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Abbas.

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  1. Help

    Our prayers and thoughts are with you. InshaAllah your wife and baby are out of danger soon. Salams
  2. halala

    According to my understanding, Halala is meant to be a punishment for those (mostly men) who treat permanent marriage and divorce as a joke.(1) In the process of divorce, an individual is supposed to take time and decide whether it has become impossible to live together with the partner. Ideally, the consequences should also be taken into account. This decision has to be made without letting emotions such as anger influence it. It is also recommended to seek the advice and consultation of others before making the final decision. This, then, will count as one divorce after which Islam allows the couple to repair the relationship. Three such opportunities are given. Allowing more opportunities without fear of consequences allows individuals to abuse other people and laws. Thus, halala. One may argue that Mutah also allows individuals to abuse other people and laws. Yes, every opportunity afforded in Islam can be abused. But Mutah is a temporary contract agreed upon by both parties to suit their needs. In an unfortunate event that one of them mistreats the other (for example, by separating before expiration or by being abusive), the other person is also not bound and in fact understood the very nature of the short-term relationship from the beginning. In a world where many Muslims (though not all) remain in some kind of a 'relationship' without there being Mutah or permanent marriage, hearts are still being broken. (1) - If memory serves me right, the details can be found in the 2nd volume of the book Uyun ul Akhbar - Chapter Logic for laws
  3. Killing a fly may be justified if it is harming you by way of disease, germs, bacteria, viruses etc. Feeding the dead fly to a spider may be justified if a pet spider is in your control or if it is a non-venomous spider not likely to harm other human beings. However, it is best to avoid feeding venomous living beings that are not in your proper control and are likely to cause harm to other human beings. p.s I am not a jurist. Just using common sense
  4. #10 Battle Poll

    I selected the first option for the reason that if the majority of Muslims remained loyal to Imam Ali a.s, there is a case of the event of Karbala never occurring (despite being foretold).
  5. Ammar Nakshawani on sex slaves

    W.S Von It's difficult for me to fathom how slavery transcends time and space. Sure, we are slaves of Allah. But we acknowledge our humility and bow and prostrate in God's court because we realise that we are nothing before Him. Giving this status to other fallible beings sounds like a recipe for allocating demi-Gods on Earth. Moreover, as I explained in my post above, if Divine authorities were involved in this practice, we shouldn't jump to the defense of slavery through philosophy. Our initial point of inquiry should be the manner in which the Divine Authorities were involved in such practices and if they made any difference to it in such a way that the oppression associated with this ill practice was being gradually encountered. I will InshaAllah take time to learn the philosophical side of the debate. Ibn al Hussain has also given be plenty of material to consider. Thank you
  6. Ammar Nakshawani on sex slaves

