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Nida_e_Khair

PAKISTAN
Topic initiated on Saturday, December 02, 2006  -  2:16 PM Reply with quote
I have queries


Assalaamu 'Alaikum. Will someone please answer the following question related to ablution:
Did the Prophet's (SAW) khuffs have a sole? People say that they did not have a sole, that is, his (SAW) soles used to be uncovered while wearing them. Is this true? And if it is, then can a person wipe over socks that do not cover his ankles or any other part of the feet?
And do big holes in the socks matter, if you have to wipe over them?
ibrahim

PAKISTAN
Posted - Tuesday, December 05, 2006  -  5:56 AM Reply with quote
wa Alaikum us Salaam Dear Nida Sister

Wiping Socks in the ablution Has only ONE condition & that is that it shud have been worn in the State of Ablution.
If one has only those socks that have Holes then, in my opinion, there shud b NO HARM if he/she uses this permission of wiping socks BUT on the other hand if ONE has other pair of Socks He shud preferabley Use the Better pair for this Purpose.
I'm sorry I'm unable to understand the 1st part of ur Q. U may repeat it in Roman Urdu. Plz write again if u still have some confusion regarding that matter.
Nida_e_Khair

PAKISTAN
Posted - Tuesday, December 05, 2006  -  10:40 AM Reply with quote
Thanks a lot for the reply Brother. Jazaakumullah.
You say that there is only one condition for wiping over socks, but I read the following information on a website:

"There are, however, certain conditions to be considered for the permissibility of wiping such as the following:

a) Socks or stockings must be thick and not transparent so that water does not seep through when wiped over.

b) They must cover both the upper and the lower parts of the feet up to the ankle bones.

c) They must be put on after making wudu’ (ablution) or ghusl (bathing), while one is still pure.

d) One must not take them off. If one does take them off, he must take the socks off and wash the feet completely the next time he makes wudu’.

e) Wiping must not exceed the period of one full day and night in the case of a resident and three days and nights for a traveler.

f) Finally, one must remove the socks if ghusl (bathing) becomes obligatory."

The above information lists six conditions.
And my first part of the question states, "Did the Prophet's khuffs have a sole?" meaning did his khuffs cover only the upper part of his feet? I've read that his khuffs did not cover the lower part of his feet (soles). Is this true?
Hope you understand it now.

Wassalaam.
ibrahim

PAKISTAN
Posted - Wednesday, December 06, 2006  -  6:39 AM Reply with quote
well about these 6 conditions I'll only say that these have been described by our Fiqhi Scholors, NOT by our Prophet (saw) himself.

ur Q regarding Khuffs of Prophet (saw) is Still NOT clear to ME 100% BUT what i know is That our Prophet (saw) has Wiped over BOTH type of Socks i.e of Leather & Cloth. So your Q does not look a Valid one.
Nida_e_Khair

PAKISTAN
Posted - Wednesday, December 06, 2006  -  6:50 PM Reply with quote
Jazaakumullahu Khair for clearing the issue for me.
I now have a couple of questions relating to prayer. (1) Is it true that men are supposed to place their hands on their chests during Qiyam, and not below their navels? (2) I know it's not right to say the prayer out loud because the ones beside you get disturbed. But what if a person is in a place where there aren't any people? Can he perform his prayer out loud?

And may I please point out a flaw of this website? It does not support its answers with references from the Hadeeth. Therefore Brother, I request you to back up your answers to these two questions from authentic Ahaadeeth.

Wassalaamu 'Alaikum.
oosman

USA
Posted - Wednesday, December 06, 2006  -  7:50 PM Reply with quote
Does it really matter whether I put my hands above or below the navel?!!! What manner of a question is this.

It reminds me of the paragraph in Sura Baqarah. Allah asked the nation of Musa to slaughter a heifer. The people asked Musa to ask Allah what kind of heifer. Then Allah replied that it is neither too old nor too young. Still not satisfied, they asked for its color. Then Allah replied that it is a bright yellow pleasing color. Still not happy, they asked for more information. Then Allah replied that it is a heifer not used to till the fields, nor is it used to water the soil.

The same way we keep asking silly questions. Allah asked us to offer salat. But we keep asking, should the hand go above the navel or below, should we raise our hands for takbeer, should we dance our index finger when saying attahya, and the list of questions goes on.

Allah commanded us to offer salat, if the method was so important, He would have clarified it. Obviously it is not important, and we should do what we are asked to do instead of acting like the nation of Musa.
raushan

UNITED ARAB EMIRATES
Posted - Thursday, December 07, 2006  -  12:05 PM Reply with quote
Answer1
Life will be very difficult if we are required to refrain from what we cannot find in Qur’an and Hadith. The rule of Shariah is that everything is permitted which is not clearly prohibited. The Prophet (Pbuh) said: “Do not indulge in things which Allah has declared Haraam. And there are things regarding which He has intentionally kept silence. This silence is a blessing for you, so do not argue therein.” (Daar-e-Qutni)

answer2
If you are a strict hanafi plz read thousand of questions and fiqh answers about problems (from birth to death)
http://www.islamsa.org.za/library/books/bzewar/bahishti_zewar.htm

answer3
there is no end of questions.One may have n number of questions for every answer.

lets take a series of hypothetical questions on positioning of hands during qyam:
^place their hands on their chests during Qiyam, and not below their navels?
^whether both hands or single?
^what would be the position of palms
^what ll be the order,left on right or right hand on left
^what area of the palms or all hand or till ankle or only fingures or only touch of the fingure
^tightly placed or smoothly or moderately
^whether fingures would be open or closed or joint or in which direction
^placing hands or holding
now where to place the hands?it again can have n number of answers and follow up questions.

ALSO CHECK HOW MANY QUESTIONS THE PIOUS COMPANION HAVE ASKED IN THE ENTIRE LIFE OF PROPHET MUHAMMAD(PBUH)
you will get the real answer.

The most important things in namaz is KHUSHOO,
23:1 Successful indeed are the believers
23:2 Who are humble in their prayers,
23:3 And who shun vain conversation,
23:4 And who are payers of the poor due;

http://www.islamworld.net/khushoo.htm
We should stress more on khushoo to get successful in the eyes of Allah.

It is no where said only keeping hands in such a position will make us successful.
There are individual fiqh rulings on these issues.And differences are very natural on such things.
Usool are always same but fro' have rooms for difference in opinions and nothing wrong in it.

wassalam
Nida_e_Khair

PAKISTAN
Posted - Friday, December 08, 2006  -  3:41 PM Reply with quote
Thanks for the discouraging replies both of you. The fact is, I read on a website that it wasn't allowed for men to keep their hands below their navels, so I got confused, that's it!
That's why I raised the question. But anyway, why didn't anyone answer the second question? And please give a solid answer on this second question.

Wassalaamu 'Alaikum.
oosman

USA
Posted - Friday, December 08, 2006  -  9:06 PM Reply with quote
excellent answer raushan!
oosman

USA
Posted - Friday, December 08, 2006  -  9:35 PM Reply with quote
nida, the answer would be the same as the answer to the first question.
ibrahim

PAKISTAN
Posted - Saturday, December 09, 2006  -  10:33 AM Reply with quote
quote:

I now have a couple of questions relating to prayer.
(1) Is it true that men are supposed to place their hands on their chests during Qiyam, and not below their navels?

Well nohthing is Important for Men & Women in this Regard Excpt putting RIGHT hand on the LEFT. It means that they can Put there hands anywhere as they Normally DO while standing with Respect b4 a person whom they want to Give Full Respect.
Plz Note that in Prayer Qiyam is Obligatory & Not Putting hands.
quote:

(2) I know it's not right to say the prayer out loud because the ones beside you get disturbed. But what if a person is in a place where there aren't any people? Can he perform his prayer out loud?

Yes he can do so specially if it's helping him in maintaining Concentration in his Prayer. But it shud NOT be in a v Loud Voice.
quote:

And may I please point out a flaw of this website? It does not support its answers with references from the Hadeeth.

Thanks a lot for having a Very Close Eye on our website BUT plz note that it's NOT a FLAW. It is Bcoz that The Actual "Whole DEEN" is Acquired from Quran & Sunnah & Hadith is a Supporting thing that shows us many things especially the "Uswa e Hasanah" of Our Beloved Prophet (pbuh).
Plz NOTE v carefully that THIS is NOT Solely our way of thinking Bcoz Muslim Ummah as an Ummah adopts THIS SAME WAY. So while discussing about any thing of DEEN, one shud always give his reasoning on the Basis of Quran & Sunnah & in the same way one shud Critisize on the Basis of Quran & Sunnah only.
It doesn't mean that Hadith has NO Importance. Hadith is the ONLY & The Most Imp. & Authentic Source of Knowing about the Explanation of God's Deen Given By the Prophet himself & his Uswa e Hasanah (i.e. How he himself acted upon God's given Deen). To understand it briefly JUST take a Close LOOK of the Verse of WUDU (Ablution) in Quran & the Detail of Prophet's Wudu present in the Ahadith.
Nida_e_Khair

PAKISTAN
Posted - Saturday, December 09, 2006  -  2:03 PM Reply with quote
Jazaakumullah for the answer, Brother.

I totally agree that the Ahaadeeth are not a source of Islamic law, but what I meant to say was that the website does not give reference from anywhere! Even the courses (atleast the ones I've taken) don't have any references provided.
You are trustworthy people, and the information that you provide may be true, but people can still remain in doubt if you don't provide them with any reference.

Wassalaam.
usmani790

PAKISTAN
Posted - Monday, December 11, 2006  -  4:15 AM Reply with quote
Quote:-It is Bcoz that The Actual "Whole DEEN" is Acquired from Quran & Sunnah.

