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The Rules of Slaughtering
ISSUE 429: If the four large veins in the neck of a halal meat animal are completely cut from the bottom to the top, with the conditions that will be listed, that animal will be tahir, and halal.

The Conditions for the Slaughter
ISSUE 430: There are five conditions for slaughtering the animal:
The person who is conducting the slaughter must be a Muslim.
The animal must be slaughtered by an instrument made of iron.
At the time of the slaughter, the animal must be facing Qiblah.
At the time of the slaughter, the name of Allah must be said, and
even if just ( ) is said, this is sufficient.
After the animal has been slaughtered, it should move around a bit so that one can be sure that it was alive (before being slaughtered).
The normal amount of blood should flow out of the body of the animal.

Hunting by Weapons
ISSUE 431: If a halal meat wild animal is hunted with a weapon by the conditions that will be mentioned, it will be tahir and its meat will be halal:
The weapon of hunting is something like a sharp dagger or knife, or sword, or is something sharp or pointed like a dart or an arrow, and its sharpness is that so much so as to cut through the body of the animal.
The person who is hunting the animal must be a Muslim.
The weapon must be used for the hunt, so then if one is aiming for something else, and then accidentally an animal is hit, that animal will not be halal.
At the time of using the weapon (for example at the time of shooting the arrow) the name of Allah must be said.
When one reaches to the animal, the animal must be dead, or there must not be enough time to slaughter the animal, so then, if the animal has not died, but there is enough time to slaughter the animal, but this is not done, until the animal dies, it is haram.

ISSUE 432: If a fish who has scales is taken out of the water alive, and it dies out of the water, it is tahir, and it is halal for consumption, but if it dies inside the water, even though its body is tahir, it is haram to eat it, unless it dies in the water in a net.
ISSUE 433: If a fish that does not have scales is taken out of the water alive, and dies outside of the water, it is haram.
ISSUE 434: It is not necessary that the person who goes to catch fish be a Muslim, and it is also not necessary that the name of Allah be taken over the fish.

Looking at Others and Marriage
One of the greatest gifts from Allah is the gift of sight. We must use this great blessing in the path towards perfection and to improve ourselves and others around us, and must prevent ourselves from looking at those people whom we are not allowed to look at, although looking at the natural or apparent parts of the bodies, as long as it is does not intrude on the rights of others is not a problem. Protecting others from looking at others and protecting ones self from looking at others whom one is a NonMahram to has specifics, of which some will be explained in this chapter.
ISSUE 435: A Mahram is that person who one is able to look at to a certain extent more than others, and with whom marriage is haram.
ISSUE 436: The following people are Mahram to a boy and to a man:
Mother and Grandmother
Daughter and the daughter of his child
Niece Daughter of his sister
Niece Daughter of his brother
Aunt (Father's sister) His own aunt, and his mother's and father's aunt
Aunt (Mother's sister) His own aunt, and his mother's and father's aunt
This group of people, by their own blood relations are Mahram, andanother group are also Mahram by marriage on the son or man. Theseinclude:
MotherinLaw and Grandmother
Wife of the father (Stepmother)
Wife of the son
The brother's wife and the sister of the wife are NonMahrams.
ISSUE 437: These people are Mahram to the girl and woman:
Father and Grandfather
Son and the son of her child
Nephew Son of her sister
Nephew Son other brother
Uncle (Father's brother) Her own uncle, and her mother's and father's uncle
Uncle (Mother's brother) Her own uncle, and her mother's and father's uncle
This group of people, by their own blood relations are Mahram, and another group are also Mahram by marriage on the girl or woman. These include:
FatherinLaw and the husband's Grandfather
Husband of the daughter
The husband of her sister and the brother of her husband are NonMahrams. With the exception of those who have been listed, it is possible that others, by way of marriage, and with certain conditions may become Mahram of each other these exceptions are mentioned in the detailed books of Fiqh.
ISSUE 438: If a woman breast feeds a child by the specific conditions mentioned in the books of Fiqh, that child will become a Mahram of that woman and others. For a better understanding of this rule, please refer to the "Islamic Laws" rule number 2473.
ISSUE 439: With the exception of the husband and wife, it is haram to look at any other person with the intention of deriving pleasure, even if it is of the same sex, for example a man looking at another man, or of the opposite sex, for example, a man looking at a woman, even if he/she is a Mahram or an NonMahram, and this rule holds the same for looking at any part of the body.
ISSUE 440: The boy and the man may look at the complete body of a woman who is their Mahram with the exception of the private parts, and without the intention of deriving pleasure.
ISSUE 441: The boy and the man are not allowed to look at the body and hair of a NonMahram woman, but to look at the hands, up to the wrist and the face, in that amount that must be washed in wudhu without the intention pleasure is no problem.
ISSUE 442: The girl and woman are allowed to look at the head, face, hands and feet of NonMahram men, as long as it is done without the intention of deriving pleasure, and as long as it is in the area not usually covered.