    The references of their engagement in those transactions cannot be used as a sole reason to justify slavery. If the references are authentic, to begin with, they need to be read in their entirety. Questions need answering. Such as, in what circumstances and why they purchased the slaves? how they treated them?, did they also free the slaves often?, why?, did they encourage others to free the slaves and treat them kindly?, did they introduce rights?, did the social standing of their slaves improve or did they attempt to improve it?, did they ever say no to a slave who sought freedom? Why? Why not? My personal study of the teachings and Sunnah of our Messenger has led me to believe that He would never endorse or allow His followers to endorse the kind of slavery that should be the concern of free and reasonable men. Even Prophet's Yusuf's story of slavery should be an eye-opener for us. His Father continued to suffer for a very long time due to his enslavement. I am not here to judge persons throughout history. I'd rather learn from history and stick to opposing the relevant practice. As to whether I see child-marriage as an ill, the basic principles remain the same. For example, shielding a human being from oppression. In this particular scenario, I will also check whether the test of someone being a responsible individual in my religion is based on age or if it is based on the subjective ability of the individual minor to understand and appreciate the implications of a specific decision. Relating these basic principles to the example of child marriage, we should question whether the minor in question understands what it means to be married, whether the minor is physically and mentally capable, whether the minor's consent is sought and is happy with the choice of partner (rather than being forced), whether the minor’s guardian is marrying her to a Momin of good mannerism, faith and character rather than giving her away to a pervert seeking children for sex (as is quite the custom among rich Arabs travelling to India and Pakistan). Not to mention, whether it is suitable to marry minors in the circumstances where seeking education and skills is increasingly becoming a matter of survival and which is ignored most often after the minor is married off in countries where such practices are common. I think that Islam’s Messenger covered all these areas of concern in His teachings. And if there are any exceptions to these rules and teachings, they are called exceptions for a reason and which also need to be justified to appeal to human reasoning. Examples such as some parts of Egypt where people voluntarily submitted themselves to others (perhaps ‘noblemen’) do not really lend support to the institution of slavery. They are rather examples of how people learn to survive in harsh environments or find shelter with the lesser of the two evils or sell themselves because they have nothing else left to give as currency except themselves to a society which accepts them as a form of payment in the form of slavery. Voluntary submission can appeal to human reasoning as an acceptable means of survival in times when becoming a slave of a brutal person against one’s will might have been an alternative for an average man who may have been buried in debts, threats, facing hunger and a hungry family or other desperate social situations. I can also relate to examples of how any Momin would want to voluntary submit and serve the Messenger or the Imams for the rest of their lives. But to use these examples as a means to justify slavery as an institution is farfetched. I speak of the kind of slavery that has clearly shown its negative effects to the modern world through examples that exist to this very day. It will take me a lot of time trying to explain these points in detail. If time permits you (during holidays), I will only encourage you to explore how the Aborigines of Australia are still struggling to this very day and how many Sindhis in Pakistan are still being abused by landlords. The latter are not officially known to be serving as slaves but seeing their conditions, one can hardly differentiate and one also understands the points that I was trying to make above.
  7. Ammar Nakshawani on sex slaves

    I really don’t think that the matter is too complicated as to merit a philosophical discussion. Every free, reasonable and sane person understands slavery in its basic form. It forcefully takes away one’s freedom, basic human rights, the ability to think, to make wilful and conscious decisions and if encouraged for centuries, it clouds human intellect on which Shia Islam stresses upon and it forces a human being to actually believe that he or she is less of a human and physically/mentally not as capable as others. Sure, we may argue, that this is mere modern day understanding of our freedom which did not exist back in the days when Islam introduced itself to the Arabian society. But if slavery as previously explained is an ill, should a reasonable person not expect Islam to eradicate it or at least make visible efforts? After all the religion is/was a beacon of hope and light. I think that there is a need for a better and a clear explanation from scholars and students of fiqh who are of the opinion that Islam treated slavery as a normal and acceptable institution which required a few tweaks in the form of regulations, and which, therefore, was fine to exist for the remainder of humanity depending on the choice of the freemen/masters owning the slaves. Until then I personally prefer the view that if Islam represents a just God, its regulations regarding slavery and its idea of equality was meant to bring social justice and help all human beings gain their dignity and self-respect. I can understand if Zakat and Khums are spent on Shia community as a first preference. But to say that it is only reserved for Shias (even if the Shias do not need it anymore or even if there are other Muslims who are in more need of it) is unfortunately a position that goes against the basic teachings of Islam (with all due respect to our learned scholars who may hold a different view). I definitely need to seek more explanation from scholarly offices to gain clarity. Thank you for a thought-provoking discussion. p.s Again, I jumped into this discussion without knowing what Ammar actually said (Not a subscriber to his lectures). So I was not defending his stance whatever it may be.
  8. Ammar Nakshawani on sex slaves

