ex: stealing from the rich to save the poor, or stealing bread to save your child from starvation
yes or no, and why? and i'd like your answers to be based on shia islam (sunnah,hadiths,quran, etc)
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Do The Ends Justify The Means?
Started by
yahlulbayt
, Mar 07 2013 12:31 PM
17 replies to this topic
#2
Hot hot
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Posted 07 March 2013 - 01:22 PM
What is it? And why?
Khud Apne Fazaael Ko Chupaya Hai Ali Ne,
Phir Bhi Usay Logon Ne Kaha hai yeh Jali Hai,
Mai Maut Talak Jaa ke Bhi Ye Jaan Na Paaya
Jis Ne Mujhe Paala Hai Wo Allah hai Ke Ali Hai
- imam shafi of ahle sunnat.
Phir Bhi Usay Logon Ne Kaha hai yeh Jali Hai,
Mai Maut Talak Jaa ke Bhi Ye Jaan Na Paaya
Jis Ne Mujhe Paala Hai Wo Allah hai Ke Ali Hai
- imam shafi of ahle sunnat.
#3
Mokhtar2012
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Posted 07 March 2013 - 01:45 PM
I thought about this a lot and the correct answer is you have to ask Imam (A.S.), the right answer may be different for different people. I heard in a majlis,
" our religion is like math, whatever formula you use, there's always one answer, Ali (A.S.) is the right path".
" our religion is like math, whatever formula you use, there's always one answer, Ali (A.S.) is the right path".
#5
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Posted 07 March 2013 - 05:34 PM
yahlulbayt, on 07 March 2013 - 12:31 PM, said:
ex: stealing from the rich to save the poor, or stealing bread to save your child from starvation
yes or no, and why? and i'd like your answers to be based on shia islam (sunnah,hadiths,quran, etc)
yes or no, and why? and i'd like your answers to be based on shia islam (sunnah,hadiths,quran, etc)
Under Islamic law you cannot be punished if you steal food in order to feed your starving children. Ie to prevent them or yourself from dying.
Imam Ja`far as-Sadiq [a] said:
"For everything there is weighing and measuring except tears. One tear drop can extinguish oceans of fire. If the eyes flood with tears, the face will not suffer hardship and humiliation. When tears flow out, Allah forbids them from the Fire. And if a person weeps in a nation, such nation will receive favors."
(al-Kafi, Volume 2, hadith 3113)
#8
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Posted 08 March 2013 - 10:34 AM
zameena, on 08 March 2013 - 04:22 AM, said:
Islam does not allow robin hood lifestyle
There's actually a Hadith about this where a man steals apples from a merchant instead of buying them and then gives them out to the poor and tells an Imam(as) how he got one bad deed for stealing but two good deeds for giving to the poor and the Imam
says, no u got one bad deed for stealing and then another bad deed for giving away the merchant's apples without his permission... Anyone know what Hadith in talking about?
#9
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Posted 08 March 2013 - 10:38 AM
yahlulbayt, on 07 March 2013 - 12:31 PM, said:
ex: stealing from the rich to save the poor, or stealing bread to save your child from starvation
yes or no, and why? and i'd like your answers to be based on shia islam (sunnah,hadiths,quran, etc)
yes or no, and why? and i'd like your answers to be based on shia islam (sunnah,hadiths,quran, etc)
So the answer would be that you cannot be robin hood, but of u are dying of hunger and have no way getting food (ie food banks, soup kitchens) you won't be punished for stealing
#11
hadez803
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Posted 08 March 2013 - 08:07 PM
Ruffles, on 08 March 2013 - 10:34 AM, said:
There's actually a Hadith about this where a man steals apples from a merchant instead of buying them and then gives them out to the poor and tells an Imam(as) how he got one bad deed for stealing but two good deeds for giving to the poor and the Imam says, no u got one bad deed for stealing and then another bad deed for giving away the merchant's apples without his permission...
Anyone know what Hadith in talking about?
says, no u got one bad deed for stealing and then another bad deed for giving away the merchant's apples without his permission...Anyone know what Hadith in talking about?