ISSUE 443: If someone fears he will fall into sin because of not being married; for example he/she will look at a NonMahram, it is wajib to get married.
ISSUE 444: In marriage, the specific formula must be recited and it is not sufficient for the boy and girl to be content with each other. Because of this, until the formula (for marriage) has not been recited, neither are Mahram to each other, and to other women there is no relation to be considered as a Mahram (to them).
ISSUE 445: If even one letter is pronounced incorrectly in the marriage formula so that it changes its meaning, the marriage formula (and marriage) are void.

The Rules of Greeting one Another
ISSUE 446: It is mustahab to greet one another, but it is wajib to reply to the greeting.
ISSUE 447: It is makruh to greet someone who is praying Salat.
ISSUE 448: If someone says salam to one who is in Salat, the reply must be given exactly as it was originally worded; for example, if it is said the reply must be given as: , but if the greeting is: the Ihtiyat Wajib is that the reply by given as: .
ISSUE 449: It is not permissable for one who is reading the Salat to say salam to another person (to initiate it).
ISSUE 450: The reply to a salam must be given immediately.
ISSUE 451: The reply to a salam must be in such a way that the recipient can hear it, but if the one who says salam is deaf or if he gave salams and quickly went away, and if it is possible to reply by a gesture or another way so that the other person can comprehend (your reply), it is mandatory to act in this way, and in any other instance, it is not necessary to reply, and if in the state of Salat, it is not permitted (to reply in another way).
ISSUE 452: If two people say salam to each other and the same time, then according to Ihtiyat Wajib, both must reply to the salam of the other.
Etiquettes of greeting one another
ISSUE 453: It is mustahab that one who is riding should great the one who is walking, and the one who is standing should greet the one who is setting, and a small group of people should greet a large group of people, and the younger ones should greet the older ones.
ISSUE 454: It is mustahab except in Salat to reply to the salam in a better manner, so then if someone says to you: it is mustahab to reply by saying:
ISSUE 455: It is makruh for a man to say salam to a woman, especially a young woman.

The Rules of the Qur'an
ISSUE 456: The Qur'an must always be kept clean and tidy and it is haram to make the writing or the pages of the Qur'an najis, and if it is najis, it must be washed with water immediately.
ISSUE 457: If the cover of the Qur'an is made najis, and it is seen as disrespect to the Qur'an, it must be cleaned with water.

Touching the Script of the Qur'an
ISSUE 458: It is haram to touch the Qur'an by any part of the body for someone who does not have wudhu.
ISSUE 459: In touching the writing of the Qur'an, there is no difference between the ayat and words, rather even the letters or even vowel points on the letters.
ISSUE 460: There is no difference on what the Qur'an is written on, be it paper, ground or the wall or cloth.
ISSUE 461: There is no difference in how the Qur'an is written, be it by pen or by a computer printer, chalk or other things.
ISSUE 462: Even if the writing of the Qur'an is not in the Qur'an itself, touching it too is haram. So then, if an ayat of the Qur'an is written in a book, rather even if one word is found on a piece of paper, or even half a word from a page of the Qur'an or another book is ripped out, touching this without wudhu is haram.
ISSUE 463: The following instances do not constitute touching the script of the Qur'an, and will not be haram:
Touching the script of the Qur'an covered by glass or plastic.
Touching the pages of the Qur'an and the cover and around the writing (margins) although it is makruh.
Touching the translation of the Qur'an in any language, except the name of Allah in any language. Touching the name of Allah is haram for one who does not have wudhu, for example the Persian word ǻ, or Allah in English.
ISSUE 464: Touching the script of the Qur'an for one who is a junub is haram.
ISSUE 465: It is not permitted for a junub to recite one of the 4 ayats that contain a wajib sajdah (as was explained in Rule 111).

Taking an Oath
ISSUE 466: If someone takes an oath by one of the names of Allah, like or ǻ, or Allah that he will perform or leave a certain act; for example one takes an oath that he will pray a two rak'at Salat, it is wajib for him to perform this action.
ISSUE 467: If, intentionally, one does not act immediately on his oath, he must give a kaffarah (penalty) the kaffarah for this delay is one of three things:
Freeing one slave
Feeding ten poor people
Clothing ten poor people
And if one is not able to perform any of these three, one must fast for three consecutive days.
ISSUE 468: If a person takes an oath, and his words are true, it is makruh to take that oath, and if he is lying, this oath is haram and is a major sin.

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