    1) One of the eight instances in which zakat can be expended in Islam is purchasing slaves and setting them free. In this manner, a perpetual and continuous budget from the Public Treasury has been allocated for this purpose and which shall continue until complete freedom of all slaves is achieved. 2) In pursuance of the objective, provisions exist in Islam which permit the slaves to enter into an agreement with their masters and purchase their freedom by paying them from the wages which they earn (in Islamic jurisprudence, an entire chapter titled Mukatabah, has been devoted to this issue). 3) In Islam, expiation of many of the sins has been stipulated by freeing slaves (expiation for unintentional murder, intentional abandonment of fasts, and for (breaking an) oath are some examples of this). 4) Some exceptionally harsh punishments have been singled out (by Islam) whereby if a master were to subject his slave to any of these (damage to eyes & ears), the slave would automatically become free. - 180 Questions - Enquiries about Islam - Volume One: The Practical Laws by Ayatullah Makram Shirazi
  9. Ammar Nakshawani on sex slaves

    Forget about what other scholars have contributed, or have not, in the last fourteen centuries. Here's the basic question. Did the Prophet of Islam accept slavery as a right of an elite class of human beings or did he attempt to prohibit slavery due to the immorality that it represented?
  10. Ammar Nakshawani on sex slaves

    The relevant Quranic verses may justify the acts in the era in which they were revealed. But what about their position today? Could it be that the gradual institutional eradication of slavery, rather than outright prohibition, was the reason that certain matters such as continuing to treat other fellow humans as a 'Personal property' was temporarily allowed (but not encouraged) to a certain extent until both the freemen and the slaves entirely embraced the idea of freedom in that part of the world? p.s I haven't listened to Ammar's lecture. Therefore, sorry if I have misunderstood the topic.
  11. Remove the first paragraph, and the rest of your post did a good job in serving as a food for thought and a motivation for those seeking peace and discipline.
  12. Can't recall how many times I have repeatedly heard/read this lie. I have not read your entire post but stay away if it is not too late. And I can understand every time when individuals say, 'I have developed strong feelings.... it is hard to let go'. But trust me, you'll laugh at these feelings one day if you choose to be patient and wait for that special someone in your life who is honest from the beginning. I cannot claim as a matter of fact that the person you have mentioned is, by all means, deceitful. But at the very least he has displayed poor character and lack of maturity which should be enough for sisters to be cautious nowadays, especially on the internet.
  13. Assalam u Alaikum First, such posts are generally a red flag on this forum and we do not approve them for reasons that you may receive unwanted messages or that our members are being trolled. Simply said, we do not allow posts that may encourage others to propose. [Title/Tags of the post changed] But in the interest of revert sisters who I think receive the least support from the Muslim community and to give you a benefit of the doubt, my advice to you is as follows (and it is purely my personal view): It depends on your age and your level of maturity. Suppose you are under 18 (or whatever is the legal age of majority in your country). If you think, and others can vouch, that you are a mature individual you may be able to take care of issues such as contract and marriage by yourself (keeping Islam aside, a purely common law jurisdiction would allow it unless overridden by a statute). It would mean that you can also directly deal with proposals. But, if you think that you need a guardian regarding such affairs, I think that your non-Muslim friend is fine as long as she understands and respects the Islamic law that you have to be married to a Muslim of good character. From the point of view of Islam, again, my understanding is that if you do not have parents or other guardians, you should ponder and make a decision whether you are capable of dealing with affairs of marriage by yourself or if you need the assistance of a guardian. If a guardian is required, ideally you should ensure that he or she is a good human being to start with. Furthermore, it would be advisable if the guardian is also a Muslim. But if such an option is not available to you easily, I would settle for the only sincere council that you are currently able to get. Do I make sense? p.s Try to forward a similar (but short) question to scholarly offices. I am no expert in fiqhi matters and cannot take the entire burden of guiding you. Members will be able to share their email addresses or perhaps a better piece of advice.
  14. Question for Shia brothers

    Unfortunately, since I could not travel to meet them in person I was unable to get an answer from their office. However, other scholarly responses and texts, which I shared in that thread, answered those questions.
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