You are probably (with some unintetional errors) referring to this:
بحار الأنوار (ط - بيروت)، ج47، ص: 238
23- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: قَوْلُهُ عَزَّ وَ جَلَ يَقُولُ أَرْشِدْنَا الصِّرَاطَ الْمُسْتَقِيمَ أَرْشِدْنَا لِلُزُومِ الطَّرِيقِ الْمُؤَدِّي إِلَى مَحَبَّتِكَ وَ الْمُبَلِّغِ إِلَى جَنَّتِكَ مِنْ أَنْ نَتَّبِعَ أَهْوَاءَنَا فَنَعْطَبَ أَوْ نَأْخُذَ بِآرَائِنَا فَنَهْلِكَ فَإِنَّ مَنِ اتَّبَعَ هَوَاهُ وَ أُعْجِبَ بِرَأْيِهِ كَانَ كَرَجُلٍ سَمِعْتُ غُثَاءَ النَّاسِ تُعَظِّمُهُ وَ تَصِفُهُ فَأَحْبَبْتُ لِقَاءَهُ مِنْ حَيْثُ لَا يَعْرِفُنِي لِأَنْظُرَ مِقْدَارَهُ وَ مَحَلَّهُ فَرَأَيْتُهُ فِي مَوْضِعٍ قَدْ أَحْدَقَ بِهِ خَلْقٌ مِنْ غُثَاءِ الْعَامَّةِ فَوَقَفْتُ مُنْتَبِذاً عَنْهُمْ مَغْشِيّاً بِلِثَامٍ أَنْظُرُ إِلَيْهِ وَ إِلَيْهِمْ فَمَا زَالَ يُرَاوِغُهُمْ حَتَّى خَالَفَ طَرِيقَهُمْ وَ فَارَقَهُمْ وَ لَمْ يَقِرَّ فَتَفَرَّقَتِ الْعَوَامُ عَنْهُ لِحَوَائِجِهِمْ وَ تَبِعْتُهُ أَقْتَفِي أَثَرَهُ فَلَمْ يَلْبَثْ أَنْ مَرَّ بِخَبَّازٍ فَتَغَفَّلَهُ فَأَخَذَ مِنْ دُكَّانِهِ رَغِيفَيْنِ مُسَارَقَةً فَتَعَجَّبْتُ مِنْهُ ثُمَّ قُلْتُ فِي نَفْسِي لَعَلَّهُ مُعَامَلَةٌ ثُمَّ مَرَّ مِنْ بَعْدِهِ بِصَاحِبِ رُمَّانٍ فَمَا زَالَ بِهِ حَتَّى تَغَفَّلَهُ فَأَخَذَ مِنْ عِنْدِهِ رُمَّانَتَيْنِ مُسَارَقَةً فَتَعَجَّبْتُ مِنْهُ ثُمَّ قُلْتُ فِي نَفْسِي لَعَلَّهُ مُعَامَلَةٌ ثُمَّ أَقُولُ وَ مَا حَاجَتُهُ إِذاً إِلَى الْمُسَارَقَةِ ثُمَّ لَمْ أَزَلْ أَتْبَعُهُ حَتَّى مَرَّ بِمَرِيضٍ فَوَضَعَ الرَّغِيفَيْنِ وَ الرُّمَّانَتَيْنِ بَيْنَ يَدَيْهِ وَ مَضَى وَ تَبِعْتُهُ حَتَّى اسْتَقَرَّ فِي بُقْعَةٍ مِنْ صَحْرَاءَ فَقُلْتُ لَهُ يَا عَبْدَ اللَّهِ لَقَدْ سَمِعْتُ بِكَ وَ أَحْبَبْتُ لِقَاءَكَ فَلَقِيتُكَ لَكِنِّي رَأَيْتُ مِنْكَ مَا شَغَلَ قَلْبِي وَ إِنِّي سَائِلُكَ عَنْهُ لِيَزُولَ بِهِ شُغُلُ قَلْبِي قَالَ مَا هُوَ قُلْتُ رَأَيْتُكَ مَرَرْتَ بِخَبَّازٍ وَ سَرَقْتَ مِنْهُ رَغِيفَيْنِ ثُمَّ بِصَاحِبِ الرُّمَّانِ فَسَرَقْتَ مِنْهُ رُمَّانَتَيْنِ فَقَالَ لِي قَبْلَ كُلِّ شَيْءٍ حَدِّثْنِي مَنْ أَنْتَ قُلْتُ رَجُلٌ مِنْ وُلْدِ آدَمَ مِنْ أُمَّةِ مُحَمَّدٍ ص قَالَ حَدِّثْنِي مِمَّنْ أَنْتَ قُلْتُ رَجُلٌ مِنْ أَهْلِ بَيْتِ رَسُولِ اللَّهِ ص قَالَ أَيْنَ بَلَدُكَ قُلْتُ الْمَدِينَةُ قَالَ لَعَلَّكَ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قُلْتُ بَلَى قَالَ لِي فَمَا يَنْفَعُكَ شَرَفُ أَصْلِكَ مَعَ جَهْلِكَ بِمَا شُرِّفْتَ بِهِ وَ تَرْكِكَ عِلْمَ جَدِّكَ وَ أَبِيكَ لِأَنْ لَا تُنْكِرَ مَا يَجِبُ أَنْ يُحْمَدَ وَ يُمْدَحَ فَاعِلُهُ قُلْتُ وَ مَا هُوَ قَالَ الْقُرْآنُ كِتَابُ اللَّهِ قُلْتُ وَ مَا الَّذِي جَهِلْتُ قَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها وَ مَنْ جاءَ بِالسَّيِّئَةِ فَلا يُجْزى إِلَّا مِثْلَها وَ إِنِّي لَمَّا سَرَقْتُ الرَّغِيفَيْنِ كَانَتْ سَيِّئَتَيْنِ وَ لَمَّا سَرَقْتُ الرُّمَّانَتَيْنِ كَانَتْ سَيِّئَتَيْنِ فَهَذِهِ أَرْبَعُ سَيِّئَاتٍ فَلَمَّا تَصَدَّقْتُ بِكُلِّ وَاحِدٍ مِنْهَا كَانَتْ أَرْبَعِينَ حَسَنَةً فَانْتَقَصَ مِنْ أَرْبَعِينَ حَسَنَةً أَرْبَعُ سَيِّئَاتٍ بَقِيَ لِي سِتٌّ وَ ثَلَاثُونَ قُلْتُ ثَكِلَتْكَ أُمُّكَ أَنْتَ الْجَاهِلُ بِكِتَابِ اللَّهِ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ إِنَّكَ لَمَّا سَرَقْتَ الرَّغِيفَيْنِ كَانَتْ سَيِّئَتَيْنِ وَ لَمَّا سَرَقْتَ الرُّمَّانَتَيْنِ كَانَتْ سَيِّئَتَيْنِ وَ لَمَّا دَفَعْتَهُمَا إِلَى غَيْرِ صَاحِبِهِمَا بِغَيْرِ أَمْرِ صَاحِبِهِمَا كُنْتَ إِنَّمَا أَضَفْتَ أَرْبَعَ سَيِّئَاتٍ إِلَى أَرْبَعِ سَيِّئَاتٍ وَ لَمْ تُضِفْ أَرْبَعِينَ حَسَنَةً إِلَى أَرْبَعِ سَيِّئَاتٍ فَجَعَلَ يُلَاحِينِي فَانْصَرَفْتُ وَ تَرَكْتُهُ.
God gave all of us brains, common sense and aql, so think before you take any actions regarding my posts. I take no resposibility for what I say here. Not in this world, not in the world after.
#12
mkazmi
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Posted 08 March 2013 - 08:37 PM
the ends almost NEVER justify the means. if that was the case, Karbala would not have existed, Yazid's army would have been obliterated, yet instead Imam Hussain's family died to prove a point, he could have just took over the caliphate and done the same.. the ends do not justify the means..
"Be it known to you that you are created for the next world and not for this. You are born to die and not to live forever. Your stay in this world is temporary. You live in a place which is subject to decay and destruction. It is a place where you will have to be busy getting ready for the next world. It is a road (to the next world) on which you are standing. Death is following you. You cannot run away from it. However how hard you may try to avoid it, it is going to catch you u sooner or later. Therefore, take care that it may not catch you unaware and unprepared and no chance is left to you to repent the vices and sins committed and undo the harm done by you. If death catches you unaware then you are eternally damned. Therefore, always keep three things in mind: death, your deeds and actions, and the life hereafter. In this way you will be always ready to face death and it will not catch you unaware." - Imam Ali (a.s.)
NAHJUL - BALAGHA
"Verily this ummah is your ummah, ONE NATION, ONE UMMAH. And I am your Lord. Therefore worship me."
-Surah Al Anbiya, Aayat 92
NAHJUL - BALAGHA
"Verily this ummah is your ummah, ONE NATION, ONE UMMAH. And I am your Lord. Therefore worship me."
-Surah Al Anbiya, Aayat 92
#13
yahlulbayt
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Posted 08 March 2013 - 09:22 PM
okay, mkazmi, so if thats what you believe are you saying that in the following moral dilemma, you would not flip the switch at all and let the 5 people die over the one person? because the killing (means) would be wrong?
