, so I thought it best to explain.

Why is it recommended to perform Prayer in its early time?

sMuslim-praying

There are Five Obligatory Prayers that we should perform every day and they each have a period of time, in which The prayer has more value or Thawab. We call that period “The Time of Merit”.
At the beginning let me mention a verse from the holy Quran, Allah said in chapter Bagharah verse 238:

حَافِظُواْ عَلَى الصَّلَوَاتِ والصَّلاَةِ الْوُسْطَى
“Preserve the prayers and the middle prayer”

It is obvious that preserving the Prayer does not have just one dimension, but rather some things can be included in this meaning like: performing the Prayer in its Time of Merit or being in the state of remembering Allah and consideration while performing Prayer, etc.
There are some benefits and philosophies behind this recommendation that have been mentioned in the narrations, and we mention some of them:

1) Imam Sadiq peace be upon him:
Performing Prayer in its first time brings the satisfaction of Allah.

2) It is a cause for removing the sorrow, the holy Prophet of Islam peace be upon him said:

If a servant of Allah gives importance to the times of the Prayer and the places of the sun (which shows the times of Prayer), I guarantee for him/her three things:
– removing the sorrows and problems.
– calmness and happiness at the time of Death.
– being released from the fire (of hell).

3) It is a way that shows how much the orders of Allah is important to us, you know we are the servants of Allah and He is our Master, and it is obvious that when a master orders his/her servant, he/she wants to see the servant to be obedient and Submissive to his/her commands, and the servant who is more obedient to the orders, is more beloved to the master than the servant who is not so much eager to obey the commands of the master.
Imagine a businessman who has two apprentices, one is lazy and the second is active, at the end, it might be that both of them, follow the orders of their boss, but one always delays them, and the other always follows ASAP, the difference between them is obvious.
Let me mention a very interesting and really practical tradition, as I heard from one of the Islamic moral scholars, a lot or let’s say most of the problems that we have, are related to this Narration, so let’s read it very deeply. Imam Sadiq peace be upon him said:

The one who performs his/her Prayer in its early time and performs it correctly, an angel brings it to the sky in a state of purity and light and that Prayer calls out: May Allah protect you just like you protected me. And if the servant, delays his/her Prayer without any excuse, and performs it carelessly, an angel brings it to the sky in the state of darkness and that Prayer calls out: May Allah ruin you, just like you ruined me.

And we know that the Doa and curse of angels and the deeds (that they are manifested in a face) are accepted, so it is a very important key point.

[divider]

Let me mention very interesting story, a young man came to Ayatullah Nokhodaki Isfahani (one of the greatest Islamic scholars in the field of morality) and asked him of a way in which his three problems gets solved. His wishes were as following:
He said: I want to get married and I cannot do that. Second, I want to have a blessing job and the third I want to have a good ending at the time of death.
That great scholar said to him, for the first wish, perform your Prayer in its early time, for your second wish perform your Prayer in its early time and for your third wish perform your Prayer in its early time.
The young man asked the scholar: One key for three locks? And that scholar replied: yes, because performing the Prayer in its early time is the Master key.

[divider]

At the end let me mention very briefly some reasons for being indifferent and reluctant to the performance of Prayer in its early time:

– Being ignorant of the benefits and blessings of the Prayer in the early time.
– Committing sins. because it is a way that makes us reluctant to worshiping Allah.
– Being extremely attached to the material world and its attractions.
– Having a weak willpower and getting disappointed quickly. (for example because of not seeing the effects of that after a few days)

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Sources:
akhlagh.porsemani.ir
tebyan.net
islamquest.net
tmubasij.ir

 

Philosophy of the Recommended acts

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The religion of Islam is a mixture of different types of decree, it is said in the jurisprudential books that every action of mankind falls under one of five types of decree; it is either must be done or must be left or better to be done or better to be left or neutral.

The purpose of this essay is to talk about the philosophy of the existence of recommended acts, First lets define the meaning of recommended acts, Mostahab or recommended act is the action that is good to be performed, but if the servant, does not do it, he/she will not be punished for that on the day of judgment, like some kinds of prayers or visiting the holy shrines of the holy prophet of Islam and the infallible Imams, etc.

These recommended acts can be so much helpful for our spiritual perfection, it is true that if a servant performs his/her obligations and leave the prohibited acts, can enter the paradise, but we know that there are different levels of the bounties on the day of judgment, and a lot of these bounties can be obtained through performing the recommended acts.

Apart from the hereafter benefits of the recommended acts, many benefits of these deeds, appear and manifest in this world, for example, some recommended acts regarding eating and drinking, are helpful for the health of the body, or some of them, have benefits regarding the increasing of the sustenance, like performing the Salat Al-Laiyl (night prayer)

It is proved in the theology that Allah is needless of anyone, so if He has decreed a rule, in fact the benefits of that will reach to us, so we believe that if Islam has made something obligatory or recommended, definitely it is useful for us. It is beneficial for our material life or for our hereafter or for both realms.