Never mind don't quote Ahadith but what about Quran and Sunnah(Yours understood Sunnah not mine) in the support,why Quran and Sunnah is also missing here?
ibrahim

PAKISTAN
Posted - Monday, December 11, 2006  -  7:48 AM Reply with quote
Dear sister Nida,

according to our Record you've completed 4 courses (ma sha Allah) & according to my knowledge the All HAVE all necessary references from Quran, Hadith & even from some other books too. Cud U plz mention name of that course/s that do not Have Any Refrence? In sha Allah I wud check & then give my answer.

& Bro. Usmani, we always provide Ref. where they r NEEDED & only those that r NEEDED. We do not want to JUST Filling POSTs w References ONLY. we Want U all to use ur MINDs too & Think deeply about the Matter under discussion.

One More thing plz. Personally I'm a little bit LAZY in this regard. I'll try my best to Give verse/Hadith no at least where needed in th Future in sha Allah
usmani790

PAKISTAN
Posted - Monday, December 11, 2006  -  10:31 AM Reply with quote
Sister Nida.You said
Quote:-I totally agree that the Ahaadeeth are not a source of Islamic law.

Have a look on the following.

The Prophet’s (pbuh) Authority to Make Laws
A number of verses in the Holy Qur’ân establish the authority of the Holy Prophet (pbuh) as a legislator or a law-maker. Some of those are reproduced below:

And My mercy embraces all things. So I shall prescribe it for those who fear Allâh and pay zakâh (obligatory alms) and those who have faith in Our signs; those who follow the Messenger, the unlettered Prophet whom they find written down in the Torah and the Injîl, and who bids them to the Fair and forbids them the Unfair, and makes lawful for them the good things, and makes unlawful for them the impure things, and relieves them of their burdens and of the shackles that were upon them. So, those who believe in him, and honour him, and help him, and follow the light that has been sent down with him- they are the ones who acquire success. (7:156-157)

The emphasized words in this verse signify that one of the functions of the Holy Prophet (pbuh) is “to make lawful the good things and make unlawful the impure things.” This function has been separated from “bidding the Fair and forbidding the Unfair,” because the latter relates to the preaching of what has already been established as Fair, and warning against what is established as Unfair, while the former embodies the making of lawful and unlawful, that is, the enforcing of new laws regarding the permissibility or prohibition of things. This function of prescribing new religious laws and rules is attributed here not to the Holy Qur’ân, but to the Holy Prophet (pbuh). It, therefore, cannot be argued that the “making lawful or unlawful” means the declaration of what is laid down in the Holy Qur’ân only, because the declaration of a law is totally different from making it.

Besides, the declaration of the established rules has been referred to in the earlier sentence separately, that is, “bids them to the Fair and forbids for them the Unfair.” The reference in the next sentence, therefore, is only to “making” new laws.

The verse also emphasizes “to believe” in the Holy Prophet (pbuh). In the present context, it clearly means to believe in all his functions mentioned in the verse including to make something “lawful” or “unlawful.”

The verse, moreover, directs to follow the light that has been sent down with him. Here again, instead of “following the Holy Qur’ân,” “following the light” has been ordered, so as to include all the imperatives sent down to the Holy Prophet (pbuh), either through the Holy Book or through the unrecited revelation, reflecting in his own orders and acts.

Looked at from whatever angle, this verse is a clear proof of the fact that the Holy Prophet (pbuh) had an authority based, of course, on the unrecited revelation, to make new laws in addition to those mentioned in the Holy Qur’ân.
--------------------------------------------------------------------------------------------------------------
Sister if you time please must read the complete articale on following link.

Brother Ibrahim you are well come to bring your undersading on that if it is not the same.But it is requested to please not to forget to Quote Quran and Sunnah to support it.

Thanks
http://www.ccminc.faithweb.com/iqra/articles/authsun/chap2.html
Nida_e_Khair

PAKISTAN
Posted - Monday, December 11, 2006  -  3:43 PM Reply with quote
My Brother Usmani, the Ahaadeeth are not a source of Islamic Law. I haven't read the article yet, but Muslims all over the world agree that there are only four sources of Islamic law: 1)Holy Qur'an; 2) Sunnah; 3) Consensus of scholars (ijma); 4) Analogy based on the Qur'an and Sunnah (Qiyas).
Yes, the Ahaadeeth do have importance, but they're not a source of Islamic law; but instead, the Sunnah is a source of Islamic law. Sunnah are the practices of the Prophet (SAW), therefore they are a source Islamic law since the Holy Qur'an tells you to obey the Prophet (SAW), etc. But the Ahaadeeth are the words of the Holy Prophet (SAW), not his practices, therefore they aren't a source of Islamic law.

Wassalaamu 'Alaikum, and Allah know best.

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