A man is a male human. The term man is usually reserved for an adult male, with the term boy being the usual term for a male child or adolescent. However, the term man is also sometimes used to identify a male human, regardless of age, as in phrases such as "men's basketball".
The reward of the believers who do good does not depend on the quantity but the quality of worship. Quality of worship depends on the degree of sincerity and dedication to Allah (SWT). Woman during menstruation gets reward for every good deed she does and gets also compensation for the suffering of menstruation. That will make her reward not less that the reward of pious men who do good. There is no question of any discrimination between man and woman in front of Allah (SWT) who created both of them and granted them equal chances and help to do good.
Yes, it is permissible to get a hair transplant, as the hair will become a part of the body, and it will not create a barrier or an obstacle to prevent water from getting to your skin while doing wudhu'/ghusl.
The problem could be if the hair does not grow, and whether this would become an obstacle in ghusl and wudhu' being valid. For this case you must refer to your Marja' taqleed.
And Allah knows best.
There is no shar'i problem with a man growing his hair, as long as it is socially accepted within the 'urf of the Islamic community that he lives in and as long as he does not bring criticism to himself from other Muslims.
As for something like braiding or plaiting his hair, I'm sure you would agree that these are things women usually do. A mu'min must observe the highest level of good character in not only his moral conduct, but also his appearance. He must ask himself "do I look like a mu'min".
I believe if we were to take this approach, we would be able to quickly discern what we as mu'mineen should be doing and what we should stay away from.
And Allah knows best.
Thank you for your question. Below is the response from the office of Ayatullah Makarim Shirazi (hA)
May you always be successful:
Wa Alaykum Assalaam
If the Talaq formula is recited with all its conditions, Talaq is valid and she can get married after Iddah period.
Issue No.2135- A man who divorces his wife must be sane, and as an obligatory precaution, he must also be mature, and he should divorce her out of his will. Hence, if someone compels him to divorce his wife, the divorce will be void. It is also necessary that he seriously intends to divorce. If, therefore, he pronounces the formula of divorce sarcastically, the divorce will not be valid.
Issue No.2136- Based on obligatory precaution, the formula for divorce should be pronounced in correct Arabic, and it is obligatory that two just men hear it. If the husband himself wishes to pronounce the formula for divorce, and his wife’s name is for example, Fatima, he should say:
زَوْجَتِي فاطِمَةُ طالِقٌ
“Zawjatī Fatima Ṭāliq”
(My wife Fatima is divorced)
And if he appoints another person as his representative to pronounce the formula of divorce, the representative should say:
زَوْجَةُ مُوَکِّلِي فاطِمَةُ طالِقٌ
“Zawjatu Muwakkilī Fatima Ṭāliq”
(Fatima, the wife of my client is divorced).
Issue No.2137- It is necessary that at the time of divorce, the woman is pure from ḥayḍ (menstrual blood) and nifās (lochia or birth bleeding), and that the husband should not have had sexual intercourse with her during that period of purity, and if he had sexual intercourse with his wife while she was in ḥayḍ or nifās preceded by purity, the divorce is not sufficient as an obligatory precaution, rather she should enter ḥayḍ once again and become pure, and then she can be divorced. (The details of these two conditions will be given in the succeeding issues).
From a shar'i perspective, he is permitted to sleep on pure silk. The only prohibition is for a male to "wear" pure silk.
And Allah knows best.
It is haram for a male to wear "pure" silk, not mixed with any other material. But if it is satin, or a mixture of materials, then there would be no shar'i problem.
That being said, the Islamic etiquette of clothes is that a male wear clothes suitable for a man and brings about masculinity. The clothes do not necessarily need to be coarse or harsh, but also not soft and would suit more the feminine taste.
With prayers for your success.
Technically you are married (even if psychologically or socially you are single), so if you want to marry someone else, you should first get a divorce, and then observe iddah if necessary.
Istikhara is not appropriate for a thing which is inherently forbidden (and to marry someone else while you are married is forbidden).
This is why it is not a good idea to let a nikah without an actual marriage hang for a long time, whether it is as an engagement or after marriage. Of course it happens and I am not saying it is your fault personally, as usually it is the fault of society, but I am just saying it is not a healthy situation.
Anyway I hope you can resolve your marital situation soon (or, rather, dissolve it, if that is your intent).
There are a few reasons, including:
* Modesty (regarding explicit subjects, the Qur'an tends to be more modest and address men specifically as well as use euphemisms, even if both men and women are intended)
* Generality (zawj/azwaj can be understood in some cases to mean "spouses" in general and not specifically "wives" as it is often translated)
* In some cases, it is specifically addressing men and speaking about women (for instance, the verse about zihar when it talks about men divorcing their wives via zihar)
So it really depends on the verse. A good resource to look at for varying interpretations of verses is _The Study Quran_ edited by S. H. Nasr.
Hope that helps!
This question has been discussed to some degree here: https://www.al-islam.org/ask/topics/7744/questions-about-Houris
Anyway, it seems that this is said in the Qur'an as a form of encouragement (just as some things about Hell can be seen as a discouragement from doing certain things). Apparently this must have been or indeed must be encourgaging to men. As for why men are addressed and promised this instead of women, some might say it is out of modesty, although I might also suggest that perhaps men need a little more encouragement sometimes! :)
As for what virginity means in the Hereafter... that is more complicated question. One would assume that the physics of things is somewhat different there, and while there is a means for 2 beings to relate which is analagous to how 2 beings relate here, it is unlikely to involve all of the specific physiological details of earthly virginity.
There is also a certain logic behind saying that the huris are "not touched by jinn or men", since (a) it is generally held that jinn have their own Paradise and so they wouldn't be interacting with them anyway, and (b) there won't be people in Paradise until the judgment, so they wouldn't have had anyone to have a relationship with before. (c) Also since there are so many of them, perhaps they are all created as exact matches (soul-mates, if you will) to their human partners and not necessarily compatible with others.
As for women, seeing as it is said that we can more or less have whatever we want in Paradise, there is no reason what women should not have virgins, if that is what they would like.
That being said, I am sure you will agree that men are the cause of 90% of headaches for women in this world, so I would not be surprised if some women decide they would like some peace and quiet instead!
(With all apologies to our male colleagues who may completely disagree :) )
Anyway, Allah speaks to us according to our understanding in this world, when it comes to matters outside of this world, there is a certain amount of guesswork or theorizing when it comes to these questions. It is however an interesting question to ponder.
In this situation, there would not be any problem in the surname he chooses, and hopefully he will somehow be able to find information about his family.
And Allah knows best.
Why would God punish or restrict a woman due to her paternal lineage to only allow her to marry a certain group of men, whereas other Muslim women are allowed to marry any Muslim man?
However, I do think it's advisable to take sect into consideration when marrying, and to make sure that the husband and wife have compatible ideas about religion, especially if there is the possibility of children. However, this is general advice, not related to one's lineage.
Your wife has misunderstood the Islamic rule in this matter. Mahram is the person who is permanently forbidden for marriage with her under any circumstance for life e.g. her real brother , real uncle, real father, father in law, her son and son in law. Her sister's husband is not permanently forbidden to marry her, but only when her sister is his wife. If she dies, God forbid, or if she is divorced from him, marriage will be then allowed between this man and any of the unmarried sisters of his ex-wife.
Her sister's husband is not Mahram at all and must observe full Hijab in front of him like any other non Mahram man.