"You are at a train track and see five people tied to the track ahead. A switch is in front of you which will divert the train, but as you look down you see a man is strapped to that track and will be killed. Is it permissible to flip the switch and save the five people at the expense of one?"
"You are at a train track and see five people tied to the track ahead. A switch is in front of you which will divert the train, but as you look down you see a man is strapped to that track and will be killed. Is it permissible to flip the switch and save the five people at the expense of one?"
#14
yahlulbayt
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Posted 09 March 2013 - 01:19 AM
Ruffles, on 08 March 2013 - 10:38 AM, said:
So the answer would be that you cannot be robin hood, but of u are dying of hunger and have no way getting food (ie food banks, soup kitchens) you won't be punished for stealing
this is what i had previously thought, thanks for clarifying, much salam
#15
muslimunity1
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Posted 09 March 2013 - 10:06 AM
Aslamalaykum,
This the excuse that the tyrants use mostly "The end justifies the means"
Also there is a saying from the 6th Imam which I heard/read long time ago which goes along the lines of "that you cannot build a good deed upon a vice"
This the excuse that the tyrants use mostly "The end justifies the means"
Also there is a saying from the 6th Imam which I heard/read long time ago which goes along the lines of "that you cannot build a good deed upon a vice"
What your eyes see and ears hear, makes your mind believe but it's not the reality always.
Imam Ali a.s said: Silence will create respect and dignity; justice and fairplay will bring more friends; benevolence and charity will enhance prestige and position; courtesy will draw benevolence; service of mankind will secure leadership and good words will overcome powerful enemies.
Imam Ali a.s said: Silence will create respect and dignity; justice and fairplay will bring more friends; benevolence and charity will enhance prestige and position; courtesy will draw benevolence; service of mankind will secure leadership and good words will overcome powerful enemies.
#16
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Posted 09 March 2013 - 06:15 PM
hadez803, on 08 March 2013 - 08:07 PM, said:
You are probably (with some unintetional errors) referring to this:
No habla al arabiya
translation? Lolبحار الأنوار (ط - بيروت)، ج47، ص: 238
23- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: قَوْلُهُ عَزَّ وَ جَلَ يَقُولُ أَرْشِدْنَا الصِّرَاطَ الْمُسْتَقِيمَ أَرْشِدْنَا لِلُزُومِ الطَّرِيقِ الْمُؤَدِّي إِلَى مَحَبَّتِكَ وَ الْمُبَلِّغِ إِلَى جَنَّتِكَ مِنْ أَنْ نَتَّبِعَ أَهْوَاءَنَا فَنَعْطَبَ أَوْ نَأْخُذَ بِآرَائِنَا فَنَهْلِكَ فَإِنَّ مَنِ اتَّبَعَ هَوَاهُ وَ أُعْجِبَ بِرَأْيِهِ كَانَ كَرَجُلٍ سَمِعْتُ غُثَاءَ النَّاسِ تُعَظِّمُهُ وَ تَصِفُهُ فَأَحْبَبْتُ لِقَاءَهُ مِنْ حَيْثُ لَا يَعْرِفُنِي لِأَنْظُرَ مِقْدَارَهُ وَ مَحَلَّهُ فَرَأَيْتُهُ فِي مَوْضِعٍ قَدْ أَحْدَقَ بِهِ خَلْقٌ مِنْ غُثَاءِ الْعَامَّةِ فَوَقَفْتُ مُنْتَبِذاً عَنْهُمْ مَغْشِيّاً بِلِثَامٍ أَنْظُرُ إِلَيْهِ وَ إِلَيْهِمْ فَمَا زَالَ يُرَاوِغُهُمْ حَتَّى خَالَفَ طَرِيقَهُمْ وَ فَارَقَهُمْ وَ لَمْ يَقِرَّ فَتَفَرَّقَتِ الْعَوَامُ عَنْهُ لِحَوَائِجِهِمْ وَ تَبِعْتُهُ أَقْتَفِي أَثَرَهُ فَلَمْ يَلْبَثْ أَنْ مَرَّ بِخَبَّازٍ فَتَغَفَّلَهُ فَأَخَذَ مِنْ دُكَّانِهِ رَغِيفَيْنِ مُسَارَقَةً فَتَعَجَّبْتُ مِنْهُ ثُمَّ قُلْتُ فِي نَفْسِي لَعَلَّهُ مُعَامَلَةٌ ثُمَّ مَرَّ مِنْ بَعْدِهِ بِصَاحِبِ رُمَّانٍ فَمَا زَالَ بِهِ حَتَّى تَغَفَّلَهُ فَأَخَذَ مِنْ عِنْدِهِ رُمَّانَتَيْنِ مُسَارَقَةً فَتَعَجَّبْتُ مِنْهُ ثُمَّ قُلْتُ فِي نَفْسِي لَعَلَّهُ مُعَامَلَةٌ ثُمَّ أَقُولُ وَ مَا حَاجَتُهُ إِذاً إِلَى الْمُسَارَقَةِ ثُمَّ لَمْ أَزَلْ أَتْبَعُهُ حَتَّى مَرَّ بِمَرِيضٍ فَوَضَعَ الرَّغِيفَيْنِ وَ الرُّمَّانَتَيْنِ بَيْنَ يَدَيْهِ وَ مَضَى وَ تَبِعْتُهُ حَتَّى اسْتَقَرَّ فِي بُقْعَةٍ مِنْ صَحْرَاءَ فَقُلْتُ لَهُ يَا عَبْدَ اللَّهِ لَقَدْ سَمِعْتُ بِكَ وَ أَحْبَبْتُ لِقَاءَكَ فَلَقِيتُكَ لَكِنِّي رَأَيْتُ مِنْكَ مَا شَغَلَ قَلْبِي وَ إِنِّي سَائِلُكَ عَنْهُ لِيَزُولَ بِهِ شُغُلُ قَلْبِي قَالَ مَا هُوَ قُلْتُ رَأَيْتُكَ مَرَرْتَ بِخَبَّازٍ وَ سَرَقْتَ مِنْهُ رَغِيفَيْنِ ثُمَّ بِصَاحِبِ الرُّمَّانِ فَسَرَقْتَ مِنْهُ رُمَّانَتَيْنِ فَقَالَ لِي قَبْلَ كُلِّ شَيْءٍ حَدِّثْنِي مَنْ أَنْتَ قُلْتُ رَجُلٌ مِنْ وُلْدِ آدَمَ مِنْ أُمَّةِ مُحَمَّدٍ ص قَالَ حَدِّثْنِي مِمَّنْ أَنْتَ قُلْتُ رَجُلٌ مِنْ أَهْلِ بَيْتِ رَسُولِ اللَّهِ ص قَالَ أَيْنَ بَلَدُكَ قُلْتُ الْمَدِينَةُ قَالَ لَعَلَّكَ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قُلْتُ بَلَى قَالَ لِي فَمَا يَنْفَعُكَ شَرَفُ أَصْلِكَ مَعَ جَهْلِكَ بِمَا شُرِّفْتَ بِهِ وَ تَرْكِكَ عِلْمَ جَدِّكَ وَ أَبِيكَ لِأَنْ لَا تُنْكِرَ مَا يَجِبُ أَنْ يُحْمَدَ وَ يُمْدَحَ فَاعِلُهُ قُلْتُ وَ مَا هُوَ قَالَ الْقُرْآنُ كِتَابُ اللَّهِ قُلْتُ وَ مَا الَّذِي جَهِلْتُ قَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها وَ مَنْ جاءَ بِالسَّيِّئَةِ فَلا يُجْزى إِلَّا مِثْلَها وَ إِنِّي لَمَّا سَرَقْتُ الرَّغِيفَيْنِ كَانَتْ سَيِّئَتَيْنِ وَ لَمَّا سَرَقْتُ الرُّمَّانَتَيْنِ كَانَتْ سَيِّئَتَيْنِ فَهَذِهِ أَرْبَعُ سَيِّئَاتٍ فَلَمَّا تَصَدَّقْتُ بِكُلِّ وَاحِدٍ مِنْهَا كَانَتْ أَرْبَعِينَ حَسَنَةً فَانْتَقَصَ مِنْ أَرْبَعِينَ حَسَنَةً أَرْبَعُ سَيِّئَاتٍ بَقِيَ لِي سِتٌّ وَ ثَلَاثُونَ قُلْتُ ثَكِلَتْكَ أُمُّكَ أَنْتَ الْجَاهِلُ بِكِتَابِ اللَّهِ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ إِنَّكَ لَمَّا سَرَقْتَ الرَّغِيفَيْنِ كَانَتْ سَيِّئَتَيْنِ وَ لَمَّا سَرَقْتَ الرُّمَّانَتَيْنِ كَانَتْ سَيِّئَتَيْنِ وَ لَمَّا دَفَعْتَهُمَا إِلَى غَيْرِ صَاحِبِهِمَا بِغَيْرِ أَمْرِ صَاحِبِهِمَا كُنْتَ إِنَّمَا أَضَفْتَ أَرْبَعَ سَيِّئَاتٍ إِلَى أَرْبَعِ سَيِّئَاتٍ وَ لَمْ تُضِفْ أَرْبَعِينَ حَسَنَةً إِلَى أَرْبَعِ سَيِّئَاتٍ فَجَعَلَ يُلَاحِينِي فَانْصَرَفْتُ وَ تَرَكْتُهُ.#17
mkazmi
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Posted 09 March 2013 - 09:45 PM
yahlulbayt, on 08 March 2013 - 09:22 PM, said:
okay, mkazmi, so if thats what you believe are you saying that in the following moral dilemma, you would not flip the switch at all and let the 5 people die over the one person? because the killing (means) would be wrong?