So let’s mention some of the philosophies of the recommended acts:

1) they compensate and remove the bad effects of the sins, it is mentioned in chapter Hud, verse 114 of the holy Quran:

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ
“Good deeds will repel evil deeds”

2) They compensate the deficiency that may be in the obligatory deeds.
There is a narration from Imam Kazim peace be upon him that says:
[su_quote]Allah has completed the obligatory Salat with the recommended Salat and has completed the obligatory fast with the recommended fast.[/su_quote]

3) They are a cause for the nearness to Allah, because they are the acts that satisfy Allah and make Him pleased with us.

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Source
:
Tebyan.net
Islamquest.net
Askdin.com
Askquran.ir

Seven question and answer about wine in Islam

Seven question and answer about wine in Islam

1-Question: If wine is served at a table, it is harãm for a Muslim to sit at that table. What is meant by “table”? Does this apply to the entire group [that has gone to the restaurant and some are being served alcohol] even if the tables are more than one? Or does it only apply to one table [and not the group], in the sense that if there are two separate tables, it would be permissible to sit [at the table on which alcohol is not being served, even if they are part of the same company]?

Answer: The criterion is one table. However, one should know that the prohibition of sitting at a table on which wine or intoxicant drinks are being served is based on precaution; of course, eating and drinking at that table is harãm based on obligatory precaution

2-Question: A Muslim enters a café and sits down at a table to drink tea, then a stranger comes at the same table to drink wine. Is it obligatory upon the Muslim to stop drinking tea and leave?Answer: Yes, as mentioned earlier, it is obligatory to move away from that table.

3- Question: Is it permissible to drink beer that says “alcohol free” on it?Answer: It is not permissible to drink, if “beer” means the drink made from barley that causes mild drunkenness. But if it means a drink made from barley that does not cause mild drunkenness, there is no problem in it.

4-Question: Alcohol is used in the production of many drugs and medications: Is it permissible to take them? Are they considered pure (tãhir)?Answer: They are pure; and since the alcohol used in them is so minute that it dissolves in them, it is therefore permissible to take them also.

5-Question: There is this vinegar that is made from wine, in the sense that it was wine and then, through a manufacturing process, changed into vinegar. Therefore, the label on the bottle reads: “wine vinegar” as opposed to the vinegar made from barley or other items. One of the signs [of differentiating between “wine vinegar” and the wine itself is that] the bottles of this vinegar are displayed in the area of vinegar, and it has never happened that these bottles are placed on the shelves of wines. Moreover, there is no difference between such vinegar and the vinegar made from dates for example. So, can this wine which has turned into vinegar be considered vinegar under the rule of change (istihalah)?

Answer: If the name “vinegar” can be applied in the view of common people upon that product, as has been assumed in the question, the same rule governing vinegar would apply to it. [That is, it is pure as well as permissible.]

6-Question:is it  permissible for a Muslim to go to places where wine is being served with the food?

It is permissible, provided that it does not lead to promotion of those restaurants. However, he cannot eat from the table on which wine is being consumed and should not, based on obligatory precaution, sit at that table. There is no problem though, in sitting at a table near the table on which wine is being consumed.

7-Question:is there any difference between solid and liquid form?

It is forbidden to drink wine, beer, and everything that causes intoxication or drunkenness in solid or liquid form. Almighty Allãh says in the Qur’ãn: “O you who believe! Intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shatan’s work; shun it therefore that you may be successful.” (5:90-91)

Seven important point about wine in ISLAM

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1-It is forbidden to drink wine, beer, and everything that causes intoxication or drunkenness in solid or liquid form.

2-Almighty Allãh says in the Qur’ãn: “O you who believe! Intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shatan’s work; shun it therefore that you may be successful.” (5:90-91)

3-Our noble Prophet Muhammad (s.a.w.) said,
“One who drinks intoxicants after Allãh has made them harãm by my statement is not worthy of marriage [to your daughter] if he proposes to her, or of intercession when he asks for a good word, or of any credibility when he speaks, or of being entrusted with anything.”(Al-Kulayni, vol. 6, p. 396.)

4-Our noble Prophet Muhammad (s.a.w.) said,“Allãh has accursed alcohol, its growers, those who squeeze it [from the grapes], its drinkers, its servers, its buyers, its sellers, those who live on its income, its transporter, and the one to whom it is being transported. ” ( Man La Yahdhurhu ‘l-Faqih, vol. 4, p. 4)

5-It is harãm to eat at the table on which alcohol or any other intoxicants are being consumed. Based on obligatory precaution, it is harãm to even sit at such a table.

6-It is permissible for a Muslim to go to places where wine is being served with the food, provided that it does not lead to promotion of those restaurants.However, he cannot eat from the table on which wine is being consumed and should not, based on obligatory precaution, sit at that table. There is no problem though, in sitting at a table near the table on which wine is being consumed.

7-It is not permissible to drink, if “beer” means the drink made from barley that causes mild drunkenness. But if it means a drink made from barley that does not cause mild drunkenness, there is no problem in it.