"You are at a train track and see five people tied to the track ahead. A switch is in front of you which will divert the train, but as you look down you see a man is strapped to that track and will be killed. Is it permissible to flip the switch and save the five people at the expense of one?"
"You are at a train track and see five people tied to the track ahead. A switch is in front of you which will divert the train, but as you look down you see a man is strapped to that track and will be killed. Is it permissible to flip the switch and save the five people at the expense of one?"
that example does not make sense in this context. pulling the switch will not destroy the train and its passengers. when somebody speaks about "the means justify the ends" they usually mean one party/organization or just somebody's life will be ruined at the expense of others. if you pull the switch and destroy the train and its passengers (assuming it has passengers, if its automated w/o passengers, then by all means your not hurting anybody) and save the people on the track, then no, its not permissible.
"Be it known to you that you are created for the next world and not for this. You are born to die and not to live forever. Your stay in this world is temporary. You live in a place which is subject to decay and destruction. It is a place where you will have to be busy getting ready for the next world. It is a road (to the next world) on which you are standing. Death is following you. You cannot run away from it. However how hard you may try to avoid it, it is going to catch you u sooner or later. Therefore, take care that it may not catch you unaware and unprepared and no chance is left to you to repent the vices and sins committed and undo the harm done by you. If death catches you unaware then you are eternally damned. Therefore, always keep three things in mind: death, your deeds and actions, and the life hereafter. In this way you will be always ready to face death and it will not catch you unaware." - Imam Ali (a.s.)
NAHJUL - BALAGHA
"Verily this ummah is your ummah, ONE NATION, ONE UMMAH. And I am your Lord. Therefore worship me."
-Surah Al Anbiya, Aayat 92
NAHJUL - BALAGHA
"Verily this ummah is your ummah, ONE NATION, ONE UMMAH. And I am your Lord. Therefore worship me."
-Surah Al Anbiya, Aayat 92
#18
fibonacci
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Posted 12 March 2013 - 12:31 AM
1. If the end is related in any way for you to go to heaven, then yes
the end justifies the means
the means is following the Creator's way
2. If the end is related to this world, the answer is no
if you are faced in a difficult situation (like starvation) and need something (like food)
make requests through prayer
the Creator will always come to the rescue, sometimes in the last moments (like what happened to Moses and the Israilites ...trapping their enemies and free the slaves from their oppresors once and for all)
sometimes a soceity has large inequlity of wealth distribution, a few are very rich and a lot are poor
this is from the mercy of the Creator
He wants the rich to live comfortably where they are, indulging in worldy pleasure. Taking posession of material goods to make it very difficult to leave their comfortable life.
While he wants the poor to have no oppritunities so they recognize that is it time to make hidjra. Making hidjra is easiest when you are poor, because you have nothing of real value.
Once all the true believers make hidjra, then it'll be time for the punishment to take place, on those who lived a life of luxury and never gave to charity.
the end justifies the means
the means is following the Creator's way
2. If the end is related to this world, the answer is no
if you are faced in a difficult situation (like starvation) and need something (like food)
make requests through prayer
the Creator will always come to the rescue, sometimes in the last moments (like what happened to Moses and the Israilites ...trapping their enemies and free the slaves from their oppresors once and for all)
sometimes a soceity has large inequlity of wealth distribution, a few are very rich and a lot are poor
this is from the mercy of the Creator
He wants the rich to live comfortably where they are, indulging in worldy pleasure. Taking posession of material goods to make it very difficult to leave their comfortable life.
While he wants the poor to have no oppritunities so they recognize that is it time to make hidjra. Making hidjra is easiest when you are poor, because you have nothing of real value.
Once all the true believers make hidjra, then it'll be time for the punishment to take place, on those who lived a life of luxury and never gave to charity.
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